Wednesday, May 7
Is It Anakin Skywalker's Virgin Birth Celebrated In Vancouver Church?
Click On The Headline
Lessons In Apologetics #4: Pragmaticism & Combinationalism
Christians may instinctively recoil from this initially. However, the proper response to this epistemological methodology needs to be more nuanced than the believer might originally suspect.
Providing in part an alternative to the early 20th century viewpoint promoted in large part by Sigmund Freud that belief in God was psychologically harmful, in works such as The Varieties Of Religious Experience, James believed religion should be judged by its results in the life of the individual. Overall, James concluded that, "In a general way...on the whole...our testing of religion by practical common sense and the empirical method leaves it in possession of its towering place in history. For economically, the saintly group of qualities is indispensable to the world’s welfare (109).”
However, any alliance the Christian apologist may make with William James is tenuous at best. For example, James categorized the pantheistic outlook of Mediterranean paganism as healthy and those emphasizing the need to be “twice born” as epitomizing a Germanic dourness characterized by an obsession regarding man’s fallen nature and need to be saved by God (105).
Though few in number, Christian apologists have adapted pragmaticism to the defense of the faith. Foremost among these is Francis Schaeffer.
Schaeffer’s method might not be considered solely pragmatic by the methodology’s purists as he does not allow a worldview’s viability to determine whether or not it is true but rather to show how the Christian worldview is the most consistently livable. Schaeffer refers to this test as an experiential teleological argument (110).
In a Schaefferian apologetic, one takes the propositions of a particular worldview and projects them onto the movie screen of life. For example, Schaeffer noted how the materialism of Jackson Pollock drove the artist to suicide and how musician John Cage did not adhere to the philosophy of chance that categorized his music when it came to picking potentially deadly mushrooms
The next epistemological methodology is combinationalism. Throughout this discourse thus far, it has been observed that, while each methodology contributes something to our understanding of God and knowledge, none of these approaches is sufficient enough to stand alone as the only way through which to obtain an understanding of reality. But instead of falling into a state of solipsistic dismay that nothing can be known since each approach falls short, combinationalists suggest that the insights of each method ought to be knit together in order to produce the most comprehensive understanding possible.
One such apologist utilizing this approach is Edward J. Carnell. Carnell combines rationalism, which he defines as a “horizontal self-consistency so that all of the major assumptions of the position can be so related together that they placate the rules of formal logic” and evidentialism, which he categorizes as “a vertical fitting of the facts” in that one’s assumptions must cohere with the “real concrete facts of human history (122).” Together, these elements make up systematic consistency.
However, even combinationalists must proceed with caution. As Geisler points out in “the leaky bucket argument”, if the other methodologies are insufficient on their own, these do not necessarily hold the epistemological water any better when they are combined together (129). Furthermore, often when one proceeds to evaluate a worldview, it can be very easy to fall into the trap of presupposing the worldview before it has been established or the facts are spun in such a way to fit into the worldview.
For example, Geisler uses the example of Christ's Resurrection. Geisler writes, "An apologist...cannot legitimately appeal to the miracle of Christ's resurrection as a proof for the existence of God (129)." This statement, shocking on its face value, means that God is already presupposed if the event is categorized as miraculous in terms of its explanation. Geisler reassures, "On the other hand, grant that God already exists, then the resurrection may very well be a miraculous way of confirming that Jesus of Nazareth is the Son of God (129)."
Source: Geisler, Norman. "Christian Apologetics". Baker Academic, 1988.
By Frederick Meekins
Tuesday, May 6
Lessons In Apologetics #6: Pantheism
If Deism is the belief that God is so transcendent from the cosmos He created that He no longer participates directly in it, Pantheism must be the worldview at the other end of the continuum believing that a higher power exists as Pantheism holds that God is so immanent with the universe that God and the universe are one. As a worldview, Pantheism has plagued the religious thought of both the East and West from ancient times on up through our contemporary day.
Though there are various forms of Pantheism, most share a set of common characteristics. Pantheists will agree that ultimately there is but one substance.
Parmenides hypothesized that there is either being or nonbeing and in order to exist there must be being. And if everything possesses this quality, everything is of the same substance as to differ by nothing would be not to exist at all.
Though everything is ultimately one under Pantheism, what we perceive as multiplicity or distinction are either manifestations or emanations of the absolute unity.
