Apologetics
Complexity and Simplicity – Part 1
May 1st

Entitled "Ice Cream from Neptune", this beautifully complex structure emerges out of deceptively simple geometrical instructions. So also, God's simple universal rules can produce rather complex applications.
Is it better to see life in complex or simple terms? Should I delve deeply into things, seeking hidden meanings, or should I just accept things at face value?
Today, the argument for complexity; although I reserve the right to respond later with another blog on the argument for simplicity.
If our study of nature has taught us anything, it is that nature is richly complex in its structure and function. Even the simplest of seeds can give birth to the most complex of fruits.
Take for example an incredible mathematical concept called the Mandlebrot fractal. In basic terms, a very simple set of rules produces the most incredible patterns in two dimensions. Taken to three dimensions, the results are nothing short of breathtaking (see picture). You can find more at http://www.skytopia.com/project/fractal/mandelbulb.html.
A mandlebulb is just an inanimate shape, but add life, and the complexity skyrockets. Anyone who has studied even basic Biology cannot fail to be impressed by the wealth of chemical and physical processes that constitute even the simplest of living creatures. Their interactions with each other produce a symphony of life – an intricate, movingly subtle interplay between a multitude of parts that virtually cries out the majestic wisdom of God their Creator. No wonder we sing “Let everything that has breath praise the Lord!” in Psalm 150.
Should our faith, then, be simple or complex? I suspect it really depends on who you are and where you are in your journey of spiritual and intellectual maturity. It would be ridiculous to expound the detailed intricacies of the hypostases of the Holy Trinity to a Sunday School class of five year olds. But by the same token, to limit your explanation of the Holy Trinity to nothing more than “three petals on a flower” to a group of advanced Theology students would be equally ridiculous.
There is a time and place for complexity. If God has created complexity, and if He has given us brains that can understand it, then surely we have a responsibility to do so if we are capable.
Why does this matter? It matters because I have noticed a growing trend among those members of our Church who have been brought up in the western system of education to be deeply dissatisfied with simplistic explanations of our faith. Their minds have been taught to probe and question and doubt in order to get to the truth, and the neat, simple answers of their childhood no longer satisfy them. Sometimes, they are made to feel guilty for even asking the questions, and in the worst cases, the result is that they lose their faith altogether.
I think this is very wrong. Our God is a God of Truth, and surely, the closer we approach Truth, the closer we come to God. I will even dare to say this: if the God I believe in cannot stand up to a genuine search for the Truth, then I should not believe in Him. If God is who we think He is, then a properly conducted and sincere search for the Truth cannot help but lead to Him – we have nothing to fear; there is no line of investigation that does not lead to Him in the end.
If this search for Truth about God and the universe He has created means that sometimes we have to ditch old and simplistic understandings for newer, more complex ones, then so be it. So it is in every aspect of our lives. If the Truth be complex, then so must our understanding of it.
Perhaps a concrete example will help illustrate this rather abstract topic. How are we to understand the Bible? The simplistic approach of our childhood says “We must obey every word the Bible says.” That’s beautiful, and in essence, it is absolutely true. We must indeed follow the instruction of the Bible as faithfully as we possibly can. But what does “obey every word” actually mean? If you delve into it, you will find it is not so simple as it sounds…
“I urge you, brethren – you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints – that you also submit to such, and to everyone who works and labours with us.” 1Corinthians 16:15,16
If we were to literally obey these words, then we would have to seek out descendents of the household of Stephanas, somehow, after twenty centuries, and then lay ourselves in submission to them. Clearly, that is far too simplistic an interpretation. Most sensible Christians would understand that the thing we need to obey is not the specific instruction given here by St Paul to a specific readership in a specific time and place. It is the underlying universal principle that we should follow. It is not the person of Stephanas we must obey, but those who are faithful in serving the Lord, those who follow Christ faithfully as St Paul did, in any time and place.
But you see, already, we have left the path of simplicity and entered the path of complexity. Another example:
“If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.” Matthew 5:29
If we were to follow this command in its most simple interpretation, we would have an awful lot of one eyed Christians. But we don’t. And that’s not through lack of faith or courage: by and large, Christians understand that it is the underlying principle we are required to obey here, rather than the simple and straightforward sense of the command. We take in to account the flowery nature of speech in Middle Eastern society – we as Copts know it very well, for it lives on in Arabic today! We easily see that if there are other ways of avoiding the sin of adultery of the eyes that don’t involve drastic measures, these are preferable. (Of course, there have been exceptions such as St Simeon the Tanner and Origen, but these were specific cases with their own unique circumstances).
Again, we have left the path of simplicity and entered that of complexity. But the danger that most Christians fear once we embark upon the path of complexity is that we might get it wrong. When it comes to interpreting the Bible, who is to say that one interpretation is better than another? What’s to stop anyone and everyone from interpreting it according to their own pre-assumptions and agendas?
And in fact, this happens on a regular basis, anywhere from the cult that sees in the Bible alien civilisations on other planets, to the ever-growing multitude of varieties of Protestantism, to that old favourite Bible verse quoted by many Copts in Arabic that roughly translates to: “There is a time for your God and a time for your own enjoyment” (don’t waste your time – it’s not actually in the Bible).
The Orthodox Church resolves this dilemma by appealing not only to the Bible, but also to Holy Tradition: the ancient guidelines worked out by the earliest Christians. Tradition is not a dead museum exhibit, but a living, growing thing, and in these times of change, the Church, guided in humility by the Holy Spirit, seeks to properly apply those timeless universal laws of the Bible to an ever-changing world that is constantly throwing up new challenges and new questions to be answered.
The danger to be avoided is that of bowing to the letter of the law, when it is always the spirit of the law that we must embrace. And that often requires complexity.
Fr Ant
The Art of Uncertainty
Feb 11th
“It is better to be silent and be suspected of being a fool,
than to speak, and remove any doubt.”
I don’t remember where I came across that little gem, but it carries a useful message. How often have you been involved in a discussion with someone who is absolutely certain about something, and you are equally certain that they’re wrong? You try to convince them. You call upon logic; you appeal to evidence; you cite witnesses; you plead for common sense, but nothing seems able to shake that rock solid (mistaken) confidence. Arghhhh!!!!
