Topics are arranged alphabetically in the INDEX.

Sunday, June 2, 2019

Robert Grosseteste, Philosopher

In many ways, Robert Grosseteste (1168-1253) is the epitome of the high Middle Ages. He was a philosopher, theologian, mathematician, and scientist. In his role as a churchman, he was known for three beliefs: (1) the supreme importance of the cure of souls, (2) a centralized and hierarchical church structure, and (3) the superiority of the church over the state.

Born of humble parents at Stradbroke in Suffolk, he became Chancellor of Oxford University (c.1221) and Bishop of Lincoln in 1235. He served in the latter office until his death in 1253. Using the authority of his office, Grosseteste attempted to stop corruption among his clergy and urged them to be content with their incomes from the parishes they served and not to "double dip."

In his position as Chancellor of Oxford University he encouraged the tendency to conservative metaphysics as well as empirical studies. Frederick Copleston writes, "the combination of these two factors would afford some reason for tracing the course of philosophy at Oxford from Robert Grosseteste to Roger Bacon in a continuous line." (A History of Philosophy, Medieval Philosophy, Vol. II, p.228)

Grosseteste's philosophical and theological approach blended elements of Aristotelian and Augustinian Neoplatonism. During the Renaissance of the 12th century, ideas on scientific methodology, including Aristotle's works and the experimental approaches of Alhazen and Avicenna, were introduced to Europe through Latin translations of Arabic and Greek texts. These Latin translations provided Grosseteste with the sources he needed to grasp Aristotle's approach to understanding the world.

Grosseteste sought rational explanations of natural phenomena and patterns in creation. He wrote a commentary on the Genesis creation account called the Hexaemeron (following the work of St. Basil by the same title). Grosseteste's Hexaemeron combines the learning of East and West in a manner consistent with early English rationalism.

Grosseteste worked on geometry, optics, and astronomy. He experimented with mirrors and lenses. In his De Natura Locorum he provides a diagram which shows light being refracted by a spherical glass container full of water. In his work De Iride he writes:
This part of optics, when well understood, shows us how we may make things a very long distance off appear as if placed very close, and large near things appear very small, and how we may make small things placed at a distance appear any size we want, so that it may be possible for us to read the smallest letters at incredible distances, or to count sand, or seed, or any sort or minute objects.
Grosseteste realized that the hypothetical space in which Euclid imagined his figures was the same everywhere and in every direction. He then postulated that this was true of the propagation of light. He developed his ideas the treatise De Luce.

Grosseteste was first lecturer in theology to the Franciscans (1229-1235) and his work had a great influence on the development of Franciscan thought.

Grosseteste's written works include a commentary on Aristotle’s Posterior Analytics and Physics, treatises on scientific subjects, and commentaries on the Bible. His commentary on the Posterior Analytics places him among the first European thinkers to understand Aristotle's vision of the dynamic nature of scientific reasoning. This involves concluding universal laws from particular observations, and then from universal laws to prediction of particulars. Grosseteste called this "resolution and composition" and he insisted that both paths should be verified through experimentation and empirical observation. In this, he prepared the way for another Franciscan;Francis Bacon, and the development of the scientific method.

In the Questiones altere super libros prime philosophie Aristotelis, Bacon develops Grosseteste's treatment of knowledge, science, and intuition. Bacon articulated something that Grosseteste believed, namely that knowledge of scientific principles is innate because “by nature we argue and demonstrate and prove without labor, but to argue and demonstrate are modes of knowledge.” Bacon's account of sense, memory, and experience is more systematic than that of Grosseteste's Commentary, but it clearly owes much to Robert Grosseteste.

Related reading: The Not-So-Dark Ages; Stanford Encyclopedia of Philosophy: Robert Grosseteste; Robert Grosseteste, Medieval Scientist

Monday, May 6, 2019

On Blood and the Impulse to Immortality

Some anthropologists believe that burial in red ocher symbolizes return to the womb of Mother Earth. The evidence does not support this view.

