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Bishop Salmon Plays Colonel Nicholson. Again.
He’s really stepped in it this time:
An invitation by Dean Edward Salmon to Katharine Jefferts Schori to be the guest preacher at Nashotah House’s historic seminary chapel has resulted in at least two resignations from that seminary’s board. A memo from Bishop Jack Iker of the Diocese of Ft. Worth (confirmed by his staff) says he has resigned in protest as a trustee from the Nashotah House Board where he has served for the past 21 years. Bishop William Wantland (Diocese of Eau Claire, ret.) who presently serves as Assisting Bishop of the Episcopal Diocese of Fort Worth has also distanced himself from the Nashotah action.
This action was taken in protest of the Dean’s invitation to the Presiding Bishop of TEC to be a guest preacher in the seminary’s chapel. Citing the lawsuits initiated by her against this Diocese, Bishop Iker notified the Board that he “could not be associated with an institution that honours her.” Similarly, Bishop Wantland sent notification that he “will not take part in any functions at Nashotah” nor will he continue “to give financial support to the House as long as the present administration remains.” He is an honorary member of the Board (without vote) and a life member of the Alumni Association.”
I took flak for my adverse opinion of Salmon’s performance in the All Saints Pawley’s Island fiasco. In my defence I noted the following:
Salmon reminds me of Colonel Nicholson in The Bridge on the River Kwai. Nicholson insists on building a top-flight bridge, irrespective of the fact that it is for the enemy, and resists its destruction. Nicholson does this because it is the “proper” thing to do, and shows that he and his men are superior to their captors. But the end result is that the enemy has a bridge.
The enemy has another bridge, thanks to Bishop Salmon once again doing the “proper” thing. Fortunately this time some of his colleagues have shown that experience is a hard teacher and that they plan to learn from it.
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Head and Heart Knowedge: Doing What They Said Couldn't Be Done
Dale Coulter’s moving piece on adoption, image and God’s love (including extensive reference to St. Thomas Aquinas) brought back a more prosaic incident that happened to me while working in the family business.
About thirty years ago, between trips to China, I had to make a trip to Holland for an offshore hammer repair. With me were my two field service people. One of them was a country boy from Alabama. As we took the motorway from Amsterdam to Rotterdam and looked out on the Dutch countryside, he made the comment “The old cowboys said that couldn’t be done.”
“What’s that?” I asked.
“Grazing sheep and cows together,” he replied. Sure enough, out in the pastures the two species were contentedly eating grass. Those familiar with the American West know that shepherds and cattle people came to blows because the sheep graze closer to the ground than cattle do, eating supper past the cows’ capabilities. The Dutch, without the luxury of vast expanses of land (and much of theirs reclaimed the hard way) figured out how to get both to coexist.
In many ways Coulter’s piece is like that: it’s a moving piece about his own experiences with his adoptive parents and biological children. Such is generally a call for pure sentimentality, but Coulter interweaves St. Thomas Aquinas’ theology of the love and will of God and his leitmotif of beginnings, causes, and ends to make a very nice tour de force, if one that’s at first surprising.
The surprise comes for those of us who have hung around Evangelical and Pentecostal Christianity for a long time. Ever since I’ve been involved in this type of Christianity, I’ve always heard another leitmotif in one form or another: the vast gulf between “head knowledge” and “heart knowledge,” that gulf as unbridgeable as the one between the rich man and Lazarus and for the same basic reason. The message was simple: you get one, you chuck the other; you go with the heart, you go to heaven; you go with the head, you go to the other place. That wasn’t restricted to Evangelical circles either: once I got past my first Catholic parish, it was even difficult to get anyone fired up about Aquinas at the parish level, although some of that came from the left.
That idea was primarily developed for two reasons: to cater to a population whose formal education was frequently lacking, and to steer them clear of the kinds of open-ended speculations that are popular in the general culture. Up to a point it’s succeeded, but much of the current crisis that Evangelicalism is going through can be traced back to this dichotomy. (For the Mars Hill types: I take this on from a Biblical standpoint here.)
I come from a profession that requires a great deal of deep reasoned thought to solve its problems, but the goal is to figure out what’s going on and come up with a solution. The basic problem with American Evangelicalism’s aversion to an intellectual approach to theology or anything else is that, as long as things are going the way they have, life is good. When the ground shifts, however, forethought is lacking and we’re forced into a reactive mode where we’re always playing defence. The Pentecostal response is to restore the prophetic to the church, but our response to prophecy depends on our earlier conditioning. If we’re not conditioned to really look ahead, the “prophetic” we receive will only be the pathetic. (For a completely different view of prophecy from the one we’re used to, this from Moses Maimonides will be of interest.)
