Showing posts with label Countercultism. Show all posts
Showing posts with label Countercultism. Show all posts

Saturday, November 03, 2018

Reflections on reincarnation

1. I rarely write about Hinduism and Buddhism because it's fairly specialized. Reincarnation is neglected in Christian apologetics because most Christian apologetics is focussed on challenges to Christianity in the West. 

2. Before addressing the specifics, I'd like to make a general observation. Not all paranormal claims are mutually consistent. Compare reincarnation with crisis apparitions. There are reports of dead relatives appearing to a loved one to warn them or give them encouragement during a crisis. But if that's true, then how can reincarnation be true? According to a standard paradigm, reincarnation involves a memory wipe. When a person is reborn, they forget their past lives. Start all over again. 

That rules out crisis apparitions. The dead relative has moved on. Been reincarnated. Started from scratch in a new body, as a baby. Immersed in a new life history. 

They don't remember their loved ones from past lives. At this point they are younger than their children. Reincarnation resets the lifecycle. Your late mother can't appear to you as your late mother. She's now a little girl. 

Reincarnation and crisis apparitions can both be false, but they can't both be true. And I think there's unambiguous evidence for crisis apparitions, whereas the evidence for reincarnation is ambiguous at best. 

3. To my knowledge, apologists for reincarnation offer three lines of empirical evidence: déjà vu, transgenerational birthmarks, and memories of a past life. 

4. Déjà vu

i) I think this is the weakest evidence. Not just weak evidence for reincarnation, but weak evidence that it's even paranormal. 

In my own life I've had déjà vu experiences. One time, sitting at a fast food joint, years ago, I suddenly had the intensive feeling that I'd done this before. I'm pretty sure that I hadn't done it before in this life. But since the establishment was built in my lifetime, it wasn't even possible for me to have been there in a past life. So whatever the explanation, it can't be reincarnation.

Likewise, I've lived in at least two consecutive locations where I had déjà vu experiences. But both of them were built in my lifetime, so that can't be chalked up to a past life. And even if they hadn't been constructed in my lifetime, what are the odds that in a past life I lived in both places–not to mention both places in succession?

iii) Moreover, the sensation I've had is more like a time loop than remembering a past life. It's not the sensation that I was in the same place in a different life, but that this life is repeating itself. 

iv) Sometimes our minds play tricks on us. That's my explanation. 

But assuming for argument's sake that déjà vu demands a paranormal explanation, telepathy is a simpler explanation. What if one person's memories occasionally leak into another person's mind? 

5. Transgenerational birthmarks

i) The claim is that babies sometimes reproduce the unique birthmark of a dead person, like an ancestor. In fact, this has become a TV trope:


ii) I haven't studied the literature in sufficient depth to know if such a phenomenon actually exists. Of course, the appeal is circular. If some babies reproduce the birthmarks of a dead person, then those aren't unique birthmarks.

iii) However, let's stipulate for discussion purposes that the phenomenon exists and demands a paranormal explanation. How would reincarnation be an explanation for replicated birthmarks? On a standard paradigm of reincarnation, the soul (mind, consciousness) transfers from the dead body to a new body. A body-swap scenario. But how would that cause any physical traces? 

iv) Why would reincarnation duplicate birthmarks rather than duplicating the body? If the body is not a double, why the same birthmarks? 

v) What reincarnation have to do with heredity? Why would someone be reborn in the body of a lineal descendent? Isn't reincarnation just the idea that the same soul is reembodied? But that's not a genetic or genealogical relation–as if, to be reincarnated, you must be a reincarnated ancestor. Assuming (ex hypothesi) that reincarnation is true, why can't the soul transfer to a body in a different family tree? To my knowledge, reincarnation is usually treated as independent of lineage. 

vi) It would be interesting to know if there's a history of witchcraft or necromancy in these families. If a baby has the birthmarks of a dead ancestor, is that a family curse? Was the baby hexed? Are the dead (damned) casting a malevolent influence on the living? 

6. Past life memories

i) Suppose for argument's sake that reincarnation is true. Suppose someone underwent 100 past lives. In fact, that's a conservative estimate. How would they remember 100 life histories? Wouldn't their recollection be hopelessly scrambled? How would they remember what they did in each life? Who they knew in each life? 

