The only thing that isn’t fake

October 21, 2015October 21, 2015 / Christopher Cudworth / Leave a comment

Somehow I stumbled on this propagandistic video about Dr. Ben Carson, a Republican candidate for President of the United States. I found the video stunningly obvious in its structure and production values. Then when I looked at the comments, they all seemed manufactured. And as you’ll see if you visit the comments section, I asked the people who commented if they were fake.

Turns out they’re real people. Sort of. Which surprised me a little. But the nature of their comments and the banal, surface level responses to the video still strike me as very fake. In other words, I have my suspicions whether these particular self-described “millennials” are “real” in the sense that they are not paid for their comments on the video.

Listen, public relations in the video age is a highly crafted art designed to sway public opinion. But the one thing that isn’t fake in this video is how patently disconnected from reality Dr. Ben Carson truly seems. Now understand, I voted for Barack Obama twice, and I am proud of both of those votes. So this is not some hidden racial meme or dog whistle call to sink the lone black candidate on the Republican side.

Personally I’d love to see a conservative black candidate succeed. If someone in America can proceed with an agenda that delivers on ways to acknowledge and value the contributions of black Americans to society, I’m all for it.

Basic coherence

But Ben Carson is not the guy I’d like to see running our country. That’s a disturbing thought. His inability to proceed on any subject with consistency or even basic coherence is a problem. His mental health has even been raised as an issue.

Right away, Internet resistance was raised against the idea of calling Dr. Ben Carson mentally ill. This was one of the points of contention: “There is nothing, I repeat nothing, that rises to the level of evidence of a diagnosable behavioral pathology cited by Palmer. And yet, the piece plays into the all too readily accepted narrative that any person with whom we disagree on a vitally important issue must be a flawed, damaged, and ethically compromised human being.”

Get help

Here’s the difficult part in all this. For people experiencing the effects of mental illness, the most important thing anyone can do is to help them get help.

Many years ago a friend and runner from another community near my hometown was experiencing the first stages of a mental illness that would come to dominate his life. He showed up at our school with a bag of bread and tracked me down in the hallway. “I’m feeding the foxes on the bridge,” he told me. The foxes on the bridge were made of bronze.

Later this fellow went on to become an individual All-American runner. But he did so by engaging in some extreme behavior, training up to 250 miles per week as preparation for racing just 5 miles in cross country competitions. One could make a compelling observation that to this young man, the only thing that didn’t seem fake in his world was his running. Because after college his mental illness took on a different form, making it difficult for him to function in work and other activities. He did get help but as his mental illness progressed, even medications could not harness some of the delusional qualities manufactured by his brain. But the fact that he got help was the most important aspect of his particular journey. Without that, he likely could have harmed himself or others.

Because I had another running friend that tried to take his own life. And we all know that with accessibility to guns, people in that mental condition can certainly harm others.

And so can politicians whose mental state gravitates to extremes.

Loving the extremes

I think there’s a compelling case to make that for some people, politics is both their sport and their passion. And just like my friend with mental illness who ran 250 miles a week just to compete in a five-mile race, there are people with a propensity to go to extremes in an effort to make their point, and create a reality in which they feel more alive.

In fact I’ll argue there are many people in politics who think their extreme views are the only thing that feels real in this world. That’s how we’ve gotten the long list of extremists running for the Republican nomination. And there’s little doubt that on some days, men like Donald Trump talk and act a little insane.

We also know there have been plenty of zealous religious believers whose obsession with the end of the world has led to manic predictions and even death rituals. Entire cultures get caught up in these visions, as much of the world did with the y2K obsession.

Making it real

There are high-level officials here in America whose obsession with a Zionist vision of Israel have made them hunger for war in the Middle East, and Armageddon, which might bring on the apocalypse. So there is both inherent and operative insanity at work in this world.

Sometimes, and to some people, the only thing that isn’t fake is either that reality is out to get them or there is an opportunity through politics to create a reality that suits their particular brand of economic or cultural prejudice. That explains the KKK, the Third Reich and the threat we call ISIS in a nutshell. These are people pissed off to the point of world domination. And they’re everywhere.

Haters and baiters

We see people who hate the rich and we find people who despise the poor. We see people who fear for the climate because of human activity and we see people who think that no one but God can alter a single thing about the world.

It’s the longtime struggle between the willingness to change and the fear that change will ruin everything. The very state of the human condition is one of madness in dealing with his dichotomy. When people say things like, “The world has gotten crazy,” this is what they’re talking about.

And when we selectively view politicians such as Dr. Ben Carson or Bernie Sanders, we see them through very different eyes as a result. Both are obviously passionate people. Both are struggling to change the status quo. There are people who call both of them crazy. And there are people who take the bait.

