Archive for October, 2009

If the Bible took place in Europe, and if the BNP were in power…

Monday, October 26th, 2009

A stunning post from Edmund Standing

BNP NEWS

Holy Family

A family of benefit scrounging Jewish so-called ‘asylum seekers’ have today been told by the leader of the British National Party that they must leave the country.

The would-be asylum invaders, named only as Joseph and Mary, are understood to have entered Britain making the absurd claim that their son was facing ‘persecution’ by the forces of King Herod, who is supposedly carrying out a ‘massacre’ of ‘innocents’. Party leader Nick Griffin has investigated these claims with the help of top historian David Irving and concluded: ‘This nonsense about a massacre of innocents is exposed as a total lie’.

Joseph, Mary, and Jesus will be deported back to Bethlehem today.

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The frenzy over the participation of BNP leader Nick Griffin on Question Time this week has been a classic case of failing to identify the real elephant in the room.

British National Party (BNP) & Nick Griffin

As the dust settles over the Question Time BNP appearance, one thing is certain – the programme’s editors broadcast an atypical programme that was designed to attack Nick Griffin rather than explore (as it usually does) the issues of the day.

BNP members banned from joining Methodist Church

The British National Party (BNP) candidate styles himself as Rev.

Church Leaders and Christian Reaction to British National Party BNP Success

Internet Link

Britain’s New Star on the Far, Far Right – A media circus starring the Holocaust-denying, openly racist leader of an openly racist party.

Atheist Faith-Heads, Naturally

Monday, October 26th, 2009

By Randal Rauser | Christian Post Contributor

Most theists are not “plain theists”. Rather, they embed their theism within a wider worldview perspective such as Christianity, Islam, or deism. By the same token, most atheists are not plain atheists. Instead they embed their atheism within a wider worldview perspective: that which is commonly called “naturalism”. As such, it is worthwhile not only for the theist to critique atheism as a claim, but also to evaluate the justification for the naturalistic worldview in which atheism is typically embedded.

So what then is naturalism? This is a fascinating and very difficult question to answer. While naturalists debate over the best way to define their position, here is one way that naturalism is commonly defined:

Naturalism: “the view that the only things that exist are matter and energy and that which supervenes upon matter and energy.”

The first part of the definition is clear enough. We all have a basic understanding of matter and energy. But what does it mean to “supervene upon”? Perhaps the easiest way to explain the concept of supervenience is by way of an example, so here goes. Neither hydrogen atoms nor oxygen atoms have the property of wetness. But combine them to form water and the property of wetness comes to exist as a result of the combination. It arises from them and is irreducible to them. In other words, wetness supervenes upon the atomic structure of the combined hydrogen and oxygen atoms.

Thus the naturalist is one who says that everything that exists is either reducible to matter/energy (like hydrogen and oxygen atoms) or is supervenient upon matter/energy (like the property of wetness which arises from but is irreducible to the combined atoms). Incidentally, this is remarkably like the ancient Greek philosopher Democritus’ view that all that exists is “atoms and the void.” Naturalism, it would seem, has been around for awhile.
It follows that if one adopts a naturalist’s view then one denies that anything could exist which does not ultimately derive its existence from matter/energy. And this includes a range of non-material based supernatural entities like souls, angels, and of course God.

But why think that naturalism is true? Why think that the only things which exist are matter, energy, and that which supervenes upon matter and energy? What justifies this worldview?

There are two ways that one could possibly justify naturalism. The first and stronger way is a priori. That is, one could argue in principle or by definition that only matter, energy and that which supervenes upon matter/energy could exist. But a very high threshold of evidence would be demanded to justify the naturalist worldview a priori. What argument is there which demonstrates in principle that souls, angels, and God could not exist? Alas, I am aware of none.

This leaves the naturalist to argue for the weaker a posteriori course. According to this empirical approach, while supernatural entities could in principle exist, empirical enquiry yields no evidence of them.

I take issue with the empirical naturalist’s claim because I believe there is substantial evidence for the existence of supernatural entities. But let’s leave that aside. Instead, note that the naturalist has now painted herself into a corner. By adopting this weaker empirical approach, the naturalist loses her justification for holding naturalism (at least as defined above). In short, now she cannot claim any longer that the only things that exist are matter, energy and that which supervenes on matter and energy. Instead she should adopt the view that she does not know.

Sadly, naturalists typically continue in their naturalism even though they have no evidence to justify its central claim. What is doubly sad is that many seem to have convinced themselves that naturalism is the only scientifically respectable position. But what is scientific about making a dogmatic declaration that is not justified by the evidence? This looks rather like what atheist Richard Dawkins derisively calls a “faith-head”.

Randal Rauser is associate professor of historical theology at Taylor Seminary, Edmonton, Canada and was granted Taylor’s first annual teaching award for Outstanding Service to Students in 2005.

“It wasn’t primarily about sex.” With those words, Lutheran theologian Robert Benne explained that the actions recently taken by the Evangelical Lutheran Church in America to normalize homosexuality were not primarily about sex at all, but about theological identity.

Monday, October 26th, 2009

Albert Mohler

I arrived in New York City over the weekend and discovered that the Rev. Forrest Church had died on Thursday, September 24, after a battle against esophageal cancer.  Pastor of the Unitarian Church of All Souls on the Upper East Side for many years, Forrest Church was almost certainly the best-known and most influential Unitarian figure of the late twentieth century.

