Daily Archives: February 16, 2015

Danish PM Defends Freedom of Speech After Attacks

Posted: February 16, 2015 at 3:50 am

TIME World Denmark Danish PM Defends Freedom of Speech After Attacks "We must insist on acting as we do. Think and talk like we want to. We are who we are"

The Danish Prime Minister Helle Thorning-Schmidt has insisted that the series of shooting attacks in Copenhagen will not alter the countrys belief in the freedom of speech.

They want to violate our freedom of speech, they want to violate our belief in religious freedom, she said at a press conference on Sunday.

Its time for unity in Denmark. The coming days will be tough to get through. We have to understand what has hit us, but we must insist on acting as we do. Think and talk like we want to. We are who we are.

Police continued their investigation after a gunman who had already killed one person and injured three officers in an attack on a panel discussion dedicated to free speech, struck again on Sunday morning, this time killing another and injuring two outside the citys main synagogue. Hours later, in a dragnet the likes of which this peaceful Nordic city has never seen, the shooter himself was shot dead by police.

The attacks began just after 3:30pm on February 14. A gunman armed with an automatic weapon sprayed a caf in a cultural center in the eastern part of Copenhagen with bullets killing 55-year-old documentary filmmaker Finn Nrgaard and wounding three members of security forces. At the time, the caf was hosting a discussion on freedom of expression, that included among its panelists the French ambassador to Denmark, Franois Zimeray, and Lars Vilks, a Swedish cartoonist and art historian who has been the object of several assassination attempts since he published a cartoon in 2007 that depicted the prophet Mohammed as a dog. Vilks later told the press he was certain he was the object of the attack.

They fired on us from the outside. It was the same intention as Charlie Hebdo except they didnt manage to get in, Zimeray told Agence France-Presse. Bullets went through the doors and everyone threw themselves to the floor.

After finding the car in which the gunman had initially escaped, police fanned out throughout the city, erecting roadblocks and passenger controls at airports and train stations in an attempt to keep the perpetrator from slipping across the border to Sweden or Germany. But he hadnt gone that far. Just after 1am, a gunman fired shots in front of the citys main synagogue, wounding two police officers and one member of the synagogue who was controlling access to a bar mitzvah being celebrated by roughly 80 people inside. That member, 37-year-old Dan Uzan, later died of his wounds. Its what weve always feared, said synagogue president Daniel Rosenberg Asmussen in an interview with Danish television DR2. It is also what we have always warned could happen in Denmark.

Overnight, the center of the city was locked down, and police advised citizens to stay in their homes or, if they were already out, in the bars and clubs where they found themselves. Around 4 am, a suspect returned to an apartment in the northern part of the city that police had been monitoring since the afternoon. When police approached the man, he began firing at them. In the ensuing exchange of shots, the man was killed. We believe that the man shot by riot police this morning is the one behind the two attacks, said chief police inspector Torben Mlgrd Jensen at an early morning press conference.

The similarities between the Copenhagen shootings and the attack that took place in Paris last month in the offices of satirical magazine Charlie Hebdo and a kosher supermarket were lost on no one. After the Charlie Hebdo event, we knew that there would be more attention directed toward the cartoon affair, says Lars Erslev Andersen, a senior researcher on terrorism at the Danish Institute for International Studies.

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Free Speech Debate Still Alive After Attack in Denmark

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TIME World Terrorism Updated: Feb. 14, 2015 8:14 PM Lars RonbogGetty Images A victim is carried into an ambulance after a shooting at a public meeting and discussion arranged by the Lars Vilks Committee about Charlie Hebdo and freedom of speech on Feb. 14, 2015 in Copenhagen.

Still alive in the room.

As gunfire erupted outside a Copenhagen cultural center on Saturday afternoon, French ambassador Franois Zimeray tweeted that message to the world.

The message conveys some of the terror that Zimeray and other participants in a panel discussion on freedom of speech must have felt. But the presence of mind that it took to send contains an even more chilling suggestion: no longer are such violent crimes unexpected.

