WEBVTT - Why Smart People Don’t Take Religion Seriously (And Why I Was Wrong)

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<v Speaker 1>Life audio.

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<v Speaker 2>What do you even mean by taking religion seriously?

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<v Speaker 1>Because I didn't take it seriously for a long time.

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<v Speaker 1>I was always open to there's a mystery about the

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<v Speaker 1>universe that was always out there.

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<v Speaker 2>This is really important for people to hear because it's

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<v Speaker 2>not always this aggressive atheist agnostic professor. It's just kind

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<v Speaker 2>of subtle dismissal of religion that if you want to

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<v Speaker 2>fit in, you just don't believe.

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<v Speaker 1>Finally, in the mid nineteen nineties, I was getting moved

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<v Speaker 1>away from my simple lack of attention to religion.

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<v Speaker 2>Why would a Harvard and MIT trained policy analyst who

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<v Speaker 2>was thoroughly socialized to be secular write a book describing

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<v Speaker 2>his journey from happy agnostic to Christian. Our guest today

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<v Speaker 2>is Charles Murray, author of the new book Taking Religion Seriously. Charles,

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<v Speaker 2>thanks so much for coming on.

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<v Speaker 1>It's my pleasure.

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<v Speaker 2>Well, let's just start right with the title of your book.

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<v Speaker 2>What do you even mean by taking religion seriously?

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<v Speaker 1>Because I didn't take it seriously for a long time,

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<v Speaker 1>And by taking it seriously, I mean and I'm speaking

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<v Speaker 1>to unbelievers. As I say in the introduction, there are

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<v Speaker 1>tens of millions of people like me who are well educated,

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<v Speaker 1>were professionally successful, and religionist has not been an important

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<v Speaker 1>part of our life, and a lot of us have

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<v Speaker 1>sort of assumed from the time we were in college

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<v Speaker 1>that smart people don't believe that stuff anymore. In my case,

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<v Speaker 1>I went from Newton, Iowa, where I was raised a Presbyterian.

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<v Speaker 1>My family would go to church every week, and I'd

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<v Speaker 1>go with them, but I was not deeply committed. And

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<v Speaker 1>I get to Harvard and I like to fit in,

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<v Speaker 1>and I learned that smart people don't believe that stuff anymore.

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<v Speaker 1>And I bought into that just the same way I

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<v Speaker 1>think an awful lot of other people people did, and

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<v Speaker 1>we've never really given it much thought. And I'm saying

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<v Speaker 1>to them, look, I'm not trying to proselytize, not trying

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<v Speaker 1>to get you to do anything in particular except realize,

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<v Speaker 1>you've got to look at this stuff. There's a lot

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<v Speaker 1>of material here you need to confront.

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<v Speaker 2>Tell me a little bit more about that socialization process.

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<v Speaker 2>She talked about having a faith it didn't take seriously,

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<v Speaker 2>but maybe bleeded in God on some level. Were people

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<v Speaker 2>trying to talk you out of your faith? Like, how

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<v Speaker 2>did you come to the point that you were a

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<v Speaker 2>materialist or close to being a materialist.

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<v Speaker 1>That's the interesting thing that nobody worked hard to convert me.

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<v Speaker 1>I took no courses on Thomas Aquinas's mistakes, okay, And

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<v Speaker 1>in fact, basically the subject of religion just never came up,

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<v Speaker 1>and if it did, it was usually of dismissively or

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<v Speaker 1>sometimes the subject of humor. I didn't have any friends

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<v Speaker 1>who were noticeably religious. It was just in the air,

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<v Speaker 1>the zeitgeist, and I bought into that this.

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<v Speaker 2>Is really important for people to hear because it's not

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<v Speaker 2>always this aggressive atheist agnostic professor. It's just kind of

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<v Speaker 2>subtle dismissal of religion that if you want to fit in,

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<v Speaker 2>you just don't believe. And so a lot of it,

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<v Speaker 2>arguably they describe it happened more under the surface than

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<v Speaker 2>it did above the surface. So or go ahead, were

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<v Speaker 2>you going to jump in?

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<v Speaker 1>Well, I just wanted to point out two things. Also,

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<v Speaker 1>you go to college like that, and you have a

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<v Speaker 1>few things that militate against religious belief. One of them,

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<v Speaker 1>of course, is the argument, look, we are human beings

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<v Speaker 1>who are more advanced animals than others. We've all reached

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<v Speaker 1>this through the same process of evolution, and whereas we

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<v Speaker 1>have consciousness and other animals don't, there's no reason to

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<v Speaker 1>think that there's anything that goes on after the brain

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<v Speaker 1>stops functioning. And another thing is you learn about a

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<v Speaker 1>universe that has a billion galaxies, not a billion stars,

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<v Speaker 1>but a million galaxies and tens of millions of light

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<v Speaker 1>years across, and the whole idea of a personal god

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<v Speaker 1>just says, of course, not that that's not in the

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<v Speaker 1>rem of possibility.

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<v Speaker 2>So tell me a little about what you mean by

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<v Speaker 2>happy agnostic. And I love this because I just interviewed

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<v Speaker 2>somebody who describes herself as a little bit more of

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<v Speaker 2>an aggressive atheist, and it seems to me you're not

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<v Speaker 2>on some spiritual journey trying to disprove religion. You're just

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<v Speaker 2>kind of live in your life, and yet these questions emerge.

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<v Speaker 2>So talk a little about why you describe yourself as

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<v Speaker 2>a happy agnostic and what that meant.

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<v Speaker 1>Well, it was a particular period of my life. I

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<v Speaker 1>can pinpoint of nineteen eighty five. July nineteen eighty five.

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<v Speaker 1>My wife and I have been married for two years.

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<v Speaker 1>She's my soulmate. I've never been happy beer and we

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<v Speaker 1>just have a new daughter, and I just had a

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<v Speaker 1>successful book, an unexpectedly successful book, at the opening of

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<v Speaker 1>my public career, and life was complete. And it was

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<v Speaker 1>at that point, a couple of months after the birth

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<v Speaker 1>of our daughter, Anna, that my wife came to me

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<v Speaker 1>and was talking about the love that she felt for Anna,

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<v Speaker 1>and she said, I love her far more than evolution requires,

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<v Speaker 1>which is a great it's a great line. It is yeah,

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<v Speaker 1>in several ways. One is I'm Harvard and mit, she's

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<v Speaker 1>Oxford and Yale. Okay, this is what this is the

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<v Speaker 1>way you put it, love her more than evolution requires.