Forrest Church was in the public eye for most of his life.  His father was the late Senator Frank Church [D-Idaho], who chaired committees that investigated the Central Intelligence Agency during the 1970s.  Sen. Church also ran for the Democratic presidential nomination in 1976.  After serving four terms in the Senate, Church was defeated for re-election in 1980.  Then, in 1984, he was diagnosed with pancreatic cancer.  He died just three months later.

Forrest Church was 61 when he died last Thursday.  He lived only two years longer than his father.  But Forrest Church did something that few people are able to do — he wrote extensively about his own (impending) death.  When told that his cancer was terminal, Forrest Church preached a sermon that was intended to help his congregation understand the process of death and dying.  In the months that followed, he wrote a book about death and the experience of approaching his own death.

In Love & Death: My Journey Through the Valley of the Shadow, Church wrote of his understanding of death and its meaning.  At the end of it all, the Unitarian pastor and philosopher wrote of “my abiding belief in love after death.”

Significantly, Church wrote of his fascination with death.  As a younger person, he had romanticized death and contemplated various scenarios of a famous demise.  Later, though no longer believing himself to romanticize death, Church still seemed to see death in similar terms.  Writing as a pastor, he told of a terminally ill church member who had committed suicide with the assistance of the Hemlock Society.  Church wrote of his sympathy for her wish to remain in control of her life, even through her death.  “I could only admire her,” he wrote.

Forrest Church was a man of intelligence and culture — assets no doubt valued by his socially elite congregation at All Souls.  He was also a gifted writer.  In helpful sections of the book, Church took on the “conspiracy of silence concerning death” and helpfully reminded his readers that all of us will surely die.  Church saw our modern obsession with health as a barely-disguised effort to postpone death, but to no avail.  Vegetarians and joggers die, the pastor reminds.

Church compared life to the voyage of the Titanic.  In the end, every life hits an iceberg and sinks.  His exhortation was for all people to “dare to live before you die.”

He also tied his understanding of religion to the knowledge that we shall surely die.  “I draw from a strong faith tradition which, if not orthodox, invites me to explore everything from the scriptures to ancient philosophy to current events,” Church wrote.  “But the object is always the same.  For me, religion is our human response to the dual reality of being alive and having to die.”

Therefore, “if religion is our human response to being alive and having to die, the purpose of life is to live in such a way that our lives will prove worth dying for.”

Missing from the picture is any notion of life on the other side of death.  The minister declared his belief in “love after death,” but not in life after death.  The reason for this becomes more clear as Church writes of Jesus Christ.  “I have no idea whether Jesus was physically resurrected or not, but I suspect he wasn’t,” he wrote.  “If I am right, for many people that would be it for Jesus, period, end of story.  Christianity would be a delusion, a miscommunication of events faithfully transmitted from generation to generation.”

Indeed, Church insisted that his faith was not grounded in the resurrection of Jesus Christ from the dead, but rather in the “spiritual rebirth of Jesus’s followers.”

The disciples experienced a “saving transformation” in which the love of Jesus was reborn in them, Church suggested.

It was the love of Jesus that survived his death, Church insisted — not the life of Jesus.  And that is a power available to all of us today, he promised.  Forrest Church often repeated his “mantra” with words his church came to know:  “Want what you have, do what you can, and be who you are.”

Forrest Church was a classical religious and theological liberal.  He rejected a supernatural Christ and did not believe in the virgin birth or the resurrection.  He also denied that Christianity could be reduced to some mere admiration for the teachings of Jesus.  While Jesus’ teachings were “in many ways wonderful,” those same teachings were “also flawed, limited by cultural and personal experience.”

The Unitarian minister came to his theological liberalism quite early.  At the age of ten, Forrest was given a Bible by his father.  That Bible was the so-called “Jefferson Bible,” produced by Thomas Jefferson as an experiment in removing all references to the supernatural Jesus from the New Testament.  Known formally as The Life and Morals of Jesus of Nazareth, the Jefferson Bible ends with these words:  “There they laid Jesus, and rolled a great stone to the door of the sepulcher, and departed.” End of story.  No resurrection.  Jesus is simply sealed into the tomb.

If that is all there is to the life of Jesus, Christianity does indeed fall apart.  Christianity would be a delusion and a misrepresentation of the truth.  The New Testament clearly claims that Jesus Christ was physically raised from the dead — and that his resurrection is the promise of our own.  The New Testament clearly promises life after death, not merely love after death.  This is where Christianity stands or falls.

The death of Forrest Church at age 61 is a sobering reminder of our mortality.  More tellingly, it is a lamentable but important reminder of the centrality of the resurrection of Christ to our Christian understanding of death and eternal life.  Without the resurrection of Christ, there is no hope for us after death.  We are, as Paul warned, of all people most to be pitied, for we believed in a false hope.

The Christian hope is essentially grounded in the physical resurrection of Jesus Christ from the dead. Without life after death, love after death will not matter.  No resurrection — no hope.

For a week from the 7th of November, the Palestinian Solidarity Campaign (PSC) is targeting Waitrose and Morrisons as part of their supermarket boycott campaign.

