Revin după un tur maramureșean. Au fost zilele Bibliei la Ocna-Șugatag și la Sighetul-Marmației. M-am bucurat să îmi revăd colegi și foști studenți. Ne-am încurajat unii pe ceilalți și ne-am rugat pentru acele locuri. Am fost uimit să văd că în zile de Vineri și Sîmbătă au venit oameni la o conferință care nu se arăta deloc promițătoare pentru ei Ce este și ce nu este Biblia? Cu această ocazie mi-am împlinit și un alt vis, acela de a face o tură între Cavnic și Sighet în memoria victimelor comunismului.
Iată dintre fotografiile adunate:
M-am întors acasă și mi-am început lecturile de survol. Trecem peste subiectul Turcescu. Prea dureros, prea proaspăt și încă nu s-au încheiat reacțiile isterice. Mă interesează subiectul, pentru că este legat de deconspirare și relația cu securitatea. Dar las pe mai tîrziu.
Zilele acestea am discutat cu mai multe persoane despre homeschooling. Iată aici încă ceva spre gîndire.
Divergent thinking isn’t the same thing as creativity. I define creativity as the process of having original ideas that have value. Divergent thinking isn’t a synonym but is an essential capacity for creativity. It’s the ability to see lots of possible answers to a question, lots of possible ways to interpret a question, to think laterally, to think not just in linear or convergent ways, to see multiple answers, not one.
Tot în domeniul gîndirii alternative, creative, un articol interesant aici. Cum putem invata de la Holmes să gîndim diferit, creativ, să găsim soluții noi?
Konnikova argues that, not unlike willpower and habit loops, attention is analogous to a muscle that can get strained, but can also be bolstered with training and purposeful repeat use. She goes on to offer four key strategies for optimizing your attention:
Our vision is highly selective as is — the retina normally captures about ten billion bits per sec of visual information, but only ten thousand bits actually make it to the first layer of the visual cortex, and, to top it off, only 10 percent of the area’s synapses is dedicated to incoming visual information at all. Or, to put it differently, our brains are bombarded by something like eleven million pieces of data — that is, items in our surroundings that come at all of our senses — at once.
It’s psychologist Daniel Gilbert’s theory about believing what we see taken a step further: we believe what we want to see and what our mind attic decides to see, encode that belief instead of the facts in our brains, and then think that we saw an objective fact when really, what we remember seeing is only our limited perception at the time. We forget to separate the factual situation from our subjective interpretation of it.
Attention is about every one of your senses: sight, smell, hearing, taste, touch. It is about taking in as much as we possibly can, through all of the avenues available to us. It is about learning not to leave anythingout — anything, that is, that is relevant to the goals that you’ve set. And it is about realizing that all of our senses affect us — and will affect us whether or not we are aware of the impact.
To observe fully, to be truly attentive, we must be inclusive and not let anything slide by — and we must learn how our attention may shift without our awareness, guided by a sense that we’d thought invisible.
When we are engaged in what we are doing, all sorts of things happen. We persist longer at difficult problems — and become more likely to solve them. We experience something that psychologist Tory Higgins refers to as flow, a presence of mind that not only allows us to extract more from whatever it is we are doing but also makes us feel better and happier: we derive actual, measurable hedonic value from the strength of our active involvement in and attention to an activity, even if the activity is as boring as sorting through stacks of mail.
Al Mohler revine cu o direcție de dezbatere atît de neglijată între evanghelici, sesizînd o nevoie despre care am mai scris și cu alte ocazii, nevoia de articulare a unei teologii referitoare la trup. Iată AICI articolul.
Biblical theology is absolutely indispensable for the church to craft an appropriate response to the current sexual crisis. The church must learn to read Scripture according to its context, embedded in its master-narrative, and progressively revealed along covenantal lines. We must learn to interpret each theological issue through Scripture’s metanarrative of creation, fall, redemption, and new creation. Specifically, evangelicals need a theology of the body that is anchored in the Bible’s own unfolding drama of redemption.
The sexuality crisis has demonstrated the failure of theological method on the part of many pastors. The “concordance reflex” simply cannot accomplish the type of rigorous theological thinking needed in pulpits today. Pastors and churches must learn the indispensability of biblical theology and must practice reading Scripture according to its own internal logic—the logic of a story that moves from creation to new creation. The hermeneutical task before us is great, but it is also indispensable for faithful evangelical engagement with the culture.
Pentru cei care doresc să își mai compleze lecturile calviniste, iată aici un raft cu 125 de cărți, că tot fu citat Calvin în articolul de mai sus.
Finalmente despre Fericire cu învățătură de la Augustin. Vezi AICI.
Happiness consists in love for God. — Our happiness is as strong and lasting as the things we love. If we look for it in “things that are material, temporal, mutable, and mortal,” then our happiness will be superficial, short-lived, and fickle (VII.19). But if we devote our “love to the one supreme good which is the immutable God,” then our happiness will be eternal (X.1). The love of God also frees us to find genuine happiness in things of this world—like relationships, food, music, recreation, work, learning, and so on—because they derive their goodness ultimately from him. The love of God also teaches us to have a right love for self, and it moves us to love our neighbors and promote their happiness.
The gift of happiness that comes from participating in God’s love and goodness looks different than Pharrell’s Happy song. It may inspire positivity and good feelings, but its main goal is to motivate you to love, gratitude, and grace. If you want to be happy, love God more.
Tot de la marele Magistru să învățăm cîte ceva și despre rugăciune. De ce să nu ne rugăm pentru o viață fericită?
Second, Augustine says, you can begin to pray. And what should you pray for? With a bit of a smile (I think) he answers you should pray for what everyone else prays for: „Pray for a happy life.” But, of course, what will bring you a happy life? The Christian (if following Augustine’s first rule of prayer) has realized that comforts and rewards and pleasures in themselves give only fleeting excitement and, if you rest your heart in them, actually bring you less enduring happiness. He turns to Psalm 27 and points to the psalmist’s great prayer: „One thing have I desired of the Lord, one thing will I seek after: that I may dwell in the house of the Lord to behold the beauty of the Lord.” This is the fundamental prayer for happiness. Augustine writes, „We love God, therefore, for what he is in himself, and [we love] ourselves and our neighbors for his sake.” That doesn’t mean, he quickly adds, that we shouldn’t pray for anything else other than to know, love, and please God. Not at all. The Lord’s Prayer shows us that we need many things. But if God is our greatest love, and if knowing and pleasing him is our highest pleasure, then we’ll be transformed both in what and how we pray for a happy life.
Și ceva practic, pentru viața de fiecare dimineață. Deși mi-a plăcut întotdeauna să lucrez noaptea, mai ales în perioada în care ne-am crescut copiii, iată cîteva argumente pentru a începe ziua mai devreme 🙂 . AICI.