Thursday, November 20, 2008

What we don't know

ISI offers a Civics Quiz which you can take here: Civics Quiz
Are you more knowledgeable than the average citizen? The average score for all 2,508 Americans taking the following test was 49%; college educators scored 55%. Can you do better? Questions were drawn from past ISI surveys, as well as other nationally recognized exams.
My score: "You answered 32 out of 33 correctly — 96.97%" - but I should have scored 100%, after all I used to teach the stuff. Take the quiz here: Civics Quiz

Civic Literacy Report - Civics Quiz

Wednesday, November 19, 2008

Pictures

Time Warner is making available Life's entire archive of pictures: LIFE photo archive hosted by Google. They can be used by anyone, free, so long as the use is non-profit. According to the AP:
The new service, available at http://images.google.com/hosted/life, debuted Tuesday with about 2 million photos. Eventually, Google plans to scan all 10 million photos from Life's library so they can be viewed on any computer with an Internet connection.

About 97 percent of Life's archives have not been publicly seen, according to Life.

The photos can be printed out for free as long as they aren't being used as part of an attempt to make money. Time Warner Inc., Life's parent company, hopes to make money by selling high-resolution, framed prints. The orders will be processed through Qoop.com.

Life's archives include photos from the Civil War as well as some of the most memorable moments from the 20th century, including the Zapruder film capturing John F. Kennedy's assassination.
There are many images from before the Time/Life era. The locomotive was photographed in 1900. The general is William Tecumseh Sherman from the Civil War and William Marcy Tweed bossed Tammany Hall, the Democratic political machine in New York City. This is going to be a wonderful resource for students and teachers of American history [I taught US History to high school students for many years]. It is fun to just browse among them. Go to the site! To get some sense of the quality of the images, just click on the examples I've posted here.

Thanks to Ryan Sayre Patrico at First Things for the references.

LIFE photo archive hosted by Google

Obama's beliefs

We have a new President - and he will be the only President we have for at least four years. There has been an active discussion throughout his candidacy, and especially recently, about Barack Obama's religious convictions. Is he a Christian?

Our best President, Abraham Lincoln, was of doubtful Christian orthodoxy, and some of the worst Presidents regularly attended worship in undoubtedy orthodox churches. There is no obvious correlation between Christian belief and political wisdom. I agree with the quotation, often inaccurately attributed to Luther, that "I'd rather be ruled by a wise Turk than a foolish Christian," and so don't require doctrinal correctness from my political leaders. Concern about Barack Obama's status as a Christian should not be about politics. I very much doubt that I am going to be very pleased with his Presidency, but the reasons will, I suspect, have little to do with his religious convictions. If Mitt Romney were President it would be the same. The only issue for public service is what implication beliefs may have for the determination of public policy.

Daniel Larison, commenting on what we know about Obama's beliefs, makes this observation:
...Ultimately, the inquiry into Obama’s faith does not tell us much that we didn’t already know, which is that he is a liberal Protestant with an accordingly poor grounding in theological orthodoxy. I have to wonder how much power this critique has unless it is made as part of a general argument for theological conservatism in public life.
All of this discussion is based on an interview Obama gave four years ago to Chicago Sun-Times religion reporter Cathleen Falsani, who asked him some very direct questions about his personal religious beliefs. The entire interview can be found reprinted here and Sarah Pulliam has excerpted some of the relevent portions:
FALSANI: Who’s Jesus to you? (Obama laughs nervously)

OBAMA: Right. Jesus is an historical figure for me, and he’s also a bridge between God and man, in the Christian faith, and one that I think is powerful precisely because he serves as that means of us reaching something higher. And he’s also a wonderful teacher. I think it’s important for all of us, of whatever faith, to have teachers in the flesh and also teachers in history.

On Sin

FALSANI: What is sin?

OBAMA: Being out of alignment with my values.

FALSANI: What happens if you have sin in your life?

OBAMA: I think it’s the same thing as the question about heaven. In the same way that if I’m true to myself and my faith that that is its own reward, when I’m not true to it, it’s its own punishment.

On Hell

Obama: …There’s the belief, certainly in some quarters, that people haven’t embraced Jesus Christ as their personal savior that they’re going to hell.

FALSANI: You don’t believe that?

OBAMA: I find it hard to believe that my God would consign four-fifths of the world to hell.

I can’t imagine that my God would allow some little Hindu kid in India who never interacts with the Christian faith to somehow burn for all eternity. That’s just not part of my religious makeup.

On Heaven

FALSANI: Do you believe in heaven?

OBAMA: Do I believe in the harps and clouds and wings?

FALSANI: A place spiritually you go to after you die?

