Category Archives: Personal Reflection
Here are some additional links to columnists speaking about the sanctioning of Professor Tomas Hudlicky:
Barbara Kay at the National Post … https://bit.ly/2Vtq7Tx-Kay
Jordan Peterson at the National Post … https://bit.ly/3g7HbGK-Peterson
Chapter 9, “The Aberhardt Constant” From The Battle for Halcyon
I did not want to distract from the discussion of the facts around the Tomas Hudlicky sanctioning by talking about the “What If” questions in my writing. In this snippet from The Battle for Halcyon, the faculty are using what they know to gradually move the student body to think a certain way. The fictitious Professor Aberhardt appears before the university senate to complain that they are moving too quickly. As a sociologist he had developed a metric (called by others The Aberhardt Constant) for how fast one can change a subject’s thinking without the subject realizing what is going on. This, of course, is fiction but here is the dialogue:
“What’s all this about Darwin?” asked John Hobbs, wiping his pudgy face with a handkerchief.
Darwin Blackmore considered his colleague for a moment. John Hobbs was short and his extra weight made him look as if he did not have a waist.
Blackmore caught himself stroking his goatee and put his hands down on the conference table in front of him.
“John, I don’t really know what Aberhardt wants to talk to us about. He asked to meet with the Senate Executive Committee on a matter of some urgency. Since he’s a member of the Senate I couldn’t say ‘no.’ I have given him twenty minutes.”
The door opened and Blackmore’s pretty Executive Assistant, Bernice Le Blanc entered and closed the door behind her.
“Professor Aberhardt has arrived for his appointment. Is it convenient for me to bring him in now, or do you need more discussion time?” asked Bernice.
Blackmore looked around the table. “Shall I have him brought in?” Everyone was nodding. Blackmore turned and nodded to Bernice as well.
A few moments later, Bernice ushered Aberhardt into the conference room. Blackmore rose to shake his hand as Bernice left and closed the door behind her. Frederick Aberhardt was an austere man with a long thin face crowned with thin, wild, scraggly hair. His chin was defined by a brown goatee that was as wild as the hair on his head.
“Professor Aberhardt how good it is to see you,” said Blackmore. Blackmore hoped he sounded sincere.
Aberhardt took his hand, but only nodded in acknowledgement.
“Please have a seat at the table,” said Blackmore.
“I’m used to lecturing, so I’ll stand,” said Aberhardt.
Blackmore felt his face getting warm. The pompous swine!
Blackmore turned toward the others and cleared his throat as he tried to regain his composure. With long practice, he made his face impassive.
“Friends, it gives me great pleasure to welcome the distinguished Professor Aberhardt to our council chambers. He is one of the most eminent sociologists of our time. He has written the book The Sociology of Democratic Governance, which received the President’s Award shortly before we were dislocated. Even before the award, the book had become obligatory reading in all serious sociology and political science courses.”
He turned to Professor Aberhardt. “Welcome to our meeting, Frederick. Please tell us about the urgent matter you wanted to talk to us about.” Blackmore sat down and leaned back in his chair.
Aberhardt had a surprisingly loud voice for a thin man and glowered at his audience with piercing eyes.
“As Darwin has said,” began Aberhardt, “I am the pre-eminent sociologist at Halcyon. I’m here to warn you that you are taking a dangerous course. As I listened to our senate deliberations over the last few weeks, it has become clear to me that we are contemplating taking more direct action to bring resisters or rebels into line. WE MUST NOT DO THAT.”
The shock of Aberhardt’s shout, made Hobbs, who had begun to doodle on his note pad, drop his pencil on the floor. He frowned at Aberhardt and shifted his position.
“I’m not sure I follow you, Frederick,” said Blackmore in a soft voice.
“In my book, The Sociology of Democratic Governance, I go to great lengths to define what has subsequently been named the Aberhardt Constant.
“Perhaps you should explain, Frederick, since not everyone here has read your magnificent work recently.”
Aberhardt’s eyes bored into Blackmore, as if questioning whether or not he was being mocked.
Blackmore gave him his most reassuring smile.
