Monday, March 9, 2015

Hoaxes



 
Long before there was a Fear Factor reality game show, Clark “The Rattlesnake King”
Stanley is said to have held crowds spellbound at the 1893 exposition in Chicago as he slaughtered hundreds of rattlesnakes and processed the juices into a cure-all called Stanley’s Snake Oil Liniment.

An ad for Stanley’s snake oil described it as “a wonderful pain-destroying compound.” It was “the strongest and best liniment known for the cure of all pain and lameness.” It treated “rheumatism, neuralgia, sciatica, lame back, lumbago, contracted muscles, toothache, sprains, swellings,” and it cured “frostbites, chilblains, bruises, sore throat, [and] bites of animals, insects and reptiles.”

 
Wrong. There was no snake oil in Stanley’s Snake Oil Liniment. In 1917, tests of a federally seized shipment of Snake Oil Liniment revealed it to be mostly mineral oil containing about one percent fatty oil — thought to have been beef fat — along with some red pepper and possible traces of turpentine and camphor. Clark Stanley was no Rattlesnake King. He was a certified quack.

That is one hoax. Here is another.


They called him “Piltdown Man.” His fossil skull was found in a gravel pit in Sussex, England, about 90 years ago. Considered by some to be proof of the evolution of man, Piltdown was especially attractive to European anthropologists, since he suggested to them that modern humans originated in their own back yard.

Nevertheless, Piltdown experienced a meltdown. About 40 years after its discovery, the skull was found to be a complete forgery. Piltdown was not a missing link between apes and humans at all, but was, instead, a crudely faked fossil, composed of a modern human skull combined with the jaw of a modern orangutan. All the bones had been chemically stained to give the appearance of age.

Piltdown was a hoax. A trick. A swindle. A prank. A deception. Scientific snake oil. The skull was one of the classic cases of fraud in the annals of modern science.


One more: In 1983, Newsweek and the German magazine Der Stern paid millions of dollars to print excerpts from a bogus diary, advanced in the media as the private musings of Adolf Hitler. “People saw great big headlines and pats on the back,” says one former Newsweeker to U.S. News & World Report. “It was just too tempting to pass up.”

If anything, we are more vulnerable to hoaxes today than ever before. The Web site, BonsaiKitten.com claimed to advocate the growing of custom-molded house cats in glass jars. Its motto: “Dedicated to preserving the long-lost art of body modification in house pets.” After a firestorm of protest among animal lovers, the site was quickly revealed to be a satire created by grad students at MIT.

Says journalist Thomas Hayden, who has received more than his share of phony “virus alert” e-mails: “The Internet’s power is more readily harnessed to proliferate hoaxes than to quash them.” In case you have received an assortment of incredible Internet offers yourself, and are wondering if they are legit or not, do not get your hopes up. The truth is, Bill Gates will not give you a thousand dollars for testing an e-mail tracking application, and you certainly should not trust that dude in Nigeria who swears he needs your help to transfer millions out of the country.

 Hoaxes are out there spiritually. Some might be relatively harmless. Experience will reveal that it is a hoax. However, some of hoaxes are dangerous. One obvious hoax that some young people find attractive is uniting themselves to a vision that includes beheading those with whom they disagree. ISIS will even kill Muslims if they are not the right brand. Human beings can fall for the hoax in matters of the spirit as in other areas of life. Some will be relatively harmless in terms of how it effects relationships with each other. However, some can be extreme, even offering a global Caliphate that, while a utopia to some Muslims would by a dystopia for the rest of humanity.

In a golden age of hoaxes, where is the truth to be found?

Reconsidering John 3:16


One of the themes during the season of Lent is the emphasis upon the Father giving the Son so that humanity might have life. We find this focus supremely in John 3:16.

You have seen it on signs at NFL games. On T-shirts. Even on quarterback Tim Tebow's eyeblack. John 3:16. The most famous verse in the Bible, one that many people call "the gospel in a nutshell." In a nighttime meeting with a Pharisee named Nicodemus, Jesus says, "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life." Author Max Lucado calls this verse "an alphabet of grace, a table of contents to the Christian hope, each word a safe-deposit box of jewels."

Precious stuff, no doubt about it.

So why are we putting such treasures on the bottom of bright yellow shopping bags?



