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The Beretta Blog and Podcast

the blog and podcast of Glenn Peoples on philosophy, theology, politics, social issues


Recent comments at this blog under my blog entry “climate scientists caught lying” have prompted me to clarify my policy on libel posted at my blog. Here’s the unfortunate context that caused this to issue to arise:

As you’ll probably know, the computer system of the University of East Anglia’s Hadley Climatic Research Centre was hacked, and emails were obtained. Those emails (even in the view of firm believers in man made global warming) that scientists at that centre had been dishonest, hiding and even manipulating data to enhance the believability of their claims about global warming. I called this “lying” because that’s what it is.

Reacting to this, some here in New Zealand who passionately believe in man made global warming have tried to play the old tu quoque card of accusing sceptics of man made global warming of being just as disreputable.

The New Zealand Climate Science Coalition (NZCSC) noted that data had been adjusted at some temperature measuring stations in New Zealand, and adjustment which, they say, made the temperature look cooler than they would otherwise look. They approached NIWA multiple times and sought an explanation of these adjustments, but no reply was received. This obviously looks bad because it gives the appearance that data was being manipulated for no reason. They therefore put out a press release, noting that data had been adjusted without an explanation given for that adjustment.

NIWA replied in a press release, explaining that there was a reason, namely that temperature recording stations had been moved to different locations, so an adjustment had been required. A tiny scale feeding frenzy then erupted, with some bloggers claiming that NZCSC had been dishonest. Here’s where my blog gets involved. A visor to this blog (and there is no need to name him, he tells me that he has left the blog for good) actually claimed that NZCSC now actually “admitted” that they had “glossed over” the facts that NIWA pointed out. This claim, if true, speaks ill of the NZCSC, and it lowers their standing in the eyes of a reasonable person, because it amounts to the claim that they knowingly made false statements in public and therefore are unreliable, and that they passed over important information in making criticisms of NIWA. As it turns out, this claim is also libellous. It is a false accusation against NZCSC. Here is what the NZCSC actually said for itself in a press release:

The Coalition says [NIWA spokesperson] Dr Wratt’s release mentioned specifically that NIWA climate scientists had previously explained to members of the Coalition why such corrections are made. Mr Dunleavy comments: “We disagree. We have no record of receiving an explanation. NIWA has in fact refused numerous requests over the years to disclose the corrections. The most recent one was a written request to Dr James Renwick – over a month ago – still unanswered.”

I have pointed this out immediately in reply to the libellous comment so that comment will stay for now because I have made the accusation impossible for a reasonable person to believe. However, I will have no hesitation in removing it if asked to do so.

Although my blog policy already forbade libel, this was evidently unclear to some, so I have expanded it to be even clearer:

Lastly, and this is a biggie – no libel. Please do not make accusations against people (whether individual or corporate) that speak ill of them or lower their standing in the eyes of a reasonable person unless a) it can be substantiated as true, b) it can be shown to be reasonably held based on the available evidence, or c) it can plausibly be expressed as a reasonable opinion. For example, “I don’t like him, and I just don’t trust him, he seems shifty” might be a reasonably held opinion even with no specific evidence of wrongdoing, but “He is a liar and he admitted to lying” is not. The latter is the kind of thing that must be substantiated under either a) or b). My policy on libel is not just a matter of good manners (although it certainly is that), it is a matter of law. If a potentially libellous comment is made, I will seek substantiation from the comment author, and if full substantiation is not provided, the comment will be removed. While such comments remain at my blog, they make me liable for their existence. Publishers of libel (that’s me, if you post libel at my blog) are no less vulnerable to legal action than authors of libel (that’s you, if you post libel at my blog).

I don’t like getting all heavy about rules, and the reality is, people of good will are unlikely to fall afoul of this policy. So for pretty much everyone who visits this blog, just continue as you are. For those who are tempted, whose feelings might get the better of them, who might think that because it’s the internet you can say whatever you like, just breathe slowly, count to ten, and hit the backspace key.

There, was that so hard?

(You’ll notice that comments are not available on this blog post. That’s because it’s an announcement, not a discussion piece.)

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This is a reminder that I haven’t forgotten about the podcast. I was momentarily distracted by the hubbub over the “climategate” scandal, but I’m working on getting the next podcast installment in the series “in search of the soul” completed, and at this rate it should be recorded within a few days. Sit tight!

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I don’t usually advertise sellers of goods or services here, but this is something that academics and people interested in good scholarly resources are likely to be very interested in.

