Research On Religion » Religion & Science

John Traphagan on Cargo Cults and Active SETI

tonygill — Sun, 03 Jun 2018 08:00:52 +0000

Hello, is there anyone out there? Just nod if you can hear us. What will happen if we are able to contact intelligent life elsewhere in the universe? Prof. John Traphagan, professor and Mitsubishi Fellow in the Department of Religious Studies at the University of Texas – Austin, examines this question within the framework of our knowledge about “cargo cults.” But before we get to cargo cults, we ask how a professor of religious studies with an interest in Japanese culture ended up writing about the search for extraterrestrial intelligence and publishing articles in journals such as Space Policy and the Journal of the British Interplanetary Society. John admits it probably had a lot to do with Star Trek and the fact that tenure allows him to boldly explore new topics. Thankfully for us, the results of this journey are fascinating.

We next move on to discuss what SETI, Active SETI, and METI are. Active SETI is the intentional sending of signals outward in the universe to let alien civilizations know we are out there. METI — messaging of extraterrestrial intelligence — is synonymous. This contrasts with “regular” SETI wherein us humans are just listening for others in the stars and not attempting to contact them. Prof. Traphagan discusses some of the debate within the SETI community as to whether or not we should be actively messaging other beings, which sets the stage for the rest of our discussion. John notes that much of the debate about SETI vs Active SETI rests upon a set of assumptions regarding what alien civilizations will look like, who will speak for Earth, and what will result from contact. He points out that many SETI activists draw from a 19th century approach to cultural evolution that believes there is a singular progression of civilizations towards a more enlightened and peaceful future. Any alien civilization that is likely to receive our signal, then, will probably be more ethically advanced than us and welcome our messages with benevolence … or so it is thought. However, John argues that these assumptions are faulty, relying on a notion that an alien civilization will have a monolithic culture. Merely looking at Earth, we see a myriad number of cultures that cross geographic, socio-economic, ethnic, and other lines. There is no plausible reason to assume an extraterrestrial civilization will be any less diverse. (We also note that many of these assumptions about the peaceful and monolithic nature can be seen in popular science fiction series like Star Trek.)

The discussion of Active SETI assumptions and what might be wrong with them sets up an interesting hypothetical example that moves us into our discussion of cargo cults. In his paper “Do No Harm?” (see link below), Prof. Traphagan sets up a scenario where an alien — named Naron — intercepts one of our Earth transmissions. He then speculates how this will affect the socio-cultural relations on Naron’s planet when their notions about their position in the universe are challenged. He suggests that there is likely to be socio-economic and other stratifications (or castes) on this planet and contact with outsiders might upset the social balance on the planet that could result in disruptive changes in the way they live. This analysis is based upon his study of what happens when “less technologically advanced” societies here on Earth encounter more advanced ones. This is where we discuss “cargo cults,” religious or ritualistic phenomenon where individuals from the “lesser” society alter their beliefs in order to obtain something either from the outside civilization or, more importantly, to shift the balance of power within their own internal society. John points to the “Johnson Cult” in Papua New Guinea wherein a group of New Guineans attempted to bring President Lyndon Baines Johnson to their island nation and serve as their leader. While such an effort was wildly unrealistic and never did happen, the mere contact with outsiders revealed political fault lines within their own society. Our attempts to contact other life forms in the universe may have a similar effect and this is where John raises his ethical concerns about Active SETI.

We finish our discussion with two critical questions. First, Tony asks what John thinks would happen if we received a signal from another planet and how it might shape our global society. He notes that like Percival Lowell’s claim of canals on Mars and the moon landing back in 1969, there may be a temporary moment of unification amongst humans, but this moment is likely to pass quickly. While most of the world’s population will return to trying to eke out a daily living, there may be some elites that use this contact to leverage social changes that they desire. Interestingly, John claims that Active SETI may be a cargo cult unto itself, even though contact with an extraterrestrial existence has not yet occurred. Next, Tony prompts John to think about his own intellectual journey and what he would tell and 18-year old version of himself if he could travel back in time. He notes that he wouldn’t tell him anything because he wouldn’t want to spoil the adventure of learning for the young John. However, Prof. Traphagan also lets us know that over the years he has grown to appreciate that humans are complex beings that have difficulty in communicating with one another and that morality is really just a human construct. Recorded: May 24, 2018.

