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THE RFID CHIP - WHAT YOU NEED TO KNOW BEFORE CONSENTING TO BE'CHIPPED'
Implantedwithout consent. Tortured by the microchip. - YouTube
http://www.youtube.com/watch?v=E1XrbLPQKqI
This video is 1 hr 5mins..but well worth listening to! They have a website, too www.icaact.org
See Dr. B. Trowerinterview about what exposure to radio frequency can do to people -30 minutes
One victim of microchipping got cancer.
Many older ladieswere tested and found to have chips on their right or left shoulder. Theonly thing different from their 'normal routine' that they had done, they said,was to have the flu shot.
Many soldiers werefound to be chipped...and certain frequencies pushed them to violence.....
The chip can also beused to force one to 'commit suicide'.
Mind control andphysical torture also are potential byproducts of being chipped.
The chip can also beused to kill people of heart attacks (Brietbart?)
BE AWARE - QUESTION - PRAY BEFORE ACCEPTING ASHOT
25 Şubat 2013 Pazartesi
Benjamin Fulford Blurb: Is March Going To Be The Month Of The Final Breakthrough?
To contact us Click HERE
The Rumor Mill News Reading Room
Date: Monday, 25-Feb-2013 10:30:26
20 4 1 1 2Fulford's blog...
The Rumor Mill News Reading Room
Date: Monday, 25-Feb-2013 10:30:26
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What really died at Auschwitz?"
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What really died at Auschwitz?"
Here's an interesting viewpoint The followingis a copy of an article written by Spanish writer Sebastian Vilar Rodrigez andpublished in a Spanish newspaper on Jan. 15 2011. It doesn't take muchimagination to extrapolate the message to the rest of Europe - and possibly tothe rest of the world.
THIS WAS IN A SPANISH NEWSPAPER:
"EUROPEAN LIFE DIED INAUSCHWITZ"
By Sebastian Vilar Rodrigez
"I walked down the street inBarcelona and suddenly discovered a terrible truth - Europe died in Auschwitz... We killed six million Jews and replaced them with 20 million Muslims. InAuschwitz we burned a culture, thought, creativity, talent. We destroyed thechosen people, truly chosen, because they produced great and wonderful peoplewho changed the world.
The contribution of this people is feltin all areas of life: science, art, international trade, and above all, as theconscience of the world.
These are the people we burned.
And under the pretence of tolerance, andbecause we wanted to prove to ourselves that we were cured of the disease ofracism, we opened our gates to 20 million Muslims, who brought us stupidity andignorance, religious extremism and lack of tolerance, crime and poverty, due toan unwillingness to work and support their families with pride.
They have blown up our trains and turnedour beautiful Spanish cities into the third world, drowning in filth and crime.Shut up in the apartments they receive free from the government, they plan themurder and destruction of their naive hosts.
And thus, in our misery, we haveexchanged culture for fanatical hatred, creative skill for destructive skill,intelligence for backwardness and superstition. We have exchanged the pursuitof peace of the Jews of Europe and their talent for a better future for theirchildren, their determined clinging to life because life is holy, for those whopursue death, for people consumed by the desire for death for themselves andothers, for our children and theirs.
What a terrible mistake was made bymiserable Europe.
A lot of Americans have become soinsulated from reality that they imagine America can suffer defeat without anyinconvenience to themselves. Recently, the UK debated whether to remove TheHolocaust from its school curriculum because it 'offends' the Muslim populationwhich claims it never occurred. It is not removed as yet. However, this is afrightening portent of the fear that is gripping the world and how easily eachcountry is giving in to it.
It is now more than sixty years afterthe Second World War in Europe ended. This e-mail is being sent as a memorialchain, in memory of the six million Jews, twenty million Russians, ten millionChristians, and nineteen-hundred Catholic priests who were 'murdered, raped,burned, starved, beaten, experimented on and humiliated.' Now, more than ever,with Iran, among others, claiming the Holocaust to be 'a myth,' it isimperative to make sure the world never forgets.
This e-mail is intended to reach 400million people. Be a link in the memorial chain and help distribute this aroundthe world.