Alice C. Linsley

The question of immortality or "life after death" has drawn the attention of philosophers through the ages: Plato, Porphyrus, Augustine, Aquinas, Descartes, Spinoza, Schopenhauer, Kierkegaard, Nietzsche, and many more. However, these philosophers hardly agree on what it means to be immortal. Nietzsche's immortality is in his madness, of which Michel Foucault is the most profound observer.

Plato believed the soul to be indestructible even when it is separated from the body. He conceived of the soul as an indivisible whole and "the destruction of a thing consists in separating from each other its parts." (Ted Honderich, ed., The Oxford Companion to Philosophy, 2005, p. 423.) Plato's belief in the transmigration of the soul follows logically. The soul must continue to exist in some way or form. It is also likely that he was influenced by the shamanic belief in soul migration that pervaded ancient Eurasia.

The Tyrian philosopher Porphyrus (233-305) was a student of the Neo-Platonic philosopher Plotinus. According to Augustine, Porphyrus believed that "the soul, to be happy, must avoid all bodies." (Paul Edwards, ed. Immortality, Macmillan, 1992, p. 96)

Augustine recognized that among the ancient peoples only the Egyptians believed in bodily resurrection and that is why they took geat care in the preservation and burial of their rulers. (J. Davies, Death, Burial, and Rebirth in the Religions of Antiquity, Routledge, 1999, p. 27) By means of the skillful mummification of their rulers, the Egyptians hoped to avoid the "second death" which results when the soul and body become separated.

The only reference to the second death in the Bible is found in Revelation 2:11 where John encourages those who face persecution: "He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death." Is the context of John's statement Nilotic or Greek? It is possible that this emerges from both contexts as much of classical Greek thought hangs on Plato who studied for thirteen years in Egypt. If the second death concept is found in both contexts, we have evidence of an ancient consensus.

The Egyptians and Augustine believed as did St. Irenaeus that "the resurrection body will have the same shape as the physical body." This was critical to Irenaeus' opposition to Gnosticism.

St. Paul believed that the resurrection body is to the temporal body what the mature kernel of grain is to the wheat seed. In other words, there is a teleological feature that directs the transformation of the mortal into the immortal. Paul qualifies this by saying that this is true for those who are "in Christ" or for those who have died with Christ, a reference to Jesus' statement about his own death that "unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit." (John 12:24)

The Cartesian approach to the body-soul relationship supported the belief that the soul, being immaterial and extended, can live after death and is indestructible. Descartes wrote, "our soul is of a nature entirely independent of the body, and thus not liable to die with it..."

Arthur Schopenhauer believed that death of the body is not the end as long as the will survives. The will is sufficient to gain bodily objectification, as in reincarnation. Schopenhauer contended that belief in reincarnation was nearly universal among archaic populations, but anthropologists have found no evidence to support his view.

Rather, for ancient populations the hope of life after death was connected to what happened to their ruler in death. It was believed that should he rise from the grave, he would lead his people to immortality. The hope for immortality was not an individual prospect.

The conversation about immortality is further complicated by the fact that Western Philosophy and Eastern Philosophy approach the question from different worldviews. Generally, in the West the physical body has greater importance. This is sometimes taken to the extreme in movements said to guarantee biological immortality through technology and medicine. In recent news, the Silicon Valley entrepreneur Peter Thiel has advocated the possible advantages of blood from young persons to slow the aging process.

Immortality as Human Impulse

Given the wide range of thought on this question, it is necessary to begin by defining the term "immortality" as it will be used here.

Immortality pertains to personal existence, not as an old or young person, but as a whole person. Therein rests the true value of the immortal life.

Immortality pertains to a life beyond this temporal realm, but not a pie-in-the sky heavenly existence. There is no risk in immortality of being bored. There is no tedium in living as a whole person.

