What’s Been Happening at the Unitarian

                   Universalist Congregation of Erie


 October 17, 2021 – A lovely service and concert were held celebrating the life of longtime member and previous board of trustees president Doug Russell, who passed away in November of 2020.  Here is a video link to the celebration:  https://youtu.be/a7jRVd7MnCw             


September 19, 2021 – Thirty people seated in the sanctuary,  plus the three-person audio-visual team, and twenty-nine folks participating on Zoom celebrated our first new normal Sunday service.   Tears of joy flowed during the inaugural fully blended service.  Hardly anyone noticed that the internet service for the two camera phones and the laptop went down briefly at at nearly the same time as the ushers rang the church bell.  Rev. Kristina Church’s son Rafa’s singing via Zoom welcomed us into the real and the virtual sanctuary.  We are joyfully stepping into the future.  


September 11, 2021 – We are one Sunday away from melding worship in the sanctuary with online participation.    The ultimate goal, after weeks of planning and testing, is for the congregation to experience Sunday morning as fully and as safely as possible.  Tomorrow, volunteer congregants will be in the seats for Rev. Krisitna Church’s Joy Like a Fountain: Water Ceremony 2021 service.  Rev. Kristina and the tech crew will coordinate cell phone cameras, multiple microphones. web cam, laptop computer, in-house audiovisual system, and an offsite Zoom host computer.  Lions and tigers and bears, oh my!



June 15, 2021 – Memory Cafe resumed in person.  Five UU volunteers welcomed eleven guests with snacks, activities, and lots of singing.  It was good to catch up with each other. 


June 13, 2021 – Almost a year since the last post,  we have very good news.  Rev. Kristina Church has appeared in the actual pulpit for the first time!  On Saturday morning she and the tech team worked for two hours testing cameras and microphones for the annual flower communion service.  Covid cautions meant that Rev. Kristina delivered her Sunday morning message via Zoom, as usual.  In-person communion  happened later, outdoors and under the portico.  The informal reception on Sunday afternoon was not only a gifting of flowers, it was a celebration of the first step in a careful and caring return to Sunday mornings in our actual sanctuary.


August 23, 2020 – Our new minister Kristina Church joined us in a social half hour yesterday.  We talked about ways  to continue service projects during Covid-19 restrictions.   Hopes for small gatherings such as chalice circles or covenant groups on Zoom sprang up.  


August 3, 2020 – During this era of Zoom virtual Sunday services, the Sunday services committee and dedicated digital  ushers have learned on the job.    The music of Jackson Froman and a multitude of talented congregants help us feel like we are in the real sanctuary.  Services are recorded and posted on our website and Facebook page.  New minister Kristina Church is preparing to be in our virtual pulpit on August 30.


July 12, 2020 – Jill Johnson guided us through an interactive process  process of exploring hidden presumptions and biases about race and history and social and financial systems.


June 17, 2020 – The Zoom sunday services are recorded and posted on our Facebook page.  The most recent one, with guest minister Rev. Alex Holt in the virtual pulpit, focused on concepts of God.


June 17, 2020  –  The Looking Glass Project has proceeded to installation –   the photo on our Facebook page shows the new look in the Olympia Brown room.


May 30, 2020 – The board has announced that the building will remain closed until September this year.  Our Zoom virtual sanctuary is open and filled on Sunday mornings.  Former members and out-of-town college students in California, New Mexico, and New York are back with us.  We continue our customary face-to-face conversations after the service during social hour in the Zoom breakout rooms.  


May 26, 2020 – Here is a link to our May 24 service with guest minister Rev. Alex Holt.  https://youtu.be/J1FkLue-HlI


May 18, 2020 – Follow this link to view the May 17 Flower Communion/Farewell Service with Rev. Charlie.  It is with gratitude and great affection that we bid farewell to our settled minister for the last two years.  We thank you, Rev. Dieterich, and wish you all wonderful things in the future!  https://youtu.be/Vf4TAygOE6g


May 13, 2020 – Follow this link to watch the April 26 and May 3 Zoom services, posted to YouTube by Kelly.  Thank you, Kelly, for making this available to those who were not able to attend!  https://www.youtube.com/playlist?list=PL3n7pu5uHDHII7mtTH8s08hId0opWcP6B


April 21, 2020 – Sunday services committee chairperson Kelly made arrangements through the Unitarian Universalist Association for a discounted congregational Zoom account.  Attendance at the services in Charlie’s and Kelly’s personal Zoom rooms has grown steadily.  On April 19, 59 people were in “church”, including a former member who is now in New Mexico.  Today Kelly and her concertina, Pat and his saxophone, Janet and her piano, Michele and her drum,  and Howard with his voice worked on techniques to create synchronized music for Sunday morning.    We have a  team of digital “ushers” to admit people to the sanctuary and make sure every joy or concern is acknowledged, and Jill guides our technical work.


