Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Tuesday, April 16, 2013

"What is Evolutionary Creationism?" A PowerPoint Presentation by Denis Lamoureux

 
"I'm very comfortable with the concept of theistic evolution. I'm deeply convinced of God's
authorship, but I've never expected Scripture to give me a scientific explanation of the
entire process of creation. I expect science to do that. Scripture, in every form and genre,
testifies to the nature and character of God and to the dream of God; science describes
how the dream of God moves and breathes and coheres." - Jon Middendorf
 
 
Thankfully the term Evolutionary Creation is beginning to "catch on" and replace the outmoded descriptive title of Theistic Creation, placing the emphasis on how creation came into being and away from its older, non-specific twin that simply referred to God as creation's author without implicitly telling us by what process God created creation (by implication evolution was its means).

Certainly God is creation's divine Author, but what we wish to see acknowledged is by what means, or by what process, had God divinely chosen to create. Because of the insight science has given to us we now understand that creation resulted by an evolutionary process. And for the Christian it is a process that was mediated and sustained by God. An omnipotent God that directed its process, and is now sustaining this very same process (because, as a principal, evolutionary development does not cease, but is an ongoing process). Who has given to creation its purpose and identity (its teleology and nature), even while He has directed its very complex creation.

And unlike the bible's more ancient biblical authors, prophets, priests, and people in general, we now know through science a lot more about the evolutionary process of creation than those ancient peoples knew themselves (nor could they wildly imagine based in ancient societies that were deeply augmented around universal ideas of mythology and ancient cultural folklores). A process that was directive, mediated, and initiated by God Himself. A process that involved a phenomenal level of complexity using chaos and randomness as its natural means. A means that shares with us God's phenomenal level of sovereignty even as He guided its chaotic, random, evolution from pure energy, to living systems, unto the level of humanity we now observe today.

Moreover, the idea of Evolutionary Creationism affects many classical Christian doctrines requiring a level of sophistication previously unthought through the church's 2000 year history (or 4000 year history should we include Israel's historical progression). During these past two years of writing I have attempted to describe, and reposition, many of these doctrinal developments in detail, thus providing to the theological student, and general Christian worshipper, a biblical guide to detailed examination and discussion by theme and by topic. Hence, I would encourage each reader to make use of this site's very helpful sidebars as they have grown and accumulated through my own personal journey of questions and amazement.

Below, Denis Lamoureux gives a brief 12 minute PowerPoint sketch of what is meant by Evolutionary Creationism. To which Peter Enns reviews Denis' book, "I Love Jesus & I Accept Evolution." Afterwhich I provide several Amazon reviews to both of Denis' published books on this subject, along with a chart from his latest book (apologies for its smallness - even when clicked upon! Its the best I could do).

May God bless your study even as you consider this subject's depth and interconnectedness with the Creator God Himself, and those ancient Scriptural references that He has preserved in recording His redemptive work and witness, mission and salvation through Jesus. It has been a phenomenal journey of encouragement and biblical insight providing thanksgiving for God's goodness, love, and wisdom so high above that of our own thoughts and religion. Enjoy.
 
R.E. Slater
April 16, 2013

Video PowerPoint of Book
by Denis Lamoureux



Episode 1 - http://www.ualberta.ca/~dlamoure/ilj1/index.html

Episode 2 - http://www.ualberta.ca/~dlamoure/ilj_2/index.html

Episode 3 - http://www.ualberta.ca/~dlamoure/ilj3/index.html

Episode 4 - http://www.ualberta.ca/~dlamoure/ilj4/index.html

Episode 5 - http://www.ualberta.ca/~dlamoure/ilj5/index.html

Episode 6 - http://www.ualberta.ca/~dlamoure/ilj6/index.html

Episode 7 - http://www.ualberta.ca/~dlamoure/ilj7/index.html

Episode 8 - http://www.ualberta.ca/~dlamoure/ilj8/index.html
      

Home Return
              Web Lectures
  Beyond the "Evolution" vs. "Creation" Debate
 
An introduction to the origins debate.
 
  Beyond the "Evolution" vs. "Creation" Debate
      
  Public High School Version of the lecture above.
  Coming to Terms with Evolution: A Personal Story
 
My story of wrestling with origins for well over twenty years.
 
  Scientific Predictions of the Christian Positions on Origins
  
Fossil predictions of anti-evolutionary positions & evolutionary creation.
  Evolutionary Creation: A Christian Approach to Evolution
 Summaries of the 10 chapters in my 2008 book. 
  Ancient Science in the Bible
 An examination of Biblical verses that indicate an ancient view of nature. 
  Human Evolution: An Evolutionary Creationist Approach
  
Various views for relating human evolution to Christianity.
  Was Adam a Real Person?
  