The immortal nature of angelic beings will not be addressed here. That takes us into idle speculation. (Colossians 2:18)

Since inanimate objects such as rocks never die, they do not enter into the conversation except to note that the Caingang of southern Brazil "at the end of the funeral of one of their people, rub their bodies with sand and stones because these things do not rot." They say "I am going to be like stones that never die." (Claude Lévi-Strauss, The Raw and the Cooked, p. 149).

Immortality does not require that the soul and body be separated after death.This was the great fear of the ancient Egyptians who hoped to cross through Sheol (the realm of shadows) and avoid the second death (the permanent separation of body and soul).

Immortality does not pertain to an immortal soul separated from the body. This is a Gnostic conception which has more in common with Asian dualism than with the Judeo-Christian worldview.

Immortality, as the term is used here, does not include the Hindu and Buddhist conception of non-material escape from samsara. Unlike the religions that seek to escape the material world, the Judeo-Christian tradition values the body and holds that it should not to be destroyed beyond the processes that are natural to death. In Eastern philosophy, the hope of escaping the material requires a level of asceticism that most Asians do not attain, and explains why they hold the monks in such high esteem.

Immortality is a hope expressed by humans. As far as we know, no other living organisms aspire to immortality. It is for humans a yearning. Augustine believed that the yearning for immortality expresses itself in perseverance. He wrote, "It is good for us to persevere in longing until we receive what was promised [resurrection of the body], and when yearning is over; then praise alone will remain." (Discourse on the Psalms)

Paul likens the yearning to an ambition to win something of great value. He speaks of an impulse to run a race in the hope of winning the prize of the "the unsearchable riches of Christ." He wrote,
"Brothers, I do not consider myself yet to have laid hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus. All of us who are mature should embrace this point of view." (Philippians 3:13-15)
In this paper, immortality will be considered in the context of a human impulse that is far older than the world religions. This impulse is evident in the widespread practice of burial in red ocher, a symbol of blood.

Red ocher burial has been traced from as early as 100,000 years ago (Qafzeh Cave in Israel) to as recently as 500 years ago (Glacial Kame Culture). The practice is found primarily among Old World populations in Macro-haplogroup L (Mt DNA) and Haplogroup R (Y-DNA). L represents the most ancestral mitochondrial lineage of all modern humans, and R is a widely dispersed Afro-Asian group. There is a high density of R1b in Europe and central Africa.

Dispersion of Haplogroup R1b

Evidence of Immortality

Divergent views on immortality continue into recent times. Consider the philosophers Peter Geech (1916-2013), a devout Roman Catholic, and A.J. Ayer (1910-1989), an atheist and Logical Positivist.

Geech wrote:
"The traditional faith of Christianity... is not going to be shaken by inquiries about bodies burned to ashes or eaten by beasts; those who might well suffer just such death in martyrdom were those who were most confident of a glorious reward in the resurrection." 
In his 1988 article for The Sunday Telegraph, Ayer recounts his near death experience and reflects upon its possible implications. Ayer wrote:
"The admission that personal identity through time requires the identity of a body is a surprising feature of Christianity. I call it surprising because it seems to me that Christians are apt to forget that the resurrection of the body is an element of their creed."
Ayer goes on to speculate how it might be possible for there to be "a reunion of the same atoms" and states that the fallacy of Christian belief in an afterlife is the assumption of the existence of a deity. From a strictly philosophical point of view, evidence of immortality does not prove the existence of God. God is one of various possible explanations.

Considering the wide range of thought on the question of immortality, it is obvious that we are dealing with opinion, speculation, and perhaps a good deal of wishful thinking.

There is no empirical evidence of life after death unless we credit as true the resurrection of Jesus who was called "son of God." According to the New Testament Jesus appeared over a period of forty days to more than five hundred people in his immortal resurrection body. Christian apologists have written volumes about this so I will not delve into the textual evidence of those witnesses.

In reference to the resurrection of Jesus, I wish to point out that the expectation of a divine son who would overcome death and rise on the third day is older than the New Testament and most of the Old Testament. It is found in ancient Nilotic writings such as the Pyramids Texts and the Coffin Texts. This does not prove that Jesus rose from the grave on the third day. It simply verifies that there was an expectation of an event such as described in the New Testament resurrection narratives.

