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Monday, 31 January 2022

CRT rife with cult-like violations

It pays to keep exploring the powerful ideas that are shaping society in many parts of the world. There are the dominant ideas of globalism rather than supporting what is local, capitalism rather than cooperative economic activity (which is different from socialism), consumption, pleasure, self-absorption, and, appearing on the scene very rapidly in recent years, the weird cocktail of what is called wokeism.  

To be woke is to be aware of and actively attentive to important facts and issues, especially issues of race and social justice. But this concept has gained power because of its academic underpinning in the form of the fashionable critical race theory, and its which displaces reality with what is deemed politically correct. 

However, the behavioural characteristics of wokeism, in giving expression to critical race theory, bear a remarkable resemblance to the practice and belief structure of religion. As practised over the centuries and in a myriad of beliefs, religion contains common elements that are now observed in the lives of the wokeist elite in many societies.

Associate professor of linguistics at New York’s Columbia University John McWhorter is one of those who have identified how the behaviours of critical race theory stalwarts go beyond followers of religion in that it makes specific cult demands not only on believers but on the whole society. In contrast, while Christianity has shed the pursuit of a theocracy, CRT's true believers drive hard for the submission of all. Late last year,  McWhorter’s  Woke Racism: How a New Religion Has Betrayed Black America was published, and it continues to get attention in response to its relevancy in explaining the “catalogue of contradictions” exposed by practitioners’ responses to current issues.

McWhorter says that white people are proud of themselves for taking on board since the 1970s the social precept we should not only get rid of racial segregation but we should not be prejudiced, be a bigot. This has become a form of self-righteousness.

[That pride has] “slowly transmogrified into a kind of replacement for Protestantism where your grace is that you are not a racist. So you have white people who are ready to demonstrate this at the same time as you have black people who, after the civil rights revolution, are still haunted by insecurity because of how black America was treated for almost 400 years.

If you are a human being seeking a sense of purpose and security and well-being and comfort, you might choose the victimization complex. Any human being can do this but if you're a black person a particular way to do it is to exaggerate about racism and to found your sense of significance on being a victim of something now referred to abstractly as systemic racism.

So there are many black people who enjoy the condescension that comes from a lot of whites in treating us as these delicate creatures… .

We're not allowed to admit how much better things have gotten. There's a certain kind of person - and they are of all colors - where if you point to the good news, they don't want to accept it. It's unpleasant for them to hear how much better things have gotten and they're thinking that their job as moral actors is to find evidence to go against it. 

That's a weird thing. It's probably unprecedented in human history for a group of people to not want to admit that things are better. We live in strange times, but that's what happened in the late 20th century in the United States.

Referring to the Calvinistic doctrine of certain people being predestined by God to be saved – the Elect  – and others to be damned, McWhorter expands on why CRT, expressed as wokeism, has become a religion: 

“The Elect” is my term for not just woke people … it's woke people who are mean; it's the nasty woke people; it's the nastiness that we've seen especially since last summer, during our so-called racial reckoning.

What I mean by the elect is they're people who seem to think of their purpose as being to demonstrate that they're not racist and to police the rest of us for racism and to defenestrate and shun people who they deem to be not anti-racist enough.

Which leads us to “virtue-signalling”:

Prof. John McWhorter Source
So their idea is that they're doing something that's maximally good for humankind. To battle power differentials and especially ones about race is the paramount goal of the concerned human being. Everything is supposed to be centered on that and this is important. All people won't understand it but this is so important that it's okay to hurt people - and it's okay to do things that you wouldn't urge your own children to do - in the name of this larger good.

Although the people don't think about it, all of this is very, very Cultural Revolution, very Stalin, frankly metaphorically it's Hitler in many ways, but as with all of those people the elect today, the woke people who are okay with being mean in the name of wokeness, think of themselves as having come to the ultimate answer.

The parallels with religion, especially evangelical religion, are almost uncanny, especially given that most of these people look askance at Christianity in its more extreme forms.

But white privilege is Original Sin. The idea is that if you're white you're privileged and that will never change. Even if you're poor, no matter what you do, that's Original Sin.

The idea that we're waiting for America to come to terms with racism has no meaning. What are the terms? To come to terms with race doesn't mean anything. What it is, is the Rapture. It's that business of the End of Days and Judgment Day.

