Category Archives: Theology

Is Atheism a Culture or Just No-God Belief?

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Is Atheism a Culture or Just No-God Belief?

The more I study science, the more I believe in God~ Einstein

Defining Atheism

Atheism, contrasted with theism, in the broadest sense, is a belief negating the existence of a God or any other deity ever existed or exists. Though evidence of atheism can be traced back to the classical Greek period as theism is from the Greek word for God (or gods) and the Greek negative ‘a’ prefix plus ‘theos’ meaning God, coined the words ‘atheist’ and ‘atheism’—one who does not believe in God or gods and or religion. Although from ancient times to the modern age, there have been many thinkers who were atheists, we don’t find anyone has proved that atheism is a philosophy, a social discipline, a way of life, or a system that guides those who do not believe in God and any religion. From ancient to modern times, the term ‘atheism’ has frequently been applied to those who disbelieve in the popular gods. This was the case with Buddha, Anaxagoras, Thales, and Socrates, and there is a long list of philosophers appearing during the European Renaissance who were atheists like Thomas Hobbes, David Hume, Charles Darwin, Karl Marx, and prominently Friedrich Nietzsche who bluntly pronounced ‘God is dead,’ followed by many more. But apart from their atheistic belief, they presented diverse educative branches of philosophy of life from materialism to skepticism, moral to religious, political to social, and many more.

Thus we must now ask, “Do the atheists, do so merely out of raw will, or fear, or personal preference, or private taste, or do they sincerely hope to do this on an evidentiary basis?” Usually, atheists insist that something like history, science, truth, or logic is on their side; and that something like credulity, superstition, and foolishness is essentially on the other side. Do they mean that thousands of scientists like Isaac Newton, and philosophers like Immanuel Kant were foolish to believe in God?  In this article, I want to discuss that today, “Is Atheism a Culture or Just No-God Belief,” or is it nothing more than saying “no God, no religion?”

Atheism Today

Today, without any doubt atheism is on the rise everywhere in the world. Authors writing on atheism are appearing among the bestsellers defining atheism as respectable which has never been seen before. People read and listen with great interest to the new atheists Richard Dawkins, Christopher Hitchens, Sam Harris, and some others, who armed with arguments are on the warpath against the theists emphasizing that there is no God and following a religion is absurd. They represent an ‘affirmed and open-minded atheism’ joined to guarantee freedom from religious belief, promoting their views of purging the world of all religious practices.1 But listening to them and reading their books, one finds atheism is simply an absence of belief in the existence of God. Going through Dawkins’ The God Delusion, Hitchens’ God is Not Great, Harris’ The End of Faith, and The Moral Landscape, I did not find what kind of social order is presented by these great atheists for those who would follow them and dispense away their religious beliefs and social way accepting their slogan of no-God. There are many other books on the same subject, but everywhere I see only easy and simple pronouncements of ‘no God;’ nothing like the Communist Manifesto by Carl Marks (who was also an atheist). However, some atheists profess that they follow science, but science and morality are poles apart. Others advocate that the way of ethics and morality will be the final way of life after the world is purged of religious beliefs, but ethics and morality are the core of every revealed and traditional religion also.

Thinkers, so far, disagree whether atheism is a philosophy or a discipline presenting a way of life, or it is just a conscious and explicit rejection of deities and millennium-old religious discipline. If atheism is neither a philosophy nor an ideology, then, is atheism a godless slogan without a social order, or a way of life? But the scientists maintain since ‘nothing comes out of nothing’ so there must be something or some source creating everything. Among these viewpoints thinkers are tempted to philosophize, is atheism—which offers a distinct take on life’s mysteries without belief in a Supreme Being—a modern thought without a socio-political order or just a godless faith? My purpose in presenting this article is not just to discuss, ‘no-God’ or the ‘Creative God of Love and Mercy,’ but rather, what kind of discipline and way of life atheism proposes to all those who neither believe in God nor in any religious culture and traditions!

