Kreitsauce's Musings

The New Atheists would have us believe that Religion and Science are at odds with each other. Why? Well, that’s a complicated question. Christopher Hitchen believes that religion is really about power, and the currency of life is knowledge. Richard Dawkins basically agrees, but he seems to think that religion is about reveling in mystery, not power. “Mystics exult in mystery and want it to stay mysterious,” he writes. (The God Delusion, 126) Hitchens makes his feelings quite clear when he says that medicine only had a chance to advance after “the priests had been elbowed aside.” (God is not Great, 90) Ironically, Hitchens goes on to extol the glories of Louis Pasteur’s medical research with no mention of the fact that Pasteur was a devout Catholic!

Strangely, empirical sciences did not develop in other societies that should have encouraged them. China had a well-developed society, India was a strong philosophical center, and Japan excelled in craftmanship. Why did they not develop an understanding of empirical knowledge? It was in the Christian West that developed empirical science, because the Christian worldview expects that the outside world would be understandable and orderly because it was the handiwork of the Creator. Under Christianity, science flourishes. As the West turns from Christianity, science will cease to flourish. After all, only naturalistic worldviews require scientists to fabricate myths like dark matter and dark energy. Dark matter and dark energy only need to exist if the Big Bang actually occurred. Creationist cosmologies explain the universe without the need for these virtually unprovable theories.

To the point, though. Christianity supports science; it does not inhibit it. Though I’m not a Catholic, the Vatican has done more to support science (especially astronomy) financially over the past six centuries or so than any other institution. As Christianity has traditionally supported the Arts, so it has also supported the sciences. Hitchens and Dawkins seem willfully ignorant of the scientists who were also Christians throughout history. Newton, Pasteur, Kepler, Copernicus, Galileo, Faraday, Bernard, and Heisenberg were all Christians, and the list doesn’t stop there. Apparently they found no conflict between faith and science.

You see, when it comes down to it, faith and science are not opposites nor are they in tension with each other. They are different tools for different jobs. Science does not hold a monopoly on knowledge. Religion merely deals with a completely different form of knowledge. I can know that God is in His Heaven and all is right with the world just as surely as I know empirically that the laws of gravity are still in effect. Philosophy also offers a different sort of knowledge that is neither wholly scientific nor wholly religious. Just as I wouldn’t use a hammer to play a bass drum, science is not able to tell us why we are here or if God exists. It’s the wrong tool for the job. I’m not talking about “non-overlapping magisteria” here. I’m talking about using a tool where it is beneficial. When science is beneficial, use it, and don’t let it be hindered. When religion is beneficial (as it most certainly is when that religion is Christianity), then don’t keep it from the public sphere. Politics, law, education, business, and the home could benefit from Christianity’s influence if anti-religious bigots would simply get out of the way. In this way, the tools will complement each other. After all, how would the bass drum be fashioned if the hammer hadn’t been there first?

As confident as the so-called New Atheists are that God does not exist, you would have thought that science had disproven His existence. In fact, they try to whittle God down to a manageable size by- instead of dealing with Him as a Person- label Him as the “God Hypothesis.” Hypotheses are easy to dismiss. God isn’t.

Richard Dawkins is my favorite of the New Atheists because he is quite reckless at this. Consider his book The God Delusion. Dawkins is a scientist, yet he writes a book on religion and pretends that it is science. In it he writes: “The presence or absence of a creative super-intelligence is univocally a scientific question.” So,  of course, because Dawkins is a materialist, Dawkins rules out all non-material existence or personhood. Therefore, in The Wonderful World of Dawkins, God must obey all laws of physics. You would have thought Dawkins were talking about gravity!

In the end, Dawkins decides that God is not a probable Being. I found this to be a bit odd, since Dawkins’ probability and statistics assumed that God was a contingent Being in a universe that forces Him (HIM!) to conform to its unalterable laws. Christianity, on the other hand, proclaims the existence of a God that is necessary, not contingent. Furthermore, probability deals more with the possibility that an event will occur. It measures the ratio of actual occurences and possible occurences of an event. God doesn’t “happen.” He is (hence the name “I AM.”) Dawkins and Christians still aren’t talking about the same Person!