April 4, 2020 –  An hour and a half rehearsal for a Zoom service led by Kelly and Candace –  we hope the effort will l make for a satisfactory service tomorrow morning.  Music by Jackson, bells at home, chalice at home, bonds of union, story by Kelly, readings, joys and concerns, social hour, and, most importantly,  being together – we’ll enjoy our Sunday gathering.


March 30, 2020  – The congregation is using this opportunity presented by social distancing.  We are developing new and enhanced ways of communicating and doing the work of church.   Forty people, on phones or computers,  joined the second  Sunday service conducted via Zoom yesterday.    Zoom let us have a pulpit’s eye view of each other as we rang our bells and lit our chalices.  We could speak and sing directly from the “gallery”  for the bonds of union.  We had a close-up view of Jackson and his keyboard during the prelude and postlude.  Kelly Armor co-hosted with Rev. Charlie.  Kelly  read joys and concerns that people sent via the chat function.   After the service,  Rev. Charlie divided us into table-sized groups for social hour.  Consensus was that being together is a great antidote to coronavirus . 

Kristin has set up the  UUCE Virtual Social Hour facebook page.   Members are posting their thoughts, feelings, and helpful information regarding the coronavirus resistance movement.

  For those who are not online, telephone keeps us connected.  Julie has set up a system to make sure everyone has someone to talk with.

The shrub and flower beds are receiving care.  Talking across a space of ten feet, Lynne and Lisa and Nanci removed weeds.  Their distanced conversation is directing early attention to the outdoor beauty of our campus.


March 7, 2020 – A Death Cafe planning and practice session, beginning with tea and cake in honor of the British origin of the cafe,  engendered amazing conversation on a  topic that we mostly avoid discussing.   The Death Cafe is scheduled for March 15, 2:00 to 4:00.


March 7, 2020 – The Pathway to UU was trod by new members, newcomers, and some long time members.  Leigh Kostis, Edie Cultu, Rev. Dieterich, Julie Maguire, and Jan Krack presented elements of the history and practice of  Unitarian Universalism.  We heard about each other’s spiritual journey to the doorway of UUCE.


The Looking Glass Project is nearing completion!  Friday, March 6, 2020 – Directed by artists Tom and Ed,  Nanci, Lisa, Lynne, Dennis, and Howard applied the first paint to the fabric.  More congregants added more paint on Saturday, and another painting session is planned for Monday.


Sunday service on March 1 covered a lot of territory.  Julie Maguire and the children presented an interactive reading of the a very UU story “Hide and Seek with God” by Mary Ann Moore.     The team of Edie Cultu and Leigh Kostis launched the pledge drive Charting Our Course.  Before the potluck lunch, Nanci Lorei announced that we can begin painting the new mural at the end of the week,  schedule to be posted soon.  All part of “Being a UU”, the theme for this month.


Much appreciation to Antonio Howard, visual artist, for gracing us with his spoken word art on February 23, 2020.   

Looking Glass Project – The congregation got our first view of the artists’  plan for a mural in the Olympia Brown room.  We will start painting the final product in the next few weeks.                       


Cee Williams’ poetry in the service this morning spoke the everyday truth.  Feb. 2, 2020


The information hub for the twenty-first century is in place and in use! Solid wood frame, cloth-covered panels for postings, racks to keep brochures and pamphlets neatly organized, bright lighting, conveniently near the name tag rack and coat racks and entrance!  Goodbye cluttered tables and bulletin boards! We are organized!  Thank you, aesthetics team! January 29, 2020


Pancakes, sausage, orange juice, fruit cup, coffee, and conversation with old friends and new at the annual pancake breakfast FUNdraiser on January 26 made a perfect start to the mild snowy day.    At least a dozen congregants are now expert at the cooking, serving, and clean up for this popular event.  It was organized as usual by Janet and Howard Krack and sweetened by maple syrup from Hurry Hill Farm.  