My new favourite bookstore in the world is the Book Depository. The price is very competitive with Amazon (I just paid about two New Zealand dollars more at the book depository for this book), but the reason I don’t generally buy from Amazon is the cost of shipping. What was a good deal becomes more expensive than buying locally because the cost of shipping is so high.

Here’s the thing: The book depository doesn’t charge for shipping. Yeah, you might think you read that wrong, but no, you didn’t. Shipping is free, worldwide. That makes it easily the cheapest place to buy new books. If you live in the states where you can already pay the same price that you get on Amazon, sweet. But if you don’t live there, and you end up either paying more locally, or paying high shipping  costs to buy from an overseas seller, this has to be the best option available to you.

They’re not paying me to tell you this, I just discovered this store and I was so impressed that I thought you might like to know. :)

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I’m just about finished reading through Nicholas Wolterstorff’s Justice: Rights and Wrongs. I know it has been a while since I started, but the only time when I’ve been reading it is over a cup of coffee on my lunch breaks at work. I’ll have some comments to offer on that when I’m done. Expect to see that beginning some time in the next few weeks.

Today a new book arrived in the mail: Donald G. Bloesh: Holy Scripture: Revelation, Inspiration & Interpretation. I was prompted to get it after some of my recent musings on inerrancy. Read a blurb on the book and some brief Q and A with the author here. Bloesch says that he intends to “defend the orthodox evangelical faith from its friends as well as its enemies.” Its enemies are the sceptical opponents of Christianity, and the friends that Bloesch has in mind are (or at least include, based on my skim read) Christian modernists who defend inerrancy.
This is the next book I’ll be sinking my teeth into. Here’s what’s in store for me:

Table of Contents

Preface

1. Introduction
The Witness of Sacred Tradition
Modern Errors
Toward a Theology of Word and Spirit

2. The Crisis in Biblical Authority
Inerrancy and Infallibility in Historical Perspective
Need for Reinterpretation
Models of Scriptural Authority

3. The Meaning of Revelation
Revelation as Truth and Event
Revelation and the Bible
Truth and Error in Protestant Orthodoxy
Revelation in Nature and History
Revelation and Reason
Appendix A: Conflict in Theological Method

4. The Inspiration of Scripture
The Reformation
Orthodoxy and Pietism
Fundamentalism
Neo-Orthodoxy
Liberalism
The Question of Inerrancy
The Nature of Inspiration
Inspiration and Revelation
Appendix B: The Rogers-McKim Proposal

5. Scripture and the Church
The Problem of the Canon
The Bible over the Church
The Bible Within the Church
The Supreme Authority for Faith
Appendix C: The Apocrypha

6. The Hermeneutical Problem
The Dynamics of Interpretation
Breakthrough into Understanding
The Natural and the Spiritual Sense
Guidelines of the Reformers
Hermeneutical Options Today
Faith and Criticism
Appendix D: Narrative Theology
Appendix E: Hermeneutical Pluralism and Transcendence

7. Rudolf Bultmann: An Enduring Presence
Cultural and Theological Background
Distinctive Emphases
Demythologizing
A New Venture in Hermeneutics
God Hidden and Revealed
Freedom for Obedience
A Neoliberal Theology

8. The Bible and Myth
The Conversion of Myth
Narrative Forms in the Bible
The Bible as Myth and History

9. Truth in Biblical & Philosophical Perspective
Biblical Understandings
Faith’s Encounter with Philosophy
Truth in the Technological Society
Models of Truth
The Current Controversy

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Let me first say that the title of this blog entry is obviously false in any literal sense. A Christian can be a libertarian. A Christian can also be a fascist, a communist, a drug dealer, a liar, a democrat, a republican, a shoddy tradesman, an idiot, and any number of things. That’s not really the point here. When I use the word “cannot” in the title, I mean it in the sense in which you might use it when you say “Oh come on, you cannot be serious!” Of course, they might be serious, but what you really mean is “I hope you’re not serious!” or “you should not be serious!” Likewise, a Christian is capable of being a libertarian, but she should not be a libertarian. Libertarianism and Christianity are inconsistent. A libertarian, by becoming a Christian, compromises and gives up part of her libertarianism. A Christian, by becoming a libertarian, compromises and gives up part of her Christianity.


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I am reluctant to post on issues related to climate change and global warming. Disagreement over that issue gets heated (pun not intended) almost immediately, and I always get the feeling that the disagreements are not really about the science but about something else.

