christian
Disney’s “Frozen”- A Christian reflection
Disney’s “Frozen” has generated quite a bit of buzz, and for good reason. The movie is a feast for the eyes and ears. It’s a delight to watch, and it is filled with interesting thematic elements and humor. Moreover, as a Minnesotan, I feel right at home during this winter. Here, I’ll evaluate the movie from a worldview perspective. There will, of course, be SPOILERS hereafter.
Balance
The core of the tension in the movie is found in Elsa’s power. Her parents try to teach her to restrain it, but when put under duress, her power breaks free and she fled the castle. Interestingly, one may note that the total denial of her capability led to her cutting herself off from those who surround her.
Once she leaves the castle, she decides to break free of her self-restraint. The Oscar-nominated song “Let it Go” is indicative of this. Elsa sings:
Let it go, let it go!
Can’t hold it back anymore
Let it go, let it go!
Turn away and slam the door
I don’t care what they’re going to say
Let the storm rage on
The cold never bothered me anyway
It is interesting to see that there must be some balance between the two extremes. Elsa’s self-imposed restrictions upon her powers led to the separation from those she loved; her release endangers the entire kingdom. Her life, instead, must be lived along a balance. I can’t help but think of the words of Paul:
“I have the right to do anything,” you say–but not everything is beneficial. “I have the right to do anything”–but not everything is constructive.
Christian freedom is a freedom with restraint. There must be balance in the process of sanctification.
Women
Many have hailed “Frozen” for its portrayal of women. Neither Anna nor Elsa have a relationship foisted upon them for the main purpose of the plot. Anna’s developing relationship with Kristoff is made even more interesting by the contrast to her obsession with Prince Hans. Both women are independent. Some tongue-in-cheek humor could be found in the striking way in which both Kristoff and Elsa noted that Anna’s willingness to marry a man she just met that day was a bit absurd.
The plot is not driven by a love story; instead, it is driven by the need for reconciliation. Powerful, strong women are the ones who push the plot forward, while the men are sometimes helpful and even featuring shades of prince charming (Kristoff) or villainous and greedy (Hans). It is not that the portrayal of men is negative (as I just noted, there is a spectrum of motivations for the men involved); rather, it is that women are not seen as incapable of action. It is refreshing.
Our Own State
Elsa herself, far from being the quintessential villain, is someone with whom we may be capable of sympathizing. Like her, we are in a serious predicament brought about by our own actions: we live in need of aid. Our actions have sometimes horrific consequences. At other times, our consciences convict us of the wrongness of our deeds. We long to sing along with Elsa, crying out to “Let it Go” and stop caring anymore. But, like her, we realize that such a state is ultimately not be lauded but to be feared. We lash out at those we love due to our own guilt. Can there be salvation?
Christ
Interestingly, some have argued that the movie actually serves as an allegory of Christ. It is Anna who is wronged by Elsa, but it is only Anna who is able to right the wrong. The person who is wronged is the one who must make it right. Similarly, for the Christian, it is God who is wronged, but God is the only one capable of righting that wrong in the perrson of Christ. (I am here paraphrasing the post I linked to.)
The themes noted above come to fruition here. Our state is characterized by a recognition of the wrongness of our actions, but an incapability of bringing about the reconciliation required. Thus, it is up to the party wronged to bring about this reconciliation, through the true forgiveness offered in Christ.
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Disney’s Frozen might be the most Christian movie lately– This post reflects upon the movie as an allegory of Christ. As noted, I derived much of the last section from the argument made in this post.
The Image featured in this post is the intellectual property of Disney. I make no claims to ownership and have used it under fair use for the purpose of critical evaluation of the film. To my knowledge the image is freely available as promotional material.
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Sunday Quote! – Secularism as necessary in the Political Sphere?
Every Sunday, I will share a quote from something I’ve been reading. The hope is for you, dear reader, to share your thoughts on the quote and related issues and perhaps pick up some reading material along the way!
