This fair, green, ‘flat’ earth of ours

For decades now I’ve heard of a “Flat Earth Society.” Seems that some people are unconvinced that the earth is round. Well, roundish. I admit it has some bumps and valleys and occasional flat spots, and I am told by reliable scientists that it bulges a bit at the equator. But mostly, it’s round, and in everyday parlance, we call it round. Those spectacular photos of the “Big Blue Marble” taken from space are pretty convincing.

I was thinking of this recently as I reread parts of the OT  in which you find that the earth is flat and has four corners. According to that text, it’s also quite small: see Daniel, in which a single point is visible to the whole world. The NT backs that up—see Revelation—and conversely, the author of Matthew says we can see the whole world from a single point.

The OT is surprisingly heavy on cosmology, leaning toward a fixed, immovable earth under a solid dome hammered out of metal, held up, we think, by a set of pillars. Of course, it does not move.—rather, the sun revolves around it. According to Joshua, the sun is small enough to fit “in Gibeon” and the moon small enough to fit “in the vale of Aijalon.” The stars are lights in a dome above, and yes, they can fall to earth. Dozens and dozens of such verses show us the scientific thinking of Bronze Age and Iron Age writers. The flat-earth people are depending on a very literal reading of the text. They fail to see metaphor or poetry anywhere, and they assume that illiterate shepherds knew more about science than Bill Nye or Neil deGrasse Tyson, that an ancient cosmology inherited from the Babylonians and the Egyptians was scientifically accurate. In short, they mistake the fallible Bible for a science textbook.

All this became more relevant for me when I began watching the new Cosmos series and reading about the strident reactions of the anti-evolutionary group and of the “Young Earth creationists.” These people are in the news often, denying evolution altogether or coming up with a thinly disguised Special Creation under another name. And they hold fast to Bishop Ussher’s calculation of an earth only about 6,000 years old.

Therefore, to hear them talk of evolution is rank heresy, and when you say “billions and billions”—whether you speak of stars or worlds or years—you are going to make such people very unhappy. Critics of Cosmos are demanding from Fox TV equal time to rebut the “unbiblical and sacrilegious views” presented by Dr. Tyson (whom some critics call a “sinner” and an “agent of Satan”). Curious, that demand for TV time, as they already have hundreds of radio shows and a dozen or more TV channels to broadcast their special views—check your local listings where you find Catholic masses and Kenneth Copeland and Cowboy Church and other such programming. Critics could air their rebuttals nonstop for years.

So far, only a very few are arguing for a Biblical flat-earth view, and that surprises me, as by counting verses,  there is obviously far more biblical evidence for the flat earth  than for the other contentious points. I can only conclude that they see less theological threat in the flat-earth topic, though—as I said—there is more scriptural evidence for it. But talk of the round earth doesn’t attack their notions of Special Creation or a measurable genealogy as calculated from an “infallible” listing of the generations of man.

Or maybe they, too, have seen photos of the Big Blue Marble and accept them as authentic.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Some Thoughts on Jefferson

I grew up almost in the shadow of Thomas Jefferson. Home was a few miles away from Monticello, which is on the road we took to Charlottesville.  I passed that gatehouse many a hundred times. I read about Jefferson and listened to stories about him. The family visited any number of times.

Later, I attended The University. His University. And there I read and heard more stories, and one summer in grad school, I lived six weeks with his letters as I wrote a major thesis about his educational theories and plans.

I grew up with great respect for the man and became strongly imbued with his thoughts about religion. They have formed the heart of my thinking about church and state. No question, he is the absolute guiding light and Founding Father of America’s ideas about religious freedom and religious tolerance.

This background explains why I get tongue-biting angry when he is so thoroughly ignored or misinterpreted by spokespeople on the Religious Far Right. Recently, Bryan Fischer stated in a radio broadcast that the Founding Fathers intended to protect the freedom of only the Christian faith in their “freedom of religion” writings. Former judge Roy Moore of Alabama said recently that Buddhists and others should have no protection under the First Amendment, as it applied only to Christians.