The reason that if a person says something that isn't sufficiently anti-racist they have to be chased out of the room or their job is because it's about heresy.

The parallels just go on and on, and so you have a clergy, you have writers who are looked to say things over and over again, many of which are very hard to square with reality.

Frankly people like Ta-Nehisi Coates, and now Robin DiAngelo and Ibram X Kendi, are priests of this religion. They don't think of themselves that way, they're certainly not saying it, but the way their writings are received is not as informational tracts but as scriptural counsel. 

So it's a rather alarming movement because you can't reason with people who are working from religion rather than logic. That's not to say that religion is idiocy in itself, but a part of religion is that you sequester a part of your brain away from logic that goes from a to b to c.

You have to suspend your disbelief and the new wokeness - Electivism - is religious in that way and the people in question can't be reached, and that's scary given how much power they're beginning to amass.

McWhorter spoke about Andrew Sullivan losing his staff position as a writer for New York magazine because other staff reckoned him not woke enough, and Don McNeil being forced to resign from the New York Times because he used the forbidden “N….” word when speaking to a bunch of teenagers.

These Don McNeil kind of stories are now legion and the idea that he deserved to lose this job is not something that a critical mass of people would agree with.  It's the Elect who think that he should lose his job.

What's going on is that the Elect get their way because we're all so deeply afraid of being called racist. It's a reign of terror. The reason that a person can get fired for some minor transgression like that, that nobody would ever have blinked at or would have given him a smack on the hand about just 10 minutes ago is because nobody wants to be called a racist on social media by these people.

If there was no Twitter there'd be no Elect - part of this is technology - you don't want to be called racist on Twitter. So the problem is that this fear means that people lose their jobs for no moral reason.

It means that educational institutions are being turned upside down, into these anti-racism academies that don't give people a real education and excommunicate anybody who questions it. 

That's a serious problem right there. It's vastly transforming our whole intellectual, moral and even artistic culture, and what bothers me so much about it is that it's mendacious.

It's all about fear. It's not that these people are convincing most of society of these very narrow extremist and self-indulgent views that this hyper wokeism has. It's that everybody's just afraid of them and I think it's time that we stop being so afraid. 

What's driving all of this are whites who have found their sense of purpose on showing that they're not racist and teaching other people not to, and […] a kind of black person who loves to paint white people as the enemy because, therefore, you are a noble victim – the noble victim complex.

Those together, when you have black people with that problem, and white people with their problem, [are] the Elect, and can that be powerful because those people like to call other people racists and once there's social media [in the mix] that can be really, really scary unless you're somebody who has the [peace] of not minding being despised. That's not most people.

All this is affecting the broader world culture, and while there is benefit in exposing racism, sexism, and other forms of discrimination against parts of the human family, we must beware the nature of the reform movement so that the cultural winds nudge the manner of change in the direction of truth, moderation, patience and a sense of common cause rather than toward the nastiness, hypocrisy and posturing that spring from the true Original Sin that contends for control of our heart.

💢 Watch McWhorter interview here 

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Wednesday, 26 January 2022

CST not CRT: understanding true values

Public policy needs to be built on values-based principles   Photo: Kelly L 

Catholic Social Teaching arises from close involvement with nations and institutions over the two thousand years of the Church's existence. In a very practical way it speaks from what it has experienced, but its social teaching has come into its own as a valuable resource for humanity since its withdrawal from the government of extensive territory under its own jurisdiction and its transformation into a partner of all those throughout the world dedicated to enabling the human family to thrive.

As well as reaping the fruit of its own experience, what the Church brings to human affairs today is what is written in each person's conscience, the natural law expressed by the Medes and ancient Greeks, and performed within cultures all around the world. The Church also learns from observing and, most importantly, by applying the guidance of God in identifying what is true, good, and just.

Therefore, even though the Church is vexed by the sins of its members and the metaphysically opposed forces at play in the world, as are other institutions, like them it encapsulates a set of basic values that can guide decision-making in the public arena.

How this can play out in the real world is the subject of a book by constitutional lawyer and former vice chancellor of the Australian Catholic University, Greg Craven. The author makes his point this way: 

Our own challenge is that we live in a world, particularly in the context of government, that literally is starving for basic values to guide policy choices. 

