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Let us consider for a moment the divine power of naming, which according to the Bible we humans have as gift. It is worth noting that in the Scriptures God rarely names, though he does sometimes call by name.[1] In Genesis 1 God gives the names day and night, sky, land and sea. It can be argued that in saying for example “let there be light,” God named streams of photons “light”, but the text does not say that.

Elsewhere God renames Abram as “Abraham” and Jacob “Israel”, and the ultimate naming is in the mouth of the angel Gabriel…


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The term ὁμοούσιον, homoousion, translated “of one Being” or “consubstantial”, is the great innovation of the First Council of Nicea, a town in Turkey, in 325 AD. It is now the principal marker of orthodox Christianity although the word does not appear in the Bible. Although the term is part of the inheritance of the First Council, it did not become universally accepted until the sixth century. Jesus in his divinity is “of one Being” with God; and a later Council of Chalcedon (451 AD) would reach the conclusion that he is also “of one being” with us in his…


Excellent observation. Never let the finance people run your company, unless it is in its death throes. The other thing Jobs understood so well is that if you can make a useful product that most people can afford — even at a stretch — you will sell a lot. Like the Model-T. Or life insurance. Charles Ives understood this very well. https://en.wikipedia.org/wiki/Charles_Ives


Searching for common epistemic ground should point us to the fact that our minds work or fail along the same lines when we want to know something: sensing-conceiving-judging-action. There is attention and inattention; understanding and the flight from understanding; sound judgment and failure to ask and answer all relevant questions; and taking responsibility or not. I write on this a lot, e.g., https://pierrewhalon.medium.com/just-the-facts-ms-ai-d9bfb3fe3557


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“For us and for our salvation”, the Nicene Creed says, the Logos pitched its tent among us.[1] When we are confronted with this Christianity that “offers us a narrative and says: now, believe!”,[2] believe what? That is to say, what connections am I to make when, say, I read the Gospel of Mark for the first time?

Let us start with “for us”. Not against us, as so many contemporary apocalyptic Christians describe Christ’s return, destroying all people but them in a final vengeful holocaust. …


Well argued! The soul or consciousness is not the brain. My own metaphor is an electro-magnet. The magnetic field is not iron, the magnet is not a field, though there is an absolute dependence of field upon electrical current and iron. I agree that the soul is not immortal, in itself. But there is a lot of evidence, anecdotal of course, that suggests some survivl of the soul after death, at least for a time. What NDEs are I have no idea, but they are not just the ideations of dying brains, though that may be part of the E.

Christian belief is in the resurrection, not the immortal soul. They are not at all compatible.


Very well done. Thank you. I wonder about the complexity of God, as Leonard Bernstein wrote in his Mass, "God is the simplest thing of all." In my own writing, I have argued that infinity and simplicity are contradictory when applied to God. This is because "infinity" is a loaded term, while simplicity is or is not: on/off.


Theologians must also marshal evidence that supports hypotheses, and demonstrate the logical coherence of arguments. This is why flood geology is not mainstream theology, any more than the claim that dark matter is just a measurement error is mainstream cosmology.

You also demomstrate the usual science-over-Christianity ideology, which historiansof science have debunked. On this I have written a review of a book I commend to you, at https://pierrewhalon.medium.com/the-peace-between-science-and-religion-a834d0c2383c


I wonder why you do not mention the theories of René Girard and Eric Gans that center upon anthropological studies of myths across humanity and the primordial role of mimetic violence in structuring communities and socieites. It is also found in non-human animals, and especially in chimpanzees and humans, the most mimetic animal of all.


The generals' letter did not threaten civil war. What it said was that if civil unrest reaches a certain level it will up to the army to quell it. Not the same as Salan and the generals in 1961, nor like Bastien-Thierry's assassination attempt against de Gaulle.

Pierre Whalon

Bishop in charge, Convocation of Episcopal Churches in Europe, 2001–2019. French-American. Musician, composer, author, happily married. www.pierrewhalon.info

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