Epstein Secrets

which is how do you account for the problem of evil beside your belief in an all-powerful God? Well, the classic Christian answer, which satisfied Augustine, does not satisfy me or any atheist. Which is that we have free will. And we are responsible for all the evil in the world. No. I think the evoluti

. And anyway, this Protestant ministers came to Lincoln and they wanted to amend the Constitution to replace "We the people" not with God, but with Jesus Christ. And Lincoln said, "Well. I will do what my conscience and my sense of my duty to my country command." And what his choice to do was absolutely not

o replace "We the people" not with God, but with Jesus Christ. And Lincoln said, "Well. I will do what m

hn's identification of Jesus with the Platonic and Stoic idea of the pre-existent "Word." 5 A more intentional religious humanism can be found in Augustine's use of the neo-Platonic Plotinus, especially in the philosophical psychology of remembrance developed in his Confessions . 6 But the most dram

ily ethic — with its implicit psycho-biology - in the household codes of Ephesians and I Colossians, 4 and the gospel of John's identification of Jesus with the Platonic and Stoic idea of the pre-existent "Word." 5 A more intentional religious humanism can be found in Augustine's use of the neo-P

nd partly by the natural agent; rather, it is wholly done by both." For prominent examples of such a view in the history of Christian thought, see Augustine, The Literal Meaning of Genesis, trans. John Hammond Taylor (New York: Newman Press, 1982), chapters 10-12, pp. 49-51; and Cyril of Alexandria, C

th me. It just came and I had absolutely no control over it. I pulled over to the side of the road—I remember thinking that I was so in love with Jesus at that moment that no one else on the planet could come close. After about twenty minutes of real intensity the feeling subsided somewhat, but t

hilosopher, Walter Kaufman, has noted in his Religion in Four t Dimensions “...compassion for unbelievers is implicitly condemned and proscribed...Augustine argued expressly against compassion for the damned and Luther used invectives against his (religious) enemies...” How can this be God’s 145 HOUSE_

aphrasing Paul in Romans, they had been saved and were living New Life, not earned by good works as in Hebraic Law, but by faith through God’s Grace. Jesus had “paid their bills’ through His sacrifice at Gethsemane. They both tried to explain inexplicable feelings of new energy, the unseen hand of spirit

of John’s identification of Jesus with the Platonic and Stoic idea of the pre-existent “Word.” A more intentional religious humanism can be found in Augustine’s use of the neo-Platonic Plotinus, especially in the philosophical psychology of remembrance developed in his Confessions.° But the most dramatic ex

family ethic — with its implicit psycho-biology - in the household codes of Ephesians and I Colossians, * and the gospel of John’s identification of Jesus with the Platonic and Stoic idea of the pre-existent “Word.” A more intentional religious humanism can be found in Augustine’s use of the neo-Platoni

nd partly by the natural agent; rather, it is wholly done by both.” * For prominent examples of such a view in the history of Christian thought, see Augustine, The Literal Meaning of Genesis, trans. John Hammond Taylor (New York: Newman Press, 1982), chapters 10-12, pp. 49-51; and Cyril of Alexandria, Comme

r with me. It just came and I had absolutely no control over it. I pulled over to the side of the road—I remember thinking that I was so in love with Jesus at that moment that no one else on the planet could come close. After about twenty minutes of real intensity the feeling subsided somewhat, but the p