Pete Enns: The scientific consensus is not something to “have faith in”

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I like what Peter Enns wrote the other day. He points out that creationists badly miss the point when arguing against the scientific consensus about the evolutionary model. They frame the question as “Do you believe in science, or do you believe in the Bible?” as though they were equal options in the same epistemological universe. Not at all. Accepting the consensus of scientists on a matter like this is not giving them a position of “authority” equivalent to the “authority” of the Bible with regard to our faith.

Here is what Enns had to say:

A few days ago I posted the main bullet points for the lecture I gave at the Evangelical Theological Society on April 6. Some of the responses perpetuate common yet unconvincing lines of defense.

For example, I began my talk by saying that I accept the scientific consensus as a starting point when discussing the question of human origins.

A response I have heard–more times than I care to recall, and that I knew would likely come again even though I think I was super clear in my lecture–is, “Aha. See! If you start with science, of course you’re going to end up with evolution. And that’s your problem. You put too much faith in science instead of in the Bible.”

“Faith in science” suggests that one’s view of scientific matters is on the same sort of playing field as “faith in the Bible,” which then gives a sort of rhetorical oomph to the posed choice. But I don’t have ”faith in science.” I have made a conscious, intellectual decision to accept the overwhelming consensus of demonstrably knowledgable and trained scientists across the world and for several generations.

I have done this not by ignoring my faith, but by working out my faith. I am not ignoring the Bible and its “plain teachings,” but interpreting the Bible as responsibly as I know how.

As I see it, the real question isn’t, “Why do you choose science over God?” but, “On what basis do you think you have the right to dismiss the scientific consensus?”

* * *

Pete Enns clarifies the question well, and creationists who answer that question will typically say, “I dismiss the scientific consensus because I believe the Bible and what it says about how God created the world.” However, at that point, they have made a leap. When they say, “I believe the Bible,” they are really saying, “I have accepted a particular interpretation of what the Bible is, and what it teaches about origins.”

The issue therefore is not “believing the Bible” vs. “believing the scientific consensus,” but rather believing a particular conception of the Bible’s nature and a specific interpretation of what it teaches about science. Once that foundation has been laid, the creationists then give “the Bible” authority over what an overwhelming majority (Enns says 97%) of scientists in various fields have come to accept as the best explanation for the evidence gleaned from studying the natural world. In order for them to argue their position, they must conceive of the Bible as a textbook that speaks to science authoritatively and interpret those teachings in certain ways.

But the leap they take won’t stand scrutiny. I don’t tell creationists that I reject their interpretation of Genesis because I became convinced about evolution. Evolution is not my “authority,” and I do not interpret the Bible through its lens.

250px-God_the_GeometerNot at all. I have never even, in fact, seriously studied biology or the evolutionary model. I started with and continue to focus on the Bible itself.

I simply don’t think the Bible is to be understood and interpreted the way the creationists would have us accept it. It was not designed to be an “authority” with regard to scientific matters. It has little, if anything, to say about the natural scientific processes of the world because it was not written to address those matters.

Given when the Scriptures were written, edited, and compiled, how could it?

Given the Bible’s purpose as Israel’s story culminating in Jesus the Messiah, why would it?

To say that the Bible has anything to do with “science” as we know it requires a particular commitment to the Bible as a divinely inspired “instruction book” that is designed to give us a full-orbed “worldview” in which we find “answers” to all of life’s questions.

That may be the Bible we idealize. That is not the Bible we hold in our hands. Nor is it the Bible that will serve as an “authority” to compete against the “authority” of science. Scientific inquiry and the biblical message do not inhabit the same theoretical universe. They do not compete against one another, they do not speak to the same facts or realities. We need not feel that we must harmonize their teachings or somehow make them agree.

In saying this, I should also add that the scientific consensus does not support or give ammunition to those who would argue for a strictly naturalistic or atheistic view of life either. Those who hold such views should not appeal to scientific “authority” to undergird their metaphysical skepticism or unbelief. Science doesn’t give them “answers” about these things any more than it does to theists and Christians.