How many years will it be before theattack on the World Trade Center 'NEVER HAPPENED' because it offends someMuslim in the United States? If our Judeo-Christian heritage is offensive toMuslims, they should pack up and move to Iran, Iraq or some other Muslimcountry.
Please do not just delete this message;it will take only a minute to pass this along. We must wake up America beforeit's too late.
I'm afraid it is too late.
Comment From Erasmus OfAmerica Feb. 25, 2013. My book "The Early Roots Of ApostolicChristianity" is basically done and final typesetting scheduled to becompleted any time this week and then release across America and abroad. Iincluded a section on Islam quoting Mohammed that the world is flat, notrounded, and has to be balanced by the mountains. When the sun goes down eachnight, it
What really died at Auschwitz?"
Here's an interesting viewpoint The followingis a copy of an article written by Spanish writer Sebastian Vilar Rodrigez andpublished in a Spanish newspaper on Jan. 15 2011. It doesn't take muchimagination to extrapolate the message to the rest of Europe - and possibly tothe rest of the world.
THIS WAS IN A SPANISH NEWSPAPER:
"EUROPEAN LIFE DIED INAUSCHWITZ"
By Sebastian Vilar Rodrigez
"I walked down the street inBarcelona and suddenly discovered a terrible truth - Europe died in Auschwitz... We killed six million Jews and replaced them with 20 million Muslims. InAuschwitz we burned a culture, thought, creativity, talent. We destroyed thechosen people, truly chosen, because they produced great and wonderful peoplewho changed the world.
The contribution of this people is feltin all areas of life: science, art, international trade, and above all, as theconscience of the world.
These are the people we burned.
And under the pretence of tolerance, andbecause we wanted to prove to ourselves that we were cured of the disease ofracism, we opened our gates to 20 million Muslims, who brought us stupidity andignorance, religious extremism and lack of tolerance, crime and poverty, due toan unwillingness to work and support their families with pride.
They have blown up our trains and turnedour beautiful Spanish cities into the third world, drowning in filth and crime.Shut up in the apartments they receive free from the government, they plan themurder and destruction of their naive hosts.
And thus, in our misery, we haveexchanged culture for fanatical hatred, creative skill for destructive skill,intelligence for backwardness and superstition. We have exchanged the pursuitof peace of the Jews of Europe and their talent for a better future for theirchildren, their determined clinging to life because life is holy, for those whopursue death, for people consumed by the desire for death for themselves andothers, for our children and theirs.
What a terrible mistake was made bymiserable Europe.
A lot of Americans have become soinsulated from reality that they imagine America can suffer defeat without anyinconvenience to themselves. Recently, the UK debated whether to remove TheHolocaust from its school curriculum because it 'offends' the Muslim populationwhich claims it never occurred. It is not removed as yet. However, this is afrightening portent of the fear that is gripping the world and how easily eachcountry is giving in to it.
It is now more than sixty years afterthe Second World War in Europe ended. This e-mail is being sent as a memorialchain, in memory of the six million Jews, twenty million Russians, ten millionChristians, and nineteen-hundred Catholic priests who were 'murdered, raped,burned, starved, beaten, experimented on and humiliated.' Now, more than ever,with Iran, among others, claiming the Holocaust to be 'a myth,' it isimperative to make sure the world never forgets.
This e-mail is intended to reach 400million people. Be a link in the memorial chain and help distribute this aroundthe world.
How many years will it be before theattack on the World Trade Center 'NEVER HAPPENED' because it offends someMuslim in the United States? If our Judeo-Christian heritage is offensive toMuslims, they should pack up and move to Iran, Iraq or some other Muslimcountry.
Please do not just delete this message;it will take only a minute to pass this along. We must wake up America beforeit's too late.
I'm afraid it is too late.
Comment From Erasmus OfAmerica Feb. 25, 2013. My book "The Early Roots Of ApostolicChristianity" is basically done and final typesetting scheduled to becompleted any time this week and then release across America and abroad. Iincluded a section on Islam quoting Mohammed that the world is flat, notrounded, and has to be balanced by the mountains. When the sun goes down eachnight, it
Evensong: What's the point?