Monday, October 26th, 2009

Previous related post:-

‘Buycott’ challenges Israel boycotters – A new Web site set up by pro-Israel Canadians seeks to defy anti-Israel boycotts by encouraging subscribers to deliberately buy Israeli products that are being boycotted.

FairPlay

BUYcott Israeli goods at Waitrose and Morrisons!

7th—14th November

For a week from the 7th of November, the Palestinian Solidarity Campaign (PSC) is targeting Waitrose and Morrisons as part of their supermarket boycott campaign. They are asking their supporters to send emails and letters to Waitrose and Morrisons, to hold demonstrations outside local stores, and they plan to inundate their Head Offices with phone calls.

The PSC’s goal is for these supermarkets to boycott Israeli goods. They are focusing on goods from Israeli settlements in the West Bank and Golan Heights, but are also campaigning for a total boycott of Israel.

Boycotts are not an effective way of moving forward or achieving peace. They target all Israelis (Jews and Arabs), but impact on the Palestinian economy as well as Israel’s, because the two markets and societies are so deeply entwined.

In response to this, we are calling for a BUYcott of Israeli goods in these shops. Starting from Saturday night on the 7th of November, we call on all friends of Israel to:

  • Go to Waitrose or Morrisons that week and buy goods from Israel

Look out especially for fresh fruit and vegetables and for Israeli wine. If you need help finding them, ask the supermarket staff and explain why you are buying Israeli goods.

  • Write to your local store manager

Thank them for stocking Israeli goods and explain that boycotts have no positive outcomes and impact adversely on all of the inhabitants of the region. You might suggest additional products for them to stock.

  • Write a letter or email to the Head Offices of these supermarkets

Explain that boycotting Israeli goods will do nothing to further the peace process and will damage the livelihoods of local farmers and workers.

MORRISONS
Customer Service Department
Wm Morrison Supermarkets PLC
Hilmore House
Gain Lane
Bradford
BD3 7DL
WAITROSE
Waitrose Customer Service Department
Waitrose Limited
Doncastle Road
Bracknell
Berkshire
RG12 8YA

customer_service@waitrose.co.uk

We are running this campaign with the Board of Deputies of British Jews.

Download a PDF of the text above that can be put up on a bulletin-board.

Conservatives to restore grandparents to the heart of the family

Monday, October 26th, 2009

Cranmer

The Bible does not talk of grandparents, but it does talk of one’s children’s children, and they are presented as a gift to the righteous and a symbol of God’s love and faithfulness. There is little doubt that the elderly and their children’s children were intended to forge a bond in order that wisdom, experience, learning and faith may be passed on and preserved through the generations. Grandparents are meant to be a second set of parents: their influence in a child’s emotional and social development can be as great as that provided by a mother and a father – for good or ill. They are not only caretaker guardians, but the archivists of family history; principal storyteller, mentor, confidant, and diplomatic intermediary between child and parent. Not to mention banker and debt counsellor. And where else can a child find the role model for their own twilight years?

Yet, for many grandparents, their children’s children have become little more than a picture on the sideboard or a charm on grandma’s bracelet.

The Conservative Party intends to restore the primacy of grandparents to the family unit by granting them rights in law which used to be theirs by tradition. But with changes to society (or ‘Breakdown Britain’), there has been an increase in incidences of separation, divorce and the rise of the single parent, such that millions of grandparents have simply lost touch with their children’s children, some even barred altogether from the access they request. And with rampant paedophilophobia, we are moving into the realms of having to subject all grandparents to a Criminal Records Bureau check before they are even permitted to mind their grandchildren.

The breaking of the grandparent-grandchild bond is heartbreaking for both parties, and a cause of irreparable deprivation to the youngest especially. Stories abound of the children of divorcees, the abused and the bereaved being palmed off to complete strangers or homosexual adoptees, irrespective of the wishes of the grandparents who presently have no rights in law over the future and care of their children’s children. Indeed, step parents have greater rights: water has become thicker than blood.

And so the Conservative Party has pledged to put the needs of the child to the fore, and where deemed appropriate the courts will be able to place grandparents at the front of the custody queue if their grandchildren face being fostered or taken into care. In the hierarchy of rights, ageism will no longer be trumped by homophobia.

Unless, of course, the grandparents happen to be practising Christians.

Goldstone Agonistes – The tough-on-Israel, easy-on-Hamas UN report on the Gaza war isn’t exactly playing out the way its author may have hoped.

Monday, October 26th, 2009

Previous related Posts

Nearly 50,000 people have watched a video clip of Col. Richard Kemp, the former commander of British forces in Afghanistan, giving a pro-Israeli testimony at the UN Human Right Council’s special session on the Goldstone Commission’s Report on Operation Cast Lead.

“We, the undersigned, petition the Prime Minister to declare the UK’s opposition to the Goldstone Report and to ensure its rejection when a vote is taken in the UN Human Rights Council in March 2010.

Last week, the UN Human Rights Council published the findings of its investigation into alleged war crimes committed during the Gaza war. Headed by South African Judge Richard Goldstone, the four-person team concluded that there was strong evidence that war crimes, and possibly crimes against humanity, had been committed by both Israel and Hamas.

So now we can see how Richard Goldstone thinks he has preserved his judicial reputation while perpetrating a blood libel against Israel.