The most challenging issue in the origins debate.
  Intelligent Design in Nature
 
Does beauty, complexity & functionality in nature point to a Mind?
  
    
 


What is “Evolutionary Creation”?
April 15, 2013
 
Lamoureux holds three earned doctoral degrees—dentistry, theology, and biology–which uniquely qualifies him to speak to the issue of human origins and Christian faith. He gets the science, he gets the hermeneutics, and he articulates both clearly for non-specialists.
 
A couple of introductory comments about the 12 minute PowerPoint. First, he says some very nice things about me at the beginning, which I attribute to a brain frozen from the long Canadian winter and a truncated hockey season. Second, as I just mentioned, Lamoureux is Canadian, so keep your ears open for an “aboot” or the like. Third, as you’ll see, Lamoureux is no fan of the Intelligent Design movement. Fourth, for those of you who are beyond the beginner’s stage, you can read his much thicker book Evolutionary Creation: A Christian Approach to Evolution.


* * * * * * * * *
 

Amazon Review by John Lang

This book is a condensed (184 pages vs. 493 pages) and much more affordable version of Lamoureux's 2008 book, Evolutionary Creation: A Christian Approach to Evolution. Because it is more concise, this new book is much more accessible to its target audience; namely, conservative Christians who are wrestling with the Creation/Evolution controversy. I believe it fills a much needed gap in the popular literature aimed at the same audience. Specifically, I believe it delivers the hermeneutical guidance that is lacking in most of the other books addressing evolution from a Christian perspective.
 
I could personally relate to the "journey" that the author and many other conservative Christians have made in wrestling with the creation/evolution controversy. I abandoned the "young earth creationist" position in the 1980's after observing evidence I considered conclusive regarding the age of the earth and the universe. For Christians who may still be pondering that issue, I believe The Bible, Rocks and Time: Geological Evidence for the Age of the Earth is probably the definitive text for reconciling scripture with an "Old Earth" (4.5+/- billion years).
 
For over twenty years, I embraced "Progressive (Old Earth) Creationism". I did not consider evolution to be compatible with the Christian faith. As a result, I never seriously considered the possibility that secular authors might actually be right about evolution. It was not until I read The Language of God: A Scientist Presents Evidence for Belief by Francis Collins that I encountered what I considered to be conclusive evidence for Common Descent. The fact that Collins was writing from a Christian perspective made this realization somewhat less traumatic.
 
I read several other books by Christian authors such as Coming to Peace With Science: Bridging the Worlds Between Faith and Biology by Darrel Falk, Random Designer: Created from Chaos to Connect with the Creator by Richard Colling, etc. These only served to solidify the reality of evolution in my mind. There have been a number of books like these that I believe have been very helpful in demonstrating the evidence for evolution in a manner that is sensitive to Christian concerns.
 
Yet I don't believe there are many books that practically guide conservative Christians as to how they can reconcile acknowledgement of evolution with their convictions about the message of the Bible. Gordon Glover's book, Beyond the Firmament: Understanding Science and the Theology of Creation provides an excellent start to this task, but even he acknowledges in his review of Evolutionary Creation that Lamoureux takes the hermeneutical issue to a much deeper level.
 
In I Love Jesus & I Accept Evolution , Lamoureux addresses the key issues in a much more concise manner. The significance of this is that he provides practical direction as to how conservative Christians can retain their evangelical convictions while maintaining their integrity with regard to the "Book of God's Works" (nature) and the "Book of God's Words" (scripture). In view of the overwhelming evidence for evolution, coupled with the relative scarcity of credible books addressing the hermeneutical issues that are relevant to the creation/evolution controversy, I consider this book to be a very valuable resource for the conservative Christian community. I can't recommend it highly enough!

 
 
* * * * * * * * *
 
Amazon Review
 
I Love Jesus & I Accept Evolution is a condensed read (184 pages vs. 493 pages) and much more affordable version of Lamoureux's 2008 book, Evolutionary Creation: A Christian Approach to Evolution.
 
In this provocative book, evolutionist and evangelical Christian Denis O. Lamoureux proposes an approach to origins that moves beyond the 'evolution-versus-creation' debate. Arguing for an intimate relationship between the Book of God's Words and the Book of God's Works, he presents evolutionary creation a position that asserts that the Father, Son, and Holy Spirit created the universe and life through an ordained and sustained evolutionary process.
 
This view of origins affirms an evolutionary understanding of the concept of intelligent design and the belief that beauty, complexity, and functionality in nature reflect the mind of God. Lamoureux also challenges the popular Christian assumption that the Holy Spirit revealed scientific and historical facts in the opening chapters of the Bible. He contends that Scripture features an ancient understanding of origins that functions as a vessel to deliver inerrant and infallible messages of faith.
 
The book closes with the two most important issues in the origins controversy: pastoral and pedagogical implications. How should churches approach this volatile topic? And what should Christians teach their children about origins?