This blog post isn’t really about the scientific issue. It’s about the scientists. Have a look at Ian Wishart’s blog here and then here. See also how the story is taking off around the world either here or here, or via a simple Google search. This is very big news for anyone interested in climate change / global warming.

The very short version of the story: The University of East Anglia’s Hadley Climatic Research Centre had its computer system hacked, and large amounts of data was copied. Among that data are emails between scientists promoting man made global warming – dating back intot he mid 1990s until recently – discussing ways in which they can (and now have, as these emails are historical) deliberately distort their figures to overstate the evidence for “global warming” (their choice of terms).

Don’t take my summary as Gospel. Check those links. Search out more sources. This is genuine. If the scientific community takes science seriously, some careers are about to end and some views are about to be reconsidered (inasmuch as those views were fuelled by this manipulated “research”). Whether these guys are right or wrong, this sort of thing cannot ever be tolerated. I guess we’re about to see how seriously the climate change community is about science.

Are those research grants more precious than truth? Let’s watch and see. But be assured – people really are watching.

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Often it’s not until you’ve held a view that has been misrepresented or unfairly slurred do you really become sensitive to being careful not to engage in that kind of tactic with others, or appreciate the wrong that is done when other people are attacked in this way.

I can still remember when the internet was fairly new to me, browsing various Christian websites that purportedly fill the role of “warning” Christians about dangerous theological points of view that they need to stay away from. Looking back, it’s fairly obvious that all these sites really ended up doing was enshrining the viewpoint of the author as the only one that any serious thinking Christian can possibly hold, and labelling anything outside of this perspective as a dangerous aberration from the pit of hell (yes I exaggerate, but not much). I wish I could say that this was largely a phenomenon of the past when the internet was still fairly young, but that just isn’t so.

One of the targets of that sort of website is the term “kingdom theology,” and as someone who a) actually thinks that the ideas represented by that term are biblical and b) has a background in theology and feels a certain responsibility to promote good theological education among those who want to learn about it, I’ve decided to say a few things on behalf of kingdom theology.


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Prompted by some recent (but, I think, quite wrong) criticisms of my stance as a conservative Christian who doesn’t accept the belief that the Bible must be seen as inerrant, I’ve been reflecting over the last couple of days on the fact that – as with other doctrines – plenty of evangelicals today assume that since they believe something and so does everyone they associate with, this must be the “orthodox” view, and it must belong to all orthodox Christians in history. Some evangelicals, understandably keen to trace key elements of their own theology back throughout church history, have claimed that their doctrine of inerrancy has uniformly been taught by conservative Christians of all ages.

While there has always been a clear expression of the view that what Scripture teaches is correct, this has certainly not always been seen in terms of the notion of “inerrancy.” After all, the very disagreement that exists between evangelicals who affirm inerrancy and those who do not is a disageement about whether or not the idea that the Bible is authoritative and truthful in what it teaches us should (or need not) give rise to the further claim that the Bible is also inerrant.

Discussions of inerrancy specifically formulated didn’t take place until the modern period, so nobody is going to be able to produce a statement from, say someone in the fifth century saying “I affirm the doctrine of inerrancy.” Certainly, there is plenty of material to quote claiming that the Bible is authoritative and that it contains no false teaching. But here and there over the centuries we do get a window on how some theologians taught about the existence of small errors or inconsistencies in the biblical record, and what to make of them.


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A while back I wrote a blog post pointing out that I don’t hold to an inerrantist view of the Bible. I do not accept that beloved doctrine held by many other evangelicals, biblical inerrancy. It isn’t biblical, it isn’t required, and it is, at times, just implausible.

Bnonn over at Thinking Matters doesn’t think much of the position I expressed. Apparently my comments are “theologically inept” and “culturally prejudiced.” I think Bnonn is simply wrong about this, but do head over to check his post out, where you’ll see my comments on it as well.

Unfortunately he actually oversteps the mark and misrepresents me, saying that I personally believe that the Bible may contain “fraud” or “deceit,” but I realise that it’s hard for those with a strong committment to inerrancy to imagine a Bible that is neither inerrant nor fraudulent and worthless. The fact is, I do not countenance a fraudulent or deceitful Bible. All I postulate is that the message of God was delivered by imperfect people (not fraudsters or liars). It’s nothing shocking, really.

Glenn Peoples

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I’m going to start by painting pictures of two viewpoints. It might not be clear at first why I’m doing it, but just stay with me, all will be explained shortly.