[...] It becomes soulless game-playing. I have been told to achieve a particular policy outcome, and you are trying to stop me. My objective is to beat you, regardless of the consequences. Usually, this tendency is accompanied by name-calling, and false characterizations: You are a leftie... fascist... lunatic.

Craven identifies four social values that the Catholic Church offers the world. These are the dignity of the human being; the common good; solidarity; and subsidiarity. 

Take the common good. It is not mere utilitarianism, the greatest good for the greatest number. Of course, people should be fed, educated, have proper health care and be allowed to vote. Yet the common dignity of human beings is at the heart of Catholic social teaching, not in operative applications, however worthy.

All humans — however vulnerable or socially useless — remain human, and are to be valued as such. This applies to the elderly, the dying, the unborn, the sick, the poor and even criminals. As Catholics we are called to defend them. We cannot plead inconvenience or calumny as an excuse.

The notion of the common good is closely related to the value of human beings. In one sense, it is the generalization of the individual proposition, but the Catholic notion of the common good goes beyond the incidental adequacy of a society. It is moral, as well as a material proposal. People should live in a ‘good society’. 

From a Catholic perspective, a society acting in the common good cannot support abortion or euthanasia, however popular these causes may be. By debasing the moral quality of that society and its respect for life, these cannot be for the common good. 

Craven talks next of the importance of solidarity as a public value, a matter highlighted by the heat generated among some over Covid-19 public health regulations. Solidarity would put the needs of the community over one's own preferences, all things being equal with regards the rules being legitimately put in place. Craven says:

Ultimately, [solidarity] is about connectedness. The actions of every person affects, at whatever degree of remoteness, every other person. Therefore, we should act with the interests of other people firmly in mind.

The connection with the dignity of the human person and the common good are obvious, but solidarity goes further. It demands that we be with the poor, the sick and the dying, not merely around them. It requires an intimacy with suffering that many of us find emotionally very difficult. 

Subsidiarity is the final value considered in the book:

Subsidiarity demands that decisions be taken at the lowest possible effective level of governance. This reflects the inherent value of the human being, but also the common good, as decisions made at a local level are most likely to reflect local needs and values.

Subsidiarity as a principle is rather popular these days, as it is thought to encourage local experimentation and independence. But one needs to understand its inherent limitation: decisions should be taken at the lowest effective level. 

These values need to be at the forefront of public policy, but cannot be used just for good "optics". Each must be the foundation for comprehensive action. Subsidiarity, for example, can be abused by central government handing over to a lower authority an essential task such as housing or health, without giving the necessary resources to fulfil the responsibility.

Catholic Social Teaching is a body of work that is directed toward integral human development in solidarity, that lifts the individual and family to a protected status not possible under the morally handicapped market economy. 

Finally, just as only love can completely transform the human person, the Church holds love as the greatest social value because it respects others and their rights, requires the practice of justice and it alone makes us capable of charity to all in the sense of self-giving. Our relationship with God propels love's full effectiveness in human relationships and social relations, including public policy.*

*See Compendium of the Social Doctrine of the Church para 383

  • See also CRT values are an absolute fizzle* without love 
  •               CRT: The Church's teaching on how to reform society 
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  • Wednesday, 19 January 2022

    Kanye West: surmounting the pain

    "This is not about me, God is still alive, so I'm free" ... rising above the turmoil

    In August last year Kanye West released Donda, an album named after his late mother, Donda West. Culture and arts commentator Nathaniel Hunter wrote at the time:

    It (mostly) successfully merges Kanye’s own musical history, his newfound identity in Christ, and the state of hip-hop at large to create a record worth listening to (and a few songs that might be some of the best Kanye has ever written). As far as I can tell, Donda is a model of what conversion ought to look like: messy, but also a process that draws one out of isolation into the larger body of Christ.

    In addressing his own difficulties, and political and social issues like gang violence, Kanye seems to surmount the pain with a call to God - "one struggles to find a verse on the album that doesn’t explicitly mention God", Hunter states.

    The lyrics of Come to Life, from Donda, give the measure of the man in a maelstrom:  

    Intro

    My soul cries out Hallelujah and I thank God for saving me

    I thank God for...

