Saturday, March 26, 2011

Darwin Pushed to the Margins in HS science classes

An excellent but also disturbing interview from Rod Dreher with Eric Plutzer about why American High School teachers are so reluctant to teach evolutionary science in their classrooms. Here's one paragraph to get a sense of the article, but read the whole thing. It offers a convincing explanation as to why our HS science curriculum is so mediocre.

Given that only a relative few high school students will continue on to do college-level work in biology, much less become professional biologists, why do you see this as a serious problem?
We see two distinct issues here. The first is that students are being cheated out of a sound science education. All nations are increasingly confronted with important policy choices that are informed by science: Should we mandate vaccines for all school children? Should we take costly steps to reduce carbon emissions? How can we most effectively reduce the incidence of chronic diseases?  For ordinary citizens to play a meaningful role in democracies tackling these issues, they need to be excellent critical thinkers concerning science. They should not blindly accept scientific findings, whether they come from academia, government or industry. But neither should they believe that scientific debates are simply clashes of opinion and values. A healthy appreciation of the nature of science, the persuasiveness of replication, and respect for the necessary expertise is also essential. When teachers tell their students that they can have their own opinions about the validity of evolutionary biology, they are sending a dangerous message to our future citizens.

I do wish Big Questions Online (BQO) would post more, but they're rather dormant since last summer. But at least when they do post something new, it's usually quite good.

Sunday, March 20, 2011

DREAM PARABLE


 
When I was a teenager, I had a dream. The dream has stayed with me ever since. In the dream, I was alternately placed “on the ground” in the southern regions of Israel; specifically the Negev desert, and looking down from above at a symbolic representation of the entire Middle East. The dream progressed towards greater conflict, switching back and forth, from the immediate experience on the ground to the overhead view. In the initial stages of the dream, I was engaged in dialogue with those around me who represented opposing sides in the growing conflict. As to whether these were Israeli Jews and Palestinian Muslims, I’m not sure. Though it certainly would make the most sense, and at the time it’s what I understood the dream to be about. As I was pressed upon by the opposing sides, I was being asked to choose one over the other. Initially, I listened to their arguments, desiring to make the wisest choice.
As the dream progressed I would find myself looking down upon the region, as if I were situated hundreds of miles above, looking down upon the area as from a satellite. Yet in looking down upon the whole region, I saw it in a symbolic way. The whole area was symbolically represented by a wide swath of a very thin film. It was as if it represented a huge number of people, since it consisted of the vast majority of the Middle Eastern area, wide, but shallow, with only a few, small areas represented by a different symbolism. This other symbolism consisted of small isolated groupings that occupied only small areas, yet which were quite deep (or tall, depending upon the perspective).
In the dream, it was clear that these different images represented varying degrees of spiritual understanding. Thus, for the vast majority of the people in the region, the symbolism was of a spiritually shallow existence, not understanding the things of God. They were, as least symbolically, the most distant from God. Thus, those who were represented by the small, tall areas represented those who were deeper in their understanding of God.
Yet, even with this, I was not comfortable in the dream aligning myself with either side. As the dream progressed, I found myself being pressed from all sides to choose one side or another. On the ground I found the contesting sides becoming more vehement with each passing moment. They were also pressing in on me, becoming more insistent that I choose. As this scene played out, I would find myself looking down upon the scene from high above. Alternately, I would see, whether in my face or from high above, the contesting camps vying for my allegiance.
As the dream became more intense, with each side growing more violent, I was struggling with what choices I should make. As the vantage point shifted, I found myself wavering in my opinion. Initially, I was inclined towards those in the minority, since they represented those who were more spiritually mature and closer to God. These small groupings were spread out over the whole region, even if they only represented a very small percentage of the overall population. Some were in Iraq, more were in Lebanon; still others were in Syria and Egypt. More clusters of these “deeper” ones were situated in various parts of Israel. Yet, small clusters of these people were also spread out over the whole region, stretching out to Iraq and Iran in the east, south to Ethiopia, and west to Egypt and Libya. Yet most of this area was symbolically represented with the vast majority as geographically and numerically wide, yet spiritually shallow.
As the dream moved along, I found myself in the midst of the now warring parties, pulling at me to choose one or the other. My resolve was straining at its limits, trying my best to choose wisely. I began to wonder if it might be better to go with the majority, since they held the numerical advantage. But I knew that they were much farther away from God than the others were. Yet even the minority were not where they should be spiritually. As the dream wound to a close, I was being buffeted on all sides, with the warring parties each pulling at me to side with them. This dream, which had been interesting up to this point, was now becoming a nightmare. As I struggled with what choice to make, and was despairing of what to do, confused and uncertain of what was right or wrong, I cried out to God.
At this point in the dream, I was caught up to the same vantage point as before. But unlike the previous times during the dream, this time I wasn’t alone. I found myself amongst innumerable other people who had also been caught up to this heavenly vantage point. In the dream, what had up to this point become a nightmare, had now become a joyous experience of deliverance. Where I was situated, looking down upon the earth below, was not a disembodied state of floating on clouds, but was still quite physical, yet different than the state I was in below. Whereas before this being “caught up” I had been confused and fearful, I now felt safe and secure. I also now knew that I had been presented with a false choice during the conflict down below. Even during this trial, whether I was on the ground or was seeing it from above in symbolic form, I was not able to see clearly enough to remain steady.
While I was being accosted from all sides seeking my loyalty, I knew intuitively that neither side had an accurate understanding of the truth, even if one was in fact closer than the other. Yet as I became embroiled in the conflict, I began to waver in my own understanding as well. This inner sense told me that I could not in good conscience align myself with either side’s views or actions. Yet I found myself being tempted, both from the external pressures and my own desires; desires that were more concerned with being thought highly of by those around me, and the desire to be on the “winning” side.
In that sense then, I was delivered in at least two different ways; one, from the combatants surrounding me; two, from my own tendency to acquiesce to the impulses that are strongest at the moment. My deliverance then was both external and internal, and because of Who delivered me, my deliverance was also eternal!

