Academic wants heads to roll

Richard Parncutt is originally from Melbourne but now works as a professor of musicology at the University of Graz in Austria.

He's predictably a leftie, with an interest in Aborigines, racism and global warming. He is also a person who is strongly opposed to the death penalty, even for mass murderers:

I have always been opposed to the death penalty in all cases, and I have always supported the clear and consistent stand of Amnesty International on this issue. The death penalty is barbaric, racist, expensive, and is often applied by mistake. Apparently, it does not even act as a deterrent to would-be murderers. Hopefully, the USA and China will come to their senses soon.

Even mass murderers should not be executed, in my opinion.

So is he then a tender hearted man of the left? Well, no. He may be against the death penalty "in all cases" as being "barbaric" but he has published an article calling for global warming sceptics (and the Pope) to be executed.

This is despite the fact that he recognises the uncertainty around climate science. He reasons oddly that there is a statistical formula by which we know that millions will die from global warming:

given the inherent uncertainty surrounding climatic predictions, even exaggerated accounts must be considered possible, albeit with a low probability. Consider this: If ten million people are going to die with a probability of 10%, that is like one million people dying with a probability of 100%.

Having "proven" that a million people are going to die from global warming he feels justified in concluding that those who are sceptics on the issue of global warming should rightly get the death penalty:

So far, the political response to the threat of GW has been lots of talk and little action. But action is urgently needed. We are in a very real sense talking about something similar to the end of the world. What will it take to get people to sit up and listen?

Much more would have happened by now if not for the GW deniers.

....The problem gets even more uncomfortable when you consider the broader context. Even without GW (or ignoring the small amount that has happened so far), a billion people are living in poverty right now...The United Nations and diverse NGOs are trying to solve this problem, and making some progress. But political forces in the other direction are stronger. The strongest of these political forces is GW denial.

So global warming sceptics are not only bringing about the end of the world, they are also blocking the progress of the UN in solving world poverty - exactly how isn't explained by Parncutt. He seems bent on finding a group of "saboteurs" who are blocking the path of leftist progress.

Anyway, having convinced himself that there is a 100% probability that global warming sceptics will kill a million people he proposes to make this figure the cut off point of who is eligible for the death penalty. Kill 900,000 and you're safe, but 1,000,000 and you've gone too far:

I wish to claim that it is generally ok to kill someone in order to save one million people. Similarly, the death penalty is an appropriate punishment for GW deniers who are so influential that one million future deaths can with high probability be traced to their personal actions.

This means that the Pope and his advisers must also be executed. Why? For opposing contraception:

That raises the interesting question of whether and how the Pope and his closest advisers should be punished for their consistent stand against contraception in the form of condoms...There is a clear causal relationship between the Vatican’s continuing active discouragement of the use of condoms and the spread of AIDS, especially in Africa. We are talking about millions of deaths, so according to the principle I have proposed, the Pope and perhaps some of his closest advisers should be sentenced to death.

Again, oddly, having proposed to end any debate on global warming by threatening to arrest and execute the sceptics, Parncutt then defends freedom of speech:

I have freedom of speech, which is a very valuable thing.

Where did all this come from? It seems that Parncutt is a supporter of a left-wing NGO called The World Future Council. Part of the programme of this council is to establish the concept of "crimes against future generations." You can see from Parncutt's article, though, the dangers inherent in this concept of "crimes against future generations".

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Should we welcome our weaknesses?

A few days ago I wrote a post criticising a homily given by a local priest. The priest had argued that Mary was not favoured because she was special but because she was a poor confused peasant girl and that God favours the poor, broken down and marginalised. The equivalent of Mary in the modern world, continued the priest, are the likes of the Sri Lankan refugees and the Palestinians in the occupied territories.

I agreed with the priest that it is sometimes when we are at our lowest that the egoistic self gives way and we become more receptive to God. But I wrote too that:

I find it difficult to believe that we should automatically side with whoever seems to be most powerless, as if being powerless defines you as good.

In the comments I added some further thoughts, which several readers have urged me to include in a post. The gist of it is that focusing always on being weak or powerless can be one factor in alienating men from Christianity:

I know people whose fathers have died and it sometimes affects them very deeply. Not just in the sense of mourning a lost one, but in the sense of their existential stability. The father brought a sense of assurance and stability to their lives.

And this is an aspect of men attempting to be strong for the benefit of those around them, those they are responsible for.