If Richard Dawkins had his way, that phrase would have a whole new meaning today. In Dawkins’ view (mentioned in The God Delusion as well as on his website, religious education is no different than acts of pedophilia. Such a belief is astounding to me. Hitchens is no different when he writes about children who have “had their psychological and physical lives irreparably maimed by the compulsory education of faith.” Seriously, guys? Christian education should be illegal? This sort of thing is absolutely outrageous to me.

It’s bad enough that Dawkins and Hitchens want to make it illegal to train a child in the Christian faith. It’s much worse that they are leaving us with only government schools, since parents apparently can’t be trusted. Perhaps they should check out the wonders of the schools in the Soviet Union sometime. They could even look at a lot of the government schools in America and realize that state-run isn’t a very good idea. Things just don’t go well. American freedom must not be allowed to erode any more than it already has, and that includes a parent’s freedom to educate their child as they see fit.

Finally, what does calling religious education “abuse” do to the subject of real abuse? It’s an insult to those who have experienced it. Broken bones, damaged psyches, sexual assaults, and battered bodies are the results of real abuse. Being raised to believe in a kind and loving God “in the nuture and admonition of the Lord” is not. Let’s not forget what the title of this post really means in context. “Suffer the children to come unto me, and forbid them not, for of such is the Kingdom of Heaven.” It seems to me that being raised in a household of faith is as far removed from abuse as I could possibly imagine.

As I said in a previous post, I’ve been reading a fascinating book by Hugh Ross entitled Why the Universe is the Way it Is. Dr. Ross has a Ph.D. from the University of Toronto and is the president of Reason to Believe ministries. He’s spoken at over 300 colleges and universities. While Ross’ book is by no means exhaustive, it does an excellent job of helping the reader realize how very, very, VERY unlikely it is for us to exist without a Creator. A disclaimer: Ross does seem to believe in some form of theistic evolution, at least to the extent that God allowed the universe to evolve and then stepped in to make humans several billion years later. I prefer to believe that God either created the entire universe with the appearance of age (since He did so with Adam and the rest of life on earth) or that- thanks to general relativity- God’s act of creation actually did some really cool things to the flow of time. I tend to go with the second option, but I’m not going to explain the whole theory in detail at this time. I also see some value in studying whether or not light itself could be slowing down.

Below you’ll see a few reasons why the earth is not only uniquely designed to support life, but also to allow mankind to view the heavens. God wanted us to discover His universe.

• For starters, there’s the atmosphere. It’s clear. If you read up on the atmospheres of other planets, you’ll notice that very few of them have clear atmospheres. If it weren’t clear but still breathable, we’d have no idea what space looked like.
• Then there’s the moon.Where else in the solar system can you witness a complete solar eclipse? Where else can the sun’s corona become viewable to scientists thanks to a perfectly round moon that regularly eclipses the sun? Earth is the only place this is possible because the distance between earth, moon, and sun, as well as the size and shape of all three bodies, is exactly right!
• In spite of how bright it appears, the moon actually only reflects 7% of the light the sun’s light. By comparison, the earth reflects 39%, Jupiter and Saturn’s moons reflect 60-90%, and Neptune reflects 73%. If the moon reflected more light than it did, we would have a hard time seeing much of the universe for most of the year!
• In a similar vein, the other planets are just so positioned that they don’t hinder our view of the night sky. Mars only comes close to earth once every 26 months and reflects only 15% of its light. Venus reflects 65% of its light, but because it lies between the earth and sun, we see very little of its light. If Mars and Venus were switched, Venus would be ten times brighter all night long, and we’d have a hard time seeing anything near its position in the sky. Switch Mars with Jupiter, and viewing distant galaxies would be impossible.
• The dust cloud from the galactic spiral arms that- as  I mentioned in the previous post- shield our solar system from lethal levels of radiation also block out much of the light from the rest of the galaxy. Other galaxies are made visible to us.
• Nebulae in our galaxy are relatively dark and very far from us. Things could have been very different. The Orion Nebula (located in Orion’s sword) is the closest “star nursery” to earth, and it blocks out a patch of sky the diameter of two moons. If, however, the Orion Nebula were switched, say, with the Tarantula Nebula, a full quarter of the night sky would be blocked out, and the nebula would be bright enough to cast shadows! We’d have a hard time seeing much in that case!
• Our galactic cluster is small and spread out, ensuring our ability to see many light years beyond our own galaxy.