Secularism in International Politics
The quote this week is from Elizabeth Shakman Hurd, The Politics of Secularism in International Relations
“[T]he objective of laicism is to create a neutral public space in which religious belief, practices, and institutions have lost their political significance… The mixing of religion and politics is regarded as irrational and dangerous. For modernization to take hold, religion must be separated from politics… Laicism adopts and expresses a pretense of neutrality… This makes it difficult for those who have been shaped by and draw upon this tradition [laicism] to see the limitations of their own conceptions of religion and politics.” -Elizabeth Hurd, “The Politics of Secularism in International Relations,” 5.
What do you think of the concept of laicism based upon this quote? Have you heard of it before? What are your thoughts on the possibility of the presumption of secularism in politics?
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Book Review: “The Myth of Religious Violence” by William T. Cavanaugh– I review the book which has led me to discuss the ways the category of religion is used to stigmatize the other and also forced me to rethink a number of issues. I highly recommend this book.
SDG.
Really Recommended Posts 1/31/14- “Frozen,” French and American Atheists, world religions, and more!
Another week, another round of great reading served up for you, dear readers. I’m writing this in the midst of getting 4-6 inches of snow (it’s already at 3, and not showing signs of slowing…), so I can’t help but feel a little bit like throwing in a Christmas movie today and sipping some cocoa. Oh well! It also made me think of the movie “Frozen.” The topics this week are Disney’s “Frozen,” the conversion story of a French atheist, “Street Epistemology,” the sign of Jonah and world religions, something we can learn from atheists in the “Bible Belt,” and evangelicalism and liturgy.
Disney’s “Frozen” might be the most Christian movie lately– I found this article on the movie “Frozen” to be quite insightful and interesting. I highly recommend the movie as well as this article.
How God turns a French atheist into a Christian theologian– I found this conversion story simply fascinating for how God works in people’s lives. The insights from this theologian are profound, and they speak volumes for the importance of a reasoned faith.
A Look at the New “Street Epistemology” Movement– Eric Chabot analyzes the “Street Epistemology” movement forged by Peter Boghossian for creating atheists. Chabot’s approach is fairly unique in that he explores the movement through means of certitude and doubt–a primary weapon for Boghossian.
Bible Belt Bubble Burst? Wisdom from an atheist friend– The importance of a reasoned faith is shared eloquently here through reflection on a conversation with an atheist friend in the “Bible Belt” of the United States. Highly relevant.
The Sign of Jonah– Winfried Corduan is a major scholar of world religions. In this blog post, he offers up a video of how world religions are impacting the United States alongside a commentary on the “Sign of Jonah” which Jesus says will be given to his contemporaries.
Evangelical conservatives vs. Liturgical conservatives– Is it true that one can be either evangelical or liturgical? Is there such a thing as a perfect blend and harmony of evangelical conservatism and liturgy? Look no further than Lutheranism. Check out this post with some interesting insights.
Lawrence Krauss vs. John Lennox on science and faith
I’ve been catching up on my podcasts and I recently listened to a dialogue between an atheist, Lawrence Krauss, and a theist, John Lennox on questions about science and faith. It was on the Unbelievable? program (something I strongly suggest you listen to weekly) [listen here]. Thus, it was less a debate than it was a moderated discussion. Here, I’ll only focus on a couple questions that came up in their dialogue.
How and Why
According to Lawrence Krauss, science cannot answer “Why” questions but only “how” questions. Lennox brought up the example of a Ford motor car sitting on a driveway [I added this last bit for clarity]. He argued that one can explain the “how” it got there but there still remains the question of “why” it was made. Thus, the “why” questions remain “real” questions whether or not science is capable of investigating them. Interestingly, Krauss took a different tact than I expected in his rebuttal: he argued that the “why” question (at least in the Lennox case) is reducible to a “how” question. That is, one could explain how Henry Ford designed it, had it built, and then someone bought it and drove it to where it is sitting.
But of course redefining terms does little to address the actual questions at hand. Lennox was keen to show that questions about “why” are indeed meaningful. It seems that Krauss’ only response is to either say “no they’re not” or redefine actual “why” questions into “how” questions and argue there still are no “why” questions. The move is not very subtle, nor is it successful.
