#Faith and Reason

[thecatholicbozo]

"What most characterizes [St. Thomas's] love of truth is his attitude toward his opponents. Indeed, he seems hardly to have opponents, so well does he work with them.

St. Paul says, "Prove all things, hold fast that which is good." To do this, we must first be able to recognize the good when we see it, and that implies sympathy. St. Thomas loved the truth that others possessed, because, as he says, "Truth does not change with the diversity of persons, and whoever maintains it is thereby invincible."

He dealt with his opponents not out of any vindictive desire to refute them, but rather to judge them fairly and meet them halfway. He accepts what is true in them, and rejects what is false, showing where it goes wrong."

-A. G. Sertillanges, OP, Thomas Aquinas - Scholar, Poet, Mystic, Saint

[pastorhogg]

The Myth of Meaning 

Why Trying Everything Won’t Lead You to TruthLife Lessons Learned There’s a growing narrative in our world today: you have to try it for yourself to know if it’s worth it. It sounds brave, even admirable—an anthem for the experiential generation. “Live and learn,” we say, “you can’t know until you try.” But when Solomon, the Teacher of Ecclesiastes, took that road, he reached a very different…

[dayofethnicityorreligion]

Jewish Science is a spiritual and religious movement that emerged in the early 20th century as a Jewish response to the burgeoning popularity of New Thought and Christian Science in the United States. Founded by Rabbi Alfred Geiger Moses and later expanded by Morris Lichtenstein, Jewish Science sought to offer a distinctly Jewish approach to spiritual healing, affirmative prayer, and the power of thought, while remaining anchored in Jewish tradition and theology. Although never achieving the mass popularity of other contemporary metaphysical movements, Jewish Science played a unique and enduring role in American Jewish religious innovation and the broader Jewish encounter with modernity, psychology, and alternative spirituality.

The intellectual roots of Jewish Science can be traced to the convergence of several religious, philosophical, and cultural trends in the late 19th and early 20th centuries. Among these were:

The rise of the New Thought movement, which emphasized the power of positive thinking, mental healing, and the metaphysical unity of all being. Figures like Phineas Quimby, Ralph Waldo Emerson, and later, Mary Baker Eddy (founder of Christian Science), were influential in developing ideas about the power of the mind over the body and the potential for spiritual self-improvement.

The Jewish Enlightenment (Haskalah), which encouraged Jews to engage with secular knowledge, rationalism, and Western culture, paved the way for movements that blended traditional Jewish elements with modern ideas.

The rise of liberal and Reform Judaism in the United States, which created a theological space for reinterpretation and adaptation of Jewish ritual and belief systems in light of contemporary American religious sensibilities.

Rabbi Alfred G. Moses (1878–1956), a Reform rabbi in Mobile, Alabama, is credited with first articulating the principles of Jewish Science in his 1916 book Jewish Science: Divine Healing in Judaism. Disillusioned with Christian Science's Christian trappings but attracted to its spiritual optimism and healing ethos, Moses proposed that Judaism itself contained authentic teachings on spiritual healing and mental mastery that could be recovered and articulated in modern terms.

The movement gained institutional form under the leadership of Morris Lichtenstein (1889–1938) and his wife, Tehilla Lichtenstein (1893–1973), who founded the Society of Jewish Science in New York in 1922. Morris Lichtenstein, trained as a rabbi and lawyer, brought a more systematic approach to the movement’s theology and practices, positioning Jewish Science as a viable spiritual path for modern Jews seeking personal transformation without abandoning their religious identity.

Jewish Science is not a science in the empirical or experimental sense; rather, the term "science" is used in the 19th-century metaphysical tradition, implying a systematized body of spiritual principles based on reasoned faith and inner experience. Jewish Science differs from mainstream Judaism and other metaphysical movements through the following distinct theological perspectives:

The Nature of God. Jewish Science affirms a monotheistic belief in a personal, yet non-anthropomorphic God, aligned with the classical Jewish understanding of a unified, omnipresent, benevolent divine force. However, it places particular emphasis on God's immanence—that is, the presence of God within the individual and the world. God is understood as the source of all health, wholeness, and spiritual energy. Jewish Science rejects the idea of a punitive or judgmental deity in favor of a nurturing, healing divine presence.