The more we focus on this completely bogus war between science and faith, the less energy we will have to give to actually living as people of faith.

The Problem with “Safe, Legal” Abortion

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This absolutely horrifying story from The Atlantic about Dr. Kermit Gosnell, now standing trial for murder in Philadelphia, gives the lie to the traditional argument that making and keeping abortion legal ensures that it will be done safely and with concern for the health and well being of the mother. As the grand jury report states:

“This case is about a doctor who killed babies and endangered women. What we mean is that he regularly and illegally delivered live, viable babies in the third trimester of pregnancy – and then murdered these newborns by severing their spinal cords with scissors. The medical practice by which he carried out this business was a filthy fraud in which he overdosed his patients with dangerous drugs, spread venereal disease among them with infected instruments, perforated their wombs and bowels — and, on at least two occasions, caused their deaths.”

I encourage you to go and read the entire article, if you can stomach it. It is a true American horror story. It also reveals issues of racism, mistreatment of the poor, the exploitation of women, and the failures of government and journalistic institutions.

I will simply re-post here some of the grand jury’s conclusions about the appalling lack of oversight with regard to this doctor and clinic.

Pennsylvania is not a third-world country. There were several oversight agencies that stumbled upon and should have shut down Kermit Gosnell long ago. But none of them did…

The first line of defense was the Pennsylvania Department of Health. The department’s job is to audit hospitals and outpatient medical facilities, like Gosnell’s, to make sure that they follow the rules and provide safe care. The department had contact with the Women’s Medical Society dating back to 1979, when it first issued approval to open an abortion clinic. It did not conduct another site review until 1989, ten years later. Numerous violations were already apparent, but Gosnell got a pass when he promised to fix them. Site reviews in 1992 and 1993 also noted various violations, but again failed to ensure they were corrected.

But at least the department had been doing something up to that point, however ineffectual. After 1993, even that pro form a effort came to an end. Not because of administrative ennui, although there had been plenty. Instead, the Pennsylvania Department of Health abruptly decided, for political reasons, to stop inspecting abortion clinics at all… The only exception to this live-and-let-die policy was supposed to be for complaints dumped directly on the department’s doorstep. Those, at least, would be investigated. Except that there were complaints about Gosnell, repeatedly. Several different attorneys, representing women injured by Gosnell, contacted the department. A doctor from Children’s Hospital of Philadelphia hand-delivered a complaint, advising the department that numerous patients he had referred for abortions came back from Gosnell with the same venereal disease. The medical examiner of Delaware County informed the department that Gosnell had performed an illegal abortion on a 14-year-old girl carrying a 30-week-old baby. And the department received official notice that a woman named Karnamaya Mongar had died at Gosnell’s hands.

Yet not one of these alarm bells — not even Mrs. Mongar’s death — prompted the department to look at Gosnell or the Women’s Medical Society… But even this total abdication by the Department of Health might not have been fatal. Another agency with authority in the health field, the Pennsylvania Department of State, could have stopped Gosnell single-handedly.

The Department of State, through its Board of Medicine, licenses and oversees individual physicians… Almost a decade ago, a former employee of Gosnell presented the Board of Medicine with a complaint that laid out the whole scope of his operation: the unclean, unsterile conditions; the unlicensed workers; the unsupervised sedation; the underage abortion patients; even the over-prescribing of pain pills with high resale value on the street. The department assigned an investigator, whose investigation consisted primarily of an offsite interview with Gosnell. The investigator never inspected the facility, questioned other employees, or reviewed any records. Department attorneys chose to accept this incomplete investigation, and dismissed the complaint as unconfirmed.

