Why Are Americans So Credulous About Heaven?

Johann Hari reviews Lisa Miller’s Heaven:

In Heaven, Newsweek’s religion correspondent, Lisa Miller, has written a fascinating millenniums-long history of the idea of heaven, spliced with some surprisingly mediocre reporting on present-day believers. At its core is a (very politely administered) slap to the American consensus. The heaven you think you’re headed to—a reunion with your lost relatives in the light—is a very recent invention, only a little older than Goldman Sachs. Most of the believers in heaven across most of history would find it unrecognizable.

Heaven is constantly shifting shape because it is a history of subconscious human longings. Show me your heaven, and I’ll show you what’s lacking in your life. The desert-dwellers who wrote the Bible and the Quran lived in thirst—so their heavens were forever running with rivers and fountains and springs. African-American slaves believed they were headed for a heaven where “the first would be last, and the last would be first”—so they would be the free men dominating white slaves. Today’s Islamist suicide-bombers live in a society starved of sex, so their heaven is a 72-virgin gang-bang. Emily Dickinson wrote: ” ‘Heaven’—is what I cannot Reach!/ The Apple on the Tree—/ Provided it do hopeless—hang—/ That—”Heaven” is—to Me!”

You can read the whole review on Slate.

Life Among Conservative Christian Homeschoolers (Part 2)

By Vorjack

Child ReadingThis is a continuation of my review for Robert Kunzman’s Write These Laws on Your Children: Inside the World of Conservative Christian Homeschooling.

Getting Testy about Testing

For an atheist who’s only experience with Christian home-schooling is the movie Jesus Camp, this book may come as a surprise. Many of the families are open minded and flexible — but only up to a point. It’s clear that they all fall on the right side of the political and religious spectrum.

None of the families are exactly getting a NCSE approved education on evolution. The families use books like Eagle’s Wings: Considering God’s Creation (A Creative Biblical Approach to Natural Science), books which are laced with biblical quotes and which give the standard arguments against natural selection.

Pullquote: “We’re going to be opening up our Kingfisher History Encyclopedia and read about how people evolved thirty million years ago from a speck of dust or whatever”

While Kunzman spends only a few paragraphs talking about this problem — really, does anyone find the above surprising? — it’s one of the most frustrating things about the conservative Christian home-school movement. Evolution is at once very simple (“dead organisms don’t breed”), and at the same time very difficult to really understand. As evidence, I suggest looking at all the misunderstandings we see from commentators on the science blogs.

Since evolution is so easy to misunderstand or caricature, it seems important that kids get an accurate explanation at the outset. It doesn’t bode well when one parent promises to discuss evolution with their child by saying, “We’re going to be opening up our Kingfisher History Encyclopedia and read about how people evolved thirty million years ago from a speck of dust or whatever; those are not things from which I’ll shelter them.” (203)

It would be wonderful to see some standardized testing that would ensure that the child has received an accurate understanding of the principles, even if they do not accept them. This will happen the day Billy Graham Jr. french-kisses the Pope.

Throughout the book, Kunzman suggests standardized testing for basic things like reading and math. The tests would be method neutral, but give an assessment of how much of the basics that child understands. While at least one mother subscribes to a service that provides such tests, most are actively hostile to the notion of any regulation or outside group interfering in their education process.

Passing on the Traditions

Pullquote: “I want my kids to think like me, not because I’m perfect, but because I love God and I want to follow him.”

Most of us are good pluralists, and want our children to grow up and have certain basic things: health, happiness, stability, and a willingness to allow others to have the same. How they go about achieving those things is negotiable. While most of us feel that we’ve found a way that works, we’re usually willing to allow that other ways may work better for other people. In other words, there is no single right path to take in life.

Broadly speaking, most to the parents in this book believe that there is one right way. While they pay lip-service to allowing their kids to choose their own path, they adamantly ensuring their kids learn all about the single correct path. They make little or no distinction between education and upbringing; the child does not learn math at school and morality at home, but should get everything as one package. Home-schooling is a way of life, a seamless part of the the whole.