There are situations in life where it can be quite dangerous to be certain and wrong at the same time, and then there are situations where it hardly matters anyway. Does it really matter if my friend is convinced that George Washington was the first Prime Minister of Australia? It may be frustrating; it may betray a certain lack of patriotism, but in the big scheme of the universe, it makes very little difference to anyone.
Then again, a doctor learns very quickly how dangerous being overconfident in your opinion can be. To continue to believe in a diagnosis that is wrong could harm a patient, or in extreme cases, kill them. That is why doctors (the good ones, anyway) work very hard to train themselves in the art of uncertainty.
A gifted doctor will be able to tell you at any stage of the diagnostic process just how certain s/he is. They may not be able to put a figure on it – “I am 75.492% certain that we are dealing with melanoma here” – but they can usually tell you if they are definitely certain; quite certain with a little room for doubt; leaning towards one diagnosis rather than the other, or quite frankly flummoxed. Knowing one’s degree of certainty influences the therapeutic decisions one takes. Medication may sometimes be given on speculation, such as a case of suspected bacterial meningitis (infection around the brain) where administering antibiotics quickly is crucial and delay could cost lives. In such a situation, one need not wait for test results to improve the degree of certainty. On the other hand, if you’re thinking of administering powerful anti-cancer drugs that are going to cause horrible side effects, you’d better be pretty darn sure you’ve got the diagnosis right!
Now, there have been those who have tried to tame uncertainty using the whip of mathematics. There are mathematical strategies for putting a number on uncertainty that at least allows you to compare uncertainties, but to use these strategies as if they were completely accurate and infallible would be a mistake. The real world is just far too complicated and involves too many variables for any mathematical model to be more than a mere indication.
So the art of uncertainty is just that – an art. It is learned through experience: through observation and analysis of one’s mistakes, and the gradual accumulation of this data over many years. It often depends on a degree of informed intuition, rather than being a totally logical process. But I believe it is a very useful tool to have in one’s toolbox of life. Skill in this art will inform all your life decisions and increase your wisdom factor, which usually makes life more comfortable, successful and enjoyable. If nothing else, being skilful in the art of uncertainty will at least limit the number of people whose blood pressure you raise by arguing confidently for that which is false!
Fr Ant
Christmas for Overactive Minds
Dec 31st
There are people in this world who are blessed with the gift of simple faith. They are the ones who see the truth in what they believe and are happy to accept it wholeheartedly and without reservation, much like a young child.
Then there are those whose minds just won’t stop thinking. These are the ones who must examine and delve and pull apart and understand things. For better or worse, God made me one of the latter. So for those readers who share my affliction, here are some thoughts on the incredible miracle of the Incarnation of the Word of God in Jesus Christ…
Did Jesus have to be conceived within a virgin? Why couldn’t He have just been born normally and then filled or ‘soaked’ with divinity afterwards?
In many ways this would have made the story of His life easier for people to accept. Today, there are theologians and clergy in the Churches of the West who cannot accept the concept of the Virgin birth of Christ, because it isn’t natural. They will point to examples of pre-Christian faiths that include virgin births, such as the Egyptian gods Isis and Horus, to show that the Christian one is just one example of a common phenomenon in religions.
I see this as being a faulty argument. The existence of fakes in no way means that there cannot be a genuine article somewhere. Imagine if someone told you that all the so called Rolex watches sold at the markets are fake, and that therefore there IS no such thing as a genuine Rolex watch. You show him your watch, bought from a reputable jeweller complete with documentation, but he refuses to accept it. Nope, he’s seen too many fakes, so this one can’t be real – why, it looks just the same as all the other fakes!
The Virgin birth wasn’t just a trick to show off God’s power. There are reasons for the Incarnation to have occurred from a Virgin birth rather than a normal one. Had Jesus been born to a normal couple, we would be missing one of the most important pieces of evidence that He really was God Incarnate rather than just a very holy prophet.
And that’s not just because He was born miraculously. There are numerous miraculous births recorded in the Bible. Isaac was born miraculously to Abraham and Sarah, many decades beyond childbearing age. Similarly, St John the Baptist was born to an elderly couple after a miraculous announcement by the Archangel Gabriel. It is no surprise that the birth of God Incarnate should also be in miraculous circumstances, but the added extra here is the nature of the miracle itself.
A virgin mother can only contribute half the DNA necessary for the conception of a new human being. Normally, the other half must be contributed by the father. Where there is no human father, God must have created that DNA miraculously in order for St Mary to conceive.
Now amongst the bewildering variety of life on earth, you will find examples of “parthenogenesis”, the making of a new individual without this mingling of DNA from two separate parents. But the conception of Christ could not have been a natural event, since His mother did not possess a Y chromosome. All humans possess two sex chromosomes, named, imaginatively, X and Y. Females have two X chromosomes, whereas males have an X and a Y. Each parent contributes one of their sex chromosomes to the child. If both parents contribute an X chromosome to their child, they have a girl. If the father contributes his Y instead of his X, then they have a boy. St Mary had no Y to contribute, so where did the Y that made Jesus male come from?
It must have been a miraculous creation, and the source must have been the Holy Spirit that overshadowed her and caused the conception to occur in her womb. In this way the Virgin birth points, by its very nature, to an inescapable conclusion: the male child born of St Mary was, in a very real way, truly, the Son of God. He owed His very genes to two parents, one human, the other divine. The mystery of the Incarnation of the Logos, God becoming a true man, is embodied in the event we call the Virgin birth.
Beautiful, isn’t it? But of course, all that analysis is not what Christmas is really about (and no, it’s not chocolates and presents either). Having exercised an overactive mind sufficiently, one is freed to approach Christmas the way it should be approached: with the love and simplicity of a child…
“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” John 3:16
Wishing all readers a happy and holy Christmas and a blessed 2010.
Fr Ant
Hitchens’ Twisted Mind
Oct 20th
What kind of God asks you to kill your son?
Christopher Hitchens, one of the “New Athiests”, posed this question in a lecture I heard recently. With great eloquence, Hitchens put God under the microscope and found Him wanting. How could God have asked Abraham to sacrifice his only son Isaac on Mount Moriah? What would we think of any human leader who asked us to kill our children to prove our loyalty and obedience? Surely, we would call such a leader a megalomaniacal despot, an egotistical maniac? That was the gist of his argument against God. It is Hitchens, after all, who wrote a booked entitled: “God is Not Great: How Religion Poisons Everything”.