Click to Expand



Double Clicking on Link Below will provide a clearer picture -
http://img.docstoccdn.com/thumb/orig/31115493.png




From Episode 4 -





 

Saturday, April 13, 2013

Adam, Evolution, and Inerrancy


Framing the Evangelical Discussion of
Adam and Evolution




 
97% of scientists accept some form of evolution
(there must be something wrong with them)
http://www.patheos.com/blogs/peterenns/2013/04/97-of-scientists-accept-some-form-of-evolution-there-must-be-something-wrong-with-them/

by Peter Enns
1. They are all conspiring against us.
2. The are all grossly incompetent.
3. They are blinded by sin from seeing the truth.
 
Those who reject evolution need to say more than “I’d rather follow the BIble.” They also need to give some account for why they think the consensus exists.
 
I’m not prepared to accept any of those options. To do so would mean leaving a world where knowledge can be pursued and ideas vetted, for if this line of defense can be applied to one issue, it can be applied just as easily to any other one might find unacceptable.
 
 
 

Frank Schaeffer (son of Francis) Speaks to the Destructiveness of Religious Legalism

 

 
The Real Francis Schaeffer
http://www.redletterchristians.org/the-real-francis-schaeffer/
 
by Frank Schaeffer
January 16, 2013
Comments
 
As I wrote about the real Francis Schaeffer in my memoir Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back and received many wonderful emails and letters. I also got some rather nasty ad hominem criticism from some of my father’s evangelical followers and especially from several evangelical leaders who have made their “professional” religious careers by associating themselves with his reputation. But most people beginning with my editor (who like most of my secular readers had never heard of Dad until I wrote about him) believed that I’d folded a tribute to Dad into my memoir about the rise of the religious right and my family’s part in it.
 
However the most wonderful tribute to Dad and to my book in many years came last Sunday, long after it was published when I got this email (used by permission of the writer) that really speaks to who Dad was and to the man I knew and loved. I’ve reproduce it here unedited.
“From: Steven Gabbard
Sun, Jan 13, 2013 1:31 am

I saw your recent articles on Alternet and ordered Crazy For God on my Kindle. I stayed up and finished it last night. I really enjoyed it. I admit I read it for the juicy insider bits about American evangelicals. But the parts I ended up enjoying the most were the parts about your father during the sixties. It was like ‘wow, I would’ve like to have met that guy’. His not being racist or homophobic was refreshing. I found myself thinking that if I had known someone like that when I was younger and searching, I might have taken Christianity more seriously than I did. 
It was because of the bigotry and anti-intellectualism that I saw practiced by the Christians in my family that I dismissed Christianity when I was an adult. I am an atheist now and quite content to remain one. But if things had been different 30 years ago and I had met someone who was charming, intelligent, and socially enlightened like your father was during the sixties, I could see that it was possible that I might have taken a different path than the one I walked. That thought is an uncomfortable one. We like to think that we arrive at our deepest convictions through logic and much soul searching. But happenstance plays a larger role than we like to admit. I had to put the book down at one point and face the fact, ‘things could have been different’. I don’t think I’ve ever seen that so clearly before.

Anyway, that was what I got when I read your book. Wanted to share it. I’ll pick up another one of your books soon. It’ll probably be Portofino, that one sounds interesting.

Your new fan,
Steven Gabbard”
 
Frank Schaeffer is a writer and author of Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back. To book Frank Schaeffer to speak at your college, church or group contact him at Frankschaeffer.com


Amazon Book Description
Publication Date: September 30, 2008
 
 
By the time he was nineteen, Frank Schaeffer’s parents, Francis and Edith Schaeffer, had achieved global fame as bestselling evangelical authors and speakers, and Frank had joined his father on the evangelical circuit. He would go on to speak before thousands in arenas around America, publish his own evangelical bestseller, and work with such figures as Pat Robertson, Jerry Falwell, and Dr. James Dobson. But all the while Schaeffer felt increasingly alienated, precipitating a crisis of faith that would ultimately lead to his departure—even if it meant losing everything.
 
With honesty, empathy, and humor, Schaeffer delivers “a brave and important book” (Andre Dubus III, author of House of Sand and Fog)—both a fascinating insider’s look at the American evangelical movement and a deeply affecting personal odyssey of faith.






Helpful Customer Reviews
 
April 3, 2008

I became an evangelical Christian in 1984, and one of the first heavy-hitter apologetic authors I discovered was Francis Schaeffer. His son, known at the time as "Franky," was also writing books, and as my first Christian mentor said to me, "Franky's a bit more radical than his father." I liked both authors, since at the time I was big on Christian conspiracies and rigid theology as promulgated by such fundamentalist luminaries as Jack Chick and Bill Gothard. I dove deep into the evangelical world, attending various churches, serving in many ministries, and even graduating from seminary with a Pastoral Studies MA degree in 2002.
 
