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The cosmological argument takes reasoning steps from a contingent existing fact to a sufficient explainer of that fact, namely a necessary being (that cannot be otherwise than existing). Challenges to the argument include the notion of contingency, the Principle of Sufficient Reason, no infinite regress in explanation, understanding causation, and necessary being as God.
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"Reason" is used in a number of ways: support or basis, inference, experience, empirically verifiable, or human intelligence proceeding without divine grace or revelation. Thomas Aquinas proposes that people may know through reason or through faith. The First Vatican Council rejected both faith without reason and reason without faith, both fideism and rationalism. John Paul II continued that approach in his encyclical, Faith and Reason.
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Most "-isms" are definied in opposition to each other. For instance, atheism is defined in contradistinction to theisms; postmodernity is definied in contradistinction to modernity. As a result, some -isms exclude certain understandings while others are compatible with certain other understandings. Which are compatible with Catholic Christianity?
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The end of the world has been a constant source of fascination for humanity. Our understanding of physics, aided by our observations of astronomy, paints a different though equally inexorable end to the universe as we know it. In this lecture, Dr. Consolmagno examines scientific predictions about the death of the cosmos.
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Good theology should lead to spirituality, and good spirituality is rooted in good theology. The hinge between them is religious experience. In this segment, we will explore what we mean by "religious" and what we mean by "experience." We will look at the concept of mystery, the experience of grace and of God, and God's desire for us.
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The tradition of the desert fathers and mothers is one that brings the human spirit into silence, and into the context of utter aloneness. This is the seedbed for religious experience; it sets the stage and offers a context for the authentic encounter with the transcendent. In this segment, we will look at the desert fathers and mothers, as well as modern-day mystics, who embraced silence.
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The mystic is one who lives and breathes in the context of darkness. This is not to say that darkness has value in and of itself, but that it's the place where we often find the presence of God. In the successes and the happiness that come to us on good days, often we could say that we do not need God. In some respects, we begin to think that we are God during such times. It is only when things begin to fall apart that we begin to look for God.
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Good Life A Course on Moral Theology volume 4
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We know the good by means of our conscience, which according to the Second Vatican Council is the voice of God written in our hearts that enables us to discern the principles of the natural law. Conscience is a capacity, a process, and a judgment. Conscience helps us discern the natural law, the fundamental principle of which is, "Do and pursue good, and avoid evil."
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Having explored the origins of Lent in the first segment, this segment fast-forwards to the present day observance of the Church's greatest season. Why did the Second Vatican Council adjust the way in which the third, fourth, and fifth Sundays are celebrated? What is the significance of the three-year cycle?
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Introduction to Islam volume 1
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While academic scholars often consider the "Muhammad of history" to be a poorly known figure, Muslim tradition describes his life in great detail. Accordingly, Muhammad was born in Mecca, a city founded by Abraham but which had since descended into paganism. Muhammad, however, found welcome in a city to the north, Medina. There he established a state governed by Islamic law.
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"Faith-ing" is a newly created word, parallel to believing. Uses of these terms include: believing that some statement is true; believing in or trusting; and believing someone giving testimony (i.e. accepting someone's word). Whereas some opinions and beliefs must proceed from evidence, the faith by which Christians are saved includes and is shaped by love and allegiance.
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What does it mean to be a mystic? What is the journey that one must travel to become a mystic? The way we answer these two questions will determine the path we take and the God that we seek. Likewise, the goal of the mystical journey will differ depending on who takes the journey. We will see later in the course that although the end is the same, the path is different for Jews, Christians, Muslims, Hindus, etc.
In the quest for the transcendent One,...
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Introduction to Islam volume 2
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According to Islam, the Qurʾān is a book "brought down" from heaven to earth by the angel Gabriel. However, it is also a book connected to the particular experiences of the prophet Muhammad and the first Muslims. Scholars note that the Qurʾan is organized in a way suitable for ritual use. As for its message, the Qurʾān is shaped around certain distinctive arguments-including divine punishment, heaven and hell, and the signs of God in nature-meant...
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To help you understand the weekdays of Lent (including Ash Wednesday and Holy Thursday), this segment turns back to the stational system, which dictated to some extent which lectionary readings were chosen based on the location of the church in which they were celebrated.
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This segment introduces the listener to an ancient and tested way of reading that we call Lectio Divina, or "Holy Reading." It will build on the previous segment and give you tools that can be used for a mystical reading of sacred texts. We will look at the concept of leisure, as well as the writings of the Church Fathers.
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This segment will approach the scriptures from a mystical perspective. The interest here is not on the historical-critical method of interpretation, or even the use of scripture for creative meditation using the senses. The mystics were often nourished by sacred texts. (Note: Fr. Ciorra refers to the Judeo-Christian use of the Bible-the Torah and the Christian scriptures.)
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If a watch requires a watchmaker, does a world require a world-maker? Shall the world, or some part of it, be understood as a machine, or as an organism? The argument: For objective order that has a goal but not a mind, there may be, or must be, an intelligent provider of that order.
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An experience is a happening I am conscious of. William James suggests that religious experiences are ineffable, noetic, transient, and passive. The worth of experiences has to do with how they are understood, and understanding often has to do with explanation. How can one recognize the significance or genuineness of a religious experience?
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The spheres of science and religion are not mutually exclusive, though they are often at odds. Theoretical physicist Stephen Hawking (1942–2018) and his colleagues claimed that their cosmological theory eliminates the need for a creator God. In this lecture, Dr. Consolmagno examines Hawking's claim by studying the development of cosmologies over time and, specifically, the way in which Christianity has interacted with changing understandings of...
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Good Life A Course on Moral Theology volume 7
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St. Paul tells us that there are three things that last: faith, hope, and love; and that the greatest of these is love. Faith gives us knowledge about God, the power to trust in God, and the desire to serve God. Hope enables us to live in the "already-but not-yet" stage of the Christian journey; it helps us to avoid despair and steer clear of presumption. Love enables us to live for others in a reciprocal manner. Jesus says, "There is no greater love...
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