The difficulty in proving immortality by any empirical approach is evident in the fact that Ian Ramsey never mentions the word in his book Religious Language: an empirical placing of theological language. One might consider this odd for an Anglican bishop, but Ian T. Ramsey (1915-1972) was very much the British empiricist.

Evidence of Belief in Life After Death

Though we cannot set forth evidence of immortality that meets the requirements of empirical investigation, employing "positivist tools" we are able to establish substantial evidence of belief in life after death. The evidence comes from archaeological and anthropological studies of human burial practices, and it involves understanding what blood represented to archaic populations.

For at least 100,000 years humans have been buried in red ocher, a naturally occurring ore composed mostly of iron oxide. This was ground to a powder and sprinkled, sometimes copiously, over the body after it had been placed in the grave. Archaeologists and anthropologists agree that the red ocher dust is a symbolic blood covering. However, they do not agree on whether the red ocher is the covering of placental blood or the blood covering of a sacrificial victim.

Placental blood speaks of rebirth from the earth. This is a logical interpretation for populations that believe that their ancestors came to the surface from the depths of the Earth. It is possible that cave burials involving red ocher symbolize a return to the womb, but this has not been proven.

I would be inclined to this view were red ocher burial typically found among populations that held an autochthomous view of human origins. Instead, the red ocher burial is most common among Old World populations and populations that arrived in the New World from Siberia (Clovis) and Northern Europe (Miqmac).

The oldest known burials in red ocher in the Americas date to only 12,000 years before the present (BP). The Red Ocher Complex in southern Wisconsin dates to only 5000 BP. New World populations do not have a long tradition of red ocher burial.

Lévi-Strauss found that the Bororo of central Brazil bury their dead twice, first in a pit in the village plaza where the family members lavishly wash the corpse to hasten the process of decomposition. Once washed of the decaying flesh, the bones are painted red and placed in a basket which is ceremoniously dropped to the bottom of a river. (The Raw and Cooked, p. 192) For the Bororo, however, the most significant symbol of life is water, not blood.

The Mayans practiced secondary burial also and painted the bones of the deceased red. However, the gathered bones were buried on land in ossuary vaults or ollas (funeral vessels), not in water. In arid regions the caves were sources of water and not to be polluted with corpses.

The autochthomous origin of humans also refers to humans being made of the soil (humus), as in the Genesis account of the Creator molding Adam from the adamah (soil). Both words have as their root DM (dammu in Akkadian), which refers to blood. The name Adam is derived from the Hebrew root אדם (A.D.M), which means "to be red or ruddy" (Strong’s #119). The biblical narrative makes a clear connection between red soil pigment and blood.

In Genesis 4:10, we read that the blood of Cain's murdered brother cries out from the ground and is heard by the Creator. The implication is that the ancients believed that the blood of the slain has a voice that calls to God, imploring justice. This may be the deeper meaning behind the biblical phrase: "For the life of a creature is in the blood..." (Leviticus 17:11)

Blood from a sacrificed animal was placed in the holes of Roman boundary stones, and the deity Terminus was called upon to hold the owners of adjacent fields accountable for honoring the boundaries. (Adkins, Dictionary of Roman Religion, p. 221)

Similarly, when chiefs of the ancient Near East met to negotiate land treaties, an animal was sacrificed and a boundary stone was erected. The sacrificed animal became part of the meal that the parties to the treaty ate together.

At ancient Emar in Syria there were three principal festivals involving sacrifice and standing stones. All three involved rubbing the stones with blood from the sacrificial victim and feasting on the sacrificed animal. (Patrick Maxime Michel, "Ritual in Emar" 2013)

Given the evidence, it is a justifiable supposition that red ocher burial among ancient and archaic populations symbolized sacrificial blood, not placental blood.