However, during the last year it all came crashing down, ironically after walking the 500-mile Camino de Santiago pilgrimage trail in Spain. During my trek I had plenty of time to think about the last two decades, and in the end I came to a decision. Yes, as an evangelical I'd made a few good friends and had some positive experiences. But the bad far outweighed the good. I'd had enough of trying to jam theological square pegs into the round holes of rationality. Plus, I could take no more cult-of-personality pastors, egotistical theologians, holier-than-thou legalisms, guilt trips, and plain goofiness. So when reality intruded on my faith, I either had to acknowledge it or shut my eyes even tighter. I chose the former option and abandoned evangelicalism.
 
As part of my journey I read the "new atheist" books by Hitchens, Dawkins, Stenger, and so forth. Although I found them challenging and relevant (along with abrasive and polemic), these authors have probably never bought into any religious belief. I wanted a story written by an intelligent, high-level Christian, someone who had originally dedicated their life to the evangelical church but ended up leaving for conscience's sake. With "Crazy for God" I found exactly what I was looking for. Here was fundamentalist firebrand Franky Schaeffer, now reborn as Frank, telling his fascinating story of living, as the cover blurb says, to "take it all (or almost all) of it back." I could barely put it down.
 
Mr. Schaeffer pulls no punches when it comes to evangelicals, family, and even himself. The most sympathetic figure is his father Francis, who seemed trapped in a joyless fundamentalist world he didn't create or desire. As for the author, it appears that his biggest problems with Christianity was its failure to overcome the baser instincts of human nature, and the ever-present stifling legalism he endured: witness the pious evangelical leaders who used the Schaeffers to advance their ministries (and themselves), his three sisters, who put up false fronts of stability while burning out and breaking down under Mrs. Schaeffer's relentless perfectionism, and young Frank, who goofed off, partied hard, and fornicated with abandon in plain sight at L'Abri, the family ministry center in Switzerland.
 
As one might expect in such a context, parts of this book are quite harsh - it's plain that the author is still nursing past wounds. Mr. Schaeffer is brutally transparent about everything from the voracious sensual appetites of his youth to the familial abuse within his household. In addition, he spares none of the evangelical royalty that his family encountered, including the "power-crazed" Dr. James Dobson, the "very weird" Billy Graham, and Pat Robertson, whose wacky exploits get more airtime than I can quote. He even rakes his radical "Franky" persona over the coals, offering a mea culpa for his entire ministry and political activist period.
 
One glaring omission: despite some tantalizing glimpses, he doesn't seem to delve into whatever specific theological problems he had with evangelical Christianity. I struggled with doctrines like eternal damnation and predestination, and I'd hoped to get Mr. Schaeffer's insights on these and other troublesome topics. No such luck.
 
After such a wild ride, it's nice to see that Mr. Schaeffer has come to a calmer and more stable place in life. However, he inadvertently demonstrates that we can never entirely escape ourselves. He has transferred his evangelical zeal to patriotism, exemplified by his devotion to United States Marine Corps where his son honorably served in harm's way. I'm glad he's pro-America, and the USMC deserves good publicity. But as one who spent six years as a jarhead, I'd like to caution the author that the storied Corps, much like the Church he now eschews, is an imperfect institution where high ideals are limited by human frailties. As for Christianity, given the tone of this book I found it surprising that Mr. Schaeffer still bothers with God at all. However, awhile back he joined the Greek Orthodox Church and has found a semblance of peace within its walls. But as for the evangelical camp, he and his house are staying far away, thank you very much.
 
As a former evangelical, I heartily recommend "Crazy for God." Be forewarned that it's rough on evangelicalism, and a person of faith will certainly struggle with the author's profanity, sensuality, and negative conclusions about evangelical Christianity and some of its glitterati. But it is Christians who need to read this book the most, so that they can engage with the uncomfortable revelations of a former evangelical star, and either come to a clearer-eyed place in their faith - or leave it altogether for their own sake.
 
 
 
* * * * * * * * *
 
 
An Honest and Surprising Book
 By Jim Forest
March 15, 2008
 
Frank Schaeffer doesn't really fit into a brief description. An American, he grew up in rural Switzerland. His parents were fervent Calvinist missionaries living in a Catholic culture which they regarded as barely Christian. Their chalet, known as L'Abri, became a house of hospitality in which a never-ending seminar on culture and Christianity was the main event. Though an Evangelical, a strain of Protestantism usually hostile to the arts, Frank's father was an avid lover of art done in earlier centuries by, in most cases, Catholic artists -- an enthusiasm that in time inspired his son to become an artist. Later Frank gave up the easel to makes films, first documentaries in which his father was the central figure, then more general evangelical films, and finally several unsuccessful non-religious films aimed at a general audience.
 