The aesthetics team accomplished new carpet in the sanctuary, fresh paint, and a welcome sign at the entrance in 2019.  They started the new year with lighting for an information hub.  In anticipation of hot summer sun,  the team put blinds on the south windows of the kitchen.  SOON they’ll reveal the artist’s design for the Looking Glass Project. 


Hannah and Rebecca Olanrewaju and Danieh Fultz gifted us with student perspectives on hope and the future during the last Sunday service in 2019.   Their encouraging outlooks center on focus, clear vision, and work.  


Looking at our church, its meaning and activities and physical presence comprise the Looking Glass Project.  Our collective congregational reflections will culminate in a visual rendering of history and insights.  The inspiration phase was completed on December 15.  Artists Tom Ferraro and Ed Grout  develop the outlines of a visual representation based on our stories and drawings.   


Sailboat rides, brunch cruises, a kayak, multiple international dinners, a visit to Lilydale, painting, and housecleaning services were among the offerings at the service auction on Nov. 9.   Bidders enjoyed an array of hors d’ouevres during the silent auction before the live auction.  Silent auction items included maple syrup, jam, scarves, and art.  Dessert during intermission energized the bidders for the final hour of auction and  entertainment  


October 27 – The children and Director of Religious Education Candace, along with Chef Rev. Charlie, presented a new angle on the uniquely American halloween holiday. The gathering hymn “Let No Evil Cross This Door”  set the tone.  Halloween carols put a humerous spin on traditions.  Witches, pirates, fairies and other assorted characters carved pumpkins after the service.  


We welcomed five new members on October 20.   Two children received blessing and dedication from our congregation.


Twenty people signed the Social Responsibility committee’s petition in support of HB 1082 and SB 464 during social hour on October 13.  The proposed legislation would extend OSHA protections to public sector workers. 


The collaborative Looking Glass Art Project is underway!   Artists Tom Ferraro and Ed Grout will conduct a series of meetings with the congregation to hear (and maybe see) our thoughts about this church’s past, present, and future.  Tom and Ed will apply our ideas as they create art to grace an entire wall in the Olympia Brown room.  Many of their previous Looking Glass Art projects are already landmarks in Erie.


We have new bell ringers and chalice lighters!  The children did such good work on September 15!  Henceforth, they will ring the bell that signals the beginning of the service, and they may light the chalice.


Flowers,  whether formal arrangements or spontaneous bouquets from our own gardens and nature’s bounty, enhance our Sunday services.  Formal arrangements require a minimum $30 donation and two weeks prior notice.  Donation slips are on the bulletin board.  Please use one of these to indicate the preferred date and the message of memory or honor for the order of service.


The regular potluck schedule on the first Sunday of the month resumed on October 6.  


Corn Roast on Campus – maybe a new custom? Approximately 70 congregants and friends enjoyed extended conversation during the potluck /corn roast after the September 8 ingathering service.  Seems like a good idea for the to make the first Sunday after Labor  Day the occasion for a potluck lunch to start the new church year.  


Redecorating is progressing nicely!  Fresh paint, new artwork, new carpet in the sanctuary welcomed us into the new church year.  Next step –  the Looking Glass Art Project!


Approximately 890 shoppers visited the 2019 yard sale.  Dispersal of remnants, including a lot of clothing, to local nonprofit charitable organizations is nearly complete.  More than 70 UUCE congregants, friends, and family put time and effort into the sale.


Regis Sabol’s May 5 Sunday service message:

Back in 1972, I met my late friend Paul Clancy when we performed in a Gannon College Little Theater production of Shakespeare’s “The Tempest.”  Paul told me a story about attending a party while under the influence of particularly potent LSD.  You have to understand that, as my friend Peter Mahler would later lament, “Pity the younger generation; they’ll never know what good acid is.” 

So, Paul is sitting on the floor of this student apartment next to a bookcase where he happens to see a copy of Rene Descartes’ “Meditations.”  And he thinks, “Cogito, ergo sum.  I think; therefore, I am.”  Suddenly, it occurs to him.  “Does that mean if I do not think, I am not?” Just then, a little man runs out from behind the bookcase.  He wags his finger at Paul and shouts, “You can’t think that!  You can’t think that!”  Then, he runs back behind the bookcase.  I guess you might say Paul had a moment of psychedelic enlightenment.

