Why Christians Celebrate Christmas

In this season of shopping and feasting it's easy to lose sight of why Christmas is a special day. The following allegory, which we've posted on Viewpoint several times in the past, is a modest attempt to put the season into perspective [Some readers have noted the similarity between this story and the movie Taken, however, the story of Michael first appeared on Viewpoint over a year before Taken was released so the similarities with the movie are purely coincidental, although the similarities with my novel Bridging the Abyss, are not.]:

Michael, a member of a top-secret anti-terrorism task force, was the father of a teenage daughter named Jennifer, and his duties had caused him to be away from home much of the time Jen was growing up. He was serving his country in a very important, very dangerous capacity that required his absence and a great deal of personal sacrifice. As a result, his daughter grew into her late teens pretty much without him. Indeed, his wife Judith had decided to leave him a couple of years previous and took the girl with her.

Finally, after several years abroad, Mike was able to return home. He longed to hold his princess in his arms and to spend every possible moment with her to try to make up for lost time, but when he knocked on the door of his ex-wife's house the girl who greeted him was almost unrecognizable. Jen had grown up physically and along the way she had rejected everything Michael valued. Her appearance shocked him and her words cut him like a razor. She told him coldly and bluntly that she really didn't want to see him, that he wasn't a father as far as she was concerned, that he hadn't been a part of her life before and wouldn't be in the future.

Michael, a man who had faced numerous hazards and threats in the course of his work and had been secretly cited for great heroism by the government, was staggered by her words. The loathing in her voice and in her eyes crushed his heart. He started to speak, but the door was slammed in his face. Heartbroken and devastated he wandered the streets of the city wondering how, or if, he could ever regain the love his little girl once had for him.

Weeks went by during which he tried to contact both his ex-wife and his daughter, but they refused to return his calls. Then one night his cell phone rang. It was Judith, and from her voice Mike could tell something was very wrong. Jennifer had apparently run off with some unsavory characters several days before and hadn't been heard from since. His ex-wife had called the police, but she felt Mike should know, too. She told him that she thought the guys Jen had gone out with that night were heavily into drugs and she was worried sick about her.

She had good reason to be. Jen thought when she left the house that she was just going for a joy ride, but that's not what her "friends" had in mind. Once they had Jen back at their apartment they tied her to a bed, abused her, filmed the whole thing, and when she resisted they beat her until she submitted. She overheard them debating whether they should sell her to a man whom they knew sold girls into sex-slavery in South America or whether they should just kill her and dump her body in the bay. For three days her life was an unimaginable hell. She cried herself to sleep late every night after being forced into the most degrading conduct imaginable.

Finally her abductors sold her to a street gang in exchange for drugs. Bound and gagged, she was raped repeatedly and beaten savagely. For the first time in her life she prayed that God would help her, and for the first time in many years she missed her father. But as the days wore on she began to think she'd rather be dead than be forced to endure what she was being put through.

Mike knew some of the officers in the police force and was able to get a couple of leads from them as to who the guys she originally left with might be. He set out, not knowing Jennifer's peril, but determined to find her no matter what the cost. His search led him to another city and took days - days in which he scarcely ate or slept. Each hour that passed Jennifer's condition grew worse and her danger more severe. She was by now in a cocaine-induced haze in which she almost didn't know or care what was happening to her.

Somehow, Michael, weary and weak from his lack of sleep and food, managed to find the seedy, run down tenement building where Jennifer was imprisoned. Breaking through a flimsy door he saw his daughter laying on a filthy bed surrounded by three startled kidnappers. Enraged by the scene before his eyes he launched himself at them with a terrible, vengeful fury. Two of the thugs went down quickly, but the third escaped. With tears flowing down his cheeks, Mike unfastened the bonds that held Jen's wrists to the bed posts. She was weak but alert enough to cooperate as Michael helped her to her feet and led her to the doorway.

As she passed into the hall with Michael behind her the third abductor appeared with a gun. Michael quickly stepped in front of Jennifer and yelled to her to run back into the apartment and out the fire escape. The assailant tried to shoot her as she stumbled toward the escape, but Michael shielded her from the bullet, taking the round in his side. The thug fired twice more into Michael's body, but Mike was able to seize the gun and turn it on the shooter.

Finally, it was all over, finished.

Slumped against the wall, Mike lay bleeding from his wounds, the life draining out of him. Jennifer saw from the fire escape landing what had happened and ran back to her father. Cradling him in her arms she wept bitterly and told him over and over that she loved him and that she was so sorry for what she had said to him and for what she had done.

With the last bit of life left in him he gazed up at her, pursed his lips in a kiss, smiled and died. Jennifer wept hysterically. How could she ever forgive herself for how she had treated him? How could she ever overcome the guilt and the loss she felt? How could she ever repay the tremendous love and sacrifice her father had showered upon her?

Years passed. Jennifer eventually had a family of her own. She raised her children to revere the memory of her father even though they had never known him. She resolved to live her own life in such a way that Michael, if he knew, would be enormously proud of her. Everything she did, she did out of gratitude to him for what he had done for her, and every year on the day of his birth she went to the cemetery alone and sat for a couple of hours at his graveside, talking to him and sharing her love and her life with him.

Her father had given everything for her despite the cruel way she had treated him. He had given his life to save hers, and his love for her, his sacrifice, had changed her life forever.

And that's why Christians celebrate Christmas.

An Unlivable Worldview

In Alex Rosenberg's The Atheist's Guide to Reality the author unabashedly promotes a scientistic view of knowledge. "Scientistic" does not mean "scientific," rather it describes a view based on "scientism" which is the view that science is the only guide to truth about the world and human existence. If a claim cannot be demonstrated empirically, using the tools of science, then it's not something that we can know, and in fact is not something we should even believe.

In Rosenberg's view physics "fixes all the facts" about what is and what can be reasonably believed. This is sometimes called "physicalism."

Not all scientists are scientistic or "physicalists," many of them hold that there are truths about the world that science is not equipped to discover, truths about justice, rights, beauty, and morality, for example, but Rosenberg thinks it's neither good science nor good epistemology to hold beliefs about these things.

Rosenberg is no dummy. He's the chairman of the philosophy department at Duke University and demonstrates in his book a considerable breadth of learning. He also strives to be rigorously consistent. Given his belief that physicalism is the correct way to understand reality it follows that there is no God, no miracles, no soul or mind, no self, no real meaning or purpose to life, no meaning to history, no human rights or value, no objective moral duties - only what he calls a "nice nihilism."

By "nice nihilism" Rosenberg means that nature has fortuitously evolved in us a tendency to treat each other well despite the fact that doing so is neither a moral duty nor morally "right." That, for the one who embraces Rosenberg's scientism, is the only glimmer of light in an unrelentingly dark world and even this little glimmer is beset with problems.

Here's one: If our niceness is the product of impersonal undirected processes then it cannot have any moral purchase on us. That is, it can be neither right nor wrong to be "nice." Some people are and some aren't, and that's the end of the matter.

Evolution has also evolved behaviors that are not "nice." If we're the product of evolution then there's really no way to morally discriminate between "niceness" and rape, torture, lying, racism, etc. All of these behaviors have evolved in our species just as niceness has and we have no basis for saying that we have a moral duty to avoid some behaviors and embrace others.

