The Invisible Things

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Archive for the ‘Galileo’ Category

The God Who Wasn’t There, Part 1

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Beneath the popular current of The DaVinci Code controversy (which I have addressed in several articles) is another attack on the Christian faith, this one more of a grassroots effort, not sheltered by the guise of fiction, but overtly labeling itself as a factual documentary which exposes the “truth” about the Christian faith. This “documentary” is called The God Who Wasn’t There, and was produced by Brian Flemming and distributed through a network of “guerilla-style” operatives who attempt to plant the DVD and other literature on church grounds and other Christian gathering places (I mentioned this project briefly in an earlier post called ‘The War on Easter’).

The basic premise of The God Who Wasn’t There is that Jesus never existed, and that fact, among many others pertaining to the traditional Christian faith, is a fabrication without any historical basis. Now, I must initially state that such a claim is so fantastic and on the extreme fringe of scholarship in theology, religion, history, and other fields as to be simply incredible and not worthy of discussion. However, and as I think the DaVinci phenomenon illustrates, we seem to be at a point at which we are more likely to extract truth from incredible sources, especially fictional ones, rather than those which exist to provide it. In other words, entertainment seems to have a more authoritative voice in our society such that outrageous claims and simply erroneous statements slip by and are taken as reliable while they cleverly hide within a seductive narrative context. To be fair, this is not exactly the sort of context in which The God Who Wasn’t There is presented; as I said before, it clearly intends to be a documentary. However, it is one with a particular agenda which provides a substantially skewed portrayal of just about every known fact pertaining to Christianity, yet its growing popularity suggests that many are convinced by its claims. In my next few posts, I will be examining some of the major issues related to this documentary and its distorted portrayal of the Christian faith.

The first portion of The God Who Wasn’t There is essentially a barrage of ad hominem (or "against the man") attacks against the Christian faith, mentioning the Galileo controversy (which I addressed in an earlier post called Valid and Invalid Conclusions from the Galileo Controversy), and several notorious individuals who have associated themselves with Christianity. In particular, Flemming mentions Charles Manson, Pat Robertson, Dena Schlosser, Tim LaHaye and Jerry Jenkins, David Koresh, and then concludes, "So, I guess it’s kind of a mixed bag." I assume that at this point, the intention is for the viewer to have developed a distaste for Christianity based upon the provided roster of Christian “spokespersons” known for being insane, homicidal, publicly outrageous, and controversial. Yet, attacking individuals for various reasons says nothing about the veracity or the value of the Christian faith.

Augustine of Hippo is known to have said ‘One must not judge a philosophy by its abuse.’ Flemming’s use of Charles Manson as an example of Christianity is an obvious distortion of what Christianity actually is. It would be obviously ridiculous to say that, regardless of whether it is true, Christianity teaches white supremacy and homicide. Additionally, it would be incorrect to conclude that if Charles Manson, an admitted killer, claims to be a Christian, Christianity must be a lie or a failure. What Augustine means to show is that a proposition, or in this case a systematic faith, can be true regardless of how people respond to it or whether people even believe it. Needless to say, we cannot know how sincere any of these people are in their claim to be Christians. What Flemming is doing is establishing a distorted version of Christianity by intentionally selecting a list of notorious figures to represent it, likely hoping to build a strong foundation of resentment and anger upon which to build his weak historical case.

Ironically, while Christianity does not logically establish a basis upon which to behave as someone like Charles Manson has, Atheism cannot logically support the derivation of objective morality and thus can lead to such behavior. In fact, the most notorious crimes against humanity in the 20th century have been committed under the auspices of atheistic regimes like those of Josef Stalin, Adolf Hitler, Mau and Pol Pot. I am not saying, of course, that an atheist cannot live a moral life. Many atheists do live a moral life, yet they do so by adopting a system of morality from some external source which does not fit within the scheme of atheism. Thus, what I am saying is that atheism as a philosophy cannot account for a moral law and thus opens the door to such atrocities. If there is no God, then there is no moral law objective enough to which we must be accountable. If there is no objective moral law, then there is no logical reason why Stalin, Hitler, et al should have acted differently. On the other hand, Manson, though he may claim to be a Christian, committed acts which represent a clear rejection or diversion from the teachings of Christ, and thus cannot be a credible representative of the teachings of Christ.

The first portion of The God Who Wasn’t There, while trying to establish an atmosphere conducive to belittling and debunking Christianity actually backfires and reveals the subjectivity and personal angst of the filmmaker himself. Sadly, this is very common in the church and should serve as a convicting reminder that our works should be indicative of our faith, and will be how the faith is represented to those who are on the outside looking in. While this issue is obviously a logically flawed and illegitimate means of building an argument against the Christian faith, it does show the profound cost of poor stewardship of the church throughout history. We must be compelled to look to the example of Christ and act accordingly!