Divine Healing and Mental Power. One of the central beliefs of Jewish Science is that spiritual and physical health are deeply connected to the state of the mind. Echoing New Thought principles, Jewish Science teaches that negative thinking—such as fear, anxiety, resentment, and despair—can manifest as physical illness or emotional dysfunction. Conversely, positive, faith-filled thinking can lead to healing and inner peace. Healing is not considered miraculous, but the natural result of aligning one's mind with divine truth.

Affirmative Prayer. Jewish Science departs from the traditional Jewish liturgy in emphasizing affirmative prayer—a form of meditative, positive affirmation that internalizes divine truths rather than petitioning God for favors. This practice involves silently or aloud repeating phrases that reinforce spiritual wellness, peace, and divine connection (e.g., “God’s healing power is now working in me”). Affirmative prayer is seen as a tool to recondition the mind, reshape belief patterns, and thus promote spiritual and physical health.

Non-Dualism and the Unity of Being. Similar to other metaphysical philosophies, Jewish Science asserts that the human soul is inherently divine and that there is no essential separation between God and creation. Sin and suffering are understood not as punishable offenses but as errors in thought or perception. This non-dualistic outlook fosters a therapeutic worldview in which redemption lies in recognizing one’s inner divinity and realigning with God-consciousness.

Free Will and Personal Responsibility. Jewish Science emphasizes human agency in achieving spiritual health. Unlike deterministic doctrines, it holds that each person possesses the power, through thought, faith, and inner work, to transform their lives. This approach reinforces personal responsibility for one's mental and emotional condition while offering tools for change rooted in faith.

Ethical Living and the Jewish Moral Tradition. Despite its innovative elements, Jewish Science affirms the importance of ethical behavior and the Jewish moral code. Love, forgiveness, compassion, honesty, and service to others are seen as integral to spiritual health and divine harmony. Unlike Christian Science, Jewish Science does not eschew medical treatment but integrates spiritual healing with conventional care, maintaining that both are expressions of divine wisdom.

Jewish Science is both a philosophy and a spiritual practice. While it lacks a formal liturgy comparable to synagogue-based Judaism, it incorporates several distinctive methods of spiritual cultivation:

Meditation and Silent Prayer: Practitioners are encouraged to meditate daily, often using affirmative statements and visualizations to center the mind on divine truth and peace.

Study and Reflection: Jewish Science encourages the study of sacred texts, especially the Hebrew Bible, through a metaphysical lens. The Psalms, in particular, are viewed as a source of spiritual nourishment and healing energy.

Spiritual Counseling and Healing: The Society of Jewish Science historically offered individual counseling, often including spiritual guidance, affirmation practices, and practical advice for overcoming illness, anxiety, and depression.

Community Gatherings: Though less ritualized than traditional synagogue services, Jewish Science communities hold regular gatherings for teaching, prayer, and fellowship. Lectures and workshops on metaphysical Jewish teachings are a common feature.

Key Figures:

Alfred G. Moses: A Reform rabbi who laid the intellectual foundation for Jewish Science with his early writings. His work attempted to validate metaphysical healing within the context of Jewish thought and scripture.

Morris Lichtenstein: The primary organizer of the movement, Lichtenstein was instrumental in systematizing the doctrines and practices of Jewish Science. His books, especially Jewish Science and Health (1925), are among the movement’s core texts.

Tehilla Lichtenstein: One of the first American Jewish women to regularly deliver sermons, Tehilla continued the work of her husband after his death and helped guide the movement through the mid-20th century.

Jewish Science shares many features with Christian Science and New Thought but differs in key respects:

Christian Science asserts the unreality of matter and discourages medical treatment. Jewish Science acknowledges the physical reality and supports the integration of spiritual and medical healing.

New Thought, as a broader umbrella, encompasses various denominations with differing theological commitments. Jewish Science is uniquely rooted in Jewish tradition and scripture, distinguishing it as a Jewish spiritual renewal movement.

Kabbalah and Hasidism, though very different in orientation, also stress divine immanence and spiritual joy. However, Jewish Science is modernist, rationalist, and pragmatic in tone, with less emphasis on mystical or supernatural elements.

Jewish Science has faced criticism from multiple directions. Traditional Jews have often viewed it as theologically heterodox, given its departure from halakhic observance and its metaphysical interpretations of scripture. Meanwhile, some secular Jews dismissed it as an Americanized deviation from authentic Jewish thought, too influenced by Protestant-style metaphysics.

