2
" Our opportunities to give of ourselves are indeed limitless, but they are also perishable. There are hearts to gladden. There are kind words to say. There are gifts to be given. There are deeds to be done. There are souls to be saved.As we remember that “when ye are in the service of your fellow beings ye are only in the service of your God,” (Mosiah 2:17) we will not find ourselves in the unenviable position of Jacob Marley’s ghost, who spoke to Ebenezer Scrooge in Charles Dickens’s immortal " Christmas Carol." Marley spoke sadly of opportunities lost. Said he: 'Not to know that any Christian spirit working kindly in its little sphere, whatever it may be, will find its mortal life too short for its vast means of usefulness. Not to know that no space of regret can make amends for one life’s opportunity misused! Yet such was I! Oh! such was I!'Marley added: 'Why did I walk through crowds of fellow-beings with my eyes turned down, and never raise them to that blessed Star which led the Wise Men to a poor abode? Were there no poor homes to which its light would have conducted me!'Fortunately, as we know, Ebenezer Scrooge changed his life for the better. I love his line, 'I am not the man I was.'Why is Dickens’ " Christmas Carol" so popular? Why is it ever new? I personally feel it is inspired of God. It brings out the best within human nature. It gives hope. It motivates change. We can turn from the paths which would lead us down and, with a song in our hearts, follow a star and walk toward the light. We can quicken our step, bolster our courage, and bask in the sunlight of truth. We can hear more clearly the laughter of little children. We can dry the tear of the weeping. We can comfort the dying by sharing the promise of eternal life. If we lift one weary hand which hangs down, if we bring peace to one struggling soul, if we give as did the Master, we can—by showing the way—become a guiding star for some lost mariner. "
3
" There are moments in every relationship that define when two people start to fall in love.
A first glance
A first smile
A first kiss
A first fall…
(I remove the Darth Vader house shoes from my satchel and look down at them.)
You were wearing these during one of those moments.
One of the moments I first started to fall in love with you.
The way you gave me butterflies that morning
Had absolutely nothing to do with anyone else,
and everything to do with you.
I was falling in love with you that morning
because of you.
(I take the next item out of the satchel. When I pull it out and look up, she brings her hands to her mouth in shock.)
This ugly little gnome
With his smug little grin…
He's the reason I had an excuse to invite you into my house.
Into my life.
You took a lot of aggression out on him over those next few months.
I would watch from my window as you would kick him over every time you walked by him.
Poor little guy.
You were so tenacious.
That feisty, aggressive, strong-willed side of you….
The side of you that refused to take crap from this concrete gnome?
The side of you that refused to take crap from me?
I fell in love with that side of you
because of you.
(I set the gnome down on the stage and grab the CD)
This is your favorite CD
‘Layken’s shit.’
Although now I know you intended for shit to be possessive, rather than descriptive.
The banjo started playing through the speakers of your car
and I immediately recognized my favorite band.
Then when I realized it was your favorite band, too?
The fact that these same lyrics inspired both of us?
I fell in love with that about you.
That had absolutely nothing to do with anyone else.
I fell in love with that about you
because of you.
(I take a slip of paper out of the satchel and hold it up. When I look at her, I see Eddie slide her a napkin. I can’t tell from up here, but that can only mean she’s crying.)
This is a receipt I kept.
Only because the item I purchased that night was on the verge of ridiculous.
Chocolate milk on the rocks? Who orders that?
You were different, and you didn’t care.
You were being you.
A piece of me fell in love with you at that moment,
because of you.
This? (I hold up another sheet of paper.)
This I didn’t really like so much.
It’s the poem you wrote about me.
The one you titled 'mean?'
I don’t think I ever told you…
but you made a zero.
And then I kept it
to remind myself of all the things I never want to be to you.
(I pull her shirt from my bag. When I hold it into the light, I sigh into the microphone.)
This is that ugly shirt you wear.
It doesn’t really have anything to do with why I fell in love with you.
I just saw it at your house and thought I’d steal it. "
― Colleen Hoover , Point of Retreat (Slammed, #2)
4
" Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence.
But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence.
And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence.
Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe?
Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred? "
― Alan Sokal
10
" Who among us has not suddenly looked into his child's face, in the midst of the toils and troubles of everyday life, and at that moment " seen" that everything which is good, is loved and lovable, loved by God! Such certainties all mean, at bottom, one and the same thing: that the world is plumb and sound; that everything comes to its appointed goal; that in spite of all appearances, underlying all things is - peace, salvation, gloria; that nothing and no one is lost; that " God holds in his hand the beginning, middle, and end of all that is." Such nonrational, intuitive certainties of the divine base of all that is can be vouchsafed to our gaze even when it is turned toward the most insignificant-looking things, if only it is a gaze inspired by love. That, in the precise sense, is contemplation...Out of this kind of contemplation of the created world arise in never-ending wealth all true poetry and all real art, for it is the nature of poetry and art to be paean and praise heard above all the wails of lamentation. No one who is not capable of such contemplation can grasp poetry in a poetic fashion, that is to say, in the only meaningful fashion. The indispensability, the vital function of the arts in man's life, consists above all in this: that through them contemplation of the created world is kept alive and active. "
19
" In the case of Michel Angelo we have an artist who with brush and chisel portrayed literally thousands of human forms; but with this peculiarity, that while scores and scores of his male figures are obviously suffused and inspired by a romantic sentiment, there is hardly one of his female figures that is so,—the latter being mostly representative of woman in her part as mother, or sufferer, or prophetess or poetess, or in old age, or in any aspect of strength or tenderness, except that which associates itself especially with romantic love. Yet the cleanliness and dignity of Michel Angelo's male figures are incontestable, and bear striking witness to that nobility of the sentiment in him, which we have already seen illustrated in his sonnets. "
― Edward Carpenter , The Intermediate Sex: A Study Of Some Transitional Types Of Men And Women
