According to Michael Gerson of the Calgary Herald in an article published today, Andrew Newberg is perhaps America's leading expert on religion's neurological basis. His book, "How God Changes Your Brain," coauthored with Mark Robert Waldman, summarizes years of ground breaking research on the biological basis of religious experience, with plenty to challenge skeptics and believers alike:
"Neuroscience cannot tell you if God does or doesn't exist," Newberg states with appropriate humility.Neurobiology helps explain religion; it does not explain it away. But Newberg's research offers warnings for the religious, too.
Contemplating a loving God strengthens portions of our brain where empathy and reason reside. But, contemplating a wrathful God empowers that part of the brain "filled with aggression and fear." It is a sobering concept: The God we choose to love changes us into his image, whether he exists or not. For Newberg, this is not a critique of fundamentalism, a phenomenon varied in its beliefs and motivations. It's a criticism of institutions that ally ideology or faith with anger and selfishness.
"The enemy is not religion," writes Newberg, "the enemy is anger, hostility,intolerance, separatism, extreme idealism, and prejudicial fear - be it secular, religious, or political."
Newberg employs a vivid image: two packs of neurological wolves, he says,are found in every brain. One pack is old and powerful, oriented toward survival and anger. The other is comprised of pups, the newer parts of thebrain, more creative and compassionate, "but they are also neurologically vulnerable and slow when compared to the activity in the emotional parts of the brain." So all human beings must ask: Which pack do we feed?
How God Changes Your Brain has a few limitations. In a practical, how-to tone, it predicts "an epiphany that can improve the inner quality of your life. For most Americans, that is what spirituality is about." But if this is what spirituality is all about, it isn't about very much. Mature faith involves self-sacrifice, not self-actualization; anguish, not comfort. If the primary goal of religion is escape or contentment, there are more practical ways.
"I didn't go to religion to make me happy," said C.S.Lewis, "I always knew a bottle of port would do that." Religious discussion must come down to truth. Can we escape the wheel of becoming, or hear God's voice in a wandering prophet, or meet a man once dead? Without such beliefs, religion is mere meditation. Newberg's research shows an amplified influence of religious practices on those who "truly believe." But Newberg himself has difficulty sharing such belief.
His research on the varieties of religious experience leave him skeptical about the capacity of the mind to accurately perceive "universal or ultimate truth." Yet, he told me, "To this day, I am still seeking and searching." And that is the most honest kind of science."
~ Excerpted from "Neurons at work in the mind's God-shaped gap" by Michael Gerson.
15 Apr 2009
Calgary Herald
Islamic Garden
Islamic Garden in Lausanne, Switzerland
Wednesday, April 15, 2009
Sunday, March 29, 2009
Miraculous powers of the Basmalla
"All power is from Allah Almighty, and we must always ask for His support, because we are in need, we are weak ones.Allah Almighty ordered His Beloved Prophet Muhammad (sal) to inform his Ummah that anything that is not begun with His Holy Name : "Bismillahir-Rahman-ir-Rahim", will never be supported by Allah; it means it will never give fruit, and it must fail.
If you say Allah's Holy Name, you will take benefit from that action, and any harm that may be in it will leave you. Whoever is feeling weak should say it, and power will come to his physical body and to his heart. The Basmalla is the most important key for opening all treasures in the Heavens and on earth, and for opening all forms of knowledge. Allah Almighty has put three thousand of His Holy Names in it: 1000 Names that are known only to the Angels, 1000 Names known by the Prophets, 999 Names contained in the 4 Holy Books, and His Greatest Name.
All of these Names are contained in the Basmalla. Whoever is able to reach to the secret power of the Basmalla should be dressed in miraculous powers. We, as servants of Allah, should say it at least 100 times daily. If a person continues for 40 days, he should find some power, some changes in himself, especially if he says it one thousand times between Fajr and sunrise. From unseen worlds, from Malakut beautiful views will appear to him. According to the thickness of the veils of his heart, from 1x 40 days, up to 7x 40 days, there should be an opening. If not, it means that his heart is too occupied with Dunya, and he should try to put Dunya last, and then try again.
It is a rule which can't be wrong. Even in one day it may be opened, because it is so powerful. Every time you say: "Bismillahir-Rahman-ir-Rahim", it means that you are remembering the Lord: "Oh My Lord, I am remembering You!" And then Allah says: "Oh My servant, I am remembering you!" Don't forget! If you forget, you will be forgotten."