    Chorus

    Here go all your problems again (I thank God)

    Three, two, one, you're pinned (I thank God)

    Uncle now he back in the pen' (Hallelujah)

    Auntie shut down again

    Did she finally come to life? (Thank you, Jesus)

    Ever wish you had another life?

    Ever wish you had another life?

    Ever wish you had another life?

    Verse 1

    Don't you wish the night would go numb?

    I've been feelin' low for so long

    I ain't had a high in so long

    I been in the dark for so long

    Night is always darkest 'fore the dawn

    Gotta make my mark 'fore I'm gone

    I don't wanna die alone

    I don't wanna die alone

    I get mad when she gone

    Mad when she home

    Sad when she gone

    Mad when she home

    Sad when she gone (Loosen right now, the spirit that wants to run)

    Floatin' on a silver lining (In the name of Jesus)

    Yeah, you know where to find me, ridin' on a silver lining

    And my God won't deny me, tell the Devil, "Get behind me"

    And all the stars are aligned, lift me up every time

    You know exactly where to find me

    Interlude

    Hallelujah (Thank you, Jesus)

    Hallelujah (Yes)

    Hallelujah...

    Pre-Chorus

    Did those ideas ever really come to life?

    Make it all come to life

    Make it all come to life

    Prayin' for a change in your life

    Well, maybe it's gon' come tonight

    Chorus

    Sadness settin' in again

    Three, two, one, you're pinned

    Uncle right back in the pen'

    Tell me how auntie been

    Took your thoughts and penciled 'em in

    Should've wrote 'em down in pen

    And maybe they'll come to life

    And maybe they'll come to life

    Sadness settin' in again

    Three, two, one, you're pinned

    Uncle right back to the pen'

    Tell me how auntie been

    Thoughts, you had penciled 'em in

    Probably should've wrote 'em in pen

    And maybe they'll come to life

    They could finally come to life

    They could finally come to life

    Verse 2

    You know where to find me, they cannot define me

    So they crucify me, how so fazed when I leave?

    Come and purify me, come and sanctify me

    You the air that I breathe, the ultra-ultralight beam

    Brought a gift to Northie, all she want was Nikes

    This is not about me, God is still alive, so I'm free

    Floatin' on a silver lining, floatin' on a silver lining

    So when I'm free, I'm free

    Notes from the Genius lyric site offer these thoughts about this song:
    On Come to Life, Kanye sings about his desire for another life, wishing he had listened more to his ex-wife Kim Kardashian’s thoughts, dreams, problems, and aspirations. He shares his mixed emotions about her presence and absence, expressing how he does not want to die alone without her at his side. He sings about the silver-lining, which he latches on to during his darkest nights, which are his children. He treats his children as one of the most important things in his life and the one thing holding him together amid the divorce.

    This song was debuted during the finale of the third and final Donda Listening Party, held in Kanye’s hometown of Chicago, in which he was set on fire inside of a replica of his childhood home. He then reenacted his wedding to Kardashian, which could be interpreted as Kanye burning his past and bringing forth the life he has always wanted with Kardashian.

    With Kanye's mental health problems, and the distress that divorce tends to bring with it, we should pray for him, Kim and their children. 

     â„¦ If you like this blog, go to my Peace and Truth newsletter on Substack, where you can subscribe for free and be notified when a new post is published.

    Tuesday, 18 January 2022

    Joyful energy over Amazing Grace

    Good news to dance about
    Hyper Fenton is a rap singer among other things. His song on the theme of Amazing Grace certainly got the young video group moving. The Genius lyrics resource has this note on the song:
    Amazing Grace is an upbeat electronic song showing off Hyper Fenton’s energetic side. He sings about life and the uncertainty of death, with the chorus headlining that God is the only one who is certain, saving us through His “amazing grace”.