Science, Culture, and the Search for Life on Other Worlds, by John Traphagan.

Extraterrestrial Intelligence and the Human Imagination: SETI at the Intersection of Science, Religion, and Culture, by John Traphagan.

Imagined Families, Lived Families: Culture and Kinship in Contemporary Japan, edited by Akiko Hashimoto and John Traphagan.

Rethinking Autonomy: A Critique of Principlism in Biomedical Ethics, by John Traphagan.

“Cargo Cults and the Ethics of Active SETI” by John Traphagan in Space Policy (pay or institutional access required).

“Do No Harm? Cultural Imperialism and the Ethics of Active SETI,” by John Traphagan in the Journal of the British Interplanetary Society (pay or institutional access required).

The SETI Institute.

The Johnson Cult (on Wikipedia).

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Dillard Faries on Religion, Newtonian Physics, and Quantum Mechanics

tonygill — Sun, 07 Jan 2018 09:00:33 +0000

“Chance is nature’s free will; choice is mankind’s free will; and grace is God’s free will.” So writes Dr. Dillard Faries, a professor emeritus of physics at Wheaton College and author of the book Amazing Grace of Quantum Physics. The shift from a Newtonian understanding of the physical laws of nature to one based upon the weirdness of quantum mechanics sets the stage for looking at how humans understand what the universe, being, and free will is all about. Our conversation begins with some background on Prof. Faries, who grew up in a religious household, traveled to Berkeley for graduate school, and then landed at Wheaton in the late 1960s. We then turn to his motivation for writing a book that blends theological insights with lessons in physics and the history of science.

Our journey into the world of physics begins with a review of the Newtonian framework for motion and thermodynamics. Dillard notes how this understanding developed from religious minds dating back to the 17th century, but eventually led to the disappearance of God in the discourse by the late 1800s. He reviews some of the various tensions within the Newtonian paradigm that scientists began to realize by the late 19th century. These paradoxes include tensions between continuity and discontinuity (reconciled later by the notion of “quantum jumps”), certainty and uncertainty, determinism and indeterminism, and reality, a-reality, and anti-reality. Prof. Faries links some of these notions back to insights from pre-Aristotelian philosophers and how they contrast with the Kantian categories of space, time, and causality. We also explore the notion of being and becoming, and Prof. Faries explains how the notion of nature producing quantum jumps to bridge this gap becomes essential to the new physics that is developing in the 20th century. We then walk through some of the historical developments that led to our understanding of quantum mechanics, including the discovery of X-rays, new theories about the nature of light, and advances in field theory. Dillard points out that field theory is akin to a spiritual world permeating all of reality. We then talk about the world of “double reality” wherein particles act on other particles without being in direct contact via fields and how all of this creates a universe of uncertainty at the quantum level. Throughout this discussion, Dr. Faries weaves in some thoughts about the theological implications of these new understandings of the physical world.

The conversation finishes with Prof. Dillard reflecting upon his career, noting that he really didn’t think about the theological implications of quantum physics at first since our educational system has so separated the physical sciences from our philosophical and theological disciplines. But when asked what he would tell a “young Dillard” some 50 years ago, knowing what he knows now, he would emphasize the mystery of physics and our world and that none of this would ever lead to a difficulty in squaring with his Christian faith. Recorded: December 21, 2017.

Amazing Grace of Quantum Physics, by Dillard W. Faries.

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Matthew Moore on Buddhism, Meditating Machines, & the Robopocalypse

tonygill — Sun, 18 Jun 2017 08:00:05 +0000

Can robots meditate? What are the benefits and dangers of artificial intelligence (AI), whole brain emulation (WBE), and other forms of “near-future technologies” (NFTs)? Should humans proceed towards “The Singularity”? And what enlightenment can Buddhism shed on these questions? In one of our most interesting and futuristic interviews ever on this podcast, Prof. Matthew Moore, an associate professor of political science at Cal Poly – San Luis Obispo, returns our program and answers these provocative questions. It sounds like science fiction, but it is quickly becoming science fact, and Prof. Moore makes a strong case that philosophy and theology needs to be part of the conversation regarding technological advancement.