Hard-liners

Extremism is a byproduct of trying to make sense of this dichotomy. People simply choose sides and gravitate to the far ends of the spectrum. Standing somewhere between the will to change and fear of change is known as being a moderate. But those voices can barely be heard over the screams of the extremes.

Perhaps more commonly, people choose candidates who represent their views or fears, and somehow Dr. Ben Carson has attracted a fair number of followers. But what creeps me out about the guy is not his potential mental illness. It is crazy ideological statements such as this: “No body with bullet holes is more devastating than taking the right to arm ourselves away.” And granted, that might be some form of hyperbole. Even Jesus Christ was known to exaggerate to make a point. But there’s no way Jesus Christ would equate the right to bear arms as more important than human life. So I think Ben Carson is the one that’s talking crazy talk.

And statements like those are why Ben Carson deserves to be scrutinized from every perspective possible. Because they evidence that fact that when it comes to issues of moral gravity, Ben Carson is either a fake, or he’s purposely faking it. Which is even more disturbing. Because what is his true agenda? No one can really know for sure when the “real” statements he makes cannot be separated from the supposedly playful manner in which Carson takes issue with serious social issues.

Fox News “reality” show

Consider that even in the cloistered environment of Fox News, where conservative viewpoints like Carson’s are cherished and promoted, things get strange when talking about standing your ground during a mass shooting or running away.

As reported on Salon.com: “On “Fox & Friends” Tuesday morning, he (Carson) said that “I would not just stand there and let him shoot me. I would say, ‘Hey guys, everybody attack him. He may shoot me, but he can’t get us all.’” When asked about the remarks by ABC News later that day, he repeated his assertion with a smile, which Kelly said many people would take as an evidence of callousness. (italics by the author)

Carson disagreed, saying that “I was laughing at them, at their silliness. Of course if everybody attacks that gunman, he’s not going to be able to kill everybody.”

Actual military veterans who were armed and on the campus while the shooting occurred didn’t abide by the dictates of Carson’s assured tactical acumen, but that’s beside his point. “If you sit there and let him shoot you one-by-one,” Carson said, “you’re all going to be dead.”

This is a man operating in an imaginary world, where his ideology rules the day, and reality be damned. That’s why people are questioning his mental fitness. It’s not because he’s a conservative. Or he’s black. Or any other reason. He simply refuses to make sense.

“Getting” Carson and Cain

Some claim that he’s so smart the rest of the world doesn’t “get” Ben Carson..because he’s a brain surgeon, you know. And a Christian, apparently. And who knows what else?

Well, the Republican Party keeps trotting out ostensibly conservative black guys as evidence they “get” the needs of so-called minorities.

Herman Cain was the last iteration of this brand of conservative, running on grounds that people did not “get” his message. But he had other axes to grind as well. “I honestly believe that there’s an element in this country, in our politics, that does not want to see a businessman succeed at getting the nomination for the Republican party, and does not want me to succeed at becoming President of the United States of America.”

Well, now that’s a bit of news isn’t it? How many millionaires do we now have in Congress? And why does Wall Street throw millions of dollars behind candidates like Mitt Romney, the businessman and massively callous job-killer whose main professional accomplishments were delivering profits to shareholders? Or Donald Trump, an erstwhile businessman who now leads Republican polling?

But Cain was delusionally obsessed with his inability to convince people he was right. So he blamed others.

Blame and shame

Again, the methods of extremists are always to blame others for their failure to get elected, or to govern. Right now the brother of the former President of the United States of America, candidate Jeb Bush, is busy denying that his brother GWB bore any responsibility for preventing the attacks.

This is mental illness as a political ideology. This is imagined reality superimposed on reality. This is why extremists and political ideologues such as Dick Cheney and perhaps Dr. Ben Carson cannot be trusted. They made not be mentally ill, but they certainly act like it. And that’s the only thing about them that isn’t fake.

How the Republican Party will blame liberals for climate change

April 7, 2015April 7, 2015 / Christopher Cudworth / Leave a comment

It seems almost impossible to think about. Yet one day soon all those who spend time denying the fact of man-made climate change will embrace it as a way to blame liberals for ruining the world.

Here’s how it will go down. There will be a conference somewhere amongst all those that have spent the last 10 years hating Al Gore for stating the inconvenient truth. And the financiers of phonily constructed research that denies the existence of global climate change will suddenly find ways to fund credible science because it serves an all new, entirely political purpose.

That purpose will be to blame liberals, especially environmentalists, for anthropogenic climate change.