Apparently satisfied, Aberhardt went on. “Many governments in the past have tried to direct the thinking of their subjects. They have used force and coercion. Although they appeared successful for a time, they ultimately failed. Why?” Here he thrust his index finger into the air.
“They failed because coercion achieves outward compliance, but had no control over what happened in the minds of their citizens. Thus, their thoughts unmodified, the subjects became increasingly rebellious until the opposition gained power to revolt.”
“Through our empirical studies we know better. We encourage people to express their opinions. We welcome them. When they criticize us, the nature of their criticism tells us to what degree our persuasion is working. By using the media, the arts, and education, we can change the prevailing public opinion in the direction we want at a rate given by the effectiveness of these tools. I have measured that effectiveness. That rate is defined by Aberhardt’s Constant. As long as we only make changes at a rate less than this time constant, then the average person, even though he grumbles about some of the things he sees going on, doesn’t become alarmed enough to take action because the change is happening slowly. He doesn’t realize that his opinion is being incrementally being shifted for him by unending repetition in the direction of the next behavior modification step through school, through television and every other thing in his environment he sees or hears. We can study him, poll his attitude and opinions, and if one message doesn’t work, we’ll try another. We can always measure our effectiveness because he’s willing to tell us what he likes and what he doesn’t like.”
Blackmore shifted in his seat uncomfortably. He heard Lydia Pendergast beginning to tap her foot on the floor.
Maybe I shouldn’t have sat down. Now that Aberhardt has the floor he could go on and on.
Aberhardt continued. “This gradual thinking modifcation works splendidly as long as we don’t go too fast. Some changes are so significant and so difficult, we actually have to wait for a new generation to grow up under our tutelage to achieve change. But, here is the critical point.
“If we try to go faster by coercion, then not only will we build up the subject’s resentment, but by its very nature, coercion causes the subject to hide his true feelings from us. When that happens we no longer accurately measure public opinion…” Aberhardt again stabbed the air with his finger for emphasis. “And so we will be governing in a vacuum, being forced to use stronger and stronger measures to maintain compliance until the system collapses in a revolt or an unwelcome opposition party.
“All of this is explained in my book …
“Yes, yes, yes!” muttered Lydia Pendergast. “We know all that.”
Aberhardt glared murderously at Pendergast.
Undaunted Pendergast continued. “Halcyon is a closed, controlled environment. We have broken down many of the institutions that have caused us so much grief. We know that religion poisons everything and so we have been careful to make the practice of religion a private affair, excluded from all public discussion, and so thanks to our excellent management, religion has almost disappeared. We won’t have any Martin Luthers rocking our boat…”
“Undoubtedly that has been an excellent development,” said Aberhardt.
“We have suppressed the family,” continued Pendergast. “Isn’t that important?”
“It’s true, that suppression is very important for sociological evolution. The stable family is a sociologically self-contained unit which means we don’t really know what ideas are taking root there. They don’t need us to care for them. In our new order, we create state dependency by ensuring there are almost no close familial relationships…”
“Exactly my point,” interrupted Pendergast.
“Let me continue,” interrupted Aberhardt in turn, “the subjects now look to Halcyon to raise their offspring. If they are sick they come to our doctors. If they are depressed they talk to our psychologists. At every turn we are able to influence them. These are all excellent steps but with our current actions we are jeopardizing all of our progress…”
“Really Frederick, I’m sure you’re right about the basic facts and your theory is brilliant,” said Trevor Huxley cleaning his glasses. “But it will take twenty or thirty years to make the kind of changes we want if we follow your infinitesimal steps, even given the rather substantial control we have over the Halcyon media, the few artistic endeavors we have left and of course our educational activities. We simply don’t have twenty years. This army of Apemen we have heard about could be here any day now and we need to make sure that everyone is on board. We can’t have any disunity. We can’t have our decisions questioned. Only the strong will survive and we need to govern strongly.”
“Besides,” added Pendergast, “your problem Aberhardt is that you’re working through social influences. Biology is more fundamental than sociology. Give me the right neurotransmitters and I can make our people believe anything you want.”