A sincere Christian cannot leave such a challenge unanswered…
The Unique Nature of God
If a human being were to demand this act of another human being, one would certainly have to question his motives and his character. No human has the right to take the life of another. We are all on the same level, so none of us has the right to practice the power of life and death over another, or even over himself. That is why the consistent Christian is opposed to both abortion and euthanasia.
And yet, we do not mind killing lesser creatures for good reasons. I have no doubt that even Hitchens occasionally sits down to enjoy a nice meal of roast lamb chops. I wonder, this make him a megalomaniacal despot and an egotistical maniac? How dare he participate in the brutal slaughter of a poor and innocent fluffy little lamb, merely to satisfy his selfish desire for protein?!
Now it is true that there are vegetarians in this world who for conscience’ sake refuse to eat the meat of living creatures. But they still eat vegetables and fruits and nuts, which once were also alive in their own way. They too grew and flourished, only to be cut down ruthlessly in their prime merely to please the palate of the human eater. It may seem a silly comparison, but if God is who we think He is, then the difference between a celery and a human is nothing compared to the difference between a human and God. If the human is justified in eating a celery because it is so far inferior to him as to be considered expendable, then God must certainly be justified in sacrificing a human, because a human is far, far more inferior when compared to God. What is more, humans eat fruits they have not created. They merely plant and water them, but no human makes a plant grow out of his own power. Yet God is the One who made each of us out of nothing. Without Him we would not exist. Does not the Giver of life have the right to take it away if He so chooses?
The Sublimity of Surrender
The above looks at the matter from the perspective of God, but looked at from the perspective of Abraham or even of Isaac, Hitchens’ argument is equally unacceptable. Hitchens is guilty of a mistake that is common in modern Western society: the destruction of the good name of Submission.
For the modern thinker, surrender is the ultimate evil. If we look at relationships as a power struggle, then indeed to submit to another is a defeat. In many areas in this world, the strong defeats the weak and forces him to submit. Moreover, this submission is often designed in such a way as to humiliate the loser, to cruelly rub their face in the dirt.
But for a God of Love, submission is not a power struggle, but an indication of strength: the invincible strength, in fact, of true, divine, aghape love. Think of a father carrying his small daughter, perhaps two years old. This father allows his child to play with his nose, to grab it and pull it painfully, and then laugh at her achievement. He is submitting to his daughter. She is the victor, he the vanquished. But this is not a power struggle. This is a relationship of love, and the father’s willing submission is an expression of that love. He would in fact give anything for his daughter, perhaps, his own life in order to save hers. That is his free choice, a choice he makes because it is the nature of love to give without expecting anything in return. This is the beauty and the nobility of love.
This is the love shown by Abraham. God never forced Abraham to sacrifice his son. He did not threaten him with punishments if he refused. He merely asked him to do it, and the choice was completely up to Abraham whether to obey or not. In the same way, young Isaac must have willingly submitted to his father’s wishes. There is no sense of a struggle in the story. It is true that the Bible tells us that Abraham bound Isaac with thongs upon the altar, but there is no mention of resistance from Isaac. Very likely, he trusted his father as implicitly as his father trusted in God.
Abraham was willing to give back to God the most precious thing he had in his life: his one and only son. After a lifetime of Abraham and Sarah longing for a son in vain, after finally receiving the son of their prayers in old age, what an incredible sacrifice it must have been for Abraham to give that son back to God, and to do so with his own hands. It is an action that bespeaks tremendous faith and trust in God, and submission; freely chosen submission that came from love, not from weakness. He could easily have said ‘no’.
Thus does the human father test his daughter by asking if she would give up her favourite toy for him to play with. He does not need the toy and it is not the toy he is interested in. He is interested in his daughter’s reaction, whether she will love and trust him enough to give up her toy to him, whether her heart is selfish or generous. With such gentle tests, the father teaches his daughter what it means to love and to give. And when she gives him her toy, he immediately gives it back to her, together with so many hugs and kisses of genuine affection for his gracious little dear. This is what the incident of Moriah is all about.
The Historical Context
In this test of faith and love, God also gave Abraham an important message. Many tribes of Abraham’s time, with whom Abraham would no doubt have come into contact, practiced the cruel sacrifice of their children to their gods. These tribes actually did kill their own children in a bloody frenzy of madness and misguided devotion to false gods. We cannot even begin to imagine the horrors that must have played out in these people’s minds over the years.
Abraham was susceptible to following the example of these tribes. But on Moriah, God showed him that such a thing was unnecessary. It was as if He was saying to Abraham: “I know that you are willing to go even as far as killing your son for Me. Your devotion is at least as fervent as that of the pagans. But it is more than theirs, just as I am more a true God than their gods. Do not follow in their footsteps and do not imitate them, for you see, I have no need of their kind of sacrifice. I will bless you for what is in your heart, and not for your external actions only.”
So much of the pagan religions of ancient times seems to have been external. Yet here was God pointing out to Abraham that it is his willingness to obey and to submit that really matters, not the killing of his son. God is not interested in having children sacrificed to Him. He is interested in kind of heart His children have. This approach to worship must have been absolutely revolutionary for Abraham’s time and environment. It is easy to see how it fits in with the teaching of Jesus and prepares us for it.
A Base and Narrow Mind
Finally, I cannot help wondering at the kind of mind that can only see such horror in something so beautiful. If anything, I think Hitchens’ comments reveal far more about Hitchens that they do about God. He and his fellow critics of religion look upon the astounding sacrifice of love of the Cross of Christ and see only vileness. Richard Dawkins describes the Cross as “sado-masochistic” in The God Delusion. Somehow, he manages to keep himself completely blind to the love that the Cross represents, the supreme act of humility, of noble giving of oneself, of total and utter devotion to the beloved. Instead, he can only view the Cross from the point of view of selfishness. Upon the Cross, if Dawkins is to be believed, we see only God satisfying a base aberration of the human mind: the Father being sadistic to the Son; the Son enjoying the suffering in a fit of twisted masochism. “Religion poisons everything” says Hitchens. Who is doing the poisoning now?