Purpose in the Universe?
Krauss made several comments regarding purpose in the universe. First, he seemed to suggest that in order to assert the universe has purpose, one must know what that purpose is. Second, he argued that the universe is indeed quite wasteful if it were intelligent designed with purpose. Third–in response to Lennox’s statement that Krauss and other cosmologists admit that for life to exist there would have had to be several generations of stars (to produce enough carbon for carbon-based life)–he alleged that there could be all sorts of other life forms we don’t know about. I’ll address these each briefly in turn.
First, it seems clear that if one wants to suggest the universe has a purpose, one does not have to know what the purpose is. We can see this all the time in our own interactions with the world. Suppose I see a pile of blocks on the floor in an office building stacked in piles of various heights and arranged by color. I can immediately recognize that there must have been some purpose behind it–for the arrangement by color is quite telling–but I may not be able to pinpoint the exact reason. Perhaps some five-year-old was amusing herself by stacking blocks by color. Perhaps an adult was making art by stacking them in that way–a kind of reminiscence on childhood. There could be any number of other reasons. But the fact that I don’t know the reason doesn’t mean there is no reason. Similarly, I may claim the universe has a purpose even without claiming to know what said purpose is.
Second, Krauss seems to make the error that if the universe were designed for humans, that would have to be the only purpose involved in the entire universe. I’ve addressed this claim in some detail elsewhere, so for now I’ll just say that Krauss’ mistake lies in assuming that if there is a purpose behind the universe it must be the only purpose.
Third, Krauss missed the point of Lennox’s rebuttal. For the life we are dealing with is clearly carbon based. For Krauss to stretch the question to possible scenarios of non-carbon based life is to miss the thrust of his own argument. He was asking for purpose in this universe; he was not asking for purpose in any possible universe. Thus, his statement is off base. Moreover, I tend to agree with scientists like Iris Fry and the like who agree that it is implausible to suggest life could be based on silicon or other things apart from carbon. That is a debate that would take us far afield, so I’ll leave it at that.
Science Doesn’t Care About Philosophy
Lennox, towards the end of the discussion, pointed out that Krauss’ claim to define nothing as something is nonsense. Krauss’ response? He jettisoned philosophy immediately: “Science doesn’t care about philosophy,” he said [he may have said “Scientists don’t…” but after listening to it a few times, I couldn’t tell which he said]. If you don’t see a problem with this, you should. First, the statement itself is philosophical. Second, any number of claims he made throughout his discussion with Lennox were philosophically grounded. Third, science depends upon philosophy to operate. Fourth, as I’ve demonstrated elsewhere, Krauss’ own work is directly dependent upon philosophy.
Documents Aren’t Evidence
Krauss said that documents don’t count as evidence. His assertion was based upon the notion that a book like The Great Gatsby is a document, but it is not taken as factually true. Apart from purely begging the question regarding the genre of the Bible alongside The Great Gatsby, Krauss is also severely mistaken in his claim that documents aren’t evidence. According to Krauss’ claim, we should essentially dissolve our government, because our system of government is based upon a document: the Constitution. But the Constitution cannot count as evidence for anything! So this begs the question: why should we go to it to see whether or not Lawrence Krauss should have freedom to express his vitriol against religious people?
The problem is that Krauss is just wrong here. Documents do count as evidence. One needs to acknowledge the genre, intent, etc. regarding a document, but for Krauss to utterly dismiss documents as evidence is absurd. One may ask whether Krauss wrote any books. He could, presumably, produce documents to show that he did indeed write books. But on his own standard of proof, he hasn’t presented any evidence whatsoever. Thus, on Krauss’ definition of evidence, I conclude that Krauss has never written anything.
Conclusion
There is much more that I could interact with in regards to this conversation between Krauss and Lennox, but I’ll leave it for now with the comments I have. I suggest readers go listen to the dialogue themselves. It seems to me clear that Krauss continues to flounder in areas outside his expertise. He misused the notion of an “appeal to authority” when he applied it regarding Lennox’s citation of Nagel, he continued to make errors regarding non sequitors, he dismissed his own books as evidence that he wrote anything, and his comments on purpose betray a lack of reflection on the topic. Krauss continues to show that he is basically ignorant of even the implications of his own claims.
