Podcasts about Natural religion

William Blake opens the third part of his epic poem, Jerusalem: the Emanation of the Giant Albion, with an astonishing remark. “He never can be a friend of the Human Race who is the Preacher of Natural Morality or Natural Religion.”The declaration is shocking because today, two hundred years since he first printed these lines, naturalistic explanations of morality and religion have become standard. Even amongst champions of Blake.But what did he mean? What did he propose as an alternative? And why might that matter now?An earlier version of this essay is in the current issue of Vala, the magazine of The Blake Society.Mark Vernon's new book is Awake! William Blake and the Power of the Imagination - out in June 2025 (UK), September 2025 (US). Pre-order now!

In this episode, Ben Watkins sits down with Professor Paul Russell to discuss David Hume, philosophy of religion, and Dialogues concerning Natural Religion. Professor Russell is a leading Hume scholar and author of “The Riddle of Hume's Treatise” which argues irreligion is central to understanding the naturalism and skepticism at the heart of Hume's philosophy, specially, that expressed in his “A Treatise of Human Nature.” These irreligious themes culminate in Hume's masterpiece: “Dialogues of concerning Natural Religion.” Professor Russell walks us through different models of god, the argument for design, the argument from evil, and what has been called “Hume's strange inversion” at the end of the Dialogues. Paul Russell's Website: https://sites.google.com/site/paulrussellubc/paul-russell Philpapers: https://philpeople.org/profiles/paul-russell Hume's Skepticism and the Problem of Atheism: https://philarchive.org/archive/RUSHSA-4#:~:text=theist%20nor%20an%20atheist%20but,%2F%20186%E2%80%93%2087%3B%20cp.

What is the difference between natural religion and revealed religion? Has God, from the beginning, witnessed His reality in natural ways for the benefit of all humanity? Has He also revealed Himself supernaturally to certain blessed individuals chosen to walk with Him and represent Him in this world? How do both approaches fit into God's eternal plan? An intriguing study.Comparative religion website: www.thetruelight.net Ministry website: www.shreveministries.org The Catholic Project: www.toCatholicswithlove.org Comparative religion website: www.thetruelight.net Ministry website: www.shreveministries.org Video channel: www.YouTube.com/mikeshreveministries All audio-podcasts are shared in a video format on our YouTube channel. Mike Shreve's other podcast Discover Your Spiritual Identity—a study on the biblical names given to God's people: https://www.charismapodcastnetwork.com/show/discoveryourspiritualidentity Mail: P.O. Box 4260, Cleveland, TN 37320 / Phone: 423-478-2843Purchase Mike Shreve's popular book comparing over 20 religions: In Search of the True Light

Welcome to Episode 253 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world.  Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we have a thread to discuss this and all of our podcast episodes. Today we will take a brief detour from Cicero's "On the Nature of The Gods," to take a look at what is known today as "The Riddle of Epicurus." David Hume attributes this argument to Epicurus: “Epicurus's old questions are yet unanswered. Is he willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing? whence then is evil?“ (Dialogues concerning Natural Religion 1779). Lactantius, On the Anger of God, states: "You see, therefore, that we have greater need of wisdom on account of evils; and unless these things had been proposed to us, we should not be a rational animal. But if this account is true, which the Stoics were in no manner able to see, that argument also of Epicurus is done away. God, he says, either wishes to take away evils, and is unable; or He is able, and is unwilling; or He is neither willing nor able, or He is both willing and able. If He is willing and is unable, He is feeble, which is not in accordance with the character of God; if He is able and unwilling, He is envious, which is equally at variance with God; if He is neither willing nor able, He is both envious and feeble, and therefore not God; if He is both willing and able, which alone is suitable to God, from what source then are evils? or why does He not remove them?2 I know that many of the philosophers, who defend providence, are accustomed to be disturbed by this argument, and are almost driven against their will to admit that God takes no interest in anything, which Epicurus especially aims at; but having examined the matter, we easily do away with this formidable argument. For God is able to do whatever He wishes, and there is no weakness or envy in God. He is able, therefore, to take away evils; but He does not wish to do so, and yet He is not on that account envious. For on this account He does not take them away, because He at the same time gives wisdom, as I have shown; and there is more of goodness and pleasure in wisdom than of annoyance in evils. For wisdom causes us even to know God, and by that knowledge to attain to immortality, which is the chief good. Therefore, unless we first know evil, we shall be unable to know good. But Epicurus did not see this, nor did any other, that if evils are taken away, wisdom is in like manner taken away; and that no traces of virtue remain in man, the nature of which consists in enduring and overcoming the bitterness of evils. And thus, for the sake of a slight gain in the taking away of evils, we should be deprived of a good, which is very great, and true, and peculiar to us. It is plain, therefore, that all things are proposed for the sake of man, as well evils as also goods" (Chapter 13, translated by William Fletcher 1886).

••• The Exchange Factor of Our Living Faith, Part-3, Ep 335 .••• Bible Study Verses: Luke 5:4-7. Matthew 8:5-13, Psalm 107:20, Isaiah 55:11, Romans 10:17, Psalm 138:2, Numbers 23:19, Acts 2:17, I Kings 19:12, II Timothy 3:16-17, Luke 1:26, Psalm 105.19, I Samuel 1:17, Hebrews 1:3, Matthew 7:24, John 7:38, Luke 10:41, Luke 8:12-14, Psalm 138.2, Luke 8:12, Habakkuk 2:1 .••• “If we retain only what can be justified by standards of prudence and convenience at the bar of enlightened common sense, then we exchange revelation for that old wraith Natural Religion”, 'Notes on the Way', Time and Tide, C.S. Lewis, 1898-1963, Clive Staples Lewis was born in Belfast Ireland on 29 November 1898. His mother was a devout Christian & made efforts to influence his beliefs. When she died in his early youth her influence waned & Lewis was subject to the musings & mutterings of his friends who were decidedly agnostic & atheistic. It would not be until later, in a moment of clear rationality that he first came to a belief in God and later became a Christian. Lewis volunteered for the army in 1917 & was wounded in the trenches in World War I. After the war, he attended university at Oxford. He joined the faculty of Magdalen College. "Surprised by Joy" is his autobiography about his reluctant conversion from atheism to Christianity in 1931. †••• “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land”, Isaiah 1 1.18, KJV .••• What are the 6-things that St. Peter commanded that people add to their faith once you become a born again Christian?••• What is the Great Exchange?••• What was the surprise of the Master?••• Why did fishing philosophy change?••• What are 4-reasons why we need The Word?••• What is the Exchange Factor?••• What is the Exchange Factor so important?••• What are 5-processes of the Exchange Factor?••• What are the 5-blessings of the Exchange Factor?••• What are 4-challenges to the Exchange Factor?••• Are you going to ask your small group to pray that you will be willing to remove obstacles to hearing the voice of God through the power of Holy Spirit?••• Pastor Godwin Otuno expounds on this and much more on the exciting journey of Fresh Encounters Radio Podcast originally aired on June 29, 2024 on WNQM, Nashville Quality Ministries and WWCR World Wide Christian Radio broadcasted to all 7-continents on this big beautiful blue marble, earth, floating through space. Please be prayerful before studying The Word of God so that you will receive the most inspiration possible .••• This Discipleship Teaching Podcast is brought to you by Christian Leadership International and all the beloved of God who believe in it's mission through prayer and support. Thank you .••• Broadcaster's Website - https://www.lifelonganointing.com/ .•••• Exceeding Thanks to Universe Creator Christ Jesus AND painting by Frédéric Schopin (1804–1880), artuk.org, Art Direction by gil on his mac with free mac layout software .••• † http://christian-quotes.ochristian.com/C.S.-Lewis-Quotes/ .••• SHARING LINK: https://shows.acast.com/fresh-encounter-radio-podcast/240629-irrational-faith-exchange-ep-335 .••• Study Guides at - https://shows.acast.com/fresh-encounter-radio-podcast/episodes .••• RESOURCE - https://www.soundcloud.com/thewaytogod/ .••• RESOURCE - https://www.biblegateway.com/audio/mclean/kjv/john.1%20 .••• FERP240629 Episode#335 GOT240629Ep335 .••• Irrational - The Exchange Factor of Our Living Faith, Part-3Support this show http://supporter.acast.com/fresh-encounter-radio-podcast. Hosted on Acast. See acast.com/privacy for more information.