At the low-cost, "fast-fashion" clothing store called Forever 21, teenage girls fill yellow bags with the latest fashions. Discreetly printed on the bottom of those bags is John 3:16. No Scripture verse, just the reference. According to Forever 21, the inscription is "a demonstration of the owners' faith." David Rupert is intrigued by these bags. On a website called The High Calling, he admits that most teenage girls will never notice the verse as they fill the bags with skimpy clothes. He wonders if the Scripture reference really makes a difference to anyone. He likes the fact that customers have to discover it, however -- it is not in anyone's face.

Forever 21 is not alone. A number of companies with Christian-based values are trying to attach the gospel message to their products. The California hamburger chain called In-N-Out prints John 3:16 on its drink cups. Its burger bags say Nahum 1:7, and its fry bags contain the reference Revelation 3:20. At In-N-Out Burger, a single meal can take you on a quick tour through the Bible. Bite your burger, and the Old Testament prophet Nahum tells you, "The LORD is good, a stronghold in a day of trouble; he protects those who take refuge in him" (1:7). Eat a fry, and Jesus speaks through the last book of the New Testament, "Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me" (Revelation 3:20). Let us be clear: Jesus wants to eat with us, but there is absolutely no indication, in the book of Revelation, that the meal includes french fries. Finally, you sip your drink, and Jesus announces the gospel in a nutshell, "For God so loved the world that he gave his only Son" (John 3:16).

Powerful verses, every one of them. Nothing inappropriate or offensive about them. I have respect for the companies who do such creative witnessing. Of course, one might ask: "Do they work?" Further, what do we mean by work? Do they help people become followers of Jesus Christ to transform the world, which is the mission of the United Methodist Church and the mission of Cross~Wind? Perhaps, most would answer: "We leave the results with God." In any case, we would like to think that these citations cause people to open their Bibles and read the verses. Alternatively, is their impact completely fleeting? A moment of recognition, followed by business-as-usual? In most cases, these verses are going to catch a customer's eye for just a second before being crumpled up and thrown in the trash.

Are they really nothing more than IN-N-OUT Scripture?

Something more is needed

Reading a Bible verse is not going to do it.

The New York Times, known for its bulky issues and involved analysis, has included a two-page summary of the articles contained in the paper. Management explained that they made this change to address two complaints they were hearing. One was from readers who said they did not have enough time to read the fuller articles. The other was from readers who said that because there was so much in each issue, they often overlooked the articles about which they really cared.

            One observer, however, says the change is also evidence of a larger trend in our world, one that may not be for the good. Writing in The Atlantic, Nicholas Carr, who watches technology, business and culture, said that what drove the new feature was how the Internet is rewiring not only our reading habits, but also the circuits in our brain that have to do with cognition. For him, the Internet not only supplies stuff to think about but also shapes the very process of thought. Carr notes that a recent study by scholars from University College London shows that as people view material online, they usually skim rather than read deeply. They hop from one source to another and rarely return to any one they have already visited. Generally, they read no more than one or two pages of an article or book before they leap to another site. Users of the Internet “power browse” from place to place. They avoid what we traditionally describe as reading. Carr quotes Maryanne Wolf, a developmental psychologist at Tufts University, who worries that the kind of reading the Internet promotes, which aims at “efficiency” and “immediacy,” may be withering away our capacity for the kind of deep reading books call for. When we read online, Wolf says, we tend to become “mere decoders of information” who do not engage our ability to make “the rich mental connections that form when we read deeply.” He notices that even has difficulty reading a regular book because of what he perceives as this influence of the Internet.

            His central conclusion is that sustained, undistracted reading of a book opens up quiet spaces of contemplation in our lives. We make our associations, draw our own inferences and analogies, and receive our own insights. As Maryanne Wolf noted, deep reading is indistinguishable from deep thinking.

            Well, there is more to the article. However, to summarize (!): The New York Times has taken to summarizing articles possibly because 1) they are afraid people just do not want to read so much anymore, and 2) it is possible that the Internet is responsible for the decline in deep reading.

