The Mental Impotence Healer Program

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Why the phenomenal spread of Christianity

The motives which led non-Christians to embrace the faith were many and varied. We hear of an entire family, headed by the grandfather, who became Christian because they knew of a case of demon possession which was cured by invoking the name of Christ. In the fifth century in one section of Gaul numbers of pagans were converted because, when a plague attacked the herds, the cattle of the Christians escaped or recovered and this was attributed to the use of the sign of the cross. On the other hand, we read of a son of pagan parents, also in Gaul, who later became a distinguished bishop, who was led to the Christian faith by struggling with the question What is the purpose of my life We are told of a fourth century Roman scholar and teacher of distinction who after prolonged and careful study asked for baptism. We have noted the fashion in which Augustine came through deep religious hunger and a sense of moral impotence.

Gellmans argument for oneness and omnipotence

There are two difficulties in this line of argument. The first is that it requires that each world have one being that by itself explains all contingent truth. What if one takes the cos-mological argument only to establish the weaker claim that there is at least one necessary being and the necessary beings collectively explain all contingent truths In that case, the said argument can still be applied, with a creator being allowed to designate a collective and not just an individual. The conclusion would be that the very same omnipotent collective explains contingent truth in every world. Can there be an omnipotent collective It is tempting to quip that there is a conceptual impossibility in a committee's being omnipotent, since committees always suffer from impotence, say, due to interaction issues within the committee. There may be something to this quip. How, after all, could a collective collectively be omnipotent How would the powers of the individuals interact with one another...

Liberal or Conservative

Hauerwas' intense polemics against the step back clearly make him an enemy of liberalism. Hauerwas might well commend trial by jury or the rights of private property, but in so doing, he would no doubt insist that such social goods must be nurtured by drawing ever closer to the narratives and practices that give them life and urgency in our culture rather than trying to justify them from a universal perspective. For Hauerwas, the problem with liberalism is not what it proposes, concretely, for the organization of society. Instead, the failure of liberalism rests in its antagonism toward all powers other than those supposedly universally resident in the human person (reason, will, feeling - take your pick). The upshot, for Hauerwas, is disastrous. We are given density and potency only insofar as we are initiated into formative traditions and practices. If we want to liberate ourselves from them, as liberalism endorses, then we are condemning ourselves to a weightless impotence and,...

The Critique of Natural Theology

In perhaps no passage of his voluminous writings did Newman so clearly state the one religious truth about which he entertained no skepticism. Overwhelmed by the internal demands of conscience and the inability of human beings unaided by God to meet those demands, Newman explained, Natural Religion is based upon the sense of sin it recognizes the disease, but it cannot find, it does not lookout for the remedy. That remedy, both for guilt and moral impotence, is found in the central doctrine of Revelation, the Mediation of Christ. 54

Ethical ideals and moral discipline in the church

Paul recognized the impossibility of obeying entirely the moral law, the law of God, and saw in that law and the sense of moral impotence and frustration bred by its acceptance our schoolmaster to bring us unto Christ that we might be justified by faith. When confronted by the law, especially as interpreted by Jesus, sensitive spirits were brought to see how far short of it they fell. Across the centuries one of the fruits of Christianity has been the quickening and deepening of the consciences of men. Indeed, the more discerning have recognized the basic sin to be self-sufficiency, pride, and rebellion against God, have appreciated something of the depth of man's depravity as they have seen representatives of the highest religion and the noblest of man's governments nail the Son of God to the cross, and have stood in amazed awe at the wonder of God's love and forgiveness in giving His Son thus to die for man's redemption. It is men's response in humble faith and love to God's love in...

Typologies Of Religious Experience

The experience involves 'blank wonder, an astonishment that strikes us dumb, an amazement absolute' (Otto 1958 26). Its apparent object is wholly other, a mystery that is in principle opaque to understanding. Religious dread is distinct from ordinary fear. It is more like a fear of ghosts or a dread of haunted places, feelings which make our flesh creep and our blood run cold. One experiences a sense of 'impotence and general nothingness as against overpowering might', of being 'dust and ashes as against majesty' (ibid. 21).

The retreat from intellect medieval affectivism

It is safe to say that this conceptual revision of an 'intellect' cut back to 'reasoning power' is driven by wider institutional forces, which it is not our place to consider here, except perhaps to say that in consort with the conceptual revision there is a tendency to identify 'intellect' with the sort of reasoning which was thought to go on within the universities, whether in the faculties of Arts or of Divinity, and so to associate both 'intellect' and 'reason' with the dry impotence of the 'academic'. At any rate, in late medieval polemic against the intellectuals unfavourable contrasts are made with ever greater frequency between the sterile theological practices of 'school' theology and those of practical piety between what is known theologically by the academics exercising their 'intellects' and what is known by the 'knowledge' of love - unfavourably, that is to say, of course, to the former. Even so resolute an 'intellectualist' as the fifteenth-century Denys the Carthusian...