To contact us Click HERE
One of the choristers, a ten-year old girl, asked this of me as we were vesting for Evensong today. “What's the point? Why are we doing this?” I did not answer her well; at first I made light of it, saying something about getting through it so we could have the pizza supper after. But she persisted; it was a serious question. I still did not answer well, telling her that people have been doing this for thousands of years, and it is our turn to take part in it. This is true, but not a sufficient answer.
Similar thoughts were in my mind this week as I prepared the organ music for this day's services. The postlude this morning was a large-scale fantasy on Sine Nomine by Craig Phillips, a fine piece. As I struggled with it and grew weary, I asked myself: “Why am I playing this?” My answer: “To honor the Saints.” This was the parish celebration of All Saints' Day, transferred to Sunday, one of the seven principal Feasts of the Church.
Were St. Cecilia, or J. S. Bach, or the Blessed Virgin Mary, or R. E. Lee, or Hezekiah the King to walk in the door of my home, I would extend them every honor within my power. I would give them the best chair, bring them the best of my food and drink, try to tell them how much they have meant to me. Or so I imagine. But am I willing to do what is actually in my power – more than that, the work which is my proper and bounden duty as a church musician? Am I willing to do a little extra work to prepare some Music to honor them, and through them the Lord whom they served? And on this day, not only these few, but all the company of heaven: patriarchs, prophets, apostles, martyrs, and “all other thy righteous servants, known to us and unknown” (BCP p. 489)?
Aided by such thoughts and encouraged by their examples, I gave it a good effort this week. In the event, the Phillips had more errors than is fitting, but some of the other music in this week's liturgies did go well. When we sang “For all the saints” this morning, all eight stanzas of it with a fanfare going into stanza seven, it was an Event.
When the combined youth and adult choirs sang the Bainton anthem “And I saw a new heaven” at tonight's Evensong, it was likewise an Event. For that matter, their singing of Psalm 150 to the chant in C major by Stanford was equally extraordinary.
To my young friend and fellow chorister in the Lord's service: No, I cannot give you a proper answer, not with words. But I pray that the very experience of it may lead you in the direction of an answer. Were you to stand where I stood, in the midst of the choristers as they sang, and see the intensity in the faces of many of them, young and old, perhaps you would begin to understand. I know you could hear it all around you – I saw a bit of it in your face, as well.
What's the point? What's the point of two months' choral rehearsals to get to one evening service? Or ten hours and more on the organ bench for one postlude that ended up not going very well? Behind these questions, why have people sung or said or prayed Matins and Evensong in one form or another all these years, in every imaginable language and setting and circumstance? Some of the point lies in what singing and praying together before God, and working at it with all our energies and skills, does to bring us a little closer to our maturity in the image of Christ, a little closer in every rehearsal and service. The preparations for this service have made us a better choir, and better choral singers individually. I believe that it was also beneficial to those who were in tonight's congregation, many of them parents of choristers.
But there is more: all of it, all of the work, all of the thousands of years of prayer and psalmody and praise embodied in the Daily Office, especially the Choral Office, is our “reasonable service” (Romans 12:1) for the honor of the One before whom we stand, who alone is worthy of praise.
Similar thoughts were in my mind this week as I prepared the organ music for this day's services. The postlude this morning was a large-scale fantasy on Sine Nomine by Craig Phillips, a fine piece. As I struggled with it and grew weary, I asked myself: “Why am I playing this?” My answer: “To honor the Saints.” This was the parish celebration of All Saints' Day, transferred to Sunday, one of the seven principal Feasts of the Church.
Were St. Cecilia, or J. S. Bach, or the Blessed Virgin Mary, or R. E. Lee, or Hezekiah the King to walk in the door of my home, I would extend them every honor within my power. I would give them the best chair, bring them the best of my food and drink, try to tell them how much they have meant to me. Or so I imagine. But am I willing to do what is actually in my power – more than that, the work which is my proper and bounden duty as a church musician? Am I willing to do a little extra work to prepare some Music to honor them, and through them the Lord whom they served? And on this day, not only these few, but all the company of heaven: patriarchs, prophets, apostles, martyrs, and “all other thy righteous servants, known to us and unknown” (BCP p. 489)?
