Whose values does this Pope really represent?

I don’t know whether to call it “Pope Power” or “Francis Frenzy,” but whatever it was, I wasn’t impressed.

You’d think that I would be. After all, I like what the guy has to say about capitalism, global warming, and international conflict. Hey, anybody who channels his namesake, Francis of Assisi, and calls money “dung” has at least a few points coming.

But what I can’t get past is that, for all his quasi-neo-liberation theology, His Holiness Francis I is also the latest supreme earthly embodiment of an institution that has at its heart a sacralized, hierarchical, and authoritarian doctrine that spins in a direct line from the Council of Nicea in 325 CE.

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Back in the virtual saddle

It’s been almost a year since I last posted anything on this page. I’ve been concentrating on book reviews and longer essays, on my other page, but the modest but persistent interest shown in the old posts on this page has led me to think that it might be time to post some topical articles again. (The two pages have now accumulated more than 75,000 reads.)

I still have strong opinions on the subjects about which I used to write, and so much has happened in the last year that would have been worthy of comment. So, I’m back. Perhaps not with my former frequency, but I hope with as much clarity and specificity as I can muster.

Meanwhile, don’t forget to read the book reviews, which will continue to be posted on More Notes from Aboveground.

See you soon.


Accommodating religion doesn’t require adopting its trappings

I tried very hard to read A. C. Grayling’s The Good Book: A Secular Bible. I really did. I started the book three times, and the last two times I skipped the soporific beginning and started to read from a random point somewhere in the middle of the book. I couldn’t do it. The Good Book is just not a very good book.

It’s not that Grayling’s prose is particular bad, although it’s not particularly good. It’s not that many of the things he writes are little more than self-help nostrums, although many of them are certainly that.

The problem is that Grayling’s imitation of the style of the old English bible makes his “new bible” seem more a parody than a transformation. He hasn’t so much updated the old bible as he has backdated his new ideas.

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Why would atheists study religion?

Just when you thought that it was safe to ignore the “debate” between science and religion, along comes The Chronicle Review with a long article on the emergence of a “new” science, “evolutionary religious studies.”

From the start, let’s get the oxymoron jokes out of the way by noting that it’s not called “evolutionary religious beliefs.” The point isn’t to prove religion right; it’s to examine religion’s evolutionary character, its origins and its impact on individuals and societies.

When the suggestion arose that we consider the social origins of religion, a member of my Monday morning discussion and coffee group (not to be confused with my Wednesday morning coffee and discussion group) demurred, likening the suggestion to inviting a group of Jehovah’s Witnesses for tea and a chat. His distaste for the whole idea was clear.
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Saving religion by deleting all the doctrine

Many critics attack the New Atheists as unsophisticated literalists who don’t understand much less appreciate all of the nuance and subtlety of religion.

By engaging rationally with the truth claims of various religions, the critics say, the New Atheists miss the crucial point that religion is, in the words of Robert Bellah, not necessarily a thing you believe but “a thing you do.”

I’ve always found this approach to the defense of religion curious — and ultimately self-defeating. Jettisoning the doctrine to save the practice seems to me so obviously self-deceptive that I marvel at how easily people do it. If science shows my truths to be wrong, well, then I don’t need them!

Bellah, author of the recent book Religion in Human Evolution: From the Paleolithic to the Axial Agewas interviewed by Hans Joas in the latest issue of The Hedgehog. Despite his reasonableness and erudition, Bellah falls into the “religious faith isn’t faith in anything specific” defense with graceful ease.
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Quantum physics — making God more likely?

Big Questions Online (BQO) is a web production of the religion-promoting Templeton Foundation, and as such the site is prone to taking seriously some pretty silly ideas.

The latest example is the provocatively — and misleadingly — titled recent article,  “Does Quantum Physics Make It Easier to Believe in God?”

The article starts with “No,” then proceeds to a long summary of some of the major characteristics of quantum physics. It ends with the argument — and here’s where the silly comes in — that since concrete materialism is apparently undermined by quantum physics, all bets are off, and belief in God is more reasonable.

What makes this so silly, of course, is that even if the assertion that quantum physics disproves materialism were true, that would have absolutely no effect on the reasonableness of belief in God, or gods.
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It’s not God, but neither is God a Higgs

The big news of last week was the detection of the Higgs boson, the missing subatomic particle predicted by the Standard Model but never found until now.

It’s a big deal, despite the fact that everyone knows that the Higgs boson is not really “the God particle,” even if it does bring the mass to everything else.

OK, so that was a very bad joke. But the way that the Higgs fleshes out the predominant description of subatomic physics is no joke. It’s a primary example of the methodological differences between the rationalism of science and the metaphysics of belief.

This is not new territory, but you don’t get such a perfect case every day. There is no clearer example of the difference between postulation and presumption than what we find in the search for the Higgs. Continue reading