God/Jews for Jesus to Palin: Terrorism is God’s Judgement on Jews

September 3, 2008

I’m desperately trying to find non-Sarah Palin subjects to delve into, and given that this one only tangentially involves her, maybe this is my way out. Two weeks ago, David Brickner, founder of Jews for Jesus, was invited to speak to Palin’s congregation by her pastor, Larry Kroon. Or rather, according to Kroon, the message was so important that God arranged to have Brickner speak to everyone there, including Palin:

But above everything, I want you to understand—when God set that date, August 17th, 2008, David Brickner in Wasilla Bible Church—God wanted to say something to us at this time in our congregational life, to us corporately and to us individually. And God has brought you here to hear it. David?

What did God arrange for everyone to hear? That the violence and death in the Middle East is God’s judgement of unbelief against Jews and other non-believers in the region:

“But what we see in Israel, the conflict that is spilled out throughout the Middle East, really which is all about Jerusalem, is an ongoing reflection of the fact that there is judgment.

Judgment is very real and we see it played out on the pages of the newspapers and on the television. It’s very real. When Isaac [Brickner's son] was in Jerusalem, he was there to witness some of that judgment, some of that conflict, when a Palestinian from East Jerusalem took a bulldozer and went plowing through a score of cars, killing numbers of people. Judgment — you can’t miss it.”

And here we are again. To non-believers, or even believers who don’t think that Christianity is the One True Ideology, these beliefs are about as morally repugnant as one can get. If violence and tragedy are a form of “judgment” upon humanity, then we’re talking about nothing less than spiritual terrorism. To many conservative Christians, on the other hand, these ideas are the quite logical implications of their beliefs.

So when this sort of rhetoric hits the mainstream, what happens? Fairly often, politicians seeking mainstream approval will seek to distance themselves from the full implications of such statements, without getting into the theological details (What do you deny about the Biblical basis of such statements? Where did they go wrong?). If this becomes an issue for Palin in particular, I have little doubt that we’ll be hearing a lot more about theological uncertainty and humility.

But isn’t it time we started to confront these beliefs directly, instead of briefly shying away from them whenever they are cast in an uncomfortable spotlight? Countless Americans really do believe that it is God’s will that bulldozers crush people to death, that shrapnel would tear apart markets. And worse. Many, including all of Palin’s known spiritual advisors, believe it just and warranted that the majority of humanity will endure eternal suffering merely for having the wrong set of ideas in their heads at the moment of their death.

There isn’t a nice middle ground here. Either these sorts of conservative fundamentals are true, or these views are absolutely and unequivocally morally abhorrent. To worship and glory in such ideas is simply grotesque.

It might well be reasonable to say that we cannot know the mind and purposes of God, and so we should be unwilling to say whether this or that is righteous judgment. That position can warrant some respect. But people like Bricker aren’t saying that: they are going all in on the idea that death and destruction are worthy parts of God’s plan, with all blame falling upon the victims. Humble christians simply cannot toe the line of denying Bricker’s theology, but then failing to pass judgement on his open endorsement of atrocity. Either you’re with humanity, with more humane and loving ideas of God, or you’re with this image of a vengeful God. One can’t be for God, right or wrong, and still claim to have any principled moral code or feeling.

Miracles and Medical Care

August 18, 2008

Via CNN comes this story detailing the ways in which people’s religious faith and belief in otherworldly intervention colors the way they deal with medical care. This issue raises some really hard questions when it comes to dealing with religion vs. science, belief vs. the lack of it. Take this case:

Pat Loder, a Milford, Michigan, woman whose two young children were killed in a 1991 car crash, said she clung to a belief that God would intervene when things looked hopeless.

“When you’re a parent and you’re standing over the body of your child who you think is dying … you have to have that” belief, Loder said.

Do you though? And does it really help in the long run to truly believe things like that?

We often imagine that these sorts of ideas are obviously comforting, but in my experience, the evidence is decidedly mixed. Unrealistic expectations can lead to bitterness. They can stall acceptance and take you out of a situation right when loved ones need you the most.