Aided by such thoughts and encouraged by their examples, I gave it a good effort this week. In the event, the Phillips had more errors than is fitting, but some of the other music in this week's liturgies did go well. When we sang “For all the saints” this morning, all eight stanzas of it with a fanfare going into stanza seven, it was an Event.
When the combined youth and adult choirs sang the Bainton anthem “And I saw a new heaven” at tonight's Evensong, it was likewise an Event. For that matter, their singing of Psalm 150 to the chant in C major by Stanford was equally extraordinary.
To my young friend and fellow chorister in the Lord's service: No, I cannot give you a proper answer, not with words. But I pray that the very experience of it may lead you in the direction of an answer. Were you to stand where I stood, in the midst of the choristers as they sang, and see the intensity in the faces of many of them, young and old, perhaps you would begin to understand. I know you could hear it all around you – I saw a bit of it in your face, as well.
What's the point? What's the point of two months' choral rehearsals to get to one evening service? Or ten hours and more on the organ bench for one postlude that ended up not going very well? Behind these questions, why have people sung or said or prayed Matins and Evensong in one form or another all these years, in every imaginable language and setting and circumstance? Some of the point lies in what singing and praying together before God, and working at it with all our energies and skills, does to bring us a little closer to our maturity in the image of Christ, a little closer in every rehearsal and service. The preparations for this service have made us a better choir, and better choral singers individually. I believe that it was also beneficial to those who were in tonight's congregation, many of them parents of choristers.
But there is more: all of it, all of the work, all of the thousands of years of prayer and psalmody and praise embodied in the Daily Office, especially the Choral Office, is our “reasonable service” (Romans 12:1) for the honor of the One before whom we stand, who alone is worthy of praise.
I ain't got long to stay here
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This day, the First Sunday of Advent, in all of its Lessons and Music, is what the song describes: “the trumpet sounds within my soul.”
Our time here is short; we had best make the most of it. And it is not just our individual span, our “threescore years and ten.” All things shall come to an end, and after that, the judgment. The Bridegroom has tarried long. But he is coming.
This day, the First Sunday of Advent, in all of its Lessons and Music, is what the song describes: “the trumpet sounds within my soul.”
Our time here is short; we had best make the most of it. And it is not just our individual span, our “threescore years and ten.” All things shall come to an end, and after that, the judgment. The Bridegroom has tarried long. But he is coming.
Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armor of light, now in the time of this mortal life in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal; through him who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever. Amen. (BCP p. 159)
24 Şubat 2013 Pazar
Probability and Certainty
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Probability
Ellery Eells explains probability is a numerical value that can be attached to items of various events, and kinds of events and measures the degree to which this may or should be expected. Eells (1996: 649). Eells reasons there are multiple interpretations of probability and there are abstract formal calculi and interpretations of the calculi. Eells (1996: 649).
Blackburn writes that 'probability is a non-negative, additive set function whose maximum value is unity'. Blackburn (1996: 304). Applying probability in the real world is more difficult and the first application is statistical. Blackburn (1996: 304). Statistical as in the tossing of the coin, heads versus tails and the frequency of a particular outcome and then calculating the probability of the outcome. Blackburn (1996: 304). One account of probability is therefore known as 'frequency theory', as in the probability of an event with frequency of occurrence. Blackburn (1996: 304). A second account of probability is described as 'an hypothesis as probable when the evidence bears a favoured relationship to it'. Blackburn (1996: 304). These are not empirical measures of frequencies. Basically they would be based on philosophical deductions based in reason. A third approach is sometimes referred to as subjectivism or personalism. Basically not an objective or real evaluation of the world, but rather a subjective evaluation of personal reality. Blackburn (1996: 304). However, Blackburn does write that one should not be governed by empirical frequencies and not by 'licentious thinking' (without restraint). Blackburn (1996: 304).