In other words, on scientism, there are no moral obligations and nothing which is wrong to do.

Rosenberg admits all this, but he thinks that we need to bravely and honestly face up to these consequences of adopting a scientistic worldview and a scientistic worldview, in his mind, is the only intelligent option in a world in which there is no God.

I think he's right about this, actually, and argue in both of my novels In the Absence of God and Bridging the Abyss (See the links at the top of the page) that the consequences outlined in The Atheist's Guide to Reality do indeed follow from atheism. The atheist who lives as if none of these consequences exist is living out an irrational delusion, most likely because he can't live consistently with the logical and existential entailments of what he believes about God.

A belief or a worldview that entails conclusions one cannot live with, however, stands in serious need of reexamination.

If a Tree Falls in the Forest (Pt. II)

In yesterday's Viewpoint post I argued that sensations like color, sound, taste, fragrance, pain, etc. are not objectively real but are rather the products of the interaction of electrochemical stimuli with the brain/mind complex.

In other words, were there no perceivers with sensory organs, a brain, and a mind, there'd be no color, just as there'd be no color if there were no light. We create the sensation of red out of the electromagnetic energy that impinges on our retinas. Red doesn't exist independently of someone seeing it.

But why posit a mind as part of the apparatus responsible for these phenomena of our daily experience? Why not just attribute them to our physical senses working together with our brains?

After all, we know that if a brain ceases to function, as in death, we cease to have sensory experience. Moreover, we know we have brains, we can see them, measure them, observe various parts of them become active on brain scans. But why think we also have a mind that can't be observed, can't be described and can't even be located?

The answer is that the material, physical brain, taken alone, seems to be an inadequate explanation for certain facts about consciousness, among which are the sensory experiences we talked about in the first paragraph above and in the previous post.

The problem is that the brain is material, the processes that occur in the brain are chemical or physical, but the sensations we experience are immaterial. There's no known bridge between an electrical impulse generated between neurons and, say, the taste of sweet. How does an electrochemical reaction among molecules produce the experience of sweetness or the sensation of sound or color or pain?

It's not just that no one knows how these amazing events happen, it's that no one knows how it even could happen. A miniature scientist traveling throughout someone's brain while the person was looking at a red car would not see red anywhere in the brain, or the image of a car, for that matter. Where does the red come from? What exactly is it? How does a chemical reaction produce the immaterial sensation of red in a person's brain?

The apparent inadequacy of matter to explain the immaterial phenomena of our experience is one piece of evidence - there are others - that something immaterial is involved in the creation of these phenomena. This immaterial entity is what philosophers call the mind or soul.

Of course, many philosophers, those called materialists, resist the idea that we have an immaterial mind separate from, and in some ways independent of, the brain. They resist the idea because they're wedded to the conviction that all that exists in the universe is matter and energy. Their ontology doesn't allow for mysterious immaterial entities that play a role in thinking and experiencing.

Once such entities are admitted, the materialist fears, the door will be open to other such mental entities like souls and ultimately, God.

In order to keep the Divine Mind from intruding Itself into the world, the materialist believes, all independent immaterial entities, especially those such as minds which are conscious and intelligent, must be excluded, but then we're left with what seems to be an insoluble mystery. How does a material brain generate the immaterial sensations we experience every moment of our waking lives and what exactly are those sensations?

Answer those questions and you'll win a Nobel Prize.

If a Tree Falls in the Forest (Pt. I)

In my classes we discuss the question of what we mean when we say that something is real. One aspect of the question we specifically address are sensory phenomena like color, fragrance, taste, sound, and so on.

Students often hold the view that these phenomena are objectively real, that sugar is sweet regardless of whether anyone ever tastes sugar, the sky would be blue even if there were never any living things on earth to see it, and a tree falling in the forest makes a sound whether or not there's anyone around to hear it.

But is it true that the phenomena of our senses are objectively real? Consider this description of how music is downloaded to a computer and then transferred to the listener's ear. The description illustrates the point that a piano, for example, doesn't actually make music. The music is made inside us by our brains/minds.

If there's no ear to capture the energy, no brain/mind complex to interpret that energy, there simply is no music.

Here's the article's description of the process of recording music for storage on a computer:

• The acoustic waves are picked up by a microphone and converted to electrical pulses.
• The pulses are converted by an analogue-to-digital (A-to-D) converter into numbers representing the frequencies and dynamics of the waveforms.
• The digital signals are compressed by an algorithm into a coded representation storable on an external medium, such as an MP3 file.
• The code is written as magnetic spots on a hard drive according to a storage algorithm that does not necessarily store them in physical order.
• On demand, a read head on the drive reconstructs the bits in their proper sequence and transmits them as electrical pulses to the central processor.
• The CPU relays the file to a router where the file is packetized and sent over the internet to a specified address, possibly traversing electrical wires, the air (radio transmissions), or space via an orbiting satellite along the way.
• The destination site’s router reassembles the packets into a file for storage on a “cloud” server such as YouTube or SoundCloud.
• The website embeds the file’s location in its local server, which you, the listener, access by means of touch, using a mouse, keypad, or touchscreen.
• Your computer’s sound card converts the digital signals into audio output through speakers.

Notice that at no point in this process is there the sensation of sound. Nothing is actually heard. The article's description stops here, but if we were to continue the bullet points we could say that,

• The audio output of the speakers consists of waves of energy traveling through the air like waves in a slinky.
• When these strike an ear they're transformed into an electrical impulse that travels along the auditory nerve.
• When that impulse reaches the brain it's converted, in some mysterious, marvelous way that no one understands into the sensation of music.

Until that final event happens there is no music, no sound at all, just electrochemical energy. The music is created by our brain/mind and the relevant sensory apparatus. Sound is a sensation, and without the involvement of a sense there can be no sensation. To insist that sound exists even though no one hears it is like insisting that pain exists even though no one feels it.

And if that's true of sound and pain it must be true of all of our other sensory experiences as well.

And if that's true what would the world be like if we had additional senses, or fewer senses? Why think that the world is exactly the way we perceive it to be, or, for that matter, anything at all like we perceive it to be?

One last question: Why do I refer to the brain/mind? Why not just assume that the brain is solely responsible for the sensations we experience? I'll consider that question tomorrow.

From Malawi to Minnesota

Socialism is a seductive idea. It attracts many of those who yearn for a narrower gap between rich and poor, but the reality is that capitalism has lifted far more people out of poverty than has socialism. Because of capitalism there are fewer poor in the world today, as a percentage of global population, than at any time in history. Many of those who still live under socialism, however, still struggle for life's basics.

Martha Njolomole's story is quite amazing. John Hinderaker at Powerline blog introduces her to us:

Martha Njolomole was born in Malawi, one of the poorest nations in Africa, and a country where pretty much all economic activity is controlled by the government. She grew up in a household that had neither running water nor electricity. Nor did her family own any books. Through a combination of talent and extraordinary diligence, Martha won a scholarship to study in the United States. She was stunned by what she found here.

Today Martha is an accomplished economist and author of several important papers. She tells her story in this Prager U video:

Hinderaker adds this,

Martha has come a long way from the days when she carried water in buckets on her head, and scrounged for thrown-away scraps of newspaper on which she could practice reading. That distance is, really, the distance between socialism and free enterprise. No one is better qualified than Martha to explain that to America’s young people.