The relevance of blood to the human impulse to immortality becomes evident when we consider the ontology of the world religions. The soul in Hinduism is the divine Self (Atman). On the rare occasions when an animal is sacrificed it is to enhance the power of a ruler.

The soul in Buddhism is the product of conditions and causes and ultimately is not real. Buddhists do not offer blood sacrifice.

In Judaism, Christianity, and Islam the soul is the real core of the individual person and is perceived to be blemished or fatally diseased. The cure requires a contrite heart and a ritual involving water, as in baptism, and/or blood sacrifice. The writer of Hebrews makes the connection: "According to the Law, in fact, nearly everything must be purified with blood, and without the shedding of blood there is no forgiveness." (Hebrew 9:22)

In Christianity, historically there is an order to acting on the impulse to immortality. Baptism precedes reception of the Body and Blood of Christ in the Eucharist. Ignatius of Antioch (35-108 A.D.) describes the consecrated Bread and Wine as "the medicine of immortality, and the antidote to prevent us from dying, rather that we should live forever in Jesus Christ." (Letter to the Ephesians, Chapter 20).

Blood and Immortality

The question remains as to why the buried body was not sprinkled with the blood of the sacrificed animal? Why use red ocher as a substitute? Among those who believed that humans came from the earth, or are constituted of earth dust, the use of an earth pigment makes sense.

The same conception is found among Christians who observe Ash Wednesday. When imposing the ashes, the priest reminds the recipient, "Remember you are dust and to dust you shall return."

Another explanation is the primitive anxiety about blood. Blood was viewed as both a polluting and a purifying agent. After combat warriors underwent a purification ritual overseen by the priests. This is likely the context of the story about Abraham receiving the ruler-priest Melchizedek after the battle of the kings (Genesis 14). Note that Melchizedek came to Abraham with bread and wine.

The connection between blood and purity is evident in the linguistic connections between the words for blood, pure, and holy in the Afro-Asiatic languages. Consider the relationship of these words: Hebrew thr - to be pure, Hausa/Hahm toro - clean; Tamil tiru - holy, Dravidian tor - blood, and ancient Egyptian tr - blood.

Blood anxiety has been observed by such prominent anthropologists as Lévi-Strauss and Colin Turnbull. Lévi-Strauss notes that the Timbira of Brazil have a taboo against eating roast meat with fingers stained with blood from the hunt. (The Raw and the Cooked, p. 151)  The Bororo share this repulsion to blood, believing themselves to be polluted whenever they become stained with blood. (Ibid, p. 152) Turnbull notes that the Pygmies view blood as dreadful, but recognize it as pertaining to both death and life (The Forest People, p. 186).

Blood anxiety is expressed in many cultures in regard to menstrual blood. The woman or girl in menses is required to live apart from the community during her period. The same isolation is required with birthing. The woman giving birth is attended only by other females in a place apart.

Colin Turnbull writes about blood anxiety among the BaBira villagers of the central African plains.
“Blood of any kind is a terrible and powerful thing, associated with injury and sickness and death. Menstrual blood is even more terrible because of its mysterious and regular recurrence. Its first appearance is considered by the villagers as a calamity– an evil omen. The girl who is defiled by it for the first time is herself in danger, and even more important she has placed the whole family and clan in danger. She is promptly secluded, and only her mother (and, I suspect, one or two other close and senior female relatives) may see her and care for her. She has to be cleansed and purified, and the clan itself has to be protected, by ritual propitiation…” (The Forest People, p. 185)

However, among one of the oldest known human populations, the forest Pygmies, first menstrual blood represents life and the girl is secluded for a month with her friends in what might we considered an extended slumber party. Turnbull writes, "The girl enters seclusion, but not the seclusion of the village girl...In the house of the elima the girls celebrate the happy event together." (Ibid., p. 187)

Blood anxiety is a reason to avoid blood, especially in burial with the hope of life after death. In that context red ocher is a safe substitute and a sign to the invisible powers that the buried person is under a propitiatory blood covering.