And in some ways, these sort of “comforting beliefs” don’t necessarily seem to bring the comfort they would logically imply. Heaven, objectively, should be an absolutely comforting idea that essentially solves the fear of death and heals all hurts. But in practice, the human psyche just seems to grieve no matter what one believes: beliefs are errant trivialities don’t really reach down into the deep, animal well of loss.

On the other hand, these sorts of reactions are, for many people, unavoidable. They can’t really be fought or regulated or even argued with.

The other issue here is that of the way a belief in miracles distorts people’s medical decisions, making them postpone taking loved ones off futile life support, and in countless cases, continuing pointless treatments when comfort, hospice, and simply preparing for death are more important.

It is true that there are occasional cases of so called medical miracles (though rarely are they without explanation and underlying causality). But as the CNN survey shows, beliefs about medical miracles are sort of like people playing the lottery: extremely unlikely occurrences are coloring and altering the decisions of masses that are, in the aggregate, probably not worth it. Should an incredibly unlikely, 1 in a million chance that someone who has been coded for hours will come back with any sort of brain function at all really be a gamble worth, well, millions of other futile medical efforts that only traumatize the family, cost millions more (that could be used instead to save the more likely savable), and sometimes even just make a patients final moments all the more agonizing? Probably not.

The problem is simply that its very easy to see futility in the aggregate, where likely outcomes seem inevitable, but simply not accept it in specific, where ideas of heroic salvation and turning a corner can never be fully dismissed.

And that’s sort of the bizarre part. If miracles could really happen, intentional miracles directed by a being like God, then it hardly seems to make sense to debate whether or not to keep someone on life support indefinitely. An all powerful being would be able to work its miracle on a person no matter what amount of medical care had been given or withheld. The idea, indeed, of “waiting” for a miracle, as if to give it more chances to happen, seems, in the context of a theism than envisions and all-knowing, all powerful God, utterly bizarre.

Update: Here’s an all too common outcome of many heralded medical miracles: while unexpected persistence can surprise, it just drags out the inevitable further, as with this premie who appeared to rally after being declared dead and then chilled (which slowed its remaining metabolism, only to die for real a day later.

Congresswoman: Jesus = Apathetic Neglect

August 12, 2008

When it comes to environmental issues, I’m far from a PETA-pal or global warming groupie. I think massive factory meat production is bad, but I don’t think a few random people being a vegetarian helps stop it. And I think global warming is both a real and man-made effect, but I’m skeptical that we can seriously reduce our emissions enough to make a significant difference (developing directly counteractive climate-change technologies are likely the best hope for a solution, IMHO).

But I see all that as a form of practical realism, not an outright denial that human activity is destroying parts of the planet we should both care about (like the coral reefs) and which will ultimate come back to affect us negatively.

Realism, however, is not quite the strong-suit of many on the religious right. Case in point, Republican Congresswoman Michele Bachmann, who had this to say about Democratic efforts to improve emission standards and other anti-pollution crusades:

“[Pelosi] is committed to her global warming fanaticism to the point where she has said that she’s just trying to save the planet,” Bachmann told the right-wing news site OneNewsNow. “We all know that someone did that over 2,000 years ago, they saved the planet – we didn’t need Nancy Pelosi to do that.”(emphasis added)

Yes, that’s right folks: no need to preserve things like coral reefs, coastlines, or cropland in Africa. No need to speak of doing good works in the world, or even not screwing over our fellow man by dumping poison into his atmosphere.

No no: all that matters in life is whether or not a bizarre, largely unintelligible ideology is true or not, thus “saving” us from the hypothetical insane rage of the very being peddling salvation from its own bizarre universe.

Sometimes you’ve just got to drop your jaw in awe that anyone could come up with this stuff, let alone believe it strongly enough to be so self-righteously smug about it.