Here’s how one mother put it:

“I want my kids to think like me, not because I’m perfect, but because I love God and I want to follow him. [...] I want them to look and say, ‘Mom and Dad showed us how to know God; they’re not perfect, they screw up, but they showed us’ — and I want those beliefs to become theirs, obviously. (212)

Contrast this with Robert M. Price. On a recent podcast discussing atheist parenting, Price suggested that parents teach their kids their own religious traditions and beliefs, but say, “This is what I believe, but I may be wrong and many people believe other things for many good reasons. You have to figure out what you believe yourself.”

This conflict is at the center of the debate: how does the parent ensure that their child understands the “right” way, while still allowing them the freedom to come to their own conclusions? What is the dividing line between education and indoctrination?

Each of the six families in this book are still grappling with this question, each fitfully answering it as best they can. Kunzman admirably allows each family to tell their own story, while still evaluating each with the eye of a parent and an educator. He provides no solid answers, but the insight he provides is absolutely essential to the ongoing debate.

Vorjack is a librarian/archivist and a public historian, living with his wife in history-soaked Albany, New York.

Life Among Conservative Christian Homeschoolers (Pt 1)

By Vorjack

Child ReadingMy mother recently admitted to me that if she had it to do over again, I would have been home-schooled. This was a shock, since my mother recently retired after 40 years of being a middle school science teacher. My mother has resisted all attempts to get her to teach outside her field, yet she wanted to teach me math and history?

But she probably could have done better than the soccer coach who taught me health, or the English teacher who simply had us read from the history text book. There’s no way around the fact that our local school system was below average. There’s also the fact that I was an unmotivated student. Perhaps if she could have controlled my education herself, she could have kept me interested. Or at least insured that I got my homework done.

There are many reasons why parents might wish to home-school. On one side you have the liberal-ish “unschool” movement, which stresses the benefits of an individualized education. Even more extreme are the “no-schoolers,” who reject curriculum and allow the kids to study what they want, how they want. On the other end you have the religious sects who want to insure that their children receive an education that is compatible with their traditions, and prevent their kids from being exposed to harmful influences.

Home-schooling as a movement remains poorly studied. It can be traced back just over forty years, or just over twenty for the conservative Christian version. Differing reasons for home-schooling meet with different school systems and differing state regulations for home-schooling, resulting in a complex and diverse mix of experiences for both parents and children.

Studies of Studying

Pullquote: “The more of the system’s tentacles that you can break off from you, the healthier you’re going to be.”

That’s what makes Robert Kunzman’s book, Write These Laws on Your Children, so valuable right now. Kunzman has spent two years traveling across the country and visiting six families of conservative Christian home-schoolers. He provides us with six case studies, interlaced with essays about various aspects of the home-school movement, like the Home School Legal Defense Association (HSLDA) and Generation Joshua. While we still lack data about the movement as a whole, we can at least get a look at what’s going on inside those homes.

What we immediately find is that “what’s going on” depends on which home you look in. There is tremendous variety within the movement, and Kunzman looks at how each family deals with issues of education, citizenship, diversity and home-school regulations.

The families range from the Palmer family in a LA suburb to the Branson family in Tennessee. Debbie Palmer has a degree in Child Psychology and several years of teaching experience. Her nine children benefit from this, but one girl wanted art classes her mother couldn’t provide, so she was allowed to go to a public high school. Several of the children correspond with non-Christian friends, and the parents play hands-off.

The Branson family is different. Kunzman handles each case with balance and humanity, but it’s clear that sometimes things just aren’t working. The mother seems strained and impatient, and her teaching is haphazard. She’s dealing with seven kids, and has an older child in the hospital following a car accident; there are no substitutes for this teacher.

The father is a frequent distraction and an actual impediment to learning. He’s a big fan of corporal punishment, and a follower of Michael & Debi Pearl, authors of the extremely controversial To Train Up a Child. The father is also extremely anti-authoritarian — “The more of the system’s tentacles that you can break off from you, the healthier you’re going to be” — at least, he’s against every authority not his own.

As a mother who home-schools once said to me, “To be an effective home-schooler, you have to have the right teacher and the right student.” In other words, sometimes the best of intentions and all the resources in the world aren’t enough. What works for one family won’t necessarily work for another, nor will the same techniques work for every child in the family. The Palmer family has its problems, but seems to function smoothly. The Branson family does not.