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<v Speaker 1>And what she was saying was that something else was

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<v Speaker 1>going on, and she felt that she was a conduit

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<v Speaker 1>for some larger love. And you know, an awful lot

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<v Speaker 1>of people in my position dismiss openly spiritual believers because

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<v Speaker 1>we say, well, they're kidding themselves, they're deluding themselves. Maybe

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<v Speaker 1>they aren't that smart. I could say none of those

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<v Speaker 1>things about my wife, so I did not have the

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<v Speaker 1>option of dismissing her experience. And you were quite correct

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<v Speaker 1>the way you described me. I was never a militant atheist.

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<v Speaker 1>In fact, I use the word agnostic advisedly because I

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<v Speaker 1>go along with the proposition that of all the religious positions,

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<v Speaker 1>simple atheism is at least plausible. So I was always open.

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<v Speaker 1>There's something, there's a mystery about the universe that was

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<v Speaker 1>always out there. But that was nineteen eighty five that

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<v Speaker 1>my wife she migrated to Quakerism. And whereas a lot

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<v Speaker 1>of Quakers are socially active and not all that spiritual,

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<v Speaker 1>she's a spiritually active Quaker. And I watched her for

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<v Speaker 1>ten years moving along her discoveries. The way she put

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<v Speaker 1>it is that it was like being in a room

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<v Speaker 1>with a light on a rheostat, and as time went on,

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<v Speaker 1>the light got brighter and brighter in terms of her

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<v Speaker 1>own developing faith. And finally, by the mid nineteen nineties,

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<v Speaker 1>I was getting moved away from my simple, my simple

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<v Speaker 1>lack of attention to religion.

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<v Speaker 2>So if I'm hearing correctly, at the birth of your child,

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<v Speaker 2>this just stirs something up in her, this deeper love

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<v Speaker 2>that she doesn't think can be reduced to this evolutionary

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<v Speaker 2>kind of survival mode of mother's biologically caring for the child.

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<v Speaker 2>Her response is to go to a Quaker church and

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<v Speaker 2>start kind of growing and adapting spiritually. Ten years past,

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<v Speaker 2>what's happening in your mind? Are you intrigued by this?

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<v Speaker 2>Are you upset by this? Like what's happening for this

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<v Speaker 2>decade in your world?

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<v Speaker 1>I watched her lovingly and encouragingly of I thought this

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<v Speaker 1>was a good thing that she was doing. It, just

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<v Speaker 1>didn't you know, what does it have to do with me?

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<v Speaker 1>And the answer was, and here's where we get down

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<v Speaker 1>to a something that I've taken away that I've come

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<v Speaker 1>to believe I did not believe at the time. That

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<v Speaker 1>is that receptivity perceptual ability when it comes to spiritual

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<v Speaker 1>things is like any other human trait. It goes from

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<v Speaker 1>low to high in different human beings. And I like

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<v Speaker 1>to use the analogy with music. I've had professional musicians

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<v Speaker 1>who when they hear music, they're hearing something completely different

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<v Speaker 1>from what I hear. They are getting an emotional impact,

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<v Speaker 1>from an intellectual impact, from a spiritual impact from it.

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<v Speaker 1>Oftentimes that I don't get. I loved I love a

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<v Speaker 1>Beethoven symphony or a Mozart sonata, but I'm not hearing

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<v Speaker 1>what they hear. I don't have as much RECEPTIVI music,

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<v Speaker 1>and some people are simply tone deaf too well. I

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<v Speaker 1>think with spirituality, I'm deficient. If you know, if you

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<v Speaker 1>think suppose that we suppose we score spirituality the same

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<v Speaker 1>way we score IQ, I'd be somewhere around seventy or

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<v Speaker 1>seventy five, and my wife is way up there. And

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<v Speaker 1>if that's the case, when you start to take religion

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<v Speaker 1>seriously in a way, I don't have the same option

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<v Speaker 1>she did. I can you know, for example, she is

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<v Speaker 1>very active and contemporary, and I was unable to follow

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<v Speaker 1>into that. But at the same time, since I wanted

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<v Speaker 1>to take it seriously, I'll keep going back to that phrase.

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<v Speaker 1>I ended up going a more empirical route, and I

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<v Speaker 1>was pushed along in that. I did have a sort

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<v Speaker 1>of road to Damascus moment, but it wasn't spiritual. It

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<v Speaker 1>was when I read a book called Just Six Numbers,

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<v Speaker 1>which was by a British astrophysicist, and this was not

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<v Speaker 1>had no religious overtones. He was talking about the Big Bang,

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<v Speaker 1>and he was talking about something that physicists have known

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<v Speaker 1>since the nineteen seventies, which is that at the moment

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<v Speaker 1>of the Big Bang, when the universe emerged out of nothing,

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<v Speaker 1>a dimensionless point and not only space where probably time

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<v Speaker 1>was created, it's as if there were a whole bunch

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<v Speaker 1>of settings which, if they had not all been perfectly aligned,

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<v Speaker 1>would have produced a universe in which life was not possible.

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<v Speaker 1>It would have been a universe that was radiation but

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<v Speaker 1>no stars and galaxies, a universe with black holes. And

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<v Speaker 1>instead we get a universe that creates all the elements,

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<v Speaker 1>and the elements create planets eventually and stars, which eventually

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<v Speaker 1>enable life. The chances against that are about a trillion

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<v Speaker 1>to one, and that calculation actually is by another astrophysicist,

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<v Speaker 1>a Nobel Prize winner, and I read that, I said

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<v Speaker 1>a trillion to one chance against this happening. I don't

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<v Speaker 1>believe in trillion to one chances, and I was left

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<v Speaker 1>with the option of believing in the multiverse, which is

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<v Speaker 1>the theory, and it's purely theory that there are millions

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<v Speaker 1>of universes like this. To me just not that's just

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<v Speaker 1>I can't buy into that in any way, shape or form.

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<v Speaker 1>And the only plausible opportunity is that there is an

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<v Speaker 1>intention behind the universe. And simply saying that to myself

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<v Speaker 1>was a big step.

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<v Speaker 2>As an apologist. Hearing somebody have a Damascus Road experience

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<v Speaker 2>that involves reading a science and philosophy. Book actually makes

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<v Speaker 2>me really happy to hear that. On one level, Before

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<v Speaker 2>we get to some of the evidence, you cite some

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<v Speaker 2>other historical and scientific evidence that was pivotal along your journey.