This dream has stayed with me for many years now. It is obviously very symbolic, so it shouldn’t be interpreted in a literalistic fashion. Yet in its symbolism, it can be just as easy to leap to fantastic conjectures. Is the dream prophetic of events soon to come? Will the “final” battle in Israel occur in my lifetime? Because I had this dream when I was a teenager (around 1980), I struggled with these questions, especially because I grew up reading and listening to many end times teachers who often said that we were living in the final years of the present age. Is the dream merely the product of undigested food, doing its work while I sleep? Or is it the nocturnal expression of my day time stresses, only set in apocalyptic imagery, both because of my religious tradition, and my tendency, along with many other people, to see myself as being in the center of a great drama?
Any of these are certainly viable possibilities. Although I doubt it is primarily due to undigested food, I nonetheless have to fully acknowledge that it is an expression of my own inner workings. Yet even in saying this, I don’t discount the possibility that it may pertain to events beyond myself. And even if it does (or doesn’t) have to do with any eschatological issues per se, it still serves quite well as a dream parable of sorts of what Christians are to do when confronted by competing claims to allegiance. In this sense, no matter what other meaning(s) the dream may have, it can serve as a symbolic representation of universal principles that can keep us on track. Ultimately, staying on track means relying on God (and His word) through all trials and tribulations, and not giving in to the impulse to go along with the flow or jettison principled means in order to get to some supposedly “good” end. The final lesson I’ve come away with over the years from this dream is that we are always presented in this world with false dichotomies, choices that appear, at least initially, to be the only ones. Yet with discernment, and careful consideration, many, if not most times, we find that the right choice is one we’re not told about by those seeking our loyalty. This aspect of the dream I am certain is true. Don’t settle!

Friday, March 11, 2011

Which God Will It Be? (the Rob Bell, Greg Boyd, Tim Challies edition)

In recent weeks I've been reading the accounts of various theological debates, primarily between the Emergent crowd and what's often called the Neo-Reformed crowd. It all started when a pre-release video was put out to hawk Rob Bell's new book "God Wins" along with snippets from his soon to be released book. From these meager (though not to some) resources many deigned to presume that Rob had "proved" himself a "universalist" though the term never occurs in either the video blurb or in the parts of his book that have been released. That's not to say he doesn't hold to universalism. He may. But the evidence wasn't in yet. The book was released in "pre-publish" form to several people so that they could review it, both those who would be favorably disposed and those who differ deeply with Rob's views, whatever they may be. And now we're finally beginning to see reviews from those who have actually "read" the book. And for me, this is just as interesting.

Both Greg Boyd and Tim Challies were given pre-releases of Rob's new book and have posted their reviews. For those not in the know, these two guys are as theologically polar opposite as you can pretty much get, at least within the Protestant Christian world. Greg Boyd is extremely Arminian in this theology to the point that he advocates a view that's called "Open Theism" which posits that God may not "know" every detail of the future, all in order to preserve a view of human freedom called "libertarian free will." The idea behind this view is that in order for God to be "good" human agency must be uninterrupted, thus even God's perfect foreknowledge would impede that freedom. Therefore, since that "freedom" is essential to us being morally responsible, and in order to maintain God's goodness, his own knowledge must itself be contingent to our "free will" actions. (within Free-Will Theism or Open Theism there are degrees. Some are ontological Open Theists (God "cannot" know the future), which I consider to be open heresy, whereas others, such as Boyd, I consider to be excessively kenotic (God's self emptying prerogative seen in Christ's incarnation) but nonetheless within the pale of orthodoxy [barely])

Tim Challies, on the other hand is a well known figure among the Neo-Reformed. The vast  majority of the critiques of Rob's new book have come from this crowd, The Neo-Reformed are Calvinistic in their soteriology/salvation theology as well as in their anthropology/doctrine of humanity. By the way, as a confession of my own views, I'm quite Reformed and Augustinian about both the human condition and God's sovereignty. But what does it mean to be "Reformed" or "Calvinistic" or even "Augustinian" in our theology, whether about God Himself or about us as humans?

A quick definition of terms might help here. To "be" Reformed is to emphasize certain attributes of God as being preeminent, in particular his sovereignty and holiness, and among many Reformed folks, his wrath. It's also to emphasize the utter devastation to the human condition that occurred at the "fall," the event that forever changed us, not only in our natural state, but also in our relationship with a transcendent and holy God. Since I'm basically a Calvinist myself, I should make clear one thing that's often been misconstrued. To be "totally depraved" is not to be as bad as we can possibly be, but to be thoroughly and completely infected by sin in every part, even if only in the slightest way. I often use the illustration of a glass of water being  tainted by a drop of poison. Whether it's one drop or the whole glass, it's deadly either way. This is the conception of the holiness of God in this vision. In both reviews I noticed how their theological perspectives shaped and eventually determined their reading of Rob's words.

Yet.... Yet....

This little kerfuffle which has garnered so much attention amongst Evangelicals and has even reached the New York Times, betrays, at least for me, a certain theological myopia that has ignored a much larger and richer Christian picture. The "four great Christian traditions" of Christianity seen in Orthodoxy, Catholicism, Reformation Christianity, and Anabaptist/Independent Christianity (inclusive of the Pentecostal/Charismatic movements) each have a vision of God's character at their center driving their ethical impulses.