Eventually -- profoundly disenchanted with the form of Christianity his parents had embraced, and still more alienated from the shrill varieties of right wing Evangelical Christianity that both he and his parents had helped create, Frank joined the Orthodox Church, where he still remains, though no longer in what he refers to as the stage of "convert zeal." After his son, John, became a Marine, Frank became something of a missionary for the Marine Corps, and the military in general, at the same time avidly supporting the war in Iraq in which his son was a participant. A statement I helped to write that urged George Bush not to attack Iraq was the target of a widely-published column Schaeffer wrote in the early days of that war. Now he regards the Iraq War as a disaster and has become an outspoken critic of George Bush.
 
"Crazy for God" is a gripping read, both candid and engaging. More than anything else, I was touched by Schaeffer's unrelenting honesty. There are pages in which you feel as if you are overhearing a confession. Yet it's a very freeing confession to overhear, in the sense that it allows the reader to make deeper contact with painful or embarrassed areas of his own wounded memory. The book also serves as an admonition not to create a self for public display which is hardly connected to one's actual self.
 
Being raised in a hothouse of Calvinist missionary zeal, in which Schaeffer and his three sisters became Exhibit A (especially whenever their mother wrote or spoke about Christian Family Life) is not something I would wish on any child. I expect Frank Schaeffer will always be in recovery from that aspect of his childhood.
 
Those -- and they are many -- who still revere his parents (or for that matter Schaeffer's earlier self, in the period of his life when he was a hot voice packing in the evangelical/Christian Right crowds) are furious at this lifting of the curtain.
 
Yet I found Schaeffer much harder on himself than on his parents, whom he sees as having been damaged, in some ways made crazy, by the burden of a harsh Calvinist theology. Nonetheless his parents emerge as real Christians whose loving care for others, including people whom many Christians would cross the street to avoid, was absolutely genuine. (I was impressed by the book's account of his parents' response to homosexuals who came to visit L'Abri. They were as warmly received as any other guest.)
 
While objecting to his parents' theology and the distortions that it created in their lives and in the lives of many influenced by them, clearly he loves them passionately and deeply respects the actual Christian content of their lives -- their "grace, generosity, love and unconditional support."
 
Schaeffer's book also reminds me that it's one of the recurring tragedies of US history that, from time to time, various movements of self-righteous, ideology-driven Christians decide it's time to try to impose their ideas on society at large. Schaeffer has to live with the painful memory of having been one of the key figures helping to create one of the constituencies that did the most to put George Bush in the White House in their one-issue hope that he would find ways to make abortion, if not illegal, at least less frequent. After eight years in the Oval Office, in fact abortion is no less deeply embedded in American life than it was before Bush's election. Little if anything was done by his administration to help women who felt they had no option but abortion find alternatives.
 
I was touched by Schaeffer's comments about the powerful influence children can have on their parents, far more than the children usually realize. As Schaeffer has come to understand, in reflecting on his relationship with his father, that influence is sometimes far from positive.
 
Schaeffer -- now far more caring about the quandaries others face than he was earlier in his life -- has in the process become aware that self-righteousness is often the hallmark of each and every "movement," whether religious or secular, and whether for the unborn, for peace, for those on death row, for animal welfare, for the environment, etc., etc.
 
In putting the book down, I find myself profoundly grateful for where Frank Schaeffer's journey has taken him so far, yet hope for further evolution in his views in regard to the military and how those in the armed forces are used. I take it as a given that he is aware there are men and women who died or live crippled lives in part because of the impact on their lives of several of Schaeffer's earlier books which viewed the military uncritically and seemed unaware of how often those sent into battle -- because of accidents, misinformation, panic, bad orders, or even the passion for vengeance -- kill innocent people. Nor does he seem aware of the damage, often unhealable, done to those who bear responsibility for such deaths. I hope Schaeffer will give more thought to why the early Church took such a radical stand in regard to warfare and other forms of killing, accidental or intentional, and what that might mean for any Christian in our own day.
 
Also I would have been glad to hear more about what drew him to the Orthodox Church and what keeps him there, now that he is past what he calls the "zealous convert" stage. In his autobiography, being Orthodox is a minor topic.
 
As "Crazy for God" bears witness, life is mainly shaped by one's parents and family, peer group pressure, and -- not least -- the white water of ambition. Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. I was reminded several times of one of Kurt Vonnegut's insights: "Be careful what you pretend to be. You become what you pretend to be."
 
It's something of a miracle that Frank Schaeffer escaped from the highly profitable world of the Television Church"Crazy for God" reminds me of what a dangerous vocation it is, more perilous than mountain climbing, when one becomes a professional Christian, writing or speaking about the Gospel, Jesus Christ, the kingdom of God, making some or all of your living doing this. It's a danger I live with too.
 