Although Danish authorities have not detained the perpetrator or established his motives, all evidence suggests that the Feb. 14 attack, like that at the Parisian satirical magazine Charlie Hebdo, and like several attempted attacks in Denmark before that, was motivated by cartoons of the Prophet Muhammad.

Soon after 3:30 p.m., a gunman (authorities originally said there were two, but later revised the figure) wearing a maroon baklava and armed with an automatic weapon tried to shoot his way into the caf at Krudttoenden, a cultural center in eastern Copenhagen, where a discussion entitled Art, Blasphemy, and Freedom of Expression, was underway.

He was prevented from entering by police, but not before he fired dozens of shots, killing a 40-year-old man, and injuring three officers. For Swedish cartoonist Lars Vilks, who was attending the panel discussion, there was no doubt about who the intended target was: himself. After publishing a cartoon in 2007 that depicted the Prophet Muhammad as a dog, Vilks had a $100,000 bounty placed on his head by the then-leader of Al Qaeda in Iraq, and has been the object of several assassination attacks.

What other motive could there be? he told the Associated Press.

The Danish prime minister identified the attack as terrorism and put the nation on high alert. Police have set up controls around major transit hubs to prevent the perpetrator, who escaped the crime scene by hijacking a VW Polo, from leaving the country. Just after 1 a.m. on Feb. 15, a second shooting took place, this one at Copenhagens main synagogue. According to police, one person was shot in the head and two police officers were wounded, but they have not yet determined whether this attack is related to the earlier one. The suspect in the synagogue shooting fled on foot.

We must end this as soon as possible, because we must not get into a situation like the one we saw in Paris, where they took hostages, Hans Jorgen Bonnichsen, chief of operations for the Danish intelligence service PET, told the Danish newspaper Berlingske.

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Free Speech Debate Still Alive After Attack in Denmark

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Copenhagen suspect known to police

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Prime minister describes first shooting at freedom of speech event as a terrorist attack

Bullet holes seen in the window and door of Krudttonden cafe after shots were fired during a discussion meeting about art, blasphemy and free speech in Copenhagen. One person was killed. Photograph: EPA

Forensic police officers work at the area around a cultural centre in Copenhagen, Denmark, where unidentified gunmen killed at least one person and wounded several police officers after opening fire. Photograph: Claus Bjorn Larsen/AFP/Getty Images

Police forensic specialists investigate at the scene of the first shooting in Copenhagen. Police said on Sunday the suspected gunman in two shooting attacks in the city had been shot dead. Photograph: EPA

Danish police shot and killed a man in Copenhagen on Sunday they believe was responsible for two deadly attacks at an event promoting freedom of speech and on a synagogue.

Denmarks spy chief Jens Madsen said the gunman was known to the intelligence services prior to the shooting and probably acted alone. He did not elaborate.

We cannot yet say anything concrete about the motive ... but are considering that he might have been inspired by the events in Paris some weeks ago, Mr Madsen told a news conference.

The prime minister described the first shooting, which bore similarities to an assault in Paris in January on the office of weekly newspaper Charlie Hebdo, as a terrorist attack.

Two civilians died in Saturdays attacks and five police were wounded. One man died in the first shooting, in a cafe hosting Swedish artist Lars Vilks, who has been threatened with death for depicting the Prophet Mohammad in cartoons. Another died in an attack on a synagogue close by.

Islamist gunmen attacked a Jewish supermarket in Paris two days after the Charlie Hebdo attack. Danish police had launched a massive manhunt with helicopters roaring overhead and an array of armoured vehicles on the usually peaceful streets of

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Copenhagen suspect known to police

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Copenhagen police kill suspect linked to two fatal attacks

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Prime minister describes first shooting at freedom of speech event as a terrorist attack

Bullet holes seen in the window and door of Krudttonden cafe after shots were fired during a discussion meeting about art, blasphemy and free speech in Copenhagen. One person was killed. Photograph: EPA

Forensic police officers work at the area around a cultural centre in Copenhagen, Denmark, where unidentified gunmen killed at least one person and wounded several police officers after opening fire. Photograph: Claus Bjorn Larsen/AFP/Getty Images

Police forensic specialists investigate at the scene of the first shooting in Copenhagen. Police said on Sunday the suspected gunman in two shooting attacks in the city had been shot dead. Photograph: EPA

Danish police shot and killed a man in Copenhagen on Sunday they believe was responsible for two deadly attacks at an event promoting freedom of speech and on a synagogue.

