Report on Icelandic religious belief “literally” misleading

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The Washington Post reports under the headline, “In this country, literally no young Christians believe that God created the Earth.” The country is Iceland.

So is it “literally” true? God by any standard conceptual defintion just is the creator of the entire physical universe, which includes the Earth. So whether a Christian, or any theist for that matter, believes this through young earth creationism, old earth creationism, theistic evolution/evolutionary creationism, intelligent design, natural theology, or by logical inferences after reading the back of a cereal box, she believes indeed that God created the Earth. For any theist, the Earth did not get the way it is today without at least two means. First, God’s immediate, creative act that brought the physical world into being out of literally nothing, and second, God’s sovereign supervision over ordinary physical means, attributed by virtually everyone to what are called the laws of nature.

This piece of reporting shows how major media can drastically downplay what Christians actually think while in pursuit of the sexy narrative that traditional religious belief is in dramatic decline.

Exemplifying the misleading pull of this narrative, one graphic charts the “Rise of atheism in Iceland,” but the two mutually exclusive responses plotted are “Religious Believers” and “Non-religious,” where the latter includes atheists and non-religious people. Like a cheap off-brand hot dog vendor, some editor has allowed this chart to puff up “atheism” with filler that includes agnostics and non-religious people. This probably counts many spiritual theists who for whatever reason don’t self-identify with a religious tradition.

So all told, don’t believe a headline when it says “literally” no young Icelanders believe in creation.

Photo credit: travfotos via Foter.com / CC BY-NC

Democrats and identity politics dishonesty

Fox News is a venue more fit for exchanging sound bites than exchanging measured arguments. Yet, there is value even in analyzing sound bites, because those still should be backed by honesty and integrity. Over two consecutive nights on Megyn Kelly’s “The Kelly File,” Democratic National Committee chair Debbie Wasserman Schultz and then Democratic strategist Robert Zimmerman dutifully dropped their D-bombs, “diversity” and “discrimination,” to drive home a tired narrative that Republicans are mired in a racist, misogynistic, and homophobic past. Whatever else those bombs were loaded with, it wasn’t honesty or integrity.

Democrat Zimmerman twice asserted that Republicans were stuck in the 1950s. But Democrats seem to be mired in the 1960s, for that was when equal pay for women was enacted by legislation under John F. Kennedy. He’s been dead for more than 50 years, but Democrats keep exploiting the senseless women’s pay equality meme. To keep doing so, without substantiating evidence, is politically dishonest. And that dishonesty goes all the way up the chain to President Barack Obama and former Secretary of State Hillary Clinton.

Zimmerman also alleges Republicans of wanting to discriminate against LGBT Americans, but this is just an empty smear. When social conservatives are amply justified to support policies based on natural law and common sense, the charge that they want to legislate Jim Crow animus against sexual minorities does not stick.

Do Republicans really have a problem with minorities generally? They do have a disproportionate lack of support among minority voters, but arguably that is more due to the stereotypes those voters hold of Republicans than the substance of Republican policies. Indeed, when it comes to Republican officeholders, the problem vanishes. For example, Susana Martinez and Nikki Haley are both nonwhite, female, twice-elected Republican governors. Democrats really need a new playbook.

And contrary to what Wasserman Schultz said to Megyn Kelly, Haley has had a very sunny approval rating in South Carolina, making her “one of the most popular Governors [sic] in the country.”

Debbie Wasserman Schultz is emblematic of what’s wrong with politics today. She is a con woman whose rhetoric is totally disconnected from reality. Zimmerman and Democrats right up through the President have this same disconnect. To be sure, they don’t monopolize this problem to the exclusion of Republicans. Inasmuch they blame immigrants for the econimic hardships of America’s working class, they partake in the disconnect too. But Democrats seem to be the masters of spewing identity politics nonsense.

http://video.foxnews.com/v/4703064148001/did-dnc-chair-make-sexist-remarks-about-gov-nikki-haley/?playlist_id=928378949001

Arguing about race and justice: an apologist’s perspective

InterVarsity Christian Fellowship drew critical attention for a talk on racial justice delivered at Urbana 15, its recent student missions conference. After plenary speaker Michelle Higgins called out pro-life activism and explained Black Lives Matters to evangelicals, InterVarsity issued a clarifying statement. Many conservative Christians struggle to understand where Higgins’ message comes from, but it is not a new one in the Christian church or even for InterVarsity. What she said is important to understand, because everyone should know and speak truth and act justly.