“Enough,” said Darwin Blackmore. He stroked his unruly goatee. “Thank you Professor Aberhardt for you valuable and insightful discourse. I will weigh your suggestions as well as those of Professor Pendergast and Administrator Huxley carefully.”
Aberhardt scowled. “You’re not going to take my warning seriously, are you?”
“Nonsense,” said Blackmore. “You have given us much food for thought. As I recall, Aberhardt’s Constant is a constant in name only and can be increased; perhaps you and Dr. Pendergast should have more discussions. With the right kind of psychopharmacopeia one could make the changes much sooner and so modify the magnitude of the Aberhardt Constant. Thank you for your time.”
Blackmore’s best smile was wasted on Aberhardt’s back as he stomped out.
As the door slammed, Pendergast muttered, “When I make this work, we’ll have to rename it the Pendergast-Aberhardt constant.”
Blackmore, ignoring Pendergast’s mumblings, went on:
“I have one more item to discuss. Do you remember after the first Halcyon River expedition returned and reported about the City of the Dead? There was a fellow on that expedition, Albert Gleeson. Subsequently because of his bizarre religious ideas, Jonathan Boyd, the psychiatrist at Halcyon Medical Center, decided he was delusional and needed to be protected. Boyd sedated him because of his illness, but then Gleeson mysteriously vanished from Halcyon. He reappeared on the Second Halcyon River expedition, and then after that disaster, joined the rebels in the new colony. Well I have reliable information that he has secretly returned to Halcyon.”
“Is this a problem?” asked Huxley. “After all he is only one person. I presume there is only one, am I right.”
“No, he’s not a problem,” said Blackmore. “Indeed, now that we know he’s here, he’s even less of a problem, but still this colony he and his fellow rebels have set up is an annoyance. Furthermore as Professor Aberhardt has so eloquently pointed out, we persuade people to our way of thinking through the media, the arts, and through education. But this colony is beyond our reach on all three fronts. We want to mold and shape our society by controlling the story that everyone believes. Who knows what peculiar ideas, indeed, what dangerous and inimical ideas they may come up with, in the absence of our guidance. We can’t lose control of our conditioning program because of these uncontrolled upstarts.”
“So what do you propose?” asked Pendergast.
“Propose? I propose we watch him discreetly. That way we can locate all of his contacts. We may not need to do anything, but if he does cause trouble, we’ll pick him up. Now if we have no further business, I still have some excellent wine in my cellar that I think we should try.”
I have read and enjoyed The Last Castle several times. I enjoyed it so much, I am reading it now in its much longer, original, unedited version. The title MacDonald originally chose was St. George and St. Michael.
MacDonald’s story begins in 1641 shortly after Thomas Wentworth, The Earl of Stafford was arrested by Parliament, tried for treason, and beheaded. King Charles I, a personal friend of Stafford, signed the order for the execution and regretted his decision to his dying day.
MacDonald, as a masterful storyteller, does not chose the easy road and cast the conflict between Parliament (Roundheads, Puritans) and the King as a one dimensional conflict between Good and Evil, but rather he shows how two groups of people, the Heywoods on one hand, and Henry Somerset , the Earl of Worchester, and his subjects on the other hand, find themselves by differing honorable convictions on opposite sides. Although on opposing sides, they fought each other for noble and altruistic reasons.
The Earl of Worchester, a catholic, and his followers had given their allegiance to the King and would stand by him to the bitter end. Hence St George is in the title, representing the red cross of England and the crown.
On the other hand, Richard Heywood and his father, believed their first allegiance was to their conscience and truth. For that reason they chose the side of Parliament and the Puritans. The archangel St. Michael stands for truth.
Although they were on opposite sides of this great civil war, when they met they respected each other since they saw a true man, a man of principle in the other. They were taking part in a war that was a collision of two imperfect causes (I think this phrase was used by MacDonald but I cannot locate the reference).
Indeed when Richard Heywood is captured inside Worchester’s Raglan Castle, The Earl now a Marquis offers him freedom if he would renounce his cause or even share his secret how he came to get into the castle. Richard declines and is sent to the dungeons.