Denmarks spy chief Jens Madsen said the gunman was known to the intelligence services prior to the shooting and probably acted alone. He did not elaborate.

We cannot yet say anything concrete about the motive ... but are considering that he might have been inspired by the events in Paris some weeks ago, Mr Madsen told a news conference.

The prime minister described the first shooting, which bore similarities to an assault in Paris in January on the office of weekly newspaper Charlie Hebdo, as a terrorist attack.

Two civilians died in Saturdays attacks and five police were wounded. One man died in the first shooting, in a cafe hosting Swedish artist Lars Vilks, who has been threatened with death for depicting the Prophet Mohammad in cartoons. Another died in an attack on a synagogue close by.

Islamist gunmen attacked a Jewish supermarket in Paris two days after the Charlie Hebdo attack. Danish police had launched a massive manhunt with helicopters roaring overhead and an array of armoured vehicles on the usually peaceful streets of

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Political expression isnt criminal: group

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Freedom of speech is at stake during provincial and municipal campaigns, according to a Vancouver-based advocacy group thats taken the issue to the provinces top court.

The B.C. Freedom of Information and Privacy Association was in court Friday appealing a decision last year that denied the advocacy groups constitutional challenge to a section of the B.C. Election Act - which requires everyone to register with the province before doing any kind of third-party election advertising.

That means if someone within an election campaign period makes or wears a related t-shirt, for example, or posts a public sign stating a related opinion, must register as election advertisers or risk facing a $10,000 fine or up to a year in jail.

B.C. is the only province in Canada that requires third-party election advertisers to register with authorities with no minimum amount that must be spent on the advertising, according to Vincent Gogolek, B.C. FIPA executive director.

What the government has done is imposed a ban on political expression with criminal penalties, he said.

Most provinces have a minimum $500 registration threshold for advertising expenditures.

Its had the effect of actually restricting free speech, he said. People have shut down websites, refused to comment because theyre intimidated by the law.

But the B.C. Attorney General argued the mandatory registration and identification provisions ensure that during the campaign period leading up to a fixed date election ... the electorate is able to determine who is doing the speaking.

This ability to identify the speaker and their message is key to fulfilling the goals of promoting transparency, openness and public accountability in the electoral process and encouraging an informed electorate, it stated in its respondent letter.

Freedom of expression works both ways to protect the speaker and to protect the listener.

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Danish police kill man suspected of Saturday's attacks

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Copenhagen, Denmark Danish police shot and killed a man early Sunday suspected of carrying out shooting attacks at a free speech event and then at a Copenhagen synagogue, killing two men, including a member of Denmark's Jewish community. Five police officers were also wounded in the attacks.

"Denmark has been hit by terror," Danish Prime Minister Helle Thorning-Schmidt said. "We do not know the motive for the alleged perpetrator's actions, but we know that there are forces that want to hurt Denmark. They want to rebuke our freedom of speech."

Jens Madsen, head of the Danish intelligence agency PET, said investigators believe the gunman was inspired by Islamic radicalism.

"PET is working on a theory that the perpetrator could have been inspired by the events in Paris. He could also have been inspired by material sent out by (the Islamic State group) and others," Madsen said.

Islamic radicals carried out a massacre at the Charlie Hebdo newsroom in Paris last month, followed by an attack on Jews at a kosher grocery store, taking the lives of 17 victims.

At a news conference Madsen also said investigators have identified the suspect and that he is someone who had been on the agency's "radar." He did not reveal his identity.