 

What Higgins Says

Most people will find things to agree with and disagree with in what Higgins says. In an online video of her talk, she shares her personal story, or her narrative. For her, this includes the brutal killing of a mixed race man by white authorities in 1837, not far from where Higgins lives and the Urbana conference is periodically held. Disappointed that evangelicals don’t want to talk about racial justice in the wake of several high profile police killings of young black men, Higgins asserts that her fellow evangelicals have edited and “blanked out” parts of their own story. She believes evangelicals have inherited a burden of white supremacy that says, “white is right.” Higgins affirms that God alone gives people their dignity, and that Christians should give control of their narratives to him. Practically, this means standing in solidarity with Black Lives Matters rather than remaining comfortably indifferent. Finally, she asserts that we have the means to end racist and classist oppression, but we need the will to end it.

Insight from an Apologist

As a mixed race son of a white American father and an immigrant Thai mother, I have long questioned personal identity claims. I don’t fit neatly inside many boxes. Having come to Christian faith in adolescence, I was deeply involved in an InverVarsity community all through college and for years after. But like many others, I wasn’t adequately equipped to interact with some of InterVarsity’s views on racial justice. It took a few years before I learned to critically examine worldviews through my involvement with Christian apologetics. Like I suspect Higgins does, I believe Christians should speak and act truth in love, and this extends to race and justice.

Telling Truth Carefully

In the face of those who deny it, Michelle Higgins correctly exhorts students at Urbana “to tell the truth, the whole truth.” But she overgeneralizes when she ascribes denial to North American evangelicals. For example, Higgins reports the evangelical heart attitude this way:

We’re not ready to talk about the fact that black bodies are grotesque to us, we don’t want to admit that. That’s a part of our story we’ve blanked out.

I can see this as an appropriate expression of righteous anger over a particular harm. I can see this as rhetoric to alert evangelical imaginations to some overlooked truth. But to assert that a whole group is in denial about something is a broad brush stereotype and a stumbling block to mutual understanding. Evangelists know that people bristle when they are told they are guilty of some sin they are unaware of, so why do social justice Christians speak so cavalierly? To so readily peg another’s heart attitude easily comes off as a manipulative and bald assertion. Prophetically speaking truth to power is appropriate for those who stand guilty, but it is far from established that evangelicals individually or collectively are guilty of all that Higgins lays before them.

At another point in her talk, Higgins says evangelicals have inherited a dominating Eurocentrism from the first missionaries arriving on the continent. She sums the inherited attitude this way:

I will not translate my Bible into their language; I will teach them what my Bible says according to me and have them learn what I believe Christianity to be.

Any Christian who is familiar with missions work knows that for centuries missionaries have diligently translated the Bible into native tongues. And for decades missionaries have been sensitive to the error of transmitting cultural non-essentials to people groups being reached out to. These, perhaps more so than the arrogant errors of four or five hundred years ago, are also evangelicals’ inheritance.

In the face of broad rhetorical accusations, many evangelicals have legitimate and unanswered questions. Speaking for InterVarsity, Greg Jao acknowledges the dissonance students experienced after Higgins’ talk:

“This was the first time many of them heard a message like this, and they were really wrestling with the implications: What does white complicity look like? What’s my responsibility as a member of the majority culture, and how do I know that what they’re saying is true?”