We begin the conversation with a review of “near-future technologies,” which may be near in the future, but then again they may not. Such technologies include self-replicating nanobots that can cure disease, “strong AI” (defined by having self-awareness as compared to Roombas), and WBE wherein human individuals upload their consciousness into a machine (as represented by Ray Kurzweil’s “singularity”). We review the benefits of such technology, including the ability to cure diseases, expand our knowledge, and perhaps preserve our species in the cosmos. Of course, there are downsides as well, and Tony starts to recall his time watching dystopian science fiction movies in the 1970s. The less-than-attractive elements of NFTs include our loss of control over these machines — what Prof. Moore refers to as the Robopocalypse — as well as issues of unemployment and inequality, as these technologies are likely to have disparate benefits for some humans but not others.

We turn then to what Buddhism can do to shed light on how we understand and manage NFTs, beginning with the probing question of whether robots can meditate (with the example of Robo-Tony used to illustrate). This discussion takes us down the path of what it means to be aware, as well as how we come to understand and deal with suffering. Prof. Moore talks about Nick Bostrom’s work on the topic and reveals an important deontological ethic that makes AI very different from us humans — whereas humans cannot reprogram their moral consciousness, robots can. Matt then asks three important questions from a Buddhist perspective as related to NFTs: 1) Why are we developing them?; 2) Can Buddhism help clarify what is at stake with these technologies?; and 3) What kind of relationship will we have with NFTs? The first question prompts a discussion of how Buddhist deal with suffering. Whereas most philosophies argue that one must either accept suffering or try to change the world in which it occurs, Buddhism provides a third option wherein one changes one’s mind as to the role of suffering. We talk about how NFTs can reduce certain types of suffering — such as diseases that have potential cures — but there other forms of suffering offer more difficult possibilities, such as “can we suffer by not knowing something that is knowable”? This helps inform the answers to the other questions that are posed. Fearing the downsides of a Robopocalypse, can humans be willing to endure the suffering of not realizing the upsides of NFTs left undeveloped? Matt covers a number of policy responses to NFTs that all of this thought provides: 1) We embrace NFTs and hope everything works out; 2) We emphasize the good aspects of NFTs and try to avoid the bad; or 3) We do not develop them even though they are within the realm of our technological possibility. Prof. Moore leaves off with some of his thoughts as to what he thinks we should do. Recorded: May 19, 2017.

RELATED LINKS

Prof. Matthew Moore’s bio at the Department of Political Science at Cal Poly, San Luis Obispo.

Buddhism and Political Theory, by Prof. Matthew Moore.

Superintelligence: Paths, Dangers, Strategies, by Nick Bostrom (mentioned in podcast).

Isaac Asimov’s Laws of Robotics (mentioned in podcast).

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Kelsey Dallas on Religious Journalism

tonygill — Sun, 12 Feb 2017 09:00:36 +0000

In a world where the non-affiliated are on the rise, religious journalism is still alive, well, and adapting to a changing media environment. To discuss the world of “faith-driven stories,” we are joined by Kelsey Dallas, a regular journalist for the Deseret News who has written over 600 news articles of varying length and depth about the world of faithful. We begin the discussion with how a kid from a small town in Illinois makes it to the University of Iowa, on to graduate school at Yale University, and then lands a job as a religion beat reporter in Utah. Ms. Dallas shares her religious upbringing and intellectual experience at Yale, including taking a class from the famed-journalist Bob Woodward, and how she was able to bring together her three great passions — writing, reading, and religion. She also explains her membership in the Religion News Association and how important that organization has been in helping to link journalists and columnists who focus on religious news. This draws us into a discussion about where the topic of religion is in today’s mainstream media. Kelsey then explains the difference between news stories about religion and faith-driven stories, the latter which are based less on changes in major institutions (e.g., a new appointment of a Catholic bishop) and more about personal stories about how people live their daily lives. Throughout the podcast, Kelsey shares a number of her favorite, most interesting, and oddest stories. The latter includes a piece on how religions would react to the discovery of life on other planets (see link below). We talk about the prominence that stories on religious liberty have taken over the past few years with events such as the Hobby Lobby Supreme Court case and Indiana’s Religious Freedom Restoration Act controversy. Ms. Dallas also shares her insights on being a journalist attending the services of different faith traditions, including one where she visited an Islamic mosque and was moved to the women’s section during the formal prayers. Our conversation also covers football, both prayer circles after NFL games and the fantasy version. Kelsey finishes off with some personal reflections on what she has learned over the span of the past few years and reaffirms for Tony the importance of ice cream. Recorded: February 10, 2017.

