Today's New York Times Sunday Magazine has an essay by Jim Holt, Eternity for Atheists.
It concludes:-
If death is not extinction, what might it be like? That’s a question the Harvard philosopher Robert Nozick, who died five years ago, enjoyed pondering. One of the more rococo possibilities he considered was that the dying person’s organized energy might bubble into a new universe created in that person’s image. Although his reflections were inconclusive, Nozick hit on a seductive maxim: first, imagine what form of immortality would be best; then live your life right now as though it were true. And, who knows, it may be true. “Life is a great surprise,” Vladimir Nabokov once observed. “I do not see why death should not be an even greater one.”
Perhaps the surprise about eternity for atheists is that there may not be a vast distinction between this life and the next. If you can't get it right in this life, why would the next be any different?
Sunday, July 29, 2007
Brownsea Island--site of a Girl Guide camping trip
Long ago and far away, I was a Girl Guide in Kent, England. Our first camping trip was to Brownsea Island. It's still intact and more like it was then.
Monday, July 23, 2007
Today we passed an injured fox by the side of the road. A wonderful friend (who is about to go off to begin vet school) was able to get the fox into one of his dog crates and to a local vet. The fox has a broken hip and will be able to stay at the vet until the hip resets. Anyone who would like to make a donation for the fox's upkeep is welcome to do so:-
Belfast Veterinary Hospital
193 Northport Ave
Belfast, ME 04915
(207) 338-3260
Here's some information about injured foxes. This one was probably hit by a car.
Saturday, July 21, 2007
Lecture by Prof Davitt Moroney on rediscovered Striggio Mass in 40 parts
The rediscovery of the gigantic "Mass Ecco si beato giorno" in forty parts by Alessandro Striggio (1536-1592), lost since 1726, sheds important light on the connections between music and politics in the sixteenth century. Dating from 1566-7, it is one of the most extravagant pieces ever composed in the history of music.
Here's a link to the lecture recounting the discovery by Professor Davitt Moroney, University of California, Berkeley.
To listen to the recent performance of the Striggio piece until July 24th, here's a link to the BBC Proms where it was performed as Prom 6 (alongside Tallis' Spem in Alium for which it is thought to have been the impetus) with the Tallis Scholars and the BBC Singers conducted by Peter Phillips.
Striggio's 40 part mass (60 parts for the Agnus Dei) was performed throughout Europe and in 1567 he went to England on an unscheduled stop to meet virtuosos in the profession of music. Thomas Tallis was undoubtedly one of them. Tallis' piece "Spem in Alium" may well have been composed as the result of a challenge for an Englishman to do as well.
The Guardian thought this performance was the choral event of the year, if not the decade.
Here's a link to the lecture recounting the discovery by Professor Davitt Moroney, University of California, Berkeley.
To listen to the recent performance of the Striggio piece until July 24th, here's a link to the BBC Proms where it was performed as Prom 6 (alongside Tallis' Spem in Alium for which it is thought to have been the impetus) with the Tallis Scholars and the BBC Singers conducted by Peter Phillips.
Striggio's 40 part mass (60 parts for the Agnus Dei) was performed throughout Europe and in 1567 he went to England on an unscheduled stop to meet virtuosos in the profession of music. Thomas Tallis was undoubtedly one of them. Tallis' piece "Spem in Alium" may well have been composed as the result of a challenge for an Englishman to do as well.
The Guardian thought this performance was the choral event of the year, if not the decade.
Thursday, July 19, 2007
A new book An Acceptable Sacrifice: Homosexuality and the Church from SPCK is reviewed in the TLS by Archbishop John Hapgood. Its not pc but I always want to know if any of the articles are written by us glbt folk since I strongly oppose being the object of the discussion rather than the one doing the interrogation of the text. I can't tell from the review but perhaps someone else can?
Wednesday, July 18, 2007
John Reaney wins his case against the CofE
Here's the legal report. Here's the statement from the Diocese of Hereford. Here's the local newspaper report from the Hereford Times.
I'd say this is a vindication of Susan John's statement on the incoherent policy of the CofE:-
Susan Johns has been a member of the House of Laity of the Church of England General Synod for 16 years and knows Mr Reaney from his time as a youth worker in Norfolk diocese.
She told the tribunal Mr Reaney, who she has known for over a decade, is inspirational and tireless in his work.