I ran into our friends Jim and Annette Wise at the Glenwood Y a few weeks ago.  When I told Jim the topic of today’s service, he told me that, one time, Rene Descartes went into a bar.  When the bartender asked him if he wanted a shot, Descartes replied, “I think not.”  Then he disappeared.

I saw outdoor aprons on sale the other day.  One of them read, “I grill.  Therefore, I am.”

Such has been the power of that one idea that it continues to resonate today as an expression of our being.  “I think, therefore I am”—ego cogito, ergo sum, as Descartes put it in Latin.  Anthony Gottlieb calls it the most famous slogan in philosophy.

Consider the situation when Descartes came up with that radical idea.  A century had passed since Martin Luther shook the foundations of Western Europe in the sixteenth century with the Protestant Reformation, shattering the hegemony of the Roman Catholic Church, with an enormous boost from the invention of the printing press, which enabled Christians to read The Bible in the vernacular.

Even so, the Catholic Church continued to hold enormous power.  It excommunicated Galileo for publishing the findings of his astronomical observations that confirmed Copernicus’ theory that the earth and the other planets revolved around the sun.  This, of course, contradicted official church doctrine, which upheld the concept of the Ptolemaic universe with the sun, the planets, and all the stars revolving around the earth. 

Facing the same fate as other heretics burned at the stake during The Inquisition, Galileo knuckled under.  He went to Rome and apologized for rocking the boat, but that cat of scientific knowledge was already out of the bag.

Still, Descartes took note.  When news of Galileo’s condemnation reached him in1633, Descartes cancelled the publication of his first scientific treatise, “The World.”  It didn’t matter, though.  Like Luther and Galileo, Descartes would irrevocably alter the trajectory of Western thought and world history. 

Descartes’s logic was determined to prove the existence of God, but he turned his back on centuries of the type of medieval philosophy expounded by the likes of Thomas Aquinas that Thomas Hobbes derisively called “the Kingdom of Darkness” and looked, instead, to Francis Bacon as his role model.  In the spirit of the Francis Bacon adage, “if a man will begin with certainties, he shall end in doubts; but if he will be content to begin in doubts, he will end in certainties,” Descartes invited his readers to join him in a cold bath of skepticism—which he found to be wonderfully invigorating.

Since I now wished to devote myself solely to the search for truth, I thought it necessary to … reject as absolutely false everything in which I could imagine the least doubt… Thus, because our senses sometimes deceived us, I decided to suppose that nothing was such as they led us to imagine.  And since there are men who make mistakes in reasoning…and because I judged that I was as prone to error as anyone else, I rejected as unsound all arguments I had previously taken as demonstrative proofs.  Lastly, considering that the very thoughts we have while awake may also occur while we sleep without any of them being at any time true, I resolved to pretend that all the things that had ever entered my mind were no more than the illusions of my dreams.

“Descartes soon found something that could not be an illusion, something he could know to be true even if he were dreaming.  He had found his first certainty.”

I noticed that while I was trying thus to think everything false, it was necessary that I, who was thinking, was something.  And observing that this truth, “I am thinking, therefore I exist,” was so firm and sure that all the most extravagant suppositions of the sceptics were incapable of shaking it, I decided that I could accept it without scruple as the first principle of philosophy I was seeking.

And so, Descartes, the devout Catholic, helped transform western thought from a god-centered universe to a humanistic sphere.  It was no longer, God created me, therefore I am.  It was now I think, therefore I am.

Yes, we owe a lot to Rene’ Descartes.  Gottlieb and other scholars consider him to be a giant whose ideas shaped The Enlightenment.

As Gottlieb explains, “Descartes was in a position to speak with authority about the new science, for he was one of its principal authors.  Modern applied mathematics is largely based on an invention of his, namely analytic geometry, which uses algebra to solve practical problems about space and motion.  He did more than anyone else of his day to illustrate how mathematics could be put to work throughout the sciences.  Galileo and Kepler were the pioneers in this project, but their efforts were fragmentary ones.  Descartes’ work was more comprehensive.

“In physics and cosmology, Descartes propounded theories which were for a time serious rivals to those of Isaac Newton and which stimulated some of Newton’s own ideas.  A few years after Newton’s death, Voltaire wrote, “I don’t think we really dare compare in any way (Descartes’) philosophy with that of Newton: the first is a sketch, the second is a masterpiece.”  Nevertheless, “the man who set us on the road to truth is perhaps as noteworthy as the one who since then has been to the end of the road.