As I hope you’re beginning to see, God not only cared about our ability to survive on our home planet, but He also wanted us to be able to witness creation. Of course, if you don’t believe that God made it all, all you’re left to say is: “What a wonder that we dwell in a galaxy in which we can see all its wonders!” But who believes in us getting this lucky?

Recently I’ve been reading Hugh Ross‘ book Why the Universe is the Way it Is, and it has certainly opened up my eyes to the incredible fine-tuning of our universe. Dr. Ross has a Ph.D. from the University of Toronto and is the president of Reason to Believe ministries. He’s spoken at over 300 colleges and universities. While Ross’ book is by no means exhaustive, it does an excellent job of helping the reader realize how very, very, VERY unlikely it is for us to exist without a Creator. A disclaimer: Ross does seem to believe in some form of theistic evolution, at least to the extent that God allowed the universe to evolve and then stepped in to make humans several billion years later. I prefer to believe that God either created the entire universe with the appearance of age (since He did so with Adam and the rest of life on earth) or that- thanks to general relativity- God’s act of creation actually did some really cool things to the flow of time. I tend to go with the second option, but I’m not going to explain the whole theory in detail at this time. I also see some value in studying whether or not time or light itself could be slowing down.

Below you’ll see a list of facts to support the anthropic principle, the belief that the universe exists specifically to support complex life forms:

• If the protons and neutrons (parts of an atom) were packed less densely in our universe, nuclear fusion would take place much more slowly or perhaps not at all. Anything heavier than helium- carbon, nitrogen, oxygen, sodium, potassium- wouldn’t form. If they were more densely packed, all of the hydrogen in the universe would fuse into elements at least as heavy as iron. The elements necessary for life wouldn’t exist.
• The center of the Milky Way Galaxy- or any galaxy for that matter- is the home a massive black hole and countless supernova remnants that spew forth lethal levels of radiation. Additionally, gravity from other stars would disturb the orbit of any planet significantly. Nothing could survive within 20,000 light years of the galactic center. On the other hand, if we were much further from the center of the galaxy, our planet wouldn’t have any of the heavy elements needed for life. I guess we’re “lucky” we live on a planet that orbits a star at just the right distance from the center of the galaxy.
• Even Earth’s location- 26,000 light years from the center- is not free from radiation from the rest of the galaxy. Only by virtue of the fact that our planet exists on the galactic plane between two spiral arms are we shielded from radiation. Furthermore, unlike most stars, our sun doesn’t “bounce” up and down on the galactic plane, so we won’t ever move above or below the spiral arms.
• In spite of what the picture above shows, the solar system is not within a spiral arm of the galaxy. We are actually between two spiral arms, which is fortunate for us since the stars and dense clouds of space emit more radiation and could unleash a severe dust storm, which would be sure to ruin our time on earth.
• Most of the time, anything lying between the spiral arms of the galaxy are eventually overtaken by another spiral arm. Our solar system lies very close to the co-rotation distance. At this distance, our solar system rotates around the center of the galaxy at almost exactly the same rate as the arms on either side. Fortunately for us, we aren’t exactly at the co-rotation distance. If we were, we would be buffeted by gravitational resonance and flung out of our sanctuary in the universe. Not a good experience!
• Of course, we’re also fortunate that the area of our galaxy that makes life possible also overlaps the co-rotation distance. I don’t think that’s a coincidence either!
• Most clusters of galaxies contain 10,000 or more closely-packed galaxies. Ours has only around forty. Little is a good thing, since galaxies tend to collide. We haven’t had a collision with another galaxy (something that can’t be said for our neighboring Andromeda Galaxy), and unlike most other galaxies, we don’t have any giant or supergiant galaxies for neighbors. If we did, we’d get blasted with deadly radiation fairly regularly.
• Our own galactic neighbors do help contribute to the stability of our galaxy. The Milky Way is fed gas and dust by a number of nearby dwarf galaxies. This gas and dust keeps star formation high, which helps reinforce the spiral arm structure. Without it, the spiral structure would collapse.
• If the earth had no moon (click link to hear Patrick Stewart [Jean-Luke Picard] narrate), our axis- and therefore our climate-  wouldn’t be stable. Our rotation would be faster, making weather patterns less even. You think global warming is bad! Tides wouldn’t exist, meaning that coastal toxins wouldn’t be removed and nutrients wouldn’t be brought in. Click here to check out a book on this subject.
• The four outer gas giants in our solar system- Jupiter, Saturn, Uranus, and Neptune- act as a defensive team to shield the earth from collisions with comets and asteroids, since their gravitational pull deflects or absorbs impacts. On the other hand, the other inner planets nearest to earth work to break up gravitational resonances from the gas giants to keep earth from changing orbit.