-- Jim Forest
 
* * * * * * * * *
 
 
December 4, 2007
 
He was once the fair-haired boy wonder of evangelicalism, there at the creation of the American Religious Right. He helped define the culture war, especially over abortion. He helped create the Presidency of Ronald Reagan, the Republican majority, the conservative Supreme Court and the New Evangelicals. Now, he's an apostate, a unborn-again seeker, a member of an Eastern Orthodox church, and a a self-acknowledged failure. Which means that, strangely, he's a finally a success.
 
Frank Schaeffer, the son of evangelical theologians Francis and Edith Schaeffer has, in his memoir Crazy for God, provided a beautiful, touching, and painfully honest story of growing up in the evangelical sub-culture in the age before it emerged as the culture. His portrait of his famous (at least in some circles) parents, and their Swiss Christian community, L'Abri, will anger those evangelicals who regard the Schaeffers (especially Francis) as saints. But, if you're looking for a Daddy Dearest, you'll be mightly disappointed. There is no scandal here, other than the scandal of evangelical Christianity in America once it got itself fitted into Constantine's vestments.
 
Frank paints his father as an art-loving historian, a free-thinker more at home in the Florentine Accademia than on the radio with Dr. Dobson. The elder Schaeffer apparently detested the power-hungry theo-politicians like Dobson, Falwell and Robertson, and was far more concerned with reaching young people in search of life's big questions than in reaching the halls of power. Still he allowed himself to be manipulated by the theo-politicians, to become the most sought after evangelical teacher of the 1980's. Francis Schaeffer is revered in evangelical circles, where his books and film series (produced by Frank) are still best-sellers two decades after his death. He created the intellectual underpinnings of the Religious Right (yes, Virginia, there is such a thing) and did more than any other theologian to gain evangelicalism its entry onto the political stage.
 
Edith is considerably more God-crazy than her husband, but her son clearly adores her. Beautiful, stylish, and fiercely intelligent, she is the fire in L'Abri's stove, warming everything with her presence, all the while irritating the living hell out of her family with twenty minute sermons masquerading as prayers, and her passion to "save" every living being in earshot.
 
Frank Schaeffer is honest about the dysfunction of his family, his sister's mental illness, his own sexual coming of age (sometimes uncomfortably so--the man apparently was a world-class wanker as a teen), the family fights over theology (which nearly wrecked L'Abri), and his parents' love affair with art, music and literature. He's also painfully honest about his failed career as a secular film maker, and genuinely regretful at giving up his early and promising career as an artist to chase the big evangelical donors who were underwriting the Schaeffer phenomenon.
 
Where he's at his best is also where's at his angriest: about the destructive role he played in American political life and the unleashing of the monster that ate the Republican Party. These days, he's a post-evangelical who rejects "what the evangelical community became. It was the merging of the entertainment business with faith, the flippant lightweight kitsch ugliness of American Christianity, the sheer stupidity, the paranoia of the American right-wing enterprise, the platitudes married to pop culture." He also considerably more nuanced about abortion, though calling him "pro-choice" would be a stretch.
 
In this he taps into that ironic vein that has created most of us evangelical apostates: the very success of evangelicalism, its emergence as the dominant religious influence in America, and its naked lust for power have driven us far from our home. One of Francis Schaeffer's most famous works is a film series about abortion and euthaniasia entitled, Whatever Happened to the Human Race? His son wants to know: Whatever Happened to the Evangelical Church?
 
Frank Schaeffer's apostasy is full of grace and truth. But what else would you expect from Francis and Edith Schaeffer's boy?
 
 
 

Friday, April 12, 2013

How Evolutionary Creationism Will Require Rethinking Scriptural Doctrine

 
In the accompanying article below I wish to make a few comments where necessary. This is not to say that Daniel Harrell and I differ so much as to qualify a few statements within the article that RJS has written in her observations with coming to grips with Evolutionary Creationism. I will keep my comments short, however, for further reference please refer to the various sidebars on creation, sin, God, evolution, etc. Thank you.
 
R.E. Slater
April 12, 2013
 
 * * * * * * * * * * * * * *
 
 
The Tortuous and Tortured Path of Evolution
 
RJS
The scientific evidence is too strong in evolution’s favor to reasonably deny its occurrence. You can refuse to believe it, but that still won’t make it untrue, any more that denying God exists proves that he doesn’t exist. The overwhelming evidence in favor of evolution has led plenty of Christians to suggest that the Bible tells the who and why of creation (the primal or final cause), leaving evolution to describe the how (the secondary or efficient cause). And that works as long as you don’t think about it too much. This is my problem. I think too much. Theology teaches me that the character of creation reflects the character of the Creator – God’s beauty and order and goodness and purposefulness. But as soon as you start thinking about what an evolving creation truly reveals – namely, cruelty and disorder and indifference and randomness – you can’t help but wonder about that faith and about the God to whom that faith points. (p. 46)
Evolution is both tortuous and torturous … or so it has been described.
 