Source:- Sohbet/Spiritual Talk by As-Sayyid Shaykh Muhammad Nazim al-Qubrusi ar-Rabbani al-Haqqani al-Hassani al-Husseini
If you say Allah's Holy Name, you will take benefit from that action, and any harm that may be in it will leave you. Whoever is feeling weak should say it, and power will come to his physical body and to his heart. The Basmalla is the most important key for opening all treasures in the Heavens and on earth, and for opening all forms of knowledge. Allah Almighty has put three thousand of His Holy Names in it: 1000 Names that are known only to the Angels, 1000 Names known by the Prophets, 999 Names contained in the 4 Holy Books, and His Greatest Name.
All of these Names are contained in the Basmalla. Whoever is able to reach to the secret power of the Basmalla should be dressed in miraculous powers. We, as servants of Allah, should say it at least 100 times daily. If a person continues for 40 days, he should find some power, some changes in himself, especially if he says it one thousand times between Fajr and sunrise. From unseen worlds, from Malakut beautiful views will appear to him. According to the thickness of the veils of his heart, from 1x 40 days, up to 7x 40 days, there should be an opening. If not, it means that his heart is too occupied with Dunya, and he should try to put Dunya last, and then try again.
It is a rule which can't be wrong. Even in one day it may be opened, because it is so powerful. Every time you say: "Bismillahir-Rahman-ir-Rahim", it means that you are remembering the Lord: "Oh My Lord, I am remembering You!" And then Allah says: "Oh My servant, I am remembering you!" Don't forget! If you forget, you will be forgotten."
Source:- Sohbet/Spiritual Talk by As-Sayyid Shaykh Muhammad Nazim al-Qubrusi ar-Rabbani al-Haqqani al-Hassani al-Husseini
Wednesday, March 11, 2009
Al-Fatiha's spot in the brain?
Scientists searching for brain's 'God spot' find belief circuits
Scientists searching for the so-called "God spot" have identified parts of the brain which control religious belief.
By John Bingham Last Updated: 1:00PM GMT 10 Mar 2009
A study involving practising Christians, Muslims and Jews found that some areas of the cortex "light up" in response to religious statements.
Scans carried out on volunteers as they processed a series of remarks about God showed how areas of the brain which evolved more recently and not present in other animals were often more heavily involved – suggesting that faith is uniquely human.
"We're interested to find where in the brain belief systems are represented, particularly those that appear uniquely human," said Prof Jordan Grafman of the US National Institute of Neurological Disorders and Stroke in Bethesda, Maryland, who led the research.
The study, published in the Proceedings of the National Academy of Sciences, undermined the idea that a single area of the brain – nicknamed the God spot – controlled religious belief.
Instead, the scientists found that several different pieces of cerebral circuitry are used to process different aspects of religion.
A group of 40 volunteers, drawn from the main monotheistic religions, were asked to listen to a series of statements about God and asked to say whether they agreed or disagreed while having their brain scanned.
When statements about God being involved in the world were read, the lateral frontal lobe areas – one of the part of the brain which enables us to empathise with other people – were engaged.
But when it came to comments such as "God is wrathful", activity was centred on the medial temporal and frontal gyri.
And when more abstract or doctrinal questions were raised, it was the right inferior temporal gyrus – the circuitry which helps us understand metaphor – which was most engaged.
"Our results are unique in demonstrating that specific components of religious belief are mediated by well-known brain networks, and support contemporary psychological theories that ground religious belief within evolutionary adaptive cognitive functions," said Prof Grafman.
http://www.telegraph.co.uk/scienceandtechnology/science/sciencenews/4966118/Scientists-searching-for-brains-God-spot-find-belief-circuits.html
Scientists searching for the so-called "God spot" have identified parts of the brain which control religious belief.
By John Bingham Last Updated: 1:00PM GMT 10 Mar 2009
A study involving practising Christians, Muslims and Jews found that some areas of the cortex "light up" in response to religious statements.
Scans carried out on volunteers as they processed a series of remarks about God showed how areas of the brain which evolved more recently and not present in other animals were often more heavily involved – suggesting that faith is uniquely human.
