Matthew David Segall – Science, Religion, Eco-Philosophy, Etheric Imagination, Psychedelic Eucharist, Ecological Crisis and more…

SegallI (Jesse) recently chatted with one of my favorite ecophilosophers, bloggers, and youtubers, Matthew David Segall.

Matthew is a a doctoral candidate in philosophy and religion at the California Institute of Integral Studies in San Francisco, CA. His knowledge of the history of philosophy is expansive and the synthetic approach exemplified in his work is imperative and extremely valuable.

We cover a ton of topics including Matthew’s spiritual and philosophical influences/background, his transition from scientistic atheism to Buddhism to Western Esoteric Hermetic Christianity, his understanding of the relationship between science, philosophy and religion in the west, his interest in Carl Jung, Whitehead, Schelling, and esoteric thinker Rudolph Steiner and how they exhibit what Matt calls “etheric imagination.” We also talk about science and art, psychedelics, consciousnesses and Eucharist, capitalism and the ecological crisis and the talk he’ll be giving at the upcoming Whitehead conference in Claremont this summer.

February 26th at the Level Ground Film Festival in Pasadena SoCal.
March 4th – Live Podcast w/ Doug Pagitt @the Loft in LA.
March 13 & 14th at 
Villanova University, PA. The End of Religion? Faith in a Postmodern Age. Featuring Jeff Robbins, Merold Westphal, and John Caputo
March 18th in Chicago – Theology Nerd Bootcamp w/ Tripp & Scott Paeth
March 19-21st in Chicago at Progressive Youth Ministry Conference. EPIC live podcast on Friday night sponsored by our friends at Phillips Theological Seminary

On Thought Experiments: Two Ingredients for a theological dish

ThoughtEx

In the spirit of the Homebrewed mission, I’d like to share two ingredients that someone out there can take and make a tasty theological dish with.

Ingredient #1:
This interview with Yale Philosopher Keith DeRose. In it he basically says two things that caught my interest: 1) Neither atheists nor believers know (at all) whether God exists. I agree. 2) there’s still a good reason to take a stance on the issue. DeRose explains:

“Those who take a strong stand may most effectively develop and defend their position. I don’t think it would aid philosophy or politics if we all quickly abandoned our positions whenever we hit significant resistance from well-informed opponents. Often, that’s just when things get interesting.”

Ingredient #2:
I saw Harvard Philosopher Catherine Elgin speak last week (two great papers here by her: 1, 2). The thesis of her talk was that art, like science, embodies, conveys and advances understanding. She also talked a lot about exemplification and experiments. She made two interesting points on the subject of experiments:

1) Scientific experiments are “fictions,” or as she puts it “vehicles of exemplification. They do not purport to replicate what happens in the wild. Instead, they select, highlight, control and manipulate things so that features of interest are brought to the fore and their relevant characteristics and interactions made manifest…”

2) Thought experiments can be just as useful (if not more so) as physical, scientific experiments performed in a lab. Further, for Elgin, works of fiction are, in many cases, thought experiments. Elgin again:

“Like literary fictions, thought experiments neither are nor purport to be physically realized. Nevertheless, they evidently enhance understanding of the phenomena they pertain to. If fictions are thought experiments, they advance understanding of the world in the same way that (other) thought experiments do.”

So, with these two ingredients I am confident that someone who is theologically inclined, for instance, could make a pretty persuasive case for engaging in metaphysical/speculative and/or theological thinking as a phenomenal way to advance ones understanding of the world. I mean, to be honest, I can’t think of a more robust and ambitious thought experiment than speculating on the nature of the Divine…

O is for Open & Relational

One of the most vibrant developments in Christian theology has happened in the past 50 years. The conversation is diverse and includes everyone from Process friendly Mainliners to Vatican II Catholics, from Emergent types to progressive Evangelicals – and plenty of others.O-OpenRelational

These diverse perspectives come under a canopy called “Open and Relational Theologies”. The name itself is instructive and helpful in this case. Here is the easiest way to think about the name:

  • Open addresses the nature of the future.
  • Relational addresses the nature of power.