Truly the heavens declare the glory of God.

Next: A Room with a View!

Just turn me loose,
Let me straddle my old saddle
Underneath the western sky.
On my cayuse,
Let me wander over yonder
Till I see the mountains rise.
I want to ride to the ridge
Where the west commences,
Gaze at the moon till I lose my senses,
Can’t look at hobbles and I can’t stand fences,
Don’t fence me in.

My grandparents and parents both listened to old cowboy songs when I was a kid, and while I didn’t really like most of them, this one really stuck out to me. It’s about not wanting boundaries, a concept I think most of us can appreciate. Of course, there are some boundaries that are good. We live our lives safely because of them. Unfortunately, some postmodern believers are of the opinion that fences aren’t very good for faith. In other words, some of those Bible teachings aren’t as big of a deal as we make them out to be.

Rob Bell makes it obvious that he’s of this persuasion in Velvet Elvis, where he makes the following assertion:

“What if tomorrow someone digs up definitive proof that Jesus had a real, earthly, biological father named Larry, and archeologists find Larry’s tomb and do DNA samples and prove beyond a shadow of a doubt that the virgin birth was really just a bit of mythologizing the Gospel writers threw in to appeal to the followers of the Mithra and Dionysian religious cults that were hugely popular at the time of Jesus, whose gods had virgin births? But what if, as you study the origin of the word ‘virgin’ you discover that the word ‘virgin’ in the gospel of Matthew actually comes from the book of Isaiah, and then you find out that in the Hebrew language at that time, the word ‘virgin’ could mean several things. And what if you discover that in the first century being ‘born of a virgin’ also referred to a child whose mother became pregnant the first time she had intercourse? What if that spring were seriously questioned? Could a person keep on jumping? Could a person still love God? Could you still be a Christian? Is the way of Jesus still the best possible way to live? Or does the whole thing fall apart?…If the whole faith falls apart when we reexamine and rethink one spring, then it wasn’t that strong in the first place, was it?”

While Bell also affirms that he does believe in the virgin birth, he makes it obvious that the virgin birth really isn’t essential to the Christian faith as far as he is concerned. Then there’s Tony Jones, who makes his position very clear. He’s the “theologian-in-residence” of Solomon’s Porch and an outspoken writer for the Emergent Church movement. In an interview with Relevant magazine, Tony said:

Statements of faith are about drawing borders, which means you have to load your weapons and place soldiers at those borders. you have to check people’s passports when they pass those borders. It becomes an obsession- guarding the borders….I don’t want to spend it [his life] guarding borders. I’d like to spend it inviting people into the kingdom. Statements of faith don’t do that.

In that same interview, Jones went on to say that he doesn’t see a reason why a lesbian pastor and a conservative couldn’t get along in the same church. I beg to differ, Tony.

Fences do more than create borders to defend. They protect from attack. God’s Truth and God’s people should be defended from attack. Christianity as a faith and Christians as individuals called to holy living don’t exist without fences. There’s another way of looking at this, though, and I wish Tony would take a step back to consider it. Perhaps it isn’t that Christians are choosing to fence themselves in as if they were in a zoo. Perhaps Christians are instead called to the wide world of orthodoxy (right faith) and orthopraxy (right practice.) The fences exist to separate the evil on small reserves outside of the wide world of the Christian faith. We are on the outside, and evil and error are fenced in.

God’s Truth as revealed in His Word must be revered and defended if necessary. Paul insisted that there was a difference between right belief and wrong belief, even if wrong belief is appealing, when he wrote Galatians 1:8: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” He instructed pastors to be well-trained in Scripture so that they could defend the faith in Titus 1:9: “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.”

Christianity isn’t simply a way of life. It is a way of life that is founded on faith in the Truths of God’s Word. Anything that is precious and unique and special is worth protecting and preserving. As J. Gresham Machen wrote nearly a century ago:

When men talk thus about propogating Christianity without defending it, the thing that we are propagating is pretty sure not to be Christianity at all. They are propagating anti-intellectualistic, nondoctrinal Modernism; and the reason why it requires no defense is simply that it is so completely in accord with the current of the age.

