Tuesday, October 11, 2011

Fundamentalist Literalists and Pseudo-Intellectual Atheists Are Actually the Same Species!

Some years ago, I came across a blog entitled "The End of Christianity." Being a Christian myself, I supposed I should check it out.

Imagine my disappointment to discover that this blog, rather than being an astute socio-political analysis of development and likely future of Christendom, in general, and the institution of the Church Proper, in particular, was merely the ranting of a self-righteous atheist who apparently believes that biological science ~ specifically, the study of evolution ~ somehow "invalidates" the entirety of Christian Scripture. I actually laughed out loud, until I saw that not only was this fellow serious, but that there were some thousands of comments from readers who actually bought into his glaringly flawed "logic." My reaction turned from amusement to deep and profound disappointment at the mass-stupidity being displayed.

But I read further, and I discovered that there were also thousands of comments from self-proclaimed "Christians" (yes, I realize the irony of the fact that I fall into that category, too... more on that in a moment) who took the original blogger's stupidity regarding Scripture and heartily returned the favor in regard to science. In other words, these folks tried to claim that "there is no evidence to support evolution" (a false assertion of such magnitude that I lack the hyperbole to describe it accurately) and that "to be a Christian is to take every word in the Bible literally" (a falsehood of equal magnitude to the previous one).

So I posted a few replies and comments of my own, in an attempt at least to introduce some modicum of sanity to the discussion, but I soon realized that conversation was too far gone for me to make much difference. But I did come away from the experience with what I believe to be a valuable bit of insight, one I hope that you might find interesting, as well.

In order to share that insight with you, let me begin by presenting a pair of observations that I first noticed in that blog discussion years ago, and which I have since seen repeated many, many times in subsequent discussions of the same topic ~ observations which tend, I think, to be completely overlooked by many of the who participate most passionately in such conversations.

Observation 1: Many of my fellow Christians claim (either overtly, or tacitly by way of their own interpretations) that the only valid way to read Holy Scripture is literally. In other words, they believe that the words of the Bible must be taken at face value, and that any other way of deriving meaning from the text (such as interpreting Scripture symbolically or allegorically, for example, or examining the historical and/or cultural context in which a particular piece of Scripture was written) is not only invalid, but constitutes a twisting or perverting of God's Word. It's not that folks in this camp reject interpretations of Scripture that differ from their own; rather, these folks deny that they themselves are even interpreting Scripture in the first place ~ instead, they claim that the meaning is clear on the surface of the text.

Of course, when I encounter brothers or sisters in Christ who hold this view, I'm generally disappointed to find out that they typically are not fluent in ancient Hebrew or ancient Greek, the languages in which the texts of Holy Scripture were originally recorded ~ so I end up wondering how, indeed, they manage to take such texts "at face value," having to read them in translation as they do ... but that is beside the point, at the moment.

The point is that for my fellow Christians to claim, as some surely do, that the only conceivable way to interpret Scripture is literally (i.e., superficially, treating the sacred text as if it is, itself, a scientific textbook or a literal history) is an atrocity. To limit Scripture in that way is to heap contempt upon the millions of Christians, past and present, who have dedicated (and in many cases given) their lives to the service of the sublime, Divine Truths which Scripture preserves in symbol, parable, and allegory ~ not to mention heaping contempt upon the remarkable sages who found ways to represent, in the frail and inadequate medium of human language, the keys that allow us, as mere human beings, to enter into the transformative contemplation of God's ineffable Mysteries. "Literalists" who make this claim do unimaginable damage to the soul of Christianity, in essence raping the Divine teachings, degrading them and reducing them to profane absurdities.

Observation 2: There are some atheists who not only seem to think that modern sciences, such as geology, evolutionary biology, astronomy, etc., have "disproven" Scripture, but who also seem to take a great deal of pride in the belief that "science is on their side," so to speak, justifying their rejection of spirituality in general and Christianity in particular.

Now, those self-righteous atheists who mistakenly think, as some surely do, that, as one banner advertisement once claimed, "the major claims of Christianity are demonstrably false" and that modern geological and biological science in any way "disproves" the Bible or Christianity are apparently so galactically stupid that they not only lack any understanding of the major claims of Christianity or of the nature of the Bible, but they also fail to understand the nature of the modern science which they purport to admire in the first place.