Causes of Atheism

So far, atheism seems to be a realization that there is no proof of a Supreme Being. Religion is taught by the parents or the society to children who are born faithless. The atheists further argue that since every one of us is born faithless, the burden of proof lies not on them to prove that there is no God, but on the theists to provide a rationale for God’s existence. But, what about the child born in an atheistic family, which belief, culture, or way of life the atheistic parents will teach the newborn? Some profess that atheistic families should bring up the newborn within an ethical and moral order. But the same is true with the religions which have a far stronger cultural, ethical, and moral order. The negation problem means that the ceiling on the God hypothesis is simply too high for atheism. It is not possible to be an atheist on adequate scientific evidence—when a notable scientist Albert Einstein says, “The more I study science, the more I believe in God.” What kind of an intellectual belief sets epistemological standards so high for itself that no one can possibly meet them when it is ‘a-’ + ‘theism’ – that is, the negation of the positive claim of the theists’ existence of God. By doing this, atheism has put itself proof less; for negatives can be extremely hard to prove.2 Atheists think that their conviction bears no burden to prove anything at all remaining adherents to a proper defense for its basic claim, that is, the claim of the non-existence of any gods which leaves atheism an irrational analogy.

According to James S. Spiegel, generally speaking, atheists are morally deficient beings who are for instance blinded by their own rampant sexual deviances, or led astray by troublesome relationships with their fathers. One of Spiegel’s predominant arguments to explain the existence of atheists is a poor relationship with one’s father. His major support is Paul Vitz who teaches psychology at New York University, who was an atheist until his late thirty and is now a practicing Roman Catholic, having published his highly controversial work, Faith of the Fatherless (1999), argues that “atheism of the strong and or intense type is to a substantial degree generated by the peculiar psychological needs of its advocates,” which he expresses as the “defective hypothesis”—the notion that a broken relationship with one’s father predisposes some people to reject God.3

It is my conviction that both theism and atheism are based on the human psychology of life—a subject that Charles Darwin avoided discussing in his theory of evolution. Paul Vitz applies his observation to Sigmund Freud, who maintained that religious belief arises out of psychological need. According to Freud, people project their concept of a loving father to the entire cosmos to fulfill their wish for ultimate comfort in a dangerous world. According to Freud, once a child or youth is disappointed in or loses respect for his earthly father, belief in a heavenly father becomes impossible. . . In other words, an atheist’s disappointment in and resentment of his own father unconsciously justifies his rejection of God.3 Here is an eye-opening paragraph from The Heart of Man by Erich Fromm—a therapeutic psychologist born in Germany and taught for ten years at Columbia, Yale, and New York University—is worth considering:

A child starts life, with faith in goodness, love, and justice. The infant has faith in his mother’s breast, in her readiness to cover him when he is cold, to comfort him when he is sick. This faith can be in the father, mother, grandparent, or any other person close to him; it can be expressed as faith in God. In many individuals, this faith is shattered at an early age. The child hears their father lying in an important matter; he sees the cowardly fright of the mother when she is brutally beaten or abused by his father making the child frightened and neither one of the parents, who are allegedly so concerned for him, notices it, or even if he tells them, pays any attention. . . Sometimes, in children who are brought up religiously, the loss of faith in God as being good and just is shattered. . . Often this first and crucial experience of shattering of faith takes place at an early age: at four, five, six, or even much earlier, at a period of life about which there is little memory. Often the final shattering of faith takes place at a much later age; being betrayed by a friend, by a sweetheart, by a teacher, by a religious or political leader in whom one had trust.4 

A study conducted by Dr. Joel McDurmon reveals that atheists use less brain function. A new study performed at York University, Toronto Canada, used targeted magnetism to shut down part of the brain. The result: belief in God disappeared among more than 30 percent of participants. That in itself may not seem so embarrassing, but consider that the specific part of the brain they frazzled was the posterior medial frontal cortex—the part associated with detecting and solving problems, i.e., reasoning and logic. In other words, when you shut down the part of the brain most associated with logic and reasoning, greater levels of atheism result. You’ve heard the phrase, “I don’t have enough faith to be an atheist”? Apparently, this study if true, is for me it’s no less than a big surprise wanting more evidence from the neuroscientists. (From: On Consciousness).53.2%

Conclusion

‘Common Truth’ of billions of human beings does not need any evidence, whether it is belief in God and His revealed religion of world’s 33% Christians, 17.7% Muslims, 0.3% Jews, 3.2% Sikhs, Taoists (believing in many gods), Shiniosts based on worship of gods—close to 60% of the whole mankind—or even those with godless faiths, like Confucianism more like a philosophy, Buddhism based on Buddha’s teachings, Hinduism believing in Brahma as watching god, doesn’t need any evidence. Every faith, revealed or traditional has a way of life, a socio-political discipline based on culture and traditions except ‘atheism’ which is based on negation and negation only. Without a deity, atheists find a vacuum in their lives and stare at the face of the theists when they are left with no choice but to follow the customs and traditions of religious cultural and even ritual traits of their parents or grandparents. Judo-Christian-Muslim God is a creative God who has created ‘man in his own image’ and is not out there to be seen by the atheists; He is nearer to man than his jugular vein. Stephen Anderson, sternly judging a cause celebre, at the end of his article Atheism on Trial in the journal Philosophy Now, presents the final verdict here:

