Trump:The Russian Connection
The basis of their teaching is the doctrine of the Super-Essential Godhead (ὑπερούσιος θεαρχία). We must, therefore, at the very outset fix the meaning of this term. Now the word “Essence” or “Being” (οὐσία) means almost invariably an individual existence; more especially a person, since such is the highest type that individual existence can in this world assume. And, in fact, like the English word “Being,” it may without qualification be used to mean an angel. Since, then, the highest connotation of the term “Essence” or “Being” is a person, it follows that by “Super-Essence” is intended “Supra-Personality.” And hence the doctrine of the Super-Essential Godhead simply means that God is, in His ultimate Nature, Supra-Personal.
Now an individual person is one who distinguishes himself from the rest of the world. I am a person because I can say: “I am I and I am not you.” Personality thus consists in the faculty of knowing oneself to be one individual among others. And thus, by its very nature, Personality is (on one side of its being, at least) a finite thing. The very essence of my personal state lies in the fact that I am not the whole universe but a member thereof.
God, on the other hand, is Supra-Personal because He is infinite. He is not one Being among others, but in His ultimate nature dwells on a plane where there is nothing whatever beside Himself. The only kind of consciousness we may attribute to Him is what can but be described as an Universal Consciousness. He does not distinguish Himself from us; for were we caught up on to that level we should be wholly transformed into Him. And yet we distinguish between ourselves and Him because from our lower plane of finite Being we look up and see that ultimate level beyond us. The Super-Essential Godhead is, in fact, precisely that which modern philosophy describes as the Absolute. Behind the diversities of this world there must be an Ultimate Unity. And this Ultimate Unity must contain in an undifferentiated condition all the riches of consciousness, life, and existence which are dispersed in broken fragments throughout the world. Yet It is not a particular Consciousness or a particular Existence. It is certainly not Unconscious, Dead or, in the ordinary sense, non-Existent, for all these terms imply something below instead of above the states to which they are opposed.
The one who is beyond thought surpasses the apprehension of thought; the good which is beyond utterance surpasses the reach of words. Yea, it is a unity which is the unifying source of all unity and a Super-Essential Essence, a Mind beyond the reach of mind and Word beyond utterance, Eluding Discourse, intuition, Name and every kind of being. It is the universal cause of existence while itself existing not for it is beyond all being and such that it alone could give, with proper understanding thereof, a revelation of itself.(52)
The current worldview has it that everything is made of matter, and everything can be reduced to the elementary particles of matter, the basic constituents—building blocks—of matter. And cause arises from the interactions of these basic building blocks or elementary particles; elementary particles make atoms, atoms make molecules, molecules make cells, and cells make brain. But all the way, the ultimate cause is always the interactions between the elementary particles. This is the belief—all cause moves from the elementary particles. This is what we call "upward causation." So in this view, what human beings—you and I—think of as our free will does not really exist. It is only an epiphenomenon or secondary phenomenon, secondary to the causal power of matter. And any causal power that we seem to be able to exert on matter is just an illusion. This is the current paradigm
Even though the moderators of all three presidential debates failed to ask any question about climate change or the environment, Donald Trump has made no secret of his disdain for America’s Environmental Protection Agency. In October, he promised to cut EPA regulations “70 to 80 percent” (watch this video at the 4 minute mark). In explaining how he will cut spending to pay for tax cuts, he has singled out the Environmental Protection Agency for budget cuts, promising to:“get rid of [EPA] in almost every form. We are going to have little tidbits left but we are going to take a tremendous amount out.” - Trump, March 2016
[In reality, EPA’s entire budget equals about one percent of the national deficit, estimated at $590 billion for 2016.] (Read More)
WASHINGTON — President-elect Donald J. Trump has selected Scott Pruitt, the Oklahoma attorney general and a close ally of the fossil fuel industry, to run the Environmental Protection Agency, signaling Mr. Trump’s determination to dismantle President Obama’s efforts to counter climate change — and much of the E.P.A. itself. Mr. Pruitt, a Republican, has been a key architect of the legal battle against Mr. Obama’s climate change policies, actions that fit with the president-elect’s comments during the campaign. Mr. Trump has criticized the established science of human-caused global warming as a hoax, vowed to “cancel” the Paris accord committing nearly every nation to taking action to fight climate change, and attacked Mr. Obama’s signature global warming policy, the Clean Power Plan, as a “war on coal.”Pruitt does not believe climate change is a hoax but he stops snort of acceptance that man is significantly contributing to it,
Mr. Pruitt has been in lock step with those views.
“Scientists continue to disagree about the degree and extent of global warming and its connection to the actions of mankind,” he wrote in National Review earlier this year. “That debate should be encouraged — in classrooms, public forums, and the halls of Congress. It should not be silenced with threats of prosecution. Dissent is not a crime.”