I look back to Paul's description of the divisiveness in the Corinthian church which Paul describes so vividly in chapter 1 of 1st Corinthians. He starts out by commending them, as he typically did to whatever church to which he wrote. But just after that he confronts them on their factionalism. Some of them were following after him. Some were following after Cephas, otherwise known as Peter. Others were siding with Apollos. And some were even saying that they just followed Jesus. Paul criticized "every one of these" factions as being untrue to the gospel message.

It seems that the Corinthians were as prone to seeing God "on our own terms" as we are now. I'll admit that my analysis if this passage may be as much eisegesis as exegetical, but when I see Paul's description, I can't help but notice this four-fold division that fits rather neatly with the divisions of church history.

The initial separation (1054AD)  was between East and West; between the Orthodox East with the Catholic West. As I see it, this represents the Petrine and Apolilnian split. This split was a combination of theology and ecclesiology combining with sinful impulses on both sides. Later we saw the split between Petrine and Pauline understandings of Christianity in the Protestant Reformation, also with sinful and holy impulses driving each side. But what's really surprising is that the followers of Jesus were criticized as well. In other words, each of these views was seen as being separatist, not allowing that God might speak through a slightly different voice.
It seems that Paul says that God speaks through through a multitude of voices, yet ultimately with one voice.

So in light of this dim light, can we see forward toward an ecumenical light? Can we be Christan in a ;large sense? Can we be Christians in that large sense and still be Christians?

Friday, March 4, 2011

Subverting Global Myths Review Intro

I just finished Vinoth Ramachandra's magisterial book "Subverting Global Myths" and I was going to start reading Stephen Prothero's new book "God Is Not One" but decided that it was more important to reread Vinoth's book in order to better appreciate the details and nuance that Vinoth brought out in his book and to let me put together a more detailed review. I still want to read Stephen's new book forthwith, but it'll have to wait till I unpack what Vinoth is saying in his tome.

In chapter one, Vinoth deals with the "myths of terrorism"

In chapter two he deals with the "myths of religious violence"

In chapter three he deals with the "myths of human rights"

In chapter four he deals with the "myths of multiculturalism"

In chapter five he deals with the "myths of science"

In chapter six he deals with the "myths of postcolonialism"

In the days ahead, I'll explore how these various myths have shaped our understanding, whether as modern Westerners (as I am) or as those reacting against the latest onslaught of intellectual hegemony. As Vinoth Ramachandra has pointed out, in light of his own (and my own) Christian understanding, each of these perspectives is shaped by the particular shape, and dare I say, distortion of whatever culture we happen to live in, combined with our own inherent self centeredness, also known within the Christian tradition as "sin."

Thus, each of these situations described represent both individual and corporate/collective brokenness/sin or a deep fracture from the reality that actually exists. As I've already said in other venues, Vinoth challenges both the left/right divide as well as the religious/secular divide. Every ideology and idolatry will be confronted.

Wednesday, February 23, 2011

And the Psychosis Grows Deeper With Each Passing Day



Glenn Beck seems to be tottering on the edge of oblivion with this latest rant about the Middle East. It's truly hard to keep up with all of the "players" in his conspiratorial nightmare or wet dream. This may explain why he's now losing a third of his viewership from this time last year. And thankfully some conservatives are finally speaking out against his wild rantings. That's not to say they still don't have their own issues. They certainly do. But gladly bizarre conspiracy theories isn't one of them. Honestly, watching Glenn's latest full on vent has me wondering if he's one step away from a window ledge. I have enjoyed poking fun at his bizarreness but he really does seem to be on the edge of a total mental breakdown. What was fun to watch is becoming instead scary.

Tuesday, February 15, 2011

Teaching Kids About Science in Church

There's a good post today at the Internet Monk about how best to teach preteen kids in church about faith/science issues. Unfortunately (or maybe not!) the gentleman in question has only a half hour to introduce the subject to his class this coming week.

Here's the conundrum Ben is in:

Dear Chaplain Mike,
On Friday, I’ve got 30 minutes to talk to a group of 11-13 year-olds about ‘creation and evolution’.
They haven’t studied anything about either at school, and in the context of the church they go to, there isn’t a great deal of pressure for me to push things either way.
I’m a bit stumped about where to even start: creation/evolution, religion/science, Genesis/Gilgamesh?!
I may just be able to ask them questions and improvise from there, but I’d quite like a backup plan…
I’d be interested to know what advice Internet Monk readers might have.
Regards,
Ben S

Here's what I recommended in the thread below:

Ditto on what Paul says above. I would also use a simple illustration of how a word or a phrase can have different meanings depending the context within which it is used as a way of showing that some of the biblical terms in early Genesis don’t necessarily have to be seen as meaning “one” thing. Though this is short notice, I would highly recommend the book by Sigmund Brouwer called “Who Made the Moon?” It’s subtitled “A Father Explores How Faith and Science Agree” and it is fantastic for parents of younger and even preteen kids inquiring about faith/science issues. It’s also accurate without being overly technical, since it is meant to be accessible to both a non-scientist parent and the child.
Also a very important point when teaching and dialoguing with the kids. Listen to them! Respect their questions. And please don’t answer if you don’t know. They have a finely tuned BS detector that, I promise, will go off if you try to answer without knowing what you’re talking about. If they stump ya, admit it and tell them, if it’s at all possible, that you’ll look into their question more and get back to them on it. They’ll respect that honesty more than any false bravado. It might also be a good thing to point out a handful of devout Christians who have also been world renowned scientists, whether in biology, astronomy, chemistry, genetics, etc., so that they know that real people can and do live in both worlds without having to give up either. I pray it goes well for him!
What would you do in this situation? With such a short time to introduce something so big to a crowd as scary as 11-13 year olds who have no background about science, what would you want their "first impression" of science to be as it relates to the Christian faith? Again, check out the Internet Monk thread as more people respond. It should be fun and interesting.

