Here’s an interesting post written by Nury Vittachi and found on the Science 2.0 website. Nury writes from a multi-faith perspective… He lives and works in China, and is surrounded by different ways of thinking (his mother is Buddhist, father Muslim, wife Christian, and China is atheist by law). Nury writes science and history books for young people (publishers include Scholastic) and was once short-listed for a minor sci-fi prize for a children’s book he wrote on relativity. His range of interests include particle physics and quantum mechanics.
Metaphysical thought processes are more deeply wired than hitherto suspected
WHILE MILITANT ATHEISTS like Richard Dawkins may be convinced God doesn’t exist, God, if he is around, may be amused to find that atheists might not exist.
Cognitive scientists are becoming increasingly aware that a metaphysical outlook may be so deeply ingrained in human thought processes that it cannot be expunged.
While this idea may seem outlandish—after all, it seems easy to decide not to believe in God—evidence from several disciplines indicates that what you actually believe is not a decision you make for yourself. Your fundamental beliefs are decided by much deeper levels of consciousness, and some may well be more or less set in stone.
This line of thought has led to some scientists claiming that “atheism is psychologically impossible because of the way humans think,” says Graham Lawton, an avowed atheist himself, writing in the New Scientist. “They point to studies showing, for example, that even people who claim to be committed atheists tacitly hold religious beliefs, such as the existence of an immortal soul.”
This shouldn’t come as a surprise, since we are born believers, not atheists, scientists say. Humans are pattern-seekers from birth, with a belief in karma, or cosmic justice, as our default setting. “A slew of cognitive traits predisposes us to faith,” writes Pascal Boyer in Nature, the science journal, adding that people “are only aware of some of their religious ideas”.
INTERNAL MONOLOGUES
Scientists have discovered that “invisible friends” are not something reserved for children. We all have them, and encounter them often in the form of interior monologues. As we experience events, we mentally tell a non-present listener about it.
The imagined listener may be a spouse, it may be Jesus or Buddha or it may be no one in particular. It’s just how the way the human mind processes facts. The identity, tangibility or existence of the listener is irrelevant.
“From childhood, people form enduring, stable and important relationships with fictional characters, imaginary friends, deceased relatives, unseen heroes and fantasized mates,” says Boyer of Washington University, himself an atheist. This feeling of having an awareness of another consciousness might simply be the way our natural operating system works.
Despite some assumptions that society would become ever more secular, it is now clear that this is not happening and that faith will play an increasingly important role in British society.
Press Statement 6 August 2014
The Evangelical Alliance’s complaint about an offensive advertisement by the gambling organisation Sporting Index, which was published by City AM newspaper, has been upheld by the Advertising Standards Authority (ASA).
The ruling published today on the ASA website found that the 10 June advertisement, in which the Christ the Redeemer statue in Brazil was digitally altered, breached three sections of their code. The image of the statue was graphically altered and shown to be holding a bottle of booze in the right hand with the left arm around a bikini-clad model over the caption: “There’s a more exciting side to Brazil”.
Following the ASA ruling, Dr Dave Landrum, director of advocacy of the Alliance, said:
“We are grateful that the Advertising Standards Authority has upheld the Alliance’s view on behalf of Christians everywhere.
“This advertisement was in poor taste and clearly likely to cause offence. Even so, the expressions of incredulity from City AM and Sporting Index at the complaints illustrate a patent failure to grasp why such mockery and disfigurement of the person of Christ should be deemed offensive at all.
“Such religious illiteracy and lack of respect for faith communities in the UK is concerning.
“Despite some assumptions that society would become ever more secular, it is now clear that this is not happening and that faith will play an increasingly important role in British society.
“We hope the ASA decision will encourage businesses to think twice before seeking to exploit religious images and sentiments for financial gain.”
NZ Christian Network welcomes the work of TV3 and Stand Against Slavery in exposing unfair practices in NZ that can rightly be categorised as slavery.