Mr Johns attacked the confusing position of the church towards gay people:
"The Church of England has no coherent position on homosexuality, in my opinion it is a shambles," she said, according to icWales.co.uk
"I cannot understand how a faith that professes to be open, honest and truthful can condone a situation whereby if a member of clergy covers up their same sex relationships, it is acceptable.
"But if they are open and honest and a person of integrity, there is condemnation and discrimination."
I'd say this is a vindication of Susan John's statement on the incoherent policy of the CofE:-
Susan Johns has been a member of the House of Laity of the Church of England General Synod for 16 years and knows Mr Reaney from his time as a youth worker in Norfolk diocese.
She told the tribunal Mr Reaney, who she has known for over a decade, is inspirational and tireless in his work.
Mr Johns attacked the confusing position of the church towards gay people:
"The Church of England has no coherent position on homosexuality, in my opinion it is a shambles," she said, according to icWales.co.uk
"I cannot understand how a faith that professes to be open, honest and truthful can condone a situation whereby if a member of clergy covers up their same sex relationships, it is acceptable.
"But if they are open and honest and a person of integrity, there is condemnation and discrimination."
Tuesday, July 17, 2007
Summer Courses at BC: Phyllis Trible and Jane Schaberg
July 23-27 at Boston College, Summer Session: Professor Phyllis Trible on Women in Hebrew Scriptures and July 30 to Aug 3, Prof Jane Schaberg, Women in the Scriptures: Gospel Stories of Women.
The Church and Women
(shamelessly purloined from the magazine America):-
A farmer, a stockbroker, and woman who was a lawyer were standing in line, waiting for their chance at entrance into Heaven.
St. Peter called the farmer first. "We have only one simple requirement for entrance here," St Peter said, "You must spell 'God'." "Easy enough," said the farmer, "G-O-D." And he entered Heaven.
Next, St. Peter called the stock broker. "We have only one simple requirement for entrance here," he said. "You must spell 'God'." "No problem," said the stockbroker, "G-O-D." And he went in.
Finally, the woman lawyer approached St Peter. "Good riddance to the world," she said. "My whole life, I've tried to excel in a male-dominated society, only to continuously bump into the proverbial 'glass ceilings' at every point. I can't tell you, St Peter, how glad I am finally to be rid of male chauvinism."
"Well, you'll certainly find none of that here," said St. Peter. "I'm sure you'll enjoy heaven, if you can meet this one simple requirement for entrance. You must spell "Czechoslovakia."
A farmer, a stockbroker, and woman who was a lawyer were standing in line, waiting for their chance at entrance into Heaven.
St. Peter called the farmer first. "We have only one simple requirement for entrance here," St Peter said, "You must spell 'God'." "Easy enough," said the farmer, "G-O-D." And he entered Heaven.
Next, St. Peter called the stock broker. "We have only one simple requirement for entrance here," he said. "You must spell 'God'." "No problem," said the stockbroker, "G-O-D." And he went in.
Finally, the woman lawyer approached St Peter. "Good riddance to the world," she said. "My whole life, I've tried to excel in a male-dominated society, only to continuously bump into the proverbial 'glass ceilings' at every point. I can't tell you, St Peter, how glad I am finally to be rid of male chauvinism."
"Well, you'll certainly find none of that here," said St. Peter. "I'm sure you'll enjoy heaven, if you can meet this one simple requirement for entrance. You must spell "Czechoslovakia."
Savi Hensman on False Certainty About the Bible
Over at Ekklesia is a new article by Savi Hensman, "The Burden of False Certainty about the Bible." Recent statements on Biblical Teaching and human families opine that:
‘In both Old and New Testaments the generational family of father, mother and children is understood as the matrix in which healthy human relationships are formed (Genesis 2:24). Full humanity has consisted of two genders from the very beginning-male and female. The created order comprises sexual differentiation as God-given and good. Together, both man and woman were given the commission to pass on new life in fruitfulness and to rule over and care for the earth (Genesis 1:28, 2:15). This is why only both genders together can mould the world in a humane way. The good society, according to Scripture, is ordered to help families flourish economically, socially, and spiritually (Leviticus 25; Isaiah 61:1-3). Although the family may be distorted by the brokenness of sin or become a false priority in the life of discipleship, it derives its graceful potential from the Father, from whom all families in heaven and on earth are named (Ephesians 3: 14-15). The Church as the new family of God must be the place that supports families and those who lead the single life so that each believer may be fully equipped to serve God in his or her particular calling, so that families in turn contribute to the strengthening and healing of society at large.’