Why then, we might ask, is atheism so popular? Why does it enjoy so much grace in the public eye, and why is it so often the default position in the academy? The motives cannot be philosophical, for atheism is not a position that can be compelled or sustained by logic. It is perhaps tempting to observe that something more visceral is at work. Ignorance? Evasion? Faddism? Or posturing? (After all, there is a considerable difference between wanting to appear intellectual and actually being intellectual). Whatever the case, it’s hard not to see that reason has left the building. . . As the Tanakh says, “The fool has said in his heart, ‘There is no God’.” That looks justified. Even by our most charitable account, we have seen that atheism is a disingenuous, bombastic claim to certainty, one without evidence or logic. What then can one call it but foolishness? 6

Anderson in the same article says, “I can think of no atheist of recent time more celebrated than Late Anthony Flew who died a Deist, having no account of his transformation titled; there is–A God (No crossed out).” 5 So the subject, Is Atheism a Culture or Just No-God Belief, has brought me to the conclusion, that I have myself witnessed some atheists who died as theists. In my experience, I have helped some atheist friends to take the dead body of a beloved wife or the body of a young daughter or son who were brought up as atheists to a mosque for funeral rites and to be buried in the Muslim graveyard with full religious rituals.

Finally, since the number of atheists is increasing day by day, they are still living as individuals just like the homo erectus who in the animal kingdom were living without an idea of a deity and through their journey of evolution, according to Thomas Hobbes, they in the state of nature were “living as solitary and selfish individuals who would have no choice but to make reciprocal social contracts.” It is time atheists should frame an ATHEIST’S MANIFESTO or a CHARTER OF ATHEISM providing a guideline for their Atheist Clan, to live and act their own way. Presently the atheists are just condemning the theists, beating the drum of no God, no religion, but without paying attention to their own way of life and establishing their own culture in which there is no place for religion or a deity to follow.

Notes:

1. Anderson, Stephen: Atheism on Trial: Philosophy Now Issue #109; p. 30

2. Ibid., p. 32.

3. Spiegel: The Making of an Atheist, Moody Publishers, Chicago, 2010; pp. 61-62.

4. Fromm, Erich: The Heart of Man, Harper & Row, Publishers, New York, 1964, pp 28-29.

5. americanvision.org/12630/atheists-embarrassed-study-proves-atheism-uses-less-brain-function/ Dr. Joel McDurmon‎ 10‎/‎26‎/‎2015

6. Anderson, Stephen: Atheism on Trial: Philosophy Now Issue #109; p. 33.

Religious tolerance in India

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Pew research center survey

A recent Pew Research Center survey of religious identity, nationalism, and tolerance in India presented interesting—and perplexing—findings. Some are heartening: An overwhelming majority of Indians, more than 80 percent, believe respect for all religions lies at the core of their identity as Indians. Most respondents, whatever their religion, said they are free to practice their faiths, that others are free to practice their faiths, and they do not face discrimination.

The above words are from the survey, not our words!

Click the following and pew research link will open,
https://www.pewresearch.org/fact-tank/2021/06/29

FBI CONCLUDES 15 YEARS INVESTIGATION OF ISLAM

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FBI CONCLUDES 15 YEARS INVESTIGATION OF ISLAM

Thinkers Forum USA Editors received this info from Firoz Kamal

Washington Post.

After 15 years of broadly targeting the 3.3-million-member community and extensively monitoring its activities, the FBI declared an end Friday to its surveillance of Muslim Americans, saying its exhaustive study of their beautiful culture was finally complete.

Officials confirmed that the program was started in the fall of 2001 when federal agents, captivated by Islam’s complex history and rich spiritual traditions, redirected the full force of the bureau’s intelligence-gathering apparatus toward developing a more thoughtful, nuanced appreciation of the Muslim-American way of life.

“We’d always known Islam was one of the great world religions, but it wasn’t until we recruited a network of 15,000 informants and infiltrated mosques all over the country that we came to understand just how magnificent and fascinating it truly is,” said FBI director James B. Comey, who noted that agents gained a valuable and eye-opening understanding of Islam—while also learning a lot about themselves and their own faith in the process—after entering the Muslim places of worship to collect as much information as they could on the intriguing personal beliefs of the religion’s followers.