Shortly thereafter the department received an even more disturbing report — about a woman, years before Karnamaya Mongar, who died of sepsis after Gosnell perforated her uterus. The woman was 22 years old. A civil suit against Gosnell was settled for almost a million dollars, and the insurance company forwarded the information to the department. That report should have been all the confirmation needed for the complaint from the former employee that was already in the department’s possession. Instead, the department attorneys dismissed this complaint too… The same thing happened at least twice more: the department received complaints about lawsuits against Gosnell, but dismissed them as meaningless…

Philadelphia health department employees regularly visited the Women’s Medical Society to retrieve blood samples for testing purposes, but never noticed, or more likely never bothered to report, that anything was amiss. Another employee inspected the clinic in response to a complaint that dead fetuses were being stored in paper bags in the employees’ lunch refrigerator. The inspection confirmed numerous violations… But no follow-up was ever done… A health department representative also came to the clinic as part of a citywide vaccination program. She promptly discovered that Gosnell was scamming the program; she was the only employee, city or state, who actually tried to do something about the appalling things she saw there. By asking questions and poking around, she was able to file detailed reports identifying many of the most egregious elements of Gosnell’s practice. It should have been enough to stop him. But instead her reports went into a black hole, weeks before Karnamaya Mongar walked into the Woman’s Medical Society.

…And it wasn’t just government agencies that did nothing. The Hospital of the University of Pennsylvania and its subsidiary, Penn Presbyterian Medical Center, are in the same neighborhood as Gosnell’s office. State law requires hospitals to report complications from abortions. A decade ago, a Gosnell patient died at HUP after a botched abortion, and the hospital apparently filed the necessary report. But the victims kept coming in. At least three other Gosnell patients were brought to Penn facilities for emergency surgery; emergency room personnel said they have treated many others as well. And at least one additional woman was hospitalized there after Gosnell had begun a flagrantly illegal abortion of a 29-week-old fetus. Yet, other than the one initial report, Penn could find not a single case in which it complied with its legal duty to alert authorities to the danger. Not even when a second woman turned up virtually dead…

So too with the National Abortion Federation.

NAF is an association of abortion providers that upholds the strict est health and legal standards for its members. Gosnell, bizarrely, applied for admission shortly after Karnamaya Mongar’s death. Despite his various efforts to fool her, the evaluator from NAF readily noted that records were not properly kept, that risks were not explained, that patients were not monitored, that equipment was not available, that anesthesia was misused. It was the worst abortion clinic she had ever inspected. Of course, she rejected Gosnell’s application. She just never told anyone in authority about all the horrible, dangerous things she had seen.

* * *

A meaningful discussion about abortion in this country must be honest, open, and complete on all sides. It is not enough to be “pro-life” and yet refuse to confess that the movement has been sorely lacking in advocating for a variety of social justice concerns that would make abortion a less attractive alternative, especially for the poor. But neither is it appropriate to take a “pro-choice” stance and fail to acknowledge the ugly reality that abortion contributes to the actual harm of people and society, especially when its legality is abused in such unspeakable ways.

The silence of the mainstream media and the “pro-choice” movement regarding this case is inexcusable. Many are starting ask why this story hasn’t received much coverage: see LA Times, Salon, USA Today, as well as this piece I’ve referenced from The Atlantic.

Whatever your position on whether or not abortion should remain a legal alternative in our society, for the common good can’t we all engage in a discussion about working together to do whatever we can to lessen the number of abortions performed and, certainly, to condemn houses of horror like this from every conceivable angle and shut them down immediately?

In the Garden

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Christ Appearing to Mary (detail), Ryder

I come to the garden alone
While the dew is still on the roses
And the voice I hear falling on my ear
The Son of God discloses.

Je­sus said to her, “Mary!” Just one word from his lips, and for­got­ten the heart­aches, the long drea­ry hours….all the past blot­ted out in the pre­sence of the Liv­ing Pre­sent and the Eter­nal Fu­ture.

– C. Austin Miles, 1912

* * *

The hymn “In the Garden” has caught a lot of flak over the years for its sentimentality and its “me and Jesus” lyrics. One critic who expressed his conviction that the church has forsaken a robust hymnology and replaced it with insipid ditties bewailed it as a “mawkish little rhyme about someone’s personal experience and feelings.”