Certainty
As noted previously on this blog, Edward Gettier has argued in ‘Is Justified True Belief Knowledge?’ that believing something is true does not make it knowledge because the person lacks sufficient conditions for knowing a proposition. Gettier (1997)(1963: 3). In other words, many true propositions would have been deduced as true, not by knowledge but by felicitous (fortunate) coincidence. Klein (2005)(1998: 2-3). I can agree that finite human beings can deduce that something is true without really knowing it. As well, with the human lack of 100% knowledge of anything (only the infinite God has 100% knowledge), it does mean that it is also possible that there could be conditions in existence not known and that a proposition that is held as true is really false. However, I do not think that Gettier’s argument should trouble those who view the Christian faith as certain because Klein points out concerning Gettier’s view that to many thinkers felicitous coincidence can be avoided if the reasons which justify belief are such that they cannot be defeated by further truths. Klein (2005)(1998: 2-3). Klein’s certainty concept in regard to felicitous coincidence is similar to the one described below from The Cambridge Dictionary of Philosophy. In other words, if views are reasoned by deduction and evidence, they can be considered knowledge provided they are not countered by superior arguments. This does not require 100% certainty of anything, but rather an accurate understanding of conditions that would lead to the formation of propositions and arguments.
As mentioned previously on this blog, from my PhD, a definition of certainty which I would consider helpful would be along the lines of what I found in The Cambridge Dictionary of Philosophy. Peter D. Klein describes the Cartesian account of certainty as being that a proposition is true if there are no legitimate grounds whatsoever for doubting it. Klein (1996: 113). I like the similar idea that a proposition is certain if there are no counter propositions that are superior. Therefore in regard to the religiously historical, Christian faith, and its belief in Scripture inspired by God, the atoning work of Christ, the resurrection, and everlasting life, these things could be viewed as certain provided there are no legitimate counter arguments that are superior. I believe that evidence shows Christianity is philosophically certain in this sense. I would consider posts/articles from my this blog and my other blog, Satire And Theology, offering cumulative evidences of certainty.
A classic view on certainty discussed in my PhD and in a previous blog article, I shall briefly review is that of Ludwig Wittgenstein:
He does admit that there is in a sense objective truth, but something would be objectively true only within a system of reason and knowledge through the understanding of reasonable persons. Wittgenstein (1951)(1979: 108). His view allows for the logical possibility that something considered objective truth in one system, is not objective truth in another. Wittgenstein (1951)(1979: 108). Philosophy should, therefore, not be understood as primarily making discoveries, as much a reminding persons of the issues that need to be dealt with when one turns to unfamiliar and uncertain issues. Wittgenstein does act with certainty, but it is his own. This does not in his mind justify his view as objective truth to others, it is simply belief. Wittgenstein (1951)(1979: 175). He reasons that ‘knowledge and certainty belong in different categories.’ Obtaining knowledge is very important, and more vital than having certitude. Wittgenstein (1951)(1979: 308) Knowledge and certainty are two different mental states. Wittgenstein (1951)(1979: 308).
A classic view, but not one I hold to from what I noted.
In regard to probability, I suppose that truth claims could also be made in terms of probability as well as certainty. For example, one could hypothetically state Christianity is 9?% probable using Blackburn's second account as in 'an hypothesis as probable when the evidence bears a favoured relationship to it.' However, providing a number as percentage does seem somewhat subjective in comparison to using certainty, although not without intellectual value.
Eells states three axioms for probability:
1. Pr (Probability)(X)>0 for all
2. Pr (Probability)(X)=1 if X is necessary
3. Pr (Probability)(X
(or) Y) = Pr (Probability) (X) + Pr (Probability) (Y) where means logical disjunction or set theoretical union, if X and Y are mutually exclusive. X and Y may be contradictions that both cannot both logically occur as events. Eells reasons these are provable axioms. Eells (1996: 649).
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
EELLS, ELLERY (1996) 'Probability', in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, pp. 649-650. Cambridge University Press.