The Open crew often hale from more evangelical camps who question the common held belief (in their circles) that the future is determined. Questions of human free will, God’s intervention and nature of certainty when interpreting things like biblical prophecy, salvation, and world history.
The Relational crew is more concerned with assumptions of God’s character and power and thus question common held beliefs about things like omnipotence and intervention. This camp looks at world history and says, ‘We know how God’s activity has been framed and thought of in the past but is that really how the world works?’ Challenges to the other famous ‘O’ words are seriously undertaken: omnipotence, omniscience, omnipresence.

Both groups have many positive assertions even though they often grow out of a negative critique of established or institutional assumption regarding God’s character and work in the world.

There is much overlap between the two schools and thus they often work together and can be grouped at partners.
There are, however, three significant differences:

  1. Open thinkers often come from an evangelical background and thus are heavily Bible focused. They question the nature of the future and of God’s power but are unwilling to come all the way over to Process thoughts or to convert to a different metaphysic.
  2. Relational folks may be more likely to engage liberal brands of biblical scholarship and to shed antiquated our outdated notions by integrating scientific discoveries and new models (and better explanations) of reality.
  3. Open thinkers also hold that God could be coercive and interventionist, but willing holds back (or relinquished this) in love and for human free-will. Relational thinkers may be more willing to go all the way and say ‘no – this is just not the nature of God or God’s character. It is not that God could if God wanted to … it is simply not the way that things work.’

I came to O&R through Emergence thought. Emergent explanations of science and society make far more sense than former top-down and authoritarian (coercive) models of God and the world.
Emergence thought focus on the inter-related nature of existence and how higher forms of organization emerged from simpler and smaller  elements (or entities) within the organization or eco-system.

Many of the models we have inherited from church history are either based in hierarchy (like King-Caesar thought) or are mechanical (from the Industrial Revolution and Enlightenment on). Those mechanistic explanations of God’s power and God’s work become problematic and seem entirely outdated (and unprovable) in a world come of age.

Open & Relational schools of thought provide a much better model of reality (nature) and human experience than antiquated explanations based in the 3-tiered Universe and ancient metaphysics.

Here is a bullet point list of themes from a previous post by Tripp Fuller:

  • God’s primary characteristic is love.
  • Theology involves humble speculation about who God truly is and what God really does.
  • Creatures – at least humans – are genuinely free to make choices pertaining to their salvation.
  • God experiences others in some way analogous to how creatures experience others.
  • Both creatures and God are relational beings, which means that both God and creatures are affected by others in give-and-take relationships.
  • God’s experience changes, yet God’s nature or essence is unchanging.
  • God created all nondivine things.
  • God takes calculated risks, because God is not all-controlling.
  • Creatures are called to act in loving ways that please God and make the world a better place.
  • The future is open; it is not predetermined or fully known by God.
  • God’s expectations about the future are often partly dependent upon creaturely actions.
  • Although everlasting, God experiences time in a way analogous to how creatures experience time.

You can listen to HBC episode 107 with Thomas J. Oord for more.

Artwork for the series by Jesse Turri 

 

F is for Fideism or Why What We Believe Really Matters

Fideism is one of the most alluring, and thus, potentially dangerous developments on the theological landscape in our lifetime.

Fideism: The view that matters of religious and theological truth must be accepted by faith apart from the exercise of reason. In its extreme, fideism suggests that the use of reason is misleading. Less extreme fideists suggest that reason is not so much misleading as it is simply unable to lead to truths about the nature of God and *salvation.

Pocket Dictionary of Theological Terms (Kindle Locations 552-554). Kindle Edition.

Fideism has been around for a long time but it has taken on a new tenacity recently.F-Fideism

The 19th Century was a tough one for ‘reasoned faith’. Those bastions that survived into the 20th Century were not left unaltered. In fact, since WWII the effect of those descended from who Paul Ricoeur dubbed ‘The Master of Suspicion’ – Freud, Nietzsche, Marx … and some add Darwin – has grown and intensified.*

Part of ‘reasoned faith’ is that it had to adjust and modify. It had to account for new data (scientific and sociological) and, more importantly, it had to stop playing by its own rules.