It'd be helpful if people like Martha Njolomole didn't have to do the job that America's college professors are being paid to do.

Another Christmas Gift Suggestion

Saturday I urged readers to consider my novel In the Absence of God (2012) as a Christmas gift for friends and family and mentioned in passing its companion novel Bridging the Abyss which came out three years later.

Bridging is, in part, the story of the search for a young girl who has disappeared off the streets of Baltimore, MD and is believed to have been abducted. Members of the girl's family as well as those involved in the search are forced to confront the tension between a secular view of life which offers no ground for thinking any act "evil" and the obvious evil of which some men are capable.

Here's an excerpt from the Prologue:

In 1948 philosopher W.T. Stace wrote an article for The Atlantic Monthly, a portion of which serves as an appropriate introduction to the story which follows in these pages. Stace wrote:

"The real turning point between the medieval age of faith and the modern age of unfaith came when scientists of the seventeenth century turned their backs upon what used to be called "final causes" …[belief in which] was not the invention of Christianity [but] was basic to the whole of Western civilization, whether in the ancient pagan world or in Christendom, from the time of Socrates to the rise of science in the seventeenth century ….

They did this on the [basis that] inquiry into purposes is useless for what science aims at: namely, the prediction and control of events.

"…The conception of purpose in the world was ignored and frowned upon. This, though silent and almost unnoticed, was the greatest revolution in human history, far outweighing in importance any of the political revolutions whose thunder has reverberated around the world….

"The world, according to this new picture, is purposeless, senseless, meaningless. Nature is nothing but matter in motion. The motions of matter are governed, not by any purpose, but by blind forces and laws….[But] if the scheme of things is purposeless and meaningless, then the life of man is purposeless and meaningless too. Everything is futile, all effort is in the end worthless.

A man may, of course, still pursue disconnected ends - money, fame, art, science - and may gain pleasure from them. But his life is hollow at the center.

"Hence, the dissatisfied, disillusioned, restless spirit of modern man….Along with the ruin of the religious vision there went the ruin of moral principles and indeed of all values….If our moral rules do not proceed from something outside us in the nature of the universe - whether we say it is God or simply the universe itself - then they must be our own inventions.

"Thus it came to be believed that moral rules must be merely an expression of our own likes and dislikes. But likes and dislikes are notoriously variable. What pleases one man, people, or culture, displeases another. Therefore, morals are wholly relative."

This book, like my earlier novel In the Absence of God, is a story of people living in the wake of the revolution of which Stace speaks. It's a portrait of a small slice of modern life, a glimpse of what it is like to live in a world in which men live consistently, albeit perhaps unwittingly, with the assumptions of modernity, chief among which is the assumption that God does not exist or is in any case no longer relevant to our lives.

A world that has marginalized the God of the Judeo-Christian tradition is a world which finds itself bereft of any non-arbitrary basis for forming moral judgments, for finding any ultimate meaning in the existence of the human species as a whole or the life of the individual in particular, and for hope that the human yearning for justice could ever be satisfied.

Modern man dispenses with God and believes that life can go on as before - or even better than before - but this is a conceit which the sanguinary history of the 19th and 20th century confutes. A world that has abandoned God has abandoned the fountain of goodness, beauty and truth as well as the only possible ground for human rights and belief in the dignity of the individual.

Modernity has in some ways of course been a blessing, but it has also been a curse. History will ultimately decide whether the blessings have outweighed the curse. Meanwhile, Bridging the Abyss offers an account of what I believe to be the only way out of the morass into which widespread acceptance of the assumptions of modernity has led us.

If you'd like to read more about either novel click on the link at the top of this page, and if you're looking for a gift for someone who likes to read and who thinks like W.T. Stace, both Absence and Bridging might be just the thing. I hope you'll give them a look.

They're both available at Hearts and Minds Bookstore, a great little family-owned bookshop, and in both paperback and e-book at Amazon.

A Modest Christmas Gift Proposal

Having just yesterday posted C.S. Lewis's spoof of the commercialization of "Exmas" I'm going today to ignore that post, shamelessly plug my own book, and recommend it as a Christmas gift for bright readers who enjoy a little philosophy in their novels. If there's someone on your Christmas shopping list you think might enjoy reading a novel which blends philosophy, religion, and a tense crime story all together on a college campus during football season you might consider giving them a copy of In the Absence of God.

Absence encapsulates a recurring theme throughout our twenty years here at Viewpoint. It's a fictionalized argument for the proposition that naturalism affords little or no basis for either moral obligation or ultimate meaning and renders a host of other human needs and yearnings absurd.

Naturalism, to put it succinctly, is an existential dead-end, for unless there is a God, or something very much like God, then life really is, as Shakespeare described it, a tale told by an idiot, full of sound and fury, signifying nothing.

In the Absence of God is set on a mid-sized university campus in New England at the beginning of the fall semester sometime in the early years of the present century.

The main plot line involves a professor named Joseph Weyland who's forced by the events swirling around him, as well as the challenge presented by a young nihilist in one of his classes, to come to grips with the implications of his materialistic worldview. As he wrestles with the issues his materialism raises he's engaged in an ongoing series of dialogues with a colleague and friend named Malcolm Peterson, and also with the pastor of his father's church, Loren Holt.

Meanwhile, the campus has been terrorized by an apparent serial rapist, and several young student-athletes find themselves thrust into the role of both victim and pursuer of the individual perpetrating these crimes.

Over the course of three weeks in late August and early September the lives of these students become intertwined with those of Weyland and Peterson in ways none of them could have foreseen when the semester opened.

In the Forward to the book I write this:

This is not a book about football, though it may at first seem to be. Neither is it a crime novel, though it ends that way. Nor is it just a book about people sitting around talking, although I'm sure some readers will think so.

In the Absence of God is a novel about ideas concerning the things that matter most in life. It's a tale of three different worldviews, three different ways of seeing the world and of living our lives in it. It's the story of how for a few short weeks in September these three views come into conflict on a college campus in New England and how that clash of ideas forces people on campus to think seriously about the implications of their deepest convictions.

It's often said that ideas have consequences, and nowhere is this more true than in one's personal philosophy of life - one's beliefs about God.

It's my hope that in reading this book you'll be stretched to think about things you perhaps hadn't thought about before, or that you'll at least think about your own beliefs in new and different ways. I hope that whatever your convictions about the matters taken up in this book may be, by the time you close its covers you'll agree that those convictions matter, and matter more profoundly than any other opinions you hold.

< /br> You can read more about In the Absence of God by following the link at the top of this page. It's available at my favorite bookstore, Hearts and Minds, and also at Amazon (paperback and kindle), where reviewers have given it 4.5 stars.

I hope you'll consider putting it and/or it's companion novel Bridging the Abyss (about which more on Monday) on your Christmas shopping list.

C.S. Lewis on "Exmas"

In 1954 C.S. Lewis wrote a satirical essay expressing his dislike of the commercialization of Christmas. It was titled Xmas and Christmas: A Lost Chapter from Herodotus and purports to be a recently discovered fragment from the writings of the ancient historian Herodotus (c.484–c.425 BC) describing the customs of the inhabitants of the island Niatirb (Britain spelled backwards).