Major Error in UN Goldstone Report Calls into Question Work’s Credibility

In the wake of Israel’s Operation Cast Lead in Gaza at the turn of this year, the UN’s satirically named ‘Human Rights Council’ set up what purported to be an objective, fact-finding commission of inquiry under Richard Goldstone

Yesterday the United Nations’ fact-finding mission into the three weeks of fighting in the Gaza Strip published its scathing report, harshly condemning Israel for its “disproportionate attack designed to punish, humiliate and terrorize a civilian population

The UN Human Rights Council’s report into the Gaza conflict is a shamefully biased document – Ron Prosor the Israeli Ambassador to the UK

by P. David HornikPajamas Media

Judge Richard Goldstone is hinting these days at possible disappointment.

His dream — that Israel will launch a judicial investigation into its own war last winter in Gaza or, failing that, that Israeli leaders will be hauled before the International Criminal Court in the Hague — is in doubt. The idea of an investigation has run into staunch opposition in Israel, particularly from Defense Minister Ehud Barak. And the possibility of the UN Security Council referring Israel to The Hague looks dimmer by the day with veto-wielding council members like the United States and China saying last week that they oppose it.

Indeed, in an interview last Thursday to the Qatar-based Arab TV station Al Jazeera, Goldstone expresses his displeasure with the U.S. — saying, with a mien of wounded innocence, that he “ha[s] yet to hear from the Obama administration what the flaws in the report that they have identified are. I would be happy to respond to them, if and when I know what they are.”

Goldstone is even less content with Israel. The interviewer — clearly no lover of the Jewish state — declares: “You talked in the past about the need for international humanitarian law, the designation of crimes against humanity as having sprung from the Holocaust, as being so important, and now you have the Israeli government saying, well, we’re being criticized, perhaps we should change international humanitarian law to fit what we do, what do you think of that?”

Could the interviewer be implying that the Israelis are the “new Nazis” — a charge so common in the Arab world as to be atmospheric? Goldstone — showing no sign of having noticed, let alone being offended as a Jew — replies: “Well, I think it’s sad and I think it’s clutching at straws, because international law can’t be changed because one party doesn’t like the rules, it’s much more complex than that.”

Yes, indeed more complex — as Goldstone, to his less-than-philo-Semitic interlocutor, casts the Israeli government as both criminal and boorish. The argument, of course, is that the classic documents of international law were written before the era when Hamas and other terror organizations routinely took shelter among civilians so as to exploit the scruples of democratic armies that were fighting them.

The interviewer presses on: “The report has these very horrific examples, I mean, in one case, the shooting of children at pointblank range whose family members were holding white flags, what are we supposed to think about how this happens?”

Nothing new there — horrible Israel, Jews as child killers; if you think there’s been any substantial change in the Arab world toward accepting Israel, watch the words and expressions of the intelligent, polished interviewer. In this case — to the interviewer’s chagrin — Goldstone gets around to saying he “would have confidence” in an Israeli investigation of the war. But clearly the Al Jazeera venue, ethos, and audience of the interview Goldstone is granting and the fact that he’s further stoking flames of hatred don’t trouble him a whit.

Indeed, notwithstanding Goldstone’s apparent mystification as to why anyone should find his report objectionable, that failure to distinguish between democratic Israel and a dictatorship like Hamas-ruled Gaza goes to the heart of its problems. As Israeli researcher Jonathan Dahoah Halevi notes:

The Hamas de-facto administration in the Gaza Strip received nothing but respect from the Goldstone [Commission], which never mentioned it was an Islamist, fascist, terrorist organization, that it supported the murder of the Jews in “Palestine …,” threw rival Fatah supporters off roofs and shot them in the knee, had taken over the administrative institutions of the Gaza Strip in a military bloodbath and were currently imposing on the Gaza Strip Islamic law (the Sharia), with its binding restrictions on women and with its gross, blatant disregard for basic human rights.

On the contrary, the Goldstone [Commission] viewed the Hamas de-facto administration as legitimate in every respect and made an artificial distinction between it and the “Palestinian armed groups operating in the Gaza Strip,” as if such “groups” did not kowtow to Hamas and had somehow spent eight years methodically launching rockets and mortar shells into Israel in opposition to Hamas policy.

Add to this facts such as the following:

1. All four members of the Goldstone Commission had previously made or signed public statements indicting Israel’s military operation in Gaza.

2. The UN resolution establishing the mission had already condemned Israel in clear language before the “fact-finding” had begun.

3. The commission’s sponsor, the UN Human Rights Council, consists mostly of dictatorships and terror states and has adopted more resolutions condemning Israel than all 191 UN member states combined.

4. Goldstone refused to watch videos, readily available on the internet, showing Hamas terrorists routinely using human shields when firing rockets at Israel.

5. He also refused to allow testimony by Richard Kemp, the British colonel who has stated that Israel took historically unprecedented steps to avoid harming civilians in Gaza, including hundreds of thousands of leaflets and telephone calls.

One can understand why Warren Goldstein, legal scholar and chief rabbi of Goldstone’s native South Africa, wrote: “The Goldstone Mission is a disgrace to the most basic notions of justice, equality and the rule of law.”

And one hopes that those, both in Israel and international politics, who favor restricting the Goldstone report to the “Human Rights Council” — synonymous with trashing it — will prevail, to the disappointment of its author.

