Thursday, August 16, 2018

Thursday Thoughts - August 16

Evolutionary ethics properly argues that there are biological reasons for ethical developments and orientations in humans. Thus, moral sensitivity appears to be a biological phenomenon, yet this alone does not explain particular or well defined moral codes and configurations that have arisen in the human niche, nor does it help us draw conclusions about right and wrong. So, there’s more. We’re also heavily embedded in context, culture, and tradition, and through this are interpreters of the biblical text. These informers, which offer some direction, are nevertheless so diverse and porous that we’re left having to continually work out how to live with others in a shared world. 


Monday, August 13, 2018

Reflection for the Week - August 13

From within the vortex of evolutionary history and being human, new data requires that we not only revise our epistemologies and theologies, but that we also more broadly refigure our life-views, situated as we and they are in various cultures and traditions. Considering that we live, as it were, in a sliver of reality and lack closure, it is important to remain flexible and open to a repertoire of possibilities concerning God, ourselves, and the world.


Thursday, August 9, 2018

Thursday Thoughts - August 9

So many people try to persuade me that God is behind all that happens (a view that I’d wager breeds superstition), but when I consider the deliverances of the natural world and the way it appears to function, it seems that this view is surely further away from the truth, than closer to it.


Tuesday, August 7, 2018

Myth, History, Legend?

Adam & Eve? Magic trees in a Garden? Talking serpents? What kind of world might this be? If you’re looking for a plausible interpretation of Genesis 1-3, which takes both the ancient near-Eastern and the natural world informers seriously, check out our book From Evolution to Eden. Making Sense of Early Genesis.


Monday, August 6, 2018

Reflection for the Week - August 6

Rethinking how little we really know should bring us to the recognition that we ought to be cautious about what we defend, and open about what we still need to explore.


Thursday, August 2, 2018

Thursday Thoughts - August 2

I hear it said all the time - “God is good.” I’d wager this makes excellent sense and I fully embrace it, yet I wonder what this means for those who casually throw it around.
So often, “God is good” becomes hyper individualized, and then I find myself at a loss to understand. Let’s say, someone has planned a big outdoor event, which had nice weather that enabled it to go off smoothly. God is not good because one has favorable weather and God would still be good if one had bad weather. I’m not sure these weather scenarios or other kinds of individualistic views that God orchestrates the world for me, can be very relevant considerations when it comes to saying; “God is good.”  


Wednesday, August 1, 2018

Living Spiritual Rhythms - August 1

Today’s composers compose their music in the shadow of Bach and Beethoven, Mozart and Handel, and other musicians. This notion of inheriting ideas, forms of life, and structures of composition ought to be a continual reminder that we’re not the first people on the planet to make music. Similarly, to reflect on justice it is crucial to realize that we develop our views in the shadow of Locke, Hume, Kant and other thinkers who still have a tremendous impact and influence on our perspectives today. Theories of justice, therefore, are like texts under negotiation. They require a serious consideration of the points of view of our predecessors, along with a give and take connected to a desire for a better interpretation of what would be just for the sake of all concerned. No easy task, but nevertheless one that is worthwhile. Questions of human dignity, human responsibility, and human freedom implore us to be committed to reflecting on, debating about, and acting for justice.   


les alpes - Suisse


Monday, July 30, 2018

Reflection for the Week - July 30

We can always affirm or deny a belief in God’s present action in the world. If this is the case, the extent to which either of these directions is legitimate will depend on how we evaluate varying degrees of subjectivity and objectivity, since such a process will enable us to have some measure of credibility for claims about the probable or doubtful dimension of God’s involvement. Reliable trust and suspicion in these matters would seem to be a valid goal for us all. In order to start to move towards reliability, one prominent feature of this type of exploration will be to observe and assess the character, spirituality, and wisdom of the claimer, and to connect that to God, the biblical text, self, other, and world. It’s not a good idea, nor is it an act of love to let someone make it up as they go along (I would wager there can be valid criteria for such a challenge), but neither is it gracious to not consider a claim about what God might be doing. There’s no easy way out of this tension. We’ll have to aim to be responsible as we interact with each other’s stories and attempt to come to better interpretations of God.