Lewis's essay is especially appropriate for "Black Friday" so here it is:

And beyond this there lies in the ocean, turned towards the west and north, the island of Niatirb which Hecataeus indeed declares to be the same size and shape as Sicily, but it is larger, though in calling it triangular a man would not miss the mark.

It is densely inhabited by men who wear clothes not very different from the other barbarians who occupy the northwestern parts of Europe though they do not agree with them in language. These islanders, surpassing all the men of whom we know in patience and endurance, use the following customs:

In the middle of winter when fogs and rains most abound they have a great festival which they call Exmas and for fifty days they prepare for it in the fashion I shall describe.

First of all, every citizen is obliged to send to each of his friends and relations a square piece of hard paper stamped with a picture, which in their speech is called an Exmas-card. But the pictures represent birds sitting on branches, or trees with a dark green prickly leaf, or else men in such garments as the Niatirbians believe that their ancestors wore two hundred years ago riding in coaches such as their ancestors used, or houses with snow on their roofs.

And the Niatirbians are unwilling to say what these pictures have to do with the festival; guarding (as I suppose) some sacred mystery. And because all men must send these cards the marketplace is filled with the crowd of those buying them, so that there is great labour and weariness.

But having bought as many as they suppose to be sufficient, they return to their houses and find there the like cards which others have sent to them. And when they find cards from any to whom they also have sent cards, they throw them away and give thanks to the gods that this labour at least is over for another year.

But when they find cards from any to whom they have not sent, then they beat their breasts and wail and utter curses against the sender; and, having sufficiently lamented their misfortune, they put on their boots again and go out into the fog and rain and buy a card for him also.

And let this account suffice about Exmas-cards.

They also send gifts to one another, suffering the same things about the gifts as about the cards, or even worse. For every citizen has to guess the value of the gift which every friend will send to him so that he may send one of equal value, whether he can afford it or not. And they buy as gifts for one another such things as no man ever bought for himself.

For the sellers, understanding the custom, put forth all kinds of trumpery, and whatever, being useless and ridiculous, they have been unable to sell throughout the year they now sell as an Exmas gift. And though the Niatirbians profess themselves to lack sufficient necessary things, such as metal, leather, wood and paper, yet an incredible quantity of these things is wasted every year, being made into the gifts.

But during these fifty days the oldest, poorest, and most miserable of the citizens put on false beards and red robes and walk about the market-place; being disguised (in my opinion) as Cronos. And the sellers of gifts no less than the purchaser’s become pale and weary, because of the crowds and the fog, so that any man who came into a Niatirbian city at this season would think some great public calamity had fallen on Niatirb.

This fifty days of preparation is called in their barbarian speech the Exmas Rush.

But when the day of the festival comes, then most of the citizens, being exhausted with the Rush, lie in bed till noon. But in the evening they eat five times as much supper as on other days and, crowning themselves with crowns of paper, they become intoxicated.

And on the day after Exmas they are very grave, being internally disordered by the supper and the drinking and reckoning how much they have spent on gifts and on the wine. For wine is so dear among the Niatirbians that a man must swallow the worth of a talent before he is well intoxicated.

Such, then, are their customs about the Exmas.

But the few among the Niatirbians have also a festival, separate and to themselves, called Crissmas, which is on the same day as Exmas. And those who keep Crissmas, doing the opposite to the majority of the Niatirbians, rise early on that day with shining faces and go before sunrise to certain temples where they partake of a sacred feast.

And in most of the temples they set out images of a fair woman with a new-born Child on her knees and certain animals and shepherds adoring the Child. (The reason of these images is given in a certain sacred story which I know but do not repeat.)

But I myself conversed with a priest in one of these temples and asked him why they kept Crissmas on the same day as Exmas; for it appeared to me inconvenient. But the priest replied, “It is not lawful, O stranger, for us to change the date of Chrissmas, but would that Zeus would put it into the minds of the Niatirbians to keep Exmas at some other time or not to keep it at all. For Exmas and the Rush distract the minds even of the few from sacred things.

And we indeed are glad that men should make merry at Crissmas; but in Exmas there is no merriment left.” And when I asked him why they endured the Rush, he replied, “It is, O Stranger, a racket”; using (as I suppose) the words of some oracle and speaking unintelligibly to me (for a racket is an instrument which the barbarians use in a game called tennis).

But what Hecataeus says, that Exmas and Crissmas are the same, is not credible. For first, the pictures which are stamped on the Exmas-cards have nothing to do with the sacred story which the priests tell about Crissmas. And secondly, the most part of the Niatirbians, not believing the religion of the few, nevertheless send the gifts and cards and participate in the Rush and drink, wearing paper caps.

But it is not likely that men, even being barbarians, should suffer so many and great things in honour of a god they do not believe in. And now, enough about Niatirb.

The Pilgrims' Ordeal

Every year since 1961 the Wall Street Journal has been running an account of the departure of the Pilgrims from Holland for the New World where they believed they could be free to worship without being threatened by an oppressive state church.

The recorder was a man named Nathaniel Morton, and he introduces his history with these words:

Here beginneth the chronicle of those memorable circumstances of the year 1620, as recorded by Nathaniel Morton, keeper of the records of Plymouth Colony, based on the account of William Bradford, sometime governor thereof:

What follows is Morton's recollection of the Pilgrims' departure:

So they left that goodly and pleasant city of Leyden, which had been their resting-place for above eleven years, but they knew that they were pilgrims and strangers here below, and looked not much on these things, but lifted up their eyes to Heaven, their dearest country, where God hath prepared for them a city (Heb. XI, 16), and therein quieted their spirits.

When they came to Delfs-Haven they found the ship and all things ready, and such of their friends as could not come with them followed after them, and sundry came from Amsterdam to see them shipt, and to take their leaves of them.

One night was spent with little sleep with the most, but with friendly entertainment and Christian discourse, and other real expressions of true Christian love.

The next day they went on board, and their friends with them, where truly doleful was the sight of that sad and mournful parting, to hear what sighs and sobs and prayers did sound amongst them; what tears did gush from every eye, and pithy speeches pierced each other’s heart, that sundry of the Dutch strangers that stood on the Key as spectators could not refrain from tears.

But the tide (which stays for no man) calling them away, that were thus loath to depart, their Reverend Pastor, falling down on his knees, and they all with him, with watery cheeks commended them with the most fervent prayers unto the Lord and His blessing; and then with mutual embraces and many tears they took their leaves one of another, which proved to be the last leave to many of them.

They originally departed in two ships but one leaked badly and they had to turn back to England.

The leaking ship was found to be unseaworthy so some of the pilgrims abandoned the idea of trekking the ocean and returned to Holland. The rest, plus some others who wanted to accompany the pilgrims, boarded the one remaining ship, the Mayflower, and finally set sail six weeks after leaving Leyden.

One hundred and two men, women and children plus 30 crew made the voyage. They originally intended to land in northern Virginia and make their way to the Hudson river valley, but landed first near Provincetown on Cape Cod and later moved inland to establish their colony.

Morton goes on to write about what the company found upon their arrival in the New World:

Being now passed the vast ocean, and a sea of troubles before them in expectations, they had now no friends to welcome them, no inns to entertain or refresh them, no houses, or much less towns, to repair unto to seek for succour; and for the season it was winter, and they that know the winters of the country know them to be sharp and violent, subject to cruel and fierce storms, dangerous to travel to known places, much more to search unknown coasts.