But are they right? No. Let’s look at some Jefferson quotation. First, “I am for freedom of religion, & against all maneuvers to bring about a legal ascendancy of one sect over another” (my emphasis here and later). And second, “Religious institutions that use government power in support of themselves and enforce their views on persons of other faiths, or of no faiths, undermine all our civil rights.” Add this: “History, I believe, furnishes no example of a priest-ridden people maintaining a free civil government.”

Note that he also defended the rights of agnostics and atheists, that is, “people of no faith.”

Let me close with two more lines from his quill, from Notes on the State of Virginia: “The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbor to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg.”

Even earlier, when Virginia was about to adopt his Statute for Establishing Religious Freedom, he wanted the name of Jesus excluded so that people would  understand that document would cover by “the mantle of its protection, the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and infidel of every denomination.”

If that’s a defense of the exclusivity of the Christian faith, I’ll eat my hat.

 

 

 

 

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The Joy of Bare Feet

It’s a cold, wet winter day, spring is far off, and I am well past my prime, but I have a severe hankering to go barefooted. I used to jump the season a bit when I was a youngster. I’d start in March or early April—get rid of the old Keds and begin to toughen up my feet in the yard and pasture before I tackled the gravel driveway. It was great fun and seemed totally natural.

Now I read that scientists say there are health benefits to going barefooted: stress relief, better sleep, improved strength and balance, a boost to red blood cells—it even helps your ions to balance, whatever that means. I’m willing, even eager, to believe all that. But I also believe that we have a spiritual need to put bare feet on the ground.

Earth and ocean, mountain and valley—our world calls us to see, to feel, to touch, to connect with and appreciate the real vs. the fake. This is not to be a picture postcard or screen-saver experience. This is not some artificial long-distance “communing,” like that silly Christmas program, that fake fireplace and fire, which loops endless hours in a cold, off-putting way. This should be a plant-your-feet on the grass, in the warm sand, in the cool, freshly-turned soil-of-your-garden sort of experience.

I like to recall that scene in Exodus when God speaks to Moses and orders him to take off his sandals, “for the place where you are standing is holy ground.” I don’t read that to mean a special sanctification of one small plot of mountainside. If Moses keeps his sandals on and merely moves a step or two to the side, that’s not enough. I take it to mean that Moses needs to reconnect with the dust from which he was formed. All parts of that mountain are holy.

All parts of our world are holy. Shoes are made things, needed much of the time but a barrier between us and our roots. Sometimes we, like Moses, must remove them and feel the spirit in the earth.

 

 

Posted in Forest-bathing, God and Nature, Moses, Religion, SCience & religion, Spirituality, Uncategorized | Leave a comment

The Joy of Bare Feet

It’s a cold, wet winter day, spring is far off, and I am well past my prime, but I have a severe hankering to go barefooted. I used to jump the season a bit when I was a youngster. I’d start in March or early April—get rid of the old Keds and begin to toughen up my feet in the yard and pasture before I tackled the gravel driveway. It was great fun and seemed totally natural.

Now I read that scientists say there are health benefits to going barefooted: stress relief, better sleep, improved strength and balance, a boost to red blood cells—it even helps your ions to balance, whatever that means. I’m willing, even eager, to believe all that. But I also believe that we have a spiritual need to put bare feet on the ground.

Earth and ocean, mountain and valley—our world calls us to see, to feel, to touch, to connect with and appreciate the real vs. the fake. This is not to be a picture postcard or screen-saver experience. This is not some artificial long-distance “communing,” like that silly Christmas program, that fake fireplace and fire, which loops endless hours in a cold, off-putting way. This should be a plant-your-feet on the grass, in the warm sand, in the cool, freshly-turned soil-of-your-garden sort of experience.