"We're interested to find where in the brain belief systems are represented, particularly those that appear uniquely human," said Prof Jordan Grafman of the US National Institute of Neurological Disorders and Stroke in Bethesda, Maryland, who led the research.
The study, published in the Proceedings of the National Academy of Sciences, undermined the idea that a single area of the brain – nicknamed the God spot – controlled religious belief.
Instead, the scientists found that several different pieces of cerebral circuitry are used to process different aspects of religion.
A group of 40 volunteers, drawn from the main monotheistic religions, were asked to listen to a series of statements about God and asked to say whether they agreed or disagreed while having their brain scanned.
When statements about God being involved in the world were read, the lateral frontal lobe areas – one of the part of the brain which enables us to empathise with other people – were engaged.
But when it came to comments such as "God is wrathful", activity was centred on the medial temporal and frontal gyri.
And when more abstract or doctrinal questions were raised, it was the right inferior temporal gyrus – the circuitry which helps us understand metaphor – which was most engaged.
"Our results are unique in demonstrating that specific components of religious belief are mediated by well-known brain networks, and support contemporary psychological theories that ground religious belief within evolutionary adaptive cognitive functions," said Prof Grafman.
http://www.telegraph.co.uk/scienceandtechnology/science/sciencenews/4966118/Scientists-searching-for-brains-God-spot-find-belief-circuits.html
Tuesday, March 3, 2009
Alchemy in Islam
Marie Louise von Franz, close collaborator of Depth psychoanalyst, C.G. Jung in his work on Alchemy offers this observation in her book "Psyche and Matter:"
"European alchemy therefore gradually died away. Its traditions moved to the North African realm, which remained pagan, especially to Mesopotamia, where later it flourished under Islamic rule. The Islamic culture has brought forth several important creative alchemists, such as Mohamed ibn Umail (tenth century), who became famous in later Western alchemy under the name of Senior (which is the translation of sheikh).
Jung has pointed out that Islam is a religion of pure eros. Accordingly, coniunctio symbolism, the hierosgamos of the sun and moon, plays a great role in the writings of Senior. In itself, the motif of the sacred coniunctio also springs from the Egyptian ritual of the dead and again comes up in the Komarios text, which I mentioned before. From then on, the motif of the hierosgamos, the sacred marriage, remained the central theme of alchemy. It denotes on the one hand chemical affinity and on the other the union of psychic opposites in the process of individuation, which Jung has so deeply interpreted in "The Psychology of Transference" and Mysterium Coniunctionis." (1992, p. 152).
~Excerpted from "Psyche and Matter" by Marie Louise von Franz, distinguished analyst and founder of the C.G Jung Institute in Zurich.
"European alchemy therefore gradually died away. Its traditions moved to the North African realm, which remained pagan, especially to Mesopotamia, where later it flourished under Islamic rule. The Islamic culture has brought forth several important creative alchemists, such as Mohamed ibn Umail (tenth century), who became famous in later Western alchemy under the name of Senior (which is the translation of sheikh).
Jung has pointed out that Islam is a religion of pure eros. Accordingly, coniunctio symbolism, the hierosgamos of the sun and moon, plays a great role in the writings of Senior. In itself, the motif of the sacred coniunctio also springs from the Egyptian ritual of the dead and again comes up in the Komarios text, which I mentioned before. From then on, the motif of the hierosgamos, the sacred marriage, remained the central theme of alchemy. It denotes on the one hand chemical affinity and on the other the union of psychic opposites in the process of individuation, which Jung has so deeply interpreted in "The Psychology of Transference" and Mysterium Coniunctionis." (1992, p. 152).
~Excerpted from "Psyche and Matter" by Marie Louise von Franz, distinguished analyst and founder of the C.G Jung Institute in Zurich.
Wednesday, February 25, 2009
You Alone do We Worship
Written by Fethullah Gülen, Wednesday, 13 February 2008 21:00
You alone do we worship. (Fatiha 1:5)
In this phrase, the object pronoun "You alone" (iyyaka) is placed before the predicate. This implies a very subtle point: "O God, we wholeheartedly proclaim, acknowledge, and confess that it is only You, and none but You that we turn to, bow before, and seek comfort in. We believe that by Your side alone we can attain serenity and peace." Another point to note here is the tense; instead of abada, which is the past tense, in this verse God uses na'budu, the same root in the present. In the past, abada connotes "we did, we made, we performed, etc." Such a tone, however, would in a way be contrary to the nature of worship, for it sounds like an accomplishment, which implies pride, as if the worshipper fulfilled something all by himself or herself.