    The song was originally released as a single before being added to the Remembering Me tracklist. Spotify picked the single for their Top Christian playlist in the spring and summer of 2018, introducing Hyper Fenton to the playlist’s 1,000,000+ followers. As of August 2019, it’s both his and Moflo Music’s most popular song thus far, boasting over 450,000 plays on Spotify.
    Rap songs in particular are saying something. Check out Fenton's message:

    Verse 1
    Okay, look, I'd never forget that day
    In the 1990s, you know where to find me
    Bein' born, I'm a millennial
    Run for cover before he put you on Vimeo
    Or the Twitter
    C'mon y'all, get a grip
    I don't give a flip, I just wanna live but
    Better yet, I don't wanna die livin' a lie
    Does anyone even realize I'm alive?
    Chorus
    Like stop, wait, hold up the club
    I found somebody that I love
    Like stop, aye, hold up the grave
    I found somebody that can save
    Like stop, dance, come get your mans
    Bring 'em to the Man who atones for your sins
    Like stop, aye, hold up your praise
    Get a little taste of amazing grace like
    Breakdown
    Get a little taste of amazing grace like
    Verse 2
    Daddy, Daddy
    I'm inadequate to battle
    With the sadness
    Saddled with depression
    Misdirection of an addict
    I've been wishin' as a mission
    I would have somebody listen
    And be born again a Christian
    Maybe then they go the distance
    As a disciple
    Go and get your rifles
    Bang bang you're dead, and I lay in bed
    Wonderin' if you knew about Him
    And let Him inside for eternal life
    Last night woke up in a cold sweat
    With the same nightmare that I had an old friend
    Guess I should've told him that you never know when
    God is gonna blow in, hopin' y'all told him
    Chorus
    I said stop, wait, hold up the club
    I found somebody that I love
    Like stop, ayy, hold up the grave
    I found somebody that can save
    Like stop, dance, come get your mans
    Bring 'em to the Man who atones for your sins
    Like stop, ayy, hold up your praise
    Get a little taste of amazing grace like
    Breakdown
    Get a little taste of amazing grace like
    Chorus
    I said stop, wait, hold up the club
    I found somebody that I love
    Like stop, ayy, hold up the grave
    I found somebody that can save
    Like stop, dance, come get your mans
    Bring 'em to the Man who atones for your sins
    Like stop, ayy, hold up your praise
    Get a little taste of amazing grace like

    Monday, 17 January 2022

    God's sense of humour shows through

    Made in God's image. Photo by Mary Taylor

    Does God have a sense of humour? asks Denis O'Hagan.

    Some say “yes”. Some say “no”. Some say “I don’t know”. In a spoof he did about hell, comic Rowan Atkinson identified a group of inhabitants who were there because they laughed at the movie The Life of Brian. “No,” he admonished them, “God does not have a sense of humour”. On the other hand, a friend of mine had a large poster on her wall that proclaimed, “When God created man she was only joking”.

    Those with insight may by now realise that I have a quirky humour that is not universally appreciated. From time to time, people have admonished me for laughing inappropriately. So, let’s get profound and theological - can theology be anything but profound? In an anthropomorphic sense, God must have a sense of humour because God made me in his image in likeness and I have a sense of humour. The fact that some may doubt that I have does not weaken the argument. Human beings laugh.

    The gospels record that Jesus wept on three occasions. He was also familiar with laughter’s little sister, joy — there is no mention in the Gospels that he ever laughed. But I believe Jesus laughed every day. He could not have been the Son of God and the Son of Man if he did not laugh. Perhaps the evangelists just didn’t like his jokes.

    The ability to laugh is a beautiful gift. No other sentient being known to humans is capable of it although I suspect my cat is capable of a sly grin from time to time. As with all God’s gifts, laughter can be used or misused. We are capable of cruel and cynical laughter. We can make fun of people and cause them to feel bad.

    And, of course, there are times when mirth is inappropriate. There are seasons for weeping and seasons for laughing. But we don’t just laugh when we hear a joke. Reasonably frequently, we find ourselves laughing amid tears, not because something is funny, but because it brings relief. Tears and laughter are like identical twins; sometimes, we are not sure which is which.

    There are times when, for example, we are confronted with a compelling truth, that makes laughter well up from a deep cavern in our soul, a refreshing spring gushing forth to bring us life in the shadow of death. Laughter is not a denial of the pain and suffering. It is an admission of helplessness and our willingness to accept sadness, pain and suffering as part of creation without giving into desolation. “Well, all you could do was laugh”.

    Laughter can also be a form of prayer. A friend recently sent me an email attachment. “This short clip is for anyone who loves coloratura sopranos and parrots. Do watch to the end. It’s only 55 seconds”, she said. Well, a coloratura soprano is not my artist of choice; I prefer Queen and Pink Floyd. And divas, in general, are not funny; not intentionally so anyway. But to humour my friend I dutifully watched. The soprano lady was a bit scary, and to a philistine like me, somewhat unintentionally funny. But the parrot! The parrot! He or she performed the same piece of music and executed it to perfection. I was engulfed by a tsunami of delicious laughter.