I like to recall that scene in Exodus when God speaks to Moses and orders him to take off his sandals, “for the place where you are standing is holy ground.” I don’t read that to mean a special sanctification of one small plot of mountainside. If Moses keeps his sandals on and merely moves a step or two to the side, that’s not enough. I take it to mean that Moses needs to reconnect with the dust from which he was formed. All parts of that mountain are holy.

All parts of our world are holy. Shoes are made things, needed much of the time but a barrier between us and our roots. Sometimes we, like Moses, must remove them and feel the spirit in the earth.

 

 

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Forgive? Are You kidding?

In her “alphabet” series of mystery novels, Sue Grafton has created a wonderful fictional detective named Kinsey Millhone. In V is for Vengeance, Kinsey makes this statement: “For the record, I’d like to say I am a big fan of forgiveness as long as I’m given the opportunity to get even first.”

Now you may tut-tut and shake your head to show disagreement, and Pastor Foghorn may preach a thunderous sermon of disapproval, but you have to admit: this is how most of us feel. Forgiveness may be the Christian thing to do—or the Buddhist or the Hindu thing or whatever.  But the human thing to do is first, get even; and then we might talk about forgiveness—whatever that word would then mean in the aftermath.

Holding onto a grievance until it’s righted is so ingrained in many of us that the Irish—who apparently need a saying for everything—have a new one: “Irish Alzheimer’s….that’s where you forget everything except the grudge.”

Striking back is part of our original survival package, a worthwhile defense mechanism, while forgiveness is a foreign element, a philosophical or theological add-on so new it’s almost absent from the Old Testament. As such, trying to bring it into our mental system is a bit like introducing an alien body into our physical being: we want to build antibodies against it, or even to reject it.

We tell our outraged friends, “Just let it go,” but that’s not easy.  And sometimes the offense is so grievous that it’s impossible. I think here of the inscription found carved into the stone wall of one of the German death camps: “If there is a G*d, He’s going to have to beg my forgiveness.”

And we can understand that sense of despair, of the ultimate offense that can never be forgiven. Nevertheless, we keep telling ourselves that brotherly love is an absolute requirement of our faith and necessitates the corollary of “forgiveness.” We preach that forgiveness brings relief, at least for the one forgiving…that hate is a poison that kills the one who hates…that this is part of the etiquette that greases our social interaction…that God will be pleased and ultimately we will be rewarded for our generous spirit.

All these may be true, but for many, they are simply more reasons to feel guilty that they cannot forgive this or that. “Forgiveness” and its necessary precursor “brotherly love” are the bedrock of Christian teaching—but so difficult that many Christians reject them as “foreign bodies,” ignore them altogether, and revert to survival mode, to striking out, to Old Testament hate and persecution. It’s far easier to hate and ostracize and persecute than to love and forgive.

That’s a sad betrayal of a beautiful idea, isn’t it?

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Forest-Bathing

There’s a lot being said about the positive healing effect of trees. Of being in “God’s great outdoors.” Whether you call it “God’s” or not, the beneficial effect is well-known and widely-known. In Japan, it’s called shrinrin-yoku, which translates to “forest-bathing.” In Norway and Sweden, it’s called friluftsilv. Elsewhere in the world it may not have a poetic name, but the cleansing and restorative effects are noted and praised…even prescribed by one’s doctor, as in Scotland.

In a Toronto case involving two studies (controlled for demographic and socioeconomic factors), the results are startling: those ten trees per block “could improve how healthy a person feels as if they made an additional $10,000 a year or if they were seven years younger” [my emphasis]. Citizens living there also had decreased hypertension, obesity, and diabetes, etc. Remember, this is Canada, with universal health care. The difference is trees, not money. Several European studies show that children who grow up deprived of ready access to “green space” are more likely to have mental disorders later in life.