“Descartes’ scientific work except for his mathematics has been superseded, which is partly why he is now remembered as an abstract thinker rather than a man of science.  This tends to obscure the fact that much of his life was spent not in ruminating about the topics of what he called “first philosophy” or “metaphysics”—the nature of the soul, the limits of knowledge, the existence of God, for example—but rather experiments, dissections, observations and calculations.  Despite Descartes’ current reputation, the man himself seems to have less interested in metaphysics than in applying algebra to geometry and delving into the innards of cows. 

“While living in Amsterdam in around 1630, he visited butcher’s shops every day to fetch carcasses for dissection.  His explanation of the rainbow was a landmark in experimental science, and it was almost right.  He independently discovered, and was the first to publish, the law of refraction, known in English-speaking countries as Snell’s Law, which explains why a straight stick can appear bent when partly immersed in water.  He also conducted research in physiology, medicine, meteorology, geology and all the other mysteries that the “mechanical philosophy” promised to illuminate.  It was Descartes who first demonstrated in detail that the workings of human bodies could be studied as if they were machines.  He seized on William Harvey’s discovery of circulation of the blood, and generalized such ideas to develop a comprehensively mechanistic physiology.  He also, however, made several incorrect criticisms of Harvey, and misdescribed the function of the heart.”

Hey, nobody’s perfect.

By establishing the legitimacy of physical observation and experimentation, Descartes gave credence to the concept of empirical reasoning that is essential to modern science.  He not only opened the door to the discoveries of the great Isaac Newton, but also to those of the Unitarian pioneer and scientist Joseph Priestly, best known outside Unitarian-Universalism for his discovery of oxygen.

In fact, I contend that Descartes so altered the landscape of science and mathematics that the discoveries and inventions that created the Industrial Revolution resulted directly or indirectly from his work.  Such is the enormity of Descartes’ impact.

In essence, Descartes raised doubt from a vice to a virtue.  He legitimized skepticism as a vital tool in the free and meaningful search for truth and meaning.  And that is where I see an intrinsic connection between Descartes and Unitarian and Universalist thought.

“The theology of doubt is the underlying theology of Unitarian Universalism,” says Christine Robinson.  “It’s a theology which keeps us from self-righteousness, but not action.”

Now, I am no way suggesting that “the great doubter,” as Gottlieb calls Descartes, was a closet Unitarian.  He considered himself to be a devout Catholic until the day he died.  But, without Descartes, the martyrdom of Michael Servetus, who successfully challenged the doctrine of the Trinity and was burned at the stake in John Calvin’s Geneva in 1553, and Francis David, the first prophet of Unitarianism, who died in a Transylvanian prison in1579 after the death of King John Sigismund, might very well have been in vain.

As former President Barack Obama recently observed in another context, “Democracy is not fragile, but it is reversible.”  And the same can be said of the ideas of religious tolerance and freedom propounded by Servetus, David, and their contemporaries.  It is a pattern that would continue throughout The Enlightenment—the conflict between new ideas and entrenched doctrine.

Consider the brief timeline between David’s death and Galileo’s condemnation, a little more than half a century.  Yet, this is the dangerous yet ever shifting climate in which Descartes dared to make his bold declaration, “I think, therefore, I am.” 

How well, I wonder, would those sixteenth-century Unitarian ideas have survived without the one-time Jesuit’s declaration that our minds, not The Bible, prove we exist.  Of course, Descartes insisted that his ability to think was proof of God’s existence, since God is incapable of doubt.  The rickety nature of that proposition would inevitably, itself, face scrutiny.

Yes, I insist that the religious ideas of Servetus and David survived because of ideas promulgated by Descartes and others, notably, the British Enlightenment philosopher John Locke.

Locke’s “Essay Concerning Human Understanding” “was rightly seen as an ambitious elaboration and extension of the “new philosophy” of Galileo, Descartes and the Royal Society,” says Gottlieb.  According to American philosopher C. S. Pierce, “Locke’s grand work was substantially this: Men must think for themselves.”