    The first and obvious lesson to draw from this experience is that when you pray, don’t give up too soon. Jesus often keeps the best wine until last. The second, perhaps debatable lesson, is that laughter is a form of contemplation. It is a moment of ecstasy. Your whole person, mind, body, emotions and soul are enveloped. You don’t think,  “Oh, I am laughing”. You don’t say to yourself, "Something must be funny because I am laughing”.

    You have lost control of your body which heaves and shakes. Your mind is filled with light, and your heart is filled with joy. There is no self-analysis. The rest of the world is forgotten. You are lost in the moment, and that is contemplation; being utterly present to the present.

    In an Op-Ed piece in the New York Times published in 1978, to celebrate his 75th birthday, Malcolm Muggeridge offered 25 propositions. The tenth one states: “Mystical ecstasy and laughter are the two great delights of living, and saints and clowns, their purveyors, the only two categories of human beings who can be relied on, to tell the truth. Hence, steeples and gargoyles side by side on the great cathedrals”.

    Why do so many people find it necessary to wear their Sunday face to church? Like the divas as mentioned earlier, religiously minded people are not primarily remembered for their cracking sense of humour.

    Pope Francis is a dazzling exception to the rule. It is not disrespectful to call him a clown –“one of only two categories of human beings who can be relied on, to tell the truth”. I have a photograph of the laughing Pope on the wall.

    Laughter is a foretaste of what is to come. No need for harps to play and clouds to sit on. Heaven will be one long laugh.

    💢 Denis O'Hagan is a Marist priest and lives in New Zealand. This column, and family-friendly jokes, can be found here.

    💢 An afterthought: Variations on a theme:

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    Sunday, 16 January 2022

    Tips on how to achieve joy in life

    Something for January to start us off in the new year with an idea of where we find that higher form of happiness, joy. As the makers of this video say, "Joy is what makes life beautiful. It's what gets us through challenges and allows light in to illuminate the shadows. Joy heals our wounds and fills our souls with goodness." They have created a series that offers many riches drawn from life experience. We are not on our own in life! The path is well worn. Therefore, we can benefit what others have found to be true.
     

    Friday, 14 January 2022

    Where evolution meets Christian life

    Beeple continues the human trait of artistic exploration - NFT detail

    Ruth Schuster is a senior writer on archaeology and science at the Haaretz newspaper in Israel. She had an interesting opening paragraph on a story this week about the news just out that a key set of human-like skull bone fossils is now reckoned to be thousands of years older than first thought. She begins:

    When did modern humans begin to evolve? And from who? Once upon a time it was thought that, OK, we began from a monkey but then there was a linear progression to the wonder that is us, starting about 200,000 years ago. It is now abundantly clear that we are mongrels, admixing merrily with other human species until they all died out, and now an early modern human previously found in Ethiopia has been redated with the help of a volcano to 233,000 years ago. 

    The previous date for the human ancestor referred to as Omo 1 was 197,000 years ago.

    Schuster quotes one of the leaders of the study that produced the new dates as saying:

    In my opinion, Omo 1 is the oldest unchallenged fully modern specimen, the oldest Homo sapiens as we morphologically define the species nowadays. This is why this new dates are important. They may not tell us much about how modern humans evolved, but they tell us that before 200,000-230,000 years ago, hominins that are by our current standard recognizable as Homo sapiens, were already present in Eastern Africa.

    That leader is Professor Aurélien Mounier, a paleoanthropologist with the Museum of Mankind in Paris. His comment that there was still a lot unknown "about how modern humans evolved" underlines the still rudimentary state of knowledge concerning human prehistory. He goes on to discuss the doubts and debate arising because of  "the complexity of the evolutionary processes which gave birth to our species". 

    Dark areas in this reconstruction show the Omo1 fossils found by Richard Leakey in Ethiopia over 50 years ago. The Natural History Museum, London
    The main body of Christianity accepts evolution in general and of the human species. Pope John Paul II declared presentation to the Pontifical Academy of Sciences in 1996 that evolution is more than a mere hypothesis or theory – it has significant arguments to commend its truth. However, as Pope Pius XII had noted in 1950 in his encyclical Humani Generis, physical evolution is not all there is to the story.