By the late 20th century, the influence of Jewish Science declined considerably, overshadowed by the popularity of Eastern spirituality, psychology-based self-help movements, and a revival of Kabbalistic teachings, particularly within Neo-Hasidism and the Jewish Renewal movement.

Despite its diminished institutional presence, Jewish Science has left a lasting legacy in several ways:

It anticipated many themes in Jewish Renewal, mindfulness-based Jewish practice, and Jewish psychology, such as the focus on healing, consciousness, and the inner life.

Its emphasis on personal transformation, positive thinking, and inner peace has influenced various Jewish spiritual counselors and wellness practitioners.

The Society of Jewish Science continues to operate in New York, maintaining a small but dedicated following and preserving the movement’s literature and teachings.

Today, Jewish Science stands as a historical example of how American Jews engaged with modern spiritual trends while attempting to remain rooted in their own tradition. Its blending of faith and rationalism, prayer and psychology, Torah and transformation, remains an intriguing chapter in the story of Judaism’s evolution in the modern world.

[locustheologicus]

Theology For All:

Back in December Pope Francis offered his insights to the participants of the International Theology Conference. During this talk he clearly conveyed to the participants, and to the wider Church, the following desire and invitation.

The desire is this: that theology help to rethink how to think. Our way of thinking, as we know, also shapes our feelings, our will and our decisions. A wide heart is accompanied by a wide-ranging imagination and thinking, whereas a shriveled, closed and mediocre way of thinking is hardly capable of generating creativity and courage.

That is the desire. I would like now to leave you with an invitation, namely, that theology be accessible to all. For some time now, in many parts of the world there has been an interest among adults to resume their education, including their academic training. …Middle age is a special time in life. It is a time when one usually enjoys a certain professional security and emotional stability, but also a time when failures are painfully felt and new questions arise as youthful dreams fade. When this happens, people can feel abandoned or even at an impasse – a mid-life crisis. Then they sense a need to renew their quest, however tentatively, perhaps even with a helping hand. Theology can be that guide on the journey! Please, if any of these people knock at the door of theology, of the schools of theology, may they find it open.

Feel free to click on the full speech below.

Our Holy Father’s desire and invitation speaks volumes to us who promote Practical/Popular Theology. Many people feel comfortable in having a spirituality and usually that is defined as a private spirituality that rarely participates in our society outside of approved religious settings.

This limited engagement is not healthy. Thomas Aquinas promoted the idea that there are basic human needs that we all must have access to in order to flourish. One of these, Aquinas believed, was that humans are naturally inclined towards seeking God and that worship is a fundamental aspect of human life. Now some who are atheistic and even agnostic may scoff at this, how could a religious identity or spirituality be considered a basic human need like food and shelter? But consider the fact that all of have a deep need to strive for meaning, for a goal that brings a sense of purpose to our human existence. Without that what is the reason we desire to survive, to eat and seek shelter. We humans are driven not only to survive but to meaningfully exist. We have a deep seated need for a teleological context. For this to happen we need to contemplate something beyond ourselves and this we identify as God.

So theology proper can never be relegated to an academic discipline available for a few “experts.” Yes we need to have those who are trained and given the opportunity to help develop this practice and for that reason we do have our academic centers, our theologates. But the discipline must be shared at a popular level with all people. People must be given the opportunities to access theological ideas in order to aid them on their quest or renew their quest as Pope Francis tells us. Our society needs to be more reflective so we can be more open to new ways of thinking, we need to be creative and courages in how we can make sense of our world. Theology can help us develop these tools.

Humans are grounded in reason. It is through reason that we can discern the natural law. It is through reason that our world and cosmology becomes meaningful and intelligible to us. Theology brings faith and reason (fides et ratio) together and this allows us to reflect on the deeper questions of our existence. St. John Paul II explored this relationship in his encyclical Fides et Ratio where he tells us how our revealed truths emerges not from either faith or reason but from both.

Christian Revelation becomes the true point of encounter and engagement between philosophical and theological thinking in their reciprocal relationship. It is to be hoped therefore that theologians and philosophers will let themselves be guided by the authority of truth alone so that there will emerge a philosophy consonant with the word of God. Such a philosophy will be a place where Christian faith and human cultures may meet, a point of understanding between believer and non-believer. It will help lead believers to a stronger conviction that faith grows deeper and more authentic when it is wedded to thought and does not reject it. (FR #79)

Many of us Catholics who search for the truth of our existence look to St. Thomas Aquinas who helped develop this relationship and guided western society in discovering many of its own cultural truths.