These folks have no clue what spiritual texts are or how they work whatsoever, so they treat such texts as if they were intended to be scientific manuals or textbooks from a history class, such as we would teach in our modern culture. They have no concept of abstraction, symbol, or allegory, and they have zero understanding whatever of anything resembling a coherent philosophy. They have bought into the demonstrably false assumption that only those things which are tangible to the five senses are "real," and based on that false presumption they misinterpret Scripture, and then they proudly crow about how erroneous their own misinterpretations (which they mistake for actual Scripture) are.

More importantly, they abuse and pervert the scientific method in the process. The scientific method, the foundation of empirical investigation, is unsurpassed when it comes to examining the tangible, physical world. But it is only useful because of its rigid limitations. And one of those limitations is that only things which can be observed and/or measured tangibly are subject to scientific investigation. One cannot do better than the scientific method when it comes to discovering facts. But science is ~ by its own definition ~ useless when it comes to discovering truth. Abstractions, philosophies, theologies, etc. ~ these are all, by definition, beyond the purview of science.

And here is the key insight from these two observations: both parties, the fundamentalist/literalist Christians AND the self-righteous, materialistic atheists, are making the exact same mistake: they are taking Scripture literally, exclusively literally. Thus, both parties are galactically wrong, and for precisely the same reason. Yet, they remain at each other's throats, each thoroughly convinced of the other's error and of their own rectitude. Unbelievable.

It seems to me that both these "perspectives," if they can be called that, are a gross disservice to the viewpoints which they claim to represent:

Good scientists, for example, are well aware that empirical science by definition does not ~ CANNOT ~ address any question which cannot be tested by empirical (i.e., tangible, material) means. Thus, the question of whether or not god/a god/gods exist(s), for example, is clearly beyond the scope of science; science does not even ask that question, since there's no material way to test it. That question must perforce take us to the realm of philosophy.

Likewise, intelligent, educated Christians are acutely aware of the difference between the allegorical creation story in Genesis and the sciences of geology and biology. The latter concern themselves with facts; the former, with Truth.

And that last distinction may be the most important one, the one that's most often overlooked in our modern, western culture: that facts and Truth are not the same thing.

I welcome your comments, folks ~ let's get our own, and hopefully more enlightened, discussion going here, if we can.

Peace,

Chris

20 comments:

  1. "Thus, both parties are galactically wrong, and for precisely the same reason."

    Hehe, I used to say that about my parents. No seriously, I am bring the Immanual Kant definitions of Truth to EfM Thursday night. Wahoo!

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  2. It's clear that neither camp can handle the truth because it can't be stated in binary terms. It's like the six blind guys and the elephant. They need some perspective.

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  3. That's one of my favorite parables, Charlotte!

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  4. This also gives rise to a question about the value of doubt. Whether that question is phrased like "is doubt a necessary/productive element in spirituality?" or like "is it our doubt that makes 'us' a different species?" it is certainly present.

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  5. That's an excellent point about doubt. There's an old cliche' which asserts that one cannot have true faith without having doubts. Of course, that could be taken several different ways...

    And then there's the more cynical assertion that anyone who is so certain as to preclude even the consideration of doubt is probably selling something.

    For my part, I'd prefer to consider doubt as a useful tool in pursuing a spiritual life ~ so useful as to be indispensable, in fact. But this view tends to define "faith" as "a willingness to engage in a process of spiritual reflection and contemplative discernment," rather than as "the act of believing in or accepting things in the absence of any evidence."

    What do y'all think?

    Chris

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  6. Some of us (by us, I mean people who, for lack of a better term, or just laziness, call ourselves, when pressed, atheists) just aren't interested in religious questions. It's akin to folks who aren't interested, in, say, the finer points of ancient Norse table manners. Some atheists, myself included, spent a lot of time as youngsters and young adults studying religion broadly conceived, questions of spirituality, mysticism, and the philosophy of religion and, in the end, just got bored by the whole set of interrelated issues. These days, I find myself more interested in the often pernicious influence of organized religions on our country, while remaining open to the positive influences some progressive churches and members of churches have on their organizations and the country more broadly. Yes, there are progressive Mormons, for instance, and as a politically active person, I seek them out and foster productive exchanges with them, hoping to create the environment in which meaningful political and institutional change can happen. However, in these exchanges, I eschew theological discussions because I don't want to talk theology. I have opinions on theology, spirituality, I can understand the similarities between the "spiritual" person and myself, can understand the social and intellectual purposes theology and certain spiritual stances can serve and know that the purposes art, poetry, music, friendship, etc. etc. serve for me are often quite akin to those purposes spirituality serves for the religious. Of course science doesn't "disprove" the expansive, sometimes metaphoric or symbolic "truths" of spirituality and religion. Science and religion do different things. The danger comes when people use religion and religious texts as a way of doing science (and, tho it may seem contradictory, I believe that, on the other hand, science CAN provide much of what religion does: a sense of mystery, for example, or a sign of the complexity and scale of the universe: awe, perspective, wonder. Science can, in certain individuals, create feelings of love that transcend the strictly personal, evoke a universal connection ineffable and sublime. It also can provide fellowship, community. But, again, religion cannot do what science does).