OBAMA: What I believe in is that if I live my life as well as I can, that I will be rewarded. I don’t presume to have knowledge of what happens after I die. But I feel very strongly that whether the reward is in the here and now or in the hereafter, the aligning myself to my faith and my values is a good thing.
There has been a lot of comment on the interview. Several bloggers who did so are quoted and linked here. One of them, Ross Douthat:
.... Given the muddled way in which most Americans approach religion, and the pervasiveness of heterodoxy, I suppose I'm basically with Alan Jacobs: I think that figuring out exactly what sort of things Obama believes about God and Christ and everything else, and how those beliefs may affect his Presidency, is ultimately a more profitable pursuit than arguing about whether he should be allowed to call himself a Christian. Or put another way: I expect my Presidents to be heretics, but I think it matters a great deal what kind of heretics they are.
Obama's Fascinating Interview with Cathleen Falsani | Politics | Christianity Today, Presidents and Heretics - Ross Douthat, Between Two Worlds: Obama's Heterodoxy, Eunomia » Faith And Doctrine

Tuesday, November 18, 2008

It's about faithfulness

Jared Wilson deplores the emphasis on numerical growth at the expense of discipleship, worship, evangelism and service:
The megachurches are growing, but the Church is not. Isn't that telling us something? Doesn't that say that all this emphasis on getting big isn't working? It's sucking in consumerist Christians happy with our bells and whistles, but our discipleship is failing, our evangelism is failing, our savoring the supremacy of Christ is failing, our loving our neighbors is failing, our exalting the God of the Universe is failing, not because those things are failures but because we aren't doing those things.

I love Acts 2. I'm not gonna trot out the "It's descriptive, not prescriptive" card, but I will at least mention that a lot of the leaders clinging to "And God added to their number daily" are subtracting the entire rest of the book where the apostles were boldly preaching the gospel, commanding shared-life community, and explicitly exalting the glory of God. They didn't put on a seeker service. ....

Is this jealousy? Am I anti- big churches? Nope. There are just as many, if not more, big churches where the gospel is preached and the community is being discipled and is loving their neighbors as there are small churches that suck on all the things that matter.

And that's my point. It's not about numbers. It's about faithfulness. It's about pastors pastoring and the whole community worshiping. It's about health. It's about following Jesus. It's about trusting God.

Whether you're a tall, grande, or venti church, if your overriding concern is numbers, you're an idolatrous church. [more]

The Gospel-Driven Church: Numerolatry and the Church

Homesick at home

In an interview about the hundredth anniversary of Orthodoxy Lyle Dorsett describes how Chesterton helped him find peace:
I read Orthodoxy at the urging of one of my students at the University of Denver. I was an agnostic, and he was keen on pointing me to Jesus Christ. Although I was quite taken by Chesterton's section on the madness of self-reliance, this "homesick at home" argument absolutely shook the foundation of philosophic materialism I stood on. Materialism was my foundation, but it was never comfortable. Indeed, I never rested there. When Chesterton said that after he became a Christian he finally knew why he always felt he had been homesick at home, the light went on. I recognized that this "longing" for home had driven me to continually seek a more comfortable place to live and companions who could bring me happiness and fulfillment. In fact, the University of Denver was my fifth professional move in seven years. Prior to reading Chesterton, I had begun to assume that I would never find contentment and therefore must settle for a degree of inner desperation. Chesterton, and eventually C. S. Lewis, who admirably addressed the same theme, helped me see that heaven is my home, and Jesus Christ has prepared a place for me there. Oh what blessed hope and peace. (the interview)
One Hundred Years of Wit and Wisdom | Christianity Today | A Magazine of Evangelical Conviction

Chronological arrogance

Alan Jacobs corrects some remarkably persistent errors about what our ancestors believed:
... take the still-quite-common belief that people in the Middle Ages, guided by Biblical literalism, believed that the world is flat — Doesn’t the Bible say something about the four corners of the earth? — and had to be corrected by Christopher Columbus and other great navigators of the Renaissance. My friend and colleague Tim Larsen was even at a church once which featured a series of apologies for bad things Christians have done in the past, and one of them was for teaching that the earth was flat.

However, this is nonsense. You can go all the way back to the seventh century and scholars like the Venerable Bede knew perfectly well that the world is spherical. The meme that medieval Christians taught the flatness of the earth was generated by a couple of anti-Christian polemicists in the latter part of the nineteenth century. And by the way, the scholar who made this scam generally known was no devout Christian: it was Stephen Jay Gould.

....[I]n a recent review in the New Yorker of a biography of the Renaissance Italian philosopher Giordano Bruno, the wonderful Joan Acocella writes of Bruno’s acceptance of Copernicus’s heliocentric theory of the solar system, and comments on the Catholic Church’s resistance to it: “the Church needed the Earth, the arena of salvation, to be the center of the universe.” ....