What’s the word? Natural Law. Should we consider Natural Law today? Wretched Radio | Air Date: April 22, 2024 https://media-wretched.org/Radio/Podcast/WR2024-0422.mp3 Segment 1 What did the Founding Fathers intend with separation of church and state? From Florida – Governor DeSantis signs bill preventing children from accessing social media until the age of 16. Another piece of […] The post THE FOUNDERS OF NATURAL RELIGION appeared first on Wretched.

Today, Mike Winger dismisses an "atheist" argument that actually originated with a bunch of religious leaders, calling it a "bottom rung" argument.Cards:Mike Winger ATTACKS His Own Questioner?!?: https://youtu.be/vUmijqYSZFEFree Will Raises More Questions Than It Answers:https://www.youtube.com/watch?v=GxKc3s7jwQIWinger vs Anderson - When Good Christians Oppose Bad Christians for Dangerous Reasons:https://www.youtube.com/watch?v=T3aPHS_6GroExtraordinary Claims Require Extraordinary Evidence (William Lane Craig response):https://youtu.be/kvRExSxpe_cProof of Not God? An Atheist Claims to Falsify God:https://www.youtube.com/watch?v=LszC4yJa1X0Creation Myth: "If ENCODE is right then evolution is wrong":https://www.youtube.com/watch?v=7W8RrDTg0AwOriginal Video: https://tinyurl.com/2av64c89Sources:Three Famous Atheists and Their Best Arguments: http://tinyurl.com/22fapasmMaturation of the adolescent brain: https://tinyurl.com/y2fu2lqpPhilosophers on Philosophy: The PhilPapers 2020 Survey: https://tinyurl.com/ymbajjrtRisk and Resilience Factors for Mental Health among Transgender and Gender Nonconforming (TGNC) Youth: A Systematic Review: https://tinyurl.com/2cxnd7ujPrejudice, social stress, and mental health in lesbian, gay, and bisexual populations: Conceptual issues and research evidence: https://tinyurl.com/2kx5tkhnSexual differentiation of the human brain in relation to gender identity and sexual orientation: https://tinyurl.com/25gjn96qThe biological basis of human sexual orientation: is there a role for epigenetics?: https://tinyurl.com/2b5nad9yTranssexuality Among Twins: Identity Concordance, Transition, Rearing, and Orientation: https://tinyurl.com/ydc2pufvMolecular basis of Gender Dysphoria: androgen and estrogen receptor interaction: https://tinyurl.com/2945v3muAssociation Between Recalled Exposure to Gender Identity Conversion Efforts and Psychological Distress and Suicide Attempts Among Transgender Adults: https://tinyurl.com/2fxmmeclLifetime Exposure to Conversion Therapy and Psychosocial Health Among Midlife and Older Adult Men Who Have Sex With Men: https://tinyurl.com/2y2c4rm4Sexual orientation change efforts among current or former LDS church members: https://tinyurl.com/28blhmst‘Conversion Therapy' As Degrading Treatment: https://tinyurl.com/26abtng9It's Torture Not Therapy. A Global Overview of Conversion Therapy: Practices, Perpetrators, and the Role of States: https://tinyurl.com/2dpakmrjNietzsche's Ecce homo, Notebooks and Letter: 1888-1889: https://tinyurl.com/bdfnpdcdExtraordinary Claims Require Extraordinary Evidence: https://tinyurl.com/2bxflectWhen Perceiving the Supernatural Changes the Natural: Religion and Agency Detection: https://tinyurl.com/29mjfq67Creating False Memories: https://tinyurl.com/2258jvbsBiases in Visual, Auditory, and Audiovisual Perception of Space: https://tinyurl.com/24q7422rWhat is a ‘Gospel'? Recent Studies in the Gospel Genre: https://tinyurl.com/2dgnwl2tRecent and Previous Research on the Pericope Adulterae (John 7.53—8.11): https://tinyurl.com/29pm9d7jMutational Load and the Functional Fraction of the Human Genome: https://tinyurl.com/2yfk2t6vAll my various links can be found here:http://links.vicedrhino.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/viced-rhino-the-podcast--4623273/support.

You are listening to the audio transcript of the International Student Bible Camp in Koume from 1st to 15th August 2023

In this episode Chris brings us Opinion Scholarship on the philosopher David Hume thorough his "Dialogues Concerning Natural Religion". Just as Hume famously asked "can we derive an ought from an is?" here he asks: Is there anything about the facts of the world that can tell us anything about God? Does God exist? If so, how? What does God want? Does it want anything? Etcetera and so on. In exploring this question, God is conceptualized as the God of Monotheism, of Pantheism, of Idealism and even of Panpsychism.  (Forgive the crying child in the background during my conclusion monologue. This podcast is unedited for authenticity, but authenticity has a price from time to time) Enjoy ;)  

Reason, The Only Oracle of Man Or a Compendius System of Natural Religion

Culture changes over time but Gods word is constant, it never changes in it's truth and power. Our God of ancient promise is the God of eternal fulfillment, the whole point of creating and choosing a people was that they may live unto Him and live not in a state of resuscitation but fulfilled resurrection in Jesus Christ.

The Catholic Culture Podcast Network sponsored a poetry reading session at the fourth biennial Catholic Imagination Conference, hosted by the University of Dallas. Thomas Mirus moderated this session on Sept. 30, 2022, introducing poets Paul Mariani, Frederick Turner, and James Matthew Wilson. Paul Mariani, University Professor Emeritus at Boston College, is the author of twenty-two books, including biographies of William Carlos Williams, John Berryman, Robert Lowell, Hart Crane, Gerard Manley Hopkins, and Wallace Stevens. He has published nine volumes of poetry, most recently All that Will be New, from Slant. He has also written two memoirs, Thirty Days and The Mystery of It All: The Vocation of Poetry in the Twilight of Modernism. His awards include fellowships from the Guggenheim Foundation, the NEA and NEH. He is the recipient of the John Ciardi Award for Lifetime Achievement in Poetry and the Flannery O'Connor Lifetime Achievement Award. His poetry has appeared in numerous anthologies and magazines, including Image, Poetry, Presence, The Agni Review, First Things, The New England Review, The Hudson Review, Tri-Quarterly, The Massachusetts Review, and The New Criterion. Frederick Turner, Founders Professor of Arts and Humanities (emeritus) at the University of Texas at Dallas, was educated at Oxford University. A poet, critic, translator, philosopher, and former editor of The Kenyon Review, he has authored over 40 books, including The Culture of Hope, Genesis: An Epic Poem, Shakespeare's Twenty-First Century Economics, Natural Religion, and most recently Latter Days, with Colosseum Books. He has co-published several volumes of Hungarian and German poetry in translation, including Goethe's Faust, Part One. He has been nominated internationally over 40 times for the Nobel Prize for Literature and translated into over a dozen languages. James Matthew Wilson is Cullen Foundation Chair of English Literature and Founding Director of the MFA program in Creative Writing at the University of Saint Thomas, in Houston. He serves also as Poet-in-Residence of the Benedict XVI Institute for Sacred Music and Divine Worship, as Editor of Colosseum Books, and Poetry Editor of Modern Age magazine. He is the author of twelve books, including The Strangeness of the Good. His work has won the Hiett Prize, the Parnassus Prize, the Lionel Basney Award (twice), and the Catholic Media Book Award for Poetry.