Memory has a sense of relative chronology. You remember childhood, adolescence, young adulthood, middle age, &c. You remember that some things happened to you before other things. 

But if you underwent 100 past lives, how could you possibly keep the timelines straight? Assuming that some people remember events before they were born, that would actually constitute prima facie evidence that reincarnation is false, since it's hard to see how you could keep all those life histories separate in your mind.

ii) An alternative explanation is that those aren't your memories. You're tapping into someone else's memories. They are invading your mind. That doesn't require all the machinery of reincarnation, so it's a simpler explanation. 

iii) To my knowledge, Hinduism has a dualist anthropology while Buddhism has a physicalist anthropology. In Buddhism, humans have no perduring soul. So how is reincarnation even possible? Who's the you that's reincarnated? Weren't you extinguished at the moment of death? A new brain and body won't be you, but a blank slate. 

Sunday, February 22, 2015

ISIS and imprecation

I'm going to comment on two related statements. 
Tentative Apologist
@RandalRauser
The imprecatory psalmist gives us this worldview: there are good people and evil people; God loves the good people and hates the evil ones; God anticipates with relish destroying the evil people; we too, if we are good, should hate the evil people and relish God destroying them.
The imprecatory psalms describes people in binary terms: good and evil; they say God hates the wicked and laughs at their destruction; the imprecatory psalmist likewise relishes their destruction and calls down curses on them.
 
i) It's not as if we're confronted by two sets of contradictory commands. The Imprecatory Psalms aren't divine commands to harm your enemy. So they don't run directly counter to divine or dominical commands to love your enemy.

ii) The Imprecatory Psalms are not about exacting personal revenge, but calling on God to uphold justice. They leave the matter in his hands. 

iii) Suppose, in spite of earnest prayers for his repentance, your enemy never repents? What then? Is it wrong to agree with God about the just deserts that rightly await your impenitent enemy?

A Christian can pray or sing the Imprecatory Psalms hypothetically or counterfactually. He can pray that God grant repentance to his enemies, or more generally, to those who harm the innocent. 

But many enemies don't repent, despite of frequent, heartfelt prayer offered on their behalf. So a Christian can also pray that God mete out justice according to their works, if they persist in patterns of oppression and injustice. 

There's no cognitive dissonance in those two positions. They aren't logically or theologically dichotomous. 

Moving along: 

http://www.reformation21.org/blog/2015/02/isis-and-the-imprecatory-psalm.php

i) I think it's good to begin by bracketing the specific issue of the imprecatory Psalms and discussing general principles. The relevance of the imprecatory Psalms to Christians has its own theological and hermeneutical complications which can be a distraction. It isn't necessary to settle that question to address the issue more broadly. 

Even if the Bible didn't contain imprecatory Psalms, the issue would still arise. It's possible and initially preferable to consider the question from the standpoint of general ethical and theological principles.

ii) One question is why do we pray for anything? Off-the-cuff, I'd say there are two basic reasons:

a) I pray for what I'm unable to do myself. I ask God because only God is in a position to bring it about.

b) Even though I can do it myself, and may end up doing it myself, I first pray to God to acknowledge his authority in my life. He has the prerogative to make the choice for me or to block my choice.

iii) In the case of ISIS, one potential reason for asking God to forcibly intervene is that that's not the sort of thing I can do myself. That's the kind of thing we normally pray for: things we are powerless to bring about on our own. 

In that respect, ISIS is the kind of situation we normally pray about. We usually pray for divine intervention in cases like that.

Of course, there's still the question of what kind of divine intervention it is fitting to pray for.  

iv) Another issue is whether I should do something I'd never ask God to do. Take a self-defense situation. Suppose I have the wherewithal to defend myself. Maybe a violent house-burglar breaks into my home and threatens my family. I have a gun and I shoot him.

Suppose, though, I don't have a gun. It's odd to contend that it's right for me to do what it's wrong for me to ask God to do. If it's right for me to harm the assailant, why is it wrong to ask God to harm the assailant? If it's right for me to disable the assailant, why is it wrong to pray that God do so in case I'm impotent to do so?