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Shoulders of Giants? -Philosophy and Science in Context, or “Krauss Jumps off!”– I argue that Krauss is mistaken to claim that philosophers know nothing. I further argue that Krauss’ own work is dependent upon philosophy, so he ironically (ignorantly?) dismisses the very basis for his work.
William Lane Craig vs. Lawrence Krauss- Thoughts and links– I summarize and analyze a debate between Lawrence Krauss and the Christian philosopher and theologian William Lane Craig. I think this debate was devastating to Krauss’ positions regarding his atheism.
Follow this link to access the audio for the dialogue between Lennox and Krauss.
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy
James White on Molinism- Confusion about middle knowledge
Recently, James White (a theologian and apologist) did a review of the debate on the Unbelievable? radio show between Paul Helm and William Lane Craig [accessible here; audio will begin immediately]. I thought that White did a decent job critiquing the synergistic tendencies in Craig’s exposition, but I also felt he failed to grasp the thrust of Molinism. I say this with great respect for White, whom I consider very thoughtful in the areas in which he engages. However, it is because of this respect that I write this with the hope that he–or at least others who wish to engage in this area–may be better equipped to engage with Molinism.* Although there are a number of places I could engage with White’s commentary, I want to focus on three particular areas, along with a fourth, methodological, issue.
Molinism and Free Will
The most problematic area in James White’s exposition came when he argued that free will is essentially vacuous on Molinism. His argument was essentially that the Molinist assertion that God knows what we will do in any given circumstance (the doctrine of middle knowledge) entails: “In this circumstance, this person will always do this” (emphasis White’s). Thus, he argued that Molinism is incapable of preserving human free will, which is ironically what Molinism was intended to preserve.
White based his argument on an example [actually a few examples, but this was most prominent]. While biking, he often came to a certain fork in the road. On one day, he may choose to turn one way, on another, he may choose to turn the other. Here’s the issue: White then said “The exact same conditions…” were in play in the scenario he described. The difficulty should be immediately obvious: White is very clearly mistaken that these are the “exact same conditions.” One day is not “exactly the same” as another day. Period. Thus, White’s objection fails. It fails for another reason, which we’ll explore in the next section, but for now it is enough to point out that White bases this objection on the notion that humans are able to choose differently in similar circumstances. That is, although he used the terminology of “the exact same conditions,” his example is merely that of similar conditions. His objection therefore fails.
Confusion about Middle Knowledge
It pains me to point this out for someone who I value as much as White, but I must object that it appeared as though White was disturbingly unfamiliar with what middle knowledge actually is. He continually objected to middle knowledge, as shown above, by arguing that people should be able to choose differently on Molinism but may not. Now, I don’t know how much White has read in this area, but surely if he’s going to engage with Molinists like Craig, he should–as someone whom I recognize as taking great care to read and engage with primary sources–read and understand Molina [let me be clear: I’m not saying he never has–I do not know what White has or has not read and would not claim to know]. Molina himself answers White’s objections in this regard very explicitly at a number of points in his On Divine Foreknowledge.
First, White is mistaken when he portrays Molinists as holding that middle knowledge determines choice. He has it backwards. It is the choices which “would be made” which determine middle knowledge. If one would have chosen differently, middle knowledge would have had different content. This is absolutely central to Molina’s view, and I’ll just quote him once to prove it. In his exposition of how various church fathers allegedly taught things similar to his own view, Molina wrote, “…when free choice by its innate freedom indifferently chooses this or its opposite, then God will bring it about that from eternity He foreknew nothing else, they [the church fathers he is favorably citing] are obviously teaching not that things will come to be because God foreknows that they will, but rather just the opposite” (180, emphasis mine).