 “Although Locke remained in the Church of England all his life,” says Unitarian historian David E. Parke, “his religious thinking was radical.  His library contained the writings of (French reformer Sebastian) Castellio, (the Italian architect of modern Unitarianism Faustus) Socinus), (the first effective advocate for Unitarianism in England, John) Biddle, the Racovian Catechism, and most of the influential Socinians.”

“In questions of religion,” says Gottlieb, “Locke’s leading idea was that theological doctrine must be answerable to the court of reason: ‘Reason must be our last Judge and Guide in everything,” he said.  On the question of religious toleration,” Locke maintained that on the whole people should have the liberty to make up their own minds on religious topics.

“In matters of morality, too, Locke argued that men must think for themselves They should not blindly accept the practices and standards of the day because,” he said, ‘moral Principles require Reasoning and Discourse, and some Exercise of the Mind, to discover the certainty of their Truths.’”

Locke’s appeal to reason would have even more profound consequences when he turned his attention to government.  While he remained a loyal subject of the British crown, just as Descartes remained a devout Catholic, Locke rejected the Tudor-instilled concept of the Divine Right of Kings.  In the aftermath of a great civil war that led to the execution of one king, the establishment of a dictatorship, and the restoration of the monarchy, Locke proposed another source of legitimate political authority—a social contract. 

“By making a pact to join together and form a community,” Locke declared, “men lay the foundation of political power, which is then exercised on their behalf by a ruler or government.  The authority of a ruler thus derives from a type of contract freely entered into by his subjects, and is neither imposed by God nor based on brute force.”

It is, of course, common knowledge that Thomas Jefferson, Benjamin Franklin, and Thomas Paine, among others, drew heavily upon Locke’s writings to justify their revolution against British rule.  It was Locke who declared, “All men are endowed with the rights to life, liberty, and the pursuit of property.”  That, by the way, was Locke’s justification for colonists to seize Indian lands.  As Gottlieb notes, “Locke would have been aghast to discover that ideas from his book were later used against the British colonial regime, in which he, himself, played an enthusiastic part.”  Still, Jefferson expanded that notion into a Declaration that all men are born with the inalienable right to life, liberty, and the pursuit of happiness.”

Scholars continue to debate Jefferson’s expansion of Locke’s original idea.  Some argue that Jefferson, being a patrician, slave-holding plantation owner, simply did not believe all men were endowed with the God-given right to property, a notion no doubt deeply cherished in tiny England.  Others contend that Jefferson went beyond Locke.  For Jefferson, it simply wasn’t about something as tangible as property.  It was about the ephemeral    He said we all had a right to be happy.  Think about what a radical idea that was.

That was not Jefferson’s only Declaration of Independence.  In 1779, he composed another declaration of independence, “this one designed to free the people of Virginia from spiritual tyranny.  That resolution was adopted in1786 as the ‘Statute for religious freedom.’  Its principles of religious equality and separation of church and state were written into the basic law of the United States as the First Amendment to the Constitution.”

And the rest, as they say, is history.  Or to borrow a line from one of our friend Kate Buczek’s favorite bands, The Grateful Dead, “What a long, strange trip it’s been.”

 Michael Servetus and Francis David threw open the window to doubt and ignited a flame of liberal religious belief.

Then along came Rene Descartes, whose own ideas proved a bellows that allowed that light to burst into The Enlightenment. Then along came John Locke and Isaac Newton and Joseph Priestly and Thomas Jefferson, among others.  And the light grew ever brighter.

And the liberal religious beliefs espoused by Unitarianism, while still battered, continued to grow in the fertile soil of Enlightenment thought, and, if I may mix metaphors, spread like proverbial wildfire throughout early America.    They swelled to a new zenith with the rise of Transcendentalist thinkers Ralph Waldo Emerson and David Henry Thoreau.  Universalism, legal in England since as far back as 1562, proved a healthy astringent to the excesses of The Great Awakening of religious fundamentalism in America, thanks to the forceful preaching of Universalist minister John Murray, who, we might say, fought fire with fire.

And, thanks to all those fires, we bask here this morning in the warm glow of Unitarian-Universalism. But now we face new challenges.  As New York Times columnist Michelle Goldberg observed on Friday, “One of the central questions of our time is whether enlightenment tools can deal with a post-enlightenment information landscape.”  That is why we must always maintain our free and meaningful search for truth and meaning.

We owe it not just to ourselves, but to all those who came before us and to all those who will come after us.  We must always nourish this little light of ours.