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    1. First, I have to say how sorry I am that it's taken me so long to respond to your thoughtful and articulate replies. I've neglected this blog for nearly a year ~ which, perhaps not coincidentally, corresponds roughly to the period of time during which my daughter ceased to be an infant and has become a toddler ...

      Second, I have to commend your excellent points in this reply. Perspectives like yours are the reason I tried as hard as I did to make it clear that my blog article was addressed to *militant* atheists ~ folks who not only choose not to believe that any sort of "divinity" exists, but also use that choice of un-belief as a "justification" for arguing that no one should choose to believe. Clearly, then, what I'm saying in this blog cannot be applied to you or your position.

      I do apologize if I mistakenly gave the impression that I was targetting anyone and everyone who might in some way fit into a category labeled "atheist."

      While I agree that it can be said that religion and science do different things, I prefer to frame the discussion ~ for myself, at least ~ like this: religion and science are alternate modalities for seeking after an understanding of "reality" (whatever that may be). In that sense, we might say they seek after the same goal, ultimately, but they take radically different (well, in many ways mutually exclusive) routes towards reaching that goal. Their methods are wholly alien to each other. The scientific method is founded upon skepticism ("I shall not believe that until I see the evidence for it), whereas what might be termed the spiritual method, to coin a phrase, is founded upon (and as much as I *hate* this word for it!) faith ("I first must believe, in order to perceive the evidence") ... and the methods of the one amount to nonsense when viewed through the lens of the other.

      I can totally see how ~ for some folks ~ scientific inquiry can provide many of the psychological, intellectual, and/or social functions of the religious framework/community ... However, I would dispute the assertion that science can do what religion does, whereas religion cannot do what science does. In my view, that's not entirely accurate, though I do understand where it's coming from.

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  7. [part two]


    I believe in religious freedom. I welcome it. And I think - on some level - I can understand or at least empathize with those who seek a kind of truth in religion and mysticism. I also understand the impulse to hold onto the contradictory, the irrational ... beliefs that are rooted in faith, intuition, grace, ineffable epiphany (some say that quantum mechanics and string theory, the esoteric sciences of theoretical physics provides a source for similar feelings and human needs: personally, as I have only a dilettante's understanding of those areas, I look to poetry and art and the aesthetics of the everyday to meet those very human needs).

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    1. Dig. But I do maintain that religion/spirituality/"faith" (again, I hate that term) can be every bit as rational as can modern science, though the latter is empirical and the former cannot be.

      One may approach one's spirituality as methodically and with as much rigorous discipline and tenacious adherence to the principle of seeking truth no matter where it leads as any scientist approaches his or her examination of material reality. That doesn't make spiritual experience any less subjective, but it does save it from the irrationality of "belief," per se, if you follow my point.

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  8. [part three]


    This is all to say that I salute you for this blog, Chris. And for the spiritual path you've chosen. I've chosen a different path, but they are meandering roads that periodically intersect and travel alongside one another. The point is that we are all part of the same nation; we are all humans with human needs; and we need to find a way to live together without forcing those who believe or need differently from us to believe or behave like us. Yes, we are all supposed to follow - with a certain flex and plasticity - the body of secular laws that bind us together as a nation, but we must craft those laws mindful of the separation of our secular nation and the religious organizations that exist within it. This is difficult to do when it comes to religious conviction, because so often religious law is so often revealed law, and appealing to revealed law is unconvincing to those of us who don't believe in or are skeptical of the revelation. Secular modes of behavior and ethics can be argued, demonstrated, debated, are, at their best, contestable and re-imaginable. Your most recent post on the Episcopalian Church argues for a similar openness to change (though it's an argument that, necessarily, from your point of view, stresses the the unchanged nature of Christ informs the every-changing particulars of human, mortal life). However, not all churches desire such flexibility and posit immutable and unreformable rules and laws (despite the fact that, historically, even the most stiff and uncompromising religions change). So while the set of questions, for example, of "when does a group of cells become a human being, and when does that human being become a person who deserves all the protection of our secular law" is one the secular world can debate, it is one certain churches cannot debate, as the question is settled. And while irrationality and the ineffable are desirable in certain contexts (when in religious ecstasy; or when taking mushrooms), it is undesirable in others, for instance, when crafting laws fit for a diverse nation ("Life is sacred"; "the death penalty is just"; "protect the unborn"; "the nation isn't responsible for the well-being of poor children").