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<v Speaker 2>Let me take a step back for a minute. So

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<v Speaker 2>you see your wife over this ten years kind of

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<v Speaker 2>growing and expanding. You're trying to be loving to her.

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<v Speaker 2>You ended up reading this book, so you had some

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<v Speaker 2>intentionality spiritually. What was your goal and what was your

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<v Speaker 2>mindset to get to that point? And since you didn't

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<v Speaker 2>go to a Quaker services that were seen more experiential

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<v Speaker 2>like your wife had, what kind of investigation were you

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<v Speaker 2>intending to pursue.

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<v Speaker 1>Well, the first point is that I started attending Quaker

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<v Speaker 1>meeting regularly with her in the mid nineteen nineties because

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<v Speaker 1>by that time we had a second child and both

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<v Speaker 1>of the children were old enough to go to what

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<v Speaker 1>Quakers call first day school Sunday School. And I felt

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<v Speaker 1>very strongly then that it's a good children should grow

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<v Speaker 1>up in a religious tradition. I was very much in

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<v Speaker 1>favor that I should support that. But here's the it.

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<v Speaker 1>With a Quaker meeting, I'm bad at meditation. I try,

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<v Speaker 1>I try, and I just lose my focus. But it

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<v Speaker 1>is permissible a Quaker meeting, not encouraged, but permissible to

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<v Speaker 1>read the Bible. So I would take the Bible with

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<v Speaker 1>me and I would read that maybe half an hour

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<v Speaker 1>out of the hour of the Quaker service Sunday. Well,

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<v Speaker 1>over several years you read a lot of the Bible

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<v Speaker 1>that way, and the New Testament. I read the New Testament,

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<v Speaker 1>you know, repeatedly, and different portions of it. So I

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<v Speaker 1>was acquiring that kind of knowledge. I was persuaded even

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<v Speaker 1>before I read just six numbers about the Big Bang,

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<v Speaker 1>you know, the famous question why is there something rather

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<v Speaker 1>than nothing? That was that was very much in my

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<v Speaker 1>mind in the last half of the nineties, the whole

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<v Speaker 1>point about the simplicity of the relationship between mathematics and

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<v Speaker 1>the physical world. I kept thinking, why should it be

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<v Speaker 1>that something like the eee equals mc square of Einstein's

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<v Speaker 1>famous theory, Why should that be mathematically so simple. It's

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<v Speaker 1>as if the mathematics would not be that simple unless

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<v Speaker 1>assembly had planned it that way. So there was a

0:15:07.120 --> 0:15:13.280
<v Speaker 1>series of nudges, and of a couple of things happened

0:15:14.640 --> 0:15:18.400
<v Speaker 1>in two thousand and five. Well, first I wrote a

0:15:18.440 --> 0:15:22.960
<v Speaker 1>book called Human Accomplishment, long book about the arts and

0:15:23.040 --> 0:15:28.120
<v Speaker 1>sciences and the great accomplishments in it. And I had

0:15:28.120 --> 0:15:35.920
<v Speaker 1>a Catholic friend, Michael Novak, who's a famous Catholic philosopher,

0:15:35.960 --> 0:15:38.880
<v Speaker 1>not theologian, but anyway, he said to me when I

0:15:38.920 --> 0:15:41.960
<v Speaker 1>set out on the book, he said, I think you're

0:15:42.000 --> 0:15:45.080
<v Speaker 1>going to find as you go into this that Christianity

0:15:45.160 --> 0:15:48.520
<v Speaker 1>played a huge role in Western civilization, developing the arts

0:15:48.520 --> 0:15:53.440
<v Speaker 1>and sciences. And I liked Michael a Latin, and admired him,

0:15:53.440 --> 0:15:55.960
<v Speaker 1>but I said to myself, well, you know, the Greeks

0:15:55.960 --> 0:15:58.360
<v Speaker 1>were kind of their first in terms of Plato and

0:15:58.400 --> 0:16:04.680
<v Speaker 1>Aristotle and logic. But I didn't argue with him. And

0:16:04.800 --> 0:16:09.240
<v Speaker 1>then as I worked in the book, I was increasingly

0:16:09.320 --> 0:16:14.360
<v Speaker 1>impressed by the fundamental role that Christianity played, not just

0:16:14.400 --> 0:16:19.160
<v Speaker 1>in the arts, where Christianity was very obviously the inspiration

0:16:19.320 --> 0:16:21.400
<v Speaker 1>for an awful lot of the great visual art, a

0:16:21.440 --> 0:16:24.000
<v Speaker 1>lot of the great music, a lot of the great literature,

0:16:24.440 --> 0:16:27.120
<v Speaker 1>but also the sciences. So I came to the end

0:16:27.320 --> 0:16:31.080
<v Speaker 1>of writing Human Accomplishment in a Round two thousand and four,

0:16:32.560 --> 0:16:38.480
<v Speaker 1>and I was already bothered by the degree to which

0:16:39.320 --> 0:16:43.160
<v Speaker 1>Christianity had had this powerful impact and on the last

0:16:43.200 --> 0:16:48.880
<v Speaker 1>page of the book, I said, you know, you have

0:16:48.960 --> 0:16:52.440
<v Speaker 1>to realize how many of these great creators of art

0:16:52.480 --> 0:16:58.320
<v Speaker 1>and literature were devout Christians. And I had a sentence

0:16:58.320 --> 0:17:02.440
<v Speaker 1>that said, Johan's Austin Bach doesn't have to explain himself.

0:17:02.800 --> 0:17:04.960
<v Speaker 1>He does not have to defend his way of looking

0:17:05.000 --> 0:17:08.640
<v Speaker 1>at the world. His music does it for him. And

0:17:09.040 --> 0:17:12.800
<v Speaker 1>so I was opened up by that point. Then I

0:17:12.840 --> 0:17:16.080
<v Speaker 1>read Cus, then I read C. S. Lewis, and I

0:17:16.359 --> 0:17:18.280
<v Speaker 1>was sort of tipped over the edge into a whole

0:17:18.280 --> 0:17:19.480
<v Speaker 1>new set of things.

0:17:19.760 --> 0:17:21.239
<v Speaker 2>Okay, so we're going to come back to that. That

0:17:21.280 --> 0:17:24.720
<v Speaker 2>CS Lewis moment seems really significant. But I'm trying to

0:17:24.720 --> 0:17:27.480
<v Speaker 2>get in your mindset year. This kind of starts in

0:17:27.560 --> 0:17:31.719
<v Speaker 2>nineteen eighty five, and then you're kind of tipped towards Christianity,

0:17:31.840 --> 0:17:35.879
<v Speaker 2>like two decades later in two thousand and five. And

0:17:36.000 --> 0:17:38.840
<v Speaker 2>during this time you're writing books on other stuff, being

0:17:38.840 --> 0:17:42.120
<v Speaker 2>a policy analyst. Is this kind of a hobby for you?