In the "Enneads", the Greek mystic Plotinus said that from this impersonal unity flowed the various levels of reality starting with unity, then inward into mind, then the world soul, then multiple souls, then to the lowest level of matter. It is man, Geisler writes in "Christian Apologetics" of this brand of Pantheism in as "the microcosm who possesses mind, soul, and matter" that the journey back to unity and oneness begins (175).
Though slightly different, other forms of Pantheism share considerable similarity. For example, in Spinoza's pantheism, God is a substance of infinite attributes and we exist as transient manifestations of the absolute that are eventually reabsorbed back into it. And in Hinduism, though that world religion is noted for its multiplicities of divinities, in its philosophically complex variants, the various gods all the way down to the material components of the physical world are the assorted levels of the comprehensive totality known as Brahman.
Though many Pantheists claim to embrace tolerance as they contend all religions are merely human efforts to understand the same all-encompassing God, one is really taking the serpent to one’s bosom when dealing with Pantheism. For example, in much of Pantheist thought, it is held that both good and evil flow from God much in the same way there is both a light and dark side of the Force in the Star Wars epic. Other Pantheists claim that God is beyond good and evil as understood by human beings.
Such positions could be used to not only justify any number of atrocities but also to view them in a disturbingly detached manner or even positively in an around about fashion. For example, if good and evil are simply just human conceptions useful for ordering social relations, what is so inherently immoral about the Holocaust?
After all, were not the Jews the ones anyway that set the ball rolling on the theism that ended up promoting the conceptual dualism that now hinders the expansion of consciousness? Besides, by liberating them of their physical materiality, aren’t we doing them a favor by reuniting them with universal oneness? Under Pantheism, the “is” becomes the “ought” and that is why one sees cows strutting freely down the streets of India with the baby girls tossed out with the trash.
by Frederick Meekins
In a discussion of the impact of digital media on the family, it was observed that many contemporary youth have little contact or awareness of the “adult world” up until the age of 28 or thereabouts. If that means these youngsters are not engaged in some kind of gainful employment, that is wrong. However, if that is a nebulous reference to realities the speaker is not willing to discuss further such as the adoption of an affectation of contrived stuffiness, does it really matter? There is nothing requiring you to dress like an old person or take up golf if you don’t care for the game in the first place. Most adults aren’t all that willing to relinquish much of the status or power that they would naturally lose as part of an expanded social circle anyway.
Monday, May 5
Fanatic Homeschooler Insinuates Those Without Multiple Talents Barely Worthy Of Survival
Lessons In Apologetics #3: Experientialism & Evidentialism
To the experientialist, God or the Ultimate is not so much something to be understood or comprehended but rather felt. Stretching all the way back to the Neoplatonist Plotinus, experientialism views what the believer refers to as God as "the one beyond all knowing and being (66)."
In fact, God is so far beyond what the finite mind is capable of comprehending that to really say anything about God is highly inaccurate as to do so would be limiting God. As such, the best the individual can aspire to is an intuitive mystical union with the universal by turning inward through an ascetic detachment from the physical world around us in pursuit of a metaphysical unity.
Friedrich Schleiermacher provided for a more accessible apprehension of the cosmic or divine by equating religious experience not so much with monastic solitude but rather with the feeling of absolute dependence we all feel from time to time. According to Schleiermacher, this feeling is actually the World Spirit reaching out to us and actualizing within each of us.
To experientialists, dogmas and doctrines are not that important (that itself actually a doctrine though) as these conceptual formulations are merely shadows or echoes of the deeper experience. While experientialists are correct that the individual must have some kind of encounter with God beyond that often referred to as "book knowledge", one begins to trod upon dangerous ground when the experience becomes the ultimate criteria for judgment by positing that those having more intense experiences are somehow more in touch with the cosmos as in the case of certain meditation cults.
If experience itself is made the highest standard, the individual will end up not knowing whether or not he is being led into deception. I John 4:1 tells us to test the spirits to see if they are from God.
The next apologetic methodology is evidentialism. Rationalism, fideism, and experientialism are largely inwardly focused approaches to knowledge of God with both fideism and experientialism also being highly subjective as well. Evidentialism tends to be more objective as it points to evidence existing independently of an individual's internal emotional or intellectual states to make a case for the existence of God.
While experientialism stresses the importance of a personal acquaintance with what we categorize as the divine, evidentialism provides an anchor to prevent such hypothesizing from meandering off into exceedingly esoteric or individualized speculation by providing a basis for belief any interested party is free to investigate at their own leisure. The primary forms of proof offered by evidentialists are nature and history.