To Be Continued …

As this is turning into a hefty review, I’ll break it up into two sections. Next time, home-schooling and evolution.

Vorjack is a librarian/archivist and a public historian, living with his wife in history-soaked Albany, New York.

The Uncertain Believer

by VorJack

the_uncertain_believerThere’s a story that comes down to us from ancient Rome, during the period in which Hannibal Barca was ravaging Italy. Legend has it that the Roman dictator Fabius Cunctator (“Fabius the Delayer”) built a number of temples to beseech the Gods for aid. These included a temple to what we would translate as “common sense.”

To the Romans, this was reasonable. A person would enter the temple and “pray” to common sense, which would focus their thoughts on the virtue. Having been reminded of the importance of the virtue, they were likely to put it into practice at their next opportunity. Their actions would be changed, and this would change the state of the world. What else do you want from a “God”?

If you can grasp this, then you can understand what Edward Correia is doing in his new book, The Uncertain Believer: Reconciling God and Science. He wants to build a (metaphorical) temple to compassion and proclaim that the virtue itself is a God. But while the Romans could be persuaded to find room in their pantheon, most of the West is now monotheistic. Are we ready to give up the traditional personal God for a God that is nothing more — or less — than an idea?

Gods: A Builder’s Manual

Pullquote: “On one hand, the doctrines of organized religion seem unpersuasive or downright silly. On the other, the prospect of a universe without God seems meaningless.” (6)

Correia is writing to those who already have grave doubts about the traditional understanding God, but still find a need for some overarching purpose to their lives. The book attempts to guide these “uncertain believers” through the process of creating their own conception of God that will fill those needs without falling pray to the problems of the traditional model. Correia is forthright about this; humans have always unconsciously created their Gods to fulfill their own needs, now it is time to do so consciously.

He begins this process by considering the classic proofs for the existence of a creator God: the ontological argument, the cosmological argument, ID and so forth. He considers the typical arguments for and against, coming to the conclusion that none of the proofs are particularly persuasive. Unfortunately the book is a scant 170 pages, and you could fill up volumes about any of the philosophical proofs. His approach to each is solid, but cursory. Each argument he gives has a counter argument, and Correia doesn’t have the space to deal with them. This isn’t a problem for the person already doubting the existence of a personal deity, but it limits the appeal of his arguments against those theists who already know the pat answers.

Correia then picks through some of the West’s great thinkers looking for insight into the nature of God, from Aristotle to Hegel and especially Tillich. He takes a bit from each, building an understanding of what he wants God to be. The end result of this is a definition of God that survives all of Correia’s objections, but utilizing what he considers best from each individual thinker:

God is the shared ideal of genuine unqualified love for others. To put it more simply, God is love. (115)

Theology is All About Timing

Pullquote: “Acknowledging that we are developing a conception of God does not diminish the importance of God in our lives.” (16)

It is unfortunate that this book should come out now. We’ve seen the New Atheists, we’ve seen the immediate backlash against them, and now we’re seeing a great deal of writing from the middle ground. Karen Armstrong, H.E. Baber, Robert Wright and others have written books and editorials that try to explain God in a way that the modern religious skeptic can accept. The market is probably saturated, and it seems possible that this book will simply vanish into that pool of ink without a ripple.

That would be a shame, since Correia has a remarkably frank and clear-eyed approach to the issue. Many authors writing along the same lines can get bogged down by the poetry or become overly precious with their turn of phrase, like Wrights’s “evolving God.” Metaphor and paradox may be the language within religion, but when talking about religion some clarity is appreciated.

Correia is upfront about the fact that this God is a cultural construction that exists in our collective minds rather than outside the universe, and he’s equally clear that we’re creating it rather than discovering it. I have to wonder if this won’t kill the book’s chances among moderate Christians. Correia may be happy focusing his love on an idea of his own creation, but I’ve always gotten the impression that most moderates would prefer for God to have an independent existence. Watching reactions from the quarter will be interesting.

Among atheists, I suspect that the common response will be bafflement. We can see what he’s doing, but not why he’s doing it. Many of us feel the need for purpose in our lives (and many don’t), but few feel the need to deify this purpose. Using the language of theism simply confuses the issue. It’s useless at best, disingenuous at worst.