P. David Hornik is a freelance writer and translator living in Tel Aviv. He blogs at http://pdavidhornik.typepad.com/

Climate Alarmists: Understandable Motivations, Unknowable Results – The law of unintended consequences puts their proposals in the realm of madness.

Monday, October 26th, 2009

by Dan MillerPajamas Media

On October 7, hordes of business executives prepped at the White House and then descended on (ascended to?) the Congress in support of climate change legislation. The thrust of their presentation was that cap and trade would stimulate the economy — particularly the economies of the companies for which they work.

Without even getting into dubious economic stuff, who would benefit financially or politically, or whether United States enactment of climate change legislation is needed to help President Obama confirm his humble place on the world stage, a useful preliminary question is whether any climate change legislation would have a beneficial impact on, well, the climate.

Al Gore et al. to the contrary notwithstanding, science has taken a backseat to ideology and financial interest, and the answer is not known. Carbon dioxide emissions — the focus of the current legislative efforts — may or may not contribute to climate change; if they are a significant causal factor, it is far from certain whether the change will be to make it warmer or cooler, better or worse.

Studies have shown that there seems to be a relationship between global warming and carbon dioxide concentrations; studies have also shown that warming trends occur before, and therefore not necessarily because of, increased carbon dioxide concentrations. Despite the lack of attention paid by the media, the world has been in a period of cooling for almost a decade and may well continue in that direction for at least the next couple of decades, despite (or even, perhaps, because of) the increases in carbon dioxide concentrations. The Arctic ice, said to be vanishing, may not be. According to a recent study, vector borne diseases (malaria, Lyme disease, etc.) have increased with warmer temperatures. The study, at least as reported in the article, does not seem to address the problem that we have had cooling for the past decade.

The only thing to be said with certainty is that there has been an increase in studies. “In 2008 alone, there were some 4000-odd peer-reviewed papers published on the topic.” One must wonder how many of them were funded by U.S. taxpayers.

Almost forty years ago, in the 1970s and as recently as the late 1980s, great concern was expressed about a coming carbon dioxide-induced ice age, and in 1986 it was claimed that something had to be done immediately to prevent global cooling from producing an ice age, likely to kill off a billion people due to reduced food production. Now global warming is itself the demon, likely to cause the planet to warm by 6.3 degrees Fahrenheit by the end of the current century. According to a report issued a few weeks ago by the United Nations Environment Program, this increase will occur “even if the world’s leaders fulfill their most ambitious climate pledges.” This is a “much faster and broader scale of change than forecast just two years ago.”

It seems highly unlikely that all of those “most ambitious” pledges will be met. According to a January 2009 NOAA study, the climate change that is taking place because of increases in carbon dioxide concentration is largely irreversible for 1,000 years after emissions stop. Among illustrative irreversible impacts that should be expected if atmospheric carbon dioxide concentrations increase from current levels near 385 parts per million by volume (ppmv) to a peak of 450-600 ppmv over the coming century are irreversible dry-season rainfall reductions in several regions comparable to those of the “Dust Bowl” era and inexorable sea level rise.

If so, it’s probably already too late to act; too much damage (if any?) has already been done.

One way to verify the predictive accuracy of a model is to put data from the past into it, predict the present, and see whether the prediction matches present conditions.

None of the alarmists and their supercomputer climate models ever predicted even a 30-year respite in their apocalyptic scenarios. Nor did they predict that the Sun, that thermonuclear furnace in the sky that has more influence on Earth’s climate than any number of Ford Explorers, would suddenly go quiet for an indefinite period. If the results don’t coincide with the model results, the model is wrong, the data are wrong, or both are wrong.

This seems obvious, but to some it is not, and the proposition bears repeating from a modestly different perspective:

Although carbon dioxide is capable of raising the Earth’s overall temperature, the IPCC’s predictions of catastrophic temperature increases produced by carbon dioxide have been challenged by many scientists. In particular, the importance of water vapor is frequently overlooked by environmental activists and by the media. The … large temperature increases predicted by many computer models are unphysical and inconsistent with results obtained by basic measurements. Skepticism is warranted when considering computer-generated projections of global warming that cannot even predict existing observations. Various predictions are thus wrong, because they call for too much warming, insufficient warming, too much cooling or not enough cooling.

Chaos theory is sometimes referred to as the butterfly effect — a butterfly flapping its wings in China can indirectly cause a Hurricane Katrina which strikes Florida, badly damages President Bush’s political situation, and leads to the election of President Obama. His election causes a worldwide reduction in carbon emissions, which then results in fewer flowers and hence fewer butterflies in China. Even seemingly insignificant perturbations can have a dramatic and long-term effect.

The problem is, we can’t calculate the consequences until they are so close to happening that it will likely be too late to make things better — assuming that it was ever necessary and possible to do so. Chaos theory holds that many aspects of even the not-too-distant future are basically unpredictable because seemingly insignificant perturbations can, over time, have enormous consequences. We can certainly predict the obvious — for the foreseeable future, the summer climate in Texas will be hotter than the winter climate in Alaska. We can also predict that no matter how desperately we may wish it were otherwise, there is realistically nothing we can do to make our wishes come true.