RELATED LINKS

Kelsey Dallas’s news feed at Deseret News.

Kelsey Dallas on Twitter.

Religion News Association.

“How Would Religions React to the Discovery of Life on Other Planets?” by Kelsey Dallas (Deseret News

“Taking a Knee: Professional Football and Its Mysterious Postgame Prayer,” by Kelsey Dallas (Deseret News).

“How Religious Pilgrimages Feed Mental, Physical, and Spiritual Health” by Kelsey Dallas (Deseret News).

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Francis Beckwith on Taking Rites Seriously

tonygill — Sun, 17 Apr 2016 08:00:07 +0000

Are religious individuals and arguments disadvantaged by certain intellectual arguments in our legal system? Prof. Francis Beckwith, a professor of Philosophy & Church-State Studies at Baylor University, argues that “secular rationalism” has arisen in intellectual circles as a means of dismissing the argumentation of religious individuals on a variety of social and legal issues. He explains the concept of “secular rationalism,” why scholars adhering to it tend to dismiss religious reasoning (as not being “reason” at all), and then critiques it as being epistemically suspect, not to mention that it begs several substantive questions. We then explore how a preference for secular rationalism in the legal system affects religious freedom. We review a number of cases where this manifests itself, including cases involving abortion and contraception (Webster v Reproductive Health Services, Burwell v Hobby Lobby), the Pledge of Allegiance (Newdow v Elk Grove School District), intelligent design and evolution (Kitzmiller v Dover, Edwards v Aguillard), and cases involving Sikh religious rights. Frank talks about how his views of intelligent design and the rhetoric surround it have evolved (yes, that is a play on words), and where he thinks our culture is heading with respect to religious rights in the U.S. legal system. Recorded: April 12, 2016.

Taking Rites Seriously: Law, Politics, and the Reasonableness of Faith, by Francis Beckwith.

A Second Look at First Things: A Case for Conservative Politics: The Hadley Arkes Festschrift, edited by Francis Beckwith, Robert P. George, and Susan McWilliams.

Politics for Christians: Statecraft as Soulcraft, by Francis Beckwith.

Return to Rome: Confessions of an Evangelical Catholic, by Francis Beckwith.

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Nancy Ellen Abrams on Spirituality & Science

tonygill — Sun, 27 Mar 2016 08:00:05 +0000

Can modern science, particularly our knowledge of the quantum world and dark matter, be reconciled with a notion of God? Nancy Ellen Abrams, an independent scholar and author of A God that Could Be Real, discusses her personal journey from atheism to a unique view of the supernatural. We explore Nancy’s own history through her education as well as struggles with eating disorders, not to mention walking in the world of theoretical physics and cosmology. Ms. Abram’s then leads us through a definition of spirituality that she believes is more consistent with our contemporary understanding of the universe and how our changing scientific knowledge has led to an evolution in the way we envision God. Her theory of God and the universe revolves around a concept of emergent phenomena, and she explains what this means. Nancy also reviews the implications of her ideas for matters of prayer and the afterlife, finally revealing what this all means for humanity as we face new global challenges. Recorded: March 7, 2016.

[NOTE: We here at Research on Religion are trying out a new, condensed description of our podcasts, thus the format above is shorter than in the past. This is, hopefully, to save the editor a bit of time and to incentivize our visitors to give a listen to the guests in their own words.]

A God that Could Be Real: Spirituality, Science, and the Future of Our Planet, by Nancy Ellen Abrams.

The View from the Center of Our Universe: Discovering Our Extraordinary Place in the Cosmos, by Joel R. Primack and Nancy Ellen Abrams.

The New Universe and the Human Future, by Nancy Ellen Abrams and Joel R. Primack.

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Stephen Barr on Quantum Physics, Religion, & the God Particle (Encore Presentation)

tonygill — Sun, 02 Aug 2015 18:15:04 +0000

The staff at Research on Religion, including Rocky Barkington, is taking a short summer vacation. In the meantime, we present to you an encore presentation of an interview conducted back in 2012 and one of Tony’s all-time favorites. Please stay tuned for new episodes in the coming week and sign up on our Facebook Fan Page and Twitter feed for regular updates.

