Transformative Moral Guidance Through Spiritual Awakening

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"Moral guidance is always going on even in the I studied and I had not put this in the paper but I just finished a huge study of 42 highly effective teachers in the worst schools in Los Angeles in other words if a child got in their classroom they probably they could easily move up three grade levels while in those classroom next door they could easily drop a grade level okay so that's that that's the context the teachers that we studied were constantly giving moral guidance and they did they did so in the ways in which they organized the classroom the rules they ran the reasons they gave for the rules." [00:28:11]

"So Dallas is talking about the the moral knowledge and he even says knowledge is not enough but its absence makes it impossible and I just want to suggest that it may not be male moral knowledge may not be unknowable so much in the culture right now is unacceptable to people that it's not really even that's sort of what you were saying I think also and you raised that same issue a few minutes ago I think so stepping away a little bit further from the paper I want to suggest that one of our problems is active emissions is that we're heavily dependent on cognitive analysis when in fact the fundamental roots of the loss of moral knowledge I believe it's more spiritual then it is intellectual." [04:49:03]

"Before my conversion I could not grasp Christianity intellectually ok it looked silly to me you know Jesus never talked in terms of absolute he never used academic language he never used abstract language and I think that we may under estimate be under estimating the power and the necessity of conversion in terms of really getting at what the definition of moral knowledge is I mean I know that we're trying to sort of do this as a whole and I can appreciate that but at the same time I'm not sure that that we can be that confident that that it just anybody is going to have access to to thinking through moral knowledge." [06:13:11]

"Leslie knew but can design defines the radical convergent this way he says the Christian claim is that though the Christian worldview can in no way be reached by any logical step from the axioms of other worldviews nevertheless the Christian worldview does offer a wider rationality that embraces and does not contradict the rationality of these other worldviews a true rationality of those he says he says again that that theology is kind of an threat as a kind of anthropology intellectual integrity after the Enlightenment required that the Bible must be understood in terms of what is possible for the bottom person to believe and that is what we're doing I mean that is really what that is kind of what we're we're after here." [07:20:34]

"He suggested that we needed to develop a new plausibility structure in which the most real of all realities is the Living God whose character is rendered for us in the pages of Scripture so here's how he describes the difference of the two plausibility structures he says the difference between the two plausibility structures is seen most sharply at a point where we have to come to terms with the Christian tradition about the resurrection of Jesus the comment the community of faith makes the confession that Jesus was that God raised Jesus from the dead and the tomb was empty thereafter within the plausibility structure of the modern world this will become something like the follower the disciples had a series of experiences that led them to the belief that in some sense Jesus was still alive and therefore to interpret the crosses victory and not defeat this experience can be accepted as a fact people do have such psychological experiences if this is what is meant by the Easter event it qualifies for admission into the world of fact the former statement ie that the tomb was empty can be accepted as a fact only if the whole plausibility structure of the contemporary Western culture is called into question." [08:16:46]

"I honestly think it's that serious I think that's what we're precised precisely what we're up against in terms of trying to define what is a good person it's a clash or an incongruity of plausibility structures and particularly if you look at what's going on in in the you know in the secular university right now the clash is pretty enormous the gulf is pretty deep so my gut sense of the loss of moral knowledge is that we have been formed too much by post Christian the post Christian Academy and given up too much to secularism and we see this disconnect I think I mean I still see it the difference between going to church on Sunday and then showing up at University on Monday this there is a sort there is a kind of gulf there that can only be bridged by just forgetting Sunday when you get there on Monday I mean in that sort of way but only after my conversion did reading scriptures finally become possible seem reasonable meaningful and the meanings and and gave me meanings well outside my pre-conversion mind they were now possible my soul and emotions were were now capable of being informed by my spirit and I don't really mean emotions at all in spirit I you know I've struggled to find some some author that actually helped me understand the difference because I was well aware there was big difference between my emotions and my spirit and and the best person I could find was watchman Nee and it was his book he wrote in prison called the spiritual man which is really basically three of the same books put together it's one book but he does I think the best explanation of the difference between knowing in one way and knowing knowing in another way you know what does your mind do what is your soul do what does your spirit do and he very clearly separates the soul in the spirit." [09:31:02]

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