Weather prediction for more than a few days into the future is often inaccurate, despite the human and economic importance of the predicted or unpredicted weather activity. It is not the same as climate prediction, but it is certainly part of it. Some things which may grandly affect the climate have little impact on the immediate weather, and the reverse may be true as well. But to predict how the climate will change over the next century, even the next decade, is very difficult and fraught with potential error. We simply don’t know, and have no way of knowing at present, whether the Arctic ice will increase or diminish over the next decade, whether the summers will be hotter or the winters colder, or what the impact of either will be.

The climate change gurus seem neither fully to recognize the difficulties which impair their predictions nor the difficulties inherent in predicting the consequences of the perturbations which they advocate. And environmental perturbations are what they are demanding. It has been argued that reductions in carbon dioxide emissions may diminish plant growth and hence food production. That would be the law of unintended consequences writ large. There is nothing inherently bad about carbon dioxide, and the plants which need it break it down into carbon and oxygen — which humans need.

It is possible that nothing need be done, but that even if something would be useful, we don’t know what, how much, or how much if any good or harm it will do. Again, contrary to Al Gore et al., there is much dissent.

According to one of some six hundred and fifty academically qualified dissenters, the recent lack of warming in the face of continued increases in CO2 suggests that the effects of greenhouse gas forcing have been overstated, that the import of natural variability has been underestimated, and that concomitant rises of atmospheric CO2 and temperature in previous decades may be coincidental rather than causal.

I fear that things could easily go the other way. The climate could cool, perhaps significantly; the consequences of a new little ice age or worse would be catastrophic, and said consequences will be exacerbated if we meanwhile adopt warmist prescriptions. This possibility, plus the law of unintended consequences, leads me to view proposed global engineering “solutions” as madness.

Despite the vast self-importance of humans, changes in the Sun seem to have a substantially greater impact on the Earth’s climate than we do, and there is nothing much we can do about that. There have been significant changes in climate on our neighboring planets, presumably not impacted by humans. It is far from clear that we humans actually have significant power to affect the climate; to the extent that we do, it is quite possible that acting on the basis of poor guesses about how to do so, far from producing desirable results, will have adverse consequences.

The questions are extraordinarily complex. The scientists who devote their days to studying the situation are in vehement disagreement, and the politicians who devote their days to getting re-elected (without reading or understanding the complex legislation upon which they vote) lack the knowledge to figure out who has got it right and who has got it wrong in an area far more complex even than health care or economic stimulus.

They seem to have taken to heart the old poem “When in danger and in doubt, run in circles, scream and shout” without knowing whether there is a danger.

Lacking reliable answers to the basic questions, it seems silly to run off at enormous expense in a dither about what may — or may not — avoid global warming or global cooling. It’s like standing on the beach frantically throwing money at the ocean to keep the tides from coming in or going out. Butterfly effect notwithstanding, it seems probable that no matter how much money is tossed from where, the tides will continue coming in and going out; we have a pretty good idea what causes the tides — it’s the damn Moon. As to the climate, we don’t really know whether it’s happening, what may be the principal causes, or what might help to produce a desirable result.

The environment is important; we live in it. However, we must understand and learn from our mistakes. The well-intended ban on DDT probably saved a few lives. Butt probably cost many more by encouraging the proliferation of mosquitoes and other disease transmitting insects. We nevertheless feel an urgent need to do something, if only to assuage our guilty consciences or to achieve political goals.

The motivations are understandable, but their consequences are not.

Dan Miller graduated from Yale University in 1963 and from the University of Virginia School of Law in 1966. He lives in a rural area in Panama.

The Problem of Evil (Yes, it IS a Problem)

Monday, October 26th, 2009

Phil Johnson

Someone somewhere recently must have broadcast one of my messages where I mentioned the problem of evil and the sovereignty of God. Because I have been besieged lately by e-mails, Facebook messages, and Tweets from a handful of gung-ho Calvinists (currently veering at breakneck speed into hyper-Calvinism) who want to take issue with something I said. What I said is that God is neither the author, the agent, nor the efficient cause of evil. Evil is not something He created; rather, when He finished creating, He pronounced everything good. Nor does evil in any way emanate from Him, because He is light in whom there is no darkness. The responsibility (as well as the blame) for evil belongs to fallen creatures, not the Creator.

Anyway, these young men (who have recently discovered the doctrines of grace and are evidently still in the cage stage) have been writing me to dispute that point. “There is no ‘problem of evil,’” a typical correspondent wrote. “What’s the problem? God, who is the Creator of all things and who uses all things in the outworking of His eternal plan, Created evil for His own purpose. That poses no problem because God is above His own law and outside of it. Because He is subject to no law Himself, whatever He does is good, period. He can do anything, and when He does it, it becomes good.”

“Can God lie?” I asked?

“Of course,” my correspondent replied, flatly contradicting Titus 1:2.

The view that fellow was espousing is the ex lex theodicy—the notion that God can actively and directly cause evil, and that He can violate the moral standards of His own law because he is outside the law (Latin: ex lex) and therefore subject to no law and no set of principles whatsoever.

Let’s stipulate that God is subject to no law and is Himself the ultimate Lawgiver, responsible to no one but Himself. (That is, after all, what we mean when we affirm that God is absolutely sovereign.) Nevertheless, it is blasphemous folly to conclude that God can lie, or deny the truth, or otherwise be the agent and efficient cause of evil. He cannot (and will not) do those things because they are contrary to His character. The law forbids such things precisely because the moral standard of the law reflects His character. God may not be subject to the law, but He will not deny Himself or act in a way contrary to His character.