Of course, it’s reasonable to assume that the medieval cosmology placed Earth at the center of the cosmos because of its importance, but the assumption is wrong. The old Ptolemaic system is built around the idea of the “music of the spheres,” the great celestial harmony created when the planets move in their great dance — and the Earth is the only place not dancing. As C.S. Lewis put it in a long-ago attempt to correct the error that Acocella and countless others are still making, the Earth is “the point at which all the light, heat and movement descending from the nobler spheres finally died out into darkness, coldness, and passivity.”

The center of the medieval cosmos is not the most important place, but the stillest and deadest place, the place farthest from the full presence of God in the Empyrean. And if you doubt this, just read Dante’s Inferno: there the Earth is at the center of the cosmos, and what’s at the center of the Earth? Satan — who has fled there to escape as best he can from the Divine Presence that he loathes.

We moderns like the idea that medieval Christians believed that they were the most important beings in the whole cosmos, because we like thinking that our ancestors were more arrogant than we are. But come on: has anyone ever been more arrogant than we are?
centering | Culture | The American Scene

Friday, November 14, 2008

Pray for the persecuted

Christianity Today quotes from a report about the persecution of Christians in India:
  • In Orissa State, 65 identified people have been killed and 85 are still unaccounted for. Among those killed were one man buried alive near the village of Rudangla; several people burnt to death and others cut into pieces.
  • 117 churches of all Christian denominations destroyed. Not a single Hindu temple has been destroyed – despite allegations of retaliation by Christians.
  • Approximately 5,000 homes destroyed.
  • An unspecified number of Christian businesses destroyed, with the loss of livelihood for their owners.
  • 54,000 people displaced from their homes, forced to take shelter in 14 State-sponsored Relief Camps in Kandhamal District; together with many hundreds living in non-State camps, including 2 ‘camps’ in densely overcrowded buildings in Cuttsack town.
  • It is estimated that about 20,000 are still living in the jungle or have fled to big cities. Some may be living with relatives elsewhere.
  • In addition to the violence in Kandhamal District, 2 other Districts, Japati and Baragras District, have also experienced similar atrocities, including killings, looting and burning of churches and homes. 2 Relief camps have been established for approximately 2,700 people who have had to flee their homes.
India's Anti-Christian Violence | Liveblog | Christianity Today

Thursday, November 13, 2008

"If God does not exist..."

In a Christianity Today article titled "God Is Not Dead Yet," William Lane Craig describes an interesting development among academic philosophers:
The renaissance of Christian philosophy has been accompanied by a resurgence of interest in natural theology, that branch of theology that seeks to prove God's existence apart from divine revelation. The goal of natural theology is to justify a broadly theistic worldview, one that is common among Christians, Jews, Muslims, and deists. While few would call them compelling proofs, all of the traditional arguments for God's existence, not to mention some creative new arguments, find articulate defenders today.
He summarizes five of them, including "The moral argument":
A number of ethicists, such as Robert Adams, William Alston, Mark Linville, Paul Copan, John Hare, Stephen Evans, and others have defended "divine command" theories of ethics, which support various moral arguments for God's existence. One such argument:
  1. If God does not exist, objective moral values and duties do not exist.
  2. Objective moral values and duties do exist.
  3. Therefore, God exists.
By objective values and duties, one means values and duties that are valid and binding independent of human opinion. A good many atheists and theists alike concur with premise (1). For given a naturalistic worldview, human beings are just animals, and activity that we count as murder, torture, and rape is natural and morally neutral in the animal kingdom. Moreover, if there is no one to command or prohibit certain actions, how can we have moral obligations or prohibitions?

Premise (2) might seem more disputable, but it will probably come as a surprise to most laypeople to learn that (2) is widely accepted among philosophers. For any argument against objective morals will tend to be based on premises that are less evident than the reality of moral values themselves, as apprehended in our moral experience. Most philosophers therefore do recognize objective moral distinctions.

Nontheists will typically counter the moral argument with a dilemma: Is something good because God wills it, or does God will something because it is good? The first alternative makes good and evil arbitrary, whereas the second makes the good independent of God. Fortunately, the dilemma is a false one. Theists have traditionally taken a third alternative: God wills something because he is good. That is to say, what Plato called "the Good" is the moral nature of God himself. God is by nature loving, kind, impartial, and so on. He is the paradigm of goodness. Therefore, the good is not independent of God.

Moreover, God's commandments are a necessary expression of his nature. His commands to us are therefore not arbitrary but are necessary reflections of his character. This gives us an adequate foundation for the affirmation of objective moral values and duties.
Craig is co-editor of the The Blackwell Companion to Natural Theology

Thanks to Gene Edward Veith for the reference.

God Is Not Dead Yet | Christianity Today | A Magazine of Evangelical Conviction

Children's books

Dad read stories to me until I could read for myself, and even then. Apparently I told him that I could hear better when he was reading. We lived across the street from the local library and once I had read my way through the children's books, I started on adult fiction, and then history, and on and on. I miss the ability I once had to become so totally inside a story that the outside world for a time ceased to be. The love of reading and the skill of reading go together. Wanting to read is the result of hearing good stories and knowing there are more. Reading well, like every other skill, is the result of practice — of doing it a lot. The child who loves to read is blessed.