The interpretation of Christianity made by my local priest suggests that a man who is successfully strong in this way is separating himself from the good. He should instead focus on and identify with being powerless, broken down, marginalised etc.

If this is true it sets up an irresolvable contradiction in the lives of men. Our worldly role would be to be strong; our religious role would be to be weak.

I don't think this is how Christianity was understood by previous generations of Christians. I think instead the idea that we should treat well "the least amongst you" meant that those who were strong should not abuse those less fortunate.

You can see this is in the ethos of the Christian knight; you can see it in Western literature (as when in a Jane Austen novel the heroine is chastised for mocking a poor widow).

Is it not true that men should be morally strong and self-disciplined? That men should be strong in wisdom and prudence? That men should be strong in discharging their duties to family and community? Whilst at the same time serving God in a spirit of humility? (i.e. not adopting a stance of arrogant, closed off self-sufficiency).

Cannot the Church sometimes encourage men to be strong? (For instance, in their role as husbands and fathers within a family?)

Maybe this is part of the reason why many men don't feel as connected to Christianity as they might. They know that they have to develop their masculine strengths as best they can, but when they sit in a church they hear a message that identifies the good with being broken down, weak and marginalised.

It's not that churches shouldn't challenge the way people ordinarily think, but in this case the churches are challenging genuine duties held by men. It makes the message heard by men in the churches feel alien to their deeper conscience.

I'd like to hear a sermon which praises men for a strength of perseverance in working to support their families. Or for a strength in maintaining composure when there is stress within their families. Or for exercising a masculine protectiveness in stepping in when their wives need support. And so on.

And rather than charity meaning supporting Palestinians against Israelis, maybe it could be an encouragement to do something practical and local, for instance, helping an elderly person maintain their home, or doing some maintenance work for the local kindergarten.

I wrote this several days ago, but the significance of it has been confirmed by the Christmas Day sermon of the next Archbishop of Canterbury, Bishop Justin Welby. In this sermon, you get the same theme that Christians should aim to be vulnerable and weak as this is what makes a man receptive to God's transforming love. I can't reproduce the whole sermon but here are some snippets:

This is the true triumph, of utter vulnerability that in weakness overthrows every apparent strength.

Glorifying God, leaking into the world the love that he leaks into us through the wounds and breaches and gaps of our own lives

we do in the world what God does in us. We receive His love where we are vulnerable and weak, and lose sight of it when we claim strength and power. Christians reach to the jagged edges of our society, and of the world in general.

we must begin with weakness and vulnerability

God comes to us through the breaches and wounds of our lives because He comes in utter vulnerability. We are to be those who allow Him to make us vulnerable, welcome the weakness we have

It's not that I think this is entirely false. There are people who on hearing this kind of message might let go of their egoistic defences and become more receptive to the Christian message.

But think of the logic of what is being proposed in Bishop Welby's sermon. If it's true that we receive God's love when we are vulnerable and weak, then presumably we are to aim at being vulnerable and weak (we are to welcome our weaknesses, rather than trying to overcome them). And mere powerlessness, rather than goodness or faithfulness, becomes the deciding factor in who is most blessed. The Palestinians get to be defined as the good guys not because their cause is deemed just or because their acts are deemed more moral, but simply because they don't as yet have the upper hand. And if they do get the upper hand, then they won't be the good guys anymore - they'll drop back in moral status.

Nor is it true, in my opinion, that we are only open to God "in extremity". It could be claimed equally that the religious experience is often a "peak experience" - one that comes to us most forcefully when we are physically and mentally at our best. And when this happens, we have a sense not of powerlessness but of our powers being held in their proper place. It is a feeling of being completed or fulfilled in who we are, and it is that feeling which brings us a sense of peace, of a natural sense of humility before God, of the Biblical virtue of "prautes" (a measured, deliberate, self-possessed response to things) and of a desire to serve God's will. But it is definitely not an experience of weakness or powerlessness.

Finally, I don't think it's true either that the only way for a church to encourage people to be open to the religious experience is by emphasising our weakness as a way of dissolving an excessive egoism. Churches might also encourage time for contemplation and prayer; inspiring forms of architecture, music and art; a form of the mass that imparts a sense of the sacred; and a striving toward moral virtue.