Denmark's Chief Rabbi, Jair Melchior, identified the Jewish victim as Dan Uzan, 37, a longtime security guard for the 7,000-strong community. He was guarding a building behind the synagogue during a bat mitzvah when he was shot. Two police officers who were there were slightly wounded.

Israel's Prime Minister Benjamin Netanyahu decried the attack and said his government plans to encourage a "massive immigration" of Jews from Europe.

"Again, Jews were murdered on European soil just because they were Jews," Netanyahu said at the start of his Cabinet meeting Sunday. "This wave of attacks is expected to continue, as well as murderous anti-Semitic attacks. Jews deserve security in every country, but we say to our Jewish brothers and sisters, Israel is your home."

Other leaders also condemned the attacks, including British Prime Minister David Cameron, German Chancellor Angela Merkel and EU President Donald Tusk,

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Pantheism Master (Original Mix) – Video

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Pantheism Master (Original Mix)
Pantheism Master Original Mix Akmon Blue Audio Aashram Music Released on: 2012-09-20 Unknown: Various Auto-generated by YouTube.

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Pantheism – Wikipedia, the free encyclopedia

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Pantheism is the belief that the universe (or nature as the totality of everything) is identical with divinity,[1] or that everything composes an all-encompassing, immanent God.[2] Pantheists thus do not believe in a distinct personal or anthropomorphic god.[3] Some Asian religions are considered to be pantheistically inclined.

Pantheism was popularised in the West as both a theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza,[4]:p.7 whose book Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate.[5] Spinoza held the monist view that the two are the same, and monism is a fundamental part of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance.[5] Although the term pantheism was not coined until after his death, Spinoza is regarded as its most celebrated advocate.[6]

Pantheism is derived from the Greek pan (meaning "all") and Theos (meaning "God"). There are a variety of definitions of pantheism. Some consider it a theological and philosophical position concerning God.[4]:p.8

As a religious position, some describe pantheism as the polar opposite of atheism.[5] From this standpoint, pantheism is the view that everything is part of an all-encompassing, immanent God.[2] All forms of reality may then be considered either modes of that Being, or identical with it.[7] Some hold that pantheism is a non-religious philosophical position. To them, pantheism is the view that the Universe and God are identical.[8]

The first known use of the term pantheism was in Latin, by the English mathematician Joseph Raphson in his work De spatio reali, published in 1697.[9] In De spatio reali, Raphson begins with a distinction between atheistic panhylists (from the Greek roots pan, "all", and hyle, "matter"), who believe everything is matter, and pantheists who believe in a certain universal substance, material as well as intelligent, that fashions all things that exist out of its own essence.[10][11] Raphson found the universe to be immeasurable in respect to a human's capacity of understanding, and believed that humans would never be able to comprehend it.[12]

The Catholic church regarded pantheistic ideas as heresy.[13]Giordano Bruno, an Italian monk who evangelized about an immanent and infinite God, was burned at the stake in 1600 by the Catholic Church. He has since become known as a celebrated pantheist and martyr of science.[14] Bruno influenced many later thinkers including Baruch Spinoza, whose Ethics, finished in 1675, was the major source from which pantheism spread.[15]

The term was first used in the English language by the Irish writer John Toland in his work of 1705 Socinianism Truly Stated, by a pantheist. Toland was influenced by both Spinoza and Bruno, and used the terms 'pantheist' and 'Spinozist' interchangeably.[16] In 1720 he wrote the Pantheisticon: or The Form of Celebrating the Socratic-Society in Latin, envisioning a pantheist society which believed, "all things in the world are one, and one is all in all things ... what is all in all things is God, eternal and immense, neither born nor ever to perish."[17][18] He clarified his idea of pantheism in a letter to Gottfried Leibniz in 1710 when he referred to "the pantheistic opinion of those who believe in no other eternal being but the universe".[19][20][21]

Although the term "pantheism" did not exist before the 17th century, various pre-Christian religions and philosophies can be regarded as pantheistic. Pantheism is similar to the ancient Hindu philosophy of Advaita (non-dualism) to the extent that the 19th-century German Sanskritist Theodore Goldstcker remarked that Spinoza's thought was "... a western system of philosophy which occupies a foremost rank amongst the philosophies of all nations and ages, and which is so exact a representation of the ideas of the Vedanta, that we might have suspected its founder to have borrowed the fundamental principles of his system from the Hindus."[22]