What kind of mind can reduce noble love to animal violence? What’s next, I wonder? Nursing mothers only care for their child because they have a perverted desire to fatten them up and eat them? This is perhaps one of the most repugnant aspects of the New Atheists. They really seem not have thought things through to their logical conclusion. They seem unaware that their philosophy leads eventually to everything we hold dear in life losing its value, and in the end, to a sort of nihilistic fatalism where nothing matters anymore.
But that’s a topic for another day.
Fr Ant
The Greatest Challenge (I Think)
Sep 9th
A little while ago I posed the question:
“In the next 20 years, what do you think will be the greatest challenge faced by the Coptic Orthodox Church?”
Your comments have been most interesting, as have your votes on the poll (still open at:
http://www.stbishoy.org.au/modules/xoopspoll/pollresults.php?poll_id=3 )
Well, here’s my 2 cents’ worth…
I have little doubt that each of those issues I mentioned in the blog will pose a challenge that will need to be met by the Church in coming decades. Some will be more dangerous than others, but the most serious one to my mind; the one that threatens to destroy the very fabric and meaning of the Church is the challenge of Atheism.
For the last 1,700 years, the Christian Church of Alexandria has lived in a society that believed in God in some form or other. From the Edict of Milan in 313AD, when the Emperor Constantine declared Christianity legal and brought an end to the persecution of Christians by pagans; through the post-Chalcedonian period (451-642AD) when Chalcedonian Christians ruled Egypt; and into the Islamic period where the Muslim rulers and eventually the majority Muslim population still worshipped the Muslim Allah, we have always lived in a society that has taken deity for granted.
At the dawn of the 21st century, however, we face a situation that presents unique challenges. What is new is that the whole mindset of Western society is changing. I have written before on WHY atheism is irrational, but here I would like to focus on the subtle effects that the spread of atheism is beginning to have on the society around us.
Firstly, there is no fear of God, nor love of God to impose limits to human behaviour. If there is no objective moral law, no Lawgiver to obey, then life becomes a free-for-all. Societies without faith will obey the law of the land, but only through self-interest; so long as it is good for them or for those close to them. But what stops the rogue individual from “playing the system”? Why not cheat or steal for personal gain, even if it means that others lose? It makes perfect logical sense in an atheistic society to steal $10 from a 100,000 people. Each of the victims suffers little harm but I become a millionaire! Of course, if everybody thought like that society would collapse, but there is no MORAL reason not to do it. The question only becomes “can I get away with it?” not “Is this right?”
Selfishness is attractive. Even today we continue to fight against materialism among our Church flock. And yet deep down, I think most Christians acknowledge that the Christian faith is, in the words of its Founder, “not of this world”. Thus do we fast and keep vigil and give away our hard earned money to those less fortunate than we are. Thus do we share our blessings with one another and contribute to the community both within and without Church. But then you always have that little devil whispering in your ear … enjoy yourself … forget about anyone else … you are not responsible … The day that selfishness infiltrates the Church it will become a terminal case, for love is the heart of the Church, but selfishness is love’s cardiac arrest.
Where there is no God, selfishness becomes the rule. Those who adhere to an atheistic evolutionary origin of humanity state this clearly. “Survival of the Fittest” is guiding principle of evolutionary theory. Each individual lives in order to survive and reproduce copies of itself – that is the driving force behind life. An interesting scientific concept, but what if it becomes a philosophy of moral life? Although some have questioned it, it seems to me that this was very much the philosophy underlying the greatest human catastrophes of modern history.
Adolf Hitler’s genocide of the Jews was publicly backed by the propaganda of the superior Aryan race: the fittest deserve to survive, the unfit should die. Today, rational western minds fight for the right to kill the disabled foetus (abortion) and the sick adult (euthanasia). These are a burden on society, so why should they drag the species down and consume resources that fitter individuals must give up? Why should we waste our time on them? We seem to be heading for what the Catholic Pope John Paul II aptly called the “Culture of Death”.
Can you see how different this mindset is to that of Christ? For the Christian, life is not about survival, it is about sacrifice; not selfishness, but selflessness; not utility, but love. Can Christians maintain the Christian mindset while engaging in a secular society that is moving farther and farther away from that way of thinking?
For the moment, the gap is not so great, for western societies like Australia were founded on deeply ingrained Christian ideals. Today’s critics of Christianity usually fail to acknowledge this debt. But that is slowly changing. If Christian faith is thrown out, how long will Christian ideals and values hold on without the faith to sustain them?
Having said all of that, if history has taught us anything it is that tomorrow is always full of surprises. Who would have predicted the incredible changes that computers have wrought in our lives a hundred years ago? Perhaps there is some other challenge lying undetected and waiting to jump out and change the rules.
And so, with even our best efforts to be prepared, we find that in the end, we have no other course but to continue to throw ourselves upon the mercy and care of our loving Lord from day to day.
Fr Ant
How Not To See.
Jun 28th
The ability of the human being to see reality in a biased way never ceases to amaze me.
An extreme modern example of this is the outspoken evangelist of atheism, Professor Richard Dawkins. In his recent book, “The God Delusion”, he not only attributes all forms of religion to mental illness, but he also describes that tender special process of parents passing on their cherished faith to their children as ‘child abuse’. Not content with that, he goes so far as to criticise the God of Christianity for exhibiting ‘sadomasochism’ in the Crucifixion of Christ, thus reducing the most precious and intimate act of love in the history of world to the level of an unnatural human fetish.
The easy reaction to such words would be anger and indignation. If he doesn’t believe, at least he should respect the beliefs of others! That may be the easy response, but I don’t think it is the right one. After all, we too (Christians I mean) have our own history of seeing things in quite a biased way. We are human too.
The Dawkins example I gave above illustrates bias combined with belligerence, but there are also nice ways of being biased. One example of this ‘nice’ bias that springs to mind is that of the late Fr Bishoy Kamel, the Coptic priest who served in Alexandria and Los Angeles in the 1960’s and 70’s. If my reading of the limited English translations of his many writings is accurate, Fr Bishoy was every bit as biased as Dawkins, but in quite a different way. Rather than reading evil into the good of others, he was most adept at reading good into the evil of others.