Conservapedia’s “Reasonable Explainations” for Atheism

July 28, 2008

Oy. Via Daniel De Groot at Open Left comes a glimpse into the minds of people that cannot win arguments outside of their own little sandbox:

As De Groot notes, it’s not entirely clear what the unreasonable explanations for atheism would be, in light of this list.

But I have an excellent relationship with my father, Conservapedia. Thanks for the concern.

Another Intelligent Design Supporter Enters the “Witless Protection Program” (Casey Luskin Graduate Award)

July 28, 2008

It’s that time of year again: time for the “Intelligent Design Undergraduate Research Center (IDURC)” to announce the winner of the prestigious Casey Luskin Graduate Award for the promotion of Intelligent Design.

Of course, by announce, I mean, announce the mere existence of such a person and not, you know, reveal the name of the winner. That’s because, as I noted last year, the apparent true purpose of the award is to gain press off of the supposedly “protective” anonymity of the recipient:

The recipient of the 2008 Casey Luskin Graduate Award will remain anonymous for the protection of the recipient. The many students, professors, and scientists who have been denied degrees or tenure and removed from positions and jobs for no other reason than acceptance of—or even sympathy to—intelligent design theory is very telling of the importance of keeping these bright young minds out of the crosshairs of those opposed to open-minded investigation and critical thought.

But, just as was the case with the previous recipient, the air of secrecy is sheer nonsense. The winner, as described by IDURC director Samuel Chen, was himself the president of an ID-promotion club (IDEA) and even worked directly with IDURC: i.e. he held a public position supporting Intelligent Design. That sort of gives the game away right off the bat: someone who is openly on record as supporting ID in the first place is not in any serious need of secrecy because of an obscure crackerjack award.

I guess we can all thank our lucky stars that Samuel Chen is not in charge of protecting the covert identities of CIA agents.

But then, CIA agents face real dangers when their identities are exposed. Intelligent Design proponents only face professional problems when they try to repeatedly pass off untestable claims and sloppy arguments as science: the same treatment that any scientist would receive if they did the same in any field. And with countless religious biologists at the top of their fields scratching their heads over allegations of discrimination, that makes the anonymity of the “Casey Luskin” award little more than a PR gimmick.

Which is, I suppose, perfectly fitting for an award named after Luskin, grand pontiff of pompously confused PR.

(Note: “Witless Protection Program” trademarked by Reciprocating Bill with HT to Quidam.)

Wafer Desecrated: PZ Myers Makes Good on His Threat & More Besides

July 24, 2008

Well, for better, and probably for worse, PZ Myers has done as he promised and treated a communion wafer in a manner unbecoming of the sacred, all to definitively demonstrate that, indeed, he doesn’t think these things are sacred. For good measure, he trashed not only the wafer, but also some torn pages of the Koran, and even torn pages of Dawkins’ writings.

This is one of those odd situations in which I know what other people will likely think far better than I know what to think.

Read the rest of this entry »

When Theism Cannot Explain Anything (Origins Especially)

July 24, 2008

In having a bit of a debate with blogger Eric Kemp, we hit an impasse at which he declared that “God” is a sensible explanation for an otherwise presently inexplicable event (in this case, the nature and/or origin of the universe). It seems like as good a time as any to explore what I see as the intellectual impotence of theistic “explanations.”

Just what is it to explain something, anyhow? It is to come away with more information than you began. To have a set of distinct causes, effects, and overall processes, in place of what was once complete ignorance. It means being able to state what needs to be done for some event to happen: what specific capacities are necessary for something to do it.

To say that the standard theistic God has caused phenomenon X is essentially to say that it was done by a being that is hypothetically capable of doing anything. In short, it is a truly ingenious means of avoiding having to give any specific explanation for how X happens. No ignorance is dispelled.

Using God in this way is much like answering a multiple choice question by filling in every option, and then claiming that you have answered the question correctly. But while you are indeed sure to have filled in the correct bubble at some point in the process (unless of course, we’ve tricked you by simply not offerring the right answer there at all), your “answer” doesn’t actually tell you or anyone else which option was the correct one.

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