Valid and Invalid Conclusions from the Galileo Controversy

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In 1614, Italian astronomer Galileo Galilei wrote a letter to the Grand Duchess Christina in which he defended his position regarding the authority of the Church in matters of scientific inquiry. On the basis of that letter, and the subsequently published work, “Dialogue Concerning the Two Chief World Systems,” Galileo was censured and punished by the Papal authority of Pope Urban III as a heretic for his teaching of heliocentrism, despite initially having the support of the former Cardinal Barberini.

The church’s denial and suppression of scientific observations, which were ultimately proven to be true, on the basis of theological doctrine has become one of the most frequently invoked polemics against the Christian faith in modern history. Many skeptics cast Galileo as a fellow skeptic and renegade agnostic fighting against the potentially fascist control of the Church. While there are shades of truth in such a picture, I would argue that it is irresponsible to distort the struggle of Galileo for the purposes of debunking Christianity. While an obvious response to such a move would be to recall the warning of Augustine, that one must not judge a philosophy by its abuse, I think there is more to this to be discussed. Needless to say, to conclude that because the Church was in error in the Galileo affair therefore Christianity is false is unwarranted.

Actually, Galileo was a devout and committed Christian, believing that God had created a world with certain laws which made scientific study possible. To Galileo, scientific inquiry was a means through which to better understand his creator and to bring glory to Him. His study, however, did reveal some tensions between what the Church had taught regarding the created world and his own documented observations. In his letter to the Grand Duchess, Galileo explained,

The reason produced for condemning the opinion that the Earth moves and the Sun stands still is that in many places in the Bible one may read that the Sun moves and the Earth stands still…It is very pious to say and prudent to affirm that the Holy Bible can never speak untruth- whenever its true meaning is understood…It is necessary for the Bible, in order to be accommodated to the understanding of every man, to speak many things which appear to differ from the absolute truth so far as the bare meaning of the words is concerned. (All of the statements of Galileo quoted in this article are found in his letter to the Grand Duchess Christina, of 1614.)

It seems that Galileo calibrated his scientific study by affirming what should be the authority, both for the scientist and for any discerner of truth. Despite the seeming tensions between the accepted teaching of the Church and his observations, Galileo was certain that an explanation which favored both the authority of the scriptures and the truth of his observations could be found. By taking his observations of God’s creation and understanding them in light of His Word, it became apparent that much of the Biblical descriptive language, especially as it pertains to the created world, is phenomenological in nature. In other words, much of the Biblical description of the created world is in language which reflects how certain phenomena appears from the point of view of mankind. Galileo defended this conclusion on the basis of the theological position of Augustine, which indicated various genres of literature within the scriptures as indicative of the different means by which interpretation is established.

Galileo continued, “Since the Holy Ghost did not intend to teach us whether heaven moves or stands still, whether its shape is spherical or like a discus or extended in a plane, nor whether the Earth is located at its center or off to one side, then so much the less was it intended to settle for us any other conclusion of the same kind.”

This makes a crucial point regarding the truth and teaching of Scripture. Galileo says, and I think quite correctly so, that while the scriptures cannot speak falsely and should be regarded as quite correct in all propositions they make, they may not carry a particular doctrinal mandate in regard to the Earth’s position and behavior in the universe. So, while the Bible does in fact make many statements about the Earth being immoveable or having four corners, the emphasis is on the point of view of mankind and is often poetic rather than scientific. Thus, to create a doctrine from a literal interpretation of descriptive phenomenological language would be tenuous at best and irresponsible and heretical at worst!

Galileo advocates for the freedom of scientific inquiry, proceeding from reverence and honor of God, His Word, and His creation, rather than the censuring of such a practice out of fear.

To prohibit the whole science would be but to censure a hundred passages of Holy Scripture which teach us that the glory and greatness of Almighty God are marvelously discerned in all His works and divinely read in the open book of Heaven.”

In other words, the Bible itself seems to affirm that the Heavens, too, are a truth-telling source of testimony to the glory of God. Thus, our observations of it must be combined with the scriptures to provided the most accurate and comprehensive description of our Creator available to us. Perhaps, then, the argument should be that neither science nor the Church, which is merely the corporate name of God’s people, should have final epistemological authority, but that the two should participate in concert, guided by the truth of the Word, in the effort to discern the truth of God and His creation.

Sadly, Galileo was never vindicated in his lifetime. Cardinal Barberini, who had initially encouraged him to produce the “Dialogue,” was later displeased by how Galileo’s work unfavorably characterized the church and too strongly advocated for heliocentrism. When Barberini became Pope Urban III, he called Galileo before the Inquisition to answer for charges of heresy, for which he was ultimately condemned and placed under house arrest for the remainder of his life. It wasn’t until 1758 that the Vatican formally accepted the heliocentric scheme of the solar system and affirmed its agreement with scripture. Much later, in 1992, Pope John Paul II wrote of his regret over how the Church handled the dispute, indicating that Galileo’s desire for the cooperation of science and scripture was indeed correct.

Written by Christopher Butler

April 17, 2006 at 3:11 pm