Dominican Father John Baptist Ku goes over the Thomistic description of the relationship between faith and reason in the video above and tells us: “What we choose to believe in, must be credible to human reason.”

These are academic concepts but Pope Francis is asking us to make them available to the whole human family. St. John Paul II made an appeal to four groups to further collaborate in finding the guiding principles of our universal truths, theologians, philosophers, clergy, and scientists. After this he makes this appeal to them all.

I ask everyone to look more deeply at man, whom Christ has saved in the mystery of his love, and at the human being's unceasing search for truth and meaning… Only within this horizon of truth will people understand their freedom in its fullness and their call to know and love God as the supreme realization of their true self. (FR #107)

[trberman]

Mindful Reflection on God's Love: A Latter-day Saint Response to Scriptural Challenges

A comment recently appeared on the about page for Mindful Latter-day Saint Christian Living and Apologetics, challenging – what the reader claims is – the “God is love message”. This individual cites certain passages of scripture from Leviticus, Judges, and Revelation, as well as certain accounts from the Flood narrative. While I welcome sincere inquiry, I sometimes choose to hold the comment for…

[hotpinkandlimegreenlovinfangirl]

https://theautisticcatholic.mystrikingly.com/blog/a-eucharistic-miracle-in-argentina

I am once again emerging temporarily from my blogging hiatus to publish this post. This Eucharistic Miracle was too good not to write about and share. And yes, Blessed Carlo Acutis wrote about this and has a website all about Eucharistic Miracles. However, I didn’t hear about this miracle because of Blessed Carlo’s website. I heard it in a homily from a deacon visiting my parish.

[thinkingonscripture]

The Spiritual Life and the Walk of Faith

The spiritual life is inseparably connected to the walk of faith, for to “walk by the Spirit” (Gal 5:16) is to “walk by faith” (2 Cor 5:7). The former assumes the latter. God the Holy Spirit inspired the Scriptures (2 Tim 3:16-17; 2 Pet 1:20-21), ensuring the written text is God’s authoritative revelation, the very “Word of God, which performs its work in you who believe” (1 Th 2:13b). It follows…

[mindfulldsliving]

The Impact of Calvinism on Modern Christianity

When we think about Reformed Theology and Calvinism, a common perception emerges that these beliefs are simply extensions of Pauline Christianity. Critics argue they introduce a false gospel, one that diverges from the teachings of Christ Himself.

Apologetics Unveiled: Dissecting Reformed Theology and the Calvinist Doctrine When we think about Reformed Theology and Calvinism, a common perception emerges that these beliefs are simply extensions of Pauline Christianity. Critics argue they introduce a false gospel, one that diverges from the teachings of Christ Himself. We aim to explore these claims and understand their implications for our…

[tmarshconnors]

"You don't have to give up your intellect to trust the Bible. You have to give up your pride."

Robert Charles Sproul was an American Reformed theologian and ordained pastor in the Presbyterian Church in America. He was the founder and chairman of Ligonier Ministries and could be heard daily on the Renewing Your Mind radio broadcast in the United States and internationally.

Theologian and Author: R.C. Sproul was a prominent Reformed theologian and author known for his extensive work in Christian theology. He authored numerous books on theology, biblical interpretation, and Christian living, including notable works such as "The Holiness of God" and "Chosen by God."

Founder of Ligonier Ministries: Sproul founded Ligonier Ministries in 1971, a Christian educational organization dedicated to teaching the Reformed faith through resources such as books, conferences, and broadcasts. The ministry is named after Ligonier Valley, where it was initially established.

Teaching Pastor: He served as the teaching pastor at St. Andrew’s Chapel in Sanford, Florida, where he was influential in shaping the church’s theological direction and providing teaching and preaching that emphasized Reformed theology.

Popular Speaker and Teacher: R.C. Sproul was known for his engaging teaching style and was a frequent speaker at conferences and seminars. His teaching reached a wide audience through radio programs, such as "Renewing Your Mind," and his teaching series were widely distributed.

Reformed Theology Advocate: Sproul was a staunch advocate of Reformed theology, emphasizing doctrines such as the sovereignty of God, the authority of Scripture, and the importance of understanding and teaching core Christian doctrines. His work contributed significantly to the spread of Reformed thought in contemporary evangelicalism.