            Quite honestly, I am skeptical that a piece of technology can do as much as Mr. Carr suggests. However, he did make me wonder about our reading of the Bible. We need to learn to read the Bible in a way that leads to openness and willingness for the Bible to surprise us. I want to focus our attention upon John 3:16. Yet, when something is as familiar and known as is this passage, we may experience the temptation to tell ourselves that we already know it, and move on. We may forget that a passage is worthy of some deep reading, quiet space, and contemplation. In some ways, John 3:16 is like the Mona Lisa of the Christian message. [Hold up the Bible.] We cannot memorize this entire book. [Open to the Gospel of John.] Few of us could memorize this entire Gospel. However, we can memorize this verse. In fact, I hope you will memorize it, and then, engage in some deep reading and thinking. That will require us to pause and reflect upon the beauty of its message.
 
            I would urge you to take about six minutes to ponder the music video by the River Dance Company. It may well help some of us to ponder and reflect.

Spiritual Pests


One of the emphases of Lent is helping us reflect upon the human condition. We wrestle with certain inner tendencies that can divert us from what is important in our lives. In the agricultural world, a pest is "a plant or animal detrimental to humans or human concerns (as agriculture or livestock production)."
 
 
 
I would like to reflect a bit today on pests that will harm your life spiritually. The basis is Numbers 21:4-9, which I invite you to read before you continue with this article.
Consider the pest of impatience. “The people became impatient on the way.” We can all identify with these people and their impatience. We do grow weary at times, struggling with problems of one kind or another. Author Jerry Bridges considers impatience to be a "respectable sin" -- that is, a sin that we tend to tolerate in ourselves. However, impatience is a sign of a bigger problem, namely "our own attitude of insisting that others around us conform to our expectations." That is what gets the Israelites in trouble, right? They demand that Moses and God conform to their expectations of a quick and comfortable trip to the promised land, along with good food and abundant water.

But wait. Are people of faith not supposed to conform to God's expectations, not the other way around? Impatience can shift our focus away from God and toward ourselves, so that we begin to believe that the world owes us a life of safety, comfort and convenience. It's a pest that can eat us up, like stink bugs on a peach.

Next, complaints. If someone asked you to name the number one sin in the world, what would you say? Pride, lust, envy? John Roberts, a pastor in Sterling, Colorado, considers a top sin to be complaining. "One of the problems with the sin of complaining is that it's so universal that many among us aren't even aware that it's a sin," he writes. "Everybody complains about stuff all the time. We are so surrounded by complaining that we hardly notice it, unless, of course, the complaints are directed against us."

Nevertheless, God is not oblivious to complaints. God is so serious about it that he tells the church to "Do everything without complaining or arguing" (Philippians 2:14, NIV). Pastor Roberts is convinced that complaining is an expression of our pride -- a sign that we think we know better than God.

Once again, the Israelites. They complain, "We detest this miserable food" (Numbers 21:5). They are not actually starving since God is sending them manna in the wilderness, but they are sick of it. Thinking back to Egypt, they remember feasting on fish, cucumbers, melons, leaks, onions and garlic. Because of their complaining, they get a bite they aren't expecting -- the bite of the poisonous serpents.

Finally, the most damaging of invasive species: Anger. We see this deadly pest in American politics today, with insults and venom hurled across the partisan divide. The people of Israel should honor God and respect Moses, but instead they rail against their divine and human leaders and accuse them of leading them to their doom, saying, "Why have you brought us up out of Egypt to die in the wilderness?" (v. 5).

The people shoot angry venom at Moses and God, and as a result, they receive the venom of the serpents.
 
             Impatience, complaints, anger -- these sins are as real for us today as they were for the people of Israel. "Sin is a very real and present danger," says Old Testament professor Carol Bechtel Reynolds. "Though this idea is somewhat out of vogue in today's world, the book of Numbers never lets us forget it. With relentless honesty, Numbers confronts us with our own blights and blemishes." In this book, we find a self-portrait ... of ourselves.

Tuesday, March 3, 2015

Technology, Biology, and Some Contemporary Issues


This article arises out of my interest in technology and science. The article will apply some basic concepts to various world situations. Being around 2100 words, I do not expect many people to take the time to read it, but I invite comments.

Kevin Kelly has written a book called Out of Control: The New Biology of Machines, Social Systems and the Economic World, (1994). "Out of control" does not mean running amok. It means outside of external control; these systems run on their own dynamic. No one outside the system directs it.

Kelly uses an analogy from biology and its conception of coevolution. The Wikkepedia article describes coevolution as "the change of a biological object triggered by the change of a related object." It can refer to microscopic relationships, such as amino acids in a protein. However, we can see such relationships in the relationship between a host and a parasite. Another interesting one is that organisms develop mutually helpful relationships, such as between certain bees or birds and the flowers they pollinate. The general conclusion is that coevolution may be responsible for much of the genetic diversity seen in normal populations. It does not account for large changes in the biological system.