0:17:42.280 --> 0:17:44.119
<v Speaker 2>Is it in the back of your mind that's just

0:17:44.240 --> 0:17:47.440
<v Speaker 2>kind of gnawing you, Like, what was your mindset and

0:17:47.840 --> 0:17:52.399
<v Speaker 2>intentionality in discovering the truth about these questions during that

0:17:52.600 --> 0:17:53.240
<v Speaker 2>two decades.

0:17:54.800 --> 0:18:00.240
<v Speaker 1>I had a sense that my wife was acquiring stuff

0:18:00.280 --> 0:18:05.520
<v Speaker 1>in her life that I envied, and so I had

0:18:05.600 --> 0:18:10.080
<v Speaker 1>a not very well articulated desire to participate in that.

0:18:11.320 --> 0:18:19.200
<v Speaker 1>And also, even before I read the Big Bang material,

0:18:20.160 --> 0:18:24.879
<v Speaker 1>I would run into things like near death experiences, which

0:18:25.680 --> 0:18:28.560
<v Speaker 1>I had done a lot of reading in that, and

0:18:29.119 --> 0:18:30.920
<v Speaker 1>I'd done a lot of reading for a long time,

0:18:31.000 --> 0:18:34.520
<v Speaker 1>and I took a lot of those accounts seriously. But

0:18:34.840 --> 0:18:39.000
<v Speaker 1>then it sort of grows inside me that, you know,

0:18:40.040 --> 0:18:43.200
<v Speaker 1>if these near death experiences are real, it means consciousness

0:18:43.240 --> 0:18:47.600
<v Speaker 1>can exist outside the brain. And so that was hovering

0:18:47.640 --> 0:18:54.199
<v Speaker 1>in the background. One of the reasons I've wrote the

0:18:54.240 --> 0:18:57.119
<v Speaker 1>book the way I did was to avoid making it

0:18:57.160 --> 0:19:02.960
<v Speaker 1>sound systematic. And I avoid the word journey. I don't

0:19:03.119 --> 0:19:05.159
<v Speaker 1>use I don't think I use the word journey. And

0:19:05.200 --> 0:19:09.040
<v Speaker 1>the reason is I had no sense of being in

0:19:09.080 --> 0:19:13.440
<v Speaker 1>any kind of straight line. I had a much more

0:19:13.480 --> 0:19:17.000
<v Speaker 1>diffuse sense of As time went on, there were new

0:19:17.040 --> 0:19:20.520
<v Speaker 1>things intruding on my understanding of the world, and I

0:19:20.560 --> 0:19:22.040
<v Speaker 1>was still trying to fit them together.

0:19:22.960 --> 0:19:25.560
<v Speaker 2>So there's really no sense of urgency. It was just

0:19:25.680 --> 0:19:28.800
<v Speaker 2>kind of curiosity and something just kind of gnawing at

0:19:28.840 --> 0:19:31.720
<v Speaker 2>you a little bit that she knew, something experienced, something

0:19:32.440 --> 0:19:34.440
<v Speaker 2>you were missing out on. Is that a fair way

0:19:34.440 --> 0:19:35.000
<v Speaker 2>to look at it.

0:19:35.560 --> 0:19:37.760
<v Speaker 1>That's a fair way to look at it with plus

0:19:37.800 --> 0:19:41.440
<v Speaker 1>one edition. And this is something I'm trying to communicate

0:19:41.480 --> 0:19:44.639
<v Speaker 1>to my readers who are not religious. This stuff is

0:19:44.680 --> 0:19:51.399
<v Speaker 1>fascinating you. When you get into all sorts of the

0:19:51.480 --> 0:19:55.280
<v Speaker 1>issues I've just talked about with consciousness and the scientific

0:19:55.320 --> 0:20:01.000
<v Speaker 1>findings unconsciousness, that's fascinating. And when you get into apologetics,

0:20:01.080 --> 0:20:04.239
<v Speaker 1>as I did later, into the study of the New

0:20:04.280 --> 0:20:07.000
<v Speaker 1>Testament and the historicity of it and the dating of

0:20:07.040 --> 0:20:12.320
<v Speaker 1>the Gospels and all that, it's just plain, intellectually really riveting.

0:20:13.880 --> 0:20:15.960
<v Speaker 2>You don't have to convince me about that. You are

0:20:16.040 --> 0:20:19.359
<v Speaker 2>preaching to the choir. That is music to my ears.

0:20:19.560 --> 0:20:22.080
<v Speaker 2>I love it. I'm probably gonna clip that one and

0:20:22.200 --> 0:20:26.119
<v Speaker 2>just use it because that's so true to me. Okay,

0:20:26.160 --> 0:20:29.160
<v Speaker 2>So one last question before we get to you kind

0:20:29.160 --> 0:20:33.439
<v Speaker 2>of reading into mere Christianity. The nudges an issue you

0:20:33.440 --> 0:20:36.480
<v Speaker 2>had wrestled with the first one you describe as mathematics,

0:20:36.560 --> 0:20:41.880
<v Speaker 2>that why can we capture things like laws E equals

0:20:42.000 --> 0:20:45.399
<v Speaker 2>mc squared in such a simple way? And why is

0:20:45.560 --> 0:20:49.560
<v Speaker 2>order built into the universe? The origin of the universe

0:20:49.680 --> 0:20:52.000
<v Speaker 2>began to bug you, like, why is there something rather

0:20:52.080 --> 0:20:55.680
<v Speaker 2>than nothing? This points towards a cause outside of the universe.

0:20:56.359 --> 0:20:59.920
<v Speaker 2>And then the fine tuning of the universe also points

0:21:00.080 --> 0:21:04.719
<v Speaker 2>towards kind of a mind that best explains with intentionality

0:21:04.880 --> 0:21:08.200
<v Speaker 2>the order of the universe set for life. And then

0:21:08.359 --> 0:21:10.840
<v Speaker 2>consciousness seems to bug you. This is wait a minute,

0:21:10.880 --> 0:21:14.640
<v Speaker 2>I can't reduce human beings down just to matter. There

0:21:14.640 --> 0:21:17.240
<v Speaker 2>seems to be mind or a soul and with near

0:21:17.320 --> 0:21:21.600
<v Speaker 2>death experiences that can at least minimally survive the brain.

