"Islam is quite simply, a religion of war. While there are lax Islamics, there is no such thing as peaceful or tolerant Islam. Islam divides the world into two portions: the Dar al Islam, the world of Islam, and the Dar al Harb, the world of war. In Islamic thought, peace is only possible within the world of Islam. The non-Islamic world is a battlefield, where Islamics are required by their faithto war against the unbelievers."
Sura 9:1-6: ... fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war).
Sura 9:29-31: Fight those who believe not in God nor the last day.. no acknowledge the religion of truth (Islam), (even if they are) of the the people of the Book (Christians and Jews), until they pay the jizya (poll tax on non-Islamics) with willing submission, and fell themselves subdued.
Paul M. Weyrich, William S. Lind, Why Islam is a Threat to America and The West, p. 1-3
quoted from The Journal, Summit Ministries, June 2004
Friday, August 21, 2009
Thursday, August 20, 2009
Evolution as a Religion (part 5)
These are various quotes from The Journal, Summit Ministries, January 2003
"Here [in Secular Humanism] are all the elements for a religious faith that shall not be confined to sect, class, or race. Such a faith has always been implicitly the common faith of mankind. It remains to make it explicit and militant."
"As Colin Russell tells it in his book Cross-Currents: Interactions Between Science and Faith, the idea of a war between science and religion is a relatively recent invention - one carefully nurtured by those who hope the victor in the conflict will be science. ... Huxley ... Though secularists, they understood very well that they were replacing one religion by another, for they described their goal as the establishment of the 'church scientific.' Huxley even referred to his scientific lectures a 'lay sermons.'"
"one day while browsing through a library in Colorado Springs, [Julian] Huxley came across some essays by Lord Morley in which he found these words: 'The next great task of science will be to create a religion for humanity.' Huxley was challenged by this vision. He wrote, 'I was fired by sharing his conviction that science would of necessity play an essential part in framing any religion of the future worthy of the name.' Huxley took up Morley's challenge to develop a scientific religion. He called it 'Evolutionary Humanism.'"
"Here [in Secular Humanism] are all the elements for a religious faith that shall not be confined to sect, class, or race. Such a faith has always been implicitly the common faith of mankind. It remains to make it explicit and militant."
John Dewey, A Common Faith [1934], p.87
"As Colin Russell tells it in his book Cross-Currents: Interactions Between Science and Faith, the idea of a war between science and religion is a relatively recent invention - one carefully nurtured by those who hope the victor in the conflict will be science. ... Huxley ... Though secularists, they understood very well that they were replacing one religion by another, for they described their goal as the establishment of the 'church scientific.' Huxley even referred to his scientific lectures a 'lay sermons.'"
Nancy R. Pearcey and Charles B. Thaxton, The Soul of Science, p. 19
"one day while browsing through a library in Colorado Springs, [Julian] Huxley came across some essays by Lord Morley in which he found these words: 'The next great task of science will be to create a religion for humanity.' Huxley was challenged by this vision. He wrote, 'I was fired by sharing his conviction that science would of necessity play an essential part in framing any religion of the future worthy of the name.' Huxley took up Morley's challenge to develop a scientific religion. He called it 'Evolutionary Humanism.'"
Norman L. Geisler, Baker Encyclopdia of Christian Apologetics, p. 346
Wednesday, August 19, 2009
Animal Rights
In 1999, Summit Ministries reported that Harvard Law School was offering classes on Animal Rights.
I just went to the Harvard web site and found a class in animal law.
http://www.law.harvard.edu/academics/courses/2009-10/?id=6803
This is part of the course description:
This is a basic course in animal law in which the student engages a broad range of cases, legislation, and concepts as they pertain to nonhuman animals. .... The second part of the course uses (a) the material from the first part of the course and (b) various constitutional and common law principles to assess current proposals that basic legal concepts, such as "rights" and "legal personhood," should be afforded some nonhuman animals.
------------------
Isn't "non human animals" precious!
If we're just plain, old, animals, there isn't much to differentiate us from the rest of the "animal kingdom" and "legal personhood" will have to be recognized.
