On January 23, 2019, amidst cheers and applause, New York State passed legislation that added abortion rights to their state constitution. The crowd chanted “Free abortion on demand! We can do it! Yes, we can!” The World Trade Center joined the celebration by lighting its spire pink, the color of Planned Parenthood (ironically, while the memorial below bears the names of the unborn children who lost their lives in the attacks on 9/11). To those of us that oppose abortion, the jubilee cut right to the heart. Abortion is no longer regarded as a necessary evil, but something to be celebrated, even shouted from highest rooftops. What caused such a shift?
Sharran Sutherland: “I am hoping that by sharing these pictures of my precious little boy that it might just make one person who is contemplating abortion decide to let their child live.” Read more here.
“He has been with us in the darkness of the womb as He will be in the darkness of the tomb.” ~Gilbert Meilaender, “Bioethics: A Primer for Christians”
It is revealing to look at how metaphors change throughout history, for these most often reflect shifts in the ways we look at the world and ourselves. Consider how the expressions for “having children” have changed. Older metaphors contained in them a sense of reverence for the process: “begetting” in ancient Israel, “genesis” in ancient Greece, and “procreation” in premodern times here in the West. Today, we “employ a metaphor of the factory, ‘re-production,” perhaps “impressed with the machine and the gross national product (our own work of creation),” observes philosopher Leon Kass. A phenomenon so deeply rooted in our biology is spoken of in mechanical and impersonal terms that seem at odds with our humanity. This is just another hint that the two-story view of the human being – with its splitting of body and mind, biology and will – has insinuated itself into our discourse. This is another outworking of the two-story view of truth in our world today (see the footnote for an explanation). Nowhere is this bifurcation of the human person more apparent than in the case of abortion and the personhood theory used to justify it.
“In truth, there are only two kinds of people; those who accept dogma and know it, and those who accept dogma and don’t know it.” ~G.K. Chesterton
Scene: Sociology 101 at a local community college.
Professor: Today, we will continue our discussion of religion and politics in America. I’m going to make an assertion that might offend some of you, but I will open the floor for discussion. Here it is: the Christian majority in this country has routinely sought to tear down the sacred dividing wall that separates Church and State and impose their religious views on others through the passage of laws. Perhaps the most egregious instance of this is the case of the so-called Pro-life voter and their desire to control women’s bodies.
Student, raising her hand: Professor, may I provide a rebuttal?
This is the remarkably true story of a flying telescope, dragons, adventure and an unfathomable treasure in the heavens.
by Daniel Ray
In October of 2013, a team of dedicated astronomers and astrophysicists took up a fantastical quest to push the Hubble Space Telescope to its limits, to see deeper into the heavens than any previous mission had done in Hubble’s nearly three decades of service. “How deep can we go?” they wondered. “What are the faintest and most distant galaxies we can see with the Hubble Space Telescope now?” And from the imaginations of a core group of scientists was birthed the Frontier Fields mission, a grand celestial adventure that focused Hubble’s sights on the most ancient light in the universe; exotic and enigmatic light that will “set the scene” for the new James Webb Space Telescope to explore after its launch in early 2019.
by Ivan Konstantinovich Aivazovsky
“We men and women are all in the same boat, upon a stormy sea. We owe to each other a terrible and tragic loyalty.” ~ G.K. Chesterton
During the opening years of the 20th century, G.K. Chesterton predicted rough waters ahead for Western civilization. “People do not know what they are doing,” he writes, “because people do not know what they are undoing.” For numerous and complex reasons, a kind of religion fatigue had fallen upon Europe, and an age was dawning in which people no longer looked to Christianity as an authority. Instead, they looked to Science. Religion had been put into the box of private opinion, perhaps as a means to control it, perhaps as a means to stop the numerous religious wars that had been destabilizing culture for centuries. Regardless of the reasons, and these as complex as human nature, a divide as wide and deep as that within Christendom itself began to develop in the culture at large. The largest of these was between the so-called impartial deliverances of science and the dogmas of religion, between Reason and Faith. A mechanistic view of the universe began to take hold of the human imagination, causing it to atrophy, while a “reductive, essentially skeptical” approach to knowledge seeped into every human endeavor outside of science, including religion. “If it cannot be weighed and measured,” the new scientific authorities proclaimed, “it is not really there.” New technologies improved the surface of our lives, but we were forgetting who we were. In the midst of this, Darwin’s theories of natural selection and survival of the fittest offered the basis of an alternative myth that aligned well with the fierce competition of the new industrial cities. Man was in a struggle to survive in a universe that could not care less if he did just as he struggled to make a living under a factory owner that hardly knew his name. In the end, Chesterton noted that in our busy age of Science, we had forgotten man’s essence. “One may understand the cosmos, but never the ego,” he writes, “the self is more distant than any star.” The fragmenting effect that all of this had on the human psyche cannot be underestimated, and we live with its effects today as we witness the destruction of some of society’s most vital and steadying institutions and ideals, like marriage and the sanctity of human life. We no longer have an integrated understanding of these, for we no longer value the imaginative faculty that could help us comprehend their essence. For the first time in history, we doubt even the existence of essences that are grounded in an immutable metaphysical reality. Instead, we shape and mold these crucial institutions to suit the moment, never asking why they were there in the first place.
Ivan Konstantinovich Aivazovsky (1817 – 1900) “Pushkin farewell to the sea”
“The one created thing which we cannot look at is the one thing in the light of which we look at everything. Like the sun at noonday, mysticism explains everything else by the blaze of its own victorious invisibility. Detached intellectualism is (in the exact sense of a popular phrase) all moonshine; for it is light without heat, and it is secondary light, reflected from a dead world.”
~ G.K. Chesterton, “Orthodoxy”
On hearing the notion that Christianity is the enemy of science, G.K. Chesterton responded with the following: “It illustrates the precise fashion in which modern man has provided himself with an equally modern mythology.” He noted that practically speaking, that mythology may exhibit “something of the power of a religion.” From science comes one of the great superstitions of our age, its power lying in the fact that it is seen as being anti-superstitious, even by its high priests. “The mere word ‘Science’ is already used as a sacred and mystical word in many matters of politics and ethics,” Chesterton continues, being used in all its abstractions “to threaten the most vital traditions of civilization—the family and the freedom of the citizen.”
Sea Ghost by G.F. Watts
“We men and women are all in the same boat, upon a stormy sea. We owe to each other a terrible and tragic loyalty.” G.K. Chesterton
Here is a thoughtful article from one of my favorite scientists/theologians, Alister McGrath: Is God a Figment of Our Imagination? On Certainty, Scepticism and the Limits of Proof. In it, he claims that “everyone who believes anything worthwhile and takes the trouble to think about things – including atheists, Marxists, or secular humanists – will find themselves having to confront the vulnerability of their beliefs. We are all in the same boat.”
I would add that honestly confronting the vulnerability is key and as I did this, I saw that I would have to give up more with atheism. We are all in the same boat in some ways but at the end of the day, when it comes to levels of vulnerability, our beliefs are ultimately in different boats. Not all boats are created equal. I learned this by investigating the fundamentals of atheism or the bottom atheism’s boat, you could say. It had more holes.