Nature is probably the form of evidence best used when the individual being appealed to is not yet even a theist. This proof for the existence of God is known as the teleological argument in that it holds that the intricate structures found in the world point to the need for a designer.
This idea is expressed in terms of the Watchmaker Hypothesis formulated by William Paley. Paley contended that, if one found a watch in the woods, one would from the intricacies of its parts working together in tandem for a purpose assume the contraption would need a designer. Likewise, since the world is no less complex and actually even more so, it is only logical to conclude that the physical universe around us would also require a designer.
Having lived from 1743-1805, Paley himself did not face the Darwinian onslaught. However, others since then have tweaked the argument to make it stronger against criticisms such as those of John Stuart Mill. Mill argued that the watchmaker analogy was weak because we know things like watches have watchmakers and, without a perspective beyond which a finite human being is capable, Hume's speculation of organicism with the world growing like a vegetable could very well be correct.
To counter the Darwinian and Humean notions that given enough time a number of elements could be reshuffled enough to fortuitously result in the world we see around us, A.E. Taylor and F.R. Tennat have argued that the world around us shows too much adaptation and anticipation to have been the product of random chance. For example, Taylor notes how the body’s need for oxygen is anticipated by biological structures such as membranes and organs. Geisler writes, “In fact, mind or intelligence is the only known condition that can overcome the improbabilities against the development and preservation of life...In short, the order evident in natural development of life is evidence of God (90)."
While this brand of evidentialism is vital in convincing the atheist or agnostic that God exists, it is not enough to bring someone to a saving knowledge of Christ as many of the world's religions such as Judaism, Islam, and even apostate forms of Christianity are full of theists barreling down the road to Hell. An evidentialist approach emphasizing history directly confronts the unbeliever with the decision he will have to make to decide his eternal destiny.
One of the aspects of Christianity that sets it apart from many of the other religions and belief systems is its historical nature in that the validity of its claims ultimately rest upon the veracity of actual events. II Peter 1:16 says, "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty?"
Since these events took place within the flow of normal time, by utilizing research methods similar to those used to investigate the past such as the examination of ancient documents, one can construct an intellectual framework reasonably assuming that Christ did indeed exist. Prominent evidentialists utilizing history would include John Warwick Montgomery and Lee Strobel.
Despite the strength of evidentialist apologetics, its efforts to elevate religious dialogue beyond one's internal feelings (the burning in the bosom referred to by the Mormons which could very easily be indigestion), the approach is not without drawbacks. For while facts can indeed exist as objective realities, the individual can often go to great lengths to put a spin on them that fits them into an individual’s preconceived worldview.
For example, those inclined to marvel at the world around them can more easily be persuaded that everything was created by a wise and loving God than those who view the world through a survival of the fittest mindset focusing on the violence, bloodshed, and disease that often characterizes both the human and animal realms. Evidentialists will counter that often the theistic interpretation turns out to be the most credible rather than naturalistic ones that stretch plausibility such as the Apostles absconding with Christ’s body or Jesus being revived in the cool of the tomb.
Source:
Geisler, Norman. "Christian Apologetics". Baker Academic, 1988.
By Frederick Meekins
Friday, May 2
But Is Racism As Bad As It Use To Be?
Thomas omitted the “s” from “nutcase”.
So should he mockingly be asked if he went to public school as he does to others that fumble their words or make grammatical flubs?
Granted. I often make similar typos.
However, all I am or ever will likely ever be is a blogger, a wordsmith in a class Thomas has repeatedly expressed contempt for for taking attention (and thus revenue from his pocket) of establishmentarian media outlets.
Thomas' advice does ring with validity. However, what is defined as a racist or a nutcase is continually being redefined by the liberal elite.
No longer are the racists we are to separate ourselves from those burning crosses on their victims lawns. Now, according to Slate.com, condemnation should be heaped upon you if you limit your ethnic preferences on a dating website.
In another incident, one likely Obama voter and Trayvonite sympathizer went proverbial ape excrement on a White restaurant owner demanding free service as compensation for slavery.
As to a concern about associating with nutcases, should Christians distance themselves from religious doctrines that seem perfectly acceptable to that particular profession of faith such as monogamous heterosexual marriage or the divinity of Christ that both baffle and infuriate the world?