After Richard is taken away the honorable Marquis says to himself:
“I doubt not the boy would tell everything rather than see his mare whipped. He’s a fine fellow, and it were a thousand pities he turned coward and gave in. But the affair is not mine–it is the King’s. Would to God the rascal were on our side! He’s the right old English breed.”
How Does This Speak to Me Today?
In Matthew 7:1-2 Jesus says:
“Judge not, that you be not judged. For with the judgment you pronounce you will be judged and with the measure you use it will be measured to you.”
The reason I am not to judge, is not because judgment must never happen, but rather because I am so poor at it. I am too ready to excuse myself and condemn others. I know nothing of the background, assumptions, or personal history that led to a particular action in others. If this is true of contemporaries I know reasonably well, it is much more true of historical figure in whose shoes I have never walked and whose motivations I could never fathom. Yet, as I get to know people from other eras through what they have written , that reading can be invaluable in finding out about myself, my own biases and about the uncritiqued assumptions that so plague my thinking.
We live in a time when the wholesale destruction of our history is taking place. Statues are torn down, graves desecrated, and places named after historical figures are being renamed. We act as if we moderns are uniformly righteous and those that have gone before us are irredeemably evil. Even if that were true (we are too complex as human beings for that to be so clear cut) we would still be better off to leave our history intact and learn from our past both good and bad. It is better to have a view into the past from historical eyes than to leave the writing of history to the biased ideologues of today who desire us to think in a certain way.
Every war is a collision of two imperfect causes. Those on opposite sides may indeed be there for different, honorable reasons. I hope I continue to have the courage to respect that.
It was a rainy day when we arrived at Gideon’s Springs, a beautiful area with clear water bubbling up at the back of this shallow cave.
From there the water flowed across Ma’ayan Harod National park.
This enchantingly beautiful place was the likely the location (see Judges chapters 6-8) where Gideon selected the three hundred to begin the rout of the Midianites.
In a land of desert and stone such as Israel, the appearance of a well-watered place such as Ein Harod must have inspired reflections on God’s love and provision.
Here is one of my favorite passages:
Isaiah 41:17-21 English Standard Version (ESV)
17 When the poor and needy seek water,
and there is none,
and their tongue is parched with thirst,
I the Lord will answer them;
I the God of Israel will not forsake them.
18 I will open rivers on the bare heights,
and fountains in the midst of the valleys.
I will make the wilderness a pool of water,
and the dry land springs of water.
19 I will put in the wilderness the cedar,
the acacia, the myrtle, and the olive.
I will set in the desert the cypress,
the plane and the pine together,
20 that they may see and know,
may consider and understand together,
that the hand of the Lord has done this,
the Holy One of Israel has created it.
Even when we are in a dry place and are driven to the border of death by thirst, Isaiah reminds us that when we are driven to ask, God will provide and provide abundantly. For me, Ein Harod is a beautiful picture of God opening up a fountain in the midst of the valley and the bounty and fruitfulness that living water can bring.
In week 2’s message on Origins, Bruxy Cavey focused on Genesis Chapter 2.
An important observation by a contributor to Bruxy’s Blog
In my week 1 Origins blog, I addressed an interesting and anonymous comment on Bruxy Cavey’s blog. Part of this comment also has relevance to my discussion of Origins Week 2.
“When I first heard that this series was coming, with special focus on Genesis, my initial reaction was “Uh-oh… this should be interesting.” While the stories seem to try and carry a message or lesson, I can’t take them literally…I just can’t. The only thing I can do to from dismissing them outright is telling myself that they’re essentially all symbolic, not to be taken literally; a way to try and explain something very complex in simple terms. Like trying to explain to a child why and how we do our taxes once a year…you can’t go into depth, so you sort of oversimplify and use symbols that they already understand; like, “we have to tell the mayor (to replace CRA or gov’t) how much money we made, this way they can decide if we give more or get some back,” etc. God is the alpha and omega: this, to me, means he’s like infinity, outside of the constraints of time and space. I can’t even understand what that would even mean, so how could I possibly understand how he actually started it all? Enter Genesis.”