“After analyzing the transcripts of thousands of phone calls and intercepting the communications of prominent Muslim-American leaders and academics, we’ve really come to admire their vibrant culture.”

“The considerable amount of intel we’ve gathered and carefully pored over for the past 15 years has shown us that their faith and customs are really quite inspiring,” Comey added.

“If there’s one thing we’ve taken away from all our surveillance, it’s what a glorious and enriching part of our world Islam is.”

According to sources within the bureau, the harvesting of internet data, widespread racial profiling, and the nationwide mapping of Muslim communities have allowed agents to closely observe the followers of Islam on an extremely personal level, thereby allowing them to develop a deep respect for the amazing ethnic and cultural diversity of the faith’s 1.6 billion believers, as well as the striking distinctions between the religion’s various sects, which, they stressed, went far beyond just Sunni and Shiite.

Remarking on all the information they had gathered, FBI officials emphasized that adherents of Islam speak dozens of beautiful languages—Arabic, but also Urdu, Pashto, Farsi, Bengali, Javanese, and many others—and noted that agents came to treasure this linguistic richness after installing recording devices throughout Muslim-American communities and then surreptitiously listening in on Quranic study groups, prayer sessions, and social events.

“Thanks to advances in video surveillance, we’ve been able to look inside Muslims’ homes and view some breathtaking calligraphy prints and handwoven tapestries,” said former agent Casey Hanna, who fondly recalled assignments that allowed him to overhear moving recitations of the Hadith, which he was fascinated to learn come from an oral tradition and are considered to be the direct word of the Prophet Muhammad.

“I went undercover in hundreds of Muslim-owned businesses and residences across the nation and was lucky enough to sample many variations on the aromatic stews and delectable desserts that serve as staples of halal cuisine—Arabian, North African, Indonesian. They were all delicious, and unlike anything I’d ever tasted.”

“I’ll never forget this one instance when I closely trailed a New York shop owner for three straight years—his coffee was just spectacular,” Hanna added. “Muslims were the first people to drink coffee, you know.”

After realizing they could not fully nurture their curiosity by limiting their study to Muslims in the United States, the FBI reportedly enlisted the help of the NSA to find out more about the incredible religion. Between 2002 and 2008, the bureau is known to have monitored 7,485 email addresses around the globe in order to learn answers to their many questions about Muslims’ compelling lives and rituals, from why they don’t eat pork, to what Muslim holidays are like, to why some Muslim women wear garments that cover their heads while others don’t.

Comey told reporters the FBI also received information from the CIA, whose enhanced interrogation techniques and clandestine intelligence-gathering methods yielded many interesting revelations from Muslim sources around the world, such as the fact that Arabs make up only 15 percent of the global Muslim population, and that through most of history, women in Islamic societies actually had more property rights than women in the West.

Saying they thoroughly enjoyed studying “such a lovely people and such a lovely faith,” Comey explained that agents would often remove a Muslim citizen from their community and keep them detained for days, weeks, or even months on end to learn everything they could from them about Islam.

“There’s no way I could remember the names of all the Muslim citizens that our agents brought in to discuss the beauty of Islam with one-on-one, but rest assured that with their help, the FBI has gained a deep and illuminating understanding of Islamic culture,” said Comey, who noted that by combing through thousands upon thousands of citizens’ banking records, agents discovered with astonishment how some observant Muslims set up special loan payment plans to avoid paying interest, as they consider it usury, which is forbidden under Sharia law.

“It’s crazy to think about, but until little more than a decade ago, I had no idea there were Five Pillars of Islam that guided all Muslims’ spiritual lives. I also didn’t know anything about the multitude of Muslim contributions to mathematics and science that have been absolutely vital to the world.

But that’s not to say they don’t value art, though. Poets like Rumi and Hafez drew upon mystical Sufist interpretations of the Quran to write verse that is every bit as sublime as, say, Keats or Coleridge. And don’t even get me started on the architecture.”

“As this program sadly comes to an end, I just want to thank Muslim Americans from the bottom of my heart for teaching us all about your faith and your culture,” he continued.

“We’ve learned so much about you over the years. More than you could possibly imagine.”