Moral Relativism

On the one hand imagine a group of people who are moral relativists. Moral relativism is the view that there are no transcendant moral facts, but only relative moral perspectives. Regardless of one’s view of morality, pretty much everyone believes that a plurality of moral perspectives exist. This is just to say that not everyone agrees on moral issues – hardly a controversial observation. Different individuals and different cultural groupings hold different beliefs about morality. But moral relativists go much further than this simple factual observation. Moral relativists believe that this diversity of moral beliefs is reflective of the fact that there are really no universal moral facts. People hold different perspectives on morality, and those perspectives are all equally correct.

Relativism can be subdivided into two basic kinds: Subjectivism and conventionalism. Subjectivism is an individualistic take on relativism, where every individual person determines their own morality. Not only does a person decide what they believe about morality (a phenomenon that we all observe), but a person literally determines what is morally right for them. The boundary of moral truth is the individual. What is really moral within those boundaries depends on that individual, and is not binding on anyone beyond that boundary. You might hear overtones of subjectivism from people whether they have actually decided on subjectivism or not; “Abortion: maybe not right for you, but right for me!” “Don’t impose your moral views on other people, each person has to decide what’s right for them.” “If you think that your morals are right and mine are wrong, then you’re just being narrow minded.” You get the idea.

Conventionalism is more of a “group think” approach to relativism. Here, morality is the custom, consensus, or collective opinion of a group – perhaps a cultural category, tribal group, society, or some other kind of cluster of multiple people. In conventionalist relativism moral values are determined by one’s group, and what is deemed right really is morally right for that group, even if not for others. Different cultures will therefore have different moral codes, and what makes this a relativist approach is the further claim that none of these moral codes can truly be said to be morally better than any other, since there is no morality that stands over and above all different cultures. If I were a conventionalist, while I might not personally like Sharia law, female circumcision or honour killings, I would have no way of claiming that there was anything morally wrong with it, since it is acceptable to those cultures that practice it, and morality is constructed by cultures. As soon as I make the claim that other cultures ought not do those things or that they should conform to the values cherished by my culture, I have overstepped the mark, and I am no longer acting like a relativist.

The opposite of moral relativism is moral “objectivism” or moral “absolutism.” It’s the view that there really are moral facts – claims that are absolutely true, whether we follow them or not. Moral facts, being facts and not conventions, transcend individuals and cultures, much like, say, laws of science. I think that relativism is an absurd position to take, and it is no accident that moral philosophers have no time for it. It’s no accident that, as Chris Goawns noted, moral relativism has the rather undesirable distinction among ethical viewpoints “of being attributed to others, almost always as a criticism, far more often than it is explicitly professed by anyone” (see the “Moral relativism” link above). However, this blog entry is not intended as a critique of relativism, so I will not introduce reasons why I think it is wrong. The first thing I have set out to do is to paint a brief and accurate picture of what moral relativism is.

Human Rights

OK, that picture is painted. As promised, here is the second picture I want to paint. Imagine a group of people who are… there’s probably a really good one-word noun for it, but I can’t think of one off the top of my head, but we’ll call them people-who-believe-in-human-rights (I’d use the term “humanitarians,” but that’s a little broader than just a concern for rights). According to these people, everyone, everywhere, in all nations and cultures – all people – have some basic rights. These rights are basic things in that they’re fundamental. Human rights are not the product of human laws. In fact, these people say, it’s quite possible to have a collection of laws that are fundamentally wrong because they are contrary to human rights. Perhaps those laws deny people the right to freedom of speech or religion. Those laws might deny women to show their face in public. Perhaps those laws forbid journalists to publish anything that is unsupportive of the government. According to these advocates of basic human rights, there would be something terribly morally wrong with these laws, whether the laws were passed here in New Zealand, in Australia, in Japan, in Afghanistan – anywhere in the world. Rights are things that ought to be left alone so that people can enjoy them, and to do otherwise is wrong, whoever you may be. I’m not going to paint a picture that is so detailed that it requires you to imagine each and every one of the rights that these people believe in, for now it is enough just to say that they believe that there are some human rights of an unspecified number.

OK, the pictures have been painted. Now comes the claim that I want people to accept: These two pictures exclude one another. You cannot consistently think of yourself as belonging in both of these groups of people at the same time. You might believe in human rights, or you might be a moral relativist (or perhaps neither of these things apply to you), but you cannot consistently be a moral relativist and a believer in human rights.


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