Need to know: Monday, August 24, 2020
More than 10 protesters wound up spending the night at All Saints Church after the Rev. Mike Kinman said a brief standoff with police ensued outside the church.
‘For Joe, faith isn't a prop or a political tool,’ said Sen. Chris Coons.
The Washington state-based company Recompose is behind the human composting process, and on Tuesday (Aug. 18), it opened its prepayment option for people who would like to begin making those arrangements for themselves or loved ones.
The vehicle of a Kansas pastor’s wife who has been missing for more than two weeks was found Tuesday (Aug. 18) in Arkansas with a woman’s body inside.
Joe Biden is counting on his Catholicism to be a boon to his campaign — but that hasn’t always been the case for Catholic presidential hopefuls, writes A. James Rudin.
The fight for voting access is one way that Black Christians have lived out their faith in the public square. But when one constructs a list of issues that religious voters care about, voting rights is not often mentioned.
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In a video to air at the Democratic National Convention, Beals recounts the time Biden showed up unannounced at a shiva prayer service for an elderly woman who lived in a subsidized senior citizen high-rise.
In Iowa, churches are working together and partnering with faith-based organizations from across the country to offer aid after the unusual windstorm, called a derecho, that traveled from South Dakota to Ohio on Aug. 10.
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(RNS) — The Biden campaign’s rejection of Linda Sarsour shows Islamophia isn’t limited to Republicans.
(RNS) — It has been far too long that men have dominated decision-making roles. If our country is to have any hope of rising to the challenges before us — from the pandemic to systemic racism to economic collapse, gun violence and changing climates — we must engage the leadership of committed women.
(The Conversation) — President Trump claimed recently that the prospect of a Biden presidency would “hurt God.” More specifically, he said, Biden would be “following the radical left agenda, take away your guns, destroy your Second Amendment, no religion, no anything, hurt the Bible, hurt God. He’s against God. He’s against guns.” With this speech, delivered in a rally-style address on Cleveland, Ohio’s airport tarmac on Aug. 6, Trump conveyed that a vote for Biden would weaken religion in the public sphere and restrict access to guns, thus tapping into the anxieties of his conservative Christian base. As experts in Christian theology and the philosophy of religion, we explain how under in Christian thinking, it might actually be possible to hurt God – just not in the way that Trump claims. Impassibility Classically, Christians have held that the God described in the Bible is metaphysically ultimate – meaning that everything that isn’t God was created by God and depends for its existence on God. God is believed to be a perfect being, without defect in mind or will. If, as Christians suppose, God is an ultimately perfect being, then God’s perfect personhood necessarily involves a fulfilled inner life, a perfectly satisfied mind and will. God must possess perfect beatitude, perfect happiness and perfect well-being. God then is believed to not be susceptible to sadness and other such emotions that are expressions of unfulfilled desires. Theologians have coined the term “impassibility” to this idea that God’s well-being must be unaffected by anything or anyone, for good or for ill. The root of this term is the Latin “passiones,” which means emotions or “passions.” There are many proponents of this view. Bishop and early Christian author Ignatius of Antioch described God as “impalpable and impassible,” in a letter to a Polycarp, another bishop in the early Christian Church, that dates from around A.D. 118. A detailed defense of this idea appeared centuries later with the fifth-century theologian Augustine of Hippo. In later years, Thomas Aquinas, a 13th-century Italian theologian with enormous influence in the Catholic tradition, also supported this view. In the 16th century, the Swiss theologian John Calvin and the German reformer and theologian Martin Luther, who started the Protestant Reformation, made impassibility a standard picture of the divine. But Christian thought does allow for the possibility of “hurting God” in other ways. Harming God’s honor The medieval theologian Anselm of Canterbury examined how humans might hurt God in his book “Cur Deus Homo” or “Why God became human.” In that book, he aimed to answer the following question: If Jesus atoned for our sins, what does this mean? Sin, as understood by Anselm and other Christians, is wrongdoing against God. Anselm thought that God is impassible, so sin can’t mean that we literally harm God’s inner happiness. However, Anselm thought that it is still possible to harm God’s honor. To understand what it would mean to harm God’s honor, consider this analogy by Catholic philosopher of religion Eleonore Stump. She asks us to imagine a situation where you spread a false, hurtful rumor about your colleague Beth to your friend Priya. Priya knows you’re lying, so you haven’t harmed Beth. But there is still a sense in which you’ve done wrong by Beth – you have done her an injustice. Theologians believe that humans can harm God in similar ways: They can’t hurt God, but can still do God an injustice. But unlike human beings, God can’t feel upset or otherwise emotionally dissatisfied. Any such emotional dissatisfaction would be inconsistent with the fulfilled inner life that a perfect divine person must have. Yet, a puzzle arises: The scriptures frequently talk about God’s emotions. For example, God is often depicted as angry or as taking pleasure in things creatures do. Aquinas helps us reconcile divine emotions with impassibility, as religion scholar Anastasia Scrutton, explains. Aquinas draws a distinction between “passiones,” emotions that are not under our voluntary control, and “affectiones,” which are voluntary and rational. These constitute ways in which God evaluates situations. In human beings, affectiones and passiones are always bound up together. For example, when a human being is angry – when she witnesses an unjust situation, for example – she will also feel upset. By contrast, theologians imagine that God can become angry without becoming upset. In Aquinas’ views, when our character and conduct occasion God’s negative affectiones, we harm not God’s inner well-being but God’s relationship to us.