39:30 Got to disagree with Renee O'Connor here. The films 'Gods not Dead' and 'Let there be Light' both promote the 'angry atheist' theory, that anyone who is not convinced by the existence of god (specifically the Christian god) is really just angry at god and they secretly know He does exist. It also caricatures and strawmans the problems and limitations of belief in a god, which misrepresent the genuine concerns of people without faith. There are many ideas and views I agree with Kevin Sorbo. However he does seem here to either have not de-centred to seriously listen to those who are not convinced by the arguments for god(s)'s existence, or else he readily leaps into the trap of thinking the ends (maintaining Christian societal dominance) justifies the means (anti-atheist propoganda). For Christians, the bible seems quite clear that this is wrong. e.g. Rom 3:8; Gal 1,8: 9; Mat 7:21-23; Acts 3,22 etc.). If you would like to understand why atheists are not convinced by the existence of god(s), you can read/listen/watch authors like Richard Dawkins (biologist), Christopher Hitchens (reporter), Daniel Dennett (philosopher), Sam Harris (neuroscientist), Lawrence Kraus (physicist). There are also atheist communities online who you can access.
Very interested to see this film. Particularly because Renee O'Connor talked quite a bit about it being about "redemption", which to me is such a curious word. In secular society, it means the exchange of bonds or shares for money. Essentially freeing up wealth ready for reinvestment elsewhere. In Christianity, it generally means their god will save humans from the things He has deemed wrong (hencs evil /sinful). What is considered wrong by Christians vary significantly depending on their understanding of personal and social values, doctrines of their church, their family and peer culture. It is variously also dependant on their knowledge of the bible, although only a small minority of Christians report having actually read this cover to cover. Judaism describes 'redemption' (ge'ulaha) as their god liberating them from the bonds of physical slavery and the provision of a homeland. This concept arcs back to their belief that historically they were captives under the Egyptian pharoh, but escaped under the leadership of Moses perhaps during the time of Ramses II. Whilst none of the detailed information and preserved writings from the actual sites mention this occurance, extreme loss of life or the incredible magic performed by Moses, this tradition of redemption has been an important theme in the Jewish people's relationship with what is modern day Israel. In Islam, redemption is only achieved by complete submission to the laws of Allah as instructed through the Prophet Mohammad. This is summarized by Sharia Law, which includes many rules abhorrent to people raised in the western world. They take this commitment so seriously that the penalty for leaving their faith is execution. For secular social sciences 'redemption' is synonymous with words like forgiveness and compassion. We are social animals that have developed big brains with the ability to thrive in large groups. We therefore need to be able to weigh up social situations for things like opportunities to fulfil our core drives, safety and security. As such, humans have a keen sense of measuring fairness and detecting social transgressions. It can be dangerous if we are caught transgressing social rules. We may be attacked or rejected from the safety of the group. We therefore have complex measures including a self-vs-other concept, and feelings like internal guilt and shame to keep us safe, and a drive to be seen positively by others. This is balanced by the temptation to transgress social rules, as the rewards of getting ahead can be more children - thereby passing on our genes to the next generation and those children more likely to share yhat genetic predisposition to cheat the rules. Experiencing guilt and shame triggers drives to repair the possible damage to our protective social system. Similarly, where we have been transgressed against, we have drives to re-establish fairness through seeking 'justice' by punishment and then reasserting social bonds through soothing, care and forgiveness. Compassion-focused therapy helps train the mind to carry out these repairs effectively and efficiently so as to minimize psychological distress and harm.
Awwwwww. She's so adorable. 💜
I love you Renee, I loved you as Gabrielle on Xena. Still watching it.💯💯💯💯💯💯💯💯🌹🌹🌹🌹🌹😍😍😍😍😍
What the story like? Your a great actress.
39:30 Got to disagree with Renee O'Connor here. The films 'Gods not Dead' and 'Let there be Light' both promote the 'angry atheist' theory, that anyone who is not convinced by the existence of god (specifically the Christian god) is really just angry at god and they secretly know He does exist.
It also caricatures and strawmans the problems and limitations of belief in a god, which misrepresent the genuine concerns of people without faith.
There are many ideas and views I agree with Kevin Sorbo. However he does seem here to either have not de-centred to seriously listen to those who are not convinced by the arguments for god(s)'s existence, or else he readily leaps into the trap of thinking the ends (maintaining Christian societal dominance) justifies the means (anti-atheist propoganda). For Christians, the bible seems quite clear that this is wrong. e.g. Rom 3:8; Gal 1,8: 9; Mat 7:21-23; Acts 3,22 etc.).
If you would like to understand why atheists are not convinced by the existence of god(s), you can read/listen/watch authors like Richard Dawkins (biologist), Christopher Hitchens (reporter), Daniel Dennett (philosopher), Sam Harris (neuroscientist), Lawrence Kraus (physicist). There are also atheist communities online who you can access.
Very interested to see this film. Particularly because Renee O'Connor talked quite a bit about it being about "redemption", which to me is such a curious word.
In secular society, it means the exchange of bonds or shares for money. Essentially freeing up wealth ready for reinvestment elsewhere.
In Christianity, it generally means their god will save humans from the things He has deemed wrong (hencs evil /sinful). What is considered wrong by Christians vary significantly depending on their understanding of personal and social values, doctrines of their church, their family and peer culture. It is variously also dependant on their knowledge of the bible, although only a small minority of Christians report having actually read this cover to cover.
Judaism describes 'redemption' (ge'ulaha) as their god liberating them from the bonds of physical slavery and the provision of a homeland. This concept arcs back to their belief that historically they were captives under the Egyptian pharoh, but escaped under the leadership of Moses perhaps during the time of Ramses II. Whilst none of the detailed information and preserved writings from the actual sites mention this occurance, extreme loss of life or the incredible magic performed by Moses, this tradition of redemption has been an important theme in the Jewish people's relationship with what is modern day Israel.
In Islam, redemption is only achieved by complete submission to the laws of Allah as instructed through the Prophet Mohammad. This is summarized by Sharia Law, which includes many rules abhorrent to people raised in the western world. They take this commitment so seriously that the penalty for leaving their faith is execution.
For secular social sciences 'redemption' is synonymous with words like forgiveness and compassion. We are social animals that have developed big brains with the ability to thrive in large groups. We therefore need to be able to weigh up social situations for things like opportunities to fulfil our core drives, safety and security. As such, humans have a keen sense of measuring fairness and detecting social transgressions. It can be dangerous if we are caught transgressing social rules. We may be attacked or rejected from the safety of the group. We therefore have complex measures including a self-vs-other concept, and feelings like internal guilt and shame to keep us safe, and a drive to be seen positively by others. This is balanced by the temptation to transgress social rules, as the rewards of getting ahead can be more children - thereby passing on our genes to the next generation and those children more likely to share yhat genetic predisposition to cheat the rules. Experiencing guilt and shame triggers drives to repair the possible damage to our protective social system. Similarly, where we have been transgressed against, we have drives to re-establish fairness through seeking 'justice' by punishment and then reasserting social bonds through soothing, care and forgiveness. Compassion-focused therapy helps train the mind to carry out these repairs effectively and efficiently so as to minimize psychological distress and harm.