Joseph Bottum considers "Children’s Books, Lost and Found", how that category came to be, the books thought of as "children's books," and suggests some additions and deletions from the canon.
...[T]he Victorians ... invented the idea of needing books specifically for children.

This meant, of course, that they had no such books to start with, and so, early in the nineteenth century, they pressed into service a number of adult books that have remained in the shared children’s canon ever since: Pilgrim’s Progress, Don Quixote, Gulliver’s Travels, Robin­son Crusoe, The Arabian Nights, and so on. ....

... Ivanhoe, The Last of the Mohicans, and Oliver Twist were not written for children, though they quickly be­came identified as children’s books. Genre fiction has always had a tendency to slide down the scale from popular adult book to children’s classic. Many Victorian and Edwardian stories made this move from the grown-ups’ shelves to the juvenile section— Twenty Thousand Leagues Under the Sea, The Adventures of Sherlock Holmes, The Count of Monte Cristo, King Solomon’s Mines, The Prisoner of Zenda—but the same process was at work as late as The Lord of the Rings, published in 1954.

Fairly quickly, however, the Victorians realized they also needed to start writing from scratch the stories they wanted for their children. Many of these books have fallen by the wayside—sometimes fairly (good riddance to Mrs. Molesworth’s prim moralizing and W.H.G. Kingston’s fatuous adventures) and sometimes unfairly (Charlotte Yonge’s The Heir of Redclyffe is superior Christian storytelling, and G.A. Henty’s boy histories deserve to be revived). Still, a few of those early and mid-Victorian volumes survive: Hans Christian Anderson’s fairy tales, for example, together with Pinocchio, Tom Brown’s Schooldays, and Alice in Wonderland.

The real push, however, came with the late Victorians and the Edwardians. Think of all the books from this era that you’ve read and given as Christmas presents, over and over again. Mark Twain’s The Prince and the Pauper and Johanna Spyri’s Heidi. The Wizard of Oz and The Wind in the Willows. Peter Pan and Anne of Green Gables. Rudyard Kipling, Beatrix Potter, E. Nesbit, A.A. Milne, Robert Louis Stevenson: This was the golden age of children’s books.

A few stray volumes got added in later years. The 1935 Little House on the Prairie, for example, though it was set in an earlier time. A sort of silver age is often said to have begun with C.S. Lewis’ 1950 The Lion, the Witch and the Wardrobe and continued through Sheila Burnford’s The Incredible Journey in 1961 and Madeleine L’Engle’s A Wrinkle in Time in 1962. Dr. Seuss found his legs in this era, publishing both How the Grinch Stole Christmas and The Cat in the Hat in 1957. Three nearly perfect and underrated books arrived in 1956 alone: Dodie Smith’s Hundred and One Dalmatians (better than the movie versions), Nora Johnson’s The World of Henry Orient (much better than the movie version), and Gerald Durrell’s My Family and Other Animals.....
Bottum believes the Harry Potter books were a very good thing and that we are now living in a new "golden age" of children's books. He closes his essay with some suggestions:
Want some Christmas presents to give this year, books you may not know well, drawn from our new canon of children’s literature? Start with the Victoriana of Charlotte Yonge’s serious The Heir of Redclyffe and Lucretia Peabody Hale’s comic Peterkin Papers. Then move to Gerald Durrell’s My Family and Other Animals and the poems in X.J. Kennedy’s Brats. And end with some of the great newer stories: Diana Wynne Jones’ The Lives of Christopher Chant, for instance, and Neil Gaiman’s Coraline.

Any of them can sit unembarrassed beside The Wind in the Willows and The Just So Stories and Treasure Island and The Tailor of Gloucester—all the books we’ve somehow always known. [read it all]
If you love books, you may well find some noted here that you missed. I did. C.S. Lewis wrote that "No book is really worth reading at the age of ten which is not equally – and often far more – worth reading at the age of fifty and beyond."

Update, 11/18 - Today John Piper included this quotation from C.S. Lewis about writing children's books:
I was therefore writing “for children” only in the sense that I excluded what I thought they would not like or understand; not in the sense of writing what I intended to be below adult attention. I may of course have been deceived, but the principle at least saves one from being patronizing. I never wrote down to anyone; and whether the opinion condemns or acquits my own work, it certainly is my opinion that a book worth reading only in childhood is not worth reading even then.
FIRST THINGS: A Journal of Religion, Culture, and Public Life, Kid's Books for Grownups

Sunday, November 9, 2008

He gives power to the faint

On the anniversary of her grandmother's death Noel Piper remembers her faith and witness and also that - at the end - her suffering caused her to wonder whether she was a Christian: "Surely, she thought, if my faith were true and strong, God wouldn’t have let me come to this—too sick and weak to get out of bed. Maybe, she thought, my whole life has been a lie." Now, twenty-eight years later, she describes the lesson her grandmother's experience taught her. It is an important lesson for each of us as our parents grow old and as we are made increasingly aware of our own weakness and vulnerability:
.... Though Satan is never stronger than Jesus, he may seem stronger when we become weaker. When we are weak and sick and old, we may be the most vulnerable of any other time in our lives. And considering that our enemy is wily as a serpent waiting for an opportune moment to strike, perhaps the saints who have remained the strongest throughout life face the greatest temptation when finally they are weak.