The author comments: I do not regard myself as ‘anti-family’, and indeed family relationships are important in my own life. But I was baffled. How could the church leaders who came up with the Statement think that?
Of course, there are some positive scriptural references to families, and to fertility, especially in the Old Testament. It is important that humankind includes males and females – indeed some might say that this reflects something of the diversity of creation. And the Bible is largely about responding to and reflecting God’s generous and creative love, in families and communities and beyond.
But where in Genesis are the generational families which set an example of how healthy human relationships are formed? Presumably Adam, Eve, Cain and Abel do not fit the bill? Indeed, how many such family units are there? Is not care of the widow, orphan and stranger – those outside the protection of the usual family structures – repeatedly emphasised?
While men and women both contribute to society, does this imply that everyone should be in a heterosexual relationship, and if so why? Does this apply to Jesus? What of those who are ‘eunuchs’ for the sake of the kingdom of heaven (Matthew 19.10-12)?
Indeed, I would have thought the Gospels would be shocking to anyone who puts too much value on advancing the interests of their family (nuclear or extended). Might it not seem irresponsible to abandon home, family and fields (Mark 10.28-31)? Does not following Christ involve ‘hating’ one’s family and taking up the cross (Luke 14.25-27)? Presumably Jesus’ own crucifixion did not exactly advance his nieces’ and nephews’ prospects of socially and economically advantageous marriage!
She concludes that while it may be difficult to live with ambiguous and even contradictory statements from the Bible, it is better than false certainty.
I couldn't agree more.
‘In both Old and New Testaments the generational family of father, mother and children is understood as the matrix in which healthy human relationships are formed (Genesis 2:24). Full humanity has consisted of two genders from the very beginning-male and female. The created order comprises sexual differentiation as God-given and good. Together, both man and woman were given the commission to pass on new life in fruitfulness and to rule over and care for the earth (Genesis 1:28, 2:15). This is why only both genders together can mould the world in a humane way. The good society, according to Scripture, is ordered to help families flourish economically, socially, and spiritually (Leviticus 25; Isaiah 61:1-3). Although the family may be distorted by the brokenness of sin or become a false priority in the life of discipleship, it derives its graceful potential from the Father, from whom all families in heaven and on earth are named (Ephesians 3: 14-15). The Church as the new family of God must be the place that supports families and those who lead the single life so that each believer may be fully equipped to serve God in his or her particular calling, so that families in turn contribute to the strengthening and healing of society at large.’
The author comments: I do not regard myself as ‘anti-family’, and indeed family relationships are important in my own life. But I was baffled. How could the church leaders who came up with the Statement think that?
Of course, there are some positive scriptural references to families, and to fertility, especially in the Old Testament. It is important that humankind includes males and females – indeed some might say that this reflects something of the diversity of creation. And the Bible is largely about responding to and reflecting God’s generous and creative love, in families and communities and beyond.
But where in Genesis are the generational families which set an example of how healthy human relationships are formed? Presumably Adam, Eve, Cain and Abel do not fit the bill? Indeed, how many such family units are there? Is not care of the widow, orphan and stranger – those outside the protection of the usual family structures – repeatedly emphasised?
While men and women both contribute to society, does this imply that everyone should be in a heterosexual relationship, and if so why? Does this apply to Jesus? What of those who are ‘eunuchs’ for the sake of the kingdom of heaven (Matthew 19.10-12)?
Indeed, I would have thought the Gospels would be shocking to anyone who puts too much value on advancing the interests of their family (nuclear or extended). Might it not seem irresponsible to abandon home, family and fields (Mark 10.28-31)? Does not following Christ involve ‘hating’ one’s family and taking up the cross (Luke 14.25-27)? Presumably Jesus’ own crucifixion did not exactly advance his nieces’ and nephews’ prospects of socially and economically advantageous marriage!
She concludes that while it may be difficult to live with ambiguous and even contradictory statements from the Bible, it is better than false certainty.
I couldn't agree more.
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The Oxford Handbook of the Book of Common Prayer Edited by Ruth A. Meyers, Luiz Carlos Teixeira Coelho, and Paul F. Bradshaw Oxford Handbo...