But for those people in the middle who have given up on traditional religion but not the experience of traditional religion, Correia has provided a lucid and useful book.

Vorjack is a librarian/archivist and a public historian, living with his wife in history-soaked Albany, New York.

All My Bones Shake

by Vorjack

all-my-bonesI first became aware of Robert Jensen’s work when his essay about rejoining the Methodist Church appeared on Killing the Buddha. Jensen is basically an atheist and a naturalist, but he had been invited to speak before a Methodist congregation by a progressive preacher. Jensen was taken by the aesthetics and the power of the rituals and set about joining the church.

Since the essay is entitled “The Inquisition,” I think you can guess how that went over.

A New Faith, that Requires None

Pullquote: My decision to join a church was more a political than a theological act.
Robert Jensen

But I suspect my atheist audience is struck by the thought of trying to rejoin the very thing we worked so hard to break away from. Why go back? As I mentioned, Jensen was struck by the sacred rituals, but there’s more to it than that. Jensen has a mission.

Jensen is defining a new type of religion, in line with modern liberal Christianity but even more secular. The core is his concept of “God as Mystery,” which we’ve previously discussed. Following that, he’s retooled – or at least sketched out ways to retool – such concepts as sin and the soul.

The result is a new take on Christianity that is almost completely secular, to the point that it could even be accepted by materialists. Granted, this requires an even more streamlined version of Jesus than is typical for liberal Christianity, but Jensen is more interested in the OT prophets anyway. Again, Jensen has a mission.

A Little Matter of Remaking the World

Pullquote: “The task is to create a system that gives us freedom from the illegitimate authority that people and institutions attempt to impose on us, but recognizes our obligations to each other.” (p. 102)

To call Jensen’s goals “ambitious” is to do them a disservice. Jensen wants nothing more than to reshape American society – and probably all western society by extension – into something totally new. Jensen focuses on discarding what he calls “the four fundamentalisms”:

  1. Religious fundamentalism: Fairly obvious.
  2. National fundamentalism: Nationalism in all it forms, most notably American exceptionalism.
  3. Economic fundamentalism: The notion that corporate capitalism is the only right way to organize the economy.
  4. Technological fundamentalism: The belief that “… the increasing use of evermore sophisticated high-energy, advanced technology is always a good thing and that any problems caused by the unintended consequences of such technology eventually can be remedied by more technology.” (116)

And this is only the tip of it. In addition to remaking – or removing – capitalism, he wants to shift from the hierarchical “power over” model of social organization to a more cooperative “power with” style. All of this is intended to address the extreme problems of social justice and environmental degradation that Jensen sees in the world today.

Jensen realizes that to change American society this completely, he’s going to need to start from the bottom up. Habits, traditions and assumptions will need to change. American ambitions will need to change, as the “good life” will need to mean something other that increased affluence. In fact, Americans as a whole will need to become accustomed to having fewer material possessions.

Feasible vs. Workable

Pullquote: “To speak prophetically is to refuse to shrink from what we discover about the injustice of the world.” (p. 144)

Jensen is clear that the fundamental problems of inequity, poverty and environmental degradation will require radical changes. He views his new take on religion as a lever for enacting those changes, by creating a new vocabulary, new values and a new ethic for living. He makes no pretense that he has a final answer, but sees the creation and embrace of this religion as an important first step.

Which is good, because he spends more time writing about the ills of the world than about the way the world will be healed. All appropriate for a prophet, of course. But here’s the dark side of this prophethetic tradition passed on by the ancient Isrealites: it failed.

Both Northern Israel and Judah were destroyed. By the thinking of the time, this meant that they had not returned to righteousness and were punished by God. By the thinking of our time, it’s hard to see how they could be considered a success. There’s no indication that the prophets convinced the elites of Israel to turn towards justice and mercy. It is instructive that when the Israelites returned from their Babylonian exile, there are no more writings from the prophets.

Jensen’s role of the prophet is important — even vital. But thundering from the mountaintop only does so much. When the work comes down to unromantic, tedious political wrangling over environmental protection, where will the prophet be? When the new religion begins to schism — always a problem for the liberal wing — where does the prophet stand?

Vorjack is a librarian/archivist and a public historian, living with his wife in history-soaked Albany, New York.