For daring to enunciate a run of the mill analysis of atheism that could have been endorsed by nearly any monotheistic religion, I was in essence told by one Tea Party group that I would be kicked out the door if I ever again verbalized such theological bigotry.
by Frederick Meekins
Thursday, May 1
Fascinating. Factions in Hollywood create the impression that you are some kind of weirdo if you aren’t out fornicating with anything that moves and, when a sufficient number embrace the philosophy that the baser instincts must be fulfilled at all costs, they paint you as an ever bigger weirdo if you question the propriety of addressing from the federal level the rotten fruits resulting from this warped outlook.
Lessons In Apologetics #2: Rationalism & Fideism
In a rationalist methodology, there exists in the mind a number of innate ideas or principles that allow the individual to arrive at an understanding of the universe. These include principles of logic such as the law of noncontradiction. It is from contemplation upon ideas generated through reflection upon such foundational principles that the thinker is able to postulate systems of truth in a manner reminiscent of mathematics and geometry.
For example, in his system, Descartes started from his "cogito, ergo, sum (I think, therefore I am)" as his ability to doubt was the one thing he could not doubt. From here, Descartes built a theistic proof.
Descartes begins this with the admission that, since he lacks knowledge, he is imperfect. However, to realize one is imperfect, one must have knowledge that perfection exists. Yet perfection cannot arise from within the imperfect. Therefore, there must be a perfect mind from which perfection originates and this is God (31).
An apologetic utilizing the rationalist approach possesses a number of strengths as well as drawbacks. As to its strengths, the rationalist method stresses a consistency of reality.
It follows that a rational God would create a universe that regularly operates in accord with verifiable laws that we as His creations would be able to arrive at through deliberative contemplation. As rationalists posit, the mind to an extent must possess some kind of mental architecture to process the jumble of sense experiences the individual is bombarded with almost constantly. Even Scripture indicates that part of man's knowledge regarding God and His character is innate as Romans says that even the Gentiles, who were not formally given the Law in the same direct manner as their Hebrew counterparts, still had many aspects of the Law written upon their hearts.
Despite the strengths of the rationalist approach to apologetics, the methodology is not without drawbacks. The foremost is the acknowledgement that it can be argued that the rationally consistent does not always translate into the realm of necessarily actual and does not provide the bedrock certainty its advocates claim. For example, regarding the ontological argument, Geisler notes, "But it is not logically necessary for a necessary Being to exist anymore than it is for a triangle to exist...But the point here is that there is no purely logical way to eliminate the 'if' (43)."
Of the next religious epistemology, fideism, Geisler writes, "In view of the fact that empiricism led to skepticism...and that rationalism cannot rationally demonstrate its first principles, fideism becomes a more reliable option in religious epistemology. Perhaps there is no rational or evidential way to establish Christianity (47)." Thus fideism holds that truth in religious matters rests on an accepting faith rather than a critical scrutiny.
As with the other methodologies, fideism comes in a variety shades. On its more moderate side, one finds Blaise Pascal. At the more extreme end of the spectrum, one would find the likes of Karl Barth.
As a fideist, one might find Pascal a bit subdued. Though one would assume reason had no place in fideism, Pascal did not dismiss rational appeals outright. He just did not build his foundation or case upon them. Of Pascal's position, Geisler writes, "A proof at best may be the instrument by which God places faith in one's heart (49)."
Thus, the real difference between Pascal and the rationalist was basically a differing estimation in what each thought reason could achieve. To the rationalist, the thinker is able to deduce their way to a logically irrefutable foundation for a belief in God. To Pascal, such proofs were not absolutely conclusive and the chasm separating doubt and certainty had to be crossed by a bridge of faith.
Since at best, in the mind of Pascal, the individual is left with a fifty/fifty chance regarding the existence of God, the matter did not come down to a dispassionate calculation but rather to a matter of personal existential destiny best summarized by his famous wager (49). According to this wager, if the odds as to whether or not God exists are about even, one is better off believing God exists and then be proven wrong since upon death you would merely pass out of existence than to say God does not exist and then be proven wrong upon death as then one would end up in Hell.