Monday, February 14, 2011

The God of the Gaps is not God

I may like to shop at The Gap, but I sure don't want to worship a God of the Gaps. And this essay gives a helpful explanation why.

Saturday, February 12, 2011

What Parable, Myth, Fable, Best Describes Your Life?

Is it the parable of the Prodigal Son, the myth of Sisyphus, the Ugly Duckling? What story resonates as being close to your own story? What tale tells your tale?

Monday, February 7, 2011

Do You Believe The Bible To Be 100% Factual/Truth?

I wrote this just a bit earlier in response to a friend's Facebook question:

Do You Believe The Bible To Be 100% Factual/Truth?

I used to be very strongly in the "inerrantist" camp regarding the absolute accuracy of scripture. That isn't to say I read the text in a wooden literalistic way. Even back then I understood that scripture was made up of many different genres of writing. In fact I even decided against going to a seminary several years ago because they didn't hold to inerrancy, and eventually came out to Gordon Conwell partly just for that reason, since they do officially hold to inerrancy. But ironically enough since I've been out here, I've moved steadily aways from the notion of inerrancy for several reasons.

First off, it's one of those doctrines that dies the death of a thousand qualifications. The reason there are so many qualifications is precisely because without them inerrancy would be obviously wrong.

And secondly, whenever there are textual variants among the manuscripts, which there are many, both OT and NT, it's argued that the doctrine of inerrancy is concerning the "autographs" and not any of the manuscripts we now have. But of course there are no autographs around to test this out by. It's therefore unfalsifiable.

And lastly, my interest in science and biology, cosmology, genetics, etc., has forced me to come to terms with trying to reconcile my faith with the modern scientific consensus concerning origins. Now I've never been a "young earth" type to begin with, and grew up on Carl Sagan's Cosmos, so I've never really struggled with accepting modern science. But for a long time I didn't really take the time to see how these two "books" (scripture and nature) of God's revelation related to each other.

So I don't think it's necessary to read scripture like it's a modern science textbook. That's a modernist and frankly fundamentalist way of looking at the text that does it a great injustice. Even within scripture we see different authors reinterpreting previously inspired texts in surprisingly "spiritual" and "metaphorical" ways. And in the early church some of the treatments were really out there at times, and it was considered OK because scripture was seen to be alive, fluid and flexible, precisely because is was "God-breathed."

Anyway thanks man for posting the question. It helps me to process my own thinking right now on where I'm at and where I'm "evolving" in my Christian understanding.

Wednesday, January 5, 2011

Being Human

Why do human beings so often see themselves as being radically separate from the rest of the "natural" world? I've seen this among both religious and secular people. Are the simple tools of primates or birds or raccoons or beavers less "natural" because they used natural materials for secondary goods? If all of that is still is considered "natural", why isn't all of human behavior likewise considered natural? What's at work here? I suspect this may have more to do with psychology than with theology or science.

Sunday, January 2, 2011

Drowning Lake, Baptism, Death, Water

Scene 1: Drowning Lake
I almost drowned in this lake when I was around seven years old. It's just down the street from where I grew up on Staten Island and we always called it the Dismal Swamp, though in this picture it's quite pretty. A group of us were hanging out at the lake and I was standing on the outside of the railing alongside the road at the edge of the lake when I slipped on the rock I was standing on and went completely under the water. I didn't know how to swim (I still don't) and so I had to be pulled out of the water by someone else. I think it was one of my siblings, though I'm not sure. All I know is that it terrified me and left me phobic about water for many years after this traumatic event occurred.

My fear of water made taking baths a constant ordeal and I didn't take a shower till I was a teenager because having water even touch my face seized me with terror even years later. If my face went under water in any circumstance I was panic stricken. It took my cousin Betsy in North Carolina to finally get me to overcome my fear and step into a shower for the first time. I think the only reason she could get me to take such a drastic step (to me at least) was because I had a serious crush on her.

Scene 2: Baptism
When I was twenty one years old in the summer of 1986 I was baptized in the Atlantic Ocean at New Dorp Beach by a Messianic Rabbi/Pastor as jellyfish floated menacingly nearby. My heart was pounding, not only because of the spectacle of being publicly baptized in a rather crowded venue, but because being forcibly submerged under water three times in a row (Father,Son and Holy Spirit, remember?) scared me to death. It's a good thing I didn't know about the jelly fish floating nearby till only after the baptism or I never would have gone through with it. Even now I only half jokingly tell my baptism story as being nearly a baptism of fire if I'd been stung. But my fear of water was overcome by my sense of calling to be identified with Christ's death and resurrection, symbolized by baptism.

Scene 3: Death
It was July 27, 1998 and I had worked at Project Hospitality that day on nearly no sleep because I had spent the previous night till 5am with Gwenn who lived next door to me in our apartment building. We had talked, wept, held each other, and struggled through a long night of trying to figure out who she wanted to be. I had my own struggle of loving her more than anyone I had ever known, and yet knowing that she was involved with someone else. And yet we loved each other deeply in our own way. In some ways deeper than even her other relationships. We saw into each other's souls.

