If we believe in a Creator-God, who is still in the act of creating this universe, how can we pretend to be interested in God but not interested in what God is doing, in what (presumably) God is interested in?
it’s crucial that we humans make the evolutionary shift from “individuals” to “persons.”
What’s the difference?
We typically use these terms interchangeably, but for Teilhard they denote distinctly different, progressive evolutionary stages. An individual lives as an autonomous unit, subject to the old-order laws of “survival of the fittest” and planetary indifference. A person has come to understand themselves as belonging to greater relational field. They now sense their identity from a sense of wholeness in an entirely different order of coherence: a whole greater than the sum of its parts. In this greater whole both unity and differentiation are preserved; meanwhile the whole begins to be infused by a supremely personal tincture or essence. The universe is no longer random, but a system of relationships to which we all belong and are participating in!
.. As more complex forms emerged in unified units on our planet, consciousness was able to emerge with it. From this we can gather that the future of spirituality will not be found in the “enlightenment” of a select number of individuals, but will arrive through us collectively as a new “unit,” in the emergence of what we might call the mystical body of Christ.
Donald J. Trump’s speech stood out to me for its populism, its nationalism and its lack of connection with American history.
There wasn’t much linkage with the founders or the founding texts, or with other great leaders of the past. References to a “new decree” and a “new vision” highlight the intention to break with the past, without a clear grounding in long-term traditions.
.. While populist rhetoric refers to the power of the people, it doesn’t really invite them to be active citizens. Mr. Trump promised to return power to the people, but he didn’t talk much about their role in the process. Instead, it indicates that the government will be the vehicle of popular sentiment — placing power with the people.
A new survey suggests the logistics of going to services can be the biggest barrier to participation—and Americans’ faith in religious institutions is declining.
.. The standard narrative of American religious decline goes something like this: A few hundred years ago, European and American intellectuals began doubting the validity of God as an explanatory mechanism for natural life. As science became a more widely accepted method for investigating and understanding the physical world, religion became a less viable way of thinking—not just about medicine and mechanics, but also culture and politics and economics and every other sphere of public life.
.. First, people who report going to worship services less frequently now than they used to overwhelmingly say the logistics of getting there are the biggest obstacle. Second, a significant number of people who said they’re not part of any particular religion expressed mistrust of religious institutions, suggesting these organizations’ reputations have something to do with why people are dropping out of public religious participation.
.. in other words, about quarter of Americans have gotten more active in their religious communities in recent years, not less.
.. According to the survey, about one-fifth of Americans now go to religious services a few times a year, but say they used to go a lot more. Roughly half of this group stopped going as often because of what the researchers called “practical issues”: They are too busy, have a crazy work schedule, or describe themselves as “too lazy” to go.
.. Among people who were raised religiously and who fell away from religion in adult life, roughly one-fifth said their dislike of organized religion was the reason.