Among his favourite books of the Bible was the Song of Solomon, a relatively explicit love poem that many modern preachers keep away from, so stark is its language of love. But Fr Bishoy saw in the love between a man and a woman a holy icon of the love between Christ and the human soul. Of course, this was not an original discovery by Fr Bishoy. St Paul wrote of this living metaphor two thousand years ago in his letter to the Ephesians. But what makes Fr Bishoy’s approach stand out is that he lived it.
To read this celibate’s description of how he cries out to Jesus as he goes to sleep in his bed, to come and embrace him, to place His gentle hand behind his head and hold him close; only a man who has risen above the earthliness of physical intimacy could write so freely and honestly of spiritual intimacy. In this married celibate’s words I find a better description of the purity of celibacy than one can find from most monks and nuns! He did not fear intimacy and flee from it, he sanctified it! For Fr Bishoy, the spirit purifies the body completely; good triumphs over evil – it is as simple as that, and there is just no question about it. That’s pretty opinionated!
And yet, I believe that this is indeed the true spirit of Christianity, indeed, of Christ Himself. Was it not He who sought out the outcasts of society and broke so many taboos in the name of divine love? Was it not His positive attitude towards sinners, seeing the potential good in them rather than their evil past, that saved so many from destruction? Which makes me wonder: what would happen if an opinionated and biased atheist like Professor Dawkins were to one day meet Jesus? The following is of course a fiction, and I hesitate to guess what Jesus would say (I have no special insight) or what Dawkins would say, but it is interesting to contemplate…
* * * * *
Professor Richard Dawkins was turning in for the night. It had been a long and hard day. Three media engagements, a book signing and then that debate at the university. But it has been a satisfying day. His opponent in the debate had been a little underprepared which had allowed him to take him apart, much to the pleasure of a largely sympathetic audience of noisy university students. Ahh… this had been a good day.
Suddenly, the bedroom filled with light. Wondering if a car had pulled up and shone its high beam at his window, he walked over to draw the curtains and perhaps see who this was who so impertinently and thoughtlessly had disturbed his repose. Could someone be visiting him at this time of night? But there was no car outside; in fact it was quite dark. A gentle rustle behind him made him twirl around suddenly and shout in fright, “Who the devil are you? And how in blazes did you get into my house?”
The shining man with the beard smiled at the professor and the glow that seemed to emanate from His face slowly faded away until He was left standing on the carpet like any other man, except perhaps for His long flowing robes and the wounds in His hands and feet.
“No, actually, I am not the devil. Quite the opposite.” A small smile played on His lips. “Never mind how I come to be in your house. I have come to ask you a question. Why do you hate me?”
“Who are you? Where did you come from? I don’t know you, and if you don’t leave immediately I shall call the police!”
“I think you know who I am, Richard. Do you not recognise Me?”
“Oh tosh, man! Do you think you are Christ? Come now, which mental hospital have you escaped from?”
“Ah, so you do recognise Me. But My question remains unanswered: Why do you hate Me?”
“Firstly, I do not for one moment accept that you are Jesus Christ: let’s get that clear. But for the sake of argument, I will answer your question. I don’t hate you; I simply don’t believe in you.”
“Why is that Richard?”
“Where have you been living for the past thirty years? My arguments are all over the media and they fill the bookshops. Someone who knows where I live must surely have at least read some of my books.”
“Why do you not believe in me, Richard?”
“OK, I’ll humour you. One: because all religion simply evolved to meet natural needs for human survival. Two: because sacred texts are full of contradictions and inaccuracies. Three: because modern science has eliminated the need for a “God of the gaps” to explain things that we couldn’t understand. Is that enough for you?”
“What do you say to the millions of devout and highly intelligent and educated Christians who see things differently?”
“Huh, that’s easy. WAKE UP! Open your eyes! Stop being deluded! The evidence is there and it’s black and white, so stop fooling yourself and come into the twenty first century for God’s sake!” The little smile played upon the lips of the Bearded Man once more.
“You cannot imagine seeing in that same evidence any other interpretation than yours, then?”
“Oh, there may be many different interpretations of the evidence, but there’s only one CORRECT interpretation, and it just happens to be mine.”
“And what would it take to convince you otherwise? What would it take to convince you that God exists, that I am real?”
“Well, if God is really there, why doesn’t He just show Himself to everyone? Why doesn’t He just appear and say, ‘Here I am everyone. You can stop doubting Me now’.”
“Well, Richard, here I am. You can stop doubting Me now.”
The professor paused for a moment as though considering the proposal put to him by this strange man. He certainly had an honest face, something in it told him intuitively that whatever this man might be, he was not a liar. He must be a manic depressive who really believed he was Christ. And yet, he seemed so calm, so in control, so sane.
“Well if you want to make a claim like that, I’m afraid you’re going to have to back it up. Prove to me that you are the real Christ. Go on then.”
“Was the light that filled the room and my sudden appearance out of nowhere not convincing for you?”
“You probably have a torch hidden up that big sleeve of yours. Well, you can do anything with electronics these days. And I didn’t see you come in. You could have come in through the door.”
“Did you hear your door squeak as it always does?” How the blazes did he know that my bedroom door squeaks, thought the professor to himself. But of course: he just walked through it a few minutes ago.
“I was distracted by the light. A common conjuror’s trick: distract your audience’s attention with one thing so you can get away with the illusion. I can show you some articles on it if you like.”
“Then what would it take to convince you Richard?”
“You’d have to do something genuinely supernatural, here in the open where I can see it, where I can measure it and observe it scientifically.”
“Alright then, if that’s what you’d like. You see that cup of water over there? You filled it up yourself from the tap just a few moments ago, didn’t you?” The professor nodded. “Would you like to pick it up and taste it?” The professor did so. “It is tap water, is it not?” Another nod. “Then kindly taste it again for Me.” The professor held his nerve well. He needed to, for when he looked at the glass, its contents were no longer clear but a rich burgundy hue. He smelled it and gingerly tasted it. A rich red wine. He turned back to the Bearded Man.