Now whether Molina accurately exegeted these church fathers, and regardless of the objection which clearly will follow such a statement (“How is this possible?”–something Molina himself answers in detail in On Divine Foreknowledge), the clear and plain teaching of Molina is exactly opposite of what White seemingly attributed to him: namely, the notion that God’s middle knowledge determines free choices. Rather, it–even according to Molina–is exactly the opposite. Thus, White’s critique in this regard is simply wrong.
Confusion about Middle Knowledge II
A final difficulty with White’s critique was that he, at at least one identifiable point, confused middle knowledge with free knowledge. White was criticizing Craig by saying “if you’re truly free” you should be able to choose a different thing from what middle knowledge states (such as buying a different car than the Mercedes you wanted).
White’s critique was off base for two primary reasons. First, as shown above, he failed to recognize the absolute core of Molina’s doctrine of middle knowledge: that middle knowledge is not dependent upon foreknowledge. Second, White’s critique fails to recognize that middle knowledge interacts with free knowledge (God’s comprehensive knowledge of all things which will occur in creation). The reason for this is because White argues that one, if one has freedom, cannot “violate the middle knowledge… that was supposedly true.”
Here White seemingly confused the free knowledge of God with middle knowledge. It is true that the free knowledge of God cannot have been otherwise, for it is a result of the decree of creation. However, what White failed to recognize is that free knowledge is posterior to middle knowledge and so the fact remains that on Molina’s system (as demonstrated above), one can, in effect, change middle knowledge which would thus bring about a different state of affairs.
Again, the question is not here how this may be the case. Instead, what I am arguing is that White failed to correctly explain Molina’s position and so his critique actually failed to be centered upon the view against which he was arguing.
Methodological Issue: Philosophy?
I was surprised to see White comment so frequently on how this or that “may fly in philosophy classrooms” but apparently would not fly in the “real world” [this latter is not a quote, but he contrasted philosophy classrooms with the world outside of them]. He repeated this claim–or something similar–a number of times. I’ll keep this brief: White’s own engagement with Molinism was almost entirely philosophical. He continued to bring up the grounding objection (a philosophical objection if there ever was one), and he also pressed the attack by saying that Molinism cannot adequately account for the free will it is supposed to preserve (again, a purely philosophical argument). I was surprised to see this from White because I do really think he is quite a careful thinker, but the bottom line is that in denigrating philosophy while using a number of philosophical objections to Molinism he appeared rather inconsistent. Philosophy is a tool of the theologian, and White himself uses it in a number of ways. I would urge him to drop this kind of tongue-in-cheek dismissal of philosophical reasoning, even within theology. It seems to me he himself finds philosophical objections to theological systems to be of worth.
Conclusion
I commend White for taking on a difficult issue, and I readily admit he has more knowledge on any number of areas than I can begin to claim. I highly recommend much of his work, and even where he and I disagree, I have found him to be thoughtful and challenging. That said, I maintain White is mistaken in a few aspects of his interpretation of molinism. In particular, he doesn’t seem to acknowledge the broader philosophical framework behind the view. He also failed to allow for Molina’s own very explicit distinctions and definitions, and thus his critique actually declared Molina’s view to be the exact opposite of that which Molina actually held. I hope my own critique will be seen not as an attack, but rather as a call for clarification for White and others who hope to interact with Molinism.
*Full disclosure: I am a Lutheran with Molinist leanings, though I reject the synergism Molina himself held to. I view Molinism as a philosophical framework as opposed to a complete system.
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Sources
Luis de Molina On Divine Foreknowledge, edited by Alfred Freddoso (New York: Cornell, 1988).
James White, “The Dividing Line,” January 16, 2014. Accessible here. The primary interaction starts a ways into the show.
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Really Recommended Posts 1/25/14- YA Entertainment, Inerrancy, “Lone Survivor,” Feminism, and Jehovah’s Witnesses
Another week, another list of the internet’s finest brought to you, dear reader. These are some extremely diverse topics, and I’m excited to read your own reactions to the posts. I’ve lined up cultural apologetics, inerrancy, feminism, the “Lone Survivor” flick, and Jehovah’s Witnesses.
Trending Young Adult Entertainment in 2013– Anthony Weber wrote an excellent summary tracing the trends we may see in YA entertainment from 2013. I highly recommend engaging with this post as well as keeping on top of things with YA entertainment, because it shows where our culture is shifting.