Has God revealed Himself in natural ways to all humanity—from the very beginning? Consider how the Creator “witnesses” His reality and His character, even to those who have never heard the Gospel and the added, invisible, spiritual witness that is all-pervasive globally. This will widen your view of God's subliminal influence in this world.  Ministry: www.shreveministries.org Publishing: www.deeperrevelationbooks.org Comparative Religion: www.thetruelight.net YouTube: www.YouTube.com/mikeshreveministries  Facebook: www.facebook.com/shreveministries  Facebook: www.facebook.com/revealingthetruelight Twitter: www.twitter.com/shrevemin / www.twitter.com/findtruelight

Pastor Baker discusses theological distinctions between Law & Gospel with guest Pastor Wes Reimnitz. Today's rumination topic is natural religion vs. revealed religion. Read the article referenced at christianpost.com/voices/the-danger-of-creating-a-god-and-a-gospel-in-our-own-image.html. Law and Gospel is independently produced by Pastor Tom Baker. Views and opinions expressed on this program may not represent the official position of the management or ownership of KFUO Radio, The Lutheran Church—Missouri Synod. To contact Pastor Tom Baker, email lawandgospel@lawandgospel101.com.

T. M. Scanlon, one of the world's preeminent moral philosophers, was Alford Professor of Natural Religion, Moral Philosophy, and Civil Polity at Harvard University until his retirement. In his seminal work, What We Owe to Each Other, Scanlon gives a liberal account of how to reason through what it takes to act justly in matters of morality as well as politics. In this week's conversation, T. M. Scanlon and Yascha Mounk discuss the true meaning of tolerance, how to decide whether an action is morally right or wrong, and why the question of free will isn't as important as you might think. This transcript has been condensed and lightly edited for clarity. Please do listen and spread the word about The Good Fight. If you have not yet signed up for our podcast, please do so now by following this link on your phone. Email: podcast@persuasion.community  Website: http://www.persuasion.community Podcast production by John Taylor Williams, and Brendan Ruberry Connect with us! Spotify | Apple | Google Twitter: @Yascha_Mounk & @joinpersuasion Youtube: Yascha Mounk LinkedIn: Persuasion Community Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices

12/26/21 Fr Andrew Younan - 1st Sunday After Christmas (English) by St. Peter's Chaldean Catholic Diocese

Metempsychosis. You may know it by a more popular term that comes with its fair share of theological baggage. In this episode we delve into the undeniable reality of the ancient phenomena and draw a link to the modern expression of natural religion.  Email: josh@joshuawisley.com Support the show: www.joshuawisley.com/donate

Metempsychosis. You may know it by a more popular term that comes with its fair share of theological baggage. In this episode we delve into the undeniable reality of the ancient phenomena and draw a link to the modern expression of natural religion. Email: josh@joshuawisley.comSupport the show: www.joshuawisley.com/donate

Sunday leftover this week. Listening to Psalm 1 thinking about chaff and Jordan Peterson Darwinian Religion. A bit rambly but that's what Sunday Leftovers are. Tom Holland Human Rights Thread https://twitter.com/holland_tom/status/1394233777472393217 The Rest is History Ep 51 Aztecs https://pca.st/nvwht5ty A Quality Existence Convo https://youtu.be/60UvdaKmCV4 Why relate to a God Personally https://youtu.be/65CcfvXXHug Discord link. Good for just a few days. Check with more recent videos for a fresh link. https://discord.gg/WfjxHQTP Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg My Substack https://paulvanderklay.substack.com/ If you want to schedule a one-on-one conversation check here. https://paulvanderklay.me/2019/08/06/converzations-with-pvk/ There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay To support this channel/podcast with Bitcoin (BTC): 37TSN79RXewX8Js7CDMDRzvgMrFftutbPo  To support this channel/podcast with Bitcoin Cash (BCH) qr3amdmj3n2u83eqefsdft9vatnj9na0dqlzhnx80h  To support this channel/podcast with Ethereum (ETH): 0xd3F649C3403a4789466c246F32430036DADf6c62 Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640

I ask the philosopher T. M. Scanlon five questions about himself. Tim Scanlon is the Emeritus Alford Professor of Natural Religion, Moral Philosophy, and Civil Polity at Harvard. He is the author of several books, including “What We Owe to Each Other” (1998), “Moral Dimensions” (2009), and “Why Does Inequality Matter?” (2018).

Religion signifies that which binds us back- back to our original Home. Religion should ultimately carry us the region of pure spirituality- the Nij Dham- Original Abode of the Supreme Being Huzur Radhasoami Dayal.