GETTIER, EDMUND L. (1997)(1963) ‘Is Justified True Belief Knowledge?’, in Analysis 23, 1963, 121-123, Nottingham, England. Analysis 23. http://www.ditext.com/gettier/gettier.html
KLEIN, PETER D. (1996) ‘Certainty’, in Robert Audi, (ed), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
KLEIN, PETER D. (1998, 2005). ‘Epistemology’, in E. Craig (ed.), Routledge Encyclopedia of Philosophy, London, Routledge.
WITTGENSTEIN, LUDWIG (1951)(1979) On Certainty, Basil Blackwell, Oxford.
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Probability
Ellery Eells explains probability is a numerical value that can be attached to items of various events, and kinds of events and measures the degree to which this may or should be expected. Eells (1996: 649). Eells reasons there are multiple interpretations of probability and there are abstract formal calculi and interpretations of the calculi. Eells (1996: 649).
Blackburn writes that 'probability is a non-negative, additive set function whose maximum value is unity'. Blackburn (1996: 304). Applying probability in the real world is more difficult and the first application is statistical. Blackburn (1996: 304). Statistical as in the tossing of the coin, heads versus tails and the frequency of a particular outcome and then calculating the probability of the outcome. Blackburn (1996: 304). One account of probability is therefore known as 'frequency theory', as in the probability of an event with frequency of occurrence. Blackburn (1996: 304). A second account of probability is described as 'an hypothesis as probable when the evidence bears a favoured relationship to it'. Blackburn (1996: 304). These are not empirical measures of frequencies. Basically they would be based on philosophical deductions based in reason. A third approach is sometimes referred to as subjectivism or personalism. Basically not an objective or real evaluation of the world, but rather a subjective evaluation of personal reality. Blackburn (1996: 304). However, Blackburn does write that one should not be governed by empirical frequencies and not by 'licentious thinking' (without restraint). Blackburn (1996: 304).
Certainty
As noted previously on this blog, Edward Gettier has argued in ‘Is Justified True Belief Knowledge?’ that believing something is true does not make it knowledge because the person lacks sufficient conditions for knowing a proposition. Gettier (1997)(1963: 3). In other words, many true propositions would have been deduced as true, not by knowledge but by felicitous (fortunate) coincidence. Klein (2005)(1998: 2-3). I can agree that finite human beings can deduce that something is true without really knowing it. As well, with the human lack of 100% knowledge of anything (only the infinite God has 100% knowledge), it does mean that it is also possible that there could be conditions in existence not known and that a proposition that is held as true is really false. However, I do not think that Gettier’s argument should trouble those who view the Christian faith as certain because Klein points out concerning Gettier’s view that to many thinkers felicitous coincidence can be avoided if the reasons which justify belief are such that they cannot be defeated by further truths. Klein (2005)(1998: 2-3). Klein’s certainty concept in regard to felicitous coincidence is similar to the one described below from The Cambridge Dictionary of Philosophy. In other words, if views are reasoned by deduction and evidence, they can be considered knowledge provided they are not countered by superior arguments. This does not require 100% certainty of anything, but rather an accurate understanding of conditions that would lead to the formation of propositions and arguments.
As mentioned previously on this blog, from my PhD, a definition of certainty which I would consider helpful would be along the lines of what I found in The Cambridge Dictionary of Philosophy. Peter D. Klein describes the Cartesian account of certainty as being that a proposition is true if there are no legitimate grounds whatsoever for doubting it. Klein (1996: 113). I like the similar idea that a proposition is certain if there are no counter propositions that are superior. Therefore in regard to the religiously historical, Christian faith, and its belief in Scripture inspired by God, the atoning work of Christ, the resurrection, and everlasting life, these things could be viewed as certain provided there are no legitimate counter arguments that are superior. I believe that evidence shows Christianity is philosophically certain in this sense. I would consider posts/articles from my this blog and my other blog, Satire And Theology, offering cumulative evidences of certainty.