I just went to the Harvard web site and found a class in animal law.
http://www.law.harvard.edu/academics/courses/2009-10/?id=6803
This is part of the course description:
This is a basic course in animal law in which the student engages a broad range of cases, legislation, and concepts as they pertain to nonhuman animals. .... The second part of the course uses (a) the material from the first part of the course and (b) various constitutional and common law principles to assess current proposals that basic legal concepts, such as "rights" and "legal personhood," should be afforded some nonhuman animals.
------------------
Isn't "non human animals" precious!
If we're just plain, old, animals, there isn't much to differentiate us from the rest of the "animal kingdom" and "legal personhood" will have to be recognized.
Monday, August 17, 2009
The impossibility of Evolution
The very simplest life form ... would be comprised of 239 protein molecules, each of these containing an average of 445 amino acids of a least 20 different types and all 445 precisely slotted into position. The probability that such a simple creature would come together by chance (and none so simple has been found yet to exist) would be: 1 x 10 to the 137,915 power.
Furthermore ... each amino acid must first be activated by a specific enzyme, multiple special enzymes are required to bind messenger RNA to ribosomes before synthesis can begin or end, and with the exception of glycerin, only amino acids with left handed configurations can be used in protein synthesis. When you take all of these factors into account, the chance that a simple form of life could arise spontaneously by chance is: 1 x 10 to the 15,000,000,000 power.
Furthermore ... each amino acid must first be activated by a specific enzyme, multiple special enzymes are required to bind messenger RNA to ribosomes before synthesis can begin or end, and with the exception of glycerin, only amino acids with left handed configurations can be used in protein synthesis. When you take all of these factors into account, the chance that a simple form of life could arise spontaneously by chance is: 1 x 10 to the 15,000,000,000 power.
Hugh Ross, Genesis One: A scientific Perspective
from The Journal by Summit Ministries, August 2006
Sunday, August 16, 2009
"With ALL Your Mind"
the following are excerpts of a review of
J.P. Moreland's "Love Your God With All Your Mind"
Moreland traces the roots of modern anti-intellectualism to the revivalism of the mid--19th century. ... the subjective experience of conversion was highlighted at the expense of doctrinal precision. Preaching was marked by emotionalism and shallow theological content, resulting in a poor intellectual grasp of the Christan faith.
When faced with philosophies that attacked the authority and credibility of the Bible, the church was ill-prepared to counter and instead withdrew from public intellectual discourse.
...
Among the consequences of anti-intellectualism in the church, Moreland cites a faulty understanding of the relationship between faith and reason, a timidity in witnessing for fear we will not be capable of defending our faith, and a gospel message that calls people to believe it because it will meet their felt needs rather than because it is "true and reasonable" (Acts 26:25).
J.P. Moreland's "Love Your God With All Your Mind"
Moreland traces the roots of modern anti-intellectualism to the revivalism of the mid--19th century. ... the subjective experience of conversion was highlighted at the expense of doctrinal precision. Preaching was marked by emotionalism and shallow theological content, resulting in a poor intellectual grasp of the Christan faith.
When faced with philosophies that attacked the authority and credibility of the Bible, the church was ill-prepared to counter and instead withdrew from public intellectual discourse.
...
Among the consequences of anti-intellectualism in the church, Moreland cites a faulty understanding of the relationship between faith and reason, a timidity in witnessing for fear we will not be capable of defending our faith, and a gospel message that calls people to believe it because it will meet their felt needs rather than because it is "true and reasonable" (Acts 26:25).
review by Keith Plummer
Moody magazine
September/October 1997
the Orthodox Church
I know that I have a poor grasp of the theology of the Orthodox Church. Yet, I want to post one quote to show that we need to be cautious of blindly affirming the orthodoxy of the Orthodox.
As human beings we each have this one unique calling, to achieve Theosis. In other words, we are each destined to become a god. To be like God Himself, to be united with Him. The Apostle Peter describes with total clarity the purpose of life: we are to "become partakers of the divine nature" (2 Peter 1:4). This is the purpose of your life; that you be a participant, a sharer in the nature of God and in the life of Christ, a communicant of divine energy - to become just like God, a true God.
