Churchin’ Ain’t Easy: What All Christians Need to Know But Few Take the Time to Share!

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Surprisingly, the pattern that fits best with the historical evidence locates the origins of faith in the rise of reason itself, and despite its novelty it does so in a way that I suspect will strike many readers as sensible and intuitive. This new synthesis in turn yields psychological insights into the issues of faith and reason that continue to bedevil us today—from public confrontations over evolution, abortion, and gay rights, to suicide bombings, West Bank settlements, and flying lessons in which students ominously disdain instruction in landing.

That sort of belief, common to all humanity, is the part of our larger religious instinct that we might call the mental faculty of faith. It permits worshippers to accept the existence and divinity of gods whom they themselves do not worship, as people did, for example, in ancient Greece and Rome. Faith, in this sense, encompasses more than mere religious belief.

It also entails a negative belief about other kinds of belief, a peculiar kind of exclusivity found only in true monotheism. We might call that exclusive sort of belief the tradition of faith. Admittedly, all kinds of religion rely on tradition. Imagine for a moment that we could wave a magic wand and make everyone on the planet forget everything they know about religion. At the same time, we can erase every word of religious scripture, along with all religious representations in art and literature. If we wiped all religion away, anthropology suggests, it would rapidly reappear in new yet familiar forms—but probably without monotheism, assuming that history is any guide.

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Religion in the broad sense clearly represents a human instinct, since we find it in all human societies. If you worship that sort of God, you share in that single, though by now hardly unitary, tradition. The monotheistic tradition of faith seems to focus and amplify the mental faculty of faith, concentrating the idea of the divine into a single, exclusive deity. Who else but the Jews, those famous monotheists from way back?

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This essentially polytheistic outlook accords with the frequent mention of other gods in the Hebrew Bible Old Testament , for example. El was the Canaanite high god, but under him served other gods such as the fertility god Baal and the water god Yam. Perhaps Abraham and his kin adopted El as their own, accepting him as the same god who had urged Abraham to leave Ur and seek out the land of milk and honey in the first place.

Nor, like El before him, does Yahweh appear at first to have been thought of by the Hebrews as a divine creator, at least not according to the picture we get from the last century or so of biblical scholarship. Scholars believe that not until the eighth century bc was the first biblical account of creation composed starting at Genesis , and that only a couple of centuries later did an anonymous priestly author write down the full-blown version we get starting at Genesis 1.

By that time, the Jews were rejoicing in their return to Palestine after the Babylonian Captivity c. Enjoying a sense of revival and optimism, the Jews built the Second Temple in Jerusalem; Jewish priests acted as ambassadors to their Persian rulers. Jewish life comes down to earth at this point. The days of the prophets are fading. From here on in, the Jews will be concerned less with further prophecies than with the proper interpretation of past ones. In the coming centuries, the Jews did indeed take the final steps down the long road to true monotheism.

Neither they nor their new conception of faith evolved in a vacuum. Right around the same time that the Jews were celebrating their release from the Babylonian Captivity, the ancient Greeks freed themselves from a very different sort of captivity. The crucial first step was a fully alphabetic writing system, which the Greeks invented and began using around bc. Earlier alphabets had been missing vowels. The Greeks took one of them, the Phoenician alphabet, and added new letters for vowel sounds, making the whole thing a much more flexible and precise instrument.

Here begins, if not the march, then at least the toddle toward string theory and space telescopes. For writing and thinking go together, and the dawn of this new literary age was simultaneously the dawn of reason. Within a mere couple of hundred years or so, we see a Greek thinker named Thales of Miletus taking the novel step of trying to explain the material world in secular, naturalistic terms, and of publicizing his ideas so that others could critique them.

This is not to say that no one had ever thought rationally before, of course. All humans have the capacity for rational thought; clearly there exists something we might, for consistency, call the mental faculty of reason. It comprises an innate ability for symbolic logic, which we humans use in something akin to the way dolphins use sonar.

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Thales and his immediate successors came from Ionia, the coast of what is now Turkey, where the mainland cities of Greece proper had established a number of prosperous colonies of which Miletus was the acknowledged leader. But their explanations always came back to religious mythology. Thales and his successors struck off in a fundamentally new direction, that of secular explanation. Within a generation or two, they established free rational inquiry as a recognizable movement, a culturally coherent literary and intellectual tradition, in which ideas and concerns were passed from identifiable individuals in one generation to identifiable individuals in another, with each generation building on the work of those who came before.

And as any student of ancient philosophy can tell you, we see the first appearance of a unitary God not in Jewish scripture, but in the thought of the Greek philosopher Plato, who wrote in the early fourth century bc. Moreover, its origins go back to none other than Thales, who had proposed that nature can be explained by reference to a single unitary principle that pervades everything.