A classic view on certainty discussed in my PhD and in a previous blog article, I shall briefly review is that of Ludwig Wittgenstein:
He does admit that there is in a sense objective truth, but something would be objectively true only within a system of reason and knowledge through the understanding of reasonable persons. Wittgenstein (1951)(1979: 108). His view allows for the logical possibility that something considered objective truth in one system, is not objective truth in another. Wittgenstein (1951)(1979: 108). Philosophy should, therefore, not be understood as primarily making discoveries, as much a reminding persons of the issues that need to be dealt with when one turns to unfamiliar and uncertain issues. Wittgenstein does act with certainty, but it is his own. This does not in his mind justify his view as objective truth to others, it is simply belief. Wittgenstein (1951)(1979: 175). He reasons that ‘knowledge and certainty belong in different categories.’ Obtaining knowledge is very important, and more vital than having certitude. Wittgenstein (1951)(1979: 308) Knowledge and certainty are two different mental states. Wittgenstein (1951)(1979: 308).
A classic view, but not one I hold to from what I noted.
In regard to probability, I suppose that truth claims could also be made in terms of probability as well as certainty. For example, one could hypothetically state Christianity is 9?% probable using Blackburn's second account as in 'an hypothesis as probable when the evidence bears a favoured relationship to it.' However, providing a number as percentage does seem somewhat subjective in comparison to using certainty, although not without intellectual value.
Eells states three axioms for probability:
1. Pr (Probability)(X)>0 for all
2. Pr (Probability)(X)=1 if X is necessary
3. Pr (Probability)(X
(or) Y) = Pr (Probability) (X) + Pr (Probability) (Y) where means logical disjunction or set theoretical union, if X and Y are mutually exclusive. X and Y may be contradictions that both cannot both logically occur as events. Eells reasons these are provable axioms. Eells (1996: 649).BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
EELLS, ELLERY (1996) 'Probability', in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, pp. 649-650. Cambridge University Press.
GETTIER, EDMUND L. (1997)(1963) ‘Is Justified True Belief Knowledge?’, in Analysis 23, 1963, 121-123, Nottingham, England. Analysis 23. http://www.ditext.com/gettier/gettier.html
KLEIN, PETER D. (1996) ‘Certainty’, in Robert Audi, (ed), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
KLEIN, PETER D. (1998, 2005). ‘Epistemology’, in E. Craig (ed.), Routledge Encyclopedia of Philosophy, London, Routledge.
WITTGENSTEIN, LUDWIG (1951)(1979) On Certainty, Basil Blackwell, Oxford.
Evensong: What's the point?
To contact us Click HERE
One of the choristers, a ten-year old girl, asked this of me as we were vesting for Evensong today. “What's the point? Why are we doing this?” I did not answer her well; at first I made light of it, saying something about getting through it so we could have the pizza supper after. But she persisted; it was a serious question. I still did not answer well, telling her that people have been doing this for thousands of years, and it is our turn to take part in it. This is true, but not a sufficient answer.
Similar thoughts were in my mind this week as I prepared the organ music for this day's services. The postlude this morning was a large-scale fantasy on Sine Nomine by Craig Phillips, a fine piece. As I struggled with it and grew weary, I asked myself: “Why am I playing this?” My answer: “To honor the Saints.” This was the parish celebration of All Saints' Day, transferred to Sunday, one of the seven principal Feasts of the Church.
Were St. Cecilia, or J. S. Bach, or the Blessed Virgin Mary, or R. E. Lee, or Hezekiah the King to walk in the door of my home, I would extend them every honor within my power. I would give them the best chair, bring them the best of my food and drink, try to tell them how much they have meant to me. Or so I imagine. But am I willing to do what is actually in my power – more than that, the work which is my proper and bounden duty as a church musician? Am I willing to do a little extra work to prepare some Music to honor them, and through them the Lord whom they served? And on this day, not only these few, but all the company of heaven: patriarchs, prophets, apostles, martyrs, and “all other thy righteous servants, known to us and unknown” (BCP p. 489)?
Aided by such thoughts and encouraged by their examples, I gave it a good effort this week. In the event, the Phillips had more errors than is fitting, but some of the other music in this week's liturgies did go well. When we sang “For all the saints” this morning, all eight stanzas of it with a fanfare going into stanza seven, it was an Event.