There will still be an anti-science motive behind the science climate change deniers use to suddenly reverse positions on the idea that humans can effect climatologically disastrous levels of carbon dioxide in the atmosphere.

That motive will be to bring religion to the forefront of the so-called argument over climate change. Religious conservatives will contend that it is the policies of environmentalists that have gone against the will of God. They will claim that it is the arrogance of all those seeking to outsmart the Creator by imposing manmade laws and environmental regulations that has led to our pending climate disaster.

Predictable outcomes

Playing righteousness for political favors and power is how conservatives always operate in this world. It doesn’t matter that there is no logic behind the argument that conservation laws and international governmental agreements to reduce carbon emissions are the cause of global warming.

What matters to conservatives is framing the argument under terminology they can control. That’s where religion comes in so handy. They will point to passages from the bible where people defying the will of God have suffered punishment. The exile of Israeli people to Egypt and to Babylonia will likely serve as the apocryphal bludgeon used by conservatives to illustrate how God punishes those who try to think for themselves and “fall out of worship” with God.

Falling away from God

That means conservatives will rally all the talking points they use to assail what they call liberalism. Which is in fact nothing more than guaranteeing basic human rights. But that has never gone over well with conservatives. For a long time it was persecution of black people that occupied their attention. Then came the 1960s and social revolution. Then women’s rights became the enemy. Now tolerance of gays will be cited as a sign that America, which conservatives brand a Christian nation, has fallen away from the ways of God. For sure there will be a bit of apocalyptic fervor and imagery thrown in for good measure. Just to appeal to the frantically preoccupied base that believes the end of the world is coming about anyway. Nothing like a bit of threat and lost hope to motivate those who see the Bible as a set of bookends with Genesis and Revelation providing the sudden beginning and end of the world. How very convenient it all fits together.

Murderous ways

Never mind that our endless wars of choice and murderous habits of the CIA and other secretive organizations within government do far more evil and murderous things in the world. None of that matters because, in the minds of those who believe in American exceptionalism, none of that comes home to roost. We’re trying to change the world for the better, the argument goes. A few eggs are going to get broken in the process. Some of those “eggs” might have included the killing of JFK or even the complicit design of 9/11 as an excuse to attack Iraq for oil and influence. People lose their lives to these murderous schemes. But what matters more to conservatives is that someone might lose a little profit due to environmental regulations? Talk about skewed priorities.

Shame and blame

So the calculatedly blameless core of the religious and political right will have absolutely no problem blaming liberals for anthropogenic climate change. The sin of trying to act like God by invoking environmental protection laws is to blame for God’s swift justice on this earth. God is changing the climate to punish us all, they will say.

And it won’t be very long before this narrative comes to the forefront of American and world politics. The pressure to recognize this reality is soon going to force conservatives to admit they were wrong. But that just means they need to find someone to blame for their own egregious behaviors.

Need proof? Look at how quickly the religious and political right concocted the narrative that George W. Bush and Republican policies had nothing to do with the economic recession. Or that Bush and Company somehow screwed things up in the Middle East. No, there was no responsibility there on the part of the GOP or worse, the operatives that carry out the will of the corporatocracy.

Because that’s how it all really works. The confusing mix of business, religion and politics all mix together in the netherworld of people who want to own it all and accept no blame for the consequences of their actions. God comes in handy in those circumstances. All you have to do is claim you’re on God’s side and people find it hard to argue with you.

You heard it here first. It shouldn’t be long now. In fact they’ll probably steal the idea from this blog. We can only hope the Pope speaks out against the plot of the new Pharisees.

Have we had enough of Superhero Comicbook Jesus?

July 30, 2012July 30, 2012 / Christopher Cudworth / Leave a comment

Personally, I’m sick of Superhero Comic Jesus.

Perhaps you’re sick of him too. The Jesus who is depicted as a comic superhero destined to come rolling back to earth when heaven supposedly sucks up the good people and leaves the bad people behind. Because it seems that same sort of Jesus also serves as shepard for the bigoted, moneygrubbing, biblical literalists who think their brand of faith is question-proof. It’s a very vengeful cycle, you see; setting up victims and knocking them down. Arguing theology with that crowd is like arguing who is the stronger superhero, Spiderman or Superman, Batman or the Avengers? It isn’t really theology we’re talking about, you see, but a new sort of myth-making that tries to put Jesus on par with our post-Modern theories of what the human race needs to survive.

Here are the plain facts––minus the comic book dress-up clothes.