0:21:21.640 --> 0:21:24.200
<v Speaker 2>Does that capture kind of where you were intellectually before

0:21:24.320 --> 0:21:25.119
<v Speaker 2>Mere Christianity?

0:21:25.800 --> 0:21:28.760
<v Speaker 1>That's very well put you encapsulate the whole thing.

0:21:28.840 --> 0:21:33.320
<v Speaker 2>Good, Yeah, awesome, just trying to track. That's really good. Okay,

0:21:33.400 --> 0:21:36.720
<v Speaker 2>So why did you read Mere Christianity? Who gave you

0:21:36.760 --> 0:21:38.679
<v Speaker 2>that book? What do you have that idea? And then

0:21:38.720 --> 0:21:41.320
<v Speaker 2>what was the next step that book took you along

0:21:41.440 --> 0:21:44.120
<v Speaker 2>in your intellectual non journey?

0:21:44.960 --> 0:21:48.239
<v Speaker 1>It was Pete Pete Water. Pete Waiter also is a

0:21:48.240 --> 0:21:52.760
<v Speaker 1>policy atalyst, but he also writes religion. He's a evangelical

0:21:52.840 --> 0:21:57.520
<v Speaker 1>Christian and he was formerly a speech writer for George W.

0:21:57.680 --> 0:21:58.120
<v Speaker 2>Bush.

0:21:58.920 --> 0:22:03.000
<v Speaker 1>So he invited me to go to lunch at the

0:22:03.040 --> 0:22:07.280
<v Speaker 1>White House mess the little cafe in the White House,

0:22:07.320 --> 0:22:09.919
<v Speaker 1>which is really cool to go to because you're in

0:22:09.920 --> 0:22:12.680
<v Speaker 1>the White House and you've never been there before. And

0:22:15.640 --> 0:22:18.320
<v Speaker 1>I knew he was an evangelical Christian, and I asked

0:22:18.400 --> 0:22:20.359
<v Speaker 1>him during lunch. I said, how did you come to

0:22:20.400 --> 0:22:24.960
<v Speaker 1>your faith? And he said by convincement mostly, I was

0:22:25.000 --> 0:22:28.399
<v Speaker 1>just convinced it was true. And he mentioned to see S.

0:22:28.480 --> 0:22:33.280
<v Speaker 1>Lewis and Mere Christianity as a turning point. And I

0:22:33.400 --> 0:22:36.399
<v Speaker 1>left the lunch and bought the book and read it

0:22:36.440 --> 0:22:42.760
<v Speaker 1>over the next few days, and I was really impressed.

0:22:43.800 --> 0:22:47.600
<v Speaker 1>Remember what I earlier I said about deciding when I

0:22:47.640 --> 0:22:50.320
<v Speaker 1>went to college that people were right and saying smart

0:22:50.320 --> 0:22:54.080
<v Speaker 1>people don't believe that stuff anymore. You don't read Mere

0:22:54.160 --> 0:22:57.440
<v Speaker 1>Christianity and say smart people don't beleave that stuff anymore.

0:22:57.480 --> 0:23:05.199
<v Speaker 1>Because if there's a voice that just radiates intelligence, it's C. S. Lewis.

0:23:05.760 --> 0:23:08.719
<v Speaker 1>And a lot of people who are who are watching

0:23:08.840 --> 0:23:11.399
<v Speaker 1>have have read C. S. Lewis themselves. They know this,

0:23:11.600 --> 0:23:15.359
<v Speaker 1>but if they haven't, when I said he radiates intelligence,

0:23:15.400 --> 0:23:20.199
<v Speaker 1>he does it with his conversational, casual, informal style that

0:23:20.480 --> 0:23:27.480
<v Speaker 1>is totally engrossing, and he has the wonderful characteristic of

0:23:27.800 --> 0:23:31.280
<v Speaker 1>your reading him, and you're sort of mentally arguing with him.

0:23:31.960 --> 0:23:35.120
<v Speaker 1>And then after you've said, oh, well, this is why

0:23:35.160 --> 0:23:38.320
<v Speaker 1>I don't agree with them, the next paragraph says, perhaps

0:23:38.359 --> 0:23:43.840
<v Speaker 1>you're thinking that he does, and he answers your objection.

0:23:45.000 --> 0:23:49.320
<v Speaker 1>And so that had a huge effect on me, and

0:23:49.440 --> 0:23:53.480
<v Speaker 1>I was by this time there were lots of redigious

0:23:53.480 --> 0:23:56.200
<v Speaker 1>books coming into the house because of Catherine, she reads

0:23:56.240 --> 0:24:02.320
<v Speaker 1>full humorously. But one that I saw independently of her,

0:24:02.359 --> 0:24:08.240
<v Speaker 1>I guess was Jesus and the Eyewitnesses. I'm sure you're

0:24:08.280 --> 0:24:16.120
<v Speaker 1>familiar with it. It's Richard Baucom, British theologian, and he

0:24:16.160 --> 0:24:19.199
<v Speaker 1>starts out the book saying, well, I know this is

0:24:19.200 --> 0:24:22.560
<v Speaker 1>a minority view, but this book the thesis is that

0:24:22.600 --> 0:24:28.480
<v Speaker 1>the New Testament Gospels are deliberately trying to convey how

0:24:28.560 --> 0:24:33.360
<v Speaker 1>much of their material is coming from eyewitnesses, and that

0:24:33.440 --> 0:24:37.560
<v Speaker 1>he is making the case for the traditional interpretation of

0:24:37.680 --> 0:24:42.680
<v Speaker 1>the Gospels that, for example, it was tradition that Mark

0:24:42.760 --> 0:24:48.080
<v Speaker 1>had taken down Peter's reminiscences in effect, and he's saying,

0:24:48.119 --> 0:24:50.960
<v Speaker 1>there's really good evidence that that's exactly what Mark does,

0:24:51.040 --> 0:24:57.840
<v Speaker 1>and so forth, and that did something really important for me,

0:24:58.200 --> 0:25:02.760
<v Speaker 1>because I had already read into the revisionists. I'd read

0:25:02.800 --> 0:25:06.000
<v Speaker 1>some of bart Eraman, I'd read some of the other things,

0:25:06.040 --> 0:25:10.160
<v Speaker 1>which says, oh, the Gospels weren't really written. They accumulated

0:25:10.200 --> 0:25:13.600
<v Speaker 1>traditions over decades in different parts of the Roman Empire.