I write about Grandmother today for 3 reasons:
  1. Every one of us is older than we used to be, and as more time passes, we will probably become weaker. We need to be on guard against the sneaky lies of our enemy.
  2. We know or will know someone who needs encouragement when life closes in and he or she loses sight of the God who has been known well and trusted deeply until now.
  3. As someone we love draws closer to death, we must never give up praying that God preserve faith strong to the end.
And I—now a grandmother myself—urge you to hide this assurance in your heart:
My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.”
[John 10:27-30]
My flesh and my heart may fail, but God is the strength of my heart and my portion forever.
[Psalm 73:26]

A Giant In My Life :: Desiring God

Friday, November 7, 2008

StumbleUpon

On a normal day this site gets seventy or eighty visits - about eight or nine return visits each day. But one of my posts, a re-posting of some information about J.R.R. Tolkien's reaction to Nazi antisemitism, was recently linked by StumbleUpon and the result was twenty three thousand visits in about four days. Today, though, things are pretty much back to normal.

Thursday, November 6, 2008

Gospel politics

Should Christians be involved in politics? If you read what I post here, you will already know that I think involvement in political action, like our behavior in every other part of life, should be motivated and guided by our faith, applied as conscientiously as we are able. We are subjects of a Sovereign Lord and citizens of a particular country in a particular time. In an article titled "Aliens and Citizens" at Christianity Today, Jordan Hylden discusses the tension. Two short excerpts from a very good essay:
.... Christians have always been caught in the tension between the city of God and the city of man, and negotiating the claims of the two in this already-but-not-yet world of ours has never been easy. But difficult as it may be, no less an authority than Jesus told us that we have to try: "Render unto Caesar what is Caesar's, and unto God what is God's." Some Christians argue that the gospel is too large if it gets involved in politics, while others (such as liberation theologians) argue that the gospel is too small if it is not first and foremost political. But thinking rightly about gospel politics means not letting either side of the biblical paradox go. ....

The trick is never forgetting where we come from, where our true homeland lies, and which Sovereign we ultimately serve. The second-century Letter to Diognetus described the Christian life in the world this way: "They live in their own countries, but only as aliens; they have a share in everything as citizens, and endure everything as foreigners. ... They busy themselves on earth, but their citizenship is in heaven."

It's not a bad way to put it. "In this world we have no abiding city," as Scripture tells us—but so long as we are here, our call is to work and pray that our Father's will be done "on earth as it is in heaven." That's gospel politics. [more]
Aliens and Citizens | Christianity Today | A Magazine of Evangelical Conviction

Wednesday, November 5, 2008

James...brother of Jesus

Biblical Archeology Review reports that the Israeli prosecution in the forgery case is going to lose and that, in all likelihood, the inscription, "James, son of Joseph, brother of Jesus," on the "James Ossuary" is authentic.
The “forgery trial of the century” has all but blown up. The trial judge who will decide the case—there are no juries in Israel—has told the prosecution to consider dropping the case. “Not every case ends in the way that you think it will when you start,” Judge Aharon Farkash told prosecutor Adi Damti in open court. “Maybe we can save ourselves the rest,” the judge told her.

In the most recent embarrassment for the Israel Antiquities Authority (IAA), the government’s star witness, Yuval Goren, former chairman of Tel Aviv University’s institute of archaeology, was forced to admit on cross-examination that there is original ancient patina in the word “Jesus,” the last word in the inscription that reads “James, son of Joseph, brother of Jesus.” .... [more]
Supporters of James Ossuary Inscription’s Authenticity Vindicated | Daily Bible and Archaeology News

Tuesday, November 4, 2008

Will we defend the "smallest...and most vulnerable"?

Robert P. George on "When Life Begins":
When does the life of a human individual begin? Although the question is of obvious importance for our public policy debates over abortion and embryonic-stem-cell research, politicians have avoided it like the plague. ....

Treating the question as some sort of grand mystery, or expressing or feigning uncertainty about it, may be politically expedient, but it is intellectually indefensible. Modern science long ago resolved the question. We actually know when the life of a new human individual begins. ....