In this episode, Dr. JD explains why most of the 55 members of the United States Constitutional Conventional were not Christians. He explains the religious foundation for those who practice a belief called Deism and/or Natural Religion yet still associating themselves with a denomination of Christian. Dr. JD is a former adjunct instructor at the Hillsborough Community College who holds a business administration degree, MBA, and law degree. He can be reached at ejlynum@gmail.com. https://jurisgenus.com/blogs --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Following the annexation of Austria by Nazi Germany in March of 1938, Robert Eisler wrote to Oxford asking about being appointed to the Wilde Readership in Comparative and Natural Religion, thereby gaining a way out of Nazi-controlled Europe. On the day after Hitler held a rally at the Heldenplatz in Vienna attended by 200,000 Austrian supporters, a letter came expressing regret that Oxford was unable to offer any assistance. Desperate to find an escape, Eisler wrote to friends all over Europe and America, asking for help. Finally, Gilbert Murray, Eisler's old friend from his days with the League of Nations, stepped in and secured him the Oxford readership, which he was to have taken in October and held for three years. But on May 20th, Eisler was arrested and spent the next fifteen months in Dachau and Buchenwald, where he would see the things that inspired him to write Man into Wolf. I talk about the events of 1938 with Steven Beller and we also examine the case of a high-ranking S.S. officer who was expelled for plagiarizing Eisler's work on Jesus. Guests: Steven Beller (independent scholar) Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading Eisler, Robert. Man into Wolf: An Anthropological Interpretation of Sadism, Masochism, and Lycanthropy. London: Routledge and Kegan Paul, Ltd., 1951. ———.“The Empiric Basis of Moral Obligation.” Ethics 59, no. 2, part 1 (January 1949): 77-94. Hackett, David A. The Buchenwald Report. Boulder, CO: Westview Press, 1995. Heschel, Susannah. The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany. Princeton: Princeton University Press, 2008. Jacob, Heinrich E. Six Thousand Years of Bread: Its Holy and Unholy History. New York: Skyhorse Publishing, 2007. Wachsmann, Nikolaus. KL: A History of the Nazi Concentration Camps. New York: Farrar, Strauss and Giroux, 2015. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Following the annexation of Austria by Nazi Germany in March of 1938, Robert Eisler wrote to Oxford asking about being appointed to the Wilde Readership in Comparative and Natural Religion, thereby gaining a way out of Nazi-controlled Europe. On the day after Hitler held a rally at the Heldenplatz in Vienna attended by 200,000 Austrian supporters, a letter came expressing regret that Oxford was unable to offer any assistance. Desperate to find an escape, Eisler wrote to friends all over Europe and America, asking for help. Finally, Gilbert Murray, Eisler’s old friend from his days with the League of Nations, stepped in and secured him the Oxford readership, which he was to have taken in October and held for three years. But on May 20th, Eisler was arrested and spent the next fifteen months in Dachau and Buchenwald, where he would see the things that inspired him to write Man into Wolf. I talk about the events of 1938 with Steven Beller and we also examine the case of a high-ranking S.S. officer who was expelled for plagiarizing Eisler’s work on Jesus. Guests: Steven Beller (independent scholar) Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading Eisler, Robert. Man into Wolf: An Anthropological Interpretation of Sadism, Masochism, and Lycanthropy. London: Routledge and Kegan Paul, Ltd., 1951. ———.“The Empiric Basis of Moral Obligation.” Ethics 59, no. 2, part 1 (January 1949): 77-94. Hackett, David A. The Buchenwald Report. Boulder, CO: Westview Press, 1995. Heschel, Susannah. The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany. Princeton: Princeton University Press, 2008. Jacob, Heinrich E. Six Thousand Years of Bread: Its Holy and Unholy History. New York: Skyhorse Publishing, 2007. Wachsmann, Nikolaus. KL: A History of the Nazi Concentration Camps. New York: Farrar, Strauss and Giroux, 2015. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Following the annexation of Austria by Nazi Germany in March of 1938, Robert Eisler wrote to Oxford asking about being appointed to the Wilde Readership in Comparative and Natural Religion, thereby gaining a way out of Nazi-controlled Europe. On the day after Hitler held a rally at the Heldenplatz in Vienna attended by 200,000 Austrian supporters, a letter came expressing regret that Oxford was unable to offer any assistance. Desperate to find an escape, Eisler wrote to friends all over Europe and America, asking for help. Finally, Gilbert Murray, Eisler’s old friend from his days with the League of Nations, stepped in and secured him the Oxford readership, which he was to have taken in October and held for three years. But on May 20th, Eisler was arrested and spent the next fifteen months in Dachau and Buchenwald, where he would see the things that inspired him to write Man into Wolf. I talk about the events of 1938 with Steven Beller and we also examine the case of a high-ranking S.S. officer who was expelled for plagiarizing Eisler’s work on Jesus. Guests: Steven Beller (independent scholar) Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading Eisler, Robert. Man into Wolf: An Anthropological Interpretation of Sadism, Masochism, and Lycanthropy. London: Routledge and Kegan Paul, Ltd., 1951. ———.“The Empiric Basis of Moral Obligation.” Ethics 59, no. 2, part 1 (January 1949): 77-94. Hackett, David A. The Buchenwald Report. Boulder, CO: Westview Press, 1995. Heschel, Susannah. The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany. Princeton: Princeton University Press, 2008. Jacob, Heinrich E. Six Thousand Years of Bread: Its Holy and Unholy History. New York: Skyhorse Publishing, 2007. Wachsmann, Nikolaus. KL: A History of the Nazi Concentration Camps. New York: Farrar, Strauss and Giroux, 2015. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Following the annexation of Austria by Nazi Germany in March of 1938, Robert Eisler wrote to Oxford asking about being appointed to the Wilde Readership in Comparative and Natural Religion, thereby gaining a way out of Nazi-controlled Europe. On the day after Hitler held a rally at the Heldenplatz in Vienna attended by 200,000 Austrian supporters, a letter came expressing regret that Oxford was unable to offer any assistance. Desperate to find an escape, Eisler wrote to friends all over Europe and America, asking for help. Finally, Gilbert Murray, Eisler’s old friend from his days with the League of Nations, stepped in and secured him the Oxford readership, which he was to have taken in October and held for three years. But on May 20th, Eisler was arrested and spent the next fifteen months in Dachau and Buchenwald, where he would see the things that inspired him to write Man into Wolf. I talk about the events of 1938 with Steven Beller and we also examine the case of a high-ranking S.S. officer who was expelled for plagiarizing Eisler’s work on Jesus. Guests: Steven Beller (independent scholar) Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading Eisler, Robert. Man into Wolf: An Anthropological Interpretation of Sadism, Masochism, and Lycanthropy. London: Routledge and Kegan Paul, Ltd., 1951. ———.“The Empiric Basis of Moral Obligation.” Ethics 59, no. 2, part 1 (January 1949): 77-94. Hackett, David A. The Buchenwald Report. Boulder, CO: Westview Press, 1995. Heschel, Susannah. The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany. Princeton: Princeton University Press, 2008. Jacob, Heinrich E. Six Thousand Years of Bread: Its Holy and Unholy History. New York: Skyhorse Publishing, 2007. Wachsmann, Nikolaus. KL: A History of the Nazi Concentration Camps. New York: Farrar, Strauss and Giroux, 2015. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Following the annexation of Austria by Nazi Germany in March of 1938, Robert Eisler wrote to Oxford asking about being appointed to the Wilde Readership in Comparative and Natural Religion, thereby gaining a way out of Nazi-controlled Europe. On the day after Hitler held a rally at the Heldenplatz in Vienna attended by 200,000 Austrian supporters, a letter came expressing regret that Oxford was unable to offer any assistance. Desperate to find an escape, Eisler wrote to friends all over Europe and America, asking for help. Finally, Gilbert Murray, Eisler’s old friend from his days with the League of Nations, stepped in and secured him the Oxford readership, which he was to have taken in October and held for three years. But on May 20th, Eisler was arrested and spent the next fifteen months in Dachau and Buchenwald, where he would see the things that inspired him to write Man into Wolf. I talk about the events of 1938 with Steven Beller and we also examine the case of a high-ranking S.S. officer who was expelled for plagiarizing Eisler’s work on Jesus. Guests: Steven Beller (independent scholar) Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading Eisler, Robert. Man into Wolf: An Anthropological Interpretation of Sadism, Masochism, and Lycanthropy. London: Routledge and Kegan Paul, Ltd., 1951. ———.“The Empiric Basis of Moral Obligation.” Ethics 59, no. 2, part 1 (January 1949): 77-94. Hackett, David A. The Buchenwald Report. Boulder, CO: Westview Press, 1995. Heschel, Susannah. The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany. Princeton: Princeton University Press, 2008. Jacob, Heinrich E. Six Thousand Years of Bread: Its Holy and Unholy History. New York: Skyhorse Publishing, 2007. Wachsmann, Nikolaus. KL: A History of the Nazi Concentration Camps. New York: Farrar, Strauss and Giroux, 2015. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Following the annexation of Austria by Nazi Germany in March of 1938, Robert Eisler wrote to Oxford asking about being appointed to the Wilde Readership in Comparative and Natural Religion, thereby gaining a way out of Nazi-controlled Europe. On the day after Hitler held a rally at the Heldenplatz in Vienna attended by 200,000 Austrian supporters, a letter came expressing regret that Oxford was unable to offer any assistance. Desperate to find an escape, Eisler wrote to friends all over Europe and America, asking for help. Finally, Gilbert Murray, Eisler’s old friend from his days with the League of Nations, stepped in and secured him the Oxford readership, which he was to have taken in October and held for three years. But on May 20th, Eisler was arrested and spent the next fifteen months in Dachau and Buchenwald, where he would see the things that inspired him to write Man into Wolf. I talk about the events of 1938 with Steven Beller and we also examine the case of a high-ranking S.S. officer who was expelled for plagiarizing Eisler’s work on Jesus. Guests: Steven Beller (independent scholar) Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading Eisler, Robert. Man into Wolf: An Anthropological Interpretation of Sadism, Masochism, and Lycanthropy. London: Routledge and Kegan Paul, Ltd., 1951. ———.