Read the media release from Stand Against Slavery …
– FOR IMMEDIATE RELEASE —
EXPLOITATION AND SLAVERY: IS THIS THE REALITY FOR WORKERS IN THE CHRISTCHURCH REBUILD?
AUCKLAND, NEW ZEALAND Last night, TV3’s 3rd Degree’s expose on the exploitation of vulnerable Filipino construction labourers might shock some kiwi’s who believe that exploitation and slavery does not happen in New Zealand. The programme exposed the actions of Tech5, a recruitment firm and Holdings Limited now in liquidation.
Stand Against Slavery defines slavery as when “a person is forced into an activity (including labour), held against his or her will by some method of control for the gain or profit of those who are in control of that individual.”
Tech5 provided substandard accommodation at exorbitant rates ($155 per person per room, with three men to a room), made a verbal arrangement with the men before leaving the Philippines that they would be liable for the cost of their toolbox, but once in New Zealand that cost escalated to $7,700 each (now slightly reduced to $5,600 per person), and repaid at a rate of $125 per person per week for over a year. This cost was stipulated in a replacement contract that was given to the men once they arrived in New Zealand under obligation to sign. These men are vulnerable migrant workers, in a new country, with a visa conditional upon their being connected to Tech5. Tech5 was in a position of power and abused the specific vulnerability of their workers. In addition, they created a debt bondage within the contract in stipulating that if those workers left their employment before the end of the contract, they would be liable for just over $10,000 US Dollars. Tech5 Wellington Director, John Wyatt described it as “protecting their investment”. Stand Against Slavery would describe it as a coercive tactic employed by Tech5 management to control their workers and ensure that they stay working with Tech5. It is the type of tactic that would be criminalised under the new measures in the Immigration Amendment Act (No 2) Bill. Such measures are typical in bonded servitude and the reality of enslavement for many workers around the world, and now, in New Zealand today.
With Holdings Limited folding, their workers are now left without legal immigration status and must wait until Immigration New Zealand fix their visa. At the recent Prevent People Trafficking Conference in Wellington during June 2014, an Immigration Official mentioned that a new policy regarding an open visa for vulnerable workers such as the Holdings Limited workers, is still being “discussed”. Therefore, the fate of these workers is unclear. If Immigration NZ determines that they cannot provide another work visa for the workers, and they are repatriated home, the workers fate will be bitter-sweet. They will see their families but they will have at least $4,000 owing to local debt collectors, and wages in the Philippines are much lower than New Zealand, as such, their ability to repay those loans will be severely impaired. Therefore, the Directors of Holdings Limited get off scott-free while these workers will pay the cost for years to come.
Stand Against Slavery believes that the government should be moving on policies to ensure that migrant workers are protected. We agree with Paul Brown, lawyer for some of the Tech5 employees, that every person in New Zealand who is legally able to work, should have access to basic standards of employment law. We also believe that the open-visa policy for exploited migrants should be addressed urgently and incorporated into the Immigration Amendment Act (No 2) Bill.
Stand Against Slavery is an organisation that is determined to increase the consciousness and active participation of the New Zealand public about the global injustice of human slavery and the trading of slaves in every country in the world, including New Zealand.
–ENDS—
For more information, please contact Steph Lambert, Head of Advocacy and Capacity Building
A special statement has been written to mark the bicentenary (200 year anniversary) of the first recorded preaching of the Good News (Gospel) of Jesus Christ in Aotearoa New Zealand.
FAQs
Q. Why has this Statement been written?
2014 is a veryspecial year. The arrival of the Gospel was an extremely important event for everyone in this country, whether they are Christian or not.
The bicentenary, like any anniversary, provides an opportunity to remember important events and their significance for the present day and the future. The Bicentenary Statement records and marks the arrival of the Gospel, summarises some key points in our history, and offers an opportunity to re-affirm and re-commit to the work of the Gospel in the future.