Besides, what could they see but a hideous and desolate wilderness, full of wilde beasts and wilde men? and what multitudes of them there were, they then knew not: for which way soever they turned their eyes (save upward to Heaven) they could have but little solace or content in respect of any outward object; for summer being ended, all things stand in appearance with a weatherbeaten face, and the whole country, full of woods and thickets, represented a wild and savage hew.

If they looked behind them, there was a mighty ocean which they had passed, and was now as a main bar or gulph to separate them from all the civil parts of the world.

These were doughty men and women. It's hard to imagine what must have gone through their minds when they faced the prospect of winter in a land where they had to start a civilization almost from scratch.

The hardships they endured seem almost unimaginable to those of us accustomed to the comforts of modern life, comforts which we take for granted and for which, on Thanksgiving day and every day, we should be thankful to God.

Let us this Thanksgiving season and every day of our lives join with the great Anglican pastor and poet George Herbert in praying, "Lord, that hast given us so much. Grant us one more thing - a grateful heart."

Mass Deportation (Pt. II)

Yesterday's post addressed the concerns of Mark Tooley about the difficulties, both practical and moral, of deporting 11 million illegal aliens, most of whom were let into the country by the feckless Biden/ Mayorkis open border policy. Today's post offers some suggestions as to how the Trump administration might proceed in a way that I believe finds the best balance between justice and compassion.

The issue is contentious, to be sure, but I think the American people would be willing to accept a two-stage measure which looks something like this:

The first stage would guarantee that a border wall be completed where feasible and the entire border secured. This is the sine qua non of any serious immigration reform. There's no point in painting the house while the ceiling is still leaking.

Once our borders are impervious to all but the most dauntless and determined, and once this has been duly certified by a trustworthy authority or commission, then the situation of those already here could be addressed, but not until.

After certification, any subsequent plan for what to do with those already in the country illegally could be crafted to avoid the worst elements of amnesty and yet demonstrate compassion for people desperate to make a decent living.

To that end, once the border is secure, I believe Congress would find public support for legislation that allows illegals to stay in the country indefinitely as "guest workers" with no penalty if the following provisos were also adopted and enforced:

1) Illegal aliens would be required to apply for a government identification card, similar to the "green card." After a reasonable grace period anyone without proper ID would be subject to deportation. This would be a one-time opportunity so that aliens entering the country illegally in the future would be unable to legally acquire a card.

2) No one who had entered the country illegally would at any time be eligible for citizenship (unless they leave the country and reapply through proper channels). Nor would they be entitled to the benefits of citizens. They would not be eligible to vote, or to receive food stamps, unemployment compensation, subsidized housing, AFDC, earned income tax credits, social security, Medicare, etc.

They would have limited access to taxpayer largesse, although churches and other private charitable organizations would be free to render whatever assistance they wish. Whatever taxes immigrant workers pay would be part of the price of living and working here.

3) Their children, born on our soil, would no longer be granted automatic citizenship (This might require amending the 14th amendment of the Constitution), though they could attend public schools. Moreover, these children would become eligible for citizenship at age eighteen provided they graduate from high school, earn a GED, or serve in the military.

4) There would be no "chain" immigration. Those who entered illegally would not be permitted to bring their families here. If they wish to see their loved ones they should return home.

5) Any felonious criminal activity, past or present, would be sufficient cause for immediate deportation, as would multiple misdemeanors or any serious or multiple infractions of the motor vehicle code.

6) There would be no penalty for businesses which employ guest workers, and workers would be free to seek employment anywhere they can find it. Neither the workers nor their employers would have to live in fear of the INS.

This is just an outline, of course, and there would be details to be worked out, but what it proposes would be both simpler and fairer than either mass deportation or amnesty. Those who have followed the rules for citizenship wouldn't be leap-frogged by those who didn't, and illegals who have proper ID would benefit by being able to work without fear.

The long-term cost to taxpayers of illegal immigration would be considerably reduced, trouble-makers among the immigrant population would be deported, and American businesses would not be responsible for background investigations of job applicants.

It would also provide incentive for American youngsters to get an education and acquire skills so they don't have to compete for jobs with unskilled immigrants willing to work for lower wages. The one group that would "lose" would be the politicians who wish to pad their party's voter rolls by awarding illegal aliens with citizenship. They'd be out of luck.

Of course, this proposal won't satisfy those who insist that we send all illegals packing, nor will it please those who think the requirements for letting them stay are too stringent, but it seems to be a simple, practical, just, and humane solution to the problem.

To be sure, it entails a kind of amnesty, but it doesn't reward illegals with the benefits of citizenship as would amnesty, and it conditions allowing immigrants to remain in the U.S. upon stanching the flow of illegals across the border and also upon immigrants keeping themselves out of trouble while they're here.

If, however, these conditions for being allowed to work in this country prove to be too onerous, if illegal immigrants conclude they could do better elsewhere, they would, of course, be free to leave.

Mass Deportation (Pt. I)

President-elect Trump campaigned on the promise of deporting the 11 million illegal aliens believed to be in the country today, most of whom came in to the U.S. because of the Biden/Mayorkis open border policy.

Mark Tooley at WORLD asks if deporting millions of people is moral. His argument, however, seems to emphasize the impracticality or unwisdom of such an undertaking rather than the morality of it, but whether it's immoral or merely impractical, or both, Tooley's argument needs to be answered by those who support mass deportation.

Here's the crux of Tooley's case:

Superficially, deporting 11 million illegal immigrants is justified. It is the law, and the government is ordained to uphold the law. Case closed? Maybe not. Can all or most of the 11 million be plausibly identified, detained, and deported? It would be a massive undertaking without precedent in U.S. history....

Attempted deportation of multiple millions would entail vastly more complex logistics with an even greater likelihood of confusion and death.

As to logistics, it is doubtful that the United States currently has the law enforcement manpower to apprehend, detain, and deport multiple millions of people. An estimate of the cost of detaining and deporting one illegal immigrant is nearly $20,000 and probably much more. Removing 11 million illegals in this scenario would cost at least $220 billion.

It is almost certain that millions of Americans who now say they favor mass deportations, once they are confronted by agonizing scenes and costs will vigorously change their minds.

And, of course, there would be other costs. Tens of thousands of employers would lose employees who, in a tight labor market, are not easily replaced. Wages would have to increase, adding to inflation and labor pressures.

Illegal immigrants often pay into the Social Security system while not receiving any benefits. They also often pay federal, state, and local taxes, estimated to be nearly $100 billion in 2022.

They pay sales tax on the consumer goods they consume. Those revenue sources [would] end.

Of course, illegal immigrants often have public costs. Their children are in public schools. The medical system must care for them if they’re sick. They use multiple other public services.

Still, a mass deportation of millions of illegal immigrants will affect and anger millions of U.S. citizens, especially small business owners, who benefit directly or indirectly from their presence. Political support for mass deportation might appeal to many in the abstract but less so in the implementation.

It’s also likely that, as in the 1950s, many legal immigrants and U.S. citizens will be caught in the dragnet due to inevitable bureaucratic incompetence and confusion. The victims will seek and likely get recompense at great cost to the U.S. Treasury.