The present tense form of na'budu implies that the task is not yet finished, which renders such a misinterpretation impossible. Meaning "we worship," na'budu refers to the intention and determination to acknowledge the eternal impotence and poverty of humankind before His Presence. This can also be paraphrased as follows, "O Lord! I am determined that I will not sacrifice my freedom to anyone but You and I will not fall in humiliation before anyone or anything. I turn to You fully intent on servanthood and worship; my eyes are fixed upon You and no other. I am filled with a desire for submission and prayer. Resolute to distance myself from anything other than You, I wish to always stand opposed to all that You do not like or want. My intention is my greatest worship; I hope that You will accept my intention as my worship. I plead for Your favor, not in proportion to the number of things that I have done, but to those I have intended to do."
In this phrase, na'budu, "we worship," also emphasizes that the worshipper is not alone with such thoughts. Hoping that all others are thinking in the same vein, the worshipper proclaims, "In making this request, I am in full concord with all my fellow worshippers." Through such an indisputable alliance, the worshipper is empowered with confirmation and testimony, and thus he or she turns to the presence of the Almighty Lord Who meets all needs. In this manner, they can relieve themselves of evil involuntary thoughts, and they can enact a complete form of worship toward the Perfect Divinity.
~Excerpted from http://en.fgulen.com/
Fethullah Gulen is a controversial Sufi teacher from Turkey. Founder of the Gulen Movement, he has authored 60 books and is a leader in the world of interfaith and ecumenical engagement.
You alone do we worship. (Fatiha 1:5)
In this phrase, the object pronoun "You alone" (iyyaka) is placed before the predicate. This implies a very subtle point: "O God, we wholeheartedly proclaim, acknowledge, and confess that it is only You, and none but You that we turn to, bow before, and seek comfort in. We believe that by Your side alone we can attain serenity and peace." Another point to note here is the tense; instead of abada, which is the past tense, in this verse God uses na'budu, the same root in the present. In the past, abada connotes "we did, we made, we performed, etc." Such a tone, however, would in a way be contrary to the nature of worship, for it sounds like an accomplishment, which implies pride, as if the worshipper fulfilled something all by himself or herself.
The present tense form of na'budu implies that the task is not yet finished, which renders such a misinterpretation impossible. Meaning "we worship," na'budu refers to the intention and determination to acknowledge the eternal impotence and poverty of humankind before His Presence. This can also be paraphrased as follows, "O Lord! I am determined that I will not sacrifice my freedom to anyone but You and I will not fall in humiliation before anyone or anything. I turn to You fully intent on servanthood and worship; my eyes are fixed upon You and no other. I am filled with a desire for submission and prayer. Resolute to distance myself from anything other than You, I wish to always stand opposed to all that You do not like or want. My intention is my greatest worship; I hope that You will accept my intention as my worship. I plead for Your favor, not in proportion to the number of things that I have done, but to those I have intended to do."
In this phrase, na'budu, "we worship," also emphasizes that the worshipper is not alone with such thoughts. Hoping that all others are thinking in the same vein, the worshipper proclaims, "In making this request, I am in full concord with all my fellow worshippers." Through such an indisputable alliance, the worshipper is empowered with confirmation and testimony, and thus he or she turns to the presence of the Almighty Lord Who meets all needs. In this manner, they can relieve themselves of evil involuntary thoughts, and they can enact a complete form of worship toward the Perfect Divinity.
~Excerpted from http://en.fgulen.com/
Fethullah Gulen is a controversial Sufi teacher from Turkey. Founder of the Gulen Movement, he has authored 60 books and is a leader in the world of interfaith and ecumenical engagement.