Q. What do we hope to achieve by or with the Statement?
Several things:
Mark this historic occasion – a 200 year anniversary
Record the event itself and an accurate and fair summary of the key historic events since, thereby equipping the Church with information which is unknown to many, including many in our churches. As followers of Jesus who called himself ‘the Truth’, we should know the truth of our history, including not only the sacrificial service of those who spread the Gospel and stood up for justice, but also the times when the church fell far short of her calling
Engage people throughout the discussion phase, and provide an opportunity for people to have input into the Statement wording
Offer people who identify with the statement a chance to mark the event personally by signing the Statement – individually, as a group, or more formally on behalf of any group or church they represent
By offering ministers, pastors, and individual Christians the chance to sign the Statement it is hoped that there will be a wider ownership of the document and the commitments it contains
Open up ongoing discussions with groups inside and outside the church. This may be particularly relevant with Maori who have become disconnected from church or where there are unreconciled issues
Offer hope and direction in the area of bi-cultural relationships for the future
Q. Who is behind this Statement?
The original idea came from Alistair Reese (Te Kohinga Reconciliation Network, historian-theologian) who mentioned the possibility and value of such a statement in a paper he presented at a forum at Laidlaw College in June 2013.
The idea was discussed further a few weeks later at a meeting organised by Glyn Carpenter (NZ Christian Network) with Alistair and David Moko (Baptist Maori Ministries) present.
The National Church Leaders Aotearoa New Zealand group (also known as the ‘Heads of Churches’ group) was informed of the idea at their meeting in September 2013 and were generally supportive. At that stage the thinking was that the NCLANZ group might organise the writing themselves, but in December, after discussion with the group chairman about the short time before the February 2014 NZCN Christian Leaders Congress being held in Waitangi, Glyn Carpenter organised a writing group to prepare a draft statement.
The main writer was Samuel Carpenter (Trustee, Karuwhā Trust, and no relation to Glyn Carpenter). Samuel is a qualified lawyer who also holds a masters degree in history, and currently works for the Office of Treaty Settlements. He has been taking education groups to Waitangi for 15 years and made a submission to the Waitangi Tribunal on behalf of the Nga Puhi treaty claim.
Samuel worked closely with the members of the writing group – David Moko, Glyn Carpenter, and especially Alistair Reese. Drafts of the document were circulated to a number of theologians, historians, and Maori leaders for their input, including Bishop Kito, Pane Kawhia, Dr Rangi Nicholson, Dr Rod Thompson, Dr Allan Davidson, and Dr Stuart Lange.
The writing group greatly appreciates the input of all these people. The final statement though stands on its own and any errors or deficiencies in the Statement are the responsibility of the writing group alone.
Q.What is the process for progressing the Statement?
The status of the Statement up to 31 July 2014 is a “Discussion Paper”.
English and Te Reo Maori versions of the Statement were presented at the February 2014 NZCN Christian Leaders Congress. Many leaders present would have signed the Statement at that time, but as a result of some ideas for improvement suggested at the Congress, it was decided to leave the Statement open for further comment (comments can be lodged on the NZ Christian Network website until 31 July 2014)
The Statement was presented to the NCLANZ meeting in March 2014 and leaders present were asked to distribute to key leaders in their churches and to encourage them to discuss the Statement and comment on the website
David Moko and Glyn Carpenter have taken the Statement to marae, hui, and ministers groups around the country. Road trips in May/June saw the statement presented and discussed widely throughout North and South Islands. (Check out NZ Christian Network Facebook pages for pictures of some of the towns/cities visited and leaders receiving the Statement)
In August, after all of the comments have been received, the writing group will re-convene to prayerfully consider all of the feedback, and make final changes to the Statement
The Statement will be re-presented to the NCLANZ group in September
The Statement will be re-distributed to all NZ Christian Network leaders including Regional Advocates, Advisory Group, Board of Reference, and Specialist Network leaders
The Statement will also be re-distributed to Ministers Network leaders around the country, and via websites, newsletters, and social media sites
EVERYONE who supports and identifies with the Statement will be invited, and is welcome to sign the Statement. We ask only that those who sign, take seriously the Affirmations and Acknowledgements contained in the Statement.