If we don’t take our Christianity seriously and consider it worthy of protecting, maybe our faith isn’t really Christianity at all. The faith once delivered to the saints needs to be protected so that it doesn’t spoil, but it’s not about fencing it in. It’s about fencing evil  and error in so that we are truly free.

When I was in college, the experimental theater class would occasionally put on small productions entitled “Tell Me a Story.” They didn’t have a huge budget, but they would dress in costumes generally and spend an evening performing short dramas, usually around a particular theme. After a night titled “Tell Me a SCARY Story”, I remember watching my fellow students dart to their dorms in groups thanks to the night’s fare and thinking to myself about how drama is such a powerful method of communication.

In fact, anything involving the use of narrative seems to exert a good deal of influence over us. Perhaps that’s why so much of the Bible is made up of narrative. Some Christians believe that the Bible should be understood strictly as narrative, especially since our postmodern society leans heavily in this direction. I don’t have anything personal against my brothers in Christ, but I definitely have a problem with limiting God’s Word to a narrative whose story must be consistently reinterpreted.

On this subject, Rob Bell said in a 2004 interview in Christianity Today that he and his wife were in the process of “discovering the Bible as a human product.” In his view, the Bible is more like a member of his church community with stories to share about a variety of topics. Bell’s desire is to avoid the mistake of placing the Bible on the dissection table and forgetting to look into and be changed by “the Perfect Law of Liberty.” Brian McLaren is even more transparent when he writes:

When we theological conservatives seek to understand the Bible, we generally analyze it. We break it down into chapters, paragraphs, verses, sentences, clauses, phrases, words, prefixes, roots, suffixes, jots, and tittles. Now we understand it, we tell ourselves. Now we have conquered to text, captured the meaning, removed all mystery, stuffed it and preserved it for posterity, like a taxidermist with a deer head.”

It’s a tragedy that people would analyze God’s Word without it applying to themselves, and it happens all too often. I suspect that the emergent church is more of a reaction against modernism than it is a return to right thinking. McLaren would tell us that intensive Bible studies are the result of the Enlightenment, I would ask him to peer further back into the past. In doing so, he would see the Bereans, apostles, church fathers, Reformers, Puritans, Methodists, and Baptists all involved in this very sort of Bible study. Christians have always believed that the Word of God is worth studying by whatever means necessary.

It’s true that the Bible includes a good deal of narrative. However, the Bible is also almost entirely made of propositional statements. In his book The Post-Evangelical, Tomlinson ironically states: “Post-evangelicals are less inclined to look for truth in propositional statements and old moral certitudes and more likely to seek it in symbols, ambiguities, and situational judgments.”

One has to wonder where the animosity toward propositional statements came from. After all, we make use of them every day. Every time we state a fact, we are making a proposition. We don’t have to be right about the fact we are stating, but a proposition is made nonetheless. “The rain in Spain stays mainly on the plain.” “I love artichoke hearts.” “My cat’s name is Olivia.” Whether it’s an account of David vs. Goliath or Jesus’ assertion that He is Way, Truth, and Life or Paul’s teaching on salvation being by grace instead of works, propositional statements are all over the Bible. To be honest, I have no idea why emergent church leaders even bother writing about this. After all, their own claims and assertions are themselves propositional statements!

It seems the postmodern believers are quite fond of the “good fences make good neighbors” mantra. You must either adhere to one extreme or the other, and never the twain shall  meet. It’s either propositions or narratives, being informed or being transformed, knowing what to believe or knowing the Lord of those beliefs. The Bible doesn’t put such burdens on us, fortunately. We can boldly proclaim the truths of Scripture when they are stated outright, and we can also enjoy and learn from the narrative of Scripture.

So go ahead. Tell me a story. Just make sure you get your facts right, and make sure there’s a point to it all.

The new Star Trek movie has revived the sci-fi lover in me. It’s been so long since I’ve seen anything Trek that I’d forgotten how much I enjoyed it. I guess I’m a nerd, but that’s not really a shock to anyone. Anyway, I remember growing up thinking how cool it would be to fly a spaceship through the universe and see all of those heavenly bodies up close. I also remember thinking how dangerous it would be to fly blind through a nebula. Picard and company always seemed to have a hard time with that. Nebulae were dark, mysterious lonely places where it was easy to get lost and you never knew what new danger the crew of the Enterprise would find.