0:25:13.760 --> 0:25:18.120
<v Speaker 1>It's like the telephone game, and so we really can't

0:25:18.160 --> 0:25:22.919
<v Speaker 1>even be sure that what Jesus is purported to have

0:25:22.960 --> 0:25:26.040
<v Speaker 1>said there's any resemblance to anything he did say. I

0:25:26.080 --> 0:25:29.480
<v Speaker 1>knew about the Jesus Seminar, and I kind of thought

0:25:29.480 --> 0:25:35.000
<v Speaker 1>that they've won. I'd assume that, yeah, you know that

0:25:35.440 --> 0:25:39.080
<v Speaker 1>more or less the New Testament had been discredited, and

0:25:39.800 --> 0:25:43.639
<v Speaker 1>all at once, here's Malcolm writing a very error type book,

0:25:44.440 --> 0:25:46.359
<v Speaker 1>and it seems to me he's making a lot of sense.

0:25:47.040 --> 0:25:49.199
<v Speaker 1>And then I start from there and I end up

0:25:49.200 --> 0:25:54.600
<v Speaker 1>reading a variety of other defenses of the tradition, and

0:25:55.000 --> 0:25:57.800
<v Speaker 1>some of which were written before Malcolm. I hadn't known

0:25:57.840 --> 0:26:03.520
<v Speaker 1>that these existed. And is I did that? I kept

0:26:03.520 --> 0:26:07.160
<v Speaker 1>saying to myself, I'm more impressed by the empirical evidence

0:26:08.600 --> 0:26:12.000
<v Speaker 1>by the defenders than I am by the revisionists.

0:26:14.560 --> 0:26:18.640
<v Speaker 2>So when I teach classes, on apologetics, I often walk through,

0:26:18.720 --> 0:26:22.720
<v Speaker 2>like the scientific evidence that points towards a mind that

0:26:22.840 --> 0:26:28.480
<v Speaker 2>began the universe that's intelligent, timeless, changeless, purposeful. Will walk

0:26:28.560 --> 0:26:31.200
<v Speaker 2>through the fine tuning, which I think advances that a

0:26:31.240 --> 0:26:34.280
<v Speaker 2>little bit further, talk about things like the origin of

0:26:34.400 --> 0:26:37.040
<v Speaker 2>life and the information to sell which is not something

0:26:37.200 --> 0:26:39.840
<v Speaker 2>you go into, which is fine, talk about consciousness in

0:26:39.880 --> 0:26:41.920
<v Speaker 2>the way that you do that there's life apart from

0:26:41.960 --> 0:26:44.800
<v Speaker 2>the body. But the big piece when I talk about

0:26:44.840 --> 0:26:49.119
<v Speaker 2>mere Christianity is that in the scientific evidence, there's a

0:26:49.359 --> 0:26:52.880
<v Speaker 2>mind that made us, but we can't ascertain anything moral

0:26:53.160 --> 0:26:58.480
<v Speaker 2>about this mind. Lewis's argument, even independent from the Bible,

0:26:59.080 --> 0:27:02.440
<v Speaker 2>is like, there's the moral law and we know it

0:27:02.480 --> 0:27:05.800
<v Speaker 2>and we expect it and we act as if it's real,

0:27:06.440 --> 0:27:09.760
<v Speaker 2>which moves us along the pendulum from this mind that

0:27:09.840 --> 0:27:15.400
<v Speaker 2>began the universe to this seemingly personal agent behind this

0:27:15.600 --> 0:27:19.440
<v Speaker 2>moral law. Do you agree with that thinking? Is that

0:27:19.600 --> 0:27:21.760
<v Speaker 2>a part of your process or am I kind of

0:27:21.800 --> 0:27:24.840
<v Speaker 2>reading stuff in post facto that maybe wasn't there?

0:27:25.119 --> 0:27:32.120
<v Speaker 1>No, No, I've that's the first five chapters of mere Christianity.

0:27:33.400 --> 0:27:38.159
<v Speaker 1>Doesn't say a word about Christianity. It's all about the

0:27:38.480 --> 0:27:42.280
<v Speaker 1>existence of the moral law. And then at the end

0:27:42.359 --> 0:27:47.879
<v Speaker 1>of it he hits you with the bludgeon. He says, well,

0:27:50.880 --> 0:27:55.760
<v Speaker 1>if you have a God that is trying to communicate

0:27:55.880 --> 0:28:02.720
<v Speaker 1>with human beings, how can he exhibit himself? And the

0:28:02.880 --> 0:28:08.600
<v Speaker 1>answer is he can exhibit himself by pushing us towards

0:28:08.600 --> 0:28:14.640
<v Speaker 1>certain ways of behaving. And at the core of that

0:28:14.880 --> 0:28:21.040
<v Speaker 1>is a kind of love agape. And so what we

0:28:21.119 --> 0:28:23.760
<v Speaker 1>see in what he's been describing with the basis for

0:28:23.800 --> 0:28:28.159
<v Speaker 1>the moral law is the nature of God, and the

0:28:28.240 --> 0:28:32.280
<v Speaker 1>nature of God corresponds very closely to the Christian nature

0:28:32.359 --> 0:28:37.679
<v Speaker 1>of God. God is love, and it provides a moral

0:28:37.720 --> 0:28:42.400
<v Speaker 1>basis for behavior and for a lot of people. Francis

0:28:42.440 --> 0:28:47.520
<v Speaker 1>Collins is another example. For Francis Collins, it's that passage

0:28:48.240 --> 0:28:53.640
<v Speaker 1>that sort of brought him up short and was a

0:28:53.680 --> 0:28:56.800
<v Speaker 1>transforming experience, and it was close to that for me.

0:28:57.160 --> 0:28:58.680
<v Speaker 1>It was certainly very influential.