Advancing Agreement through Argument

The rhetorical questions Jao asks are familiar to me as an InterVarsity alum. I’ve heard asked many times, “What does it look like . . .?” This is not a bad way to proceed from established truths. But “white complicity” is controversial; it isn’t established in the church, the academy, or North American society that the crime of whiteness implicates any particular individual in any historical or systemic transgression. This is not denial but careful truth-telling. Merely finding that one’s values and tastes come from Europe rather than Africa doesn’t make one guilty of dominance. Social justice Christians who want to assert otherwise need to do more than just start conversations with open-ended questions. Requests for clarification and making distinctions aren’t always excuse seeking or the mere side effect of feeling uncomfortable. Instead, they are often crucial steps toward having constructive arguments that help lead to agreeing upon publicly shared truths.

Christian apologists do this in the broader culture, keeping in mind Peter’s advice to

Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect. (1 Peter 3:15)

An attitude of charity rather confrontation, and a disposition of credulity rather than suspicion, is required in helping others to see a truth that you see. Across the belief spectrum, it feels good to stand prophetically, speaking truth to power, but invoking imaginative sympathy and standing in solidarity aren’t enough to love God and neighbor. We must carefully speak the truth in pursuit of a deliberative consensus. Human imagination doesn’t just motivate feelings of sympathy and acts of solidarity, but enables acts of accurate understanding. If we can speak charitably rather than mislabel each other in the church, we will be closer to fulfilling Jesus’ words in John 13:35 that “By this everyone will know that you are my disciples, if you love one another.”

Christians and self-sacrifice: do “we” have to?


Talking about ethical controversies in terms of “we” easily leads to confusion and misunderstanding. Unfortunately, this is all too common when drawing ethical guidance from the Bible. There’s a tendency to assume that a passage can be read as one-size-fits-all, such that it supplies an absolute guiding principle for all times, places, and situations. But not all prescriptions are absolute, and accordingly “we” should not blindly follow them. Rather, look at a passage’s context. Who is the message intended for, and in what circumstance? And if there is a principle to be had, take it for a “test drive” to see if any absurdities arise.
A couple of recent social controversies exemplify the problem of taking biblical prescriptions absolutely. In both cases, people are concerned about what Christians should not be doing. But in the end I don’t think these proscriptions are absolutely authoritative for anyone.
1. Christians and guns. Earlier this month, John Piper offered a charitable and scriptural corrective to Jerry Falwell Jr.’s admonition that Liberty University students should train to carry concealed weapons. In his post, Piper acknowledges that God ordains the state to wield the sword for the purpose of justice. However, he hesitates to affirm that ordinary Christians should be so armed. Drawing from Paul and especially from 1 Peter, Piper relates correctly that God “intends to reveal the supreme worth of his Son and his salvation in the special grace of a Christian people who have the miraculous power to entrust themselves to his care while suffering unjustly.” Further, the New Testament produces a heart that “trusts in the help of God in every situation.” Finally, Piper asks:
What is the moment of life-threatening danger for? Is it for showing how powerful and preemptive we have been? Is it to show our shrewdness — that we have a gun in our back pocket and we can show you something? That is a response learned from Jason Bourne, not Jesus and the Bible. That response appeals to everything earthly in us, and requires no miracle of the new birth.

I agree that God intends to use Christian suffering to testify about Christ. But does this imply that Christians should never prepare for life-threatening events and instances of suffering? I’m not sure Piper means to say this, yet this absolute interpretation gets defended in daily conversations. Before we take this view for a test drive, let’s gain some insight from a second recent controversy.

2. “You Don’t Get to Make that Move.” This Fall, Christians voiced strong reservations about taking Syrian refugees into the United States. Not at all unlike John Piper’s response to Jerry Falwell, Jr., one Christian blogger expressed dismay at the tone and impression other Christians were giving in the course of debate. The blogger rightly tilts against hysteria, fear, and bigotry, accepting that non-Christians might display these traits, but demanding more from Christians:

But if you name Jesus as king? Well, then I’m sorry, Christian, but you don’t get to make that move.

He goes on to tell us things Christians don’t get to do, including:

We don’t get to hunt around for excuses for why we don’t need to include “those people” in the category of “neighbour.”

We don’t get to look for justifications for why it’s better to build a wall than open a door.

We don’t get to label people in convenient and self-serving ways in order to convince ourselves that we don’t have to care for them.