The rules of engagement changed. Faith no longer got a free pass. The ‘church’ was no longer running the uni-versity. Fields like science had grown up since the Copernican revolution was no longer afraid of the church and began to act like the were running the show now.

Modern christianity had to choose whether to

  • Flee
  • Fight
  • or Adjust-Adapt-Evolve

I have written about this as modern christianity’s temptations.

A subtle form of this impulse toward fideism is simply to speak of ‘Non-Overlapping Magisterium”. Science and reason take care of their areas and faith takes care of its area.

Those who take this impulse further retreat into what Wittgenstein would call ‘private language games’. They take on a formal defense of the given-ness of faith say that faith doesn’t have to be reasonable. Those two things are just speaking different languages and that science of reason doesn’t even have the ability to understand what faith is doing. That is why neither can even provide a critique let alone a correction. Religion is thus except from an investigation-integration from outside.

I would argue that what we believe in private has massive implication for how we participate in the public arena.

We can see this battle line in the recent Hobby Lobby decision from the Supreme Court.

Let me give an example from history – courtesy of another ‘F’ word in our pocket dictionary: filioque. A Latin term literally meaning “and the Son,”

The addition of this phrase by the Western (Latin) branch of the church in the in the 6th to the 4th Century creeds – without the permission of the Eastern churches – would eventually lead to the schism of the two groups in the 11th Century.
This schism is notable enough but 500 years later, in what would become colonial missions by western europeans, the issue had real consequences. As both Catholic and Protestant missionaries sailed around the world to convert native populations, the filioque clause would answer a significant question.
Could the Spirit of God be at work ahead of the missionaries arrival? The answer was a resounding ‘no’. The Spirit proceeded not just from the Father (and thus potentially outside of the work of the Son) but ‘from the Son also’. It was believed then that the work of the Spirit followed (proceeded not preceded) the proclamation of the Christian gospel.

There were minority schools (some Jesuits) who disagreed – but they were subsequently reprimanded.

Some may hear about the filioque clause and think “how would we even know who proceeded when? And how exactly are three people ‘one God’ anyway? This is all just speculation and minutia – like angels dancing on the head of the needle!”

Speculation it might be. But both in history and in our present societal unrest what folks believe in private really does impact how that participate in public.

This is why we have to care about fideism. I understand the desire to preserve the past and stake out ones territory for the given-ness of the tradition. It is a way of protecting what is deeply valued and – let’s be honest – in grave danger.

Those who are attracted to fideism look at the evolution of their religion and the disappearance of treasured practices and think “I don’t even recognize this contemporary mutation as the same thing that we inherited from those who came before!”

… and that might be true. But , as I am arguing in the series, we live in a world come of age and The Faith both needs to and is bound to change.
* another way of saying this is to list the fields of psychology, philosophy, sociology, and science.

Intelligent Design with Stephen Meyer

In our ongoing effort to facilitate an engaging conversation of diverse perspectives – we offer to you our first ‘Intelligent Design’ interview. Stephen Meyer

Dr. Stephen C. Meyer is the author of Darwin’s Doubt and Signature in the Cell: DNA and the Evidence for Intelligent Design. He now directs the Center for Science and Culture at the Discovery Institute in Seattle.

 

This week’s episode is sponsored by The Seattle School of Theology & Psychology. The Seattle School focuses on educating the whole person, through scripture and tradition, personal formation, and cultural engagement. This practical approach equips pastors, therapists, social sector leaders, artists, and entrepreneurs with the intellectual capacity, emotional intelligence, and cultural competency needed to thrive in their vocation. Students learn to build transformative relationships with their clients, parishioners, and communities to fulfill the mission of the church and engage the Kingdom of God. The Seattle School offers Masters level degrees in Divinity, Theology & Culture, and Counseling Psychology.  To learn more visit the website.

Come Join Tripp & Jonnie for the Conference, Live Podcast and Craft Brewery Fun.

Come Join Tripp & Jonnie for the Conference and Craft Brewery Fun.