He will also discuss the notion of “hive mind,” a notion in sociology and philosophy that explores collective consciousness and intelligence. He addresses how biological systems handle complexity, moves over into industrial ecology and network economics, and concludes with many inspiring reflections on the convergence of biological and technical systems.

One reviewer on Amazon, Chris Anderson, poses the question of why the three most powerful forces in our world, evolution, democracy, and capitalism, are so controversial. They have been around long enough to understand. “We” still cannot believe that they work. Thus, socialist Europe resists capitalism, the religious right in America questions evolution and the Middle East makes a mockery of democracy. The basic point is that our brains are not wired to understand matters at such a “macro” level. Such theories do not work at the anecdotal level of personal experience. Instead, they are statistical, operating in the realm of collective probability. They are not predictable and controllable—they are inherently out of control. That is scary and unsettling, but also hugely important to understand in a world of increasing complexity and diminishing institutional power.

 This book seeks to make sense of all of this. Kelly recognized that the messy markets of natural selection, enlightened self-interest and invisible hands all anticipated the Internet and the delights of watching peer-to-peer cacophony create the greatest oracle the world has ever seen. Some of the examples may be a bit dated a dozen years later, but the message has only become truer: "There is no central keeper of knowledge in a network, only curators of particular views," he writes. The emergent mob wisdom of the blogosphere and Wikipedia were unimaginable then, but somehow Kelly imagined them all the same. This may be the smartest book of the past decade.

The book is in the field of enquiry that involves the phenomenon of non-hierarchical/centralized models of organization. The main premise of the book is the idea of intelligent beings, in this case humans, giving up control of their creations, which are machines, and letting them "adapt on their own, evolve in their own direction, and grow without human oversight." No sustaining ecosystem is in equilibrium or completely "in control". Some chaotic or "out of control" events are required for complex systems to function. For example, the earth's atmosphere is made up of 20% oxygen. This oxygen content is just enough to maintain viable ecosystems without burning up the earth from fires.
 
Kelly demonstrates quite convincingly how the technological is becoming biological. By looking at a lot of contemporary systems research, on everything from living coral reefs through new management theory to the building/evolving of little mechanical creatures that are "fast, cheap and out of control," Kelly has come up with some new system rules, which he calls "The Nine Laws of God." They are: 

1. Distribute being. The spirit of a beehive, the behavior of an economy, the thinking of a supercomputer, and the life in me are distributed over a multitude of smaller units (which themselves may be distributed). When the sum of the parts can add up to more than the parts, then that extra being (that something from nothing) is distributed among the parts. Whenever we find something from nothing, we find it arising from a field of many interacting smaller pieces. All the mysteries we find most interesting -- life, intelligence, evolution -- are found in the soil of large distributed systems. – So, nature is distributing life over many smaller unites rather than centralizing it. Yet, in your personal experience, you have to focus your life, or waste the brief time you have on this planet. This law of God is counter-intuitive. 

2. Control from the bottom up. When everything is connected to everything in a distributed network, everything happens at once. When everything happens at once, wide and fast moving problems simply route around any central authority. Therefore, overall governance must arise from the most humble interdependent acts done locally in parallel, and not from a central command. A mob can steer itself, and in the territory of rapid, massive, and heterogeneous change, only a mob can steer. To get something from nothing, control must rest at the bottom within simplicity. – So, the attempts to control economies (socialism or crony capitalism) and attempts to dictate the culture (Islam and Shira Law) are the opposite directions humanity needs to go for the heath of humanity. Yet, in your personal experience, if you are constantly trying to please others, you will never be the unique presence you need to be. You will simply become part of the herd. You have to become the one who steers your life in a direction. 

3. Cultivate increasing returns. Each time you use an idea, a language, or a skill you strengthen it, reinforce it, and make it more likely to be used again. That is known as positive feedback or snowballing. Success breeds success. In the Gospels, this principle of social dynamics is known as "To those who have, more will be given." Anything that alters its environment to increase production of itself is playing the game of increasing returns. Moreover, all large, sustaining systems play the game. The law operates in economics, biology, computer science, and human psychology. Life on Earth alters Earth to beget more life. Confidence builds confidence. Order generates more order. Them that has, gets. This rule does seem consistent with the way the world works. Yet, it feels unfair, and is therefore counter-intuitive.  