And many people are led toward a religious outlook by what they experience as beautiful, good and true and which then inspires their particular loves. They might be inspired in this way by an ideal of manhood or womanhood, by the love they feel for their spouse or children, by the higher forms of art and culture, by the beauty of nature or by the goodness they discern within a communal life and tradition.

Bishop Welby's Christianity doesn't and can't speak to any of this, as it defines the good narrowly in terms of weakness, vulnerability and powerlessness. I don't think this is a form of Christianity that is likely to stand in the longer term. It leaves too much out and, as I argued in my comment, it establishes a particular difficulty for men who are called on to be strong for the benefit of those around them.

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Sourp Sourp

I wasn't expecting to like this so much: it's a high school choir singing an obscure Armenian hymn with poor sound quality. But for one minute, from 00:20 to 1:20 it's very good. (Hat tip: Tiberge)

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Merry Christmas

A Merry Christmas to all my readers!

A fifteenth century nativity scene by Paolo Schiavo

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I failed the test of suburban Catholicism again

I took my son to mass this morning at my local parish church. My approach these days to suburban Catholicism is not to expect too much and just to look for the good things in the mass.

And I was going very well until the sermon. The argument of the sermon was that Mary wasn't such a pure or special person, she was just an ordinary, confused peasant girl. This is because God favours the powerless, the marginalised and the broken.

This isn't what set me off. There's a saying that "In man's extremity is God's opportunity" - meaning that when we reach a low point it's possible that our egoistic self lets go and we become open to the religious experience.

But what do you conclude from this? I would have thought the conclusion would be that we shouldn't allow ourselves to become so comfortable and complacent that we live through a worldly, egoistic self alone. Nor that we should think that the truths of religion are limited to the rich and powerful and favoured.

But the priest went in a different direction. His conclusion was that we should identify with whoever seemed to be the most powerless. So he said that the modern equivalents to the powerless in the Bible are the Sri Lankan refugees and the Palestinians in the occupied territories.

So he arrived, by way of suburban Catholicism, at exactly the same conclusion that a secular liberal would arrive at, namely that the point of it all is to identify with refugees and Palestinians.

It seems to me, first, to be a ridiculously cut-down version of a religion. Second, I find it difficult to believe that we should automatically side with whoever seems to be most powerless, as if being powerless defines you as good. It's a bit like when a Marxist decides to support someone on the basis of their class ("He's the more working-class one, therefore he is in the right").

Anyway, I ended up doing what I tell myself over and over not to do, which is to walk out.

I hope this post hasn't sounded too light in tone. The falling away of suburban Catholicism is a serious thing. Someone I know who has attended mass for many decades every Sunday recently stopped attending; he told me he no longer believes. And I can understand this, as there is no longer much of a religious culture within the average suburban Catholic parish.

I'm not going to stop attending, but I no longer think I can rely on the church when it comes to my children's upbringing. I'm planning to set aside some time on a Sunday to go through things with my son myself.

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What's happening to Canadian Christianity?

I wrote a post recently on some female Anglican priests who performed the play The Vagina Monologues in a cathedral.

A reader has pointed out to me that the United Church of Canada (the equivalent of the Uniting Church here in Australia) is no better. But before I point out what's happening in that church I'd like to set out a theory of what's going wrong in a number of Christian churches.

The theory goes like this. A church that is functioning well is going to create a religious culture through which its members will come to a sense of communion with the divine. But there are Christian churches now which are either abandoning or compromising this function.

What they are increasingly focusing on is the idea of bringing meaning or purpose to their members' lives through involvement in a series of causes, such as environmentalism, the Palestinians, Aborigines or refugees.

It is no coincidence that this aligns these churches very closely with liberalism. There are a lot of liberals who like to believe that they have a "deep social conscience" which means that they support the marginalised and dispossessed. It's likely that Western liberals were influenced by Christianity in this, as it is a part of Christianity to be concerned for "the least amongst you". It's possible that liberals secularised this aspect of Christianity and ran with it. And now this secularised liberal ethos is making its way back into the churches from which it most likely originated, albeit as part of a larger and more integrated religious view of things.

What does it mean when churches go with a secularised "cause" based approach rather than the more traditional "religious culture" one? Here's one significant problem. A religious culture was one of the forces protecting against anomie; it was significant in bringing a sense of a moral universe to the individual, of the goods of family life, of the sacred purpose of social roles and social hierarchies, of a higher purpose of art and culture. It helped, in other words, to protect against the dissolving of society and social roles and relationships and identities.