Beyond financial costs, there are of course moral costs, which should interest Christians. Most illegal immigrants are not rapacious criminals but ordinary people seeking to advance economically...If illegal immigrants have lived here peaceably for years, their deportation might be legal, but would it be just? Or, if these persons are productive and aspire to be loyal American citizens, does it even make sense?

Personally, I don't think the Trump administration will seek to deport 11 million people. I think they'll do something more along the lines of what I wrote about over a decade ago. I'll revisit the argument outlined in that post tomorrow.

Snowflakes

John Masko at the Wall Street Journal (paywall) writes that,

A couple of days after the election, a closeted Republican friend sent me a compendium of messages and social-media posts he had gathered from some of his left-of-center colleagues. They were utterly wild.

One insisted that while all of us needed space to “grieve,” we had only a few months to prepare for “solidly authoritarian rule.” Another was looking for open university positions overseas in her specialty, since she couldn’t come to terms with living in a country “that hates so many of us,” where “half of us are denied the highest leadership position purely because of our gender.”

A Massachusetts resident asserted that “my rights as a woman are about to be compromised.” A man sarcastically congratulated his fellow Americans for voting for four more years of “fascist ideology,” “blatant misogyny and racism,” “toxic masculinity” and “spiritual bankruptcy.” A woman wrote late on election eve that while she didn’t exactly want to die, “it’s just that I don’t care if I don’t wake up” on Nov. 6.

Nonleftists wonder if fears such as these are sincerely held or merely performative. After all, while one could have plenty of reasonable doubts about a second Trump administration, the fear that we are in for a resurgence of fascist authoritarianism, that America voted against Kamala Harris because it couldn’t countenance a female president rather than due to her singular weaknesses as a candidate, and that Massachusetts is going to restrict abortion aren’t among them.

Yet as unrealistic as these fears are, they seem to reflect the sincere beliefs of at least some otherwise reasonable people. How can that be?

Right-leaning commentators regularly zero in on one key reason: the echo chamber of the media and the Democratic Party. The Harris campaign parlayed Donald Trump’s quips about being “a dictator on day one”—i.e., issuing lots of executive orders, as other new presidents have also done—into alarms about the return of fascism.

Mainstream journalists insisted that Mr. Trump must have intended to echo a pro-Nazi gathering in 1939 when he chose Madison Square Garden, site of the 1992 Democratic National Convention, for a rally. Oprah Winfrey suggested that if Americans didn’t elect Kamala Harris president, they may lose the right to vote.

Even worse than Masko's anecdotes were the stories of some of my family and friends whose own families have refused to spend time with them at Thanksgiving or Christmas because of how they voted. A relative of mine has been told by two of her sons that they will not be visiting her over the holidays because her vote for Trump was inexcusably immoral. She's heartbroken. A friend shared with me that his son has told him the same thing, and an acquaintance related that he was told something similar by his daughter.

Perhaps had Harris won the election there would be some Trump voters who would've reacted in the same way, I don't know, but I do know that neither my relative, nor my friend, nor my acquaintance would've responded in such an unloving, ungracious, and even hateful way.

Nor is it easy to imagine that television talk hosts on, say, Fox News, would recommend that family members be shunned over the holidays as hosts on The View and the Joy Reid show on MSNBC have.

What does politics do to people that causes them to want to hurt those who deeply love them by estranging themselves from them? Are their lives so empty that their political ideology is the only thing that gives them meaning and significance? Are their egos so fragile that they implode if someone votes differently than they do?

No wonder such people have been called "snowflakes."

Naturalism Vs. Christianity: Ethics

There are in our contemporary Western society two live options when it comes to worldviews - theism and naturalism (or materialism). When considering the adequacy of these two alternatives one of the things that needs to be addressed is the ethical (or more precisely, metaethical) implications of each.

Naturalistic ethics are beset with difficulties, not least of which is that it's very difficult to live consistently with naturalism, and it's especially difficult to live consistently with the ethical difficulties.

Here are five difficulties for ethics that follow from a naturalistic worldview:

1. No naturalistic account of morality can explain why human beings have dignity, rights, and worth.Where do any of these things come from in a purposeless universe?

2. No naturalistic ethics, which by its nature excludes ultimate accountability, can have any binding force. If there's no transcendent moral authority to hold us accountable how can there be a moral duty or obligation to do anything?

3. No naturalistic ethics can give a plausible explanation of what it means to say that a particular behavior is morally wrong.The word "wrong," when used in the moral sense, has no objective meaning. It can only refer to our subjective feelings about something.

4. No naturalistic ethics gives a satisfactory answer to the egoist who asks why he should care about the interests or well-being of other people. Why would it be morally wrong to only care about oneself and what's important to oneself?

5. All naturalistic ethics are at bottom subjective. There can be no objective moral duties if there’s no transcendent moral authority and no ultimate justice. In other words, naturalistic ethics is simply an expression of an individual's feelings, preferences, prejudices, etc. On naturalism ethics is simply a matter of individual taste.

Judeo-Christian ethics are a subset of what philosophers usually call Divine Command ethics (DCE). Based on theism, DCE has several advantages over all forms of naturalistic ethics:

1. Being rooted in a transcendent moral authority who is both omnibenevolent and omniscient, DCE gives us a basis for moral right and wrong beyond human reason or subjectivity. It gives us a non-arbitrary source of principles of moral right and wrong grounded in a transcendent, personal moral authority. In other words, it answers the question of the source of moral obligation and gives us a basis for both objective moral duties and moral absolutes.

2. DCE offers an answer to the egoist's question why it’d be wrong to just live for oneself and offers a basis for rejecting the ethic of might makes right.

3. DCE gives us a reason to believe that we're ultimately accountable for how we live.

4. Because theism assumes that we are created in the image of God and loved by God DCE gives us a basis for believing that human worth, dignity, and rights are not mere illusions or fictions but actually exist objectively and that justice will ultimately prevail in the world.

When people who doubt the existence of God make moral judgments, when they say that racism or sexism, for instance, are wrong, they should be asked what they're basing their judgment upon.

If they're pressed to answer, they may say something like they're wrong because these things harm people and it's wrong to harm people. But then they should be asked why harming people is wrong. Other animals do it to each other all the time, why is it wrong for humans to harm each other?

The naturalist will ultimately take refuge in something like the good of society or one's own individual self-interest, but why should an individual care about the good of society? Why are they wrong to not care at all about society? And why is it wrong to harm others if someone can get away with doing so with no accountability in this life or the next?

Eventually, the "why" questions come to an end with the naturalist's admission that things are wrong because he or she simply doesn't like them, but the likes and dislikes of another person are hardly reasons to think that some behavior is morally wrong. Why should anyone think that they should live according to what someone else likes or dislikes?

As in many other of life's ultimate questions in the matter of ethics naturalism turns out to be an inadequate worldview and vastly inferior, metaphysically, to theism, particularly Judeo-Christian theism.

Perhaps, the most frequently cited difficulty with DCE is something called the Euthyphro Dilemma and, although many critics of DCE are fond of it, it doesn't seem to be all that serious. For a three-part treatment of the Euthyphro Dilemma on VP go here, here, and here.

Trump and Israel

One of the funnier slanders leveled by President-elect Donald Trump's opponents during the recent presidential campaign was that Mr. Trump was antisemitic.