Your life began, as did the life of every other human being, when the fusion of egg and sperm produced a new, complete, living organism — an embryonic human being. You were never an ovum or a sperm cell, those were both functionally and genetically parts of other human beings — your parents. But you were once an embryo, just as you were once an adolescent, a child, an infant, and a fetus. By an internally directed process, you developed from the embryonic stage into and through the fetal, infant, child, and adolescent stages of development and ultimately into adulthood with your determinateness, unity, and identity fully intact. You are the same being — the same human being — who once was an embryo.

It is true that each of us, in the embryonic and fetal stages of development, were dependent on our mothers, but we were not maternal body parts. Though dependent, we were distinct individual human beings. That is why physicians who treat pregnant women know that they are caring not for one patient, but for two. (Of course, in cases of twins and triplets physicians are caring for more than two!) ....

...[T]he debate over when human life begins has never been about the biological facts. It has been about the value we ascribe to human beings at the dawn of their lives. When we debate questions of abortion, assisted reproductive technologies, human embryonic stem cell research and human cloning, we are not really disagreeing about whether human embryos are human beings. The scientific evidence is simply too overwhelming for there to be any real debate on this point. What is at issue in these debates is the question of whether we ought to respect and defend human beings in the earliest stages of their lives. In other words, the question is not about scientific facts; it is about the nature of human dignity and the equality of human beings.

On one side are those who believe that human beings have dignity and rights by virtue of their humanity. They believe that all human beings, irrespective not only of race, ethnicity, and sex, but also irrespective of age, size, and stage of development, are equal in fundamental worth and dignity. The right to life is a human right — therefore all human beings, from the point at which they come into being (conception) to the point at which they cease to be (death), possess it.

On the other side are those who believe that those human beings who have worth and dignity have them in virtue of having achieved a certain level of development. They deny that all human beings have worth and dignity and hold that a distinction should be drawn between those human beings who have achieved the status of “personhood” and those (such as embryos, fetuses, and, according to some, infants and severely retarded or demented individuals) whose status is that of human non-persons. ....

In view of the established facts of human embryogenesis and early intrauterine development, the real question is not whether human beings in the embryonic and fetal stages are human beings. Plainly they are. The question is whether we will honor or abandon our civilizational and national commitment to the equal worth and dignity of all human beings — even the smallest, youngest, weakest, and most vulnerable. [more]
When Life Begins by Robert P. George on National Review Online

Friday, October 31, 2008

God is the author of all truth

On the proper relationship of science to other revelation:
Pope Benedict reminds the Pontifical Academy of Sciences, as it contemplates evolution, that "there is no opposition between faith’s understanding of creation and the evidence of the empirical sciences."
To "evolve" literally means "to unroll a scroll", that is, to read a book. The imagery of nature as a book has its roots in Christianity and has been held dear by many scientists. Galileo saw nature as a book whose author is God in the same way that Scripture has God as its author. It is a book whose history, whose evolution, whose "writing" and meaning, we "read" according to the different approaches of the sciences, while all the time presupposing the foundational presence of the author who has wished to reveal himself therein. This image also helps us to understand that the world, far from originating out of chaos, resembles an ordered book; it is a cosmos. Notwithstanding elements of the irrational, chaotic and the destructive in the long processes of change in the cosmos, matter as such is "legible". It has an inbuilt "mathematics". The human mind therefore can engage not only in a "cosmography" studying measurable phenomena but also in a "cosmology" discerning the visible inner logic of the cosmos.
RNS Blog: "To 'evolve' means 'to unroll a scroll'"

Reformation

On this day in 1517, Martin Luther nailed his Ninety-Five Theses to the door of the castle church in Wittemburg. In celebration Gene Edward Veith [whose site is called "Cranach"] offers this:


And, also focusing on the Reformation, Jared Wilson reflects on the continuing importance of "The Five Solas for Evangelicalism Today" and the necessity of the continuing reformation of the Church.

And Crossway.blog offers an excerpt from Stephen J. Nichols' book The Reformation.

Battle Hymn of the Reformation — Cranach: The Blog of Veith

Thursday, October 30, 2008

It isn't about you

Every kind and variety of Christian worship seems to develop patterns and traditional forms and every one runs the risk of becoming dry and repetitive and losing its proper focus. Trevin Wax reviews a new book that argues for liturgy as the best way to provide order and direction in worship:
It’s probably not a good idea for me to read too many books like Mark Galli’s Beyond Smells & Bells: The Wonder and Power of Christian Liturgy. (Paraclete, 2008).

After all, I have long desired a closer following of the church calendar. I have written of my love for more liturgical forms of worship. ....

Galli doesn’t try to make a biblical case for high-church. Trying to prove from the Bible that churches should adopt a liturgical worship service is nearly impossible. Instead, he wisely goes in the direction of common sense. Take for instance his view of the church calendar: this “cosmic daytimer” forms the way we look at time and challenges the other calendars that we live by (including sports!).