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    1. These comments are spot on, my friend. You know my biases and you know where many of those biases are coming from, so you'll understand, I think, my controversial assertion that the Church (across the board, in all its denominational manifestations) must finally begin to do a far better job of "putting its own house in order."

      You're right that not all churches ~ not all Christian denominations, for that matter ~ desire the kind of flexibility you and I are noting as essential to the existence of our pluralistic society. Those churches/denominations are wrong, in my view, of course. Thus, it becomes, to me, an internal issue that we, as "the Church," have failed to handle at all, much less to handle well.

      A literalistic interpretation of Scripture is simply untenable, by any stretch of imagination. And therefore, it's my view that the Church as a whole as a responsibility to teach its people to know better than to interpret Scripture literalistically. Of course, some entire denominations are founded upon such untenable positions. Hence the difficulty ...

      But it's an "in-house" difficulty, to my thinking. Meanwhile, those of us who do "know better" (which is a terribly condescending way to put it, but oh well) are obligated to be active in our greater society to make sure that the influence of such incorrect teaching does not damage our community, our nation, etc.

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  9. [part four]

    This is all very messy stuff. Yet the founders of our nation showed remarkable wisdom in the separation of church and state (that troubled and historically vexing phrase: I know folks contest it; but I also know that the history of our nation has been one that demonstrates the attempt to police said separation).

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  10. [part five]


    In regard to your last point (in the comment above) about redefining faith by excising the "absence of evidence" bit: your definition (or characterization) is great. But I think there's something to be said for believe in or accepting things in the absence of any evidence. That kind of faith is important to us all. One would be hard pressed to provide "evidence" that life is worth living (the evidence, for so many people, in fact, might strongly suggest otherwise). Some of us keep going because we have faith that life is somehow valuable. We are good to each other because we have faith that, well, being good, trying hard, sacrificing for the betterment of our world and our species and the other species we share it with is the right thing to do. This kind of faith is even more important, arguably, for those of us who don't believe in a higher power, as it guides us to do good when there is no reason to do good save our will. It provokes the kind gesture that no one will know about, it encourages us to help those who will never be in the position to help us back. I know that faith in that which there is no evidence keeps me going. But that which I have faith in is not a god (though someone might call it one), but, rather, something else ... it's that which led me to study art, to write poetry (Why? What good comes from that?) to value beautiful writing for its own sake, to resist functionality and utilitarianism.

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    1. This is a more than fair counterpoint, my friend. I can't dispute any of it, and I wouldn't want to. The only thing I might haggle over would be vocabulary.

      It seems to me that what you're describing is the embracing of principles, or at least a principle (e.g., that life is worth living). And principles are never intended to be capable of proof or disproof; one either accepts a principle or rejects it, but that choice is not and cannot be based upon "evidence."

      I guess I'd just prefer to get away from having to deal with the word "belief" at all, in most cases. Another personal bias of mine.

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  11. [part six]

    And there, I think, is an important site of connection between the mystic, the religious person, and the kind of atheist I am. And it's that point of connection that gives me faith that the religious and the secular might be able to craft and maintain a government that serves us all, a government of which we can all be proud, a nation that might serve as a model for the rest of the world. I don't think we, currently, have such a government. But I have faith that working towards it is a worthwhile goal. And I have faith that people like you, Chris, are allies in its creation.

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    1. I would say exactly the same about you, my friend (now that I know who you are!) ~ agreed on all points, here.

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  12. [forgive the typos: I've had a few Scotches and typed out the above really quickly, all in one huge block of text that was promptly rejected for being too long. So I chopped the thing up, posted it in bits, and didn't have the patience to go through and copy-edit the damned thing. But, what the hell: it's a blog comment, right?]

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    1. Now, if you didn't bring enough Scotch for the whole class ... well, I'll have to dream up an appropriate penance ~ gimme a minute here... ;~p

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