We especially invite national, regional, local, and organisation/group leaders to sign the Statement.
Q. Will names of those who sign the Statement be recorded?
Yes. From September onwards, there will be an opportunity not only to print and sign a personal copy, or a copy to be signed by your group (e.g. National Church Leadership team or local Ministers Network), but there will be a facility to log all names on a special web-page. All names logged on the web-page will be able to be viewed.
PICTURES! – in this visual age, it is hoped that any groups that sign the Statement will take a picture to mark the occasion. The picture could be posted on your own web and social media sites. We’d also love to re-post them on NZ Christian Network’s sites.
What is it, why does it matter and how to address it
Many Christians are unfamiliar with the concept of secularism. They have not had the opportunity to consider the threat it poses for our society – for our children, and for future generations.
This resource is designed to help readers understand what secularism is, recognise the ways it subtly shapes society, realise how it is contrary to God’s will, and discern how we should respond.
Secularism – What is it?
Online dictionaries define secularism as:
1. A system of social philosophy that rejects all forms of religious faith and worship 2. The view that religious considerations should be excluded from civil affairs or public education
The UK National Secular Society describes it as a principle that involves two basic propositions:
1. The strict separation of the state from religious institutions 2. That people of different religions and beliefs are equal before the law
Most descriptions boil down to the basic idea of keeping God out of everyday life.
This means keeping your beliefs (unless it happens to be atheism) out of the public square – which includes public debate, public policy, public institutions (e.g. government and schools), and public spaces (e.g. the workplace).
In other words… it may be OK to believe in God as long as you keep it to yourself and you keep it private. Although people like scientist Richard Dawkins would even argue against this.
There is a ‘softer version’ of secularism which allows for expression of God in public as long as no one religion is given preferential treatment. This is sometimes referred to as ‘inclusive secularism’.
Inclusive secularism could be seen as consistent with Christian faith which holds that God gives people free-will and choice and does not impose belief onto people.
But groups in New Zealand, such as the Rationalist-Humanist Society and the Secular Education Network, are active in pushing for ‘exclusive secularism’, where God and religious faith would be restricted to a ‘private’ activity.
Why does it matter?
There are two ways to look at this…
From God’s perspective,
Christian understanding is that God created everything – life, family, community, government. God is sovereign over everything, and His desire is that He would be honoured and every sphere of life would function in line with His will.
For spheres (e.g. government or education) to operate as if God is irrelevant or to relegate God to the margins or the private sphere, is not giving God the honour He deserves.
From society’s perspective,
if God is real and,
if God is the source of all justice and goodness and truth and meaning…
then it would be unwise to exclude God from the public sphere.
Therefore:
If God is treated as irrelevant it can only have negative consequences for a society that tries to live that way.
Such a society would eventually see injustice and inequality increase; goodness, respect, and compassion decrease, and standards of truth and morality undermined. It also leads to erosion of freedom of belief and conscience.
Those with eyes to see will observe some of these signs in New Zealand today.
How do we address secularism?
Recognise that ‘exclusive secularism’ is hostility to God and be prepared to engage.
Understand that ‘exclusive secularism’ is a belief system like any other, as are atheism, agnosticism, and rationalist-humanism. There is no more evidence for it being ‘true’ than for Christianity. Whereas there is good reason to argue it has much less.
Understand that public spheres that seek to suppress or exclude Christian or any other religious expression, are actually giving priority to atheism or beliefs that say God is not important in the public realm.This is the myth of ‘secular neutrality’ or the so-called ‘naked public square’ – a public square where beliefs supposedly have no place.
Highlight the unreasonableness of people who oppose any inclusion of Christian faith in public spaces when around half of the people in our country still describe themselves as Christian. Why shouldn’t schools teach the basic ideas of Christianity and the profound impact it has had, and continues to have, in Aotearoa New Zealand?