Others include some of the Presocratics, such as Heraclitus and Anaximander.[23] The Stoics were pantheists, beginning with Zeno of Citium and culminating in the emperor-philosopher Marcus Aurelius. During the pre-Christian Roman Empire, Stoicism was one of the three dominant schools of philosophy, along with Epicureanism and Neoplatonism.[24][25] The early Taoism of Lao Zi and Zhuangzi is also sometimes considered pantheistic.[21]

In 1785, a major controversy about Spinoza's philosophy between Friedrich Jacobi, a critic, and Moses Mendelssohn, a defender, known in German as the Pantheismus-Streit, helped to spread pantheism to many German thinkers in the late 18th and 19th centuries.[27]

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Pantheism (Stanford Encyclopedia of Philosophy)

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There are several different ways to think about pantheism. (1) Many of the world's religious traditions and spiritual writings are marked by pantheistic ideas and feelings. This is particularly so for example, in Hinduism of the Advaita Vedanta school, in some varieties of Kabbalistic Judaism, in Celtic spirituality, and in Sufi mysticism. (2) Another vital source of pantheistic ideas is to be found in literature, for example, in such writers as Goethe, Coleridge, Wordsworth, Emerson, Walt Whitman, D.H. Lawrence, and Robinson Jeffers. Although it should be added that, far from being limited to high culture, pantheistic themes are familiar, too, in popular media, for example in such films as Star Wars, Avatar, and The Lion King. (3) Thirdly, as it is in this article, pantheism may be considered philosophically; that is, a critical examination may be made of its central ideas with respect to their meaning, their coherence, and the case to be made for or against their acceptance.

A good way to understand any view is to appreciate the kind of drives that may push someone towards it. What arguments may be given for pantheism? Although there are a great many different individual lines of reasoning that might be offered, generally they may be placed under two heads; arguments from below, which start from a posteriori religious experience, and arguments from above, which start from a priori philosophical abstraction.

Following the first type of argument, pantheistic belief arises when the things of this world excite a particular sort of religious reaction in us. We feel, perhaps, a deep reverence for and sense of identity with the world in which we find ourselves. Epistemically it seems to us that God is not distant but can be encountered directly in what we experience around us. We see God in everything. The initial focus of attention here may be either our physical environment (the land on which we live, our natural environment) or else our social environment (our community, our tribe, our nation or, generally, the people we meet with) but further reflection may lead to its more universal expansion.

In the second kind of argument, reasoning starts from a relatively abstract concept whose application is taken as assured, but further reflection leads to the conclusion that its scope must be extended to include the whole of reality. Most typically, the concept in question is that of God, or perfect being, in which case pantheism appears as the logical terminus or completion of theism. The following paragraphs illustrate four examples of such reasoning.

(1) Traditional theism asserts the omnipresence of God and, while it strongly wishes to maintain that this is not equivalent to pantheism, the difference between saying that God is present everywhere in everything and saying that God is everything is far from easy to explain. If omnipresence means, not simply that God is cognisant of or active in all places, but literally that he exists everywhere, then it is hard to see how any finite being can be said to have existence external to God. Indeed, for Isaac Newton and Samuel Clarke divine omnipresence was one and the same thing as space, which they understood as the sensorium of God. (Oakes 2006)

(2) The traditional theistic position that God's creation of the universe is continuous can easily be developed in pantheistic directions. The view that the world could not existeven for a secondwithout God, makes it wholly dependent on God and, hence, not really an autonomous entity. (Oakes 1983) Moreover, to further develop this argument, if God creates every temporal stage of every object in the universe, this undermines the causal power of individual things and leads to occasionalism, which in turn encourages pantheism; for in so far as independent agency is a clear mark of independent being, the occasionalist doctrine that all genuine agency is divinethat it all comes from a single placetends to undermine the distinction of things from God. Both Malebranche and Jonathan Edwards have found themselves charged with pantheism on these grounds, and it was for this reason that Leibniz, in attempting to refute the pantheistic monism of Spinoza, felt it most important to assert the autonomous agency of finite beings.

