Skip to main content

Another Bible belt sign



Deep down, you know it's true....

Comments

Anonymous said…
Well, that would explain my pitchfork and bifurcated tail, I suppose...!

And you'd think that these signs wouldn't be all that common, but in my little slice of the universe - aka. Illinois/Indiana - signs like these are a dime a dozen. And frankly, all it really comes down to is marketing: how do you get more butts in the seats to listen to your spiel and then fork over cash into the donation plate.
November 1, 2007 at 3:33 PM
Stephen Law said…
Dear repressed one. I sympathize. By the way, if you see a good one locally, email jpeg to me and I'll put it up.
November 1, 2007 at 5:17 PM
Anonymous said…
Ummm, this was generated at http://www.churchsigngenerator.com/. It's not a real sign.
September 3, 2008 at 5:55 PM
Stephen Law said…
No it is a real sign from churchsigngenerators stock of genuine signs.
September 3, 2008 at 6:43 PM
Frater ARC said…
Ah, my mistake. Thanks for the clarity. I was hoping things weren't THAT bad but no such luck. :)

(I was anonymous from above)
September 3, 2008 at 7:59 PM
Post a Comment

Popular posts from this blog

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen
159 comments
Read more

Aquinas on homosexuality

Thought I would try a bit of a draft out on the blog, for feedback. All comments gratefully received. No doubt I've got at least some details wrong re the Catholic Church's position... AQUINAS AND SEXUAL ETHICS Aquinas’s thinking remains hugely influential within the Catholic Church. In particular, his ideas concerning sexual ethics still heavily shape Church teaching. It is on these ideas that we focus here. In particular, I will look at Aquinas’s justification for morally condemning homosexual acts. When homosexuality is judged to be morally wrong, the justification offered is often that homosexuality is, in some sense, “unnatural”. Aquinas develops a sophisticated version of this sort of argument. The roots of the argument lie in thinking of Aristotle, whom Aquinas believes to be scientifically authoritative. Indeed, one of Aquinas’s over-arching aims was to show how Aristotle’s philosophical system is broadly compatible with Christian thought. I begin with a sketch of Arist
49 comments
Read more

The Evil God Challenge and the "classical" theist's response

On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se
446 comments
Read more