“The Empiric Basis of Moral Obligation.” Ethics 59, no. 2, part 1 (January 1949): 77-94. Hackett, David A. The Buchenwald Report. Boulder, CO: Westview Press, 1995. Heschel, Susannah. The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany. Princeton: Princeton University Press, 2008. Jacob, Heinrich E. Six Thousand Years of Bread: Its Holy and Unholy History. New York: Skyhorse Publishing, 2007. Wachsmann, Nikolaus. KL: A History of the Nazi Concentration Camps. New York: Farrar, Strauss and Giroux, 2015. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Happy Lord's Day to you, friends and family! As I write this greeting, I've just finished uploading a series of testimonies and words of encouragement from members of our church family to be shown in today's livestream. I'd love to invite you to join us - just go to Facebook and search for VBC Salinas, and you can jump on and worship and pray with us, and hear a message on standing firm in the midst of trials and tribulations from 2nd Thessalonians. Today's Bible readings include Numbers 3, Song of Solomon 1, Psalms 37 and Hebrews 1. I'm excited about our two new books and look forward to reading them together with you! Today we are continuing our discussion from yesterday on slavery in the Bible, and will likely conclude it tomorrow. Our big Bible question is: Does the Bible condone slavery? Ultimately, I believe that we will demonstrate that the New Testament strongly discourages slavery and strongly promotes equality in a very cutting edge and modern way. There have definitely been church people throughout the years that have taught that the Bible blesses slavery, but that was usually not the majority in the church, and such teaching was absolutely the opposite of what the Bible taught.  Today we will begin by looking at some voices from throughout church history that strongly opposed slavery and stood for righteousness, and we will also consider some Bible passages that are quite illuminating. Paul's letter to Philemon has sparked us on this discussion, as it is basically a very nicely worded command from Paul to Philemon to let his bond-servant Onesimus go. I treat this entire subject at length in my book The Bible and Racism that is available on Amazon for less than the cost of 7 luxury yachts. What a deal! More than that, the gospel has a consuming power... Once fairly set alight, it will burn, and blaze, and spread till others shall cast away their evil habits, and turn unto the living God. I cannot help noticing in history the consuming power of the gospel of Christ. There have been old systems of iniquity that have been hoary with age, but when, at last, they have been attacked by the Church of God with the sword of the Spirit, and the gospel of Christ, they have been utterly destroyed. There was, for instance, that abominable institution of slavery, and there was a part of the Church of Christ which tried to palliate it, and spoke of it as “a divine institution, a peculiar institution,” and I know not what; but when the Church of God denounced slavery as a thing utterly inconsistent with Christianity, the thing was burnt up right speedily, and passed away. There are many more social and political wrongs that will have to perish through the burning power of the gospel; and there is much in our hearts, and much in our lives, and much all round about us that will have to go as the gospel fire burns more and more vigorously. But remember that it must be God’s Word that will burn out the evil. We cannot do much with our poor thinkings and tinkerings; it is the eternal truth, the everlasting verities, brought to bear upon the sons of men, that shall soon separate between the dross and the gold, consuming the one and leaving the other pure. (Source: C. H. Spurgeon, “God’s Fire and Hammer,” in The Metropolitan Tabernacle Pulpit Sermons, vol. 42 (London: Passmore & Alabaster, 1896), 172. Note: This message was preached by Spurgeon in 1886) Do you not mark how God hath followed you with plagues, and may not conscience tell you, that it is for your inhumanity to the souls and bodies of men - To go as pirates and catch up poor Negroes, or people of another land that never forfeited life or liberty, and to make them slaves, and fell them, is one of the worst kind of thievery in the world, and such persons are to be taken for the common enemies of mankind; and they that buy them as beasts, for their mere commodity, and betray or destroy or neglect their souls, are fitter to be called devils than Christians. It is an heinous sin to buy them...because by right the man is his own; therefore no man else can have a just title to him. Richard Baxter, a Puritan preacher and writer from the 1600s. (Source: The Practical Works of Richard Baxter) Consider with yourselves, if you were in the same condition as the blacks are, who came strangers to you, and were sold to you as slaves. I say, if this should be the condition of your or yours, you would think it hard to measure. Yea, and a very great bondage and cruelty. And therefore, consider seriously of this, and do you for and to them, or any other, to do unto you, were you in like slavish condition; and bring them to know the Lord Christ. George Fox, Quaker preacher, 1671. (Source: Source: A caution and warning to Great-Britain and her colonies, in a Short representation of the calamitous state of the Enslaved Negroes in the British Dominions : Collected from various Authors, and submitted to the Serious consideration of all, more especially of those in power. By Anthony Benezet and William Warburton, 1779. ) We ourselves, who profess to be Christians, and boast of the peculiar advantage we enjoy, by means of express revelation of our duty from heaven, are in effect just like these very untaught and rude heathen countries. With all our superior light, we instill into those, whom we call savage and barbarous, the most despicable opinion of human nature. We, to the utmost of our power, weaken and dissolve the universal tie that binds and unites mankind. We practice what we would exclaim against, as the utmost excess of cruelty and tyranny, if nations of the world, differing in colour, were possessed of empire, as to be able to reduce us to a state of unmerited and brutish servitude. Of consequence, we sacrifice our reason, our humanity, our Christianity, to an unnatural sordid gain. We teach other nations to despise and trample under foot all obligations of social virtue. We take the most effectual method to prevent the propagation of the gospel by representing it as a scheme of power and barbarous oppression, and an enemy to the natural privileges and rights of men. Perhaps all that I have now offered may be of very little weight to restrain this enormity, this aggravated iniquity. However, I shall still have the satisfaction of having entered my private protest against a practice which, in my opinion, buds that God, who is the God and Father of the Gentiles, unconverted to Christianity, most daring and bold defiance, and spurns at all the principles, both of natural and revealed religion. James Foster. (Source: Discourses on All the Principle Branches of Natural Religion and Social Virtue, 1749) The issue of racism and the Bible, as we have seen, is actually a fairly simple one. The Bible heartily and completely condemns racism of any kind, and unequivocally declares that all humans are equally made in the Image of God, and equally related to each other through Adam and Eve. God shows no partiality, and the gospel and its benefits are for every tribe, nation, tongue and people. Less simple is the topic of slavery and the Bible, primarily because the writers of the Bible acknowledge the existence of slavery but are not wholly concerned with toppling the institution. Before we discuss the particulars of why that might be, it is important to consider an overview of what exactly the Bible does teach about slavery. The majority of the passages below will be New Testament passages. This does not discount the teaching of the Old Testament, but it is a recognition that Christians of the past 19 centuries have been primarily governed by the New Testament. The Old Testament was written to the Jewish people, and it is Scripture and profitable for Christians today, but the New Testament is binding and authoritative for Christians today. Yes - there is an entire book of the New Testament, Paul's letter to Philemon, that is concerned with the issue of slavery. Philemon is a Christian and a slave owner (!) that is a friend of Paul, and was apparently saved through Paul's ministry. Paul doesn't directly ask Philemon to release Onesimus, but you could argue that he absolutely does ask for, and even command, the release of Onesimus, a fact made obvious by vs. 14 ("your good deed."), vs. 16 (no longer a slave!), vs. 19 (Paul will repay any debt of Onesimus) and vs. 21 ("Since I am confident of your obedience. I know you will do more than I say") Even if one doesn't fully agree with that premise, it is unquestionable that Paul directs Philemon to no longer consider Onesimus a slave, but to treat him as Philemon would treat Paul - a lofty command, to be sure. While the Bible doesn't indicate whether Philemon followed Paul's directive or not, church history tells us that he did, and Onesimus went on to become a bishop in the early church. Henry Halley tells the story in his Bible handbook: The Bible gives no hint as to how the master received his returning slave. But there is a tradition that says his master did receive him, and took Paul’s veiled hint and gave the slave his liberty. That is the way the Gospel works.... Christ in the heart of the master made the master recognize the slave as a Christian brother and give him his liberty. There is a tradition that Onesimus afterward became a bishop of Berea. The Mosaic slave laws and the writings of Paul benefited and protected the slaves as best as possible in their situation. God’s desire for any who are enslaved is freedom (Luke 4:18; Gal. 5:1). Those who are set free in Christ then need to be prepared to walk in liberty. Pagan nations had a much different outlook toward slaves, believing slaves had no rights or privileges. Because of the restrictions and humane aspect of the Mosaic laws on slavery, it never existed on a large scale in Israel, and did not exhibit the cruelties seen in Egypt, Greece, Rome, Assyria and other nations. (Source: Henry Halley's Bible Handbook with the New International Version, 2008)    