What Kind of Evidence Could Nullify Inerrancy?– What does it mean to make the claim that the Bible is inerrant? Does it commit one to an a priori rejection of evidence? It seems to me that this post brings up some of the tension with inerrancy and hermeneutics. I, of course, affirm inerrancy, but I think it is important to distinguish between inerrant text and interpretation. This post brings up some interesting points for discussion with inerrancy.
Lone Survivor and Insufferable Anti-American Self-Righteousness– The film “Lone Survivor” has caused quite a bit of critical discussion. Here, a soldier reflects on the reaction to the film. I share this post with the caveat that I have not seen the film and so I’m sharing it because I thought it was an interesting viewpoint.
Sarah Bessey’s Jesus Feminist– What does it mean to be a feminist for Jesus? Does it actually mean anything? Are the terms contradictory? Check out this look into the book Jesus Feminist.
What Do Jehovah’s Witnesses Believe?– The title seems self-explanatory, but there is more to this post than a simple exposition of Jehovah’s Witness beliefs. Instead, it engages with the beliefs of Jehovah’s witnesses and provides some ways to engage with others.
“Peter Boghossian, Atheist Tactician”- A brief look at the e-book by Tom Gilson
I recently downloaded Tom Gilson’s evaluation of Peter Boghossian’s epistemology for my Kindle. The work is witty but also to the point. Gilson launched a full-on attack against Boghossian’s mission to create atheists. The best parts of the book–and let me be clear, I think the entire work is essential reading–were his critique of Boghossian’s view of faith and his appeal to Christians regarding the importance of the topic.
Gilson makes it clear how important it is to provide a reasoned answer to Boghossian’s view. However, he goes much further than that; he notes that Boghossian’s mission is specifically to destroy the faith of Christians. For any Christian, this should be a disturbing thing to hear. Unlike many other atheists, Boghossian seems to have a plan: he’s going to actively work to proselytize Christians for atheism. He may be called an atheist missionary. Gilson called Christians to see this as a serious threat for Christianity. It’s not that Christianity doesn’t have the resources to answer Boghossian’s arguments; instead, it is that we have not equipped ourselves to do so. The average Christian-in-the-pew is basically incapable of refuting Boghossian-esque reasoning, and so will, possibly, have their faith seriously challenged by arguments which are basically vacuous.
Part of Boghossian’s mission, Gilson notes, is to redefine the meaning of faith. For Boghossian, faith should always be understood as “pretending to know what one does not know” (kindle location 118). Gilson notes that not only would such a redefinition be catastrophic for people of faith [of “pretending to know…”], but it is also a completely invented definition with no basis in reality. That is, Boghossian sems to be pretending to know what he doesn’t know. On his own definition, he is very faithful.
Why think that Boghossian’s definition is wrong? Gilson offers a number of points. Among them is the fact that the redefinition of the term cannot account for its usage among the faithful. Gilson shows how the redefined “faith” would lead to an absurd meaning for any number of texts in the Bible. Not only that, but he also cites a number of Christian thinkers to demonstrate that the usage of “faith” is much more grounded in evidence and true belief than it is grounded in a “pretend” world. By the time Gilson has finished dismantling Boghossian’s usage, it becomes clear that the latter is truly living in his own fantasy. The problem is that if Christians do not equip themselves to combat it, the dream may become reality.
There are a number of other excellent portions of this quick read, such as Gilson’s direct interaction with a number of Boghossian’s interviews and writings. He also approaches Boghossian’s work from several angles, providing a solid ground for the refutation of the atheistic work.
In short, I implore you to pick up and read this work by Gilson. He has done an excellent job of showing how Boghossian’s work may prove to be a challenge to Christianity. But the greater service he has done is provided a tool to equip believers to combat this challenge. Read it, spread it. Keep the faith.
Links
You may get Gilson’s e-book for free at this link [I am unsure of how long this offer will last]. You may also support the ministry of Ratio Christi by purchasing the e-book.