That lack of skill with the “art of thinking,” as those venerable Jansenists Arnauld and Nicole would say, touches many practical issues, some of which have graced this blog over the years:
- How can a group of serial ecclesiastical rebels claim legitimate authority? And how can they claim authority and still deny that they have magisterium, i.e. the ability to interpret the Scriptures authoritatively?
- Why should churches whose ecclesiology speak of strictly a gathering of saints–up to baptising only adults–expect themselves to be at the head of the culture? (How they did that in the American South is another one of those “cows and sheep” situations, but then again the American South is one of those places where everything is different.)
- How can people protest “redefining marriage” and then keep on insisting that the state continue to be involved in it? If the state is involved in it, then it can and will redefine it as it did with “no-fault” divorce and now with same-sex civil marriage.
- Why do we insist that we interpret the Bible literally and then turn around and insist that the Eucharist is totally symbolic?
- Did we really expect that we could get secular power without the moral hazard that goes with it? And did we really expect that we could “bring America back to God” through the electoral process when neither Old nor New Testament support such an idea?
- Do we really expect to continue on without persecution and a cost for discipleship when Our Lord promised otherwise?
These are just a few of the “fun” issues that we must face. Some ability to think would be helpful here. To some extent we’re in the same situation Islam is in: we’ve woken up to a world not of our making where the only response we know is to come out swinging. And I think, as a sometime Thomist, that this is unworthy of our calling as Christians.
What we need to do is what Arnauld and Nicole did: to teach the art of thinking, especially to those in our leadership. The start for that would be to upend our current idea of “systematic theology:” we need, like Aquinas, to start with God and carry on from there. Beyond that we need to reaffirm that what we know translates into what we do and how we live, and to be ready to make the dissemination of that knowledge a centrepiece of our program. From there we need to take a more realistic view of the world, which is still fallen the last I checked.
To go on the way we have isn’t going to work, and that alone should be incentive enough to get head and heart knowledge to graze together as they are supposed to.
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What Do You Expect? This is the Global North!
I guess a blog which at least claims to be in the Anglican/Episcopal blogosphere should have something to say in the wake of all the “fun” going on around Archbishop of Canterbury Justin Welby. That includes his sycophantic press release re Episcopal Presiding Bishop Katharine Jefferts-Schori’s upcoming honourary doctorate at Oxford and his address to the General Synod re women’s ordination to the episcopate.
I’ve written on this before so there’s really nothing new to say, only recapitulation. But perhaps an analogy would be helpful.
Off and on, I spent a good deal of time in the 1980’s and early 1990’s doing business with “communist” countries, the quotes especially appropriate to China. But I also spent a great deal of time with the Russians as well. In some ways my exposure to the latter was more “broadening”. To watch a superpower collapse at close range isn’t something one gets to do very often, and it transformed the way I saw such things happen, along with chucking a lot of other Western conventional wisdom.
In any case my first direct contact with the then Soviet Union was at their trade mission in Washington. It was right around the corner from the Hilton hotel where Ronald Reagan was shot shortly after his inauguration in 1981. I met our representative there and we made the short walk over. While we were in transit we talked about the latest scandal re Soviet spying in Washington, to which he exclaimed, “What do you expect? This is Russia!” Previous and subsequent history proved his point: the Russians, Soviets or not, spend a great deal of time and effort gathering intelligence. And of course the Russians are not alone.
To a great extent my reaction to Justin Welby and his blather is the same: “What do you expect? This is the Global North!” The simple truth is that the post-Christian mentality that characterises the “West” or “North” has permeated just about every “public” institution in the society. The Church of England, even more than its Episcopal counterpart, is a public institution, created by an Act of Parliament and with official status. To expect something other than it being the servant of the state–and we all know how the current government in Whitehall is oriented–is asking too much.
The North American expectation that an Archbishop of Canterbury would come on a white horse and sweep the TEC out with an iron broom was unrealistic. I think that’s finally sinking in. Sadly unrealistic expectations are an American speciality these days. There’s nothing that deflates a Boomer more than having his or her unrealistic expectations definitively smashed. But that’s where we’re at on this and many other issues.
Welby tries to come back and tries to characterise his opponents as parts of “closed systems”. But that analogy needs to be taken in perspective. Linear systems, for example, are closed on two simple operations: addition and scalar multiplication. But they’re used to simulate just about everything in the universe, and that includes non-linear systems too. If anyone is in a closed system–or more precisely a closed circle–it’s Welby and his ilk, who live in a world that largely exists to solve the problems they have created.