The conversion of Augustine

Religious feeling which characterized him, Adeodatus, given by God. Unsatisfied religiously and seeking, Augustine dabbled with his inherited Christianity but was repelled by the crudity of the literary style of the Latin translation which was his only way to the Scriptures. For a time he tried Manich ism, but finding that it could not answer his intellectual questions, abandoned it. A teacher, first in North Africa, then in Rome, and eventually in Milan, he continued his religious quest. For a time his hunger seemed to be met by Neoplatonism, but that did not fully satisfy him and in Milan he came under the spell of Ambrose, the bishop of that city, a man of strong character and an impressive preacher, of whom we are to hear more in a moment. Suffering from conscious moral impotence and self-disgust because of his inability to control his sexual desires, a member of a small coterie who, with him, were searching, at the climax of his struggle Augustine rushed from his friends into a...

The Lutheran Doctrine of Justification

The second question is is faith itself not a good work Indeed, so important are the implications of this question that they form an important part of what was perhaps Luther's greatest theological work, The Bondage of the Will, which was itself almost a line-by-line refutation of Erasmus of Rotterdam's work, Diatribe on Free Will. The work is too long and complex to do it justice here, but suffice it to say that Luther developed a rigorous and arguably deterministic doctrine of double predestination based not on human impotence after the Fall but upon the very nature of God and his knowledge of creation, which served to underscore the fact that faith itself was a gift of God given only to those whom he had chosen, and not the result of any human initiative or autonomous response to God's offer of salvation. If this predestinarian note was somewhat muted in much of his other writings, it is yet arguable that the abandonment of such a position would have required a significant...

The Church as Kiln of the Soul

The concentrating power of story is a theme that is central to Hauerwas' escape from the impotence of Protestant liberalism. Although Hauerwas consistently reminds us of the importance of adherents to the Social Gospel , such as Walter Rauschenbusch, who drew attention to the political dimension of Christian convictions, he sees a fundamental problem in their orientation. They provided, he writes, a far too limited account of the nature of those convictions and how they work morally (Hauwerwas 1981a 90). Emphasis fell on Christian principles that, once isolated from the fabric of Christian speech and practice, became semantically underdetermined. The content of Christian convictions becomes diffuse. God's love and righteousness were thus easily absorbed into the therapeutic goals and liberal political framework of twentieth-century American culture.

Sustaining The World

All this rests upon an Ockhamist doctrine of divine absolute power. For Ockham nothing was impossible to God God can in principle do even that which seems to go against his very nature. Hispotentia absoluta can even override his potentia ordinata, that is, the power by which he enacts particular things in the created world. Aquinas, too, had argued the point. In a Quodlibet on whether God can make something return to nothing, he distinguishes between God's absolute power (by which he can certainly do so), and his power acting within the order prescribed by his wisdom and foreknowledge (by which he does not do so) (Quod. IV.q.3.a.1). This distinction has a long mediaeval history. It was already clear to Anselm. The key question was whether a God who is as Christians believe him to be will ever do that which goes against his nature, and whether, as Anselm would put it, to do what ought not to be done is in fact an act of impotence rather than one of power.

Just Another Trap

Could look at another man and get sexually aroused. I explained that I just couldn't relate. At some point in the discussion, however, I made the mistake of referring to gays as fags. Sheeri cut me off quick. She blasted me for being an ignorant hypocrite, reminding me that if I trip when white people call us niggers, then I shouldn't call gays fags. She went on to say that God doesn't use that word and a bunch of other stuff that I don't remember too well, because my thoughts had drifted into I don't hear you mode. I'll be honest Sheeri is kinda sexy to me when she's pissed off, and I got distracted with my own thoughts. Besides, I really didn't give a flip about gay people or their problems.

Life and Influences

While in Berlin, Kierkegaard attended the lectures of the aged Schelling. After an initial burst of enthusiasm at Schelling's emphasis on the importance of relating philosophy to reality,12 Kierkegaard quickly became disillusioned, commenting in a letter to his brother that Schelling's whole doctrine of potencies betrays the highest degree of impotence. 13 Disappointed, Kierkegaard returned to Copenhagen. It was during this period between the dissolution of his engagement and the publication of Concluding Unscientific Postscript in 1846 that Kierkegaard wrote the works that would establish his reputation.

Jesus Corpses

Here is the beginning of a second answer Imagine, again, the tradition for carving detailed genitals onto each and every crucifix. Who is doing the carving If it is a woman, she might be presumed (in a male-centered theology at least) to be sexually aroused by such detailed attention to images of a penis - unless, of course, she is presumed not to know anything about them. If the carver is a man, he is supposed to be entirely disinterested in the genitals - except that the soul of every believer is Christ's spouse, is as a bride to Jesus considered as spiritual bridegroom. It might even be in some rare cases, in the overheated workshop of an undisciplined monastery, that a pious male carver would begin to find the carving of those members oddly - no, we cannot begin to think that. It is not enough to cover them up. We have to prevent their being carved in the first place. Think of the scandal to (and from) the carvers.

The Problem of Evil

The whole earth is cursed and polluted. A perpetual war is kindled amongst all living creatures. Necessity, hunger, want stimulate the strong and courageous Fear, anxiety, terror agitate the weak and infirm. The first entrance into life gives anguish to the new-born infant and to its wretched parent. Weakness, impotence, distress attend each stage of that life And it is at last finished in agony and horror The stronger prey upon the weaker, and keep them in perpetual terror and anxiety. The weaker too, in their turn, often prey upon the stronger, and vex and molest them without relaxation. Consider that innumerable race of insects, which either are bred on the body of each animal, or flying about infix their stings on him. These insects have others still less than themselves, which torment them. And thus on each hand, before and behind,

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