My other passion involves a good mystery. I enjoy a whodunnit?, conspiracy theory, or whatever. Anything with an excellent plot is sure to make me happy. I think that’s key, though. There’s got to be a good plot, a train of thought or order of events I’m supposed to follow.

It seems to me that there is some tension in modern Christianity as to whether or not we’re supposed to treat our faith- propositional truths and experiential reality- more like a nebula than like a good mystery novel. Mysteries can be understood and followed. They serve a purpose. Nebulae, well, at least Gene Roddenberry’s conception of nebulae- seem to be unsolvable and ultimately unknowable. That just doesn’t seem to be the kind of faith Jesus wants us to have, yet such a perspective persists.

Some in Christianity have taken on a post-modern perspective on faith and emphasized the journey over the destination. Now, don’t get me wrong, there is something of a journey involved in Christianity, and it’s one to be enjoyed. My point is that the journey must have purpose. There must be progress made. There must be a sense of compulsion to move onward, and, while a humble expression of humility is refreshing, to simply say “I don’t know, but let’s talk about it” ad infinitum just doesn’t seem to be what Christianity is all about.

This perspective effects every area of the postmodern (some say “emergent”) Christianity.

1. Evangelism- According to Dave Tomlinson’s book The Post-Evangelical, “Evangelism should be seen as an opportunity to ‘fund’ people’s spiritual journeys, drawing on the highly relevant resources of ‘little pieces’ of truth contained in the Christian narrative.” (Which pieces of the Bible aren’t truth? Do people ever reach the destination of their spiritual journey?)
2. The Bible- Tomlinson also writes in the same book: “To say Scripture is the Word of God is to employ a metaphor. God cannot be thought of as literally speaking words, since they are entirely a human phenomenon that could never prove adequate as a medium for the speech of an infinite God.” (Funny. That’s not what Jesus means when He says “My words shall not pass away.”)
3. Salvation- In his book How (Not) to Speak of God, Peter Rollins says that “we need to be evangelized as much, if not more than those around us.” (So we never finish being evangelized? When can a person be defined as a Christian?”
4. Apologetics- Rob Bell says in his popular book Velvet Elvis: “You rarely defend the things you love. You enjoy them and tell others about them and invite others to enjoy them with you.” (This is just plain ridiculous. I don’t know that it’s within the scope of this post to talk about Bell’s statement, but I thought it was too crazy to pass up. Who doesn’t defend someone or something they truly love when it’s necessary?)

And that’s just a start!

In the postmodern (emergent) view, God ceases to be knowable, because you have emphasized the nebulousness of faith and even God and de-emphasized the point of the journey. God’s infinity swallows up His knowability. Salvation must be pieced together, and we may never fully arrive. This isn’t the way Paul spoke though. On Mars’ Hill he said: “For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.” It sounds like a mystery worth solving to me!

Mystery does not remove human responsibility or the importance of theology and knowing God. Didn’t Paul chide the Jews for having zeal without knowledge in Romans 10:2? Didn’t Jesus chide the disciples for being of little faith in Matthew 14:31? Doubt may be a part of the Christian life, but it isn’t the emphasis of the Christian life. Uncertainty is not proof of humility.

In the end, such postmodern believers insist that the Christian life is all about examining ourselves more and more deeply and not so much about examining the details of doctrine. I would say that postmodern believers simply need to grow up. Yes, there is value in finding our own weaknesses and being honest about failures and hurts. Maturity, however, requires us to stop being so fragile. Spiritual maturity demands growing in grace and in wisdom, laying aside weights and sin, and making Christ our everything. Love covers sin, and we would do well to fall so in love with Jesus that we don’t fall into the temptation of glorifying past failures.

What our world needs is authentic Christians (not transparent Christians) who are willing to – as a friend of mine says- enter the Mystery and abandon themselves to God. But the Mystery need not be nebulous.

“Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” -Jesus, Matthew 16:24-26

Are Jesus’ words simply a command? Oh, I have no doubt that He is telling us what we ought to do. It’s just that it seems to me He is also describing reality for us. He’s stating a fact. He tells us that self-denial is required if you and I want to experience the abundant life. It’s like me telling my students that they have to learn their vocabulary and grammar lessons well in order to become an effective communicator or to master the English language. I’m not simply commanding them to work. I’m explaining to them “how to get there from here.”