The other is by Lee D. RossPeople often reason egocentrically about others’ beliefs, usingtheir own beliefs as an inductive guide. Correlational, experimen-tal, and neuroimaging evidence suggests that people may be evenmore egocentric when reasoning about a religious agent’s beliefs(e.g., God). In both nationally representative and more local sam-ples, people’s own beliefs on important social and ethical issueswereconsistentlycorrelatedmorestronglywithestimatesofGod’sbeliefs than with estimates of other people’s beliefs (Studies 1–4).Manipulating people’s beliefs similarly influenced estimates ofGod’s beliefs but did not as consistently influence estimates ofother people’s beliefs (Studies 5 and 6). A final neuroimaging studydemonstrated a clear convergence in neural activity when reason-ing about one’s own beliefs and God’s beliefs, but clear diver-gences when reasoning about another person’s beliefs (Study 7).In particular, reasoning about God’s beliefs activated areas asso-ciated with self-referential thinking more so than did reasoningabout another person’s beliefs. Believers commonly use inferencesabout God’s beliefs as a moral compass, but that compass appearsespecially dependent on one’s own existing beliefs.
The present study explores the dramatic projection of one’s own views onto those of Jesus among conservative and liberal American Christians. In a large-scale survey, the relevant views that each group attributed to a contemporary Jesus differed almost as much as their own views. Despite such dissonance-reducing projection, however, conservatives acknowledged the relevant discrepancy with regard to “fellowship” issues (e.g., taxation to reduce economic inequality and treatment of immigrants) and liberals acknowledged the relevant discrepancy with regard to “morality” issues (e.g., abortion and gay marriage). However, conservatives also claimed that a contemporary Jesus would be even more conservative than themselves on the former issues whereas liberals claimed that Jesus would be even more liberal than themselves on the latter issues. Further reducing potential dissonance, liberal and conservative Christians differed markedly in the types of issues they claimed to be more central to their faith. A concluding discussion considers the relationship between individual motivational processes and more social processes that may underlie the present findings, as well as implications for contemporary social and political conflict. 
The Ross article quotes, right after the abstract:Important asymmetries between self-perception and social perception arise from the simple fact that other people’s actions, judgments, and priorities sometimes differ from one’s own. This leads people not only to make more dispositional inferences about others than about themselves (E. E. Jones & R. E. Nisbett, 1972) but also to see others as more susceptible to a host of cognitive and motivational biases. Although this blind spot regarding one’s own biases may serve familiar self-enhancement motives, it is also aproduct of the phenomenological stance of naive realism.It is exacerbated, furthermore, by people’s tendency to attach greater credence to their own introspections about potential influences on judgment and behavior than they attach to similar introspections by others. The authors review evidence, new and old, of this asymmetry and its underlying causes and discuss its relation to other psychological phenomena and to interpersonal and intergroup conflict.
The atheist stock in trade is objectivity. They like to employ the fortress of facts idea that they have the big pile of facts and objective thinking and religion is just subjective nonsense with no facts behind it. In fact, humans research according to their biases and objectivity is an illusion. The same criticisms being made of Christianity can also be made of atheism or any other "ism" or any other view point. In fact while this is put over as the triumph of scinece over Christianity it's actually good example of atheists imposing their own views upon scinece. Those who evoke these first two studies without being aware of Ross's second study are merely employing the fortress of facts strategy. Rather than seeking to ask himself "are we doing this ourselves" they are content to assume it's only Christians and thus fall prey to the same idea.And why beholdest thou the mote that is in thy brother’s eye butconsiderest not the beam that is in thine own eye?—Matthew 7:3 (King James Version)
Of course we as Christians We should be not only self aware but also self critical. We should have the guts and honesty to be brutal enough with ourselves to say "is this really what god wants or is it just me?" How do we know what God wants? Of cousre there is no magic assurance that we get it right. That's the whole point of Grace. We seek to please God in our hearts and whatever is in the gap or the short coming is covered by God's grace. There's no great mystery about how to know God's will.We have to learn the teachings of Jesus and keep to understand them in terms of general principles then apply those principles to our own context, heuristically, culturally, personally. Where that becomes hard is where it gets int the way of our personal expectations and biases. It's not prejudice that stands in the way of following God but our expectations, what we personally want the way we have it all "cracked up." That's where applying the principles becomes difficult. James 4:3 tells us: "When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures." As the quote above reveals we need to put ourselves in the other guys shoes more often.This familiar biblical quotation describes an age-old doublestandard in the way people perceive themselves versus their peers.We suspect that people not only are subject to this double standardbut also are inclined to believe that their peers are more subject toit than they are themselves. In the present article, we argue thatpeople readily detect or infer a wide variety of biases in otherswhile denying such biases in themselves. We place this argumentin the larger context of theory and research on the relationshipbetween self-perception and social perception. In particular, theideas we advance can be seen as an extension of Jones andNisbett’s (1972) conceptual analysis of divergent actor– observerattributions, with the focus of our analysis shifting from judgmentsabout traits to judgments about biase.