Beyond Sit Down and Shut Up: On the need for debate and explanation in civil discourse

It seems lately that a bunch of folks from all sides want other folks to accept certain ideas and events as "facts" without explanation or debate. Trump folks want everyone to shut up and accept the election without question or protest. Progressives want folks to accept diversity without question as a social fact, and delegitimize anyone who disagrees as either ignorant or prejudiced or both. Scientists want folks to accept evolution and global climate change as fact and ignore young earth creationists and climate change deniers. Inerrantists want folks to accept a certain read of the Bible as the way Reality works without being questioned by secularism or other religions.

Hamstrings and Excellence, Law and Grace

For those who do not know me, I push myself hard in many areas of life. I generally like doing "hard things" that trigger the desire to perform within me. From preaching, to teaching, to writing long essays, to lifting heavy weights, I generally delight in doing things that many people find difficult or strenuous. And before I go on, let me make it clear that there are plenty of things I am bad at too. I hate administrative things, paying bills, balancing accounts, making beds in the morning, doing dishes, going to bed at a reasonable hour, waking up early, etc. So suffice it to say, I tend to perform in front of people, and get lazy behind the scenes. So, I've got a lot of growing to do.

But, one of my more effective hobbies is lifting weights. I'm good at it, for my age and build. I pick heavy things up. I put them down. Usually in the solitude of my garage with loud music playing. I don't injure myself often, but when I do, it is memorable. One of those occasions was last night.

EpiPens, Economic Ethics, and the Health of the Body Politic

Recently Bizarro reposted the 2013 cartoon shown above in response to the 2016 kerfuffle over the price hikes in the EpiPen (access to which can be an actual life or death issue for people with severe allergies). In response, a good friend of mine who is a staunch defender of free market libertarianism sent me this National Review article and asked for my response.

So, I wrote the following response which gave me a chance discuss the moral value of economics. This is something I've been meaning to do for a while. I don't write or teach systematically about the intersection of theology and economics, so this gave me the opportunity to organize some preparatory thoughts from my perspective as a professional pastor, and a very amateur economist.

First, a note on Bizarro comic I posted. What I find interesting-- and why I posted it-- is because these Big Pharma stories are so endemic and systemic. They regularly occur. And even the comic itself was written in 2013. So whatever is going on, we keep coming back to it like Groundhog's day.

Trinity and Humility

A Plea to All Theological Nerds (like myself) for Trinity Sunday:

I think much of the reason why we don't talk about the Trinity more is due to insider backbiting. Clerics and Scholars who think they have a handle on the Trinity have a habit of being snide, backbiting, and, well, bitchy, toward anyone who does not talk about the Trinity using their preferred formulae, metaphor, analogy, or lack of analogy. If you speak in the language of Eastern Orthodoxy, the Westerns gripe. If you speak in Western Augustinian terminology the Easterns gripe. If you use economic language, you get accused of denying the immanent Trinity. If you use immanent or essentialist language, you get accused of hellenizing and philosophizing the Biblical narrative.

If you use a folksy analogy, people from both sides will find a heresy that they think best fits your analogy, even if that is intentionally not what you tried to imply. And God forbid you should try and reframe the Trinity using any philosophical categories birthed in the Enlightenment or after. And if you describe the Trinity in a way that is long enough and nuanced enough to placate (most) of the Theo-haters, then the 98% of people who are non-specialists will (rightly) complain that your explanation is unnecessarily complex and confusing. And yet, if you don't talk about the Trinity and choose something that most people can relate to, you get called a heretic, Arian, or even worse, Joel Olsteen.

So, perhaps in our efforts to describe and explain the Trinity we should exercise the very thing that God is, the very thing that Christ embodied, namely: Love. While I absolutely believe that some descriptions of the Trinity are closer to The Truth than others, all are necessarily limited, incomplete, and flawed. And when we meet God face to face we will all find out how wrong we are, despite our best attempts to be accurate. So perhaps in humility and Love we could cut each other some theological slack, and gently suggest fuller understandings to those who seem to lack important aspects of Trinitarian understanding.

FOX NEWS poisoning and CNN syndrome

[A Screengrab from FOX News in the year 2505]

Well, it is about a year away from the 2016 elections, and the political machine is in full swing. I am now "middle aged", and I can say that I weary of the absurdist political theater that the election cycle has become. I'm tired of the demonizing. I'm tired of the lack of solutions. I'm tired of the feeling that the entire thing is a distraction from the real issues at stake.

As an example: Recently, someone close to me sent me the following (somewhat) funny warning about a disease he calls "PIST AWF". As he describes it in his cut-and-pasted email:

The Devil Inside?

Recently one of my ex-students contacted me about Satanism. This student has never been a big fan of "organized religion", but enjoys reading widely in philosophy and religion. They are now in college, and have found out about Anton Levey's Non-Theistic Satanism, and its philosophy of hedonism and self-fulfillment, and they wanted to know what I thought. So, here is what I shared with them:

What good does it do to #prayforparis?