0:29:00.160 --> 0:29:03.400
<v Speaker 2>So the next step, of course, in mere Christianity and

0:29:03.480 --> 0:29:06.600
<v Speaker 2>in your journey, and I think logically, is if we

0:29:06.680 --> 0:29:09.880
<v Speaker 2>have this mind that is behind the universe, and this

0:29:10.080 --> 0:29:14.200
<v Speaker 2>mind has put a moral law into the universe and

0:29:14.400 --> 0:29:17.480
<v Speaker 2>also on our hearts to behave in a moral fashion

0:29:18.400 --> 0:29:22.760
<v Speaker 2>has this mind or God revealed himself now on the

0:29:22.840 --> 0:29:24.840
<v Speaker 2>last page of your book. This is actually one of

0:29:24.920 --> 0:29:28.200
<v Speaker 2>my favorite inserts from your books. So we're somewhat skipping ahead,

0:29:28.880 --> 0:29:32.240
<v Speaker 2>but you write this, you said during one such wakefulness

0:29:32.280 --> 0:29:35.160
<v Speaker 2>a few months before writing these words, I was thinking

0:29:35.160 --> 0:29:37.520
<v Speaker 2>about what it would be like to meet great religious

0:29:37.520 --> 0:29:42.840
<v Speaker 2>figures from the past, such as Gautama, Buddha, Louzy, Moses,

0:29:42.880 --> 0:29:46.360
<v Speaker 2>and Jesus. It'd be fascinating, of course, to see what

0:29:46.400 --> 0:29:49.200
<v Speaker 2>they were like in person, and I would naturally treat

0:29:49.280 --> 0:29:52.760
<v Speaker 2>all of them with the utmost respect. Unbidden, it came

0:29:52.800 --> 0:29:57.640
<v Speaker 2>to me that I would treat Jesus differently, with reverence.

0:29:58.720 --> 0:30:01.760
<v Speaker 2>So what motivated you to then say, okay, maybe this

0:30:02.000 --> 0:30:05.760
<v Speaker 2>God has revealed himself in the person of Jesus.

0:30:07.040 --> 0:30:09.760
<v Speaker 1>Well, we did skip ahead, which was fine. We did,

0:30:10.600 --> 0:30:15.160
<v Speaker 1>but which is fine. But what I want to emphasize

0:30:15.360 --> 0:30:23.160
<v Speaker 1>to people are watching is I was surprised by this

0:30:23.360 --> 0:30:27.840
<v Speaker 1>instinctive feeling I treat him with reverence. Surprised in the

0:30:27.920 --> 0:30:34.240
<v Speaker 1>sense that I had reached a belief without internally processing

0:30:34.280 --> 0:30:38.040
<v Speaker 1>the degree to which I had had reached that belief.

0:30:38.480 --> 0:30:42.680
<v Speaker 1>I remember Catherine saying to me one time early on

0:30:43.080 --> 0:30:46.600
<v Speaker 1>in this whole process. She sort of laughed and said,

0:30:46.640 --> 0:30:49.520
<v Speaker 1>you know, you believe in God, don't you. You do realize that,

0:30:49.600 --> 0:30:53.120
<v Speaker 1>don't you. And I said, well, but she was putting

0:30:53.160 --> 0:30:55.560
<v Speaker 1>out something that she had perceived that I had not

0:30:55.600 --> 0:30:59.080
<v Speaker 1>fully perceived myself, And that was true a lot of this,

0:30:59.400 --> 0:31:02.680
<v Speaker 1>And in a way, I think that should be encouraging

0:31:02.760 --> 0:31:07.680
<v Speaker 1>for unbelievers, because you know, if you say to yourself

0:31:07.720 --> 0:31:11.000
<v Speaker 1>that you've got to have a born again moment, a

0:31:12.160 --> 0:31:18.320
<v Speaker 1>revelation of I think you're likely to be disappointed. That

0:31:18.440 --> 0:31:21.800
<v Speaker 1>happens to some people. I think those are authentic experiences

0:31:21.960 --> 0:31:25.400
<v Speaker 1>some people. But it's not the only way. It's not

0:31:25.520 --> 0:31:29.600
<v Speaker 1>the only way that a person can migrate to a

0:31:29.640 --> 0:31:34.000
<v Speaker 1>new set of beliefs, and it is not all rational

0:31:34.040 --> 0:31:37.520
<v Speaker 1>and intellectual. I did not say to myself, well, I

0:31:37.520 --> 0:31:40.000
<v Speaker 1>think the odds are now eighty nine point four percent.

0:31:40.280 --> 0:31:42.640
<v Speaker 1>Such and such as the case, and so I'm going

0:31:42.680 --> 0:31:50.440
<v Speaker 1>to believe it was a combination of rational appraisal of

0:31:50.480 --> 0:31:56.880
<v Speaker 1>a lot of empirical information along with a harder to

0:31:57.000 --> 0:32:05.160
<v Speaker 1>describe gradual spiritual process. But they did not feel spiritual

0:32:05.720 --> 0:32:07.320
<v Speaker 1>at the time in an emotional way.

0:32:10.120 --> 0:32:11.640
<v Speaker 2>So in the book, one of the things you talk

0:32:11.680 --> 0:32:15.480
<v Speaker 2>about the famously C. S. Lewis kind of Lord, liar lunatic?

0:32:16.160 --> 0:32:18.520
<v Speaker 2>Is that one of the art arguments because you'd been

0:32:18.560 --> 0:32:23.000
<v Speaker 2>reading the Gospel for a while going to the Quaker services,

0:32:23.040 --> 0:32:26.160
<v Speaker 2>so you're familiar with the stories and who Jesus claimed

0:32:26.160 --> 0:32:29.280
<v Speaker 2>to be. Is that one of the pieces at this

0:32:29.400 --> 0:32:31.440
<v Speaker 2>time in your life where you're like, oh, my goodness,

0:32:31.640 --> 0:32:35.680
<v Speaker 2>I have to draw some conclusion about who Jesus is personally.

0:32:36.360 --> 0:32:40.600
<v Speaker 1>Yeah, because my reaction to the trilemma liar, lunatic or

0:32:40.680 --> 0:32:45.120
<v Speaker 1>Lord was they say, well, aren't the only options? And

0:32:45.200 --> 0:32:49.320
<v Speaker 1>I was thinking of the revisionists at this point that no,

0:32:49.480 --> 0:32:51.960
<v Speaker 1>it was that what we're getting in the New Testament

0:32:52.200 --> 0:32:56.160
<v Speaker 1>there's no relationship to anything that actually happened historically. Well,

0:32:56.280 --> 0:32:59.240
<v Speaker 1>if I'm going to say that, then it's kind of

0:32:59.280 --> 0:33:04.200
<v Speaker 1>incumbent on me to investigate the historicity of all this.

0:33:05.760 --> 0:33:10.800
<v Speaker 1>And I had at the same time a curiosity about

0:33:11.480 --> 0:33:15.720
<v Speaker 1>these traditions, so that I would read that there was

0:33:15.760 --> 0:33:21.320
<v Speaker 1>an early tradition about Mark recording Peter's reminiscences, There is

0:33:21.360 --> 0:33:23.800
<v Speaker 1>an early tradition of this, an early tradition of that,

0:33:24.640 --> 0:33:28.840
<v Speaker 1>but the people never actually said where the tradition came from.