Happy Lord's Day to you, friends and family! As I write this greeting, I've just finished uploading a series of testimonies and words of encouragement from members of our church family to be shown in today's livestream. I'd love to invite you to join us - just go to Facebook and search for VBC Salinas, and you can jump on and worship and pray with us, and hear a message on standing firm in the midst of trials and tribulations from 2nd Thessalonians. Today's Bible readings include Numbers 3, Song of Solomon 1, Psalms 37 and Hebrews 1. I'm excited about our two new books and look forward to reading them together with you! Today we are continuing our discussion from yesterday on slavery in the Bible, and will likely conclude it tomorrow. Our big Bible question is: Does the Bible condone slavery? Ultimately, I believe that we will demonstrate that the New Testament strongly discourages slavery and strongly promotes equality in a very cutting edge and modern way. There have definitely been church people throughout the years that have taught that the Bible blesses slavery, but that was usually not the majority in the church, and such teaching was absolutely the opposite of what the Bible taught.  Today we will begin by looking at some voices from throughout church history that strongly opposed slavery and stood for righteousness, and we will also consider some Bible passages that are quite illuminating. Paul's letter to Philemon has sparked us on this discussion, as it is basically a very nicely worded command from Paul to Philemon to let his bond-servant Onesimus go. I treat this entire subject at length in my book The Bible and Racism that is available on Amazon for less than the cost of 7 luxury yachts. What a deal! More than that, the gospel has a consuming power... Once fairly set alight, it will burn, and blaze, and spread till others shall cast away their evil habits, and turn unto the living God. I cannot help noticing in history the consuming power of the gospel of Christ. There have been old systems of iniquity that have been hoary with age, but when, at last, they have been attacked by the Church of God with the sword of the Spirit, and the gospel of Christ, they have been utterly destroyed. There was, for instance, that abominable institution of slavery, and there was a part of the Church of Christ which tried to palliate it, and spoke of it as “a divine institution, a peculiar institution,” and I know not what; but when the Church of God denounced slavery as a thing utterly inconsistent with Christianity, the thing was burnt up right speedily, and passed away. There are many more social and political wrongs that will have to perish through the burning power of the gospel; and there is much in our hearts, and much in our lives, and much all round about us that will have to go as the gospel fire burns more and more vigorously. But remember that it must be God’s Word that will burn out the evil. We cannot do much with our poor thinkings and tinkerings; it is the eternal truth, the everlasting verities, brought to bear upon the sons of men, that shall soon separate between the dross and the gold, consuming the one and leaving the other pure. (Source: C. H. Spurgeon, “God’s Fire and Hammer,” in The Metropolitan Tabernacle Pulpit Sermons, vol. 42 (London: Passmore & Alabaster, 1896), 172. Note: This message was preached by Spurgeon in 1886) Do you not mark how God hath followed you with plagues, and may not conscience tell you, that it is for your inhumanity to the souls and bodies of men - To go as pirates and catch up poor Negroes, or people of another land that never forfeited life or liberty, and to make them slaves, and fell them, is one of the worst kind of thievery in the world, and such persons are to be taken for the common enemies of mankind; and they that buy them as beasts, for their mere commodity, and betray or destroy or neglect their souls, are fitter to be called devils than Christians. It is an heinous sin to buy them...because by right the man is his own; therefore no man else can have a just title to him. Richard Baxter, a Puritan preacher and writer from the 1600s. (Source: The Practical Works of Richard Baxter) Consider with yourselves, if you were in the same condition as the blacks are, who came strangers to you, and were sold to you as slaves. I say, if this should be the condition of your or yours, you would think it hard to measure. Yea, and a very great bondage and cruelty. And therefore, consider seriously of this, and do you for and to them, or any other, to do unto you, were you in like slavish condition; and bring them to know the Lord Christ. George Fox, Quaker preacher, 1671. (Source: Source: A caution and warning to Great-Britain and her colonies, in a Short representation of the calamitous state of the Enslaved Negroes in the British Dominions : Collected from various Authors, and submitted to the Serious consideration of all, more especially of those in power. By Anthony Benezet and William Warburton, 1779. ) We ourselves, who profess to be Christians, and boast of the peculiar advantage we enjoy, by means of express revelation of our duty from heaven, are in effect just like these very untaught and rude heathen countries. With all our superior light, we instill into those, whom we call savage and barbarous, the most despicable opinion of human nature. We, to the utmost of our power, weaken and dissolve the universal tie that binds and unites mankind. We practice what we would exclaim against, as the utmost excess of cruelty and tyranny, if nations of the world, differing in colour, were possessed of empire, as to be able to reduce us to a state of unmerited and brutish servitude. Of consequence, we sacrifice our reason, our humanity, our Christianity, to an unnatural sordid gain. We teach other nations to despise and trample under foot all obligations of social virtue. We take the most effectual method to prevent the propagation of the gospel by representing it as a scheme of power and barbarous oppression, and an enemy to the natural privileges and rights of men. Perhaps all that I have now offered may be of very little weight to restrain this enormity, this aggravated iniquity. However, I shall still have the satisfaction of having entered my private protest against a practice which, in my opinion, buds that God, who is the God and Father of the Gentiles, unconverted to Christianity, most daring and bold defiance, and spurns at all the principles, both of natural and revealed religion. James Foster. (Source: Discourses on All the Principle Branches of Natural Religion and Social Virtue, 1749) The issue of racism and the Bible, as we have seen, is actually a fairly simple one. The Bible heartily and completely condemns racism of any kind, and unequivocally declares that all humans are equally made in the Image of God, and equally related to each other through Adam and Eve. God shows no partiality, and the gospel and its benefits are for every tribe, nation, tongue and people. Less simple is the topic of slavery and the Bible, primarily because the writers of the Bible acknowledge the existence of slavery but are not wholly concerned with toppling the institution. Before we discuss the particulars of why that might be, it is important to consider an overview of what exactly the Bible does teach about slavery. The majority of the passages below will be New Testament passages. This does not discount the teaching of the Old Testament, but it is a recognition that Christians of the past 19 centuries have been primarily governed by the New Testament. The Old Testament was written to the Jewish people, and it is Scripture and profitable for Christians today, but the New Testament is binding and authoritative for Christians today. Yes - there is an entire book of the New Testament, Paul's letter to Philemon, that is concerned with the issue of slavery. Philemon is a Christian and a slave owner (!) that is a friend of Paul, and was apparently saved through Paul's ministry. Paul doesn't directly ask Philemon to release Onesimus, but you could argue that he absolutely does ask for, and even command, the release of Onesimus, a fact made obvious by vs. 14 ("your good deed."), vs. 16 (no longer a slave!), vs. 19 (Paul will repay any debt of Onesimus) and vs. 21 ("Since I am confident of your obedience. I know you will do more than I say") Even if one doesn't fully agree with that premise, it is unquestionable that Paul directs Philemon to no longer consider Onesimus a slave, but to treat him as Philemon would treat Paul - a lofty command, to be sure. While the Bible doesn't indicate whether Philemon followed Paul's directive or not, church history tells us that he did, and Onesimus went on to become a bishop in the early church. Henry Halley tells the story in his Bible handbook: The Bible gives no hint as to how the master received his returning slave. But there is a tradition that says his master did receive him, and took Paul’s veiled hint and gave the slave his liberty. That is the way the Gospel works.... Christ in the heart of the master made the master recognize the slave as a Christian brother and give him his liberty. There is a tradition that Onesimus afterward became a bishop of Berea. The Mosaic slave laws and the writings of Paul benefited and protected the slaves as best as possible in their situation. God’s desire for any who are enslaved is freedom (Luke 4:18; Gal. 5:1). Those who are set free in Christ then need to be prepared to walk in liberty. Pagan nations had a much different outlook toward slaves, believing slaves had no rights or privileges. Because of the restrictions and humane aspect of the Mosaic laws on slavery, it never existed on a large scale in Israel, and did not exhibit the cruelties seen in Egypt, Greece, Rome, Assyria and other nations. (Source: Henry Halley's Bible Handbook with the New International Version, 2008)    