Tonight, as the media was broadcasting the terrible news of today's terror attacks in Paris, one of my students emailed me this question:

"As I come back home from a long day...  [I am] watching the news about the shootings and bombings in Paris. NPR, the TV, and all my social media are swarming with the news. Everywhere I am seeing #PrayforParis, and it makes me wonder, does it really matter if we pray for these things? Prayer alone will not mobilize action, and although it is a nice gesture, what is the purpose? Is this because it is more convenient or commonplace  for us to pray about something than to go and send money, or take reactive measures? Surely many more people will know about this news than the amount of people that will do something to actually help the situation."

And so I replied, summarizing some points I made in some previous essays on prayer here and here:

A Primer on the End of the World

As I write this, there is an epic lunar eclipse and blood moon appearing over my house. Based on this, a prosperity preacher and prophecy guru at a local McMegachurch has predicted that the end of the ages has come upon us (conveniently after his Sunday collection was taken this morning!). With this auspicious sign, I thought it might be worthwhile to publish a primer on prophecy that I created in 2008 for a college group I was pastoring. While some of the material here is in rough shape and not as well explained as I might want, I hope to give the reader a life-giving alternative to understanding Biblical prophecy beyond the crazy end-times fads that constantly sweep across American Christianity.

1Peter 5.2-3 and the motives of pastoral ministry

1Peter 5:2-3 Tend the flock of God that is in your charge, exercising the oversight, not under compulsion but willingly, as God would have you do it—not for sordid gain but eagerly. Do not lord it over those in your charge, but be examples to the flock. 

This short passage gives some really good advice to elders about how to pastor, and when to get out. If you unpack the three coupled concepts in these two verses, they offer a concise roadmap to the essential motives and methods of pastoral leadership. 

The Monstrosity of Theodicy

For many, the greatest possible objection to belief in God-- and often the most painfully personal-- is the existence of immense amounts of pain and suffering in the universe. From Christian apologist CS Lewis, to Catholic philosopher Peter Kreeft, to Jewish Rabbi Harold S. Kushner, to "new atheist" Christopher Hitchens, to conservative Evangelical Alvin Plantinga, to liberal physicist-cum-theologian John Polkinghorne *1, there is a wide swath of agreement that this very problem forms the key objection to theism in general, and Christianity in particular. It can be stated in many ways: "Why does God allow bad things to happen to good people?" "Why would a good God allow evil to destroy his creation?" "How  could God allow [insert name of tragedy] to happen to [insert name(s) of victim(s)]?"

Because of Jesus

While I have a deep and abiding hope in the ultimate purposes of God to restore all of creation through Jesus Christ, when I ponder the near future I tend to be a bit more cynical. We have wars and rumors of war. We have warnings of ecological apocalypse. We face a rampant consumerism that turns people in the developed world into little more than zombies, and turns laborers in the developing world into little more than slaves. The mainline religious establishment which values social justice, civil society and education seems to shrink, while more fundamentalist religious movements that promote exclusion, anger and fear seem to grow. And all the while our government seems to be bogged down in an intractable partisan quagmire.

The near future can seem bleak indeed.

So, it is rather odd for me to encounter a week's events that bring optimism. First off, the Affordable Healthcare Act was upheld. And while it is pretty horrible compromise legislation that was heavily neutered, it is better than nothing for millions of uninsured, and a step toward the National Healthcare system that any reasonably civilized country should have. Next, Marriage Equality was upheld. In the words of one man I talked to: "This means I am fully human now!" Then the President sang Amazing Grace at a funeral and acted as our "Pastor in Chief". And then, to top off an incredible week, the Episcopal Church elected Michael Curry as our 27th Presiding Bishop.

Suddenly it feels like the tectonic plates of cultural gridlock might be shifting. Maybe just a little. And that gives me some near term optimism...

Is Islam inherently violent toward "infidels"?

A friend of mine recently sent me an editorial attributed to Rick Mathes, a Christian minister who works with prison populations. In the editorial, Rick reports a conversation with a Muslim cleric in which he basically causes the Muslim cleric to admit that Islam, as a religion, has an INHERENT duty to wage violent war with "infidels" who are not Muslim. As a religion teacher and Episcopal priest, my friend was wondering what my take on this was. So I wrote the following:

Texas: Just say "no" to thugs

Today I wrote a short letter to my Texas State governor, senator and representative about the "Open Carry" legislation making its way through Austin. If enacted, I fear such legislation will make suburban Texas look like some caricature of an Old West boomtown with insecure, over-anxious, under-prepared people packing, and scaring my children "because the law says we can". There's a whole Star Trek episode dedicated to this proposition in fact. Well worth watching.

The Crisis Point of Human Evolution

This will probably wind up being one of my more hokey blog posts, and it will probably bear the stamp of staying up too late at night watching videos about aliens on youtube (oh the things we do when insomnia strikes!). But, then again, perhaps this needs to be said. And on the off chance it might need to be said, I guess I will say it.

