How does process theology — especially in the Jewish world — help us understand the relationship between religion and the scientific method?
Since they have diametrically opposed impacts on society, it is virtually unintelligible to link religion and race. However much this may be so, it would be ill advised to consider them radically disconnected or as always operating as opposing forces.
How have thinkers from Bergson and Einstein to Heschel reconciled that sensation of the flow of consciousness with the frozen spacetime picture?
What is awe? And where do we find it on Yom Kippur? And why?
If transcendence can help us become better people, then not only science, but religion, can add something to the conversation, as well.
Obviously, Alex Rodriguez has issues, and there is no excuse for his behavior. But the larger issue for us to reflect on is our own views on cheating, morality and ethics.
The Hebrew word for miracle, “nes,” really means a “sign.” It’s not necessarily a voice from the heavens, or even a deviation from the natural order, although those would certainly astound us. Instead, a nes is something that engenders a sense of awe and mystery.
As someone who loves both religion and science, I often struggle with how they interact. Are they in opposition to each other? Do they need to be reconciled? What happens when new scientific knowledge challenges the tenets of my faith?
Curiosity and awe are two of the driving forces behind both science and Judaism. They are what lead us to see their inherent beauty.
Either God exists, or God doesn’t. And we have absolutely no control over that fact. And so because there’s nothing we can do about whether there is a God or not, I’ve never found that question to be a particularly interesting one to ask. After all, when the question is framed in that way, there are really only three answers people can give — “Yes, I do,” “No, I don’t,” or “I’m not sure.”