At the other end of fideism's spectrum stands the Neo-Orthodox such as Karl Barth. According to Barth, God is "wholly other" in that God can only be known through faith in revelation. Geisler summarizes Barth's position as such: "We do not know the Bible is God's Word by any objective evidence. It is a self-attesting truth (54)." Thus to the Barthian, the accounts contained in the Bible transpired on a plane beyond the parameters of objective, investigative history. One either accepts them by faith or one does not. Therefore, the believer does not have to answer and is immune from those such as the Higher Critics claiming to apply the rigors of scholarship to the scriptural texts in the hopes of either authenticating or discrediting these documents.
As with rationalism, fideism has both strengths and drawbacks. Fideists are to be commended for holding that the God of the Bible is much more than the God of mathematics. Though there is merit in the attempt to prove that belief in God does not violate reason and logic, there is a great danger in reducing God to the level of a distant first cause not all that interested in how human beings live their daily lives. Fidesits are also correct that ultimately, no matter how much evidence one might collect or how many syllogisms one might be able to deduce, one has to make a leap of faith over those gaps of doubt that remain no matter how small they might be.
Yet despite the strength of their methodology, it has shortcomings as well. Foremostly, fideism makes it very difficult to engage in a debate or discussion with someone holding to another worldview if one must accept a comprehensive system of faith solely by faith without evaluating between them with some agreed upon criteria. Geisler writes, "...either a fideist offers a justification for his belief or else he does not. If he does not, then as unjustified belief it has no rightful claim to knowledge (63)."
Source:
Geisler, Norman. "Christian Apologetics". Baker Academic, 1988.
by Frederick Meekins
In a story about a church that meets in a strip club, a number of broadcast commentators go out of their way to make a point of their reluctance to call such a hellhole a “gentlemen’s club”. It is pointed out that a gentleman would not pay money to watch women remove their clothes. Interesting how remarks are never made that the women engaged in such acts are lewdness are not ladies. Many of them want to participate in such lewdness and would refuse to work in more respectable trades, crafts, or professions.
Wednesday, April 30
Tuesday, April 29
Lessons In Apologetics, Part 1: Introduction & Agnosticism
Basic to any academic discipline is the approach or methodology which scholars and researchers apply to the subject matter. The field of Apologetics is no different. Geisler lists the methodologies to knowledge in general and about God in particular as agnosticism, rationalism, fideism, experientialism, evidentialism, pragmatism, and combinationalism. In the course of his analysis, Geisler evaluates each in terms of their epistemology regarding religious matters and how these approaches stack up under the weight of being scrutinized by their own criteria.
The first approach to knowledge of God is agnosticism. Coined by T.H. Huxley, the term agnosticism means "no knowledge" and thus contends one is unable to know anything about God (13).
Agnosticism is itself divided into two branches. The one holds that not yet enough conclusive evidence pointing in one direction or the other regarding the existence of God has been gathered. The other holds that God is not knowable.
Of the agnostics that claim God is not knowable, this claim is based upon their understanding of the nature of knowledge. Drawing upon David Hume's Enquiry Concerning Human Understanding and A.J. Ayers' Language, Truth, & Logic, these agnostics have divided the tree of actual knowledge into two branches.
The first variety of valid statements are analytic statements meaning they are valid by the terms of their definitions. For example, all bachelors are unmarried. The second type of valid statements are known as synthetic and are what we would refer to as matters of fact as they are about empirically gathered data (17).
Geisler writes of the agnostic views regarding talk about God, "For the term 'God' is neither analytic nor synthetic; that is, it is neither offered by the theist as an empty contentless definition corresponding to nothing in reality nor is it filled with empirical content since 'God' is allegedly a supraempirical being. Hence, it is literally nonsense to talk about God (18)."
To the aspiring apologist hoping to present an objective case for the Christian faith beyond how warm and fuzzy Jesus makes their innards, it may seem that the agnostic methodology has struck an early and potentially crippling blow to this noble effort. However, a bit of careful reflection may even the scales once more between the agnostic and the Christian.
The lofty sounding name given to this epistemology of language is the Verification Principle. If the Christian turns the Verification Principle back on itself, one sees it is self-referentially incoherent as the concept cannot live up to its own criteria as the Verification Principle is neither purely definitional or merely a statement of fact.
Thus to remain consistent, the agnostic must admit that, since our knowledge of the empirical and metaphysical realms is limited, by definition of man's own finitude, this understanding cannot be totally comprehensive. Of those unwilling to admit God may exist in those reaches man cannot fully fathom, Geisler writes, "And there is simply no way short of omniscience that one can make such sweeping and categorical statements about reality...Hence total agnosticism is only self-defeating. Only an omniscient mind could be totally agnostic and finite men do not possess omniscience (27)."