Has God revealed Himself in natural ways to all humanity - from the very beginning? Consider how the Creator “witnesses” His reality and His character, even to those who have never heard the Gospel and the added, invisible, spiritual witness that is all-pervasive globally.

Patreon: https://www.patreon.com/theoryandphilosophy Instagram: @theory_and_philosophyIn this episode, I conclude my presentation of "Phenomenology of Spirit" by focusing on the last two chapters: "Religion" (0:00) comprised of the sub-chapters "Natural Religion" (11:25), "Religion in the Form of Art" (20:33), and "Revealed Religion" (39:10); and the chapter "Absolute Knowing" (47:47).

Dá sa Boh dokázať? Takýmto niečim sa zaoberá prirodzená teológia, o ktorej bude táto dávka. Ide o formu filozofickej teológie, ktorá sa snaží o Bohu rozprávať len čisto na rozumovom základe. Aké otázky pri nej vyvstávajú a prečo ide o veľmi zaujímavú tému? A aké sú niektoré zdroje na čiastočné uspokojenie vašej zvedavosti, ktoré vám autor odporúča? Počúvajte a dozviete sa viac.----more----Odporúčaná literatúra:Natural Theology and Natural Religion, The Stanford Encyclopedia of Philosophy (2019).Natural Theology, Internet Encyclopedia of Philosophy (2019).John Hedley Brooke, Veda a náboženstvo (Kaligram, 2011).Russell Manning (ed.), The Oxford Handbook of Natural Theology (Oxford, 2015).William L. Craig, J. P. Moreland (eds.), The Blackwell Companion to Natural Theology (Blackwell, 2012).Odporúčané Youtube videá:Giffordove prednášky v Edinburghu (pozri aj St. Andrews, Abederdeen, Glasgow) Odporúčané webstránky:Closer to TruthGifford Lectures***Dobré veci potrebujú svoj čas. Pomohla ti táto dávka zamyslieť sa nad niečím zmysluplným? Podpor tvoj obľúbený podcast sumou 1€, 5€ alebo 10€ (trvalý príkaz je topka!) na SK1283605207004206791985. Ďakujeme! Viac info o podpore na pravidelnadavka.sk/#chcem-podporit

Some discussion of "There is no Natural Religion" and then some Songs of Experience: "The Chimney Sweeper," the two versions of "Holy Thursday," "The Clod and the Pebble," and -- a Song of Innocence -- "The Little Black Boy."