Coming back to facing reality, as Peter Ould sagely points out, Welby’s biggest problem now is that those back in the “closed” system have decided that Welby is not only wrong but also unnecessary:
The fact that the Americans thrown out of TEC for simply wanting to believe and preach what the rest of the Communion did have united past their differences (womens’ ordination anyone?) to decry this piece of blind sycophancy is deeply worrying, but it’s not half as disturbing as the utter silence from Uganda, Kenya, Nigeria and others. The danger comes for the Archbishop not when his fellow Primates respond to his letters with ones of their own, but when they decide that they have finished with appeasing (as they see it) a traitor to the cause and there is no more hope in dialogue.
Going back to the Russians, when Constantinople fell in 1453, they developed the “Third Rome” idea: the first was apostate, the second was in the hands of the Muslims, the third was in Moscow, and the fourth would not be. While the Russians may have quit counting too soon, the idea is there: Rome was portable, and so is Canterbury. Welby may sniff at the idea of Nairobi or Entebbe taking the place of his own headquarters, but then again no one thought much of Moscow five hundred years ago.
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When the Government Denies You Serving Sunday Brunch
Harvey Oyer, attorney for Del Frisco’s Grille: Royal Poinciana Plaza restaurant originally wanted to serve Saturday lunch and Sunday brunch. Council approved Saturday lunch service, asked restaurant to meet conditions to open: No live music, approved operating hours, priority reservation system for residents, no happy hour, refuse stored indoors, employee parking in northwest corner of plaza property, be town-serving, offer valet parking. And asked Del Frisco’s to come back in February to consider request for Sunday brunch service…
Council votes to deny appeal, request for special exception to serve weekend lunch and brunch.
And remember, this is the town that induced the tearing down of a house for putting up bullet proof glass to protect himself against a golf course.
In addition to the obvious, one of the ongoing debates in Palm Beach these days is the redevelopment of the Royal Poinciana Plaza, which is basically a mixed use shopping complex. At one time WPTV (Channel 5) was at the entrance to the Plaza, but in recent years it has fallen on hard times. It was where we used to go to Abercrombie and Fitch before they went “big time”.
A major reason it has struggled to get going again is stuff like this.
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The Best Selling Aggie Author: A Controversial Christian
Forrest M. Mims III ’66, “the Country Scientist,” has written more than 60 books, mostly technical tomes on electronics, some in various editions and in two or more languages. His total sales exceed 7 million copies. He is probably best known for his hand-lettered and illustrated Getting Started in Electronics, published by Radio Shack in 1983, which has sold more than 1.3 million copies and is still in print. He is working on a new memoir.
For those with relatively long memories, a quarter of a century ago Mims was at the heart of a controversy with Scientific American. They were impressed enough with his material for him to start a column in that prestigious publication but disliked his stance against evolution enough to pull it.
There was never any argument as to the quality of his work or the content of his articles. But that never stands in the way when The Subject comes up.
For more on this subject on this blog, click here and here.
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Granville Sewell on the Weaknesses of Darwinism
In view of yesterday’s debate on the subject, this, which is the postscript for University of Texas at El Paso math professor Granville Sewell’s book Analysis of a Finite Element Method: PDE/PROTRAN:
As I begin my 12th year of work on TWODEPEP (now PDE/PROTRAN ), I am intrigued by the analogy between the 11 year evolution of this computer code and the multi-billion year history of the genetic code of life, which contains a blueprint for a species encoded into billions of bits of information. Like the code of life, TWODEPEP began with primitive features, being capable of solving only a single linear elliptic equation in polygonal regions, with simple boundary conditions. It passed through many useful stages as it adapted to non-linear and time dependent problems, systems of PDEs, eigenvalue problems, and as it evolved cubic and quartic elements and isoparametric elements for curved boundaries. It grew a preprocessor and a graphical output package, and out-of-core frontal and conjugate gradient methods were added to solve the linear systems.
Each of these changes represented major evolutionary steps–new orders, classes or phyla, if you will. The conjugate gradient method, in turn, also passed through several less major variations as the basic method was modified to precondition the matrix, to handle nonsymmetric systems, and as stopping criteria were altered, etc. Some of these variations might be considered new families, some new genera, and some only special changes.
I see one flaw in the analogy, however. While I am told that the DNA code was designed by a natural process capable of recognizing improvements but incapable of planning beyond the next random mutation, I find it difficult to believe that TWODEPEP could have been designed by a programmer incapable of thinking ahead more than a few characters at a time.