When you read the Bible with any sort of rational consideration, the Superhero Comicbook Jesus does not appear to exist. Yet that Jesus appears to reign over so much of America. He is the type of superhero that ardent Comicbook believers want taught in our public schools. The Superhero Comicbook Jesus can’t be defeated by evolution or even global warming, because those things are temporal and earthly, and everyone with any sense knows that even we human beings are more superhero than that! We’re Specially Created, the Favorites of God! We have no earthly connection to apes or insects or genetic histories, and don’t try to tell us that we do! Noah is our only real ancestor, if you take the Bible at its word. Well, we can add in Adam too, but only if you want to align yourself with a superhero prone to the fatal flaw of eating Forbidden Fruit. That was Kryptonite for Adam and Eve, you know.

Then along comes Superhero Comicbook Jesus. To rescue us average human superheroes from all our fatal flaws! Hooray! He’s the Jesus we all know and trust!

Boy, I’m sick and tired of that Jesus. And perhaps you getting a little of sick of Superhero Comicbook Jesus too.

Jesus the Comicbook Superhero just seems so, unrelatable. It’s a little hard to imagine ourselves performing miracles anything like the Superhero Comicbook Jesus, feeding the 5000 and all. So many of us don’t really try to be miraculous in any way. We leave the miracles to others, even though God himself asks us to give of ourselves in ways that really are miraculous. That is, giving ourselves away that we might be a blessing to others. Forgiving our enemies. Sacrificing wealth for spiritual virtue. And yes, even supporting social policy that might help others, controversial though it might be. Birth control. Social welfare. Racial and social tolerance. All these things are supported when you read the Bible in its fullness through tangible interpretation in which parables and metaphors are understood to help us understand the whole truth of scripture, not just its Sunday School basics. That is how Jesus taught, and that is how he admonished his own disciples to understand his teachings. Otherwise he called them stupid and without understanding. Nothing superhero about that. Just the basic facts.

Instead many people gravitate to a faith tradition that relies on a Superhero version of Jesus to convince people that the Bible is infallible, inerrant and literal in every sense. That is an armor of perception for fans of the Superhero Comicbook Jesus. The triune claims of infallibility, inerrancy and literalistic interpretation stand against any question of truth or authority. But they are a brittle armor.

The real Jesus was the first to question authority and point out the fallibility of radically conservative interpretation of scripture, especially the dangers and misappropriations of literalist and legalistic application of scripture truth to daily life. He called the Pharisees a “brood of vipers” for hiding behind the rock of radically conservative views.

But to the point: the Bible clearly predicts the rise of the Superhero Comicbook Jesus. It even tells why.

In the following bible text ascribed to St. Paul in 2 Timothy: 4 we find the master letter-writer doing a marvelous job of summing up the dangers of turning Jesus into a Comicbook Superhero around which great urban myths can be built. Paul warns that faith can easily be waylaid to doctrine. These would include pursuit of personal wealth in the name of Christ, speculation about the End Times and leveraging of faith for political power.

That is exactly what’s happening in leading evangelical communities today. But Paul warned us:

“In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: Preach the Word; be prepared in season and out of season; correct, rebuke and encourage–with great patience and careful instruction. For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths. But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry.”

Here we find Paul challenging believers to rebuke those who turn faith into law, and thus a brutal, literalistic caricature of itself. Paul encourages people of true Christian faith to patiently and persistently fight back against this brand of legalism that dominated even early believers.

Paul, while no perfect human being, suffered at the hands of those within the very own faith tradition he helped to start, and also suffered the pain of the secular world around him that distrusted his ministry because it stood against the politics of the day.

Paul was of course a contradictory character, and this inner conflict sometimes resulted in philosophical rifts in the service of God. In Titus 2:9-10 we find Paul advising slaves to “be subject to their masters in everything, to try to please them, not to talk back to them, and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive.”

Then in Titus 2: 11, Paul states: “For the grace of God that brings salvation has appeared to all men.”

Is the future promise of salvation enough to justify human slavery here on earth? Paul seems in error on this one, but his judgment was produced in context of societal norms of his day. We might expect better from the Word of God, but of course some might rationalize these conflicts by insisting that slavery is an apt symbol for holy servitude. But tell that to people in bondage or slavery today. Are we to ignore their plight? Not in the name of God, we’re not. There are other examples in the bible where human understanding of social equality (women’s rights) or biology (sexual diversity and orientation) fall short in standards of behavior and scientific knowledge that evolved in 2000 years. We also know that the earth is neither flat or the center of the universe, yet somehow the human race has managed to overcome these viewpoints that were once promoted through anachronistic interpretations of scripture. But we do not depend on them today, and we are the better for it.