*** If you enjoy all the Homebrewed Christianity Podcasts then consider sending us a donation via paypal. We got bandwidth to buy & audiological goodness to dispense. We will also get a percentage of your Amazon purchase through this link OR you can send us a few and get us a pint!***


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Reclamation, Religion and Consumerism’s Bricolage: in conversation with Philip Clayton

A couple of weeks ago I had a very interesting conversation with Philip Clayton. Several of us went out for lunch after the High Gravity session on Religion & Science. We were at a restaurant where the walls were decorated with a busy collection of reclaimed signs, old pictures and repurposed trinkets.

Dr. Clayton was across the table from me and at one point I look up to notice that above his head was a sign that read ‘Holy’ on one side and ‘Holy’ at the other end. The words ‘Holy – Holy’ were framing either side of his head. IMG_2884

I tried to come up with something clever to say, scouring my memory for some passage from the Hebrew Bible or the book of Revelation to tweak. The window of opportunity closed because the conversation was quite intense. That morning the topic had been ‘Science & Religion’ and now we had expanded it to ‘Religion & Society’ – or more specifically to ‘Church & Culture’.

The conversation intensified and it became clear that neither Dr. Clayton nor Tripp was too happy with my cynical take on consumer mentalities when it comes to consuming religious experiences within a capitalist framework.

At one point I said “it is like that sign behind you: it’s not like the holy is absent from the space and all the activity that happening here – it’s just that it blends in and goes unnoticed in the midst of all the bricolage that it melts into.”

Somebody had reclaimed that wooden sign. There is a story behind it – there might have even been more to it (I wondered if it used to have a 3rd ‘Holy’ further down the line that had been lost).

But that is my point! In any gathering there are going to be those (like us at that table) who think that what is happening is legitimate, sincere, authentic, important and worth organizing your life around. The congregation is also going to be largely made up of those who are consuming a religious experience – and it is financially worth about the same amount as a movie, a meal, a game or a show.*

I will go even further: this is my great hesitation with those who want to ‘go back’ or ‘conserve’ with their religious participation. This impulse was never more evident to me than when I began interacting with those were into Radical Orthodoxy or with evangelicals who had converted to Eastern Orthodoxy or Catholicism. The ‘zeal of the convert’ can be a telling element when it comes to the anti-modern or counter-modern impulse.

An incongruity is exposed in the counter-modern impulse of these conserving movements. Never mind for a moment that often what is being conserved is born out of a patriarchal model – set that aside for a second.

I will attempt to make this in 4 succinct points:

  1. You do not live in the 14th or 16th century.
  2. You do not think like someone in a previous century.
  3. You do not engage in the rest of your week as someone in a previous century.
  4. You chose, as a consumer within a capitalist framework, to participate.

Those four things signal to me that even the most sincere, authentic, devout, and thorough engagement – whether a Pentecostal, Evangelical, Orthodox, Anglican, RO, Catholic, Mainline or Congregational expression – must account for the ubiquitous consumerism within which we all are saturated.

Dr. Clayton rightly said that I while I had a good point I was proceeding in far too cynical a manner with it. He is correct of course.

My aggressiveness is born out of a deep concern. What we say the church is about – what we believe the very gospel to be – is so vital and so needed in the world today, that we can not afford to ‘play pretend’ about previous centuries and blindly participate in consumerism all the while trumpeting the virtue of our chosen ecclesiastic community.**

The danger, in my opinion, is that religious communities will become nothing more than decorations on the corner of a neighborhood or one more option at the mall food-court. 

For christian believers, the holy is all round us. We can not afford for it to disappear among the bricolage nature of our hyper-advertised media-saturated existence.

The gospel, at its core, is incarnational. Our central story as Christians is flesh and blood in a neighborhood. The whole project is contextual – it only happens in a time and a place. We can never escape that. That is why romantic notions of past centuries or early manifestations can be dangerous distractions and fantastical facades.

We can’t afford to fade into the bricolage. IMG_2886

 

* plus it usually comes with free babysitting. 

** Some might object that they have not chosen but rather have ‘stayed’. I would argue that they did within the consumer’s capacity to do so.