But perhaps, it might be suggested, a programmer capable of making only random changes, but quite skilled at recognizing improvements could, given 4.5 billion years to work on it, evolve such a program. A few simple calculations would convince him that this programmer would have to rely on very tiny improvements. For example, if he could produce a billion random “mutations” per second (or, for a better analogy, suppose a billion programmers could produce one “mutation” per second each), he could not, statistically, hope to produce any predetermined 20 character improvement during this time period. Could such a programmer, with no programming or mathematical skills other than the ability to recognize and select out very small improvements through testing, design a sophisticated finite element program?
The Darwinist would presumably say, yes, but to anyone who has had minimal programming experience such an idea is preposterous. The major changes to TWODEPEP, such as the addition of a new linear equation solver or new element, required the addition or modification of hundreds of lines of code before the new feature was functional. None of the changes made during this period were of any use whatever until all were in place.
Even the smallest modifications to that new feature, once it was functional, required adding several lines, no one of which made any sense, or provided any “selective advantage”, when added by itself.
Consider, by way of analogy, the airtight trap of the carnivorous bladderwort plant, which has a double sealed, valve-like door which is opened when a trigger hair is activated, causing the victim to be sucked into the vacuum of the trap (described by R.F.Daubenmire in “Plants and Environment,” John Wiley and Sons, N.Y. 1947). It is difficult to see what selective advantage this trap provided until it was almost perfect.
This, then, is the fallacy of Darwin’s explanation for the causes of evolution–the idea that major (complex) improvements can be broken down into many minor improvements. French biologist Jean Rostand, in “A Biologist’s View” (William Heinemann Ltd., London, 1956) recognized this:
“It does not seem strictly impossible that mutations should have introduced into the animal kingdom the differences which exist between one species and the next…hence it is very tempting to lay also at their door the differences between classes, families and orders, and, in short, the whole of evolution. But it is obvious that such an extrapolation involves the gratuitous attribution to the mutations of the past of a magnitude and power of innovation much greater than is shown by those of today.”
The famous “problem of novelties” is another formulation of the objection raised here. How can natural selection cause new organs to arise and guide their development through the initial stages during which they present no selective advantage, the argument goes. The Darwinist is forced to argue that there are no useless stages. He believes that new organs and new systems of organs arose gradually, through many small improvements. But this is like saying that TWODEPEP could have made the transition from a single PDE to systems of PDEs through many five or six character improvements, each of which made it work slightly better on systems.
It is interesting to note that this belief is not supported even by the fossil evidence. Harvard paleontologist George Gaylord Simpson, for example, in “The History of Life,” Volume II of “Evolution after Darwin,” (University of Chicago Press, 1960) points out:
“It is a feature of the known fossil record that most taxa appear abruptly. They are not, as a rule, led up to by a sequence of almost imperceptibly changing forerunners such as Darwin believed should be usual in evolution…This phenomenon becomes more universal and more intense as the hierarchy of categories is ascended. Gaps among known species are sporadic and often small. Gaps among known orders, classes and phyla are systematic and almost always large. These peculiarities of the record pose one of the most important theoretical problems in the whole history of life: Is the sudden appearance of higher categories a phenomenon of evolution or of the record only, due to sampling bias and other inadequacies?”
Another way of describing this same structure is expressed in a recent Life magazine article (Francis Hitching, “Was Darwin Wrong on Evolution?”, April 1982, which concludes that “natural selection has been tested and found wanting”) which focuses on the “curious consistency” of the fossil gaps:
“These are not negligible gaps. They are periods, in all the major evolutionary transitions, when immense physiological changes had to take place.”
Unless we are willing to believe that useless, “developing” organs (and insect traps which could almost catch insects) abounded in the past, we should have expected the fossil structure outlined above, with large gaps between the higher categories, where new organs and new systems of organs appeared.
Nevertheless, despite the fact that the structure of the fossil record is the only argument against Darwin which has received much attention lately, this is not the real issue. The “problem of novelties” correctly states the real argument, but too weakly. Consider, for example, the human eye, with an aperture whose size varies automatically according to the light intensity, controlled by reflex signals from the brain; with a lens whose curvature varies automatically according to the distance to the object in view; and with a retina which receives the picture on color sensitive cells and transmits it, complete with coded intensity and frequency information, through the optic nerve to the brain. The brain superimposes the pictures from the two eyes and stores this 3D picture somehow in memory, and it will be able to search for and recall this image later and use it to recognize an older but familiar face in a different picture. Like TWODEPEP, the eye has passed through various useful stages in its development, but it contains a large number of features which could not reach usefulness in a single random mutation and which provided no selective advantage until useful (e.g. the nerves and arteries which service it), and many groups of features which are useless individually. The Darwinist may bridge the gaps between taxa with a long chain of tiny improvements in his imagination, but the analogy with software puts his ideas into perspective. The idea that all the magnificent species in the living world, or the human brain with its human consciousness, could have arisen from simple organic molecules guided by a natural process unable to plan beyond the next tiny mutation, is entirely comparable to the idea that a programmer incapable of thinking ahead more than a few characters at a time could, given a lot of time, design any sophisticated computer program.