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Source
Tom Gilson, Peter Boghossian, Atheist Tactician (2014).
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Downton Saturday: Downton Abbey Season 4, Episode 2
Here, I will be analyzing each episode of the fourth season of Downton Abbey from a worldview perspective. There will, of course be SPOILERS for each episode, and I will assume readers know about each previous season and episode’s content as well. It will be assumed that readers are familiar with the characters and circumstances. I will not be summarizing the plot of the episode; I will merely interact with the content from a perspective of worldview. BE COURTEOUS AND DO NOT BRING UP LATER EPISODES THAN THE ONE DISCUSSED HERE IN YOUR COMMENTS.
That Escalated Quickly
Anna Bates. If you’ve seen it, you know already. I don’t really know what to say. From a worldview perspective, which is my intention with these posts, it is clear that this horrific tragedy deserves punishment. Moreover, the show did a good job of showing the horror of the situation without being explicit–a subtlety from which much contemporary media could learn. I knew something terrible would happen to the Bates family, but I didn’t expect this.
One thing which was abundantly clear is that something like this should not be allowed to continue. If there exists a situation in which anyone is afraid to report abuse, that is an inherently unjust situation and Christians must work against it.
I’m honestly still a bit emotionally disturbed by this episode and it is hard to comment further. Let me know your thoughts in the comments.
Gambling
The episode handled the dangers of gambling in an interesting way. Initially, I thought they’d be going full-court press on the real harms of the activity. Lord Grantham, who can hardly afford to lose money as he’s thinking about how to pay taxes on the estate, loses an undisclosed amount. Moreover, he conceals this loss from his wife, who deserved to know. But, in stepped Michael Gregson, the [married] man with whom Edith is in love. He had some “unscrupulous” times in his past and had figured out that the poker table was infested with a cheat. He then turned the tables on the cheat, recovering the money Grantham and others had lost.
Thus, the episode could have done more to show the great dangers of gambling. Instead, it seemed to make light of the situation. Though, for the sake of the plot, the writers may have simply been using this to endear Gregson to Grantham.
Predictions
I must unfortunately predict the most dire things imaginable. Although I didn’t post it here, one of my predictions–that something horrific would happen to the Bates family because they are too wonderful–already happened. Now, I think that Anna will become pregnant from the travesty and the show might use it to make a case for abortion. I know, that reads like just about the worst direction it could go, but I just think that’s where it will end up. Believe me, if/when it comes to that point I’ll have a lot to say.
I was made distraught by this episode. What are your reactions? Remember to stay spoiler free for later episodes.
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
The image is copyright BBC and I do not claim any rights to it. To my knowledge it is freely available for purposes of promotion/critique and I use it under fair use.
SDG.
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The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
Really Recommended Posts 1/17/14- Gospels, Abolish Human Abortion, the Kalam, and more!
Here we have another round of really recommended posts. This one features a couple posts directed inwards at fellow Christians or people with whom we agree alongside a range of interesting topics. It is important to maintain a high standard, so sometimes it is necessary to give criticism where it is due. Drop a comment, let me know what you thought.
A Fundamental Flaw Behind Abolish Human Abortion– A group which I came out strongly in support of some time ago has really started to take a few turns with which I cannot agree. The group is known as Abolish Human Abortion. I think a lot of what they were doing is quite excellent, but I cannot abide by a few of their primary beliefs. Check out this great analysis of one of the major issues with the group.
The kalam cosmological argument defended in a peer-reviewed science journal– The title says it all, though the post does have some nice quotes and bits of information. The kalam cosmological argument is an extremely powerful argument for the existence of God. I have a few posts on it myself.
Dear Parents with Young Children– The importance of bringing your children to church is inestimable. Moreover, choosing a church where Law and Gospel are clearly proclaimed, and a basis for belief is preached is essential. Thank you to those parents who bring their children to church! Check out this great post about the topic.
The Case for the Eyewitness Status of the Gospel Authors– Are there any reasons to think those who wrote the Gospels knew what they were talking about? Here, J. Warner Wallace–who, as a homicide detective, has some experience with eyewitness accounts–argues that the Gospels show good evidence for thinking they are eyewitness accounts.