Does quantum physics make it easier to believe in God? And what is the story behind the “God particle” that was empirically verified to exist in the summer of 2012? Did we really discover God and the origins of the universe? Prof. Stephen M. Barr, professor of physics at the University of Delaware, helps us understand quantum physics and its relation to religious faith.

Don’t panic. The discussion is highly accessible to anybody with a high school science background. Indeed, Prof. Barr provides us with both an enlightening and fun discussion about these topics. We begin with the controversy surrounding the name of the Higgs boson, which the popular media has dubbed “the God particle.” Steve relates the story of how this rather uninteresting particle actually got its name, which in turn leads to an insightful discussion about the incentives facing research scientists at universities.

Putting that controversy to rest, we then take a journey way back to the beginning of the universe and Prof. Barr helps us to understand that the “beginning” of the universe is not the same as the “origins” of the universe. This gets us to ponder some of our basic assumptions about the physical universe, including why our default assumption that “something” exists rather than “nothing exits.” Prof. Barr uses this to explain the philosophy of “materialism” (or “physicalism”) one of the chief ideological competitors to the belief in God. (Please note that round the 20 minute mark there is a brief hum that occurs on the recording that we could not edit out, but it is only temporary.)

The next step in our discussion is to explain what quantum physics (mechanics) is and how it relates to “classical” (Newtonian) physics. This part of the interview was very accessible thanks to Steve’s excellent examples. Consider this podcast not only a chance to learn more about religion, but about physics too! And from all this comes an interesting philosophical discussion of free will versus determinism. He then answers the payoff question, “Does quantum mechanics make it easier to believe in God?” His answer is nuanced and relates to the nature of “mind.” Is “mind” merely reducible to matter? Or is “mind” something else? And what does quantum physics have to say about that and whether or not God exists? In short, quantum mechanics cannot prove the existence of God, but it makes it more difficult to subscribe to a philosophy of materialism, which opens the door to the possibility of something beyond the material world, such as an “ultimate mind.” Prof. Barr cites a number of other physicists who share this notion.

The final portion of our interview brings up the question of whether or not science can play a role in informing our faith, and Steve notes that many, many of the great scientists of the past and present have been ardently religious individuals. The notion of a war between religion and science, often championed by the likes of Richard Dawkins, is once again the type of media hype that gave us the term “God particle.” Prof. Barr then reflects on his own background and what it has been like to be a faithful Catholic in the world of academia, providing advice at the end to any religious individual thinking of making a career in science profession. Recorded: October 10, 2012.

RELATED LINKS

Prof. Stephen Barr’s biography at the University of Delaware and Prof. Barr’s Wikipedia biography.

“Does Quantum Physics Make It Easier to Believe in God?” on the John Templeton Foundation’s blog “Big Questions Online.”

Modern Physics and Ancient Faith, by Stephen Barr.

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J Warner Wallace on Cold-Case Christianity & Christmas

tonygill — Sun, 14 Dec 2014 09:00:54 +0000

What could a homicide detective, who was an ardent atheist early in his life, tell us about the historical veracity of The Bible? We invite J. Warner Wallace, a real-life detective and author of Cold-Case Christianity, to explain how he came to applying police forensics to the study of Christianity and how it affected his life.

Following a bit of chatter about college football,* as both Jim and Tony are alumni of UCLA, we dive into Jim’s personal history focusing initially on his career as a homicide detective. He talks about his family’s history of being police officers and how he gravitated to detective work and cold cases. A number of his investigations have been shown on shows such as Dateline. Jim talks about a few recent cases he investigated for all of you murder mystery fans (like Tony). Our conversation also covers Jim’s conversion to Christianity beginning around the age 35. While an atheist, he attended church with his wife every now and then, but he started to become curious about the historical nature of Jesus and began employing his investigative skills to look at the evidence not of whether Jesus ever existed (which he did accept), but about Christ’s divinity. Jim notes that his journey to Christianity was a gradual process and he notes some of the barriers he had to overcome to finally yield to belief and become a church planter. We share some general speculations on why some atheists become religious.

