WARBLERS AS PROOF OF GOD'S EXISTENCE

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I heard of a boy who was brought up as an atheist.

He changed his mind when he saw that there were a

hundred-odd species of warblers, each bedecked like to

the rainbow, and each performing yearly sundry thousands

of miles of migration about which scientists wrote wisely but

did not understand. 

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No "fortuitous concourse of elements" working blindly

through any number of millions of years could quite account

for why warblers are so beautiful.  No mechanistic theory, even

bolstered by mutations, has ever quite answered for the colors of the cerulean warbler, or the vespers of the wood thrush,

or the swansong, or - goose music.

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I dare say this boy's convictions would be harder to shake

than those of many inductive theologians.  There are yet many

boys to be born who, like Isaiah, "may see, and know, and

consider, and understand together, that the hand of the Lord

hath done this."  But where shall they see, and know,

and consider?  In museums?

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Aldo Leopold (1887-1948)

American Author, Scientist, Environmentalist

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St. Francis Preaches to the Birds

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Father Francis and his companions were making a trip through the Spoleto Valley near the town of Bevagna. Suddenly, Francis spotted a great number of birds of all varieties. There were doves, crows and all sorts of birds. Swept up in the moment, Francis left his friends in the road and ran after the birds, who patiently waited for him. He greeted them in his usual way, expecting them to scurry off into the air as he spoke. But they moved not.


Filled with awe, he asked them if they would stay awhile and listen to the Word of God. He said to them: “My brother and sister birds, you should praise your Creator and always love him: He gave you feathers for clothes, wings to fly and all other things that you need. It is God who made you noble among all creatures, making your home in thin, pure air. Without sowing or reaping, you receive God’s guidance and protection.”


At this the birds began to spread their wings, stretch their necks and gaze at Francis, rejoicing and praising God in a wonderful way according to their nature. Francis then walked right through the middle of them, turned around and came back, touching their heads and bodies with his tunic.
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Then he gave them his blessing, making the sign of the cross over them. At that they flew off and Francis, rejoicing and giving thanks to God, went on his way.


Later, Francis wondered aloud to his companions why he had never preached to birds before. And from that day on, Francis made it his habit to solicitously invoke all birds, all animals and reptiles to praise and love their Creator. And many times during Francis’ life there were remarkable events of Francis speaking to the animals. There was even a time when St. Francis quieted a flock of noisy birds that were interrupting a religious ceremony! Much to the wonder of all present, the birds remained quiet until Francis’ sermon was complete.
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From http://www.americancatholic.org/
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THE CERTITUDE OF THE DIVINE

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From THE URANTIA BOOK

Part III, 102, 7

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The Universal Father, being self-existent, is also self-explanatory; he actually lives in every rational mortal. But you cannot be sure about God unless you know him; sonship is the only experience which makes fatherhood certain. The universe is everywhere undergoing change. A changing universe is a dependent universe; such a creation cannot be either final or absolute. A finite universe is wholly dependent on the Ultimate and the Absolute. The universe and God are not identical; one is cause, the other effect. The cause is absolute, infinite, eternal, and changeless; the effect, time-space and transcendental but ever changing, always growing.

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 God is the one and only self-caused fact in the universe. He is the secret of the order, plan, and purpose of the whole creation of things and beings. The everywhere-changing universe is regulated and stabilized by absolutely unchanging laws, the habits of an unchanging God. The fact of God, the divine law, is changeless; the truth of God, his relation to the universe, is a relative revelation which is ever adaptable to the constantly evolving universe.
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 Those who would invent a religion without God are like those who would gather fruit without trees, have children without parents. You cannot have effects without causes; only the I AM is causeless. The fact of religious experience implies God, and such a God of personal experience must be a personal Deity. You cannot pray to a chemical formula, supplicate a mathematical equation, worship a hypothesis, confide in a postulate, commune with a process, serve an abstraction, or hold loving fellowship with a law.

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True, many apparently religious traits can grow out of nonreligious roots. Man can, intellectually, deny God and yet be morally good, loyal, filial, honest, and even idealistic. Man may graft many purely humanistic branches onto his basic spiritual nature and thus apparently prove his contentions in behalf of a godless religion, but such an experience is devoid of survival values, God-knowingness and God-ascension. In such a mortal experience only social fruits are forthcoming, not spiritual. The graft determines the nature of the fruit, notwithstanding
 that the living sustenance is drawn from the roots of
 original divine endowment of both mind and spirit.

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 The intellectual earmark of religion is certainty; the philosophical characteristic is consistency; the social fruits are love and service.

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 The God-knowing individual is not one who is blind to the difficulties or unmindful of the obstacles which stand in the way of finding God in the maze of superstition, tradition, and materialistic tendencies of modern times. He has encountered all these deterrents and triumphed over them, surmounted them by living faith, and attained the highlands of spiritual experience in spite of them. But it is true that many who are inwardly sure about God fear to assert such feelings of certainty because of the multiplicity and cleverness of those who assemble objections and magnify difficulties about believing in God. It requires no great depth of intellect to pick flaws, ask questions, or raise objections. But it does require brilliance of mind to answer these questions and solve these difficulties; faith certainty is the greatest technique for dealing with all such superficial contentions.

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If science, philosophy, or sociology dares to become dogmatic in contending with the prophets of true religion, then should God-knowing men reply to such unwarranted dogmatism with that more farseeing dogmatism of the certainty of personal spiritual experience, " I know what I have experienced because I am a son of I AM. " If the personal experience of a faither is to be challenged by dogma, then this faith-born son of the experiencible Father may reply with that unchallengeable dogma, the statement of his actual sonship with

 the Universal Father.
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 Only an unqualified reality, an absolute, could dare consistently to be dogmatic. Those who assume to be dogmatic must, if consistent, sooner or later be driven into the arms of the Absolute of energy, the Universal of truth,

 and the Infinite of love.

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 If the nonreligious approaches to cosmic reality presume to challenge the certainty of faith on the grounds of its unproved status, then the spirit experiencer can likewise resort to the dogmatic challenge of the facts of science and the beliefs of philosophy on the grounds that they are likewise unproved; they are likewise experiences in the consciousness of the scientist or the philosopher.

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Of God, the most inescapable of all presences, the most real of all facts, the most living of all truths, the most loving of all friends, and the most divine of all values, we have the right to be the most certain of all universe experiences.
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