Here’s an excerpt from something I wrote and posted on this subject at my original blog several years ago:

Gordon Clark wrote a short but very thought-provoking work titled “God and Evil: The problem Solved” (originally a chapter in his book Religion, Reason and Revelation, now also published as a standalone work). The work itself is not on the Web, but a sympathetic review and summary by Gary Crampton may be found here. In some respects, Clark’s work is helpful, explaining clearly (for example) the principle of secondary causation and how it relates to the issue of culpability. (This is an important point which, as noted below, Clark then unfortunately proceeds to make moot.)

Clark also gives several clear reasons why it’s neither biblical nor rational to argue that God merely “permitted” evil without sovereignly decreeing it.

(Without getting sidetracked on a secondary issue, let me go on record as saying I believe there is a permissive element in God’s decree with respect to evil. That is, His decree doesn’t make him the author or efficient cause of evil. But, as Calvin said, God’s role in the origin of evil is not bare permission. In other words, it’s not permission against His will, but a positive decree. In that respect, I think Clark is absolutely right, and his arguments on this point are cogent and persuasive.)

But in the process, Clark makes much of the ex lex argument to absolve God from the charge that He is therefore culpable for the entry of evil into His creation. This, I believe, is not particularly helpful, and a lot of people who have been influenced by Clark and who think he has neatly and easily solved the problem of evil tend to fall into terribly sloppy thinking about divine holiness, God’s instrumentality with respect to evil, and the relationship between causality and culpability.

Anyway, I think John Frame’s assessment of Clark’s famous theodicy is helpful. Here it is. Frame’s own footnotes are included in braces {and faint type}:

[Clark's] argument is that God is ex lex, which means “outside of the law.” The idea is that God is outside of or above the laws he prescribes for man. He tells us not to kill, yet he retains for himself the right to take human life. Thus, he is not himself bound to obey the Ten Commandments or any other law given to man in Scripture. Morally, he is on an entirely different level from us. Therefore, he has the right to do many things that seem evil to us, even things which contradict Scriptural norms. For a man to cause evil indirectly might very well be wrong, but it would not be wrong for God. {But on this basis, it would also not be wrong for God to cause evil directly. That is why I said this argument makes the indirect-cause argument beside the point.} Thus Clark neatly finesses any argument against God’s justice or goodness.

There is some truth in this approach. As we shall see, Scripture does forbid human criticism of God’s actions, and the reason is, as Clark implies, divine transcendence. It is also true that God has some prerogatives that he forbids to us, such as the freedom to take human life.

Clark forgets, however, or perhaps denies, the Reformed and biblical maxim that the law reflects God’s own character. To obey the law is to imitate God, to be like him, to image him (Ex. 20:11; Lev. 11:44-45; Matt. 5:45; 1 Peter 1:15-16). There is in biblical ethics also an imitation of Christ, centered on the atonement (John 13:34-35; Eph. 4:32; 5:1; Phil. 2:3ff.; 1 John 3:16; 4:8-10). Obviously, there is much about God that we cannot imitate, including those prerogatives mentioned earlier. Satan tempted Eve into seeking to become “like God” in the sense of coveting His prerogatives (Gen. 3:5). {John Murray said that the difference between the two ways of seeking God’s likeness appears to be a razor’s edge, while there is actually a deep chasm between them.} But the overall holiness, justice, and goodness of God is something we can and must imitate on the human level.

So God does honor, in general, the same law that he gives to us. He rules out murder because he hates to see one human being murder another, and he intends to reserve for himself the right to control human death. He prohibits adultery because he hates adultery (which is a mirror of idolatry—see Hosea). We can be assured that God will behave according to the same standards of holiness that he prescribes for us, except insofar as Scripture declares a difference between his responsibilities and ours.

{Oddly, Clark, who is usually accused of being a Platonic realist, at this point veers into the opposite of realism, namely, nominalism. The extreme nominalists held that the biblical laws were not reflections of God’s nature, but merely arbitrary requirements. God could have as easily commanded adultery as forbidden it. I mentioned this once in a letter to Clark, and he appreciated the irony, but did not provide an answer. Why, I wonder, didn’t he deal with moral law the same way he dealt with reason and logic in, e.g., The Johannine Logos (Nutley, N.J.: Presbyterian and Reformed, 1972)? There he argued that God’s reason/logic was neither above God (Plato) nor below God (nominalism), but God’s own rational nature. Why did he not take the same view of God’s moral standards?}

[From: Apologetics to the Glory of God (Phillipsburg, NJ: P&R, 1994), 166-68.]

Frame concludes that Clark’s ex lex defense “simply is not biblical.” I think he’s right.

Turkey chastises the West on Iran

Monday, October 26th, 2009

Joels Trumpet

Because in Erodgan’s eyes, we are morally equivalent to Iran. However, I do not recall our President ever pulling any stunt like this.

BBC: Turkey’s prime minister has accused the West of treating Iran unfairly over its nuclear programme.

Recep Tayyip Erdogan told Britain’s Guardian newspaper Western fears Iran wanted to build the bomb were “gossip”.