Or suppose, for the sake of argument, that the US would be justified in militarily intervening to destroy ISIS. If so, why would that be right, but it would be wrong to ask God to do the very same thing? Why is it right for me to do what is wrong for God to do? And if it's not wrong for God to do it, why is it wrong to ask God to do it? 

From what I can tell, Wynne's position lacks moral consistency. 

v) Another ambiguity which routinely crops up in these debates is the identity of the "enemy." Suppose we define an enemy as someone (or group) who harms me or intends to harm me if he gets the chance. He has the means, motive, and opportunity. 

Now, I'm an American living on the mainland. At the moment, ISIS is not a direct threat to me. At the moment, ISIS is not a personal threat to my loved ones. 

If I were to pray for their destruction, that's not because ISIS is dangerous or harmful to me, but because ISIS is harmful or dangerous to others.

It's like the difference between defending myself against a mugger and intervening to defend a little old lady who's accosted by a mugger. It's about concern for a second party.

To say we should love our enemies in this context misses the point, because the enemies in question are not my enemies. Rather, this is more about neighbor-love. 

vi) Prayer is not a forced option. It's not as if we can only pray for one outcome. Nothing prevents me from praying thusly:

"Lord, I pray that you will convert the members of ISIS to Christianity–but if you don't, I pray that you will destroy them before they destroy more innocent men, women, and children."

We can pray for two different outcomes. We can prioritize the outcomes in our prayer. "Lord, do this–but if not, do that." 

Some people have a simplistic view of prayer, 

vii) However, let's be realistic: when, in the history of the world, has God converted an entire army–or even a vicious head-of-state? It never or nearly never ever happens. That's not God's modus operandi. 

God sometimes converts unlikely individuals under extraordinary circumstances. Take the claim that some Muslims convert to Christian due to dreams or visions of Christ.

However, armies are collectives. ISIS is a collective. Although God sometimes converts a massive collective, that rarely if ever happens overnight. That takes generations. 

viii) Incidentally, although it may sound counterintuitive to say so, cursing an unbeliever can be evangelistic. Some people will never come to Christ so long as things are going well for them. It takes a personal calamity to shake them out of their pride and complacency. In principle, you can pray that God make an unbeliever suffer, not because you bear him ill-will, but because he needs to be miserable before he will turn to God. 

ix) Suppose that Wynne is right. Asking God to destroy militant Muslims is wrong. What if well-meaning Christians are mistaken when they ask God to do so?

Even if that's the case, what harm does it do? It's not as if we're forcing God's hand. God won't respond: "I was afraid you'd ask me that! I was hoping to avoid that, but I can't refuse your request. Against my will, against my better judgment, I'm bound to do as you ask. Your wish is my command."

Surely every Christian prays misguided prayers for time to time. Prayer is a paradox. We don't know ahead of time what to pray for. If we did, then in some cases that's not what we'd pray for in the first place. 

Of course, you shouldn't intentionally pray for the wrong thing. And your prayer ought to be informed by sound theology.

But I think some theologians are too inhibited about the perceived risk of misguided prayer. The world won't come to an end. 

x) Now let's briefly shift to the imprecatory Psalms. To begin with, I'm not clear on what it means to pray the imprecatory Psalms against ISIS. Does that mean reciting an imprecatory Psalm, but mentally redirecting it towards ISIS? Does that mean mentally or verbally substituting ISIS for the original referent?

xi) One of Wynne's problem is that he tries to ride two different horses. On the one hand he says these Psalms are timebound. They were tied to the unique cultic holiness of ancient Israel. That's past. That's unrepeatable. 

On the other hand he says they're typological and eschatological. Future-oriented. But it's hard to see how they can be both.

xii) He relates the imprecatory Psalms to sacred space. But what in general do the imprecatory Psalms have to do with adversaries who defile sacred space? That's a very attenuated interpretation. 

xiii) Let's also keep in mind that the Sermon on the Mount is set in the context of Roman subjugation. In that context, it would be futile at best and counterproductive at worst to violently resist political oppression. Self-defense would bring the full wrath of Rome's military machine down on the entire community. 

xiv) Because Wynne thinks OT ethics has no direct bearing on this issue, he stretches Rom 13:4 to justify a war of intervention. But that has no contextual basis. 