(3) Alternatively it might be argued that God's omniscience is indistinguishable from reality itself. For if there obtains a complete mapping between God's knowledge and the world that God knows, what basis can be found for distinguishing between them, there being not even the possibility of a mismatch? Moreover, were we to separate the two, since knowledge tracks reality we know something because it is the case and not vice versa then God would become problematically dependent upon the world. (Mander 2000)

(4) Arguments of this general type may also proceed from starting points more philosophical than theological. For example, Spinoza, the most famous of all modern pantheists starts from the necessary existence of something he calls substance. By this he means that which exists wholly in its own right, that whose existence does not depend upon anything else. The notion of the Absolute, or wholly unconditioned reality, as it figures in the philosophies of Schelling, Hegel, and the British Idealists may be considered a related development of the same philosophical starting point. In both cases the reasoning runs that this necessary being must be all-inclusive and, hence, divine.

The pantheist asserts an identity between God and nature, but it needs to be asked in just what sense we are to understand the term identity? To begin with it is necessary to raise two ambiguities in the logic of identity.

(1) Dialectical identity. It is important to note that many pantheists will not accept the classical logic of identity in which pairs are straightforwardly either identical or different. They may adopt rather the logic of relative identity, or identity-in-difference, by which it is possible to maintain that God and the cosmos are simultaneously both identical and different, or to put the matter in more theological language, that God is simultaneously both transcendent and immanent. For example, Eriugena holds that the universe may be subdivided into four categories: things which create but are not created, things which create and are created, things which are created but do not create, and things which neither create nor are created. He argues that all four reduce to God, and hence that God is in all things, i.e. that he subsists as their essence. For He alone by Himself truly has being, and He alone is everything which is truly said to be in things endowed with being (Periphyseon, 97). But nonetheless, for Eriugena, the uncreated retains its distinct status separate from the created, not least in that the former may be understood while the later transcends all understanding. In consequence, he insists that God is not the genus of which creatures are the species. Similarly, the Sufi philosopher, ibn Arabi identifies God and the universe, suggesting in a striking metaphor that the universe is the food of God and God the food of the universe; as deity swallows up the cosmos so the cosmos swallows up deity. (Bezels of Wisdom, 237; Husaini 1970, 180) But Ibn Arabi in no sense regards such claims as preventing him from insisting also on the fundamental gulf between the unknowable essence of God and his manifest being. We must distinguish between the nature of God and the nature of things, between that which exists by itself (God) and that which exist by another (the universe), but since the nature of God just is Being itself, no parallel distinction may be drawn between the being of God and the being of things. Nothing real exists besides God who discloses himself in and through the universe. (Chittick 1989, ch.5) Again, Nicholas of Cusa's celebrated doctrine of the coincidence of oppositeswhich he memorably illustrated by pointing to way in which, upon infinite expansion, a circle must coincide with a straight lineallows him to say both that God and the creation are the same thing and that there exists a fundamental distinction between the realm of absolute being and the realm of limited or contracted being. (Moran 1990) Even Spinoza goes to great lengths to show that the two attributes of thought and extension by which we pick out the one substance as God or nature are nonetheless at the same time irreducibly different. They may be co-referring but they are not synonymous; indeed, they are utterly incommensurable. Such a dialectical conception of unity, in which there can be no identity without difference, is a strong element in Hegel's thought, and also one aspect of what Hartshorne meant by dipolar theism; the opposites of immanence and transcendence are included among those which he thinks God brings together in his being.

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New Atheism and a Meaningless Universe | William Lane Craig, PhD – Video

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New Atheism and a Meaningless Universe | William Lane Craig, PhD
Center for Public Christianity - William Lane Craig on the New Atheism and the meaningless universe. Can the atheist have any real meaning to his life? Can t...

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