4. Grow by chunking. The only way to make a complex system that works is to begin with a simple system that works. Attempts to install instantly highly complex organization -- such as intelligence or a market economy -- without growing it, inevitably lead to failure. To assemble a prairie takes time -- even if you have all the pieces. Time is needed to let each part test itself against all the others. Complexity is created, then, by assembling it incrementally from simple modules that can operate independently. – So, attempting to turn a country in the Middle East, such as Iraq, into a complex, higher order form of government, such as democracy, could never work. The same would be true of capitalism. The same was true in Russia after the collapse of Soviet communism. The counter-intuitive element here is that in an ideal world, you could design a system and put it to work. Yet, every system has a history. You are never dealing with a blank slate, whether in a church, business, or country. 

5. Maximize the fringes. In heterogeneity is creation of the world. A uniform entity must adapt to the world by occasional earth-shattering revolutions, one of which is sure to kill it. A diverse heterogeneous entity, on the other hand, can adapt to the world in a thousand daily mini-revolutions, staying in a state of permanent, but never fatal, churning. Diversity favors remote borders, the outskirts, hidden corners, moments of chaos, and isolated clusters. In economic, ecological, evolutionary, and institutional models, a healthy fringe speeds adaptation, increases resilience, and is usually the source of innovations. –So, appreciation of diversity is a learned behavior. We typically connect with people who are like us and disconnect with those who are not.  

6. Honor your errors. A trick will only work for a while, until everyone else is doing it. To advance from the ordinary requires a new game, or a new territory. However, the process of going outside the conventional method, game, or territory is indistinguishable from error. Even the most brilliant act of human genius, in the final analysis, is an act of trial and error. "To be an Error and to be Cast out is a part of God's Design," wrote the visionary poet William Blake. Error, whether random or deliberate, must become an integral part of any process of creation. Evolution can be thought of as systematic error management. – One person told me that golf is a game of managing imperfect shots. We tend to think that perfection is the goal, when in reality, most of our lives are attempts to manage our lives in the midst of the errors we have made. We tend to keep wishing our errors had not happened, when instead, we need to find ways of incorporating them into our lives and learn. 

7. Pursue no optima; have multiple goals. Simple machines can be efficient, but complex adaptive machinery cannot be. A complicated structure has many masters and none of them can be served exclusively. Rather than strive for optimization of any function, a large system can only survive by "satisficing" (making "good enough") a multitude of functions. For instance, an adaptive system must tradeoff between exploiting a known path of success (optimizing a current strategy), or diverting resources to exploring new paths (thereby wasting energy trying less efficient methods). So vast are the mingled drives in any complex entity that it is impossible to unravel the actual causes of its survival. Survival is a many-pointed goal. Most living organisms are so many-pointed they are blunt variations that happen to work, rather than precise renditions of proteins, genes, and organs. In creating something from nothing, forget elegance; if it works, it is beautiful. – So, here we have something that is almost the opposite of what we do as individuals. We need to have a goal, a mission, a vision of our lives. Simple systems need to have specific goals. Yet, such is not the case with a macro-system.  

8. Seek persistent disequilibrium. Neither constancy nor relentless change will support a creation. A good creation, like good jazz, must balance the stable formula with frequent out-of-kilter notes. Equilibrium is death. Yet unless a system stabilizes to an equilibrium point, it is no better than an explosion and just as soon dead. A Nothing, then, is both equilibrium and disequilibrium. A Something is persistent disequilibrium -- a continuous state of surfing forever on the edge between never stopping but never falling. Homing in on that liquid threshold is the still mysterious holy grail of creation and the quest of all amateur gods. – We tend to think we want stability, but in reality, some instability and even the tension it creates are important to live on the creative, life-giving edge.  

9. Change changes itself. Change can be structured. This is what large complex systems do: they coordinate change. When extremely large systems are built up out of complicated systems, then each system begins to influence and ultimately change the organizations of other systems. That is, if the rules of the game are composed from the bottom up, then it is likely that interacting forces at the bottom level will alter the rules of the game as it progresses. Over time, the rules for change get changed themselves. Evolution -- as used in everyday speech -- is about how an entity is changed over time. Deeper evolution -- as it might be formally defined -- is about how the rules for changing entities over time change over time. To get the most out of nothing, you need to have self-changing rules. – In your personal life, you will need to direct change as much as you can toward what you believe to be healthy ends. Such is not the case for a complicated system, in which change is already happening and what one needs is coordination of the change.
 