We then move into how Jim wrote his book Cold-Case Christianity and some of the contents therein. Jim mentions a few of his influences including Lee Stroebel, and Sean McDowell. This is the part of the interview where we go over what it takes to be a detective and the different kinds of evidence that are needed to convince a jury in a legal proceeding, with an emphasis on indirect (or circumstantial) evidence. We cover several of Jim’s ten important lessons for every detective and how they relate to Christianity. Jim discusses how conspiracies are difficult to maintain and how his examination of both the authors of the Gospel and the Church Fathers would have had a difficult time keeping their stories consistent. We talk about the pressure on individuals to recant their stories about Jesus and how their refusal factors into Jim’s overall body of evidence. He then applies this methodology to the “birth narrative” — i.e. the Christmas story. While noting that Jesus probably not born on December 25, he nonetheless says there is reasons to believe that many aspects of the story are true including an interesting rhetorical reference about the “son of Mary.”

Our interview concludes with what Jim has learned over the past two years following the writing of his book. He shares some thoughts on the importance of communication and challenging individuals to really interrogate their religious beliefs and not just accept them as true because of how you were raised. Recorded: November 10, 2014.

*Tony asks Jim for his prediction of the 2014 UCLA-USC game and he forecasts a Bruins win. He must be a good detective since the final score was 38-20 in favor of the team from Westwood!

Cold-Case Christianity: A Homicide Detective Investigates the Claims of the Gospels, by J. Warner Wallace.

Alive: A Cold-Case Approach to the Resurrection, by J. Warner Wallace (e-book).

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Rob Moll on Religion & the Brain

tonygill — Sun, 12 Oct 2014 08:00:58 +0000

Many of know that prayer can be good for the soul, but can it also help the brain and body? And what about attending communal religious worship? Can that too help us improve our mental and physical health? Author Rob Moll, who recently penned the book What Your Body Knows About God, discusses what he discovered when he investigated the fascinating world of spirituality and neuroscience.

Rob’s journey of discovery on the path of neuroscience began when he was writing his previous book, The Art of Dying. He notes that he became interested in the topic of death when writing about the Terry Schiavo case for Christianity Today. His curiosity took him to, of all places, a position answering phones and serving as an usher at a funeral home. We discuss what that experience was like and how it prompted him to think about the connections between the spirit and the body. One his main observations that he took from that job was how people who treated the physical body as something reverent (and not just a shell) tended to work through the grieving process in a healthier manner. Along the way, Rob provides us with some personal details about his own background, being raised by some “Jesus freaks” who drifted from the faith but eventually came back to, in all places, a California church that was founded by Chinese.

We then dive in the world of the brain. Rob admits to not being a brain surgeon and finding the task of examining neuroscience as being somewhat daunting, but he found it fascinating with the help of a number of scientists who made the research task very accessible. He reveals the three big things he learned from all of this brain research. First, spirituality is hardwired in us. And this is not just a matter of being epileptic, as some earlier research suggested. Second, our conscious mind are not in control of our body as much as we tend to think. Much of what we work out in our behavior lies in the subconscious. And third, we are actually connected to people in ways that are reflected in the brain.

After getting through all the biology, we then turn to the connection between faith and our bodies. We start at the individual level with the power of prayer. When talking about prayer, Rob is not merely talking about the quick recitation of grace that we might say around the dinner table. Instead, prayer gets us into the world of deep meditation. Noting how research shows significant changes in the brain after about 12 minutes of intense reflection, Rob discusses how he has been developing a habit of praying for fifteen minutes after putting his kids to bed. He details how research has shown that such a process actually had long-term effects in the part of the brain that deal with compassion. There are also some fascinating studies that indicate such meditation affects how we orient our body in space — not the “out of body” experience that some people report, but rather how we develop feelings of “oneness” with God.

We then scale things up a bit by looking at communal activity. Here we discuss how religion is a social activity, recalling a quote from John Wesley an itinerant Methodist preacher. And it is social activity that is not just being in a very large group, but having more personal and intimate connections with small groups of people. It is here we note that the success of megachurches is not that they pack in big crowds, but that the break people down into “small groups” that reinforce spirituality and community. Group activity has a variety of effects on our brain, including effects that get at our subconscious. Rob notes that scientists have discovered “mirror neurons” that prompt us to adapt to the behavior and emotions of those around us. Managers who tend to walk around their offices and visit staff tend to be more effective in motivating a positive workplace than those folks who do things over email. This translates to our religious life as well, as the spiritual experiences of others also reinforce our own religious feelings. The social connection is also reinforced by physical contact, which also appears to affect our brain. We discuss this in the context of orphanages and “cuddle parties.”