And:

We don’t get to reduce the gospel of peace and life and hope to a business-as-usual kind of political pragmatism with a bit of individual salvation on top.

We don’t get to ask, as our default question, “How can I protect myself and my way of life?” but “How does the love of Christ constrain and liberate me in this particular situation?”

Who can argue against this? My concern though is that such a post ends up getting used by others as a straw man in debate. If all objections to hosting refugees boil down to laziness, carelessness, fear and panic, then how can a Christian or a citizen express legitimate concerns about real dangers affecting her society, her neighbors, her family, or even herself? This absolute position needs a test drive, too.

Taking absolutes for a spin

Recall Piper’s concern that Christians should trust “in the help of God in every situation.” What about situations where Christians or those they care for fall ill? Most seek a doctor, and rightly so. Few people think this entails a lack of trust in God; such a position is absurd. It seems then that in some cases Christians are justified in actively preventing and mitigating their own and others’ suffering.

An obvious objection to this is to distinguish between resisting natural evil and resisting evil coming from the hand of others. After all, both Romans and 1 Peter say not to repay evil with evil. Then maybe “we” ordinary Christians shouldn’t defend ourselves against attack after all. I’ll complicate this objection by appealing to the imperative to protect others. Imagine a case where a Christian, by failing to resist an assailant, allows his wife to die. To extend the test drive of this absolute principle, how about if a Christian by similar inaction allows her own child to die, or her neighbor’s child? It is not at all clear that testifying about Christ requires these kinds of “sacrifices.” By the light of conscience these cases seem morally repugnant. The absolute prohibition against defense of others, and perhaps even self-defense, breaks down.

What about the controversy of being hesitant to take in refugees? Do Christians really not “get to make that move”? The same dynamics seem to be at play with Christians and guns. If following Jesus means urging law enforcement and others to forget completely about the threat of terrorism and violence, then let me suggest that is an absurd and unthinking Christianity.

Every Christian should imitate Christ’s self-sacrifice in appropriate circumstances. But carelessly disregarding one’s own life or the lives of others contradicts essential aspects of Christianity. Bearers of God’s image–including ourselves–deserve great respect and ought to be preserved as much as possible. Deuteronomy 30 exhorts us to “choose life.” Jesus in Mark 12 commands that you love God “with all your heart and with all your soul and with all your mind and with all your strength” and that you love your neighbor as yourself. And in Jeremiah 29:7, God urges, “seek the welfare of the city where I have sent you into exile.” Dying a martyr’s death for the gospel is a noble aspiration and has its proper place, but we should not seek it in every situation we face, let alone enlist our neighbors. In light of scripture and reason, “we” don’t always have to roll over and die.

 

Photo credit: David Villarreal Fernández via Foter.com / CC BY-SA

Amnesty, conservatism, and reality

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Scott Greer at the Daily Caller warns that “Pro-amnesty hawks are in for a rude surprise.” His analysis is questionable on several points.
1. No Republican supports amnesty. Which specific GOP-backed proposal, by a magic snap of the fingers, automatically grants illegal immigrants legal status without paying penalties?
2. Greer’s all-or-nothing vision is false. He predicts immigration reform will create “millions of new Democrats overnight,” but what specific legislative provision is he referring to? Republican-backed reforms typically mean that undocumented immigrants have to pay a fine and wait for several years before getting in back of the line just to apply for citizenship. And mere legal status is no ringing victory for Democrats. Meanwhile, he thinks Republicans like Bret Stephens naively anticipate a tidal wave of minority voter support if only they could pass immigration reform. I can’t see behind The Wall Street Journal’s paywall, but I’ve not heard or read anything to that effect from Stephens or others. The depiction is a straw man to boot.
3. There is no moderate wing of the Republican party. Greer pegs certain Republicans as “self-proclaimed moderates” without explicitly stating who does so. Neither do we know what they are moderate about: rhetorical tone or policy substance? In terms of tone, self-restraint, patience and foresight are marks of being a grown up. Bombastic rhetoric puts you on the loser’s path in the general election. Americans go for the happy warrior instead. In terms of policy substance, conservatism is a matter of principle, not what tribe one belongs to. Besides, isn’t identity politics what Democrats do? And no, “neocon” is not a tribe. Interestingly, Greer has made no case whatsoever as to which of the purported wings of the GOP is more conservative.
4. Greer offers no practical alternative. Assuming that demographic doom is written in the stars (and it isn’t), what is the real path to GOP electoral victory? Refusing to grant illegal immigrants any legal status whatsoever will turn off more independents than win them; they will see such a candidate, as Ted Cruz is shaping up to be, as callously bull-headed, not a hero with backbone. As Michael Medved astutely asks, what would Trump or Cruz’s plan be to win swing states like Ohio, Florida, and Virginia? There is no hidden army of conservatives that stayed home in 2012. Rhetorical bombast won’t materialize that army. The progressive media will only use it to turn crucial independents away from the GOP.
5. Conservatives inhabit reality, not fantasy. Trump has promised to build a big beautiful wall and get Mexico to pay for it. He’s insisted that all illegals will have to leave America and touchback in their home country. Even those who have been economically and socially integrated for more than a decade. This is fantasy talk, and fantasy is the province of the deluded and of dreamers. That’s the base of the Democratic party, not the GOP. Politics is the art of the possible, not the bottom line of an anger retail industry.