Sunday, February 22, 2009
Abu Hatim Razi on "Those Upon Whom Thou Hast Bestowed Favors"
Abu Hatim Ahmad ibn Hamdan Razi (d. 934) was a renowned Dai and physician who wrote a major treatise on the nature of a prophet's knowledge of the world in A'lam al-nubuwwah, translated by Everett K. Rowson as "Science of Prophecy." From what he writes it would appear that Razi had a particular appreciation for the favor of knowledge and wisdom that were revealed to the prophets:
"But as for the true ancient sages who composed these valid works on astronomy, medicine, geometry, and other natural sciences, they were the sages among the people of their eras, the leaders of their ages, and God's proofs to His creatures in their times, whom God supported with revelation coming from Him and whom He taught this wisdom. Thus each of them contributed a particular kind of wisdom. One contributed the science of medicine, while other contributed other mathematical and natural sciences. They presented them to the people, who took them from them, since God wanted to make His creatures aware of the wisdom in these principles, to manifest the ranks of these prophets in their times, and to display God's proofs to His creatures by means of their tongues. So, for example, it has been handed down that the principles of astronomy come from the prophet Idris. Some people have interpreted God's words in the story of Idris that 'We raised him to a high place' as meaning that God raised him up to the mountain which is at the navel of the world, and sent him an angel to teach him the things connected with the celestial sphere, its terms and zodiacal signs, the planets and the periods of their orbits, and other aspects of the science of astronomy.
Furthermore, they say that the Hermes mentioned by the philosophers is Idris, his name among the philosophers being Hermes but in the Qur'an Idris - both these names resemble those names like Galenos, Aristoteles, and so forth, which end in 's' - and in the other revealed books Enoch. This, then, is an indication that such men used to have these names as aliases. The same pattern can be seen, among the names of prophets mentioned in the Qur'an, in Elias as well as Idris. Among those prophets and sages mentioned by the People of the Book there are Simon, the disciple of the Messiah, who was called Petros; his brother, one of the twelve, whose name was Andreios; among the twelve apostles, Philippos; Marcos, one of the four; and Malghus, the apostle who obeyed among them. Among the prophets they mention are Saraqsis, Agabos, Lucios, Paulus, and Philadelphius. So there are many such names among the prophets and sages, which resemble the names of the ancient philosophers, who composed the books of medicine, astronomy and geometry, using such names as aliases. " (2008, pp. 149-150)
~Excerpted from "Ismaili Thought in the Classical Age", edited by S.H. Nasr & M. Aminrazavi
"But as for the true ancient sages who composed these valid works on astronomy, medicine, geometry, and other natural sciences, they were the sages among the people of their eras, the leaders of their ages, and God's proofs to His creatures in their times, whom God supported with revelation coming from Him and whom He taught this wisdom. Thus each of them contributed a particular kind of wisdom. One contributed the science of medicine, while other contributed other mathematical and natural sciences. They presented them to the people, who took them from them, since God wanted to make His creatures aware of the wisdom in these principles, to manifest the ranks of these prophets in their times, and to display God's proofs to His creatures by means of their tongues. So, for example, it has been handed down that the principles of astronomy come from the prophet Idris. Some people have interpreted God's words in the story of Idris that 'We raised him to a high place' as meaning that God raised him up to the mountain which is at the navel of the world, and sent him an angel to teach him the things connected with the celestial sphere, its terms and zodiacal signs, the planets and the periods of their orbits, and other aspects of the science of astronomy.
Furthermore, they say that the Hermes mentioned by the philosophers is Idris, his name among the philosophers being Hermes but in the Qur'an Idris - both these names resemble those names like Galenos, Aristoteles, and so forth, which end in 's' - and in the other revealed books Enoch. This, then, is an indication that such men used to have these names as aliases. The same pattern can be seen, among the names of prophets mentioned in the Qur'an, in Elias as well as Idris. Among those prophets and sages mentioned by the People of the Book there are Simon, the disciple of the Messiah, who was called Petros; his brother, one of the twelve, whose name was Andreios; among the twelve apostles, Philippos; Marcos, one of the four; and Malghus, the apostle who obeyed among them. Among the prophets they mention are Saraqsis, Agabos, Lucios, Paulus, and Philadelphius. So there are many such names among the prophets and sages, which resemble the names of the ancient philosophers, who composed the books of medicine, astronomy and geometry, using such names as aliases. " (2008, pp. 149-150)
~Excerpted from "Ismaili Thought in the Classical Age", edited by S.H. Nasr & M. Aminrazavi
Wednesday, February 18, 2009
The Cross and The Crescent
Phil Parshall is one of the leading authorities on ministry to Muslims. He has lived among Muslims since 1962, first with the International Christian Fellowship (Now SIM) in Bangladesh and most recently in the Philippines. His book "The Cross and the Crescent - Understanding the Muslim Heart and Mind" aspires to inform and educate Christians about Islam so that they can minister to them. Despite this agenda, Parshall does manage to capture the essence of Islam:
"Millions of Muslims have testified to the impact of the Quran on their lives. My intimate Muslim friend, Dr. Ali, about whom I have written in previous books, has testified to a life-changing experience when he began to read the Quran in his own language. Reading and reciting Scripture in Arabic, which he did not understand, made minimal impression on his daily life. But when he was able to comprehend the teachings of Allah, his life was brought to a full point of dedication. Even though he is a busy layman, he still finds time to search the Quran for guidance.