            Such reflections have given me much to ponder. I have recently read been in a reading group considering the views of Alfred North Whitehead. Much of this seemed consistent with his philosophy. It also summarizes quite well my resistance to centralized political and economic authority. The growth and health of a nation will emerge from many complex and free relationships, some competitive and some cooperative, rather than from a center that seeks to control. Again, I would view this as consistent with Whitehead as well.

Monday, March 2, 2015

How the Mighty Fall in Business


What a difference a decade makes .... In 2001, business author Jim Collins wrote his seminal book, Good to Great, as a sequel to his other groundbreaking work, Built to Last. Both books were aimed at profiling companies that had "made the leap" to greatness and were "built to last" well into the future. For example, in 2000, Circuit City was outperforming General Electric -- the old-school standard in electronics -- by 6-to-1 in the market. Fannie Mae, the mortgage lender, was beating companies like Coca-Cola in stock value around the same time. Philip Morris was on Collins' list, too, and was still pulling in massive revenues.

Other companies also were basking in the glow of success in 2001. They did not make Collins' list, but they were no less a standard fixture in the conscience and checkbooks of American consumers. You could always rent a movie at your local Blockbuster store or stop in at Borders to browse for books, to name a couple of examples. These companies were firing on all cylinders, and there seemed to be no limit to how far they would go.

Turns out, however, that by 2011, just 10 years later, some of these high-profile companies had made a bigger leap -- all the way off the cliff, where they cratered like Wile E. Coyote. Circuit City, Blockbuster and Borders have all closed. The government had to bail out Fannie Mae. Philip Morris has become a public pariah. Others are following them toward the edge of the abyss.

Now, you could make the case that 9/11, the Internet and the recession all had something to do with these companies and their falls from grace, but that would not be the whole story. Other companies have managed to adapt and survive. In 2009, a contrite Jim Collins wrote a follow-up to Good to Great, aptly titled How the Mighty Fall. Looking back at his research and trying to make sense of what had taken place, Collins proposed five stages that mark the decline of a once-great company. As some have noted, one could draw parallels to the demise of some churches in America.

Stage 1: Hubris born from success. A successful company begins to believe its own press and becomes enamored with itself. The company becomes dogmatic about its products and practices and fails to question their relevance when conditions change.

Stage 2: The undisciplined pursuit of more. The company strays from the disciplined creativity that made it great in the first place, making leaps into places outside the original realm of success and growing so fast that they sacrifice excellence for expediency.

Stage 3: Denial of risk and peril. Leaders begin to deny that anything is wrong, and refuse to hear bad news, putting a positive spin on everything. They blame external factors instead of taking responsibility.

Stage 4: Grasping for salvation. The company begins to look for a quick fix to its problems, and begins grasping at straws to stop the decline. Common "saviors" for a company in this position are the hiring of a charismatic leader, radical restructuring, focusing on a revolutionary new product, or other reactive behaviors and strategies.

Stage 5: Capitulation to irrelevance or death. In this stage, the company's spirit and financial strength have eroded to the point of despair. Leaders and team members give up hope and the institution slides into insignificance and eventual death.

These factors eventually put businesses out of business. Leaders can stop the slide by taking drastic action to call the company back to its core principles, values and practices. The best companies and best leaders are able to make a comeback because they invest in a vision for creating something great. They return to the basics, and they never give up hope.
 
            I leave it to you to ponder what this might mean for the church of today. For those of us who are United Methodist, I leave it to you to consider prayerfully what it might mean for this denomination today.