When the combined youth and adult choirs sang the Bainton anthem “And I saw a new heaven” at tonight's Evensong, it was likewise an Event. For that matter, their singing of Psalm 150 to the chant in C major by Stanford was equally extraordinary.
To my young friend and fellow chorister in the Lord's service: No, I cannot give you a proper answer, not with words. But I pray that the very experience of it may lead you in the direction of an answer. Were you to stand where I stood, in the midst of the choristers as they sang, and see the intensity in the faces of many of them, young and old, perhaps you would begin to understand. I know you could hear it all around you – I saw a bit of it in your face, as well.
What's the point? What's the point of two months' choral rehearsals to get to one evening service? Or ten hours and more on the organ bench for one postlude that ended up not going very well? Behind these questions, why have people sung or said or prayed Matins and Evensong in one form or another all these years, in every imaginable language and setting and circumstance? Some of the point lies in what singing and praying together before God, and working at it with all our energies and skills, does to bring us a little closer to our maturity in the image of Christ, a little closer in every rehearsal and service. The preparations for this service have made us a better choir, and better choral singers individually. I believe that it was also beneficial to those who were in tonight's congregation, many of them parents of choristers.
But there is more: all of it, all of the work, all of the thousands of years of prayer and psalmody and praise embodied in the Daily Office, especially the Choral Office, is our “reasonable service” (Romans 12:1) for the honor of the One before whom we stand, who alone is worthy of praise.
Similar thoughts were in my mind this week as I prepared the organ music for this day's services. The postlude this morning was a large-scale fantasy on Sine Nomine by Craig Phillips, a fine piece. As I struggled with it and grew weary, I asked myself: “Why am I playing this?” My answer: “To honor the Saints.” This was the parish celebration of All Saints' Day, transferred to Sunday, one of the seven principal Feasts of the Church.
Were St. Cecilia, or J. S. Bach, or the Blessed Virgin Mary, or R. E. Lee, or Hezekiah the King to walk in the door of my home, I would extend them every honor within my power. I would give them the best chair, bring them the best of my food and drink, try to tell them how much they have meant to me. Or so I imagine. But am I willing to do what is actually in my power – more than that, the work which is my proper and bounden duty as a church musician? Am I willing to do a little extra work to prepare some Music to honor them, and through them the Lord whom they served? And on this day, not only these few, but all the company of heaven: patriarchs, prophets, apostles, martyrs, and “all other thy righteous servants, known to us and unknown” (BCP p. 489)?
Aided by such thoughts and encouraged by their examples, I gave it a good effort this week. In the event, the Phillips had more errors than is fitting, but some of the other music in this week's liturgies did go well. When we sang “For all the saints” this morning, all eight stanzas of it with a fanfare going into stanza seven, it was an Event.
When the combined youth and adult choirs sang the Bainton anthem “And I saw a new heaven” at tonight's Evensong, it was likewise an Event. For that matter, their singing of Psalm 150 to the chant in C major by Stanford was equally extraordinary.
To my young friend and fellow chorister in the Lord's service: No, I cannot give you a proper answer, not with words. But I pray that the very experience of it may lead you in the direction of an answer. Were you to stand where I stood, in the midst of the choristers as they sang, and see the intensity in the faces of many of them, young and old, perhaps you would begin to understand. I know you could hear it all around you – I saw a bit of it in your face, as well.
What's the point? What's the point of two months' choral rehearsals to get to one evening service? Or ten hours and more on the organ bench for one postlude that ended up not going very well? Behind these questions, why have people sung or said or prayed Matins and Evensong in one form or another all these years, in every imaginable language and setting and circumstance? Some of the point lies in what singing and praying together before God, and working at it with all our energies and skills, does to bring us a little closer to our maturity in the image of Christ, a little closer in every rehearsal and service. The preparations for this service have made us a better choir, and better choral singers individually. I believe that it was also beneficial to those who were in tonight's congregation, many of them parents of choristers.
But there is more: all of it, all of the work, all of the thousands of years of prayer and psalmody and praise embodied in the Daily Office, especially the Choral Office, is our “reasonable service” (Romans 12:1) for the honor of the One before whom we stand, who alone is worthy of praise.
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