As human beings we each have this one unique calling, to achieve Theosis. In other words, we are each destined to become a god. To be like God Himself, to be united with Him. The Apostle Peter describes with total clarity the purpose of life: we are to "become partakers of the divine nature" (2 Peter 1:4). This is the purpose of your life; that you be a participant, a sharer in the nature of God and in the life of Christ, a communicant of divine energy - to become just like God, a true God.
from Christoforos Stravopoulos, Partakers of Divine Nature
Minneapolis; Light and Life, 1976, p. 18
quoted from "That Man Might Become God" by Todd Wilken of Issues Etc.
Saturday, August 15, 2009
Systems of Theology
[T]he center of Calvinist theology is the Sovereignty of God. This is what makes Calvinism tick. The concept of God’s sovereignty runs the theological show. Every doctrine of Calvinism is shaped by the concept that God does as He pleases. This is why Calvinists teach double predestination, irresistible grace and a limited atonement.
The center gravity for Roman Catholic theology is the Justice of God. This explains why the Roman church teaches the merits of the saints, purgatory, the sacrifice of the mass, etc.
The center of Evangelical theology is the moral teaching of Jesus. This explains their moralistic theology and practice.
The center of Lutheran theology is the Cross, the person and work of Jesus Christ to save sinners. This is why Luther said: “The Cross alone is our theology.”
The center of Orthodox theology is “the divine life of the Trinity.” In particular, Orthodoxy is all about how man participates in that “divine life” through the activity of the holy Spirit.
The center gravity for Roman Catholic theology is the Justice of God. This explains why the Roman church teaches the merits of the saints, purgatory, the sacrifice of the mass, etc.
The center of Evangelical theology is the moral teaching of Jesus. This explains their moralistic theology and practice.
The center of Lutheran theology is the Cross, the person and work of Jesus Christ to save sinners. This is why Luther said: “The Cross alone is our theology.”
The center of Orthodox theology is “the divine life of the Trinity.” In particular, Orthodoxy is all about how man participates in that “divine life” through the activity of the holy Spirit.
from That Man Might Become God
By Todd Wilken
Issues Etc.
Friday, August 14, 2009
Evolution as a Religion (part 4)
"We show deference to our leaders, pay respect to our elders and follow the dictates of our shamans; this being the Age of Science, it is scientism’s shamans who command our veneration … scientists [are] the premier mythmakers of our time. … [evolutionism is] courageously proffering naturalistic answers that supplant supernaturalistic ones and … is providing spiritual sustenance."
Michael Shermer, “The Shaman of Scientism,” Scientific American (June 2002), p. 35
Quoted from Evolutionary Arrogance
By Henry M. Morris
Back to Genesis, No. 170, February 2003
Institute for Creation Research
Michael Shermer, “The Shaman of Scientism,” Scientific American (June 2002), p. 35
Quoted from Evolutionary Arrogance
By Henry M. Morris
Back to Genesis, No. 170, February 2003
Institute for Creation Research
Thursday, August 13, 2009
"The humanist left knows the only way it can create substantial numbers of new ideological and social robots eager to follow in their failed footsteps is to imprison substantial numbers of children in government schools where they are force-fed liberal ideology and lied to about sex, about history and about a whole lot of other things at taxpayer's expense".
Cal Thomas, The Colorado Springs Gazette, August 31, 1999, p. N7
Evolution as a Religion (part 3)
"My area of expertise is the clash between evolutionists and creationists, and my analysis is that we hae no simple clash between science and religion but rather between two religions."
All of the above were quoted from The Struggles of Michael Ruse
By Henry M. Morris
Back to Genesis no. 206, Institute for Creation Research, February 2006
Michael Ruse
The Evolution-Creation Struggle, p. 287
All of the above were quoted from The Struggles of Michael Ruse
By Henry M. Morris
Back to Genesis no. 206, Institute for Creation Research, February 2006
Wednesday, August 12, 2009
Evolution as a Religion (part 2)
Evolution would appear to be the indispensable unifying idea and, at the same time, a highly superfluous one.