Comment 1. What Harrell points out is that many Christians think of evolution in antipathy to God's character. However, we often discover that God is unlike what we think of Him and no less the more with the subject matter of creation. Thus, the indeterminacy found in God's creational process of mediated evolution no less reflects God's purposefulness, or His other divine characteristics, than would the 7-Day creational model of immediate creation. (I chose to use the word "mediated" to refer to God's sovereign - and continual - involvement in evolutionary creation, as opposed to the classical definition of spontaneous creation by God).

In fact, God's divinity is expanded in our consciousness in ways that we could not imagine without the scientific model of evolution. So that, disorderliness, randomness, death, and destruction (think in terms of quantum physics as well as in biological and geological terms) are as much a part of God's creation as is it's orderly functioning based upon chaotic and seemingly random evolvement.

To add to this complexity, then couple these thoughts with reflections about how sin's entrance into God's creation corrupted the natural, evolutionary process of indeterminacy. As a result, the Christian thinker must expand his/her concepts of creation and of God Himself, especially as they impact classical doctrinal themes and biblical principles.

- res
 
Of course Harrell doesn’t leave us hanging here. In the next sections of Ch. 3 (What Happens When I Think Too Much) and in Ch. 4 (E-Harmony) he works through many of the issues involved in understanding an evolutionary creation. He wanders through a discussion of faith, randomness, purpose, heaven, love, and the image of God.
 
E-Harmony. Harrell discusses what he calls ‘E-Harmony’, the way faith and science integrate, in the context of a conversation with a friend, Dave, who is content (especially when peckish) to deny and ignore the possibility and the questions of evolutionary creation. But we need to face the facts – not ignore them or fiddle with them to match what we already believe. Here Harrell looks at interpretations and data and the power and limitations of reductionist thinking. An example he doesn’t use, but I as a chemist find useful. … One can explain in exquisite detail the properties of hydrogen and of oxygen atoms in isolation. The equations are really quite simple (if one doesn’t dig too deeply into the nucleus). But one can’t derive the properties of the water molecule simply from the isolated atoms, one must consider the influence of each on the others. Likewise one cannot derive the properties of liquid water from a single isolated molecule – one must consider how the molecules interact and the influence this interaction has on the properties of the individual molecules. The elementary equations remain simple (if unsolvable) but because of interactions the system is immensely complex. And it only gets worse. Harrell (he has a Ph.D. in developmental psychology after all … and as a pastor he works with people) looks at the complexities of nutrition and human society to explore both the power and limitations of reductionist thinking.
 
Interpretation. Harrell has a good introduction to the problem of interpretation. “A fruitful dialog between faith and evolution requires a particular kind of relationship between knowledge (“the way we know”) and reality (“the way things are”). (p. 62) Is objectivity a pipe dream with reality unknowable aside from one’s interpretation? … or is there a reality and objectivity (at least when averaging over a large enough group) possible?
Reality itself does not depend upon our ability to know it. While perceptual capacity and personal bias clearly are factors when it comes to making sense of reality, they are not determinants of the reality itself. God was there before anybody believed in him. Evolution occurred before Darwin boarded The Beagle and sailed to the Galapagos Islands. God is not a product of faith any more than evolution is a product of science. So to say that God and evolution are at odds is an interpretative statement, not one that the realities themselves dictate since both existed together before interpretation was possible. (p.63)
And a bit further down the page:
Reality exists independent of me. But knowledge of reality is never independent of me. We have to be honest with our own biases and proclivities. … My belief in God affects my view of nature. My beliefs about nature effect my belief in God because I believe God reveals himself in nature, and this makes evolution part of God’s revelation. Therefore to study evolution is to further understand God. And what I understand about God helps me to better understand evolution. Christian theology doesn’t have to submit to accurate scientific findings, only to account for them. Authentic faith strives to believe in what is rather in than in what we wish was. All truth is God’s truth, however you look at is and whether you like it or not.
 
God is infinite and independent reality. Even when we know everything we can know about him, there will still be infinitely more to know. That is what makes theology so interesting. Every time we think we have God figured out, some new experience or new realization comes along that unmasks our convictions as idols in need of breaking. (p. 63)
We want God to be simple and straightforward, our faith an acknowledgment of solving the equation – connecting the dots. But there is nothing in human experience, and nothing within Scripture, that indicates that this is reality.
 
Death. One of the things that evolution requires us to rethink (or at least many of us to rethink) is the role of death in God’s good creation. I’ll end this post with two brief video clips where Daniel Harrell reflects on the question of death. In this first clip he gives a perspective on death and evolution.
 