Well, when I came home from work I found police cars swarmed around our apartment building. As I walked around the side to walk up the three flights of stairs cops were along the whole way, each looking at me with eyes of suspicion. When I got to the top steps, halfway between my apartment and hers, with her door open and cops standing guard, I asked what was going on to no avail till Gwenn's father heard my voice and cried out that she's dead. She's dead. She had drowned in their back yard in-ground pool just a little bit earlier. Her mom had discovered her in the pool. Apparently she had taken her car to their house but had run out of gas on the way (her gas gauge was broken) so she had to walk about a mile to the house in high heat and high humidity. All while wearing her dancing outfit underneath her outer clothes because she was a dancer and had planned on going to dance class that day. When she got to the house, she couldn't get the front door lock to work. We know this because her key was still in the lock after she was found. She then went around back to get in through the back door, but that was locked as well. She must have sat at the edge of the pool to cool off. Apparently the coolness of the water combined with her exertion from the long walk and heat retaining outfit she was wearing was enough to cause her to faint. She fell into the water and drowned.

When I was driven to their house, she was still there. I collapsed once in the front driveway, but made it to the back and saw her lying, stiff, at the side of the pool, covered to protect her dignity. I staggered towards her lifeless body and knelt down beside her and touched her hair. She still had the most beautiful hair in the world. In the days that followed, hazy as they were, I sat Shiva with her family, attended the funeral, which was a traditional orthodox funeral. I was allowed to see her even though I'm a goy, because her family saw me as family. She had clay tablets on her eyes from Israel so that in the resurrection she'll see Israel first. I gave her my Star of David necklace that lies with her to this day because she held it that last night in her hands as I wore it and told me how much she liked it. I knew it had to be with her as a piece of me since when she died a part of me died too. And I wanted to be with her, even in burial.

These three scenes, all involving water, have deeply shaped me. To this day water exercises a primordial power over me. It both terrifies me and enchants me. In my darker moments of depression, when Darkness Itself stares me in the face, water beckons, both as friend and foe. Feared enemy and comforting friend. This September I wrote a poem where water played a vital if only a seemingly supporting role:

Dancing on the Cliff

When depression and addiction
do their deadly dance
the waves beckon below
as the melancholy music plays.

In each others grip
we dance and twirl and spin about
laughing and crying
ourselves to death.

The fog horn blows
and the train whistle sings
as the night descends
and the dance begins.

The wind blows in our hair
and sings a tune blue and true.
A lulling tune that grips us tight
and sees the pebbles fall below.

The ocean below roars
and sings its own song
low and deep forever
lapping at my heels.

And we dance and dance again
to a tune that plays every day.
I know the tune all too well
in its sultry slippery notes.

Cold soil against my feet
warm my soul and keep
me grounded knowing that
the Earth is my friend.

So we dance
and twirl about
in a moonlit sky
as waves and wind blow.

So we dance
and twirl about
in a moonlit sky
as waves and wind blow.

Pebbles and rocks
call out to each other
as our steps intermingle
with ocean spray.



So water still plays its part in my life, even today. It rises up and calls my name over and over again, beckoning me both to death and life. These liquid demons need to be redeemed by a drowning savior.

Saturday, January 1, 2011

My Top 10 Blogs

Internet Monk
The Internet Monk is the brain child of the late Michael Spencer and has been consistently one of my favorite theological blogs out there. Since Michael's passing this past spring from cancer, several other folks have stepped in to carry on the mantle of navigating the Post-Evangelical Wilderness. So far they'r doing an excellent job.

Biologos
Biologos was founded by Dr. Francis Collins in 2007 in order to help Christians become more familiar with and therefore more comfortable with modern science, especially biological evolution. This has become my go to site for issues of faith and science.

Jesus Creed
Scot McKnight, the author of Jesus Creed, has become my favorite theologian. His blog deals primarily with theological issues, but he isn't afraid to address politics, war, science (frequently), movies, you name it. Always thought provoking.

Vinoth Ramachandra
Vinoth Ramachandra is the new kid on the block when it comes to blogging. But he has quickly distinguished himself by his trenchant critiques of imperialism, consumerism, materialism, and all from an evangelical Christian perspective. I suspect it's because he sees these issues from his perspective as a Sri Lankan who recognizes the idolatries of the left and right, the secular materialist and the violent fundamentalist. Well worth reading!

Little Green Footballs
Charles Johnson, the proprietor of Little Green Footballs, is a jazz musician, computer programmer, and all around news and politics junkie (just like me, minus the jazz and computer parts). If you want to learn about news concerning the rise of the far right, science issues, especially evolution and global warming, or fabulous music clips, LGF is the place to hang.

Mind Hacks
Mind Hacks is a wonderfully entertaining and fascinating blog all about cognitive science. It's enlightening, funny, bizarre, and always worth checking out.

South Jerusalem
South Jerusalem is a blog written by Gershom Gorenberg and Haim Watzman that deal with Israeli politics from a progressive though religious perspective. Consistently good analysis of what's going on in Israel.

Through A Glass Darkly
Through A Glass Darkly is a wonderful blog written by a friend of mine, David Opderbeck, that deals primarily with issues of faith and science, especially evolutionary science.

Andrew Sullivan
The Daily Dish by Andrew Sullivan is consistently enjoyable reading even if I don't agree with him all of the time. It's also one of the most prolific blogs out there, posting numerous times every day. Always worth checking out.

The Way of Improvement Leads Home
The Way of Improvement Leads Home is also a new blog that I've only recently started following. But it has wowed me with its handling of issues of America's founding and the role of religion, always a very contentious and thorny issue. They are one of the few sites I've seen that's actually "fair and balanced" when it comes to this issue!

Obviously there could be many more, and these are listed in no particular order, so don't assume primacy by the order listed.

What would you list as your favorite blogs?