[thesmallersnow]

⋆⭒˚.⋆Quand le Directeur n'est pas là ( les acteurs dansent )⋆.˚⭒⋆

> ACT 3

Loop says they try not to look the Fighter's way, and that he's never going to see them anyway, so it doesn't matter. Well... What happens when he does look their way?

First | Previous | Next

[great-book-review]

An Intellectual Journey through Evolution and Spirituality

Piet D. Botha's work, titled "Yesterday, Today, and Tomorrow: Evolution and the Noosphere," extensively explores the intricate relationship among science, evolution, and spirituality. This thoroughly researched piece offers readers an enlightening journey through these challenging themes and introduces a fresh perspective on their potential harmonious coexistence.

Piet D. Botha, as an author, showcases a profound comprehension of the topics he addresses, referencing notable figures like Charles Darwin, Teilhard de Chardin, and Stephen Hawking. This extensive array of sources not only reinforces his assertions but also furnishes readers with a robust groundwork for delving into the intricacies of these profound subjects.

The book is meticulously divided into chapters that explore different aspects of spirituality, evolution, and the noosphere. It begins by outlining the progression of evolutionary theory throughout history, giving a succinct and understandable synopsis of important ideas. It is admirable how Botha can translate difficult scientific concepts into understandable words.

This book's examination of the peaceful coexistence of evolution and faith is one of its best features. Botha makes a strong case for the possibility that spirituality and science may coexist and perhaps strengthen one another. He invites readers to adopt an outlook that values mutual enrichment between religion and scientific knowledge, promoting harmony rather than conflict. With this method, conventional dichotomies are questioned, and readers are encouraged to think about how these two worldviews may coexist peacefully.

The author's writing often reflects an academic tone, which is suitable for readers with a keen interest in the topics discussed. However, this academic style might pose a challenge for a broader audience seeking a more accessible narrative. Despite this, Botha's arguments are well-researched and meticulously documented, providing a sturdy foundation for his thesis.

Still, there are some issues with the book. It might occasionally be difficult for readers to follow the author's argument consistently due to the lack of structural coherence. An improved organization of content could enhance the overall reading experience.

In conclusion, the book "Yesterday, Today, and Tomorrow: Evolution and the Noosphere" invites readers to delve deeply into intricate issues pertaining to faith, science, and evolution. It offers a valuable opportunity to reconsider how we perceive the intersections of these subjects. While it has its strengths, such as intriguing perspectives and rich references, it is hindered by structural incoherence and editing issues. However, for those willing to delve into these challenging themes, the book provides an intellectually rewarding experience.

I would rate this book 4/5 for its invaluable insights and the author's audacious attempt to harmonize seemingly contrasting worldviews, despite deductions for structural and editing issues that impact the overall reading experience.

[kasprsketch]

FATHER WARD BREAKIN IT DOWNNNNNN

[cursivequestion]

So true! As a Catholic Christian, I find it frustrating when faith and science are presented as opposing sides. The truth is that faith and reason are, as Pope John Paul II said, “like two wings on which the human spirit rises to the contemplation of truth.” Many famous scientists were Christians, including Fr. Gregor Mendel who is called the Father of Genetics. In addition, Fr. Georges Lemaître was the scientist who first suggested the theory of the Big Bang.

Nothing makes me angrier than when certain hard-headed (usually boomer) Christians refuse to listen to, or believe in science because it “opposes their faith” when I would literally not be a christian at this moment if it weren’t for science

[piouseye]

From Intelligent Design Novice to Fan: A Quick Postmortem of Some Twitter Discussion

From Intelligent Design Novice to Fan: A Quick Postmortem of Some Twitter Discussion @DiscoveryCSC @JMcLatchie_ #Twitter #IntelligentDesign #ID #creation #evolution #civility #CivilityMatters #Christian #apologetics

Retweeting and commenting on the last in a series of articles by the Discovery Institute’s Center for the Renewal of Science and Culture (CSC)’s Dr. Jonathan McLatchie, a molecular and cell biologist, got me briefly embroiled in some discussions with the disciples of a YouTube “science educator.” Though the “educator” himself contributed the first tweets, the way he conducts himself on Twitter…

[thebrainrotsreal]

Minor spoilers idk?? Still on my make the bug boy look buggy propaganda, while I'll still on a drawing kick again! Give him is mama's eyes you cowards, hot pink! Idgaf if they all got hot pink eyes, give it to him.