Listen to the recording of this sermon on our website: https://www.casperwels.com/sermons/natural-religion-vs-gods-religion/When comparing natural religion to God's religion, we see that natural religion simplifies sin (like "cooties") when our sinful nature is in fact a mortal disease that only God can cure. Natural religion also follows human traditions instead of using God's word without modification. Finally, natural religion focuses on the external consequences of sin instead of the internal new man we have been given.There are truly only two religions in this world. Natural religion is the idea that you have to do good things in order to get good things from a benevolent being. God's true religion is that he took on human flesh and did all the work for you. The Pharisees in today's text looked at sin as something that can be avoided completely or removed by doing the right thing. However, both the Old and New Testaments teach that sin begins with having a sinful nature. This is a mortal disease the leads straight to eternal damnation, and so God gave us the cure by being perfect in our place and giving us a new nature. When we fall into natural religion we quickly elevate traditions to the equivalent of God's saving Word. When we do this with a tradition, then it is no longer useful. Natural religion focus on external things as in what we say and do while God's true religion gives us a new nature and thereby changes our heart.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 2: A Shift in Agency - with apologies to David Hume Once nature and the natural sciences are fully ''secularized'', it becomes possible to revisit also the category of the supernatural. Then, a different landscape opens which can be navigated through an attention to agencies and their composition. Such a freedom of movement allows the use of the rich anthropological literature to compare the ways different "collectives" manage to assemble and totalize different sets of agencies. Recorded on Tuesday 19 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 4: The Anthropocene and the Destruction of the Image of the Globe The paradox of what is called "globalization" is that there is no "global globe" to hold the multitude of concerns that have to be assembled to replace the "politics of nature" of former periods. What are the instruments —always local and partial— that are sensitive enough to Gaia's components for the limited technical and emotional apparatus of assembled humans? Recorded on Monday 25 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 6: Inside the 'Planetary Boundaries': Gaia's Estate Although the resources of "paganism", New Age cults, renewed themes of Christian incarnation, and process theology offer rich mythological insights, it is not clear whether they are at the scale and sensitivity needed to face Gaia. A search for collective rituals should begin with works of art and experiments able to explore in sufficient detail the scientific and political composition of the common world. Recorded on Thursday 28 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 1: 'Once Out of Nature' - Natural Religion as a Pleonasm The set of questions around the two words "natural religion" implies that only the second word is a coded and thus a disputed category, the first one being taken for granted and uncoded. But if it can be shown that the very notion of nature is a theological construct, we might be able to shift the problem somewhat: the question becomes not to save or resurrect "natural religion", but to dispose of it by offering at last a ''secular'' version of nature and of the natural sciences. Recorded on Monday 18 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 5: War of the Worlds: Humans against Earthbound In the absence of any Providence to settle matters of concern — and thus of nature, its barely disguised substitute — no peaceful resolution of Gaian conflicts can be expected. The recognition of a state of war and the designation of enmity is indispensable if a state of diplomacy is later to be reached. Under the pressure of so many apocalyptic injunctions, what is a Gaian political theology? Recorded on Tuesday 26 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 3: The Puzzling Face of a Secular Gaia In spite of its reputation, Gaia is not half science and half religion. It offers a much more enigmatic set of features that redistribute agencies in all possible ways (as does this most enigmatic term "anthropocene"). Thus, it is far from clear what it means to "face Gaia". It might require us to envisage it very differently from the various divinities of the past (including those derived from nature). Recorded on Thursday 21 February 2013 at St Cecilia's Hall, the University of Edinburgh.

November 23, 2013 Baltimore, Maryland Panelists: Adrian Ivakhiv, University of Vermont Bron Taylor, University of Florida Daniel Deudney, Johns Hopkins University Tim Morton, Rice University William E. Connolly, John Hopkins University Sarah M. Pike, California State University, Chico (Presiding) (Audio File: 2 hours, 11 minutes)

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 5: War of the Worlds: Humans against Earthbound In the absence of any Providence to settle matters of concern — and thus of nature, its barely disguised substitute — no peaceful resolution of Gaian conflicts can be expected. The recognition of a state of war and the designation of enmity is indispensable if a state of diplomacy is later to be reached. Under the pressure of so many apocalyptic injunctions, what is a Gaian political theology? Recorded on Tuesday 26 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 6: Inside the 'Planetary Boundaries': Gaia's Estate Although the resources of "paganism", New Age cults, renewed themes of Christian incarnation, and process theology offer rich mythological insights, it is not clear whether they are at the scale and sensitivity needed to face Gaia. A search for collective rituals should begin with works of art and experiments able to explore in sufficient detail the scientific and political composition of the common world. Recorded on Thursday 28 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 2: A Shift in Agency - with apologies to David Hume Once nature and the natural sciences are fully ''secularized'', it becomes possible to revisit also the category of the supernatural. Then, a different landscape opens which can be navigated through an attention to agencies and their composition. Such a freedom of movement allows the use of the rich anthropological literature to compare the ways different "collectives" manage to assemble and totalize different sets of agencies. Recorded on Tuesday 19 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion".Lecture 4: The Anthropocene and the Destruction of the Image of the GlobeThe paradox of what is called "globalization" is that there is no "global globe" to hold the multitude of concerns that have to be assembled to replace the "politics of nature" of former periods. What are the instruments —always local and partial— that are sensitive enough to Gaia's components for the limited technical and emotional apparatus of assembled humans?Recorded on Monday 25 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 3: The Puzzling Face of a Secular Gaia In spite of its reputation, Gaia is not half science and half religion. It offers a much more enigmatic set of features that redistribute agencies in all possible ways (as does this most enigmatic term "anthropocene"). Thus, it is far from clear what it means to "face Gaia". It might require us to envisage it very differently from the various divinities of the past (including those derived from nature). Recorded on Thursday 21 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 6: Inside the 'Planetary Boundaries': Gaia's Estate Although the resources of "paganism", New Age cults, renewed themes of Christian incarnation, and process theology offer rich mythological insights, it is not clear whether they are at the scale and sensitivity needed to face Gaia. A search for collective rituals should begin with works of art and experiments able to explore in sufficient detail the scientific and political composition of the common world. Recorded on Thursday 28 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion".Lecture 1: 'Once Out of Nature' - Natural Religion as a PleonasmThe set of questions around the two words "natural religion" implies that only the second word is a coded and thus a disputed category, the first one being taken for granted and uncoded. But if it can be shown that the very notion of nature is a theological construct, we might be able to shift the problem somewhat: the question becomes not to save or resurrect "natural religion", but to dispose of it by offering at last a ''secular'' version of nature and of the natural sciences.Recorded on Monday 18 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 5: War of the Worlds: Humans against Earthbound In the absence of any Providence to settle matters of concern — and thus of nature, its barely disguised substitute — no peaceful resolution of Gaian conflicts can be expected. The recognition of a state of war and the designation of enmity is indispensable if a state of diplomacy is later to be reached. Under the pressure of so many apocalyptic injunctions, what is a Gaian political theology? Recorded on Tuesday 26 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 4: The Anthropocene and the Destruction of the Image of the Globe The paradox of what is called "globalization" is that there is no "global globe" to hold the multitude of concerns that have to be assembled to replace the "politics of nature" of former periods. What are the instruments —always local and partial— that are sensitive enough to Gaia's components for the limited technical and emotional apparatus of assembled humans? Recorded on Monday 25 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 3: The Puzzling Face of a Secular Gaia In spite of its reputation, Gaia is not half science and half religion. It offers a much more enigmatic set of features that redistribute agencies in all possible ways (as does this most enigmatic term "anthropocene"). Thus, it is far from clear what it means to "face Gaia". It might require us to envisage it very differently from the various divinities of the past (including those derived from nature). Recorded on Thursday 21 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 2: A Shift in Agency - with apologies to David Hume Once nature and the natural sciences are fully 'secularized', it becomes possible to revisit also the category of the supernatural. Then, a different landscape opens which can be navigated through an attention to agencies and their composition. Such a freedom of movement allows the use of the rich anthropological literature to compare the ways different "collectives" manage to assemble and totalize different sets of agencies. Recorded on Tuesday 19 February 2013 at St Cecilia's Hall, the University of Edinburgh.

Professor Bruno Latour delivers the Gifford Lecture series entitled "Facing Gaia. A new enquiry into Natural Religion". Lecture 1: 'Once Out of Nature' - Natural Religion as a Pleonasm The set of questions around the two words "natural religion" implies that only the second word is a coded and thus a disputed category, the first one being taken for granted and uncoded. But if it can be shown that the very notion of nature is a theological construct, we might be able to shift the problem somewhat: the question becomes not to save or resurrect "natural religion", but to dispose of it by offering at last a ''secular'' version of nature and of the natural sciences. Recorded on Monday 18 February 2013 at St Cecilia's Hall, the University of Edinburgh.