I get the criticism, but I also understand why some people find comfort in a hymn like “In the Garden.” It was my grandfather’s favorite and we sang it at his funeral service years ago. As a hospice chaplain I am asked to include it in such services regularly. I don’t care for its waltzy tune (especially when played on a bad organ at the wrong tempo), and the refrain tends to distract from the Gospel story on which it is based. Still, it is based on a vivid and memorable resurrection appearance which took place in a garden, and the mood of the biblical narrative is also tender and personal.

But Mary stood just outside the tomb, and she was crying. And as she cried, she looked into the tomb and saw two angels in white who sat, one at the head and the other at the foot of the place where the body of Jesus had lain.

The angels spoke to her, “Why are you crying?” they asked. “Because they have taken away my Lord, and I don’t know where they have put him!” she said.

Then she turned and noticed Jesus standing there, without realising that it was Jesus.

“Why are you crying?” said Jesus to her. “Who are you looking for?” She, supposing that he was the gardener, said, “Oh, sir, if you have carried him away, please tell me where you have put him and I will take him away.”

Jesus said to her, “Mary!” At this she turned right round and said to him, in Hebrew, “Master!”

– John 20:11-16 (Phillips)

Christ appearing RyderThe Gospel of John has long been favored by evangelicals and those who emphasize a “personal relationship” with Jesus because it is filled with intimate encounters like this one. John portrays Jesus as one constantly engaged in conversation with individuals, speaking words of salvation and peace.

Whatever concerns I have about evangelicalism, I don’t ever want to lose this. One thing the resurrection means is that Jesus “walks with me and he talks with me, and he tells me I am his own.” In the Upper Room, the Savior made promises to his disciples about what the resurrection would mean for them, and he spoke in the most personal and tender of terms:

“No, I will not abandon you as orphans—I will come to you. Soon the world will no longer see me, but you will see me. Since I live, you also will live. When I am raised to life again, you will know that I am in my Father, and you are in me, and I am in you. Those who accept my commandments and obey them are the ones who love me. And because they love me, my Father will love them. And I will love them and reveal myself to each of them.”

– John 14:19-21, NLT

So then, one of the quiet, unexpected features of Christ’s majestic victory over the forces of sin, death, and hell is that he applies his great triumph by meeting us individually, in quiet places, whispering our names, and assuring us that we are not alone.

I understand why people might want that sentiment expressed at a funeral.

I can see why I might need that today.

Not What We Might Expect
A Series for Sundays in Eastertide, 2

Brennan Manning

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Brennan Manning
April 27, 1934 – April 12, 2013

“Suffering, failure, loneliness, sorrow, discouragement, and death will be part of your journey, but the Kingdom of God will conquer all these horrors. No evil can resist grace forever.”

Richard Francis Xavier Manning, better known to legions of faithful readers as author, speaker, and contemplative Brennan Manning, for whom grace was irresistible, completed his earthly journey on Friday, April 12 at 12:10AM.  He is now resting safely in the arms of his Abba.

Lillian Daniel: Every Spiritual Home (a Riff)

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Excerpt from the chapter, “Every Spiritual Home”

From: When “Spiritual but Not Religious” Is Not Enough: Seeing God in Surprising Places, Even the Church
by Lillian Daniel

Jericho Books, 2013

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These days, very few people who join our church were raised in the denomination or tradition we are a part of, and we are hardly unique in that. Most of my church members were raised in other forms of Christianity that were less open-minded than ours, and they may have some negative feelings about the church of their childhood. And so they drifted from church and sought to go it alone, without a faith community.

But eventually they hit something that was bigger than private, self-created spirituality. Perhaps it was the death of a parent, the birth of a child, a friend’s illness, or a lonely patch in life, but suddenly they found themselves remembering some of those childhood Bible lessons. They found themselves recalling the blessings of the Christian faith, and they searched for a church, but they did so very tentatively, not knowing what they would find and afraid of being hurt.

…A miraculous thing can happen to grown-ups on a faith journey. We come to appreciate moments from our past faith community, as different as it may be from our current one. We may recall a special Sunday school teacher who taught us the “sacred writings” in our childhood.