Paul’s abiding tolerance toward slavery is unfortunately a brand of Superhero theology, in which the misfortunes of others are somehow judged to be the product of inferior makeup, intellect or approval by God. But that attitude essentially imbues the more fortunate with a brand of “superpowers.” Hence our societal worshipping of the very rich. They can seem like Superheroes to those who aren’t rolling the dough.

Superhero mythology also disconnects faith from the temporal reality that people of every race, gender and sexual orientation are to be seen as equal in the eyes of God. Just as no one deserves to be a slave, no one deserves to feel scorn or discrimination for the color of their skin, their sexual orientation or the fact that they were born transgender. Despite what some people insist, the Bible does not support this type of discrimination. Otherwise we are playing the role of gods ourselves, using the Bible as justification for our singular or collective prejudices. This Superhero Comicbook version of faith is both discriminatory and insidious, for it ascribes at some point a hierarchy to those who claim to be destined to own and run the very faith to which all people are called.

Timothy 4 warns us that prejudice and runaway desires for power and authority are bound to come along. It is thus our duty as Christians to challenge and rebuke the Superhero psychology of literalistic faith, through which evangelists claim the very authority of God, to dispense or withhold at will, inject in politics or education, and to judge those it deems worthy of discrimination, without question or trial, nor rational appeal to human virtue.

The more humble, earthly relevant Jesus is not so much Superhero Comicbook character as genuine friend in time of need. He seeks the humble and protects the needy and powerless through the moral character and actions of those who abide by his Word. Our Friend in God Jesus cherishes the earth itself, for he taught through parables based on its rhythms and profundity, and is therefore never in contradiction with natural law or even the science upon which human beings build a celebrated and sustainable world. We also find the miraculous through science, inspiring us to both respect and explore the world in which we live, without fear or trepidation of discovering anything that God cannot explain, if we but allow scripture room for its metaphorical grace.

We don’t need a Jesus who flies around the sky shooting lightning bolts and threatening the damned. We need a Jesus who is by our side advising us on how to do good to others, who recognizes that we are intimately connected to the kingdoms of plants and animals, and who urges us to respect them as genuine products of an eternally evolving creation. We need a Jesus who urges us to restore and renew our world even as we extract and expand its resources for our use. Most of all we need a Jesus who is not vengeful or conflicted––as so many Superheroes seem to be––but who guides us to attitudes of humility, forgiveness and encouragement of these same qualities in others so that we can build a more civil society. Peace on earth. Goodwill to all people.

That is a Jesus who has escaped the comic book fantasies of those who propagate their own literalistic myths to satisfy millions of ears itching for news of power and authority, who would also gladly vote or give money to those who promise shares of that same power and authority if elected as earthly Superheroes with all the rewards and attention it accords.

But that’s not how God calls us to love and reflection of His image.

In the end, even Paul seems to have redeemed himself on the issue of slavery. In the tiny book (letter) of Philemon he pleas to a slave owner on behalf of Onesimus, “Perhaps the reason he was separated from you for a little while was that you might have him back for good––no longer a slave, but better than a slave, as a dear brother.”

Those are the words not of a Superhero Comicbook character, but of one loving human being to another. We could use a lot more of the latter than the former to make the world a better place.

Scheherazade in the land of the evil riddle: Combatting patriarchal authority

March 5, 2012March 5, 2012 / Christopher Cudworth / Leave a comment

Scheherazade and the Tales of 1001 Arabian Nights is a story of a young queen betrothed to a bloodthirsty king, the Sultan Schahriar, who has killed all his previous wives for their supposed faithlessness. To save herself, Scheherazade invents stories so compelling the murderous Sultan is tricked into sparing her life. In resisting the murderous Sultan, Scheherazade exemplifies the value of a resolute spirit in dealing with tyranny. She also provides an example of feminine resourcefulness in the face of patriarchal authority. Her determination in the face of adversity encourages us to consider our own sense of purpose in a sometimes cruel and contrary world. The tales she uses to dissuade the Sultan inspire us to consider creativity as a solution to our own problems.

Symbolic stories such as Scheherazade help us explore concepts of good and evil without actually having to put ourselves at risk. One of the unique aspects of being human is the ability to learn lessons from rhetorical examples. That is the value of literature, the arts, our history, and religions. But if by choice we limit the meaning of stories to a literal interpretation of the events they describe, their significance may be diminished. Without tools of metaphor, the story of Scheherazade conveys little more than a woman affecting a change of heart in a stubborn man. What lessons can be drawn from such dry fare? Justice and inspiration deserve better role models.

Beyond the literal viewpoint, a host of worthwhile questions await: Do we want to be like the Sultan–full of wrath, suspicion and dogmatic anger? Or should we strive to be more like Scheherazade who is a brave and creative soul in refusing to submit to injustice. In the end, Scheherazade saves her own life even as she saves the Sultan from himself. Eventually she is able to conquer both their fears.