Comment 2. I like to ask the question of whether death existed before Adam and Eve's fateful decision in Genesis. To consider whether death itself was an integral part of God's quantum creation of the universe. To consider death as a premeditated, and purposeful, plan by God within His intentional evolutionary creation of the universe and all life that would spawn from its origin. For if it was, then it spins the concept of death as an effect / result of sin upon its head. More the rather, death is by the hand, heart, design, and purposeful plan of God.

Moreover, it affects the Christian view of the future as much as that of the past, for in the future the "New Heavens and New Earth" envisioned in Revelation is rid of corrupting sin and death but not of the creational design of death. So that perhaps a better question to ask is how there will be "newness" in the future kingdom of God given the evolutionary character of its creation which must coincide with the continuance of death. Otherwise atoms would no longer function; the cosmology no longer fit together; and biologic organisms no longer evolve. Does all die a final death and cease to exist on a global, cosmological scale? Or, does our concept of death require qualifying if we are to stay within the bounds of redemptive, biblical history? I would posit the latter - that our concept of "death" must change.

Consequently, the difference between the now-of-today, and the then-of-creation, is the infraction that sin's occurrence brought with it upon God's original holy creation. An occurrence that I would submit began immediately by God's very act of creation. A metaphysical intangible that God knew would immediately occur in His omniscience, and planned for in its resolvement through His redemption of creation through His own death and resurrection in the person of Jesus. I say an immediate metaphysical result because it derived in opposition to God's holy will. An antithesis that resulted to God's command, laying as it would in the "ether of God's creation" causing opposition. Not as an entity, nor as an opposing god, but as a construct in opposition to the construct of God's creation as a metaphysical latency. Which I find difficult to visualize even as I write of this concept.

Moreover, the bible pictures for us sin's existence by utilizing the literary nomenclature of "Adam and Eve's" story of disobedience to God, as a parochial explanation for sin's origin. To my mind, it is a simple way by God to help us understand sin in relation to Himself. If expressed in any other way - as I have attempted above - it is met with too many questions, both philosophic and spiritual. However, I believe I have reasonable ground to say that sin existed before Adam and Eve's disobedience on the observation that the angel Lucifer was the first to sin, not man. So the argument that sin existed before Adam and Eve is evident herein. And, I would submit, that it was pre-existent before Lucifer's choice to-be-like-God, thus causing him to sin. Consequently, my own determination that sin, as a metaphysical latency, must have come into being at the very onset to God's holy act of creation. Perhaps this idea has a classical background to it, but I am not a theological historian and am unaware of any past statements by ancient theologians who might have posited similar arguments.

So then, what does this mean? That death is good and natural, even though it is viewed as unholy and borne because of sin. That even God Himself partook of death to be resurrected unto new life separated from death's affects. I do not understand these things but simply mention them here to provide another way of looking at death and creation, resurrection, renewal, and eternal life itself. It is a mystery borne with the fact that in creation's evolutionary indeterminacy we find death as a necessary construct to creation's sustenance, maintenance, continuance, and evolvement. If death were not latent within creation than our quantum physical, biological, and geologic structures would not hold together in the shape, form, and function as they are now found today.

And as I write of these things let us not forget that this concept still holds dearly to the concepts of God's divine, mitigating, sovereignty and to the latent teleological framework of His overarching salvific designs, as found within His creation and future plans of redemption for earth and man to come.

 - res

Death and Evolution: A Pastor's Perspective -
http://www.youtube.com/watch?feature=player_embedded&v=r7xkQ9nc4rU

 
"Death is part of the character of God. God's supreme
 expression of love is an act of death on our behalf..."


God does many things in ways we would not expect, and in ways we would not if we were God. After all, who really understands either crucifixion and resurrection? And yet this is, we believe, God’s method for transforming his creation and bringing the Kingdom of God, in an already/not yet paradox. For 2000 years Christians have still died.
 
And in this clip … Harrell elaborates a bit more on making sense of death.
 
 
Making Sense of Death: A Pastor's Perspective -
http://www.youtube.com/watch?feature=player_embedded&v=RBSUY4jgPgQ

 
"There is an aspect of dying that is redemptive,
both spiritually and physically..."
 

If Adam had not sinned would he not still have died? In some sense at least the answer is yes. Even John Calvin (no liberal Bible denier he) thought that Adam would have moved from earthly existence to the world to come. The Garden was not the intended end for mankind.
 
These clips are short – no final answers, and not even Harrell’s complete thoughts on the questions. And yet they make good conversation starters to begin to think through the question.
 
What is the relationship between what we know and the way we know?
Is death a big problem for evolutionary creation?
 
Do Daniel Harrell’s thoughts on this make any headway? Where would you agree or disagree.