Recognise that ‘inclusive secularism’, which permits religious ideas and comments, is not a bad thing. It gives everyone freedom to share their real convictions, not just atheists and exclusive secularists.
Work together – connect to New Zealand Christian Network via the web. If you are able, consider supporting the work we do promoting Christian viewpoints in the public square.
Key point:
Everyone has beliefs. A so-called ‘naked public square’ simply advantages some people’s beliefs (a minority) over others.
It is ironic that atheistic belief should be elevated in this way given that it has been consistently shown to produce more authoritarian regimes than almost any other (e.g. most communist dictatorships in the 20th century).
Please note that comments for this post are now closed.
We’re confused about marriage. We want ceremonies with vows “till death parts us”, yet every year half as many divorce as marry.
How do you picture “marriage”?
Weddings, like Hollywood productions, present the dream of perfect couples, it’s all about love and fulfilment. But that Hollywood self-fulfilment picture of marriage isn’t true.
Another picture of marriage
There’s another picture that surfaced last year in a blog post that went viral. Seth Adam Smith was unknown to most people until he wrote “Marriage isn’t for you”. He repeated advice his dad gave him, when he was having cold feet about marriage. The post was so popular the server crashed, and he featured on US TV news.
As the wedding approached Seth asked himself: “Was I making the right choice? Was Kim the right person to marry? Would she make me happy?” His dad’s response was sharp:
Core Bible teaching on marriage
The foundation for marriage is summed up at the very beginning of the Bible, in Genesis 2.
“For this reason” refers back to the story in Genesis 2; of how God made a human being, planted a wonderful garden and put the human there to cultivate and care for it.
God also recognised that it is not good for man to be alone so He made a suitable helper for him. Let’s examine what that means:
a helper is not subordinate. In the Old Testament, almost always the strong “help” the weak. This speaks of our human need for each other.
suitable implies both “like” and “appropriate”
Animals didn’t fit the need… So God made a woman who really was: “bone of his bones and flesh of his flesh” – a helper who matches.
Marriage is a spiritual discipline
In Paul’s letter to the Ephesians, chapter 5 deals extensively with marriage and specifically quotes Genesis chapter 2. He goes on to say:
This is a profound mystery – I am talking about Christ and the church.
Marriage echoes God’s love for us in Christ. In marriage we should love as God loves us. Marriage is a “spiritual discipline”.
Seth’s dad expressed deep truths about God’s intentions for marriage.
Marriage isn’t for you. It’s not about you. Marriage is about the person you married.
That’s the Creator’s plan. Genesis 2 tells us that woman and man were “made for each other”, but Genesis 1, telling of the creation of humans, talks about the image of God.
So God created humanity in his own image, in the image of God he created him; male and female he created them.
Love and partnership between man and woman echoes the love within the Godhead. We are to love our wives or husbands as God loved us, but we are also to love and share as God does!
Talk of loving like God seems idealistic. Since Genesis 3, the world is broken by human sinfulness.
Living in a broken world: Marriages in the Bible
Think of Abraham and Sarah, they seem a perfect couple, but Sarah has Abraham sleep with a slave-girl (Gen 16:1-3), and then gets jealous (Gen 16:5). The only perfect marriages in Scripture are the ones we don’t see close enough to see the cracks.
Just as all humans are broken (sinful) and need to repent, all marriages need repentance and God’s grace – as does every other sphere of life.
Marriage can only work with forgiveness and grace – between spouses.
If you are thinking of marriage: Are you asking “Is marriage for you”, or are you ready to live for your future spouse and children?
If you are married: Are you behaving as if the marriage was “for you”? How can you change that?
If you prepare people for marriage: How do you help people understand what marriage really is, and to aim for the real thing?
Tim Bulkeley has been pastor (in England), missionary (in Congo) and taught Old Testament (for twenty years at Carey Baptist College) he and Barbara live between Tauranga and Rotorua and attend South City Baptist Church. They have four adult children and one granddaughter. Tim podcasts and has several websites including his latest project Reading the Bible Faithfully.