What I find most refreshing in liturgy is the way in which “liturgy puts a break on narcissism.” Galli says, “From the beginning, you realize that this service isn’t about you.” The fact that liturgy is not seeker-friendly tells us something about the transcendence of God. ....

After reading this book, I realize that I am not so attracted to certain forms of liturgy, but to the rhythms of worship that flow through a liturgical worship service.

Let there be freedom and movement in worship. At the same time, let us be thoughtful about our worship. (more)
Book Review: Beyond Smells and Bells

Tuesday, October 28, 2008

An unbearable lightness

Tim Challies provides a good review of Michael Horton's new book, Christless Christianity: The Alternative Gospel of the American Church. A "good review" meaning one that makes the book seem very much worth reading. Challies says that "the most important statement in the book may just be this: 'It is not heresy as much as silliness that is killing us softly.'" Some excerpts from the review:
Amazingly, some of those called by the name of Christ actually deny him - perhaps not his existence but at least his uniqueness and his divinity. In Christless Christianity Michael Horton argues that such denial of Christ may not be too far from home. More and more evangelical churches, he says, are now essentially Christless. "Aside from the packaging, there is nothing that cannot be found in most churches today that could not be satisfied by any number of secular programs and self-help groups." Many churches have tossed out Christ and continue on without him, sometimes not even realizing that he has been lost along the way....

"I am not arguing in this book that we have arrived at Christless Christianity," says Horton, "but that we are well on our way. ... My concern is that we are getting dangerously close to the place in everyday American church life where the Bible is mined for 'relevant' quotes but is largely irrelevant on its own terms; God is used as a personal resource rather than known, worshiped and trusted; Jesus Christ is a coach with a good game plan for our victory rather than a Savior who has already achieved it for us; salvation is more a matter of having our best life now than being saved from God's judgment by God himself; and the Holy Spirit is an electrical outlet we can plug into for the power we need to be all that we can be." ....

Amazingly, it is not theological liberalism that has drawn the church away from her creed, away from her biblical foundation. Instead, it is a kind of unbearable lightness - a faith that eschews biblical theology in favor of whatever happens to be the flavor of the day. Says Horton, "My argument in this book is not that evangelicalism is becoming theologically liberal but that it is becoming theologically vacuous. ... We come to church, it seems, less to be transformed by the Good News than to celebrate our own transformation and to receive fresh marching orders for transforming ourselves and our world. ... Just as you don't really need Jesus Christ in order to have T-shirts and coffee mugs, it is unclear to me why he is necessary for most of the things I hear a lot of pastors and Christians talking about in church these days." [more]
Christless Christianity by Michael Horton : A Discerning Reader Review

Does he know any children?

Richard Dawkins apparently believed, when he was young, that the kiss of a princess could turn a frog into a prince. Perhaps he believed that rabbits wear waistcoats. He may have believed in the tooth fairy. It must have been a terribly disillusioning shock when he realized the truth. Carl Olson at Insight Scoop:
Really now, the man is simply deranged:
The prominent atheist is stepping down from his post at Oxford University to write a book aimed at youngsters in which he will warn them against believing in "anti-scientific" fairytales.

Prof Hawkins [sic] said: "The book I write next year will be a children's book on how to think about the world, science thinking contrasted with mythical thinking." ....

Prof Dawkins said he wanted to look at the effects of "bringing children up to believe in spells and wizards".

"I think it is anti-scientific – whether that has a pernicious effect, I don't know," he told More4 News.

"I think looking back to my own childhood, the fact that so many of the stories I read allowed the possibility of frogs turning into princes, whether that has a sort of insidious affect on rationality, I'm not sure. Perhaps it's something for research."
.... Most people know that children have wonderful imaginations, and are both credulous and very discerning, often in delightful (and occasionally bewildering) fashion. My three-year-old son, for example, is quite taken at the moment with Buzz Lightyear of "Toy Story" fame. "I'm Buzz Lightyear!" he announces, "I can fly high up into the sky! I have super powers!" But when asked if he can really fly, he says, with a knowing look: "No, I'm pretending." The same is true when he pretends to be a pirate or a soldier. "It's just pretend, Daddy." Duh, don't you adults get it? Yes, most of us do. But some apparently don't. ....
But Prof Dawkins, the bestselling author of The God Delusion who this week agreed to fund a series of atheist adverts on London buses, added that his new book will also set out to demolish the "Judeo-Christian myth".

He went on: "I plan to look at mythical accounts of various things and also the scientific account of the same thing. And the mythical account that I look at will be several different myths, of which the Judeo-Christian one will just be one of many.

"And the scientific one will be substantiated, but appeal to children to think for themselves; to look at the evidence. Always look at the evidence."
Indeed. Which is why the authors of the Gospels so often appealed to eye witness testimony, to evidence, to facts (cf., Lk 1:1-4; Jn 21:24-25). But I suspect that Dawkins' treatment of such matters will likely be just as shallow and lousy as were his philosophical engagements with theism.