    To explore the unique feature of human evolution, I pick up the examination of this issue by Robert Spitzer PhD, an American Jesuit priest who has written extensively on scientific matters.  I like reading his writings because he believes in giving proofs for his statements. In giving a Christian context to the study of human evolution, he states:
    A pure physical, organic evolution is only part of the truth of human origins because God has given every human being an individual and unique transphysical soul  – something that is not reducible to physics or to a physical evolutionary process.

    [But] there is considerable evidence from all these rational domains [science, medicine, anthropology] to corroborate the existence of our transcendental souls. 

    Spitzer provides evidence that, added to the physical element of human evolution, which can leave fossils across the hundreds of thousands of years, is the spiritual element, which he refers to as "transphysical". Therefore, the only thing about evolution Christians cannot accept is "a pure reductionistic physical evolution which precludes the existence of a unique human soul".

    At some stage of human evolution God intervened and endowed the human species, through our first parents, a spiritual capability. However, Spitzer points out that the woman geneticists call “Mitochondrial Eve” was probably not the first woman (biblical Eve) having a soul – a non-physical capability – necessary for free choice and moral decisions , and the man geneticists call “Y-Chromosome Adam” was probably not the first man (biblical Adam) having a soul capable of free choice and moral decisions. 

    Evidence of the spiritual ability in the human person comes from a scholarly work: 

    There is a new book from the foremost linguistic theorist in the country, Noam Chomsky, and an MIT professor of computational linguistics and computer science and engineering named Robert Berwick, entitled, Why Only Us (published by MIT Press in 2016).

    Without delving into the complexities of their analysis, I will give their main point – that between 60,000 to 70,000 years ago, human beings developed a capacity for abstract, syntactical, and universal communication that no other species – not even our most proximate ancestors – developed.

    First, there is no known or probative biological or genetic explanation for this unique development in human beings, [which provokes] the questions, “What caused it?”, and “Was this cause physical or transphysical?”

    Second, it seems that the progeny between mitochondrial Eve/Y chromosome Adam (200,000 years ago) and their progeny who were invested with this abstract and syntactical linguistic ability (70,000 years ago) did not seem to do anything more significant than use stone tools, live in community, and hunt in tandem – and then suddenly, after 130,000 years, an explosion of language, discovery, religion, symbolism, art, and geographical exploration. What happened? And what caused it?

    It seems that our genetic ancestors did convey a genetic-biological-physical profile to us, but they did not give everything to us that makes us human.

    Something else was added 130,000 years after them (70,000 years ago) that gave rise to the explosion of universal syntactical language, religion, art, mathematics, and the precursors to complex civilization.
    I would submit that this “something” is a transcendent soul, and that such a soul is the condition necessary for all of the above powers and characteristics – syntactical language, abstract mathematics, religion, symbolic art, and the free choice and moral awareness necessary for law and civilization.

    First, Spitzer looks at what Noam Chomsky and Robert Berwick have to say about "the sudden and unique occurrence – explosion – of universal syntactical language".

    Thus, very small children can understand the difference between “dog bites man” and “man bites dog” – and even see the humor in it.

    But no chimpanzee – which can learn 200 individual signs in American Sign Language – can make this distinction.

    They simply do not have the capacity for abstraction (necessary to relate distinct objects to one another in various categories) required to differentiate between subjects (in general) and objects (in general).

    Chomsky and Berwick believe that there might be a physical explanation linked to a special genetic switch affecting the brain, but they are far from showing how such a genetic switch or a patterning of brain modalities could give rise to the power of abstraction (necessary for relating objects to one another in various categories).

    The ability to distinguish that some things are in a relationship with each other and to apply the questions why, how, how many, what, where, and when show the power of our (spiritual) intellect.

    These big general ideas could not have been abstracted from experience or from wiring or patterns in the brain, and this is what has caused philosophers like Bernard Lonergan, or the Nobel Prize winning physiologist, Sir John Eccles, to declare that they must have a transphysical status and origin – a soul.