This was alleged of him despite the fact that he has a Jewish son-in-law who was a prominent player in his first administration and instrumental in getting the Abraham Accords accepted by Israel and several of its Islamic neighbors. It was said of him that he was antisemitic despite his having moved our embassy from Tel Aviv to Jerusalem, recognized Israel's right to the Golan Heights, and having imposed crippling sanctions on Iran.

In any case, Israelis are celebrating his election and his foreign policy nominees. Andrew Tobin has details. Here are some excerpts:

Donald Trump named more than half a dozen pro-Israel hawks to key foreign policy roles this week, reassuring Israelis that the president-elect’s incoming administration will be as supportive as his first.

Trump’s picks largely ended talk in Israel that MAGA isolationism could weaken U.S. backing of the Jewish state. Israeli commentators hailed the roster—led by Sen. Marco Rubio (R., Fla.) for secretary of state and Fox News host Pete Hegseth for secretary of defense — as a "dream team."

"This is a great reassurance from Israel’s perspective. The new appointments point to a hawkish administration that will not be afraid to confront the Iranians and radical Islam, and even to present a credible military option against them and create a new reality in the Middle East," former Israeli diplomat Jacob Dayan wrote for Israel’s Channel 12 news. "This is undoubtedly the U.S. ‘dream team’ for Israel."

In addition to Hegseth and Rubio, Trump’s picks included South Dakota Gov. Kristi Noem (R.) for secretary of homeland security, Rep. Elise Stefanik (R., N.Y.) for U.N. ambassador, former Arkansas Gov. Mike Huckabee (R.) for ambassador to Israel, former director of national intelligence John Ratcliffe for CIA director, real estate investor Steve Witkoff for Middle East envoy, and Rep. Mike Waltz (R., Fla.) for national security adviser.

All of these nominees have expressed strong support for Israel. Tobin adds that,

Pro-Israel stalwarts will also play leading roles in staffing the rest of Trump’s second administration. Billionaire financier Howard Lutnick, a major donor to Zionist causes who has said he joined Trump’s campaign in large part to support Israel, is the co-chair of the transition. Brian Hook, a special envoy for Iran during Trump’s first term who helped oversee the "maximum pressure campaign," will reportedly lead the transition at the State Department.

"A few more Trump appointments and Iran will ask Israel to calm America down," joked Ariel Schnabel, a staff writer at Israel’s Makor Rishon magazine. "And seriously — excellent appointments one by one of the true lovers of Israel in everything related to foreign policy. A dream and an opportunity that must not be missed."

Trump's election is definitely good news for everyone who values the only true democracy in the Middle East and bad news for those of Israel's neighbors who hate her, largely for being a tremendous technological, economic, and military success in a country that's like a postage stamp of freedom on a football field of Islamic oppression, backwardness, and hatred.

Children of Light

Australian geneticist Michael Denton is the author of several excellent books, two of which - Firemaker and The Wonder of Water - I discussed earlier this week.

In these works Denton explores the amazing properties of both fire and water that most of us take for granted or of which we are completely unaware, but which would, were they only a smidgeon different from what they are, make life, or at least advanced life, impossible.

Denton has also written a third book titled Children of Light in which he applies the same sort of analysis to light, the atmosphere, the leaf, and the eye, and the "coincidences" and design he highlights are breathtaking.

For instance, visible light is an electromagnetic radiation the spectrum of which is exceedingly vast. If a stack of playing cards were placed on the earth and extended all the way beyond the milky way to the next nearest galaxy to represent the entire spectrum of electromagnetic radiations, the frequencies that are visible to the human eye would be just a couple of playing cards thick.

This extremely thin sliver of frequencies is not only visible to the human eye, but these are the only frequencies that can be used to drive chemical reactions, they're the only frequencies that can be utilized by plants for photosynthesis, they are the only frequencies that can penetrate the atmosphere and water, and they are the bulk of the frequencies produced by the sun.

If the sun didn't produce these frequencies, or if the atmosphere didn't allow them to reach the surface of the earth, or if they couldn't penetrate water to trigger photosynthesis in algae, or if that sliver of energy didn't have the precise physical properties it does, there'd probably be no life on earth except, perhaps, a few bacteria.

There's more. The sun radiates heat (infrared) which warms the earth, but if the dominant gases in the atmosphere, oxygen and nitrogen, absorbed infrared then that heat would be trapped and the earth would be much too hot to sustain life. These gases make up about 95% of the atmosphere and they allow heat to reach the surface and to escape back into space.

On the other hand, carbon dioxide and water vapor both do absorb heat. They provide a blanket that keeps the earth's surface from getting too hot during the day and keep some heat from escaping the earth at night which prevents the temperature from dropping to intolerably cold levels after sundown.

For various reasons, if the amounts of these atmospheric gases were just slightly different, life on earth would be significantly more difficult and higher life would probably be impossible.

It's this array of "just right" physical and chemical factors which have led scientists like Denton, a former agnostic, to the conclusion that light and the atmosphere are the products of intentional design. His discussion of the astonishing structure of the leaf and the human eye leads one to the same conclusion.

Here's a short video in which Denton himself discusses some of this:

Denton has much, much more in Children of Light that will surely amaze you. Taken together his three books, Firemaker, Wonder of Water and Children of Light, offer a powerful, awe-inducing case for the conclusion that the best explanation for the dozens of properties of fire, water, and light being precisely what are needed for the emergence and sustenance of creatures like us is intelligent agency.

Firemaker

In yesterday's post on the amazing properties of water it was noted how easy it is to take some very extraordinary things for granted as we go through our everyday lives. Yet when we stop to contemplate the astounding nature of some of those things, like water, it can just take our breath away.

Consider another example - fire.

When we reflect upon all the characteristics of our planet that have to be just so for fire to even exist and then consider all the physical traits of an animal such as human beings that have to be just right for that animal to be able to use fire, and then contemplate what that animal's culture would be like were the animal or the earth even slightly different such that fire could not be made or harnessed, it just leaves one shaking his/her head in amazement.

In this 21 minute video Australian geneticist Michael Denton walks us through the astonishing series of properties and characteristics of the earth, fire, and mankind that have to be precisely calibrated in order for humans to have developed the culture that we have today. Had any of those properties been other than what they are humans might never have survived at all, much less developed an advanced culture.

Someone hearing all this for the first time might well be stunned by how astonishingly fortuitous it all seems.

The book on which the video is based is available here.

The Wonder of Water

We take so much of what's going on all around us, both in our bodies and in the natural world, for granted. In the course of our busy days we rarely stop to think how marvelous the processes necessary for sustaining life are - processes like photosynthesis, cognition, metabolism, DNA replication, the functioning of our immune system and hundreds of thousands more.

Perhaps just as marvelous are the physical properties of substances like carbon, oxygen and other elements necessary for life as well as the physical properties of the sun, moon and earth. Were not all of these countless properties precisely as they are life would not be possible, certainly not higher life forms like human beings.

One of the substances whose properties are so necessary and astonishingly suited for life is water. This seven minute video, based on a book by geneticist Michael Denton, gives us just a glimpse of how amazing a substance water is. The video is as beautiful as it is informative:

Either our planet and the living things it hosts are the result of an unimaginable number of extraordinarily improbable coincidences or they were all specially designed by a transcendent super-intellect. These two alternatives seem to exhaust all the plausible options and believing either requires faith. The question is, which alternative requires the greatest leap of faith?