“Oh very clever young man, very clever. Turning water into wine, hey? OK, you’ve read your gospels, and I’ll admit that was a very clever trick. How did you do it? Slip a tablet in when I wasn’t looking? Sorry, but that’s no proof. I’ve seen better illusionists than you.”
“But isn’t that what you asked for?”
“Sorry, but you’ll have to do better than that, my friend.” This he said in a tone that suggested anything but friendliness.
“Then what would you have Me do to convince you, Richard?”
“Look, if God exists and wants us to believe in Him, He can appear as a towering giant floating above London and blocking out the sunlight. He can rain thunderbolts on anyone who doesn’t accept him as an example to others. If He really wanted to, He could put the matter beyond all doubt. So why doesn’t He? I’ll tell you why, my friend. Because He doesn’t exist, that’s why. He’s just a figment of people’s imagination that was perpetuated by corrupt clergymen for their own personal benefit. And eventually, people came to believe the lie. That’s all there is to it.”
“And if I were to remove all doubt, would you love Me?”
“Oh, yes: prove yourself to me and I’ll believe in you. I am a scientist, you know. I do have an open mind.” Again, the little smile.
“But I did not ask if you would believe in Me. I asked if you would love Me. I love you, you know.”
“Oh, tosh! Not this ‘love’ thing again. Look, there is no such thing really as love. All there is just hormones and chemical messages in the brain. Love is nothing more than an electrochemical phenomenon.”
“Again, you have evaded My question. Again, I ask it. Would you love Me?”
“Oh, look: if God were to prove beyond all doubt that He really does exist, then, yes, I suppose I would do what He says. I’m not stupid, you know. But see, that’s why religion is such a fake. It’s all about guilt and making atonement and hoping to please this big Judge in the Sky so He doesn’t cast you into everlasting fires of damnation. No, sorry: God just can’t be real. I won’t accept that.”
“You don’t think you may have misunderstood what God is really all about?”
“No, I haven’t. It’s all there to read in black and white, you know. It’s all in the Bible, the fire and brimstone and the everlasting flames of hell.”
“Perhaps you are reading only what you want to read and ignoring the rest if it does not fit in to your preferred interpretation?”
“I told you before, man. I am a scientist. Scientists are objective. They gather evidence and draw theories out of that evidence. Then they test them and thus prove or discard them. Why don’t you listen?”
“So from what you say, it seems that I cannot win. If I show you My power, you will attribute it to illusion or epilepsy or aliens. If I prove Myself to you beyond doubt, you still will not love Me, but only seek to gain personal advantage from the situation. It would seem that whatever I do, you have already made up your mind. You have made your choice and nothing will change it.”
“Absolute rubbish! I have an open mind. Go on then, prove to me that you are really God, or Christ, or whichever deity you wish to masquerade as this week. Go on then, I’m all ears.” The Bearded Man gently shook His head and muttered, “There are none so blind as them that will not see.” Aloud, He said:
“I will leave you now Richard. I know there is good inside you still. But you have become so encrusted in the shell of your own confidence and pride that you have lost the very thing you first set out to achieve: Truth. I will visit you again, for I do not lose hope that one day you may be healed. But I will not visit you again like this. You have closed that door to Me and locked it. Goodbye.” And with that, He was gone. He did not leave by the door or jump through the window. He did not ascend through the ceiling; He was just … gone.
For a moment, the professor stood like a statue, gaping at the spot where the Bearded Man had stood just seconds ago. Then he shook his head and turned around to go and brush his teeth. “Damn magician of a mental patient! I really must speak to the Minister of Health about the lax security these days. One of these days, someone is going to get hurt!”
Fr Ant
God and Time
Dec 17th
What is time?
An introductory note of warning: some readers may find this blog a bit too theoretical and a waste of ‘time’.
We feel we know with some certainty what most things in our lives are. Things made of matter, of atoms and molecules, we can deal with comfortably, for they are solid and easy to experience with our senses. Even things like light and heat present no great confusion for us, once we understand the nature of electromagnetic radiation. We can even live with the duality in the nature of light, its being both a particle and a wave at the same time (a nice metaphor for the Divinity and Humanity of Christ perhaps?)
But when it comes to time, it is different. We do not really experience time with our senses in the normal sense. We experience the effects of time: things like movement and change. But what about time itself? What exactly is it?
Well if you’re now hoping I will go on to explain what time is, you will be disappointed. As far as I can ascertain, no one has ever been able to come even remotely close to explaining what time is. Oh sure, we fit time nicely into a whole lot of the laws and equations of physics, and we speak of time being the fourth dimension, together with the three dimensions of space forming the beautifully phrased “Time-Space Continuum”. We manipulate the idea of time to solve all sorts of practical problems and we use the time we read off our watches to organise our lives. But none of this even begins to tell us just what time actually is.
Normally, we understand things best by comparison with something already familiar to us. “A chihuahua is like a poodle,” I might explain to someone who has never seen one, “only a lot smaller, and usually with a lot more attitude.” But what can we compare time to? It seems to exist (does it exist?) in a category all its own.
The only thing we can compare it to sensibly is a dimension of space. Thus, we usually represent time using the classic representation of a spatial dimension: the number line. We think of time as being like a line that extends in one dimension, with forwards being the future, backwards being the past, and some point upon the line being the present, where we are now. Then we extend this analogy to have our point of the present slowly (???) moving along that line of time at a constant speed, never being able to stop, or go backwards, or speed up. This is a useful enough analogy for most of our practical needs, and it opens doors for the imagination of science fiction writers to explore by playing with our movement along this line. But is that really what time is?
Philosopher Ludwig Wittgenstein, perhaps most famous for being extremely hard to understand, proposed the solution that we are wrong to try to define time in words. Perhaps, he says, or at least as well as I can understand him, the problem is our language. Perhaps there are some things in our world that simply cannot be properly defined using the human lnaguage which is all we know. Perhaps if we could think in some other way, some totally alien way that we cannot now imagine, the nature of time would be obvious, as obvious as the nature of matter. Of course, St Paul preceded him by some 1900 years when he told us about the things in Heaven that “no words can express”. So maybe time is one of those creations of God. Maybe it belongs to the category of creations incomprehensible to the limited mind of man.