(edit)
Exploring Our Matrix
Here's one that I intended to include all along, but mixed it up with another blog above. This is the one written by my friend James McGrath, which like David's blog above, also deals extensively with faith and science issues. Always worth the read! (hopefully this is my last edit on this post!)

Tuesday, December 28, 2010

Isaac Asimov on the Relativity of Wrong

Here's the original link

Isaac Asimov - The Skeptical Inquirer, Vol. 14 No. 1, Fall 1989


The Relativity of Wrong

pg.. 35-44


I RECEIVED a letter the other day. It was handwritten in crabbed penmanship so that it was very difficult to read. Nevertheless, I tried to make it out just in case it might prove to be important. In the first sentence, the writer told me he was majoring in English literature, but felt he needed to teach me science. (I sighed a bit, for I knew very few English Lit majors who are equipped to teach me science, but I am very aware of the vast state of my ignorance and I am prepared to learn as much as I can from anyone, so I read on.)
It seemed that in one of my innumerable essays, I had expressed a certain gladness at living in a century in which we finally got the basis of the universe straight.
I didn't go into detail in the matter, but what I meant was that we now know the basic rules governing the universe, together with the gravitational interrelationships of its gross components, as shown in the theory of relativity worked out between 1905 and 1916. We also know the basic rules governing the subatomic particles and their interrelationships, since these are very neatly described by the quantum theory worked out between 1900 and 1930. What's more, we have found that the galaxies and clusters of galaxies are the basic units of the physical universe, as discovered between 1920 and 1930.
These are all twentieth-century discoveries, you see.
The young specialist in English Lit, having quoted me, went on to lecture me severely on the fact that in every century people have thought they understood the universe at last, and in every century they were proved to be wrong. It follows that the one thing we can say about our modern "knowledge" is that it is wrong. The young man then quoted with approval what Socrates had said on learning that the Delphic oracle had proclaimed him the wisest man in Greece. "If I am the wisest man," said Socrates, "it is because I alone know that I know nothing." the implication was that I was very foolish because I was under the impression I knew a great deal.
My answer to him was, "John, when people thought the earth was flat, they were wrong. When people thought the earth was spherical, they were wrong. But if you think that thinking the earth is spherical is just as wrong as thinking the earth is flat, then your view is wronger than both of them put together."
The basic trouble, you see, is that people think that "right" and "wrong" are absolute; that everything that isn't perfectly and completely right is totally and equally wrong.
However, I don't think that's so. It seems to me that right and wrong are fuzzy concepts, and I will devote this essay to an explanation of why I think so.
...When my friend the English literature expert tells me that in every century scientists think they have worked out the universe and are always wrong, what I want to know is how wrong are they? Are they always wrong to the same degree? Let's take an example.
In the early days of civilization, the general feeling was that the earth was flat. This was not because people were stupid, or because they were intent on believing silly things. They felt it was flat on the basis of sound evidence. It was not just a matter of "That's how it looks," because the earth does not look flat. It looks chaotically bumpy, with hills, valleys, ravines, cliffs, and so on.
Of course there are plains where, over limited areas, the earth's surface does look fairly flat. One of those plains is in the Tigris-Euphrates area, where the first historical civilization (one with writing) developed, that of the Sumerians.
Perhaps it was the appearance of the plain that persuaded the clever Sumerians to accept the generalization that the earth was flat; that if you somehow evened out all the elevations and depressions, you would be left with flatness. Contributing to the notion may have been the fact that stretches of water (ponds and lakes) looked pretty flat on quiet days.
Another way of looking at it is to ask what is the "curvature" of the earth's surface Over a considerable length, how much does the surface deviate (on the average) from perfect flatness. The flat-earth theory would make it seem that the surface doesn't deviate from flatness at all, that its curvature is 0 to the mile.
Nowadays, of course, we are taught that the flat-earth theory is wrong; that it is all wrong, terribly wrong, absolutely. But it isn't. The curvature of the earth is nearly 0 per mile, so that although the flat-earth theory is wrong, it happens to be nearly right. That's why the theory lasted so long.
There were reasons, to be sure, to find the flat-earth theory unsatisfactory and, about 350 B.C., the Greek philosopher Aristotle summarized them. First, certain stars disappeared beyond the Southern Hemisphere as one traveled north, and beyond the Northern Hemisphere as one traveled south. Second, the earth's shadow on the moon during a lunar eclipse was always the arc of a circle. Third, here on the earth itself, ships disappeared beyond the horizon hull-first in whatever direction they were traveling.
All three observations could not be reasonably explained if the earth's surface were flat, but could be explained by assuming the earth to be a sphere.
What's more, Aristotle believed that all solid matter tended to move toward a common center, and if solid matter did this, it would end up as a sphere. A given volume of matter is, on the average, closer to a common center if it is a sphere than if it is any other shape whatever.
About a century after Aristotle, the Greek philosopher Eratosthenes noted that the sun cast a shadow of different lengths at different latitudes (all the shadows would be the same length if the earth's surface were flat). From the difference in shadow length, he calculated the size of the earthly sphere and it turned out to be 25,000 miles in circumference.
The curvature of such a sphere is about 0.000126 per mile, a quantity very close to 0 per mile, as you can see, and one not easily measured by the techniques at the disposal of the ancients. The tiny difference between 0 and 0.000126 accounts for the fact that it took so long to pass from the flat earth to the spherical earth.
Mind you, even a tiny difference, such as that between 0 and 0.000126, can be extremely important. That difference mounts up. The earth cannot be mapped over large areas with any accuracy at all if the difference isn't taken into account and if the earth isn't considered a sphere rather than a flat surface. Long ocean voyages can't be undertaken with any reasonable way of locating one's own position in the ocean unless the earth is considered spherical rather than flat.
Furthermore, the flat earth presupposes the possibility of an infinite earth, or of the existence of an "end" to the surface. The spherical earth, however, postulates an earth that is both endless and yet finite, and it is the latter postulate that is consistent with all later findings.