And if the idea of conquering fear and saving souls sounds familiar, perhaps we should consider the notion that universal truths come to us from many sources. The story of Scheherazade and the “Tales of 1001 Arabians Nights” may not be found in the Bible, but we can still learn valuable lessons about human nature from its rhetorical example.

Certainly no one source of knowledge or tradition, even the Bible, holds all the answers. It may be difficult for some people to imagine, but the kingdom of God might actually benefit from a belief system that does not require denial of key forms of practical knowledge to sustain the faith. One could argue that people who develop their faith in concert with reason have the most faith of all. They have the courage to face down questions about life along with fears about the world and still choose to seek a spiritual relationship with God.

What the bible really says about the nature of human knowledge

February 20, 2012February 20, 2012 / Christopher Cudworth / Leave a comment

Naturalism and Organic fundamentalism

Some high profile politicians like to profile faith issues as stark “either/or” propositions. One of the most divisive arguments is over what it means for humans to have “dominion” over the earth. A literal translation of this term leads to a theology that says the earth and every living thing were put there for human use. Lashed together with conservative fiscal doctrine that resists environmental legislation and government regulation on business, this literal translation can be used to make the argument that environmentalism and science undercut key foundations of moral values.

But is it really that simple? And does the Bible really contend–and does Jesus really teach us–that the earth is a vessel to be poured out at our discretion, and that science stands in opposition to God?

We can examine this issue by looking at some basic principles of human knowledge, both naturalistic and scriptural.

In modern culture, naturalism and human reason drive the pursuits of science, mathematics, physics, chemistry, medicine and more. The worldview we conceive through naturalism has been developed through increase of human knowledge tied primarily to the sciences. This approach has simultaneously defined how we gather, employ and relate information.

Yet we need to recognize that naturalism is primarily an organized system of observation. As such, naturalism has always been part of human culture. It informs the workings of our lives just as knowledge about nature, planting, sowing and harvesting informed the lives of people during bible times. Granted, advances in technology and our corresponding ability to manipulate nature have been used to create tremendous change in the world. But the basic practice of observing the natural order of creation to form beliefs about our selves and the universe has changed little in the last 10,000 years. We remain a culture of human beings in which storytelling infused with natural images is a primary method of communicating universal truths.

Let us be specific: the knowledge conveyed in the Bible utilizes the same observational methods as naturalism to gather and pass on knowledge. The key difference between biblical and scientific knowledge is the manner in which naturalistic observations are used, and to what ends. For example, one of the ways in which naturalistic observations form the basis of literary truth in the bible is through metonymy, a literary device that describes “the use of a name for one thing for that of another, of which it is an attribute with which it is associated.”

Metonymy is based on “organic metaphors,” natural symbols used to draw parallels between our worldly life and what we call the “kingdom of God.” For example, the “tree of life⁹” portrayed in the Garden of Eden (Genesis 2:8) serves as a symbol for the nature of knowledge, cultures and descendants. At a literal level, we can observe a tree and know that it is an example of the constancy of nature. But we can also view a tree as the symbol for intellectual concepts such as genealogy and wisdom. Other examples of biblical metonymy include the mountain of God in Isaiah 2, symbolizing the higher moral ground of faith. The river of life in Revelation 22:1 similarly symbolizes the flow of life’s generations through time. In each case the literary device of metonymy illustrates a spiritual concept using the natural dimension, size or structure of something we can readily see or observe here on earth. The Bible plainly uses these material examples to teach us about spiritual concepts.

Of course one could argue that the modern tradition of using naturalism to define knowledge denies the supernatural by definition. But the corresponding argument is that the Bible cannot be understood without some foundation of naturalism to help us appreciate the symbols and meaning conveyed through the literary device of metonymy and other metaphorical, literary devices. The methodologies of naturalism help us identify appropriate organic symbols for knowledge, truth, moral and spiritual concepts. We might call this the nature of revelation.

Put another way, the Bible is so reliant on metaphorical devices that we would have little affirmation of the concept of God if it were not for the naturalistic biblical metaphors describing how God appears, acts, feels or creates in this world. Metaphor is an indispensable tool for understanding the literature we call scripture. By contrast, treating metaphorical symbols literally divests them of nearly all meaning. So it is crucial to avoid unmerited literalism when reading the Bible, especially if it leads us away from the original and organic sources of knowledge that drive scripture. We should instead respect the important role played by naturalism, metonymy and symbolic language as tools chosen by God and Christ to make the Bible’s ultimate message relatable to the human race. Thus the organic fundamentalism of the Bible is defined as wisdom anchored in observations about the natural world delivered through literary devices such as metonymy.