Thales thought everything boiled down, so to speak, to Water, which he seems to have seen as an inherently divine material substance with no agency in nature; his immediate successors posited their own monist principles, including Air, Fire, and the Infinite. Divine but not divine agents, these ideas straddled the line between religious and secular. Adding limited agency to this tradition, Plato in his dialogue Timaeus described what he called the Demiurge, a divine Craftsman who shapes the material world after ideal Forms that exist on a perfect immaterial plane. Centuries would pass before the Jews assimilated Greek thought, and scholars suspect that it was Hellenized Jewish philosophers such as Philo of Alexandria who imported the Greek idea of a single unitary God into the Jewish tradition.

So one indisputable thing the last century or so of scholarly work has uncovered about faith and reason is that they are hardly the rigidly separate traditions we commonly take them for. Even more surprising, perhaps, is how quickly monotheistic faith followed, starting with its first glimmering in the thought of Thales himself. As we perceive order in nature, it seems, we also gravitate to the One. This extraordinarily powerful idea was, in fact, entirely unprecedented. For thousands of years before Thales, humanity encountered only one undifferentiated world, a world still inhabited today by some, it is true, though their numbers are dwindling.

In this holistic world, matter and spirit are the same: people, places, objects, and events merge and mingle with the gods, goddesses, spirits, and demons who animate them. We saw a vivid example of this outlook during the solar eclipse over Asia in July , when some local authorities closed schools and urged pregnant women to stay indoors to avoid ill effects as the evil spirit swallowed the Sun god. The epic poems of Homer, the Iliad and the Odyssey , reflect the oral traditions of this sort of world.

These poems established the classical Greek religious pantheon, in which the gods gleam brightly in the sunlight and the sea, rumble through the land as earthquakes, and darken the sky with clouds or eclipses. With the help of his ally Athena, goddess of wisdom, Odysseus gathers his wits enough to swim along the shore, desperately looking for a place to land. Like the Olympians, the little river is amoral and not much interested in the human world, but it is susceptible to a properly formulated plea for sanctuary Greek custom held that sanctuary had to be granted to a self-declared suppliant.

River and deity are one and the same. Putting up that boundary was the most significant act in the history of human thought. There are real things, whose characters are entirely independent of our opinions about them; those realities affect our senses according to regular laws, and. The new conception here involved is that of reality. Around 90 percent of the construction money would come from the Federal Low Income Housing Tax Credit program, which gives tax credits to large financial corporations that provide financing for housing authorities or nonprofits to build low-income housing—an average 6 percent profit on their investment.

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Clue, rise in fatherless homes came first. I want to love my family and get right with the parents, but anger directly attacts me… I have no protection or really much hope. Facebook gives people the power to share and makes. The study certainly reveals the class and cultural biases of social scientists in this era. Any plans to appear with her on the new Fuller House? I will pray for you!

The remaining 10 percent of construction costs would come from state taxes and charitable organizations. Most of the rent and maintenance on the units would come from federal Section 8 housing subsidies—and, at the time, Utah was fortunate enough not to have a long waiting list. On-site services, such as counseling, would largely be paid for by state and county general-fund dollars. It took the task force only four years to build five new apartment buildings with units for 1, individuals and families.

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That, and an additional scattered-site units, reduced the number of chronically homeless by almost three-quarters. So I go to see for myself. Sunrise Metro was the first apartment complex built following the pilot study.

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It has one-bedroom units for single residents, many of whom are veterans. Mark Eugene Hudgins is 58 years old and has brain damage.

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They drilled a hole in it. He had a motorcycle accident in Santa Ana, California, the year after graduating from high school. After that he spent 22 months in the Navy, then worked as a groundskeeper for the aerial field photography office of the Department of Agriculture for 13 or 14 years. I like it here. While we talk, two other residents come up to listen. One is in a wheelchair. The other guy looks like a weary Santa Claus—Paul Stephenson, 62, a Navy vet who lived for three years in the bushes behind a car dealership.

The apartment pays for one game, we pay for the second game. We get a pool table, a pingpong table, inch television, eight recliner rockers. They give us food boxes once a month. I got 22 cans of tuna fish last month. The balance is paid via federal vouchers, along with some Utah funds. Grace Mary Manor is home to 84 formerly homeless individuals with disabling conditions such as brain damage, cancer, and dementia.

Bate explains that one of the biggest problems in giving homeless people a place to live is that they often want to bring their friends in off the street—they feel guilty. So there are rules to limit such visitations.

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He needs to have surgery, but first has to gain 10 to 20 pounds to make it through the anesthesia. He has since passed away.

Howard Kelly, 44, from Denton, Texas, has brain damage from falling out of a car when he was a kid. David Simmons, 39, from Texas, was living under a bridge before coming here. She needs surgery and is on strong doses of pain meds.