A Theology of Leadership

Recently, in applying for a program of graduate studies in educational leadership, it became clear that I have a rather glaring lacuna in my training and education up to this point: In depth reflection on the goals and processes of leadership. It occurs to me that, while I have read fairly widely and written on many aspects of pastoral life, from Biblical studies to Liturgy, from Systematic theology to Systems theory in Congregational Development, from Ecumenical Councils to Crisis Counseling, I have never focused on leadership as such.

Leadership is something I do every day, and something I teach others about. But I have never delved deeply into the theoretical foundations of leadership, and I would characterize my own understanding and practice of leadership as largely mentor-based, intuitive, and "caught rather than taught". So, with that said, I would like to express both systemically and yet somewhat naively what leadership is to me, why I think leadership is important, how I have seen leadership practiced and mis-practiced, and most importantly, how leadership reflects the nature and purposes of the Triune God.

The Superstition of the Science of Superstition

A colleague of mine recently sent me an article from the Atlantic entitled "The Science of Superstition", which appears to be a précis  of a book by the same name. This article claims to do something that very badly needs to be done here in the buckle of the Bible-Belt: Open our eyes to the dangers of the superstition and magical thinking that cloud our everyday lives and judgements.

However, I will admit that my first reaction to this article is one of minor disdain, as if the author is quite naive about all of the assumptions he is making about "the way things really are", and the fact that there are myriads of PhDs in every field of research who would question his basic assumptions. There are many, in fact, who might call his assumptions mere "superstitions" made without reference to empirical observation, nor without reference to the background assumptions that make science itself work.

So simplistic it's a sin

I just read the Eichenwald Newsweek article on the Bible. It starts out swirling the toilet bowl of scholarship, but is at least floating by the end of the essay. It begins as Erhman fundamentalism, as if someone deified the works of Bart Ehrman* (and his ilk) and then parroted all his talking points, but without his nuance or scholarship to back it. Large swaths of this article lend itself to a line by line refutation, but that comes across as petty and defensive. While I have great sympathies with his take on right-wing culture, I was very saddened by his scholarly naivety. And it alarms me that he plays that loose with the facts (and his editors let him get away with it). If you want me to get specific, ask me about almost any point of scholarship made in the beginning of that article (and much of it later), and I can direct you to historical evidence which substantially modifies or altogether refutes the points he is making.

New Year's Resolutions 2015

The ball has dropped. The calendar has flipped. The holiday break is almost over.

And thus, I suppose it is time to do this year's obligatory resolutions (which, in fact, are continuations of things I am already working on).

However, on the supposition that if I make my decisions public, I have a greater chance of actually accomplishing them, here are my resolutions for 2015. I have limited myself to 5 goals, because I tend to accomplish things in sets of 3 or 5. God created us to evolve with five digits, so that is a pretty handy way of keeping track. And so without further ado, my New Years resolutions for 2015:

Is Religion JUST a response to fear?

Beware of generalizations that start with "every" or "all", as they are almost always wrong.

A recent article on io9 stated that climate change may make the human population more religious. Why? Because when droughts and famines begin to affect global society, people will turn to propitiate their "gods" to make the suffering and privation go away. This article was greeted by usual comments from folks who are non-religious or post-religious that this trend was a bad thing, that the world needs less religion (not more), and that hopefully the suffering allowed by their "gods" would turn more people away from religion until there was no more religion, and we finally enter into the secular utopia long prophesied by the secular prophets of the Western Enlightenment.

OK, I may have added a little flourish there. But that was the gist. And if you dig past the veneer of "just the facts ma'am" on the surface of anti-religious claims about the good that can be brought about by secularism, you soon find a robust religious faith in an ideology that has borne little fruit in making the world a better moral place, despite all our technological advances. For instance, John Lennon wrote the secular Hymn "Imagine" which prophesied secular world peace and prosperity at a time when various secular regimes that "imagined no heaven" (such as China, Russia, Vietnam and Cambodia) were also engaged in various atrocities.

But my real problem is that this article assumes that the major (or only) reason to be religious is out of fear: To get a divine being to protect you from something you are afraid of, or to change something that is threatening you.

Neuroscience, Philosophy, God and Jackson Pollock

A Pollock painting or random paint splatters? You decide.

A friend of mine who is a librarian recently sent me a link to an interesting video by a neuroscientist and neurosurgeon named Robert Sapolsky (who also happens to have an awesome beard!). In this video Sapolsky brings together key findings on brain structure and function to "explain the Biological Basis of Religiosity, and What It Shares in Common with OCD, Schizophrenia & Epilepsy".

Although Sapolsky was raised as an Orthodox Jew, he has since left his childhood faith and describes himself as an atheist. However, he says, "I’m not saying ‘you gotta be crazy to be religious. That would be nonsense. Nor am I saying, even, that most people who are, are psychiatrically suspect." Sapolsky is fascinated by the underlying biology of these traits common to to both certain kinds of abnormal psychology and extreme religious experience. And he confesses that his atheism seems to be something he "appears to be unable to change".