Jesus the naturalist

Organic fundamentalism plays an important role in the ministry of Jesus Christ, who used a simple form of naturalism in so many of his parables. Jesus uses parables to describe spiritual and moral principles that would otherwise be difficult for people to understand without some way to make them tangible and relevant to his audience. In Matthew 13:31 we find Jesus playing the role of naturalist with this parable: “The kingdom of heaven is like a mustard seed. Though it is the smallest of all your seeds, when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches.”

The significance of this parable is that it communicates an important concept of faith by drawing on the seemingly supernatural ability of a tiny seed to become a giant tree. People in Jesus’ day understood this parable because the illustration of faith was presented to them in terms with which they were familiar. The concept of faith in God is not so threatening when it starts in the image of a tiny mustard seed. So we see that Jesus was able to communicate revelatory concepts through organic principles. This is organic fundamentalism in action.

This concept of growing a faith through knowledge of nature is given another application in Matthew 13:33, only this time human beings are assigned an active role in the organic process: “The kingdom of heaven is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough.” Here the act of adding yeast to dough symbolizes the ability of human beings to effect change in the world through faith and good works. This is organic fundamentalism with an added human dimension, demonstrating it is acceptable for human beings to be materially involved to the world. Naturalism is again no enemy of God in this context.

Matthew 13:34 outlines just how important organic fundamentalism really was to the ministry of Jesus Christ: “Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable. So was fulfilled what was spoken through the prophet: “I will open my mouth in parables, I will utter things hidden since the creation of the world (reference to Psalms 78).” This prophetic reference to “creation of the world” outlines the unifying role of parable, metonymy and organic fundamentalism present from beginning to end in the Bible. Now let us consider the importance of parables in the teaching ministry of Jesus Christ and what it says about how we should read the bible from Genesis to Revelation.

Parables: The link between matter and spirit

A parable is defined by Webster’s Dictionary this way; “a usually short fictitious story that illustrates a moral attitude or principle.” To ascertain the meaning of a parable, the listener (or reader) must make connections between the subject of the story and what it illustrates in terms of good and evil, but also the difference between matter and spirit. This process requires thought and rationality on the part of the listener. Matthew 13:34 is an ideal illustration of the spiritual truths of the bible communicated through rationality (parables) spirituality (things hidden) and organic traditions (creation of the world) that form the foundation of biblical tradition. It makes perfect sense that for Jesus Christ “things hidden since the creation of the world” should be discerned from organic or naturalistic sources.

The bible recognizes that Jesus was a man in the material sense, but with a spiritual essence that challenged all notions of human limitation. In this respect both his existence and his parables are an essential link between life on earth and whatever we think of as heaven. By constructing this vertical link between earthly examples and spiritual purposes, parables anchored in organic fundamentalism make it possible for us to imagine concepts of faith that would otherwise be foreign or inconceivable. Language is a key link between the apparent objectivity of natural theology and the emotional experience we call revelation.

Some people get so wrapped up in the revelatory experience of faith they may choose to ignore its organic foundations altogether. But Jesus perfectly demonstrates the value of a faith in balance with organic fundamentalism and revelatory experience. What can we learn from this example?

We should ask ourselves how well we are following the example of Jesus in the modern age. If through literal interpretation of the Bible we ignore, dismiss or fail to appreciate the organic tradition upon which biblical knowledge is dependent, we deceive ourselves into thinking an anthropic or revelatory interpretation of the Bible is the only way to establish and sustain a relationship with God and creation. Instead we should be skeptical of any teaching that imposes a prideful dichotomy between our material and spiritual lives. That approach is not in keeping with the ministry and message of Jesus Christ, whose use of naturalism to convey truth demonstrated an attitude of sanctity toward creation. Worldly knowledge is a compliment to faith. Organic fundamentalism affirms the idea that gaining wisdom through the metaphorical significance of nature as a creative act of God is the wellspring for biblical truth. All that is required for us to bring the bible into the modern context is a corresponding openness to metaphor and the pursuant will to draw parallels between the organic fundamentalism of scripture and the naturalism driving modern culture. The Bible is more alive, accessible and materially pertinent if we celebrate its organic fundamentalism rather than forcing our interpretation of scripture into a literal doctrine that effectively separates us from the heart of naturalism at its core.