An experience like the following is not at all uncommon in the Muslim world:
They waited now with emotion for that old voice, melodious and worn with age, to utter the opening strophes of the Holy Book, and there was nothing feigned in the adoring attention of the circle of faces. Some licked their lips and leaned forward eagerly, as if to take the phrases upon their lips: others lowered their heads and closed their eyes as if against a new experience in music. The old preacher sat with his waxen hands folded in his lap and uttered the first Sura, full of the soft, warm coloring of a familiar understanding, his voice a little shaky at first, but gathering power and assurance from the silence as he proceeded. His eyes now were as wide and lusterless as a dead hare's. His listeners followed the notation of the verses as they fell from his lips with care and rapture, gradually seeking their way together as they fell from and into the main stream of the poetry like a school of fish following a leader by instinct out into the deep sea (Durrell 1958, 256).
It may be of interest to note that John 3:16 is not the most frequently quoted Scripture in the world. The above-mentioned first Sura of the Quran holds that distinction. Five times a day Muslims bow in prayer while facing Mecca and recite these first words of the Quran:
Praise be to Allah, Lord of the Worlds,
The Beneficent, the Merciful.
Owner of the Day of Judgment,
Thee (alone) we worship; Thee (alone) we ask for help.
Show us the straight path,
The path of those whom Thou has favored;
Not (the path) of those who earn Thine anger
nor of those who go astray." (2002, pp. 61-62).
~Excerpted from "The Cross and the Crescent - Understanding the Muslim Heart and Mind" by Dr. Phil Parshall, who holds a doctorate from Fuller Seminary and has had fellowships with Harvard and Yale universities.
"Millions of Muslims have testified to the impact of the Quran on their lives. My intimate Muslim friend, Dr. Ali, about whom I have written in previous books, has testified to a life-changing experience when he began to read the Quran in his own language. Reading and reciting Scripture in Arabic, which he did not understand, made minimal impression on his daily life. But when he was able to comprehend the teachings of Allah, his life was brought to a full point of dedication. Even though he is a busy layman, he still finds time to search the Quran for guidance.
An experience like the following is not at all uncommon in the Muslim world:
They waited now with emotion for that old voice, melodious and worn with age, to utter the opening strophes of the Holy Book, and there was nothing feigned in the adoring attention of the circle of faces. Some licked their lips and leaned forward eagerly, as if to take the phrases upon their lips: others lowered their heads and closed their eyes as if against a new experience in music. The old preacher sat with his waxen hands folded in his lap and uttered the first Sura, full of the soft, warm coloring of a familiar understanding, his voice a little shaky at first, but gathering power and assurance from the silence as he proceeded. His eyes now were as wide and lusterless as a dead hare's. His listeners followed the notation of the verses as they fell from his lips with care and rapture, gradually seeking their way together as they fell from and into the main stream of the poetry like a school of fish following a leader by instinct out into the deep sea (Durrell 1958, 256).
It may be of interest to note that John 3:16 is not the most frequently quoted Scripture in the world. The above-mentioned first Sura of the Quran holds that distinction. Five times a day Muslims bow in prayer while facing Mecca and recite these first words of the Quran:
Praise be to Allah, Lord of the Worlds,
The Beneficent, the Merciful.
Owner of the Day of Judgment,
Thee (alone) we worship; Thee (alone) we ask for help.
Show us the straight path,
The path of those whom Thou has favored;
Not (the path) of those who earn Thine anger
nor of those who go astray." (2002, pp. 61-62).
~Excerpted from "The Cross and the Crescent - Understanding the Muslim Heart and Mind" by Dr. Phil Parshall, who holds a doctorate from Fuller Seminary and has had fellowships with Harvard and Yale universities.
Subscribe to:
Posts (Atom)