Genesis Chapter 2 apparently provides an amplification of Day 6, Chapter 1 which closes with the creation of Man (Homo sapiens). Anonymous, like many, takes this as a figurative description. He points out, using the metaphor of an adult explaining to a child a complex subject (for example why we have to pay taxes) that an adult would be forced to use imprecise, figurative language to capture the limited vocabulary of the child.
Specifically Anonymous says:
“Like trying to explain to a child why and how we do our taxes once a year…you can’t go into depth, so you sort of oversimplify and use symbols that they already understand; like, “we have to tell the mayor (to replace CRA or gov’t) how much money we made, this way they can decide if we give more or get some back,” etc.”
I agree, God in his desire to reach out to us, uses our language and in some sense His communication is limited by the words and concepts available to His audience, just as the adult is limited in vocabulary and concepts in speaking to the child.
However, if I were that adult speaking to my child, I would choose my words very carefully since I realize my child will mature and remember my words when they are older. If I were clever enough, I might choose metaphors that had embedded in them concepts and understanding that go far beyond what the child can grasp, concepts that will only become much clearer later as the child’s knowledge and understanding grows.
Of Ribs, Ladders and DNA
Why choose a rib in Genesis 2 to describe the creation of Eve?
The Hebrew word, transliterated Tsela means:
Particularly interesting to me is the idea that Tsela refers to side as well as rib. If I imagine a side with ribs running from the backbone to the sternum. this picture, to me, a chemist, is reminiscent of Deoxyribonucleic Acid (DNA). You may be familiar with the alpha helical structure of DNA.
How does this relate to ORIGINS?
If you straighten out the helix and look at the actual chemical structure the ladder or ribbed structure is apparent with each base pair as an individual rib. Perhaps God, in His desire to not only speak to ancient Homo sapiens using a rib cage also wanted to speak to modern Homo sapiens in such a way as to indicate He knew a great deal more about the biochemistry than the simplified language of Genesis might indicate.
Equally interesting to me was the curious choice of the male as the source of both sexes. From my reading, I think most modern biologists would have identified the female as the more fundamental of the two sexes (I think this is based on reproduction being formally attributed to the female and that some species (for example social insects) have only a short-lived and transient role for males.
If one thinks of God genetically creating male and female, it makes sense to use the male as the genetic source code of the human race. In Homo sapiens, only the male has a complete set of chromosomes (including the sex chromosomes XY). To me this another one of those instances that would mean nothing to the early audience of Genesis but speaks to me.
Some final thoughts
Conviction and proof have limits that each person sets for themselves. Even though I find these correspondences in Genesis of great significance, I recognize that others would not do so. Indeed there are some who might set the bar so high that there is probably nothing anyone could find or say that would redeem Genesis in their eyes. I understand that. Still, this is meaningful to me and I share it in the hope that others might find it useful.
My Canadian public education, from elementary school, through high school and on through my university postgraduate studies, from the basis of inculcating a worldview, had a decidedly Materialistic bias. I was taught that all smart people were convinced by the overwhelming evidence of “science” that chance operating over billions of years produced “life, the universe, and everything.” They usually stopped short of explicitly stating that there was no room for God, but the extension of the teaching to this conclusion was easy and no barrier at all was set up to hinder this extension.
It was only in high school and university that I began to realize that a great many dubious philosophical presuppositions had been smuggled in with the historical assertions I had been fed. The many remarkable successes of what I now call “Good Science” were used to justify (if I looked at the data) “Dubious Science.” However, in the minds of most students, who had been taught to regard all science to be of equal value and veracity, the word “science” or “scientists believe” was used as a certificate of reliability.
Into this difficult and heavily contested discussion arena, Bruxy Cavey has provided his own input. Having listened to the first message on the first two chapters of Genesis, I think his goal is modest: he does NOT want to specifically argue for one interpretation or another, but rather to explore the language and context of the Hebrew text to provide a boundary to the range of interpretations that are consistent with the text.