And where does God fit in all this? What is the relationship of God to time? I had thought this must have been obvious to most Christians, until I did a bit of research and dicsovered what a marvellous variety of theories Christians have held on this topic! Here are a couple (that I don’t like, by the way):
1. God exists within time Himself, just as we do.
2. God exists outside of our time, but within His own time, a sort of “meta-time”.
I don’t like these explanations, because being your typical Eastern Christian, any explanation that limits God in any way is unacceptable to me. The best explanation I have found so far is that God created time and exists outside of time in some mode that we can never imagine, being prisoners of time ourselves. All time is ‘present’ before Him, or is known to Him. But you see, even in trying to relay that last concept, I had to use a word that implies He is in time, “present”, whereas, He isn’t.
Perhaps that’s enough boggling of the mind for now (another ‘time’ word).
The Enigma of what comes After Death
Dec 1st
I’ve recently been reading an old classic that had hitherto eluded my reading list. It’s called Reflections on Life after Life by Dr Raymond Moody. It’s actually the sequel to his original book simply called Life After Life, but I couldn’t find that one in the library. They were both written around the 1970s and they spawned a whole new genre that many others have since taken up with enthusiasm (though not always with good sense).
The basic premise is this: Dr Moody is a medical doctor who has been involved in a large number of resuscitations – people who are clinically dead, and are then brought back to life. Usually this happens within that brief window of opportunity before permanent brain damage sets in, somewhere around 5 minutes. There have been rare cases that broke that record and still came out perfectly normal. Medicine is like that; the moment you take something for granted a patient comes along to demolish it!
But the thing his books focus on is the weird experience that some of these patients (probably a minority) are able to recall after they have been brought back to life. In the first book (apparently) he outlines a number of general characteristics of these experiences that seem to be common among these patients. These include things that have now become a standard part of our culture and even our language. The tunnel, the light at the end, the beautiful place, the meeting with dead relatives, the shining person who emanates peace and joy, the command to return to life on earth, the reluctant return. In the second book he outlines some additional features that are by no means as common as those in the first book, but which are pretty interesting, such as the confused and lost looking souls and the sense of having ‘all knowledge’ suddenly become available to you (wouldn’t that be great?!) He also addresses some very interesting and important methodological issues in his research (which should set to rest many of the criticisms sceptics have raised, for he is quite thorough in his methodology) and most interestingly, speculates as to where this kind of research might lead in the future.
It makes for absolutely intriguing reading, but I wonder what these experiences mean. It would be all too easy to simply say “Of course these are just confirmation of what the Bible has been saying all along”, but the indomitable sceptic within me cannot help but ask questions:
Most of Dr Moody’s patients were Caucasian Christians. Would these experiences be any different in India? Or Tibet?
What research has been done to examine the possibility of these visions being hallucinations resulting from the trauma of illness or side effects of medications used, quite often in high doses in operations and resuscitations?
The list could go on. I recently came across a much more recent study that seemed to promise a definite answer as to the nature of these experiences. In some cases, patients have described going through a feeling that they somehow left their bodies. They rose up in the air and could look down on themselves, surrounded by medical staff frantically trying to save their lives. Some of these patients describe the scene with exquisite detail, including things that by all the laws of logic they could not know. For example, one case in another book on the subject, Beyond Death’s Door by Dr Maurice Rawlings, has the patient describing the colour of the tie worn by a doctor who came into the room after he had become unconscious, and left the room before he regained consciousness. How could he do that???
Well, Professor Bruce Greyson in the USA thought up a brilliant experiment to try to settle the question. He set up a laptop computer on the top of a tall cabinet in a room where patients who are having pacemakers inserted have their hearts stopped temporarily as part of the procedure. On this laptop, a programme was installed that displays a random picture on the screen. There is absolutely no way for anyone to know which picture is going to be displayed beforehand, and afterwards, the laptop is removed without any of the medical staff or the patients seeing the picture. The idea was that if a patient had a near death experience and felt themselves rising up and looking down on the scene, they would see the top of the cabinet, and identify the picture on the laptop screen. If they correctly identified that picture, that would indicate that the experience was undoubtedly genuine and not just a hallucination or drug side effect.
But even the best laid plans of mice and men …
Unfortunately, I discovered that the research did not answer the question. Why? Because in the whole series of patients in the study’s time frame, not one single one of them happened to have a near death experience! Drats! Those doctors are obviously too good to be any good for such an experiment! Oh well; at least it illustrates the kind of experiment that might one day truly tell us whether these experiences are genuine or not. I for one will be waiting with bated breath, but I won’t be holding my breath long enough to pass out and have a near death experience.
You can check out Dr Moody’s work at http://www.lifeafterlife.com/
Fr Ant
Is Genesis Myth?
Sep 26th
Thankyou to Tony for his comment on my last post in which he brings up the approach taught by most Catholic Schools in Australia to the first 11 chapters of Genesis. I have come across these ideas before, and I think they are becoming so widespread in the Catholic Church they deserve some attention. In some circles, this approach is called the New Theology and basically jettisons any claim that any of the events in the first 11 chapters of Genesis ever actually happened. That’s everything up to and including the Tower of Babel, so for them, the real history begins with Abraham, and all that came before is called a ‘myth’, which, as Tony points out, may not necessarily mean what you think it means!
The concept of a myth is a very fluid one it seems. CS Lewis has much to say on the subject of ‘true myths’ in some of his essays (can’t remember exactly which ones) in which he more or less concludes that the purpose of a ‘myth’ is the moral or message, and that whether the myth actually happened or not, or whether it happened a little differenty is really of no great importance. I suppose you can think of the parables of Jesus which clearly were fiction, but intended to convey a lesson. Lewis of course was talking generally, but I think that the Catholics are applying a similar approach to the first 11 chapters of Genesis.
I think there are problems with this sort of approach. Once you start categorising bits of the Bible as possibly not having an historic basis, where might this not lead you? I wonder if an extension of this kind of thinking is responsible for people like Episcopalian retired Bishop John Shelby Spong rejecting any historical miracles of Jesus, together with the Virgin Birth, the Resurrection and Ascension and so on.