From the data collected, this researcher concludes that the 100,000 year practice of red ocher burial speaks of a hope for immortality, and that the blood symbolism testifies to a propitiatory impulse among archaic and ancient populations, an impulse that is preserved most intact in the Messianic faith called “Christianity.”

Related: The Sting of DeathPlato's Image of Immortality; Sheol and the Second Death; The Question of ImmortalityAn Early Case of Color Symbolism: Ochre Use by Modern Humans in Qafzeh Cave (Harvard Library); Adam Was a Red Man; Why Women Were Never Priests

Thursday, May 2, 2019

Alvin Plantinga

Alvin Plantinga receives the Templeton Prize in 2017 (Source)

Dr. Alvin Plantinga is an American analytic philosopher who has contributed in the fields of logic, philosophy of religion, and epistemology.

He was the John A. O'Brian Professor of Philosophy at the University of Notre Dame until his retirement in June 2010. Over his long and seasoned career, Dr. Plantinga has taught or lectured at Yale University, Harvard University, Boston University, Syracuse University, and several institutions of higher learning. Currently, he holds the Jellema Chair in Philosophy at Calvin College.

From 1983-1986, Plantinga was president of the Society of Christian Philosophers. He has authored or edited over a dozen books in philosophy, and several dozen more in top-tiered philosophy publications in the U.S. and in the U.K.

In 2017, Plantinga was the recipient of the prestigious Templeton Prize. In accepting the prize, he said, "I hope the news of the prize will encourage young philosophers, especially those who bring Christian and theistic perspectives to bear on their work, toward greater creativity, integrity and boldness.

He claims that belief in God can be rational without requiring arguments or evidence, claiming that it is difficult to prove that belief in God is irrational and possible to suggest ways in which belief meets the requirement of rationality. He demonstrates through logic that it is possible to hold theistic belief that meets the requirement of rationality.

Using logic, Plantinga also points out the fallacy of metaphysical naturalism, the belief that only natural laws and forces operate in the world. He was said, "If you believe in evolution and naturalism then you have reason not to think your faculties are reliable."

Plantinga on the Problem of Evil

In his book Knowledge and Christian Belief (2015) Plantinga writes:
“What I want to argue first is that if classical Christianity is true, then the perception of evil is not a defeater for belief in God for someone who is fully rational, someone whose cognitive faculties are functioning properly…Someone in whom this process was functioning properly would have an intimate, detailed, vivid, and explicit knowledge of God; she would have an intense awareness of his presence, glory, goodness, power, perfection, wonderful attractiveness, and sweetness; and she would be as convinced of God’s existence as of her own. 
“She might therefore be perplexed by the existence of this evil in God’s world — for God, she knows, hates evil with a holy and burning passion — but the idea that perhaps there just isn’t any such person as God would no doubt not so much as cross her mind. Confronted with evil and suffering, such a person might ask herself why God permits it; the facts of evil may be a spur to inquiry as well as to action. If she finds no answer, she will no doubt conclude that God has a reason that is beyond her ken; she won’t be in the least inclined to doubt that there is such a person as God. For someone fully rational, on [my] model, the existence of evil doesn’t so much as begin to constitute a defeater for belief in God” (pp. 121-122).

 Related reading: Alvin Plantinga: The Gifford Lectures; Alvin Plantinga Biography

Tuesday, April 30, 2019


A way around this is to present philosophy by field: ontology, epistemology, logic, ethics, aesthetics, etc. and have the students discover what philosophers in the different ages have to say. I do this in the "Meeting of the Great Minds" forums with high school and college students. Students have to study a philosopher, gather quotes and biographical information about the philosopher, and in the forum stay in character as he or she interacts across the ages with other philosophers.

The meetings are great fun and a good way to review at the end of a unit.

Sunday, April 28, 2019

Diversity and Adversity

Alice C. Linsley

My years as a priest in The Episcopal Church taught me about diversity and adversity. I learned that diversity is a slogan that requires a great deal of window dressing, and adversity is a reality that tests and stretches one's faith in God's goodness.