Tuesday, September 02, 2014

A flickering firefly in the night


We are utterly irrelevant in the vastness of the cosmos, its evolution, and eventual annihilation...It isn’t that you exist and this “you” is irrelevant.  It’s that there is no “you” there in the first place to be either relevant or irrelevant.  Phenomena we call thoughts, feelings, and sensations – Yes. But at the heart of these experiences there is no “you” to be found. An apparent you – Yes.  There is only emptiness that manifests now and then as the person you take yourself to be. 
http://michaelsudduth.com/dancing-lovers/

From what else I've read on the subject, I'd say that's a basically accurate summary of the Buddhist position. Buddhism has a fundamentally tragic outlook on life. Buddhism is an exercise in despair management. How to make the best of the losing hand we've been dealt.

As an atheistic philosophy, Buddhism is somewhat insightful on the costly nature of atheism. In addition, Buddhism reflects the hopelessness of a pre-Christian philosophy. 

Of course, popularizers like Sudduth try to pretty it up and make it sound better than it really is. It's hard to live with unremitting despair. So they dole out nuggets of chocolate-coated nihilism. The yummy rhetoric masking the toxic core. 

Buddhism is about learning to let go, before you have to let go, because Buddhism is a philosophy of flux. Nothing lasts. Sooner or later, you lose everything. So you might as well make the mental adjustment in advance to brace yourself for the inevitable. 

There's an element of truth to this. Ecclesiastes makes a similar point. But Buddhism is a half truth. A half truth is more persuasive than a pure lie. 

In Buddhism, both good and bad are equally ephemeral. In Christianity, by contrast, good is eternal. Preexistent and everlasting. Nothing ultimately good is ever truly lost. 

We might compare and contrast Buddhism with Hinduism:

After my father's death, I went to India and went through rituals that you in the West would find strange. I bathed and anointed my father's body, then carried it on my shoulder, stoked the cremation fires, and watched his body burn. I took his remains to the mouth of the Ganges and watched them float away to retune to the dust to where he came from. 
I am questioning the whole idea that there is such a thing as a person. A few hours after cremation the person has totally disappeared. You collect the bones; they're like little pieces of ivory. You wash them in the Ganges, and then the person merges back into the energy and intelligence of the universe from where he came…For a few years, which is nothing–like the flicker of a firefly in the middle of the night–we are individuals.  
http://www.postbulletin.com/rel-impermanence-of-life-is-latest-chopra-exploration/article_5da6eb71-17c4-523f-9c8a-2f53ede38afc.html?mode=jqm 

Not surprisingly, this has affinities with Buddhism. The same reductionistic outlook. The insignificance of the individual. Eulogizing his brother at the graveside, Ingersoll said:

Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word.

That's atheism. That's Buddhism.

From Hinduism, Buddhism inherited reincarnation. Buddha was a reformer, but not a radical. Buddhism would be more consistent if it shed reincarnation. That illustrates the power of tradition. Dogma. 

Mind you, reincarnation is just as bad, in a different way. Every time you die, you wipe the slate clean and start from scratch. Everything slips through your fingers. 

Compare that to Christianity, where the best of the past comes back around in the new Eden, the new Jerusalem. Better than ever. 

Sunday, December 29, 2013

Logos or wisdom?


Dale Tuggy has taken issue with Bnonn's post on the deity of Christ. A few quick observations are in order:

There are many crippling problems which beset Dale's appeal to Prov 8 as the background for Jn 1:

i) There's the question of wisdom's identity in Prov 8. This is a personification of divine wisdom. But in Jn 1, the Logos is not a personification, but a real person. Not a literary device, but a personal agent.

ii) Jn 1 uses logos rather than sophia.

iii) The primary background for Jn 1 is Gen 1. That's clear from pervasive parallels: (a) the "in the beginning" preface; (b) the creation context; (c) creation by means of God's spoken word; (d) the repetition of other leitworte (e.g. life, light, darkness), as well as other Pentateuchal allusions from Exodus (e.g. the tabernacle, the invisible God, the giving of the Law).   So the predominate usage comes from the Pentateuch rather than Wisdom literature.

iv) Dale is resorting to the Arian interpretation and application of Prov 8. But that's at odds with Dale's humanitarian universalism. If Jesus was just a man, then he came into existence in the 1C. By contrast, if we identify the Logos in Jn 1 with Wisdom in Prov 8, then even if Wisdom is the first creature, it came into existence at the time of creation, not 1C Palestine. 

v) There's also the problem of pressing the poetic imagery. Taken literately, this would mean God lacked wisdom before he made wisdom. Wisdom would be the product of an initially unwise God. 

vi) As Waltke points out, this is just a metaphor for the wisdom of Solomon. His divine inspiration participates in God's primordial, creative wisdom. 