Given that objective, I learned a few things.
One had to do with the Hebrew word Yom (day). It was interesting how it was used differently in the accounts of the seven days:
- Days 1-6 there was evening and morning cited after each creation event
- Day 7 , the Sabbath Day when God is resting from creation seems to go on without end. In Hebrews 4:1-11 we are urged to enter that rest.
- In Genesis 2, when the passage unpacks the creation of Man, the events such as naming the animals seem to require more than 24 hours.
Responding to Comments
I also wanted to interact with one of the interesting anonymous comments that appeared on Bruxy’s Blog. The comment is shown below in blue.
I was great at prayer and reading the bible when I was younger, but like so many, things changed when I went to university and studied science. Years later, I still love listening to science podcasts. I’m trying to reconcile what science says and what the bible says. I will never dismiss science because there is a lot to respect about the scientific method and the sweat, blood and tears that goes into understanding of the physical world around us, that is brought to us by relevant and worthy fellow human beings. While it can be said that science has just as much blood on its hands as religion, it has brought us the amazing technology I’m using to type this out, penicillin, the ability to “hear” remnants of the Big Bang and the understanding that a marble and a giant boulder will hit the ground at the same time when dropped from the same height (still blows my mind).
Sorry for belabouring the point on how much I enjoy science, but that’s not going away. And yet I want to make room for Jesus and his irreligious message. I love the focus on love and shifting my gaze from myself to others.
When I first heard that this series was coming, with special focus on Genesis, my initial reaction was “Uh-oh… this should be interesting.” While the stories seem to try and carry a message or lesson, I can’t take them literally…I just can’t. The only thing I can do to from dismissing them outright is telling myself that they’re essentially all symbolic, not to be taken literally; a way to try and explain something very complex in simple terms. Like trying to explain to a child why and how we do our taxes once a year…you can’t go into depth, so you sort of oversimplify and use symbols that they already understand; like, “we have to tell the mayor (to replace CRA or gov’t) how much money we made, this way they can decide if we give more or get some back,” etc. God is the alpha and omega: this, to me, means he’s like infinity, outside of the constraints of time and space. I can’t even understand what that would even mean, so how could I possibly understand how he actually started it all? Enter Genesis.
I guess I’m hoping for a Meeting House take on this and that I’m still allowed to show up
I will never dismiss science because there is a lot to respect about the scientific method and the sweat, blood and tears that goes into understanding of the physical world around us, that is brought to us by relevant and worthy fellow human beings.
We should all be truth-seekers since truth is connected to reality. While I understand the sentiment expressed by anonymous, science is not a uniform endeavor. Indeed, I think we ought to respect science by putting its best practices into operation as we evaluate the merit of a particular theory or claim. It all comes down to the data and the integrity of the people who collect and discuss it. Scientists, like other people, are confronted with political pressure, political correctness imperatives, natural biases, and peer pressure.
Even if we haven’t measured a data point, it still behooves us to be skeptical and ask the hard questions and see if the data adds up. Especially we ought to see:
- If the scientific community has tried hard to disprove the theory or hypothesis (it is easy to fall into confirmation bias and collect more and more data points in support of our favorite theory).
- If sufficient attention has been paid to data points that don’t support the theory. Or have they conveniently shoved the data into the “to be explained” file, never published, and promptly forgotten.
- If scientists are being pressure to adopt a certain view or theory. Look specifically for political pressure, political correctness imperatives, and peer pressure. Have scientists lost their jobs because of their hypotheses? Are there accusations of pseudo-science to keep you from looking carefully at the data and arguments? Have lectures been shut down? These considerations don’t over ride the power of the data but ought to cause us to dig deeper and find out what is being suppressed and pay particular attention to the voices that are being silenced.
it [science] has brought us the amazing technology I’m using to type this out, penicillin, the ability to “hear” remnants of the Big Bang and the understanding that a marble and a giant boulder will hit the ground at the same time when dropped from the same height (still blows my mind).