That is why when people join our church, we always say, “We give thanks for every community that has ever been your spiritual home.”

I believe that there really is a connection between who we were raised to be and who we are now. It might not be a straight line, but you can connect the dots. God works through all kinds of religious communities at different points in our lives.

…So give thanks for the small and tender blessings of every place that has ever been your spiritual home, and for lessons you have learned.

Continue reading “Lillian Daniel: Every Spiritual Home (a Riff)”

Saturday Ramblings 4.13.13

RamblerIt is Saturday again? Already? We just had Saturday a week ago. And we will most likely have another one next week. Well, why not? I mean, we have to have Mondays every week. It’s only fair we have Saturdays as well. As I matter of fact, I propose we have two Saturdays for every one Monday. What do you think? I may just run for emperor on that platform. In the meantime, what do you say we spend this Saturday rambling?

Joel Osteen, former Christian? A web site that looked a lot like the real thing—although the address was www.joelostenministries.com (don’t bother—it has been taken down) which was deliberately misspelled—featured a letter supposedly from the Houston minister declaring he was leaving Christianity. The man behind the hoax says he’s a fan of Osteen, he just thinks Osteen is a little shallow. Kind of like how the Atlantic Ocean is a little deep.

Meanwhile, a rapper by the name of Shai Linne has a new song out titled “Fal$e Teacher$.” In this song he names names of those he considers false teachers. “Don’t be deceived by this funny biz, if you come to Jesus for money, then he’s not your God, money is! Jesus is not a means to an end, the Gospel is He came to redeem us from sin, and that is the message forever I yell! If you’re living your best life now you’re heading for hell!” I guess I just don’t get rap music. Do they always pull their punches like this? I find it very interesting that he laments how the American prosperity gospel is infecting churches in Africa. Your thoughts?

Continue reading “Saturday Ramblings 4.13.13”

iMonk: Doing the Math

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A classic Michael Spencer post from April, 2009.

I’m not very good at math, and I’m worse at being a Jesus follower, but even a stopped clock is right twice a day.

I starting doing some personal math this morning as I started my day, and I made a discovery.

I could no longer deny that a lot of things add up in my life; they add up to an area where sin has taken a deep root.

The last few months, I keep bumping into the same kind of feedback in my immediate environment from people who know me and observe me. When I first heard it, I was angry and defensive. I should know right away that defensive is a signal all is not well.

That feedback may not have been flawless, but I’m not convinced some of it is true.

A number of relationships changed, and I blamed the other persons. I’m not “unblaming” them entirely now, but I see something I didn’t see before.

I began to notice the interactions I had with other people, and I discerned some patterns. Not random patterns, but intentional patterns. There was something THERE that people were moving around; something that was playing a big role in those interactions. Something that was part of me.

I began to look at the places where my life was going well, and was surprised to find many areas where this kind of sin would be rewarded.

I looked at my ministry, and I saw that this sin serves me pragmatically and allows me to be an effective leader, especially in some aspects of my particular situation.

My personality isn’t always the clearest picture to me, but it became clearer. The established patterns of my life began to show me a kind of person and a pattern of behavior, all held together by the sin that was being revealed to me.

I thought back on my life history, and considered where this sin began to be part of my life and why; I traced its impact from the past to the present.

I began to understand the common thread that held together many separate strands in my life experience: I was protecting a pattern and preference for a sin that I believed defined my life.

Life in Jesus is a life of repentance, but I come from a tradition where sin is always behavior. Doing bad things. Sinning against the example of righteousness. The sins that arise from the components of our own personality- the acceptable, even valued ones- are much deeper to repent of. Some even applaud and reward certain patterns of sin.

How do you repent of what is making your life work?

How do you repent of what people expect you to do and be?

How do you repent of your self-image, your security and your identity?

How do you repent of sins that have grown essential to your being and life?

How do you repent of sins that the very repentance of them will cause you to lose support and encouragement?

When I do the math, when I put on the special glasses of Gospel realism, I see a disease and a man in denial. I see a sin addict in need of a group. I see a person whose engagement in sin and life in ministry are deeply entwined.