Criticizing the Qualifications of Trump's Nominees

Democrats are expressing much displeasure over many of President-elect Trump's picks for his cabinet and, truth to tell, some of their concerns about some of the picks seem to me to be justified.

This is particularly the case regarding Mr. Trump's wish to have Matt Gaetz head up the Department of Justice. Gaetz was, until he resigned from the House of Representatives the other day, under a congressional ethics investigation for, among other things, participating in sex parties with underage girls.

Whether the allegations are true or false, Gaetz is very unpopular among his congressional colleagues, and I'll be surprised if he's actually confirmed by the Senate.

One criticism leveled by Democrats against some of Trump's selections, however, is hard to take seriously. The opposition party is arguing that some of the nominees lack the qualifications for the position to which they're being appointed.

I say this is hard to take seriously because many of the folks in Congress and in the media who are expressing reservations about the qualifications of people like Pete Hegseth (Department of Defense) and Tulsi Gabbard (Director of National Intelligence) were just fine with President Biden's cabinet nominations despite many of them having no qualifications whatsoever other than checking off some identity group box.

Elizabeth MacDonald, in a post on X, shines the spotlight on the paucity of qualifications that Democrats nevertheless thought sufficient to confirm much of Mr. Biden's cabinet. Here's her list:

• Xavier Becerra, Health and Human Services - not a doctor, he’s a lawyer, ex-attorney general of California
• Jared Bernstein, Chair of Council of Economic Advisors - not an economist, Bachelor’s degree in music, Masters in sociology
• Pete Buttigieg, Transportation - no transportation background, Mayor of South Bend, Indiana
• Alejandro Mayorkas, Department of Homeland Security - no security background, lawyer, Asst U.S. attorney, Obama transition team
• Jennifer Granholm, Energy - no energy background, Michigan Governor
• Gina Raimondo, Commerce - no trade background, Rhode Island Governor
• Deb Haaland, Interior - New Mexico Congresswoman
• And just for kicks…Bill Nye, the environmentalist “Science Guy” — no background in environmentalism or science, he’s a mechanical engineer and comedy writer

Anyone who's okay with these folks serving as the heads of their various departments really shouldn't complain about the qualifications of Pete Hegseth and Tulsi Gabbard.

How Would the Discovery of Extraterrestrial Life Affect Belief in God?

Suppose scientists discovered intelligent life on a planet in a distant solar system, or perhaps on several such planets. What would be the implications of such a discovery for the validity of one's belief either that God, or a being very much like God, exists, or for one's belief that no such being exists?

For a long time metaphysical naturalists - those who believe that nature is all there is and that there's no supernature - believed that the discovery of intelligent life on other planets would suggest that such life could and would arise anywhere the conditions for it are right and that the existence of living things on earth is thus not extraordinary. It would, in other words, seriously weaken the argument that the origin of life, especially intelligent life, is so improbable that it must be the product of a divine intelligence.

Physicist Paul Davies, an agnostic, believed this himself until he set out to write a book on the origin of life (The 5th Miracle). In the book Davies lists three possible explanations for life's origin, what biologists call abiogenesis (the origin of life from non-living matter).

The biggest problem for which any explanation has to account is the origin of complex, specified information such as we find in the DNA/RNA molecular architecture that forms the genetic code. According to Davies there are three possibilities: Either physical laws generate this specified complexity, or there are unknown biological laws that make it inevitable, or it was a genuine miracle.

Davies invokes science as justification for not considering the miraculous, but he also rejects the first possibility. He writes:

The heart of my objection is this: The laws of physics that operate between atoms and molecules are, almost by definition, simple and general. We would not expect them alone to lead inexorably to something both highly complex and highly specific....A law of nature...will not create biological information, or, indeed, any information at all. Ordinary laws....can shuffle information, but they can't create it.

This leaves him with the possibility of a kind of biological determinism which results from a heretofore undiscovered complexity law or information law that drives matter toward the goal of producing life:

Whereas the laws of physics merely shuffle information around, a complexity law might actually create information....I believe it is only under the action of an informational law that the information channel, or software control, associated with the genetic code could have come into existence.

From the standpoint of naturalism, however, such a law has at least two unacceptable implications. The first is that it flies in the face of Darwinian orthodoxy which claims that naturalistic processes are meaningless, purposeless and directionless. A law of information that exhibits foresight, purpose, meaning and direction and that pushes atoms and molecules toward the goal of increasing complexity would be the undoing of this claim.

The second is that if there is such a law and if the universe is actually suffused with purpose, meaning and foresight that would be compelling evidence for the existence of a super-natural mind, an intelligent architect of the cosmos.

If, though, scientists one day discover that life really is abundant in the universe then that would mean that the existence of such an information law and thus the existence of an intelligent supernatural agent are very likely. In fact, there's no significant difference between life resulting from a kind of biological determinism established by God and a supernatural miracle of instantaneous creation. They're both miraculous. The only real difference is the question of how long the process took.

In the beginning of the last chapter Davies quotes one of the greatest physicists of the 20th century, Freeman Dyson, who wrote in 1979 that, "The more I study the universe and the details of its architecture, the more evidence I find that the universe in some sense must have known we were coming." The evidence to which Dyson refers has multiplied in the decades since 1979 many times over.

Davies concludes his last chapter with this:

The search for life elsewhere [in the universe] is thus the testing ground for two diametrically opposed worldviews. On one side is orthodox science, with its nihilistic philosophy of the pointless universe, of impersonal laws oblivious of ends, a cosmos in which life and mind, science and art, hope and fear are but fluky incidental embellishments on a tapestry of irreversible cosmic corruption....

There is an alternative view, undeniably romantic but perhaps true nonetheless, the vision of a self-organizing and self-complexifying universe, governed by ingenious laws that encourage matter to evolve toward life and consciousness. A universe in which the emergence of thinking beings is a fundamental and integral part of the overall scheme of things. A universe in which we are not alone.

What Davies leaves to the reader to ask is where would such laws, laws that direct mindless matter to create biological information and consciousness, come from? Of the three possible explanations for the origin of life - physical law, biological determinism and miracle - the first is a non-starter and the other two both lead to the conclusion that there's an intelligence at work behind the universe.

Naturalists can't be happy with this state of affairs.

Tyranny for Our Own Good

One of the things that voters rejected in the recent election was the tyranny of elites on the left who believe that their intrusions into our lives is for our own good.

These elites believe that they're smarter than the rest of us and that we should defer to their superior knowledge and judgment. For our own good we should acquiesce to their wish to dictate what we can say, which cars we can drive, what sorts of appliances we can have in our homes.

For our own good we should've acquiesced to their demand during the covid outbreak that we all wear masks, forego socializing with family and friends, and close down churches and schools.

These elites are often moral pragmatists who believe that lies in the service of a righteous cause are righteous.

The great Christian apologist and literary scholar C.S. Lewis had something to say about such folks in his book of essays titled God in the Dock. He wrote:

Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies.

The robber baron's cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience.

They may be more likely to go to Heaven yet at the same time likelier to make a Hell of earth. This very kindness stings with intolerable insult. To be "cured" against one's will and cured of states which we may not regard as disease is to be put on a level of those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals.

Clive Staples Lewis (1898-1963)