So the more that the churches abandon the traditional function, the more likely it is that anomie will increase, which then means that cause based satisfaction will have to be ramped up even more to compensate for this.

And here's another unfortunate consequence. Because there is so little difference between the secular liberal ideal of "social conscience" and the new church focus on "social justice" or "cause" based satisfaction, then there is little to prevent members of the churches from drifting away into the secular liberal mainstream. Why go to church if you can get the same thing in your daily secular programming?

Which brings me back to the United Church of Canada. The process of abandoning a religious culture in favour of a secular cause based one seems to have gone further in this church than elsewhere (though even in suburban Catholic parishes here in Melbourne the process has gone some way). There are parishes of the United Church which have adopted what they call "post-theism"; they continue to talk in a vague way about spirituality but they no longer have religious beliefs:

It’s community prayer time at West Hill United, and a microphone is being passed from hand to hand between the pews. Overhead, colourful streamers resembling a rainbow dangle wistfully, nearly concealing a cross on the wall beyond. A few of the 50 or more people packed into the church on a November Sunday seem to bare all during this time: one offers a prayer for the quashed federal climate change bill, and another remembers a neighbour who has hurt her ankle. A woman stands up to share her battle with depression and reveals she’s been going through a dark stage in her life. “I just ask that I be kept in your thoughts and prayers,” she says, her voice fragile but clear in the Scarborough, Ont., sanctuary.

She wasn’t asking for God’s strength or for a miracle. West Hill identifies itself as a post-theistic congregation, one that does not believe in a supernatural being or an interventionist, capital “G” God, but rather in the sacredness inherent in leading a life of justice and love. And so the woman’s plea was met with “May love abound,” a blessing spoken in unison by the people around her.

Post-theism has quietly emerged in individual United Church ministries across Canada that desire a sense of intellectual satisfaction and nurturing and inspiration in their spiritual lives, qualities they say the traditional format fails to offer. Post-theistic churches use the Bible sparingly, acknowledging its contents as myth — or don’t reference it at all. Many write their own music, use contemporary songs to convey their values or change the lyrics to familiar tunes. Prayers aren’t addressed to God, but to the community and its innate sacredness.

West Hill’s shift to post-theistic worship began in 2001 when the Board decided to gradually shed the word “God,” says Rev. Gretta Vosper, the minister of West Hill and author of With or Without God: Why the Way We Live Is More Important than What We Believe. “In the United Church, we’re very strong about praying for guidance, praying for strength, praying for courage, and if you take that idea of an interventionist God . . . away, nothing has really changed,” she says. “You’re still asking for strength, except it’s not coming from some supernatural source. It comes from the community that you gather with.”

Note the emphasis on "leading a life of justice and love". I'll write more about this later, but if there is a theological heresy in the modern Christian churches it comes from a non-traditional understanding of the concept of caritas, i.e. the virtue of love or charity.

A Protestant historian has made the following criticism of the United Church:

It is that reluctance to define doctrinal belief, while at the same time putting an emphasis on social causes, that is making the United Church indistinguishable from many activist secular groups, said Kevin Flatt, a Protestant historian who has studied the United Church for years.

“The main question is, What are the characteristics a religious group needs to have in order to hold on to members and maintain its relevance in our society?” said Prof. Flatt, who teaches at Redeemer University in Ancaster, Ont. “There have been lots of studies that show a religious group has to have a very clear and shared identity and there are boundaries around the group that makes them distinct from the general culture. In the United Church, those lines have blurred.

“What is this organization bringing to the table that doesn’t already exist from a secular perspective? There are many people concerned about the environment who have no belief in God. If you are essentially not bringing anything that’s different, there’s a risk you will be perceived as redundant and groups who are redundant lose members.”

The data on United Church membership seems to back him up:

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Some interesting income data

Dalrock has some interesting data at his site which looks at the earnings of unmarried people in the U.S. by age group. One of the conclusions Dalrock draws is something I also noticed:

I am astounded at the number of unmarried men and women who earn either nothing or extremely small amounts.

The following graph shows the earnings of unmarried men and women aged 30 to 34, an age at which you would expect most people to be finished with study. There are more women than men earning a low income, but even the figure for men is striking. There are 17% of men earning no income; 34% earning less than $15,000 and 68% earning less than $40,000.

 

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