We can either live our lives for contemporary happiness (pleasurable feelings) or classic happiness, a life of righteousness, wisdom, peace, and goodness. Philosophers call this “the good life.” Jesus says: “I am come that they might have life, and that they might have it more abundantly.” He calls this very same sense of classic happiness “the abundant life.” A pleasurable life is completely dependent on external factors- health, wealth, success, money, power, fame, beauty- while true happiness is the result of the internal working of God’s Word and God’s Spirit in a person’s life. It’s the result of a life of conformity to the way God meant life to be lived. This is why Jesus said that those who live out the Beatitudes of Matthew 5 will be “blessed.” That word we translate as “blessed” is the same word that is elsewhere translated “happy.”

How much better is the life of a disciple than the life of a person who is addicted to themselves? If pleasure is the holy grail, then you and I have no choice but to run forever, chasing the next adrenaline rush, the next calorie-filled binge, the next romance, the next purchase, the next sexual encounter….maybe even the next inspiring or energy-filled church service. Since none of these things work well as ends in themselves, we end up like T. S. Eliot’s Hollow Men.

Discipleship, in contrast to narcissism, brings true satisfaction with life, because life gains a whole new sense of meaning and purpose. We have real freedom to do what is right, to live a life of intimacy with God. This life of discipleship and self-denial does not mean living without desire or without anything that brings pleasure. God does not call us to the monastery but to live life in the world but not of the world.

Living the life of the disciple, rather than being a difficult one, is actually quite liberating. There’s no stress from being constantly consumed with the need to feel happy. There’s no need to be in control. There’s no need to keep up with the Jones’ when it comes to possessions, or to mask feelings of emptiness by living vicariously through celebrities. Where would our twisted form of capitalism be without Americans’ codependence on material things and spiritually-bankrupt celebrities? Gary Sinise notwithstanding, that is.

Jesus said that His yoke is easy and His burden is light. Is it possible that self-sacrifice, self-discipline, and yielding to Christ is actually easier than the path most people take? Perhaps God intended for us to live this way, and the initial difficulty in being a true disciple of Christ is merely the same difficulty with forming any good habit. Perhaps it is that a life is discipleship is something you and I can actually get “good” at, a skill that we can learn.

Maybe just as one gets better at soccer, singing, or math, we can get better at the art of discipleship, the art of self-denial.

Many years ago, Thomas à Kempis made the observation that became the title of this post. Truth must exist in order for us to really know anything. If there is no such thing as absolute truth, if right and wrong don’t exist, we can’t really know anything. What exactly is knowledge? How do we know anything?

Some things are not prerequisites for knowledge. Absolute certainty isn’t. You don’t have to be completely confident in what you know in order to know it. Think of a person who is learning to ride a bike, or give a monologue in a speech class. They may not feel like they know it. They may not know how they know it. But, time and time again, a child learns to ride his bike, a freshman in college manages to pull off a speech.

Frankly, there aren’t many things in this life that you and I can say: “It’s impossible for me to be wrong on this.” We’re pretty much limited to math, some basic logical principles, and some experiences when it comes to having proof for things and being absolutely certain. In other words, we don’t have to remove all doubt and defeat all counter-arguments in order to say that we know something. Absolute certainty is a good thing, but it is not a necessary thing. Secondly, knowing “how you know” something is not a prerequisite for Knowledge, but I’ve already mentioned that in another post.

Now we turn to what knowledge is, and we discover that there are three different types of knowledge. At the most basic level, there is awareness. A baby is aware of feeling secure or perhaps a cat on a table, but she doesn’t necessarily have a true understanding of what security is or even what a cat is conceptually, nor does it have the linguistic skills to even explain how it feels or say the word “cat.” It can see and experience both without going any further. Some knowledge is this sort of “awareness” knowledge. It can be experienced and observed, but that may be all. Secondly you and I may have skills that are based on knowledge; we have know how. We can take our awareness and observation and do something with it to interact with reality. Finally, there is propositional knowledge. This sort of knowledge is believing something to be true because of reason and logic.

How can I know anything about Christianity to be true? I can be aware of truth even if I don’t know everything about that Truth with certainty, interact with truth, and – primarily- believe it because the Bible is replete with propositional knowledge that is both logical and reasonable.