… my own research with antibiotics received no guidance from insights provided by Darwinian evolution. … I recently asked more than 70 eminent researchers if they would have done their work differently if they had thought Darwin’s theory was wrong. The responses were all the same: “No.”
O.S. Wilkins, “Evolutionary Processes,” BioEssays (vol. 22, 2000), p. 1052, Quoted by Skell (below)
… my own research with antibiotics received no guidance from insights provided by Darwinian evolution. … I recently asked more than 70 eminent researchers if they would have done their work differently if they had thought Darwin’s theory was wrong. The responses were all the same: “No.”
Philip S. Skell, “Why Do We Invoke Darwin?” The Scientist (vol. 19, august 29, 2005), p. 10.
Tuesday, August 11, 2009
Evolution as a Religion
Michael Ruse
From the prologue in his book The Evolution – Creation Struggle
"In particular, I argue that in both evolution and creation we have rival religious responses to a crisis of faith – rival stories of origins, rival judgments about the meaning of human life, rival sets of moral dictates, and above all what theologians call rival eschatologies – pictures of the future and of what lies ahead for humankind." (p 3)
From the prologue in his book The Evolution – Creation Struggle
"In particular, I argue that in both evolution and creation we have rival religious responses to a crisis of faith – rival stories of origins, rival judgments about the meaning of human life, rival sets of moral dictates, and above all what theologians call rival eschatologies – pictures of the future and of what lies ahead for humankind." (p 3)
What are their options?
"Let us begin by supposing that Nature is all that exists. ...
In this situation there are, I think, three things one might do:
(1) You might commit suicide ...
(2) You might decide simply to have as good a time as possible. The universe is a universe of nonsense, but since you are here, grab what you can. Unfortunately, however, there is, on these terms, so very little left to grab - only the coarsest sensual pleasures ...
(3) You may defy the universe. You may say, 'Let it be irrational, I am not. Let it be merciless, I will have mercy.'"
In this situation there are, I think, three things one might do:
(1) You might commit suicide ...
(2) You might decide simply to have as good a time as possible. The universe is a universe of nonsense, but since you are here, grab what you can. Unfortunately, however, there is, on these terms, so very little left to grab - only the coarsest sensual pleasures ...
(3) You may defy the universe. You may say, 'Let it be irrational, I am not. Let it be merciless, I will have mercy.'"
C.S. Lewis
Present Concerns (1948)
Monday, August 10, 2009
The Trinity
Here, in summary, is His [Jesus’] teaching. The Father is in the Son; the Son is in the Father (14:10). The Son is sent by the Father and returns to Him (15:21); 16:28). They have all things in common, except what distinguishes them in their relationship as Father and Son (16:15). They share in fellowship with the Spirit, for He goes out from the Father, and is sent to us by the Son (15:26). He glorifies the Son (16:14); He comes not only on His own but brings the presence of both the Father and the Son into the life of the believer (14:23), for He takes from what is the Son’s (which is also the Father’s) and makes it known to us (16:15)
Sinclair Ferguson
“The Mystery of Mysteries” in Tabletalk magazine (unknown date)
9/11
September 11, 1683, was the date when the tide of Turkish-Muslim advance into Eastern Europe was checked adn reversed. September 11, 2001, was the date of the terrorist attacks on New York City and Washington D.C. and the beginning of America's War on Terrorism.
Sunday, August 9, 2009
Hermeneutics - steps in the process
1)Literary Analysis – Begin any study with a literary analysis. The Bible contains seven distinct genres or types of literature: narrative, prophecy, wisdom, psalm, gospel, epistle and apocalyptic.
2) Grammatical Analysis – At this point, an interpreter will need to be very familiar with basic grammar. Relationships like purpose, result, time, concession, means, manner, condition, comparison, and contrast are indicated by adverbs and adjectives.
3) Historical Analysis – the time period and the impact of the events of the day in which they text was written. Take note of beliefs, social norms, and material traits of the biblical world that may have influenced the writers of the biblical text. Ask yourself: (1)Where is the author and his audience? (2) What political, economic and social situations are confronting them? (3) What cultural references(s) need to be defined? (4) What is the purpose of the writer for the whole book? The author didn’t write in a vacuum.