At the other end of the spectrum you have stubborn fundamentalists who insist that every word of the Bible must be taken as absolute literal truth (LITERAL being the crucial word here) and thus, for example, deny any possibility that the universe is older than about 6,000 years, in contradiction to lots of pretty solid evidence and to the fact that the language of Genesis in no way insists upon this kind of interpretation.
We have to learn from the mistakes of the past. The medieval Church in the West had no business decreeing that the earth was the centre of the universe – what right did they have to do that? The Church is responsible for spiritual knowledge and teachings. The people look to the Church for guidance and wisdom about far more than just spiritual life, but the Church must always resist the temptation that such respect brings and never go outside its limits of competency. On a smaller scale, a parish priest is often asked whether to take this job or that, or to invest in this project, or send the kids to this school. He has a responsibility to make it clear to those who ask for such advice that any advice given is that of a friend, not that of a mouthpiece of God … unless, of course, God has told him otherwise
Sure, one can draw inferences from the Bible about the laws of nature, but they will always be nothing more than guesses, and we must beware of giving them the status of Infallible Truths or putting them on a par with the doctrine and dogma of the Church. Science is always changing. If we as a Church throw our lot in with evolution, or the Big Bang, or even quantum physics, there is bound to come a time perhaps centuries later when these things will be superceded and the Church will be left with egg on its face, much as happened in the great crisis over Gallileo and Copernicus. There is no need for this, especially given that the Bible does not seem terribly interested in giving humanity the natural secrets of the cosmos – rather, it is occupied with the spiritual secrets of truth and love and holiness. We must accept that just because we are a Church, that doesn’t necessarily mean we have to know everything and have the answer to every question! There are times when the only honest thing to do is to admit we don’t know. Which brings to mind a nice proverb: “He is wisest who knows himself for a fool”.
So, yes, my favoured approach would be to say simply something along these lines:
“The science, as far as it goes, can be comfortably accomodated within the Bible’s framework. But that’s all we can say. Whether the science of today describes reality fully and accurately is not a question for the Church to answer – it is for time to answer.”
Fr Ant
The Evolution Enigma
Sep 24th
Last Night’s CCP Meeting was on the question of evolution. An intriguing and often highly emotional topic, it is one of those areas where, supposedly, science and fatih clash.
I’ve been doing a little bit of reading on the topic lately, and I have found there are a few conclusions that I think one is safe to draw about the current state of affairs. Please allow me to share them with you.
1. Evolution as a scientific theory is elegant, relatively simple, and in many ways quite a beautiful concept, if you look at it from a purely scientific point of view.
2. Looked at against the wider background of our existence, it can be a very ugly concept. I have no doubt whatsoever that some of the worst atrocities committed by humans in the past century were justified, whether consciously or subconsciously, by an evolutionary world view. Hitler’s purification of the German race is an attempt to take control of evolution. What gave him the right to do so? Because he was the “Fittest” and it is the fittest who should survive. The deaths of millions in the gas chambers is no more than the necessary by product of this law of nature, and we should not weep over it. Or so he thought.
3. Evolution still has many gaping holes. We started to look at some last night but time constraints meant we had to leave the rest for another session. Chief among the unresolved issues are the incredible probabilities against putting together DNA in the right sequence merely by chance, the vexed question of how the first life could possibly have arisen, and the lack of any sensible mechanism for the introduction of new genes into an organism’s genome. There are more, but these are my favorites.
4. Even if one day it should become apparent that evolution is the true cause of life on Earth beyond a shadow of a doubt, I cannot see how this would affect our faith. The Bible is interested in telling us what God did. How He did it is really His concern, and although we get a glimpse, we must not expect to be able to understand His ways. I still can’t understand how my mechanic diagnoses and fixes problems in my car, much less the mechanism of the Creation of the whole Cosmos! But to me, if the universe really can produce life all by itself, naturally and without any supernatural input, that would be an even greater miracle. I might be able to get some wood together and build a chair. Sure it would take some time, and it would probably wobble, but I think I could do it. What I don’t think I could do is build a machine that builds chairs without any help from me. Now that’s hard! So if God built a universe that can produce life without any supernatural input from Him, that would be a far greater miracle than if He had built each species individually.
5. There is, however, the case of microevolution as opposed to macroevolution. Macroevolution involves one species evolving into another species, and as such requires whole new genes to be inserted into the organism’s genetic code. There simply is no known mechanism for this to happen in most cases, and there does not seem to be any possibility for us finding one. But Microevolution involves the slightest fiddling with the existing genetic code, such as that which produces a tall or a short person, the colour of your eyes, or the resistance of bacteria against an antibiotic. Microevolution is implied in the Bible since all the different races of humans in the world are descended from just one family of eight people (Noah’s family). Clearly, all the variations between races must have arisen by a mechanism such as microevolution. But there is no evidence that I can see that can overcome the need for whole new genes in macroevolution.
6. Many people accept or reject evolution for reasons other than the actual science. If you want there not to be a God, you can use evolution as way of supporting your case that He didn’t have to be around to make us. And equally, if you want there to be a God, you can find the many, many holes there are in the theory of evolution. So how can one come to a genuinely objective Truth? I’m not sure anyone can. I admit freely that I am biased. I believe in God, for many other reason, and so I come to the evolution question expecting God to be a part of the true answer. And I find more than enough evidence to fulfil that expectation. But the fact is that the jury still out. Evolution is not fact, not macroevolution, anyway. So until we find unavoidably compelling evidence one way or the other, I suppose people will continue to choose their side on the basis of other factors.
7. I don’t think we should be ‘afraid’ of evolution. Sometimes Christians speak as though there was a demon called evolution, and we must not dabble with evil spirits, so stay right away! But evolution is not a demon, it is an idea, and ideas have no personalities or motivations. They can be right or wrong, they can tend towards causing evil or good, but in the end, they are just ideas. I think it is good for a Christian to understand the concept of evolution well, and to also be aware of all its shortcomings.
In the final analysis, our understanding of our universe is constantly changing, constantly being updated as new information becomes available. Personally, I suspect that in a few hundred years’ time the theory of evolution will have been replaced by some other explanation that we cannot even imagine today, much as Gallileo could not possibly have anticipated quantum physics.
But I don’t think I’ll be around to see it. Then again, by then I will be occupied with far more important things…
Fr Ant
www.stbishoy.org.au






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