The Episcopal Church, once considered the domain of white male privilege, has worked hard to change the public image. Consider the first women to become bishops in the Episcopal Church. Barbara Harris, an African-American, was the first female bishop. Geralyn Wolfe was the first female bishop to convert from Judaism. Mary Glasspool was the first lesbian bishop. I knew all of them as we came up together in the Diocese of Pennsylvania.

Consider the diversity of the clergy delegation of the Diocese of Lexington (KY) to the 2010 General Convention.
The Rev. Robert L. Sessum
The Rev. Alan Sutherland
The Very Rev. Morris Thompson
The Rev. Dr. Janet Dunnavant
The Rev. Canon Johnnie Ross

Bob Sessum's parish experienced setbacks since the arrival of Stacy Sauls as the Bishop of the Diocese of Lexington in 2000. Bob lost some high rollers in the midst of a multi-million dollar building project. He went to Dromantine where he offered a lame justification to the Primates about The Episcopal Church's decision to consecrate Gene Robinson, the first partnered gay bishop.

My last contact with Bob was when I sat beside him at the funeral of one of his former parishioners who had been murdered by his son. The deceased and his family had left Bob's parish to help start St. Andrew's Anglican Church in Versailles (now an ACNA parish).

The ushers, readers, and priest were all from St. Andrew's Anglican Church, which I'm sure had to bite. Bob certainly didn't seem at ease that day. I'm betting that this is when he began contemplating early retirement.

After a lengthy search process, St. John's Episcopal Church in Versailles, Kentucky sought to call an Evangelical priest, David Brannen, who Bishop Sauls refused to admit, knowing that the priest would not align with the direction the bishop was taking the Diocese. This caused an uproar and Bishop Sauls disbanded St. John's vestry and took control of the church. A large number of the members of St. John's then left to form St. Andrew's Anglican Church. That congregation is situated in a lovely building a few miles from St. John's.

Another clergy delegate, Alan Sutherland, got himself into trouble at his parish in Winchester, Kentucky. After the equivalent of an ecclesiastical slap on the wrist, Alan was moved to the lovely historic parish of St John's in Versailles.

A member of St. John's reported that on the first Sunday Alan was present to celebrate the Eucharist there was such a stench of death in the church that the people could hardly tolerate being there. Apparently some creature had crawled into the undercroft and died. (This story reminds me of the cathedral belfry that was destroyed by lighting after the consecration of a certain apostate bishop in England.)

Morris Thompson was then the Dean of the Lexington Cathedral, the cathedral located just blocks from my former parish, St. Andrew's Episcopal Church, which was established by the rich cathedral members as a mission for their black servants. Morris crossed the threshold of my former parish exactly once. Bishop Sauls had invited him to attend the 125th anniversary of my parish since none of the clergy who had actually served there felt welcome to return for the festivities. (I had resigned on the Sunday Gene Robinson was consecrated and by then had managed to get myself inhibited. Morris Thompson was one of the parties who signed my letter of inhibition.)

I discovered later that the parishioners had been told that their former priests were sent written invitations, and they hoped some of them would be there to celebrate 125 years of ministry and worship on the corner of North Upper Street. This simply shows how unreliable the US postal service is.

The only clergy who attended the 125th anniversary were these delegates to General Convention. A strange coincidence!

Jan Dunnavant is a lovely lady who was tragically widowed about 16 years ago. She holds a D.Min. from Sewanee. Jan's congregation put forth a female deacon who served at my parish, St. Andrew's Episcopal Church. As it turned out the deacon was a lesbian.

Trouble was coming. I asked Bishop Sauls to consider moving the deacon to another parish (which was my prerogative as rector). The deacon had expressed interest in returning to her home parish where her recently widowed father worshiped. It seemed to me to be a reasonable, and mutually beneficial request. However, Sauls accused me of being a homophobe. Behind my back, he talked strategy with the deacon and my senior warden, and the next Sunday, after the liturgy, I faced an angry congregation, demanding that I explain why I was trying to get rid of their deacon.