The Oatmeal’s cat in a dark room

853-black-cat-1The Oatmeal, a fairly popular web comic, put out this recent analogy about philosophy, religion, and science. Here are some things to note.
1. The anaology doesn’t explain anything. As with many expressions of humor or wit, The Oatmeal’s message is implicit. In the middle of the twentieth century, philosophers of science and language undertook the projects of logical positivism and verificationism to try to make sense of non-empirical statements. If we take The Oatmeal’s comic under this rubric, at best we might interpret it as emotive. The Oatmeal seems to be saying, “Yeah, science, that thing. I love it! It gives me that feeling like when you find something you’ve been looking for. And those other things, boo on them.” That’s a quaint sentiment.
2. Science is a branch of philosophy. What we today call science is both a certain practical way of knowing and a body of knowledge. During the later stages of the Enlightenment, what was called “natural philosophy” became known as natural science, and then later, just science. However, philsophy, metaphysics, and theology have at various times claimed and often do exhibit what we’d call “scientific” rigor. Science is not owned by physicalists, materialists, or fanboys of scientism.
3. The flashlight doesn’t shine on itself. Empiricists commit themselves to sense data to understand the world. Of course, they can’t just use sense data. They rely on many presuppositions that aren’t empirically justified. For example, mathematical truths, the constancy of the laws of nature, the truth that the world exists for more than five minutes at a time, etc. The very tools that let you know what function a flashlight has, have confidence that it is good at what it does, and tell you what to do with the cat once you’ve found it, are sciences like philosophy, metaphysics, and theology.
4. Being in dark rooms with cats isn’t like our everyday, ordinary experience. Nonetheless, philosophers often use the analogy of a room to achieve greater understanding the world. Consider Serle’s Chinese Room thought experiment. More recently, cold case homicide detective and Christian Apologist J. Warner Wallace has used such an analogy in his book, God’s Crime Scene. He lays out a case as to how there is a divine intervener outside the room of our universe.

Photo credit: Nebojsa Mladjenovic via Foter.com / CC BY-NC-ND

Snarky journalism isn’t fixing this

(Breitbart.com)

 

 

The New York Daily News declares on its front page today, “God isn’t fixing this.” This is the worst headline of the year for the following five reasons:

1. The editor isn’t omniscient, and ignores God’s revelation that he is at work in the world, whether we pray or not.

2. Prayer has multiple purposes, and it is somewhat known amongst people who pray that God is not a cosmic vending machine.

3. “My thoughts are with you” doesn’t fix the problem any better than prayer.

4. Hillary Clinton’s politically expedient call for more gun control “isn’t fixing this” either.

5. This headline is is a product of the “do something disease” and the mistaken notion that government just needs to push a big red button to make it stop. Rather than emote or stoke vitriol against disfavored GOP candidates, this newspaper editor needs to grow up.

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