True simplicity of faith comes in having the liberty and latitude to discover what scripture means to say rather than accepting a merely literal interpretation of a religious text. We might call this metaphorical tangibility; that is, approaching life and wisdom with an eye toward its unifying symbolism. This is the common denominator in biblical knowledge. And take note: Organic fundamentalism isn’t just a “here or there” phenomenon in the bible based on selected texts to make a case in favor of naturalism as a foundation for truth.

The useful knowledge we gain from sciences such as geology, biology and physics is therefore not the enemy when it comes to understanding and appreciating God. The natural conclusion of this analysis is that we can sustainably engage a reading of the Bible while maintaining a fluid worldview. That is, a worldview that accepts science, naturalism and the notion that the world is part of an infinite and changing universe. And a fluid worldview is a more consistent way to make God and the Bible relevant in the modern age than a worldview of biblical literalism and its typically rigid, purposefully limited and fearful perspective.

The lesson is that politicians like to make use of the rigid, limited and fearful perspective to draw stark lines among the voting electorate. But do not confuse their worlds with good theology, or perceive them as some kind of gifted message from God. The very human motivation of worldly power often negates the very real connections between our earthly lives and our truly spiritual goals of understanding and respecting God’s creation.

Apocalyptic thinking in a rational context

March 2, 2011 / Christopher Cudworth / Leave a comment

With between 30-50% of Christians (millions of people) believing in a literal interpretation of the Bible, it is important to consider the scope of that thinking in a rational context. Here in an excerpt from my book “The Genesis Fix: A Repair Manual for Faith in the Modern Age,” is a look at apocalyptic thinking in a rational context.

These considerations are really crucial in a media environment where radio and TV talkers make veiled but threatening comments about the nature of our existence and the future of the world.

Apocalyptic thinking in a rational context

For a rational perspective on the reality of our existence, we turn to scientific educators such as Ann Druyan, widow of the late Carl Sagan and head of Cosmos Studios, a science-based entertainment company. Druyan is quoted on the Cosmos website (www.carlsagan.com) where she puts our material position in perspective: “The violent and brutal struggle to dominate this planet is a function of our inability to come to grips with our true circumstances, the reality of the pale blue dot that Carl (Sagan) was trying to convey. Once you grasp that all life is related here and that this is our heaven, you have a completely different attitude, you become less greedy and less shortsighted. The notion of stealing the oil from that country, or of dominating one little corner of this little dot, becomes pathetic.

Druyan expresses faint hope that this rational take on reality can be allowed to inform culture as to the right decisions on stewardship of the earth. “The Western religious tradition is based on a fear of knowledge. It goes right back to the Garden of Eden, to God’s threat that if we partake of the tree of knowledge, we will know only misery and death. So we keep one thing in our heads that says, yes, our cell phones work, our TVs work because of science, but we keep an infantile, geocentric view of the universe locked within our hearts. If only an elite minority understands science and technology,” Druyan warns, “there is no hope of democracy, because then we, the people, cannot make informed decisions. We will always be manipulated.”

A few religious believers who are also scientists have chosen to take an active role in trying to unite the tangible truths of nature with faith. The Rev. Canon Arthur Peacocke is a British physical biochemist and Anglican priest whose pioneering research into DNA and other scientific issues have led him to call for a new theology for a technological age. In a Chicago Tribune article dated March 9, 2001, Rev. Peacocke was quoted: “The search for intelligibility that characterizes science and the search for meaning that characterizes religion are two necessary intertwined strands of the human enterprise and are not opposed. They are essential to each other, complementary yet distinct and strongly interacting, indeed just like the two helical strands of DNA itself.” As Reverend Peacocke points out, Genesis and genetics may not be so far apart.

The Rev. Peacocke is unafraid to ask the big questions: “Why is there anything at all? And why does it develop this extraordinary form? If you put all considerations together, the best explanation for the existence of some kind of world we have is some other being that has characteristics that we normally in English call God. Scientific discoveries in astronomy and molecular biology during the past 50 years have for the first time opened to humans the extraordinary vistas of the whole sweep of cosmic development. We need a theology that will give meaning and significance to those advances.”

Rev. Peacocke epitomizes a truly hungry soul, one who wants to know the answers that might lead one to God. The challenge is to overcome the clinging weight of anachronistic and dogmatic tradition. Rationalists such as Arthur Peacocke and Ann Druyan identify the importance of developing connections between religion and naturalism that can help us develop a comprehensive worldview informed by reason and affirmed by tradition. The Bible can play an important role in the future of the human race, but its influence may ultimately be limited if forced to play the role of a tyrant determined make the world play by its own, literal rules. Literalism is a sanguinary approach to faith and life. But in this regard it is seldom alone. There are many kinds of tyrants in the world. We can learn much from those who show the courage to resist them.

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