So, although the flat-earth theory is only slightly wrong and is a credit to its inventors, all things considered, it is wrong enough to be discarded in favor of the spherical-earth theory.
And yet is the earth a sphere?
No, it is not a sphere; not in the strict mathematical sense. A sphere has certain mathematical properties&emdash;for instance, all diameters (that is, all straight lines that pass from one point on its surface, through the center, to another point on its surface) have the same length.
That, however, is not true of the earth. Various diameters of the earth differ in length.
What gave people the notion the earth wasn't a true sphere? To begin with, the sun and the moon have outlines that are perfect circles within the limits of measurement in the early days of the telescope. This is consistent with the supposition that the sun and the moon are perfectly spherical in shape.
However, when Jupiter and Saturn were observed by the first telescopic observers, it became quickly apparent that the outlines of those planets were not circles, but distinct eclipses. That meant that Jupiter and Saturn were not true spheres.
Isaac Newton, toward the end of the seventeenth century, showed that a massive body would form a sphere under the pull of gravitational forces (exactly as Aristotle had argued), but only if it were not rotating. If it were rotating, a centrifugal effect would be set up that would lift the body's substance against gravity, and this effect would be greater the closer to the equator you progressed. The effect would also be greater the more rapidly a spherical object rotated, and Jupiter and Saturn rotated very rapidly indeed.
The earth rotated much more slowly than Jupiter or Saturn so the effect should be smaller, but it should still be there. Actual measurements of the curvature of the earth were carried out in the eighteenth century and Newton was proved correct.
The earth has an equatorial bulge, in other words. It is flattened at the poles. It is an "oblate spheroid" rather than a sphere. This means that the various diameters of the earth differ in length. The longest diameters are any of those that stretch from one point on the equator to an opposite point on the equator. This "equatorial diameter" is 12,755 kilometers (7,927 miles). The shortest diameter is from the North Pole to the South Pole and this "polar diameter" is 12,711 kilometers (7,900 miles).
The difference between the longest and shortest diameters is 44 kilometers (27 miles), and that means that the "oblateness" of the earth (its departure from true sphericity) is 44/12755, or 0.0034. This amounts to l/3 of 1 percent.
To put it another way, on a flat surface, curvature is 0 per mile everywhere. On the earth's spherical surface, curvature is 0.000126 per mile everywhere (or 8 inches per mile). On the earth's oblate spheroidal surface, the curvature varies from 7.973 inches to the mile to 8.027 inches to the mile.
The correction in going from spherical to oblate spheroidal is much smaller than going from flat to spherical. Therefore, although the notion of the earth as a sphere is wrong, strictly speaking, it is not as wrong as the notion of the earth as flat.
Even the oblate-spheroidal notion of the earth is wrong, strictly speaking. In 1958, when the satellite Vanguard I was put into orbit about the earth, it was able to measure the local gravitational pull of the earth--and therefore its shape--with unprecedented precision. It turned out that the equatorial bulge south of the equator was slightly bulgier than the bulge north of the equator, and that the South Pole sea level was slightly nearer the center of the earth than the North Pole sea level was.
There seemed no other way of describing this than by saying the earth was pear-shaped, and at once many people decided that the earth was nothing like a sphere but was shaped like a Bartlett pear dangling in space. Actually, the pearlike deviation from oblate-spheroid perfect was a matter of yards rather than miles, and the adjustment of curvature was in the millionths of an inch per mile.
In short, my English Lit friend, living in a mental world of absolute rights and wrongs, may be imagining that because all theories are wrong, the earth may be thought spherical now, but cubical next century, and a hollow icosahedron the next, and a doughnut shape the one after.
What actually happens is that once scientists get hold of a good concept they gradually refine and extend it with greater and greater subtlety as their instruments of measurement improve. Theories are not so much wrong as incomplete.
This can be pointed out in many cases other than just the shape of the earth. Even when a new theory seems to represent a revolution, it usually arises out of small refinements. If something more than a small refinement were needed, then the old theory would never have endured.
Copernicus switched from an earth-centered planetary system to a sun-centered one. In doing so, he switched from something that was obvious to something that was apparently ridiculous. However, it was a matter of finding better ways of calculating the motion of the planets in the sky, and eventually the geocentric theory was just left behind. It was precisely because the old theory gave results that were fairly good by the measurement standards of the time that kept it in being so long.
Again, it is because the geological formations of the earth change so slowly and the living things upon it evolve so slowly that it seemed reasonable at first to suppose that there was no change and that the earth and life always existed as they do today. If that were so, it would make no difference whether the earth and life were billions of years old or thousands. Thousands were easier to grasp.
But when careful observation showed that the earth and life were changing at a rate that was very tiny but not zero, then it became clear that the earth and life had to be very old. Modern geology came into being, and so did the notion of biological evolution.
If the rate of change were more rapid, geology and evolution would have reached their modern state in ancient times. It is only because the difference between the rate of change in a static universe and the rate of change in an evolutionary one is that between zero and very nearly zero that the creationists can continue propagating their folly.
Since the refinements in theory grow smaller and smaller, even quite ancient theories must have been sufficiently right to allow advances to be made; advances that were not wiped out by subsequent refinements.
The Greeks introduced the notion of latitude and longitude, for instance, and made reasonable maps of the Mediterranean basin even without taking sphericity into account, and we still use latitude and longitude today.
The Sumerians were probably the first to establish the principle that planetary movements in the sky exhibit regularity and can be predicted, and they proceeded to work out ways of doing so even though they assumed the earth to be the center of the universe. Their measurements have been enormously refined but the principle remains.
Naturally, the theories we now have might be considered wrong in the simplistic sense of my English Lit correspondent, but in a much truer and subtler sense, they need only be considered incomplete.