I generally agree. Notice, however, penicillin, and classical mechanics (i.e. gravitation and Newton’s Second Law) are qualitatively different from “the ability to ‘hear’ remnants of the Big Bang.”
The first category (isolating and characterizing penicillin or verifying classical mechanics) contain time-independent events and the critical experiments that can be reproduced in 2019, 2050, or 2200. The Big Bang is an historical event. A person with the proper resources can measure the background radiation, but they cannot perform the critical experiment (initiate a Big Bang and show it gives rise to the background radiation).
That doesn’t make the historical account incorrect, it just means the tools of scientific experimentation are not as well suited to these problems as they are to time-independent questions.
Anonymous wrote about reconciling what he has read in Genesis with the accounts that scientists propose:
When I first heard that this series was coming, with special focus on Genesis, my initial reaction was “Uh-oh… this should be interesting.” While the stories seem to try and carry a message or lesson, I can’t take them literally…I just can’t. The only thing I can do to from dismissing them outright is telling myself that they’re essentially all symbolic, not to be taken literally; a way to try and explain something very complex in simple terms.
That’s fair enough. My own reaction is somewhat different. I have significant personal experience that makes me trust what the Bible teaches. Still, as Bruxy stated, the Bible may be perfectly reliable, but that doesn’t guarantee my interpretation is correct. I line up all the historical theories of our origin side by side: evolution, intelligent design, and various creation theories and generate a plus/minus for each one. I think all theories have significant defects and so I am left with saying we don’t know the details.
Anonymous makes a very important point using his analogy of explaining the CRA to a child. Explanations are always constrained by the language and understanding of the audience. For me one of the great attributes of the God of the Bible: He reaches out to us. He uses the language and understanding of his audience to speak to us. I think we need to keep that in mind as we read Genesis.
I appreciate Anonymous’ comment and I appreciate my chance to interact with these ideas.
A personal reflection on what it means to “have faith”
David Hershey writes a blog that I like to follow. Some time ago he posted a blog in which he talked about a house-of-cards kind of faith. [Link] Below is a picture that this metaphor brings to mind.
The concept is quite simple: pull any card out of the house-of-cards and the whole structure will collapse.
A house-of-cards faith then is a long list of assertions one has to affirm as a Christ-Follower. If one becomes convinced that even one assertion is wrong, then all of the items in the list are wrong and confidence collapses like the house of cards in the image.
So How Does that Apply to Me?
I think there are two extremes underlying this discussion, both of which must be avoided. On the one hand is the view that no truths are important, but rather it is the sentiment or intention of faith that matters. A version of this would assert that even if everything I believe as a Christ-Follower is utterly false, but if I believe it, it calms my anxiety and improves my quality of life, then everything is okay. I believe this view is utterly false and it is always better to be on the side of truth even if the truth is unpleasant or even abhorrent. Truth is connected to reality.
The other extreme is the view that Christian Faith means believing the many, many things about Jesus, the Bible, theology, one’s denomination, and perhaps, even christian history. If even one of these elements of this affirmation list is proven wrong in the believer’s eyes, then the whole faith-edifice collapses.
I believe the reality of genuine Christian Faith is intermediate between these two extremes. There are critical, foundational assertions about Jesus (such as the fact of His resurrection, His incarnate nature, and His redeeming work), that if false, undermine our whole faith. These are the things that C. S. Lewis called “Mere Christianity.”
On top of these foundational truths, there is a whole superstructure of theology, that although important, is passionately debated by theologians and lay members of various denominations. Many disagree on these details and they cannot all be right. It is important to think through these assertions, but they do not carry the same weight as the foundational truths.
Some Final thoughts
So what are my personal take-aways from this discussion?
- In 2 Timothy 2:15, the Apostle Paul admonishes Timothy to be “a worker who has no need to be ashamed, rightly handling the word of truth” (ESV). The answer is not less study and discussion of the Bible but more. But I have to do the hard work to get it right.
- Ultimately I have to have the attitude of a Truth-Seeker.
- I need to be humble and understand that I can be wrong about things and change my mind.
- Finally, learn to distinguish foundational truths, from the theological superstructure.