A Review of 5 Views of Biblical Inerrancy– I do not agree with everything Norman Geisler has to say, but I think portions of this review are of critical importance. I haven’t quite finished the whole article, and I’ve only just started reading the book, but I thought this post was worth passing along for others who find the topic of interest.
“Theological Colonialism”? On theological issues which are ‘only popular in America’
I recently picked up the latest in the Zondervan “Counterpoints” series: “Five Views on Biblical Inerrancy.” One of the essays, by Michael F. Bird, is entitled “Inerrancy is Not Necessary for Evangelicalism Outside the USA.” I flipped through it and I thought the author certainly had some good things to say. But, I admit that I find the apparent thrust of Bird’s argument is quite mistaken.
The notion that certain theological issues are essentially uninteresting to folks on the other side of either ocean is one I have read (and heard in person) on more than one occasion related to various Christian doctrines. Bird’s own presentation, regarding inerrancy, argues that the CSBI (Chicago Statement on Biblical Inerrancy, a document he is critiquing) demonstrates “An Unfortunate Trend toward Theological Colonialism” (the capitalization is due to this being a section heading). This trend might be discerned thus: “there are thousands of churches around the world that are both evangelical and orthodox and get on with their ministry without ever having heard of the CSBI and without ever using the word inerrancy in their statement of faith” (153-154, cited below).
Very well. Suppose we grant Bird this fact. I’m sure it actually is a fact. But so what? What possible relevance does this have for the truth and claims of inerrancy? Bird’s own conclusion is that, basically, we should not expect evangelicals across the world to saddle themselves with a view that is essentially unfamiliar to them. I think this may be a fair point, but it raises a couple concerns: first, the actual truth value of whatever doctrine is in question; second, concern for continuing to grow in knowledge and faith.
Suppose that you believe a doctrine is of great importance to how one might view other doctrines. Now, someone comes along and informs you that there are people in some area of the world who don’t know about that doctrine or that that area of the world is generally unconcerned with it. Should this somehow lead you to think that the doctrine is unimportant because people outside of your own cultural milieu do not view it as such? Certainly not! It may cause you to reflect upon its alleged importance and perhaps even come to a new view, but the notion that a specific doctrine is largely unimportant to certain groups of people does nothing, in itself, to downplay the actual importance of that doctrine. Nor does it impact the truth value of that doctrine in any way.
Now, at risk of being accused of “theological colonialism,” I am going to also suggest that the apparent disinterest in an important doctrine is less reason to think the doctrine is unimportant than it is reason to perhaps try to inform others of the doctrine’s actual importance. Returning to the example above, suppose the disinterest caused you to reflect upon the doctrine and you concluded that yes, it is actually deeply important. Would you not be concerned that others do not share your conviction, such that perhaps you may feel obligated to inform others about the centrality of said doctrine?
I’m not trying to suggest anyone without concern for inerrancy is ignorant or foolish. But I do think there is something to be said for the notion that a doctrine like inerrancy (or eschatology, or a view of creation, etc., etc.) is something worth exploring and learning about. We are called to expand our knowledge, not be content to sit in the knowledge of the faith we already have. I have become aware of entire realms of theological debates which I didn’t even know existed by reading authors–both international and, yes, American. I have found topics I was disinterested in to be deep, engaging, and edifying. I was subsisting on milk, but I have pursued solid food, and continue to do so [Hebrews 5:12ff]. I hope to continue to be enlightened by international theologians. But I would also hope that international theologians would not dismiss a doctrine because it comes from America.
Finally, is not the very notion that ‘if a doctrine is only of concern to American Evangelicals, then it should be moderated or reigned in’ itself a form of theological colonialism?
Links
Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!
Source
Michael Bird, “Inerrancy is Not Necessary for Evangelicalism Outside the USA” in Five Views on Biblical Inerrancy (Grand Rapids, MI: Zondervan, 2013), 145-173.
SDG.
——
The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.
J.W. Wartick - Reconstructing Faith 