Christ forgives. Sin is defeated. We are part of the new creation. But my sin hasn’t left quietly. It’s convinced me that without it, I’m too vulnerable to do without it.

Christ showed me these things. Jesus showed me because he wants to be my security, my identity, my everything. He does not beat me down over this situation, but invites me into repentance in love, kindness and compassion. The wounds of Jesus are to change this situation and to change me. But I need community, because this is a fearful revelation. I wonder what life would be like on the other side of a pattern of living that has become identical with being Michael Spencer.

But that’s the journey with Jesus. That’s the narrow path, the treasure in the field, the dying all day long. It’s the only place to go because he has the words of eternal life.

But I need a community. Maybe you do too.

When The Pain Becomes Too Much To Bear

VanGogh_Depression“Just the pain, the excruciating pain, was just too much.”

These were the words of a friend of Matthew Warren when he learned that Warren, the son of Rick and Kay Warren, took his own life last Friday. I know that pain all too well.

I have been honest with you about my battle with depression. It has not gotten any easier or better. And yes, sometimes the pain, the excruciating pain, just gets too much. I would much rather suffer physical pain than this emotional pain. Matthew Warren, a Christian who came from a loving home and had access to medical and spiritual help, could no longer bear his pain. Statistically, another American ended his/her own life seventeen minutes prior to Warren’s suicide, and another seventeen minutes after. Eighty six people in the United States take their own lives each day, while another 2,150 attempt to kill themselves. And this does not take into account all of those who walk through their days suffering from depression, feeling as if their soul is in a vice and their life is being slowly suffocated.

But statistics don’t feel pain, only people do. And mental illness does not avoid those who check the “Christian” box on their census forms. I guarandamntee you that at least one person in your pew or row at church this Sunday will be one who is suffering from depression or another mental illness. No matter the size of your congregation, chances are very good that at least one person in worship with you this Sunday has had suicidal thoughts in the last six months. And while we will gladly (and rightly) declare ourselves pro-life and take a stand for the unborn, we cower in ignorance and fear when confronted by someone who has emotional pain that could cause them to take their own life.

As to mental maladies, is any man altogether sane? Are we not all a little off the balance? C.H. Spurgeon

I really don’t want to join the growing chorus at this time saying that the church needs to do more for the mentally ill in their midst. Yes, that is true in a broad sense, but once again, the “church” is not going to be the one to help. It is the people who make up the church that must be God’s hand extended to those who are hurting. And these human hands are just that, human hands, imperfect and flawed and clueless. Yet it is these hands the Lord uses, or wants to use. So I want to address three people in this mess of life that involves pain so severe it can result in death.

Continue reading “When The Pain Becomes Too Much To Bear”

Mistakes We Make about Faith

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We mistakenly understand faith when we…

Confuse having faith with having certainty.

Forget Jesus said faith that is only the size of a mustard seed avails much.

Fail to recognize how much our fears shape our faith.

Think that having a hearty or mature faith means I have strong opinions about lots of different issues.

Trust in our faith rather than in the One who is the object of our faith.

Think of faith like currency that can buy us favors from God.

Imagine that having faith will give us “answers” to life’s perplexing questions.

Forget that Jesus helped the one who said, “I believe; help my unbelief.”

Fail to recognize how much our personalities, experiences, and relationships affect the way we think about faith and exercise it.

Equate faith with positive thinking and presume that faith and failure cannot go together.

Think that faith is only an individual thing and that I cannot ever be carried by the faith of others.

Conceive of faith only as an inner, “spiritual” reality, and divorce it from the sacraments and actual Christian practices we perform in the body.

Imagine that faith enables us to avoid or overcome suffering.

Presume that faith can only grow in religious soil, through influences that are specifically pious or devotional in nature.

* * *

What are your comments on these statements?

Are there any that you would alter or refine?

Do you have some of your own that you would add?

Do you have any examples that might shed light on how we sometimes carry the wrong idea of having faith?