Jim Packer, fundamentalism and time warps

I’ve just been re-reading Jim Packer’s Fundamentalism and the Word of God, partly from nostalgia as well as from a desire to see how the concept of fundamentalism might have changed since 1958. “Nostalgia” because the book was lent to me by an older Christian when I took over the leadership of my school Christian Union back in 1968. I didn’t read it for about five years, but it did at least leave me with the rare privilege of knowing what the word “fundamentalism” originally meant. And that is simply affirmation of the five “fundamentals” of historic Christianity identified in a series of documents in the USA early in the 20th century, over against the current liberal theological claims: the inspiration and infallibility of Scripture, the deity of Christ, his virgin birth and miracles, his penal death for our sins, and his physical resurrection and personal return. Not quite “bomb them into theocracy,” then.

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The philosophical foundations of science – sand?

One of the things that surprises me greatly is how little support materialism gets from philosophy. In fact, materialism is rejected so much as a matter of course, apparently, that philosophers seldom even make much of it. This is because, according to those in the field, it is simply untenable as a worldview. I gather that most of the history of materialist philosophy is contiguous with the history of Marxism – and with the latter more or less in terminal decline the former is also largely a museum piece.

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Evidence for our loss of cosmic consciousness

There have been a few scattered discussions on BioLogos recently about the question of the “obsolete” cosmology in the Bible, and especially in Genesis 1, and I’ve done a recent blog  on that subject. One of the things that becomes quickly obvious is how very hard it is for moderns to see the theological content of ANE texts as other than add-on stories to mistaken science, rather than as the expression of a worldview that had very little interest in the purely material qualities of the Universe. Or rather, that saw the material aspects of the Universe from a theological point of view.

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Roots of racism

We have some issues with racism in football over here. Not many, it should be said – the Football Association has worked hard to root it out both amongst supporters and players. But the (now removed) England captain is now awaiting trial on charges of racially abusing a fellow-player. It was also reported that at a European game (where to be frank crowd racism is far worse) spectators were chanting abuse at one of the black British players.

The roots of race-hatred are complex. At one end are fairly primitive human impulses like xenophobia. There are also genuine social antagonisms caused by immigration, unemployment and terrorism attributed to racial minorities. And of course, in the middle still lurks the spectre of several centuries of the slave trade. But does racism in sport give any clues as to what motivations – what supposed justifications – are operative?

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Only in it for the money

We’re strangely irrational creatures, aren’t we?

On Saturday I travelled about 80 miles to a gig with my function band, Eight to the Bar. It was in a British Legion hut somewhere near a cliff on the north Devon coast. The engagement was never going to be economic – the band has only recently got good enough to charge for gigs, and even more recently have most of them realised they should. So we only charged 200 quid (for our 8-piece) for 3 hours of solid work.

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Everything acts according to its nature – bar God?

I want to return to what I call the “hyperkenotic” view of God, that came into the explanatory model of much of theistic evolution via Howard van Till and, before that, Process Theology. The idea is that God emptied himself of his omnipotence, and even of his omniscience, with a view to acting responsively to his creation. In theistic evolution, this means allowing material substances “freedom” to evolve without the “interference” or “coercion” of an autocratic God.

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… and the theological equivalent of Emmenthal

My last post should not be taken to imply that science is false or useless – merely that in itself it’s an insufficient predictor of normal reality. In other words, the naturalism agenda can’t be sustained by it, and there are (or at least, may well be) more things in heaven and earth than that particular philosophy dreams of.

Discussing the subject of that post with a theologically trained saxophonist(!), before I wrote it, it occurred to me that a parallel phenomenon occurs in the theology of the Bible, which might be helpful to some. Many people are troubled by the contrast seen in the Wisdom Literature, and particularly in Job and Ecclesiastes, to much of the rest of the Bible. The latter, for example, seems so shockingly cynical to many conservatives that it’s often thought to be something like a “devil’s advocate” in the canon – don’t forget there are some godless people like this, folks! Be careful not to end up like that!

Alternatively, those of a more liberal bent use these books to prove the divergent and incompatible nature of Jewish theology – there is no overarching Biblical doctrine, they say, and you can draw your own conclusions: either pick which bits you like, or discard the lot.

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So full of holes you could drive a miracle through it

I read a provocative idea recently (it may have been in Steve Fuller’s writing, but it may not). It is that science is good at understanding things at the very smallest scales (molecular and below), and at the very largest scales (like the behaviour of galaxies and Universes) – but everywhere in between, where most of our interests lie, it is only approximately true.

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Who’s in charge of the asylum anyway?

I’ve been too slow to comment on the decision by a British court that the holding of a time of prayer in local council meetings is illegal. The case was brought by an ex-council member from a place not far from here, who was following the New Atheist agenda of claiming that his (evolved?) human rights were being abrogated by others praying, even though he had been quite at liberty to absent himself.

The judge actually decided that his rights were not breached at all, but rather like the Dover Trial judge decided that he’d answer a question he hadn’t been asked for free, and said that councils had no right to have prayer before meetings anyway, under the 1972 Local Authorities Act.

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Thoughts on Biblical cosmology

One of the commonplaces of the “liberal evangelical” BioLogian approach to Bible interpretation is to use the example of ANE cosmology as a way of showing that the Bible cannot be taken as a scientific text. The concept of the Universe said to underlie Genesis, and common to the rest of the ancient world, is that shown in this diagram:

It should be noted from the first that this is not an ancient diagram, but a modern interpretation of ancient descriptions. It is very easy to misinterpret the past, one example being the assumption that the mediaeval mappae mundi also suggest a flat earth surrounded by water, whereas in fact they reflect a belief that the whole inhabited world was on one landmass in the northen hemisphere of a globe, and therefore represented roughly as a flat, broadly circular, map.

There has been much discussion over whether the word “raqia” (firmament) necessarily represents a solid sheet, as the liberals say, or whether it has a more flexible meaning. More important, though, are the arguments of G K Beale and others that the “three layer cosmos” of the diagram isn’t a physical representation at all, but a spiritual one. Continue reading

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