4) Contextual Analysis – context will usually limit the range of interpretive possibilities … Each word must be considered within the sentence. Each sentence must be considered within the paragraph. Each paragraph must be considered within the chapter. Each chapter must be considered within the book. Each book must be considered within the whole Bible.
5) Theological Analysis – left last because the whole of Scripture is the focus. Theological analysis concerns itself with God and the continual revelation of the will for the world.
2) Grammatical Analysis – At this point, an interpreter will need to be very familiar with basic grammar. Relationships like purpose, result, time, concession, means, manner, condition, comparison, and contrast are indicated by adverbs and adjectives.
3) Historical Analysis – the time period and the impact of the events of the day in which they text was written. Take note of beliefs, social norms, and material traits of the biblical world that may have influenced the writers of the biblical text. Ask yourself: (1)Where is the author and his audience? (2) What political, economic and social situations are confronting them? (3) What cultural references(s) need to be defined? (4) What is the purpose of the writer for the whole book? The author didn’t write in a vacuum.
4) Contextual Analysis – context will usually limit the range of interpretive possibilities … Each word must be considered within the sentence. Each sentence must be considered within the paragraph. Each paragraph must be considered within the chapter. Each chapter must be considered within the book. Each book must be considered within the whole Bible.
5) Theological Analysis – left last because the whole of Scripture is the focus. Theological analysis concerns itself with God and the continual revelation of the will for the world.
Quoted from “Hermeneutic: The Keys of a Wholistic Biblical Method of Interpretation”
By Rev. Charles Cooper
Scripture
“Since I am entirely convinced that no Scripture contradicts another, I will rather acknowledge that I do not understand what is written.”
Justin Martyr – 2nd Century AD
Friday, August 7, 2009
God's armor
In Isaiah 50:17 God is described as "put[ting] on righteousness as his breastplate, and the helmet of salvation on his head; he put on the garments of vengeance and wrapped himself in zeal as in a cloak."
Paul uses this same picture to describe the believer preparing for battle in Ephesians 6:
13 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.
14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place,
15 and with your feet fitted with the readiness that comes from the gospel of peace.
16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.
17 Take the helmet of salvation and the sword of the Spirit, which is the word of God.
This equipment will serve us well in battle.
How do we know?
God used it successfully!
These are not ill fitting garments.
God has fitted the armor for us "For he has clothed me with garments of salvation and arrayed me in a robe of righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels."
Paul uses this same picture to describe the believer preparing for battle in Ephesians 6:
13 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.
14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place,
15 and with your feet fitted with the readiness that comes from the gospel of peace.
16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.
17 Take the helmet of salvation and the sword of the Spirit, which is the word of God.
This equipment will serve us well in battle.
How do we know?
God used it successfully!
These are not ill fitting garments.
God has fitted the armor for us "For he has clothed me with garments of salvation and arrayed me in a robe of righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels."
Thursday, August 6, 2009
Dating Niagara Falls
Everyone interprets the data based on their worldview. The article "Dating Niagara Falls" in the May 2003 issue of Impact reveals one such case. Sir Charles Lyell, the popularizer of uniformity visited Niagara falls in 1841. The falls recedes at 4-5 feet per year. Yet, he discounted an eyewitness report of "3 feet per year" and stated that it was "1 foot per year."
If Niagara Falls has always receded at the rate of 1 foot per year, it would be 35,00 years old.
If Niagara Falls has always receeded at the current rate of 4-5 feet per year, it would be about 7,000 years old.
Why did Lyell chose the rate of 1 foot per year?
Even if he had a report of 1 foot per, why did he latch onto that one and not the report of Mr. Bakewell (3 ft. per year)?
If Niagara Falls has always receded at the rate of 1 foot per year, it would be 35,00 years old.
If Niagara Falls has always receeded at the current rate of 4-5 feet per year, it would be about 7,000 years old.
Why did Lyell chose the rate of 1 foot per year?
Even if he had a report of 1 foot per, why did he latch onto that one and not the report of Mr. Bakewell (3 ft. per year)?
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