Friday, December 24, 2010

New Hawaii Governor Will Work to Disprove "Birther" Controversy, and Some Further Thoughts on the Dangerous Intersection of Conspiratorial Thinking and Extremism

The newly elected Governor of Hawaii, Neil Abercrombie, is planning on doing all he can to counteract the continuing "birther" controversy among anti-Obama conspiracy theorists. He knew the Obama's when Barack was only an infant, so he knows from personal experience that he was born there and not in Kenya (or in Indonesia, Mars, Alpha Centauri). The facts, as the article makes clear, have already proven beyond a reasonable doubt that the President was in fact born here in the U.S. on August 4, 1961 in Hawaii. But as anyone knows when dealing with a conspiracy theorist, "facts" don't really matter. Birthers, like any other conspiracists, are basically gnostic in how they see the world. They, and the few like them, have the "special" knowledge that explains how the world "really" works.

This is a type of Euclidean model of seeing and understanding history. It worked within a very small framework, but as we've grown in our understanding of the larger world, it became more and more distorted because of several basic flaws in its understanding of how the world really works. Eventually, it leads to wildly distorted theories having to constantly adjust "facts" so that the system can stay intact. Eventually as well, the person or group that holds to these basically flawed premises, either go mad or reject this understanding for something that actually coheres with reality more accurately. In other words, these conspiracy theorists need to have their own Copernican Revolution in their thinking. The world doesn't revolve around us, we revolve around it.

Likewise, this mindset is also driven by a deep seated fear and anxiety (often legitimate in unstable times), combined with a narcissistic and egocentric impulse which desperately needs a scapegoat so as to place blame on the "other" whoever that "other" may be. These people also tend to strongly believe the myth of their own innate innocence. This Myth of Innocence, cannot accept that they are ever guilty of wrong doing, whether as individuals or as a group. Therefore they see the world in sharply dichotomous terms, us/them, black/white, good/evil, etc. This Manichean mindset combined with the aforementioned Gnostic impulse makes for a powerful ideological and intellectual witches brew. It both shuts our any competing truth claims as being part of the vast conspiracy and reinforces the most extreme sentiments within the "in" group.

When conspiratorial thinking is combined with extremist thinking (they often do exist together, though not necessarily. There are numerous "mainstream" conspiracy theorists out there) this potentially deadly dance between these two impulses can lead to violence. Of course we've seen far too many examples already of that deadly dynamic at work, whether among radical Islamists, Christian Nationalists, Jewish Ultra-nationalists, or fringe groups/cults. For those who don't buy into these conspiracy theories, but who have friends or family who do, it's important to both share with them the relevant facts and sources, but also to listen to the concerns of the person who does buy into these theories. As mentioned above, the fear and anxiety driving these notions is often legitimate, caused by actual hardship in their lives and the lives of many around them. This combination of gently but firmly confronting them with facts and real knowledge while listening in a respectful way to their real concerns may be what it takes to walk them back from this dualistic and ultimately self destructive mentality.

But if a person or a group does go over the tipping point, the tactic does need to change. Those who are closest can and should continue to persuade them away from this mindset, but when conspiratorial thinking is combined with extremism it's also appropriate to observe more intentionally those who are thinking and acting this way. Just as a person who descends for neurosis into psychosis needs closer oversight and maybe even intervention, so groups of people likewise need to be monitored more closely and if need be, intercepted before violence breaks out. Now admittedly this very act of monitoring and intercepting will only reinforce the conspiratorial thinking of these people and groups. To some degree that's unavoidable and shouldn't deter public officials or even concerned friends/family from doing so.

Again, if a family member or friend comes to believe they're the Prophet Elijah and begins walking into heavy traffic convinced they're invincible, we don't stand by for fear of reinforcing their psychosis. We call the police or an ambulance so that they won't do themselves or anyone else any harm, even if in doing this we incur the wrath of that family member or friend. So likewise we must be diligent in confronting conspiracy theories not founded in reality, but fear and simplistic thinking. And we must do the same when it comes to extremist thinking, especially when it combines with conspiratorial thinking, since this combination has proven to be so dangerous time and time again.

In the New York Times' article above, it ends on the hopeful note of "letting the facts speak for themselves." I wish I could be so hopeful that letting the "facts speak for themselves" will be enough. Facts are obviously important, but we must take into account that humans are also just as driven by their passions as by their intellect. To the degree we don't take this into consideration our analysis and therefore our engagement will be inadequate at best, and may end up reinforcing the very dynamic we want to minimize.

Thursday, December 16, 2010

A Wonderful Conversation Between Robert George and Cornel West



Can we speak to each other beyond our ideological divide? Here, in this BlogginheadsTV conversation between Robert George, a conservative Catholic, and Cornel West, a progressive Baptist, both professors at Princeton University, we see a wonderful possibility of civility and mutual respect even though they sharply disagree with the means to the end of human flourishing. One of the commonalities between them is their Christian faith, which includes a serious assessment of human brokenness, thus leading to a level of humility regarding all systems, whether public or private. Listening to their dialogue, a rare thing in our contentious and divisive ideological environment, spoke to me and my own convictions as few other dialogues have.