The interview finishes up with Rob’s reflections on what he has learned through this process of study. He is very impressed by the actual biological “power of prayer” and how much we are truly limited in our cognitive ability, but that religious faith helps bolster a healthier and more whole person. Recorded: October 3, 2014.

RELATED LINKS

Rob Moll’s personal web page.

What Your Body Knows about God: How We Are Designed to Connect, Serve, and Thrive, by Rob Moll.

The Art of Dying: Living Fully in the Life to Come, by Rob Moll.

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Russell Kleckley on Religion, Science, and Johannes Kepler

tonygill — Sun, 14 Sep 2014 08:00:22 +0000

We all know Johannes Kepler as one of history’s great mathematicians and astronomers, but did he have anything to say about theology? Of course he did, and Russell Kleckley, an associate professor of religion at Augsburg College, details the life and times of this fascinating individual who both reflected and challenged the thinking of his age. Before diving into the topic of Kepler, though, we talk about scuba diving as it was on a dive trip in the Florida Keys where the two of us met. We share a brief story about the famous “Scuba Jesus” that is located about 30 feet underwater in the Atlantic Ocean.

Following this bit of fun banter, we turn to the serious historical topic of Johannes Kepler. Prof. Kleckley provides a quick “textbook” summary of Kepler’s life for those of us who may have missed that day in high school. We learn about his mercenary father, his mother who was accused of witchcraft, some important moments in Kepler’s life such as the observation of the Great Comet of 1577, and his major scientific contributions. It is then I probe how Russell became interested in studying this “natural philosopher” as a topic of his doctoral dissertation. He explains how Kepler, whose theological musings often go unnoticed, was representative of the intellectual ferment that was occurring in the century following the Protestant Reformation. This historical context is also reviewed for listeners and we chat about why scientists — as we would call them today — were considered to be “natural philosophers” back then. The desire to explain the workings of the natural world were intimately tied to finding theological meaning in the world, including a greater understanding of God’s design of the universe. We learn that Kepler considered himself a “priest of the book of nature,” indicating that he saw no conflict whatsoever with his spiritual beliefs and his empirical quest to explain the world around him.

The conversation then moves into an examination of Kepler’s theology, specifically his differences with Lutherans, Calvinists, and Catholics. The fact that Kepler lived at the geographic intersection of these faiths, was raised a Lutheran, and had to move around to different town due to theological conflict plays an important role of how Kepler developed his own understanding of faith and orthodoxy. We discuss the meaning of two revealing statements written by Kepler himself that reflected his thought and historical context — “I am neither a Lutheran nor a Calvinist” and “One should be pious, but not at all too pious.” Both statements indicate his frustrations with the growing orthodoxy of the day. Russell details a number of theological differences Kepler had with the two dominant Protestant faiths at the time, particularly centering around ideas about free will/predestination and his understanding of Article VIII of the Formula of Concord. This latter controversy revolved around the presence of Christ in the Eucharist. We see Kepler’s discomfort with orthodoxies that had developed after the Reformation and how he preferred a hierarchy of authority that started with Scripture and then deferred to the Early Church Fathers. Later doctrine needed to be approached with more skepticism and flexibility. Russell also points out how Kepler’s concern over more recent orthodoxies (for his era) led him to advocate for more ecumenical relations among Christians, seeking to build bridges across Protestant theologies as well as with Catholics.

We finish the discussion with Russell’s personal reflections on his study of this topic. While noting that Kepler probably did not have much of an impact on the theological debates of his era, his thought and life history is an indication for us today that science and religion need not be antithetical to one another but can really work well hand-in-hand. Recorded: September 8, 2014.

“Johannes Kepler’s Case against Confessional Discord in a Harmonious Cosmos.” Lutheran Forum 45 (Winter 2011): 40-44.

“Stealing Golden Vessels: Johannes Kepler on Worldly Knowledge and Christian Truth” In Glaube und Denken. Jahrbuch der Karl-Heim-Gesellschaft 17 (2004): 133-144.

“Astronomy Is God’s Affair: Johannes Kepler and the Dialogue between Theology and Science,” in Anna M. Madsen, ed., Glaube und Denken: Die Bedeutung der Theologie für die Gesellschaft. Special edition, Festschrift for Hans Schwarz on the occasion of his 65^th Birthday (Frankfurt am Main: Peter Lang, 2004), pp. 363-373.

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