    The universality of the uniquely human capacity to pass the syntax test comes next:

    What is remarkable about human beings is that we could take a child from an African culture which has a rather unique way of expressing syntax and grammar, and place him, say, in a Chinese culture which has a totally different way of expressing syntax and grammar, and that child will be able to learn the syntax and grammar of that completely different language almost immediately – as if there were a universal syntax underlying every particular expression of it which young children understand from birth!

    No other primate, no matter how sophisticated, has ever crossed the syntax threshold according to the studies of not only Chomsky and Berwick, but also Herbert Terrace and a variety of others.

    Along with this capacity for universal syntactical abstraction (and universal abstract language), humans received five other capacities/tendencies as well. The first was the spirit of discovery:

    What explains this radical transition from a rather sedentary human community on the border of Namibia and Angola, to world exploration? Was it simply a lack of food? Simply a desire to escape tribal enemies?

    Though this may have been part of the reason, it does not explain the rapid and world-wide expansion of the human population even on the oceans to Indonesia and even Australia.

    I would submit that there is something more than simple need – there was a “spirit” of curiosity and adventure – something absent in our most proximate ancestors – that engendered the spirit to discover and explore.

    Burial of the dead is another feature of this period about 70,000 years ago:

    Something else also happened in this period: human beings started burying their dead, treating the remains of their deceased with respect, and burying them with rituals and objects indicating a belief that they would survive their physical death (see, for example, a burial site with these objects from this period in the Skhul cave at Qafzeh, Israel).

    If humans did not believe in their spiritual nature or life after death, we might ask, “Why did they bother to bury their dead with great respect – and with rituals and objects?”

    And if they did have an awareness of their spiritual nature and life after death, we might ask the further question, “Where did they get this awareness from?”

    After all, 130,000 years of ancestors did no such thing – and then suddenly, human beings seem to be doing it as a universal practice.

    Did this spiritual awareness – this awareness of something beyond the physical world also come from our transphysical soul?

    An additional quality that makes us human is the desire to express ourselves through what we call art, and symbolic representation:

    There are cave drawings dating back to at least 35,000 years ago (see Jo Marchant in Smithsonian January 2016) that have been more recently dated at 44,000 years ago (see Ewen Callaway in Nature December 2019) on the island of Sulawesi in Indonesia.

    Many scholars believe that the animal drawings have sacred and cultural symbolic significance (see Ghosh, Pallab, “Cave paintings change ideas about the origins of art”). 

    We come to numbers, which play a big part in human life:

    There is no evidence of abstract numeration in any other species except human beings. Did this originate from our heuristic notion of “how many?” – And can this innate heuristic notion (standing at the foundation of all quantitative relationships) be explained by programming of the brain?

    It is quite unlikely. For it is one thing to program a brain (or computer) to count, but quite another thing to understand counting itself and its significance.

    It is these abstract concepts that elude mere programming or patterning of the brain. As Gödel's theorem reveals, humans do mathematics very differently from computers.

    The latter follow programs while the former invent them. The former have an abstract understanding of numeration itself in all of its permutations, while the latter lack all such understanding.

    The development of advanced social norms is also on our list of attributes anthropologists have noticed in our human ancestors from about 70,000 years ago:

    Human communities having durable structures, some specialization of labor and commerce, and a sense of social norms began to arise as a result of migrations, differentiated linguistic systems resulting from those migrations, and the ability to barter and exchange on the basis of counting and tallying.

    It seems that as migration occurred, some groups stayed behind while others continued to migrate. Those who stayed behind used their linguistic and numeric capacities to specialize labor, and their religious instincts to solidify basic social norms and rules.

    Evolution within the physical world is one thing, but as we have seen here, our human experience makes a compelling case that there is more to the human person than the blind outcome of various environmental stimuli.

    However, there is harder evidence for God's intervention at a point in the development of human ancestors, a historical point in time that stands alongside the original spark of creation launching the universe on its way, and the overwhelming arrival of God in our midst in Jesus, God uniting with the human as a single person.

    But, please, pursue these issues by either going to Robert Spitzer's text, The Soul’s Upward Yearning: Clues to Our Transcendent Nature from Experience and Reason (2016) or the article that gives a fuller  account than what is possible here of what science tells us about how modern humans are uniquely different from the rest of the natural world. Go here for Spitzer's article.

    💢 See also: What about similarity to Chimpanzees?

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