His appeal to Heb 1:1-2 is off the Mark. In that passage, the point of contrast lies, not between OT Christophanies and the Incarnation, but between OT prophetic writings and the Incarnation.

Likewise, Hebrews 1 doesn't distinguish "God" from "Jesus." Rather, it distinguishes the Father from the Son. Dale constantly equivocates. 

Regarding Christophanies, I did a post on that last year:


Since Mike Gantt is a fellow unitarian (just a different toxic flavor), he naturally rushes to the defense of Dale. 

Thursday, October 24, 2013

Apprising Ministries

Pastor Ken Silva is going through a rough patch:

http://apprising.org/2013/10/19/brief-update/

Those of you who can might consider a love offering.

Friday, February 01, 2013

Called Out Of Confusion

I received this unsolicited email yesterday:

Hi John,

You don't know me, but I wanted to thank you for the work you are doing on Triablogue and in comment boxes on various reformed blogs across the internet.

If you don't mind, I'd like to try to encourage you and share what a positive impact your writing has had on me over the past few months.

I'm almost 30, with a wife and two small children. I grew up in a pretty solid evangelical church, but didn't receive very good theological teaching partially because the emphasis of the church was on theological diversity, and partially because my parents were still pretty new believers when I was born and didn't have solid Christian family backgrounds growing up. When I was 15 I encountered Reformed theology for the first time at the Christian school I attended thanks to a Bible teacher and a friend whose father was a PCA pastor. I immediately saw the truth of it, and have considered myself reformed since then.

Fast forward 15 years to last summer and I found myself confronting the possible failure of my software start-up business and I was looking for surety of God's providence really for the first time in my life. The Bible teacher who helped introduce me to Reformed theology was a Presbyterian minister now, and still a friend, but was being "seduced" by the Called to Communion site, and kept sending me links and books. Having never encountered RC apologetics arguments, my wife (who had grown up PCA) and I became very disheveled and confused. The early church writings are a very disturbing thing to encounter if you've never had any exposure to them and if you've spent your whole life as an "evangellyfish". I started getting sucked down the rabbit hole -- all of the arguments "made sense", somehow. I remember the moment that my wife and I were contemplating attending a mass to see what it was like, and we were on the verge of leaving the house to do so in about 15 minutes, when the Holy Spirit arrested me and I became physically ill with the thought of it. I immediately began reading the copy of Calvin's Institutes that had been sitting on my shelf, unread, and came across various church father quotes that I had never encountered and couldn't find English translations for. I started piecing together an amateur translation from Latin and realized that those guys at Catholic Answers and CtC seemed to be guilty of cherry-picking and prooftexting to the nth degree. Then I came across Triablogue and Reformation500 and /devoured/ the content, and it helped bring about a robust restoration my faith in the True Gospel and dispelled the doubts that had been planted by the kind of people at CtC. Many of your articles played a significant role in helping bring me back from the brink, and I am very grateful for your research, experience and insight.

Keep up the good work!

Moving out of Roman Catholicism is a process – it took me years. The question in my mind was always, “what if they’re right?”

Those are the kinds of doubts that Rome plants in you [which are amplified, in a strange sort of way, by the Called-to-Communion crowd]. The main doubt they put forward is, “has God really said …?” They question your ability to trust God in the Bible.

The thing that people forget when they become involved with Roman claims, is that Rome has had centuries to put together a story that coheres with itself.

This writer, in mentioning the “cherry-picking and prooftexting to the nth degree”, did correctly identify Rome’s method – “The Roman Catholic Hermeneutic” – evidenced by the Medieval practice of florilegia, which actually were books, or lists of patristics citations. The one whose list of citations was more authoritative carried the day.