Wednesday, February 18, 2015

Islamism


The West is under external attack from a portion of Islam, let us call it Islamism, that does not want what the West offers in terms of a culture. It wants the imposition of Sharia Law in the nations now organized upon Enlightenment principles. Islamism has been war with the West at least since the first World Trade Center bombing in 1993. It will be with great difficulty, probably over several generations, to “break the spell” that such a religious ideology and vision has on so many people.[1] Many persons in the West will want to examine what it has done to cause them to start such a war. Many others think that such attacks are the acts of criminals and the West needs to respond as such. However, Islamism is an enemy similar to that of Nazism and Communism. It will take an ability on the part of political and cultural leaders to identify the enemy. It will take courage to combat the enemy at every level and in multiple ways. It does not mean all-out war. The collapse of the Soviet Union came through a concerted effort over decades. It will take the same type of focused attention to defeat Islamism. The danger is that if the West does not have the political will to act in its own defense in a timely fashion, the result will be the death of millions of people who will not have had to die. The fact that European leaders before the advent of World War II did not act quickly meant that around 100 million people died. Islamism has made it clear that it wants to revive its own early history of militancy. It has burned a Muslim soldier alive, it has beheaded Coptic Christians, it has attacked the Press for printing anti-Mohammed political cartoons, and it has started attacking soft targets (coffee houses, etc.) ISIS(L) has said it will go to Rome. The West needs to take such actions seriously. Islamism wants to revive the attack upon Europe in which it engaged during the Middle Ages and to which the Crusades was a response. What drives it is an ideology and a vision of the future that by its nature makes it enemy of modernity. It has its sympathizers within modernity.

Forgetfulness within a civilization occurs when most of its members can no longer remember a time when chaos and brutality ruled.[2] In times of barbarity, one might grow crops and always wonder if an enemy will steal its produce. A fierce enemy may steal one’s children and sell them into slavery. In fact, forgetfulness occurs when you think that enemy is a friend for whom we have not yet done enough. The category of the enemy is an important one for a civilization to remember.

September 11, 2001 ought to have reminded the West that it has enemies. I realize it is hard. A culture rooted in freedoms that we cherish, founded on tolerance of differing views and ways of life, does not seem like it should have enemies. Yet, experience has shown that it does. People ruthlessly beheaded and the act placed on the Internet is hardly the act of a tolerant people. The focus on “soft targets” has the design of the West self-limiting its freedom. Killing people who ridicule “the Prophet” is hardly the way of the West. However, and we must not think differently, it is the way of Islamism. The success of civilization can set it up for downfall. Sustained peace and prosperity leads to complacency, and the members of a successful civilization are apt to forget that the natural state of people in the world is neither peaceful nor prosperous. However, ignoring the enemy, or even pretending they are not enemies, will not make them go away. Some conflicts are not of a nature that “we can work it out.” We forget that our society is better--that is more just and more moral--than any that has ever existed in human history. The enemy is someone who is willing to die in order to kill you. They have a fantasy ideology in which religious zealotry enforces cruel tribal conformity. Such a fantasy ideology has no connection to the political and economic realities so favored by analysis in the West. To put it succinctly, 9/11 happened to show all Muslims that Allah wants the downfall of the Great Satan.

Islamism does not look at human life, culture, and government in the same way as the West. In fact, it views itself as an alternative to the West. It seems to be at war with the world. The reason is not what the West has done, what the Hindu has done or what Russia has done. The reason is internal. Their fantasy ideology involves a world in submission to Allah, and therefore in submission to Sharia Law. The ideology is a fantasy because one cannot prove it false since it relies upon a future anticipated condition of the world. It requires a form of “eschatological verification.” Because of that, a true believer in Islamism can continue to believer, regardless of their experience. Middle class youths in the West can find such a fantasy attractive, especially if intellectual alienation from the West has cultivated the mind of the youth.

Modern civilization has forgotten how it became civilized in the first place; it is not knowledgeable of the long period of cultural evolution involved; and it does not remember the tremendous amount of labor, cultural and intellectual, that went into the development of civil society. Moreover, modern civilization has forgotten about a category called "the enemy" due to the West discarding it in favor of moral and political discourse. This fact has left modern civilization vulnerable to attack by those who are the enemy of civilized society.

Modern intellectuals are particularly susceptible to their own version of a fantasy ideology and utopianism, which eventually leads them into the irrational abyss of moral and cultural relativism, epistemological subjectivism, metaphysical idealism, abnormal focus on politics, and idolization of science. In the process, they have become, through the ideology of the Political Left, an example of self-loathing within the West. Yet, they have also become useful intellectual tools for expanding intellectual alienation of the members of Western Civilization, softening the resolve of its members to defend Western Civilization. Such softening is important in the goal of Islamism toward world domination. I will not directly with this again until I deal specifically with Islam.