By Frederick Meekins
Army Celebrates Secular Humanism
Click On The Headline
Southern Baptist Faction Categorizes Opposition To Homosexuality As "Redneck Theology"
Click On The Headline
Celtic Cross Foundation For Ministry Announces Major Changes
Monday, April 28
Secularists Once Again Call For The Suppression Of Knowledge
Most following the news are no doubt aware of the ongoing angst on the part of unbelievers and Modernists regarding the propriety of introducing Intelligent Design into the Biology classroom since in their eyes suggesting anything but the materialist hypothesis (itself a faith-based assumption) diminishes the rigor of so-called scientific education. Instead, they suggest such ideas should be considered as part of the Social Studies or Humanities curriculum.
Yet such gestures of enlightened magnanimous compromise are little more than a canard. For when it becomes time to examine the metaphysical issues within what liberals previously promoted as the appropriate venue for such a discussion, they then cry Separation of Church and State. Thus, what they really want is a monopoly on the perspective taught across all of public education.
As could be expected, Americans United For The Separation Of Church And State has demanded that the State of Florida alter an essay contest that encourages students to submit their reaction to The Lion, The Witch, & The Wardrobe by C.S. Lewis. The Humanist front group contends some students might be offended by a work that has often been interpreted as a Christian allegory. The agitators suggest alternative titles should be made available for students to select from.
One wonders if the Lynnites would be as prompt about coming to the defense of students that did not want to read Harry Potter or other works of literature even more salacious in their content. Interesting when it comes to the boy wizard the important thing is that Miss Rowling gets the kids to read; shouldn’t this be the same attitude towards Professor Lewis among those that insist we have nothing to fear from books?
No doubt had the White Witch been the hero of the story rather than the villain, those sympathetic to Wicca and the Dark Arts would have no problem with the novel. The thing about contemporary liberals is not so much that they oppose spirituality in the classroom but rather merely traditional forms of it.
Neither do these liberals support the principles of individual mental autonomy to the extent that they claim. Where were they when the Ninth Circuit Court of Appeals essentially ruled parents have no constitutional right to protect their elementary-age children from perverts masquerading as educators asking these little ones all kinds of questions even an adult would be embarrassed to answer and to which no agent of the government has a right to know their answers.
These sensitive liberals whine students not wanting to read the book do not have an alternative to choose from if they still want to participate in the contest. Any other time these advocates of radical tolerance and inclusion insist that in a pluralistic society the upstanding member of the community has an obligation to subject oneself to ideas one might otherwise find objectionable.
So if students have to be subjected to putting condoms on cucumbers for their own good, then how are they going to be harmed by a novel about a talking lion? Makes you wonder what they are so afraid of.
All the fuss causes the critically minded to speculate if it’s for the sake of the children or rather about something else the hypertolerant malcontents themselves do not want to confront. A child not belonging to the Christian faith is not going to necessarily pick up on any Christian motifs Lewis might have incorporated into the text.
To pick up on any parallels, one would already have to be familiar with Christian doctrine. Thus to be offended by Aslan as a perceived Christ-figure is to have a problem with an intellect more formidable than even that of C.S. Lewis, namely God Himself.
Adherents of absolutist relativism will contend it is not the place of educators to convert students to any particular set of religious ideas. Funny, public educators don’t mind using the persuasive powers of the classroom as to influence the choices pupils make regarding viewpoints on issues such as homosexuality, abortion, and the origins of the universe. If no set of ideas is better than any other and parents are usually seen as being too stupid to decide what is in the best interests of their children, what’s the big deal if a child switches to Christianity if all paths to God or whatever else you happen to see as the supreme universal truth or lack there of really are equal?
In Lewis’ novel, it is revealed that the White Witch has placed a curse on the Land Of Narnia so it is always winter but never Christmas. With the lust of liberals to remove all vestiges of Christianity from Western culture, my guess is that they hate this book because Lewis just hit too close to home.
by Frederick Meekins
Tuesday, December 17
Monday, December 16
Monday, September 30
Wednesday, April 16
The Drug Culture
An interesting analysis of the drug culture.
Good in how it exposes the dangers of certain perscription drugs, but a little too judgemental of those that may need to turn to these compounds in search of healing.
However, is a good counterbalance to many prevalent perspectives.