The Medieval Historian Jacques Le Goff describes this practice:

Some of the sureties were especially favoured and referred to as ‘authorities’. Obviously it was in theology, the highest branch of learning, that the use of authorities found its greatest glory, and, since it was the basis of spiritual and intellectual life, it was subjected to strict regulation. The supreme authority was Scripture, and, with it, the Fathers of the Church. However, this general authority tended to take the form of quotations. In practice these became ‘authentic’ opinions and, in the end, the ‘authorities’ themselves. Since these authorities were often difficult and obscure, they were explained by glosses which themselves had to come from an ‘authentic author’ [or, an “authentic interpreter” who could “tell us what this means.”]

Very often the glosses replaced the original text.
Of all the florilegia [collections of quotations] which conveyed the results of intellectual activity in the Middle Ages, the anthologies of glosses were consulted and ransacked the most. Learning was a mosaic of quotations or ‘flowers’ which, in the twelfth century, were called ‘sentences’ (sententiae or opinions). The collections or summae of sentences were collections of authorities. Robert of Melun was already protesting in the middle of the twelfth century against according credit to glosses in these sentences, but in vain. [The 20th century Dominican theologian] Pere [Marie-Domenique] Chenu acknowledged that the sentences of the inferior thinker Peter Lombard, which was to be the theology textbook in universities in the thirteenth century, was a collection of glosses “whose sources can only be discovered with difficulty”, and furthermore that, even in the Summa Theologica of Thomas Aquinas, “one can see a largish number of texts acting as authorities which can only be identified through the distortions of the glossae.”

Of course the men who used authorities stretched their meanings to the point where they barely impeded personal opinions. Alain of Lille, in a saying which was to become proverbial, stated ‘the authority has a wax nose which can be pushed in all directions’… (Jacques Le Goff, “Medieval Civilization,” (First published in France as La Civilisation de l’Occident Medieval, © 1964 by B. Arthaud, Paris) English Translation, © 1988, 1990, Oxford: Blackwell Publishing, pgs. 325-326.)


Saturday, April 14, 2012

Mormon v. Catholic

Catholics deploy stereotypical arguments when attacking Protestantism and defending Rome. It's interesting to see what happens when Catholics debate Mormons. To some extent Mormons co-opt Catholic arguments while, in other respects, they operate with very different presuppositions. Some staple Catholic arguments can backfire when deployed against Mormons:

http://www.transporter.com/Mormonism/Keys_Debate.htm

Sunday, April 01, 2012

Mormon Incarnation

Paul Owen says:
March 29, 2012 at 7:49 pm

Let me clarify that I am an Anglican. I wanted to point out one misrepresentation to start with. That is, Mormons do NOT deny that Jesus is the God-man who died for our sins and rose again. They affirm all those points explicitly. And I see no reason to deny that many devoted followers of Christ can be found within the ranks of the LDS church.


Paul Owen is currently an Associate Professor of Greek and Religious Studies at Montreat College. Supposedly, he's an ex-Mormon, although comments like these always make you wonder if he ever really left that behind.

The notion of how Mormon theology (re-)defines the Incarnation is certainly intriguing. Doesn't Mormonism traditionally subscribe to apotheosis? So how would a Mormon "God" become Incarnate? Would he have to deevolve–like Counselor Troi becoming a salamander?

ST-TNG Genesis.jpg

Likewise, since there is no qualitative distinction between God and man in Mormon theology, in what sense does a Mormon version of the Incarnation involves a hypostatic union of two natures. Isn't it variations on one nature from start to finish?

Wednesday, March 14, 2012

Krishna & Christ: part 10

Prof. Win Corduan has been doing a series on Krishna and Christ.

We've already posted part 1, part 2, part 3, part 4, part 5, part 6, part 7, part 8, and part 9.

Here is the last article in the series, part 10.

That said, Prof. Corduan has a couple of related articles here and here.

Thursday, February 16, 2012

Friday, February 10, 2012

Wednesday, February 08, 2012

Sunday, February 05, 2012

Krishna & Christ: part 6

Prof. Win Corduan has been doing a series on Krishna and Christ.

We've already posted part 1, part 2, part 3, part 4, and part 5.

Here is part 6.

HT: Steve.