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Leaping from Despair into Hope: The Lesson of Rembrandt’s Resurrection for Today’s Troubled World

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Leaping from Despair into Hope: The Lesson of Rembrandt’s Resurrection for Today’s Troubled World

Matthew Ehret
Matthew Ehret is the Editor-in-Chief of the Canadian Patriot Review , a BRI Expert on Tactical talk, and Senior Fellow at the American University in Moscow. He is author of the‘Untold History of Canada’ book series and in 2019 he co-founded the Montreal-based Rising Tide Foundation . Consider helping this process by making a donation to the RTF or becoming a Patreon supporter to the Canadian Patriot Review.

Today, the world finds itself moving through a turbulent transformation between two systems. Collapsing at a faster rate every day are the foundations of a failed imperial world order defined by zero-sum thinking, consumerism and materialism which has defined our existence for decades. The question is now: will the new world system take the form of a new era of global empire, unmitigated war between faiths and a prolonged dark age OR might it take the form of the beautiful multi-polar world order defined by win-win cooperation between all of the nations, faiths and cultures of the world?

Throughout his life, Rembrandt van Rijn (1606-1669) continuously returned to the axiom-breaking theme of the famous biblical story of the ‘Supper at Emmaus’ in order to convey the powerful transformative “moment” of discovery in between the two states of mind of 1) the belief in the death of Christ and the end to his life’s mission and 2) the state of renewed faith in the immortal hope represented by the image of the resurrection. While this lesson is taken from the Christian matrix, it’s universal characteristic provides a lesson for people of all cultures who seek to bring a better world into being.

Before jumping to an analysis of some beautiful paintings, it would be necessary to summarize ever so briefly the story of the Dinner at Emmaus.

The Dinner at Emmaus and The Importance of Christianity in World History

Featured in the New Testament Gospels of Luke and Mark, Jesus is invited to eat with two of his disciples (Luke and Cleopas) in the town of Emmaus. This wouldn’t be anything exceptional, except for the fact that Jesus had been violently crucified on the cross and entombed days earlier. Neither Luke nor Cleopas recognize their mentor who has been resurrected after being entombed for three days and it is only upon breaking bread with this stranger that they make their discovery just as Christ vanishes miraculously into light.

Whether you are a Christian, Muslim, Jew, Confucian, Hindu, Buddhist or other, the lesson conveyed by this biblical story and especially Rembrandt’s artistic treatment has a universal value for the simple reason that Christ’s life and mission represented a moral power of change which had the unique capacity to undo the foundations of the Roman Empire. This movement accomplished this miraculous feat not through military force, money or any other Hobbesian notion of power, but merely by tuning the hearts and minds of a suppressed people to the power of forgiveness, loving all including one’s enemies, and adhering to one’s conscience before all “political norms of acceptable behaviour” demanded by the Roman oligarchy.

One can imagine how disheartened Christ’s followers were to see that light of hope snuffed out under the suffocating weight of the world’s largest and most evil of empires whose unchallenged power had extended to Asia, Africa and all Europe. One can easily imagine what an existential crisis overwhelmed the hearts of these early followers of Jesus’ Gospel. Were they just naive fools to believe in a better world and a loving Creator when such evil could dominate the world? How powerful and electrifying was the idea that the sacrificed leader of this movement actually succeeded in defeating the one thing which even the most powerful of emperors and kings could not escape? If this were possible, then perhaps the material power of the Empire could be defeated after all and perhaps the ideals of Christ’s life and mission were worth having faith in too.

Over the coming centuries, the Roman oligarchy slowly learned that regardless of how many Christians it burned alive, or threw into the mouths of wild animals for the entertainment of the mob, the movement only grew in numbers. This continued to the point that the Empire was forced to attempt to co-opt the movement by Romanizing it and infusing imperial, pagan practices into its governing structures slowly suffocating the spirit of Christ’s message in favour of the formal structures of the “word” of the book as interpreted by an approved “priesthood” beholden to an oligarchical class.

Amidst this tendency to corruption and decay, Christ’s spirit was periodically re-awakened from time to time in the form of honest souls who broke from formalization to “walk the walk” and live according to their consciences. These courageous souls who “broke from the mould” include such names as St. Augustine of Hippo, Alcuin, Charlemagne, Dante Alighieri, Nicholas of Cusa, Erasmus, Thomas More, and even Rembrandt van Rijn. Were it not for their efforts to renew the spirit of Christianity by enflaming the kindling for new Renaissances, Europe would likely still be living under the conditions of the medieval dark age, or worse.

One can also argue that were it not for this transformative and miraculous story of reincarnation, then Christianity would have merely been just another one of many Jewish sects that tried nobly to bring substance to the darkness of a war-ridden world… but ultimately failed.