Why the boost? Less pollution? That’s possible. More beauty—and better moods and reduced stress? That is also possible. Less clutter and clatter and fewer distractions? Probably. Free aromatherapy? And maybe there’s more….Test your own recollections. Do you recall times when you stretched out on the grass in a park? Swung in a hammock swung between a pair of shady trees? Sat on your porch and enjoyed the rain, or birds chattering on a feeder? Led yourself to a place beside still waters?

How mellow did you get? How was your blood pressure? Even without a nap, did you feel restored? A question for those who meditate—are these experiences similar? Science tells us being outdoors boosts energy and is good for your vision. It mitigates pain and boosts your immune system and gives you your daily Vitamin D. It enhances creativity. It certainly alleviates SAD—Seasonal Affective Disorder—even better than the lamps whose artificial light is said to do the same thing.

I suspect the phenomenon is closely allied to that faith called “pantheism” which finds a higher power in nature and in the forces of nature. Properly understood, it goes beyond a simple seeing of gods in thunder and lightning and rain, etc. and strives for a close identification with nature, seeing oneself as part of the natural world.

I suspect this accounts for a recent finding which says that those who live in areas of natural beauty are less likely to be “religious” in the usual institutional sense. In some way, Beautiful Nature can accomplish a soothing of the spirit, a lessening of anxiety, a centering of the mind, and easing of the body. “Be still…” the psalmist tells us, and somewhere in the stillness—beside those waters or on a mountaintop—we are given a measure of peace.

Wendell Berry said much the same in his great poem “The Peace of Wild Things”: “For a time/I rest in the grace of the world, and am free.” Perhaps Dr. Benjamin Rush was right more than 200 years ago: “It would seem…that man is naturally a wild animal, and that when taken from the woods, he is never happy in his natural state, ‘till he returns to them again.”

 

 

 

 

 

 

 

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Just How Do YOU Look at It?

My parents hated and feared playing cards—except for Rook, the only deck of cards in the house. For some reason, Grandmother Kidd had a deck of regular cards at her house and when I spent the night with her, I played Solitaire. When Mom and Dad learned this, they were alarmed, fearing that such cards would make me grow up to be a gambler.

Their fears were compounded by a revival sermon we all heard when I was a youngster, a sermon in which the preacher spoke of the diabolical and heretical nature of cards: the king was Satan, the joker was Christ, the 10-spot represented breaking of the commandments, and so on. The home discussion following focused on the evil of cards being even greater than my parents had suspected and whether I’d ever be allowed to play Solitaire with Granny’s deck again.

Since my parents never listened to a radio, they missed another view of cards that appeared in a “talking” country song about the same time, a few years after WW II. I think the first version was T. Texas Tyler’s, but many others have come out (including one by—of all people—Wink Martindale). The basic story is that a GI in Italy was caught playing cards in church and brought to a court-martial. There he explains that the Ace represents God; the deuce, the two testaments; the trey; the trinity, 52 represented the weeks in a year; and so on. The singer ends claiming that, as he has no Bible on hand, the deck serves him as “Bible, almanac, and prayer book.” He is exonerated. Of course.

Because they had not heard T. Texas Tyler or Tex Ritter (or Wink Martindale), my parents were convinced by that sermon I was headed to perdition. Had I known this song and been a cleverer lad, I would have recited it to them and argued I was destined to be a preacher.

I’m reminded of a conversation some years back when a reader of this column expressed interest in attending the church I was serving, but when she found I didn’t always agree with her take on certain verses, she grew irate and said she wasn’t interested in one of those “believe what you want to” churches. Well, that’s an unfair and extreme distortion of my position at the time, and of the point I make here, which is simply that sometimes there are differing points of view. An event or verse can often be interpreted in multiple ways. To wit: Have you heard that “Santa” is a rearrangement of the name of “Satan”? For proof, just note that red suit, and surely those elves are Satanic imps.  And given time, I could come up with a diabolical interpretation of a deck of Rook cards.

 

 

 

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