I said that what they were asking about was confidential, contained in a letter to the bishop. In that confidential letter I had pleaded with Bishop Sauls to repent of departing from the Gospel ministry and sacred Church Tradition. For this I was accused of insubordination and the activists in the parish had more ammunition to launch against me.

A faithful saint named Elva Davis (may she rest in peace and rise in glory) suddenly walked to the front of the church where I was standing. She took a stand between me and the angry faces. She insisted that we all stop talking and start praying to know what God wants, but she was shamefully shouted down by a new comer to the parish, the same man who had screamed obscenities at me when I was teaching the adult Bible class a few Sundays earlier. He had to be physically restrained by one of the men, Vertner Taylor.

Since transparency is essential to build and rebuild trust, I agreed to have copies of the letter I sent to Bishop Sauls available the following Sunday, which I did. After all, it was no longer confidential.

Another clergy delegate was Johnnie Ross, the deployment officer for the Diocese of Lexington. He was the one who called to warn me that the Bishop would take action against me if I spoke to another American Anglican Council gathering. We chatted briefly on the phone, and we agreed that a priest has to do what the Lord requires. Johnnie reminded me that includes submission to one's bishop. I reminded him that as priests we have two bishops and the Lord Jesus' authority trumps that of all temporal authorities.

Obviously, the bishop and I held different understandings of what it means to uphold the Gospel and defend the flock from falsehood.

Johnnie acted as a spiritual mentor to one of the lay delegates from Lexington, an African-American activist, Austin Tuning. Austin was also a member of my parish, and a confidant of Bishop Sauls. He also was a lay delegate to General Convention.

So you see this delegation to General Convention represented a certain kind of diversity with an all white clergy delegation, one female, and two black lay delegates.

People are in favor of diversity as long as they are the ones defining it. Certainly all the delegates and alternates actively promoted the political ambitions of Bishop Sauls, who left the Diocese of Lexington in 2011 to serve Katharine Jefferts Schori, the first female Presiding Bishop of the Episcopal Church.

In June 2015, Michael Curry was elected Presiding Bishop of The Episcopal Church. He is an African-American with a pleasant smile and a gift for storytelling. He is effusive about LOVE and made the perfect homilist for the royal wedding.

Bishop Sauls days as the Chief Operating Officer of The Episcopal Church were drawing to a close. In December 2015, Michael Curry placed Stacy Sauls, Samuel McDonald, Alex Baumgarten, on administrative leave after allegations of misconduct.

Looking back, I shake my head at how diversity and adversity complicated life in Kentucky. I hope for better days for the people of the Diocese of Lexington. They haven't had an easy time. Douglas Hahn was elected Bishop of the Diocese on August 18, 2012. He lied about having an affair with a parishioner and when the lie was exposed he was removed from office.

The present bishop of the Diocese of Lexington is a white man who formerly served as Bishop of Niassa, Mozambique. Mark Van Koevering (shown right) was raised in the Christian Reformed Church. Now there's diversity for you, and may God bless him!

Related Reading: Frances Smallwood; Elva Davis; Joan Taylor

Friday, January 4, 2019

What's at the "ontological basement"?

What if the fundamental “stuff” of the universe isn’t matter or energy, but information?

That’s the idea some theorists are pursuing as they search for ever-more elegant and concise descriptions of the laws that govern our universe. Could our universe, in all its richness and diversity, really be just a bunch of bits?

To understand the buzz over information, we have to start at the beginning: What is information?

This is.

So is an image like this:

Read it all here.

I like the phrase the “ontological basement” of reality, but question reality as content. As with Derrida, I would say reality is Presence.

I deal in data as a biblical anthropologist. Information is valuable in as far as it builds a cohesive picture of reality... and only if we deal with the inconvenience of reality.

Alice C. Linsley