What I have said will encourage, in the minds of some, “Islamaphobia.” In contrast, my concern is the dominance of the Political Left in Europe and along with it the spread of Islamism is leading to the rise of both lack of regard from the traditions of liberty in the West and the rise of anti-Semitism that has marked much of that history. Islamism has close historical ties to Nazism and hatred of Judaism. For example, hate crimes against Jews in Europe are far higher than hate crimes against Islam. The small numbers of Jews in the West are far more likely targets of hate than are adherents of Islam.

My assumption is that something like the secularity, individuality, humanism, and modernity of the West is important for the improvement of the human race. It leads to recognition of the worth and dignity of individuals and therefore to the worth and dignity of differing cultures. It encourages the expansion of liberty. It encourages respect for the improvement of a human life through science. It encourages respect for difference, tolerance, and diversity. In the midst of its encouragement of discourse, it is also able to embrace a dialectic with those who have profound questions regarding freedom, rationality, and science.



[1] (Dennett 2006), 13.
[2] Lee Harris, Civilization and its Enemies: The Next Stage of History (New York: Free Press, 2004).

Lent: Reflection on Shame, Guilt, and Sin

Seventeenth-century Puritan theologian Thomas Watson argued that repentance was a spiritual medicine made up of six special ingredients. "If any one is left out, it loses its virtue." 1) Sight of sin, 2) Sorrow for sin, 3) Confession of sin, 4) Shame for sin, 5) Hatred for sin, 6) Turning from sin.[1]

            My heart has committed sins that my hands haven't gotten around to yet.[2]

            Pascal said that if everyone knew the innermost thoughts of everyone else, there would not be five friends left on Earth. 


On the First Sunday of Lent, church, which usually helps you to feel good, to celebrate, and to sing, beckons you to penitential acts of honesty that reiterate that we are, despite our achievements and our intentions, sinful.  We are not, as we are, right.  Let us be honest: We sin. 
            Shame, guilt, and sin. 
            Charles Darwin did a study of emotion in human beings and animals.  The one emotion he did not find among animals was that of shame.  You see, shame reveals a conscience sensitive to moral issues.  Blushing reveals shame.
            Guilt is different.  We may have committed a specific act that we know to be wrong.  Sin is not good, but the fact that we experience guilt is a good thing.  It reveals that we have a sense of what is right.
            The themes of shame and guilt are ones that many in our culture would have the church forget. In fact, many in the psychological world would counsel the church to go another direction. For example, Sigmund Freud said shame was a mechanism that cripples and inhibits the growth of the person.  Fritz Pearles, the founder of the Gestalt Therapy movement, said, "Shame, embarrassment, self-consciousness, and fear restrict the individual's expression." 
            At the same time, other psychiatrists will tell you that the truth about us is hard to come by.  We lie, particularly about ourselves.  So do not expect too much raw honesty from us about our sin.  We defend ourselves quite well. In fact, psychologist Dr. Vaillant believes that we become more adept in utilizing our defense mechanisms as we grow older, as we gain education and experience.  There is a cost to a life spent polishing the mask we present to others.
            In other words, we want to cover up shame and guilt.  However, it will always be there.  The conscience will not let us forget. 
            I want to ask you a question. Do you ever feel trapped by this fast-paced, frenzied, and complex world in which we live to be someone you do not wish to be and live a life that you do not desire? The author of Three Simple Rules (p. 7-8), Rueben Job, thinks many of us do. Deep within us, he thinks, we suspect that the path on which we travel is not healthy or right. We know something is wrong. We want a way out.
            The Talmud has a beautiful comment: "A sense of shame is a lovely sign.  Whoever has a sense of shame will not sin so quickly; but whoever shows no sense of shame in their visage, their father surely never stood on Mount Sinai." 
            Yet, after one honestly faces shame and guilt, what are we to do? When will the daylight come? The Christian faith has an odd response. You can repent.  If we can be honest for ten minutes here on Sunday, maybe we can be honest for the forty days of Lent, maybe then for the rest of our lives.  Lord have mercy.  Christ have mercy.  Because God does have mercy, we can be honest.  We need not loudly assert our innocence, for after we hung him on a cross through our sin, no one here has clean hands.  We are not right.  We have not done right.




[1] --The Doctrine of Repentance (1668), 18.
[2] --Michael Horton, president of Christians United for Reformation, National & International Religion Report 10 (29 April 1996), 8.