Here are a couple of thoughts from J.R.R. Tolkien about fantasy and myth, taken from his essay, "On Fairy-Tales" and quoted by Richard Purtill in Lord of the Elves and Eldils: Fantasy and Philosophy in C.S. Lewis and J.R.R. Tolkien:
... fantasy is a natural human activity. It certainly does not destroy or even insult Reason; and it does not either blunt the appetite for, nor obscure the perception of, scientific verity. On the contrary. The keener and the clearer is the reason, the better fantasy will it make .... For creative Fantasy is founded upon the hard recognition that things are so in the world as it appears under the sun; on a recognition of fact, but not a slavery to it. ...

Fantasy can, of course, be carried to excess. It can be ill done. It can be put to evil uses. It may even delude the minds out of which it came. But of what human thing in this fallen world is that not true? Men have conceived not only of elves, but they have imagined gods, and worshipped them, even worshipped those most deformed by their authors' own evil. But they have made false gods out of other materials: their notions, their banners, their monies; even their sciences and their social and economic theories have demanded human sacrifice. Abusus non tollit usum. Fantasy remains a human right: we make in our measure and in our derivative mode, because we are made: and not only made, but made in the image and likeness of a Maker.
[more]
The Tolkien essay can be found here as a .pdf.

Update: Alan Jacobs notes a C.S. Lewis quotation:
Long ago, C. S. Lewis wrote, “About once every hundred years some wiseacre gets up and tries to banish the fairy tale.” Why? “It is accused of giving children a false impression of the world they live in. But I think that no literature that children could read gives them less of a false impression. I think what profess to be realistic stories for children are far more likely to deceive them. I never expected the real world to be like fairy tales. I think that I did expect school to be like the school stories. The fantasies did not deceive me; the school stories did.”
Insight Scoop | The Ignatius Press Blog: Richard Dawkins is a myth-hating, reality-despising fool, Sir Richard rides forth to slay another dragon | Culture | The American Scene

Monday, October 27, 2008

"While in Him confiding"

Kevin Butler at SDB Exec had called to his attention an old hymn written in another time of financial panic in 1871 and quotes material about it from CyberHymnal. The hymn is "The Rock That is Higher Than I." It was written during a time when hymns tended to drip with sentiment but it expresses what each of us needs to do when things get difficult.
Oh! sometimes the shadows are deep,
And rough seems the path to the goal,
And sorrows, sometimes how they sweep
Like tempests down over the soul.
O then to the Rock let me fly
To the Rock that is higher than I
O then to the Rock let me fly
To the Rock that is higher than I!
Oh! sometimes how long seems the day,
And sometimes how weary my feet!
But toiling in life’s dusty way,
The Rock’s blessed shadow, how sweet!

Refrain

Then near to the Rock let me keep
If blessings or sorrows prevail,
Or climbing the mountain way steep,
Or walking the shadowy vale.

Refrain
A hymn from the early 20th century "God Hath Not Promised" is another that I like. Also from that period, it is nevertheless pretty realistic in reminding us of what God does and doesn't promise:
God hath not promised skies always blue,
Flower strewn pathways all our lives through;
God hath not promised sun without rain,
Joy without sorrow, peace without pain.
But God hath promised strength for the day,
Rest for the labor, light for the way,
Grace for the trials, help from above,
Unfailing sympathy, undying love.
God hath not promised we shall not know
Toil and temptation, trouble and woe;
He hath not told us we shall not bear
Many a burden, many a care.

Refrain

God hath not promised smooth roads and wide,
Swift, easy travel, needing no guide;
Never a mountain rocky and steep,
Never a river turbid and deep.

Refrain
But my favorite hymn for difficult times is William Cowper's "Sometimes a Light Surprises," from an entirely different time.
Sometimes a light surprises the Christian while he sings;
It is the Lord, who rises with healing in His wings:
When comforts are declining, He grants the soul again
A season of clear shining, to cheer it after rain.

In holy contemplation we sweetly then pursue
The theme of God’s salvation, and find it ever new.
Set free from present sorrow, we cheerfully can say,
Let the unknown tomorrow bring with it what it may.

It can bring with it nothing but He will bear us through;
Who gives the lilies clothing will clothe His people, too;
Beneath the spreading heavens, no creature but is fed;
And He Who feeds the ravens will give His children bread.

Though vine nor fig tree neither their wonted fruit should bear,
Though all the field should wither, nor flocks nor herds be there;
Yet God the same abiding, His praise shall tune my voice,
For while in Him confiding, I cannot but rejoice.
The last verse, of course, paraphrases Habakkuk:
Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the Lord;

I will take joy in the God of my salvation. God, the Lord, is my strength; He makes my feet like the deer’s; He makes me tread on my high places. (Habakkuk 3:17-19, ESV)
SDB Exec: October 2008, CyberHymnal