Rembrandt’s Renaissance Challenge

It is no coincidence that Rembrandt’s famous 1648 rendition of the theme of the ‘Dinner at Emmaus’ was painted during the year that the great Peace of Westphalia was finalised in Europe. This Treaty not only ended the 30 Years War that destroyed generations of Europeans in an endless revengist bloodbath of Protestantism vs Catholicism, but also created a new basis of international law by establishing the system of modern nation states premised around the principles of forgiveness, and the agapic principle of the “Benefit of the Other”. In the modern age, a correlate to this principle is found beautifully in the policy of “win-win cooperation” expressed in China’s New Silk Road which itself emanates from Confucian principles of “Tianxia”.

1648 rendition of Rembrandt’s ‘Supper at Emmaus;

Rembrandt’s 1628 rendition of ‘Supper at Emmaus’ is featured below with an incredible use of chiaroscuro to convey the divinity of Christ and also the motion from the darkness of ignorance to the light of knowledge. Rembrandt’s choice to place the central focus on the un-named disciple rather than on Christ whom he places in a foreground silhouette is not an accident and neither is the choice to place the maid working in the kitchen covered in shadow and oblivious to the miracle behind her. This central focus on the discovery process occurring in the mind of the disciple creates an opportunity for a cathartic experience with the viewer who is invited to share in the co-discovery occurring before their eyes.

The ethereal divine light emanating from Christ’s figure just before he disappears casts a divine glow upon his surprised associate which is very different from the candle casting artificial light upon the maid in the kitchen. This metaphorical use of light is another device used by all great Platonic humanists to convey the image of different grades of knowledge as outlined in the famous Allegory of the Cave in Plato’s Republic.

Rembrandt’s 1628 rendition of “Supper at Emmaus” 

Another rendition of Rembrandt’s ‘Supper at Emmaus’ was painted in 1648 featuring the artist’s struggle to convey the transformative change. In the version below, Rembrandt placed the light source not in Christ but rather hidden from view covered by one of his disciples. In this rendition, Rembrandt chose to place the event on a theatrical stage (a device he used in several biblical themes). The great master understood painting as a performative principle akin to acting and not as some mere presentation of pretty objects on canvas and as such he wished the audience to imagine reliving the experience fully as good actors should rather than merely admire a show as voyeurs.

Looking through his surviving thumbnail sketches, we see that Rembrandt considered rendering the scene in a very different manner wherein Christ would be depicted a split second later as pure light. It is worth taking the opportunity to think to yourself: Why did the painter decide not to take this route? Why was the path he chose deemed wiser to the master? What idea is missing from the sketch?

Velasquez Tackles the Paradox of Spirit and Matter

A contemporary painter and kindred spirit to Rembrandt was the Spanish painter Diego Velasquez (1599-1660) who also took on the challenge of capturing the important “in between” moment conveyed in the biblical story. Many contemporary art critics who lack the sensitivity to art’s higher power to convey transformative discoveries often miss the principled intention of both Rembrandt and Velasquez’s moral choice to convey this subject matter (and all their works) as they do. Below we can see Velasquez’s 1623 rendition of the “eureka moment” forever unfolding before the eyes of all future generations.

The hand of one disciple strikes back towards the viewer which also has the brilliant technical effect of immersing the audience into the living experience of discovery and further abolishing the false “wall” separating the “subjective” viewer from the “objective” art being viewed.

A few years before this painting, Velasquez tackled the same theme from the unique standpoint of the servant girl fixing a meal in the kitchen and placing the divine transformative scene in the background… not to downplay the importance of the event but to give the viewer a chance to breath, and ponder the co-existence of the divine and the ordinary world in which we all exist which are too often fragmented and divided by an unbridgeable gulf between “abstract” spiritual concepts and “real” material facts.

We hope that during this Easter Sunday and all of the days to follow, you dear reader, take the time to seek the power of creative love and faith in a better world within yourself while sharing the fruits of that search with others. Perhaps, in so doing the lives of such great souls as Velasquez, Rembrandt, Confucius, Socrates, and Christ may come alive once more.

Feel free to share your thoughts in the comments section below!

Matthew Ehret is the Editor-in-Chief of the Canadian Patriot Review , a BRI Expert on Tactical talk, and Senior Fellow at the American University in Moscow. He is author of the‘Untold History of Canada’ book series and in 2019 he co-founded the Montreal-based Rising Tide Foundation . Consider helping this process by making a donation to the RTF or becoming a Patreon supporter to the Canadian Patriot Review.

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