I suggest that, with Jean Rostand, “we must have the courage to recognize that we know nothing of the mechanism” of evolution.
As someone who has put a few lines of code out these last two score, Sewell’s observations on the subject make sense. This, written in 1985, anticipates at least two of the “hot button topics” this debate has engendered: the transitional fossils issue and the issue of irreducible complexity that Michael Behe made famous.
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The Scots-Irish Cause Trouble…
…in William Penn’s Philadelphia. This, from Robert Carse’s Ports of Call:
But the Scottish Presbyterians who came in from North Ireland were the worst. They knew their rights, they said, and they would have those satisfied before they stepped foot out of Penn’s town of brotherly love. Most of the Scots were big, rangy men, with blue eyes, red hair and extraordinarily short tempers. A number of the families had been proscribed, driven from their homes in Scotland for refusal to join the Church of England. Then, in Ireland, they had fought the native Catholics, and, for practice, each other.
They took over the Blue Anchor Tavern as their temporary headquarters. Men who were recognised as shipping agents were chased, caught and thrown in the river. Songs were sung in the Blue Anchor taproom. There was dancing to a bagpipe. But the leaders who met with the colony authorities were canny, adroit in their dealings. When the Scots left for the frontier, retribution for the various losses suffered during the voyage had been made, and the groups were happy. Pipers marched ahead along the forest trails in the leaf-dappled summer sunlight, playing gay tunes. Life on the frontier promised well. There would be no more trouble with landlords or leases, like that in Ireland. Each man was given enough space for himself here, and a chance for some fighting should the Indians turn ugly.
Philadelphia was the entry port for many of the Scots-Irish in the years leading up to the American Revolution. It was, in some ways, the “Ellis Island” of that immigrant group, although their goals were far different, a difference not well grasped today.
More than three centuries have passed since the rowdies came to Philadelphia, but the issues then have not left us. Indeed one way to interpret the divide our country experiences today is whether this nation is defined by the Scots-Irish or everyone else.
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The Ancient Star Song is Back
One of the features of this blog is the Music Pages, where some music of the “Jesus Music” era is featured, a good deal of it to the delight of the artists. I can’t take the credit for starting this; that must go to “Diakoneo” of the Ancient Star-Song, whose blog started in 2006 and who, along with Heavenly Grooves, got me re-ignited about this time of music, both Protestant and Catholic.
Christian music in the 1960’s and 1970’s was many things, among them very evangelistic, experimental and even artistic. When Christian music transitioned from ministry to business in the 1980’s, a great deal of the experimental and artistic part fell by the wayside. Adding to the oblivion was the transition from vinyl to CD, which literally shelved a great deal of the music (except for the collectors, who could eventually turn to Ken Scott’s Archivist).
Diakoneo’s and others’ music blogging put a great deal of this back into circulation. The better known artists and labels were able to keep their albums in distribution, and these were excluded from reputable blogs like the Ancient Star-Song. But many, especially independent and private label albums, were in oblivion until blogged. And one thing I’ve found out is that the worst thing an artist can experience is to be forgotten. To experience this music has been a joy and a blessing at a time when current praise and worship music is, by and large, not to my taste.
Never a straightforward proposition, Christian music blogging took a body blow two years ago in the wake of the “Kim Dotcom” disaster. Today the Ancient Star-Song is largely a catalogue, taken mostly from Ken Scott’s book, of the music of the era as opposed to the music itself. But it’s a great catalogue and, after a hiatus, I’m glad to see that it’s back.
P.S. One interesting twist concerns Catholic folk music. To his credit, Ken Scott had no problem featuring the Catholic artists of the era, something many Protestants wouldn’t do. Diakoneo and others followed his lead. Much of this music is in an especially deep oblivion because a) the Catholic church has turned away from the folk Mass after Pope Paul VI, b) the changes in the liturgy (first to the NOM and then to the new English translation) have made much of it unsuitable for current Masses and c) the full Nelson OCP has on parish music crowds out just about everything and everyone else. To rescue this is a special joy, both for me and for the artists.