His comments come as a team from the UN nuclear watchdog continues its inspection of a previously secret uranium plant near the city of Qom.

Mr Erdogan is due in Tehran for talks with both President Mahmoud Ahmadinejad and the country’s Supreme Leader.

The Turkish leader suggested that there was a dual standard in the West’s approach towards Iran.

He said any military strike against Iran would be “crazy”.

Mr Erdogan also said many of the states which objected to any move by Iran to build a nuclear arsenal – including all the permanent members of the UN Security Council – possessed one themselves.

“There is a style of approach which is not very fair because those [who accuse Iran of pursuing nuclear weapons] have very strong nuclear infrastructures,” Mr Erdogan said.

“So although Iran doesn’t have a weapon, those who say Iran shouldn’t have them are those countries which do,” he added.

His comments come as world powers await Iran’s response to a new proposed deal over its uranium enrichment programme.

Under the arrangement, Iran would send some enriched uranium to Russia to be turned into fuel.

The proposed deal is seen as a way for Tehran to get the fuel it needs for an existing reactor, while giving guarantees to the West that its enriched uranium will not be used for nuclear weapons.

Mountainside plant

But opposition inside Iran to the agreement is said to be growing. The government has promised a response this week.

The four-member IAEA team is expected to return for a second day on Monday to the country’s Fordo enrichment facility, some 30km (20 miles) north of the holy city of Qom.

NUCLEAR FUEL CYCLE

Mined uranium ore is purified and reconstituted into solid form known as yellowcake
Yellowcake is converted into a gas by heating it to about 64C (147F)
Gas is fed through centrifuges, where its isotopes separate and process is repeated until uranium is enriched
Low-level enriched uranium is used for nuclear fuel
Highly enriched uranium can be used in nuclear weapons

In depth: Nuclear fuel cycle
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During their mission, the inspectors are expected to compare the engineering blueprints submitted by Iran with the actual layout of the plant, interview employees, and take environmental samples to check for the presence of nuclear materials.

The Iranian government says the Fordo plant – which is cut into a mountainside, constructed of reinforced concrete and protected by military installations including missile silos and anti-aircraft batteries – will not be operational for another 18 months.

They claim it will be large enough to house 3,000 centrifuges, which will produce uranium that is 5% enriched, suitable only for peaceful purposes. Weapons-grade material is more than 90% enriched.

Iran agreed to open the site to monitoring at talks with the five permanent members of the UN Security Council plus Germany in Geneva on 1 October.

Iran says its nuclear programme is for purely peaceful purposes but the revelation of the existence of the new plant had increased fears in the West about Tehran’s intentions.

Chastity, celibacy and continence

Monday, October 26th, 2009

Posted by Mollie – Get Religion

Reporting from London, the Los Angeles Times’ Henry Chu takes a look at what the Vatican’s new Anglican provision means for both church bodies. The punchy story is written well and includes some helpful information. It begins by looking at one Church of England parish that is likely to make the move before putting that congregation’s story in context:

It’s unclear, though, how many Anglicans will want to make the trip. The worldwide communion numbers about 77 million people, including 2.4 million members of the Episcopal Church in the United States and 13.4 million Anglicans in Britain.

Some conservative leaders have made predictions of hundreds of thousands of worshipers worldwide bolting for Rome, but others say such apocalyptic scenarios are premature at best, especially before the details of what’s on offer are published.

Okay so if there are 77 million Anglicans and somewhere around one percent of them might cross the Tiber, that’s “apocalyptic”? Really? One wonders what word we’d use to describe a switch of two percent! The kicker to the story makes the claim that this move by the Vatican could cause a crisis in the Church of England. Unfortunately, there is very little evidence made toward that claim.

Anyway, the real reason I wanted to look at the story was this paragraph dealing with the issue of marriage for priests:

Questions arise on the other side too, such as whether allowing married Anglican priests to become Catholics would increase the pressure on the Vatican to ease its requirement of celibacy for the priesthood. Some Roman Catholic groups argue that the vow of lifelong chastity has made it much harder to combat the shortage of priests.

Now, I know that there are people who oppose the mandated celibacy for clergy. I’m Lutheran and my peeps have been opposed to the requirement for hundreds of years. But the vow of chastity isn’t the same as lifelong celibacy. Chastity is the virtue that moderates the indulgence of the sexual appetite. Chastity is something that all Christians are called to no matter their state. Traditionally, Christians have taught that sexual activity should be enjoyed only within the the institution of marriage and that sex outside of this union — be it premarital or extramarital — is illicit.

So Christians who have sex with their spouses are living chastely as are single individuals who abstain from sex. Presumably married priests would have to vow lifelong chastity just as much single priests would. What that means for priests in the Catholic church will vary, obviously. The church has long held that continence is required for most priests, sure, but chastity isn’t a virtue that only single priests may aspire to. So the vow of chastity is different from what is the obligation of clerical continence and celibacy

One more thing about the excerpts above. You’ll note that in both cases the reporter uses the term “some.” He does it again later in the story, writing that while Archbishop of Canterbury Rowan Williams said he didn’t view the move by Rome as an act of aggression, “some” in the audience thought his body language said otherwise. I think it’s generally wise for reporters to just be specific about who is making a claim rather than resorting to the term “some.” Otherwise, how do we know how seriously to take the claim?

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