0:33:29.280 --> 0:33:32.320
<v Speaker 1>And so one of the things that is I started

0:33:32.360 --> 0:33:35.640
<v Speaker 1>reading that I found the most fascinating and also the

0:33:35.640 --> 0:33:43.040
<v Speaker 1>most impressing were the very early Patristic writings of Papias

0:33:43.080 --> 0:33:47.040
<v Speaker 1>and of if I'm pronouncing that right, and Clement and

0:33:47.080 --> 0:33:51.800
<v Speaker 1>Iranius and others where and there were a couple of

0:33:51.840 --> 0:33:57.080
<v Speaker 1>books I read which had extended quotations from them, and

0:33:57.160 --> 0:34:01.760
<v Speaker 1>I read those. I think specially of of Clement writing

0:34:01.840 --> 0:34:06.200
<v Speaker 1>about how it is that you only had two Gospels

0:34:06.240 --> 0:34:11.400
<v Speaker 1>written by apostles, and the way he describes that just

0:34:11.560 --> 0:34:15.319
<v Speaker 1>sounds like a historian describing something that was well known

0:34:15.360 --> 0:34:18.759
<v Speaker 1>at that time and that he's relating it to us,

0:34:18.800 --> 0:34:22.760
<v Speaker 1>and it sounded plausible. And I also assumed that Clement

0:34:22.840 --> 0:34:25.120
<v Speaker 1>had access to a lot of written material that we

0:34:25.200 --> 0:34:28.920
<v Speaker 1>don't have access to anymore because it's been lost, and

0:34:29.040 --> 0:34:35.359
<v Speaker 1>this sounded like a serious recounting of This is why

0:34:35.480 --> 0:34:41.799
<v Speaker 1>John wrote John, this is why Mark. This is how

0:34:41.880 --> 0:34:46.560
<v Speaker 1>Mark took down the reminiscence of Peter. It was percuisive.

0:34:47.280 --> 0:34:50.760
<v Speaker 1>And then I also came to the question of dating

0:34:50.760 --> 0:34:55.719
<v Speaker 1>the Gospels. It would never prettically bothered me that they

0:34:55.719 --> 0:35:00.480
<v Speaker 1>were dated at seventy to ninety AD, because I figured

0:35:00.880 --> 0:35:04.640
<v Speaker 1>they could still be quite accurate that long after the crucifixion.

0:35:05.640 --> 0:35:10.600
<v Speaker 1>But it shorter is better. And I think the evidence

0:35:10.719 --> 0:35:14.400
<v Speaker 1>that Acts was finished by the early sixties is persuasive.

0:35:15.520 --> 0:35:18.120
<v Speaker 1>And if Acts was written by the early sixties, that

0:35:18.160 --> 0:35:23.239
<v Speaker 1>pushes everything else back. And so you're looking at the

0:35:23.239 --> 0:35:26.800
<v Speaker 1>Gospels certainly in the fifties and maybe in the forties,

0:35:27.760 --> 0:35:35.160
<v Speaker 1>and you put that alongside the Pauline letters. And so

0:35:35.239 --> 0:35:40.520
<v Speaker 1>as I explored this, I came to believe that Lewis's

0:35:40.640 --> 0:35:48.040
<v Speaker 1>trilemma was better than I had initially realized. That it

0:35:48.160 --> 0:35:53.000
<v Speaker 1>was not the case that Jesus as having a special

0:35:53.080 --> 0:35:56.080
<v Speaker 1>relationship with God, son of God. That was not a

0:35:56.160 --> 0:36:00.000
<v Speaker 1>late invention, that was I came to say, the revision

0:36:00.200 --> 0:36:03.280
<v Speaker 1>us are wrong about that. I'm not a biblical scholar,

0:36:03.320 --> 0:36:05.800
<v Speaker 1>but that was my conclusion on the basis of my reading.

0:36:06.640 --> 0:36:10.120
<v Speaker 1>And he did claim that. And so now we have

0:36:10.239 --> 0:36:13.560
<v Speaker 1>to say, can we reconcile him to both be a

0:36:13.560 --> 0:36:16.279
<v Speaker 1>great moral teacher and also being a lunatic when it

0:36:16.320 --> 0:36:19.239
<v Speaker 1>comes to talking about his relationship with Got And that's

0:36:19.280 --> 0:36:20.000
<v Speaker 1>hard to do too.

0:36:21.040 --> 0:36:23.720
<v Speaker 2>Now I think this is post two thousand and five

0:36:24.120 --> 0:36:26.400
<v Speaker 2>for you so two part question, when are you kind

0:36:26.440 --> 0:36:30.560
<v Speaker 2>of reading Bacham and mere Christianity? And are you reading

0:36:30.600 --> 0:36:34.480
<v Speaker 2>it like hoping it's true or just interested or like

0:36:34.560 --> 0:36:37.040
<v Speaker 2>I hope it's not true. What was kind of your mindset?

0:36:37.120 --> 0:36:39.520
<v Speaker 2>And when did you read those kind of works.

0:36:40.920 --> 0:36:43.600
<v Speaker 1>You're asking in questions that I've never had to answer before.

0:36:44.480 --> 0:36:51.120
<v Speaker 1>That is interesting. Good. Uh, yeah, you know. I think

0:36:51.160 --> 0:36:57.319
<v Speaker 1>the best way to say it is that one of

0:36:57.360 --> 0:37:03.120
<v Speaker 1>my virtues is I'm really curious. And I've written lots

0:37:03.120 --> 0:37:05.960
<v Speaker 1>of books on lots of different subjects, and I haven't

0:37:05.960 --> 0:37:09.520
<v Speaker 1>really repeated myself much. I've headed off all the time

0:37:09.600 --> 0:37:12.040
<v Speaker 1>into brand new areas. And the reason I do that

0:37:12.200 --> 0:37:15.040
<v Speaker 1>is because I really love getting into new topics. And

0:37:15.120 --> 0:37:19.239
<v Speaker 1>so as I was doing this, I had a feeling of, Oh,

0:37:19.280 --> 0:37:22.080
<v Speaker 1>here's this whole literature out here that I didn't know existed,

0:37:22.520 --> 0:37:24.759
<v Speaker 1>and it's really interesting and I'm going to keep reading it.

0:37:25.239 --> 0:37:31.480
<v Speaker 1>And was I aware that something important was this was

0:37:31.520 --> 0:37:38.680
<v Speaker 1>a really important topic? Yes, I was. But my basic

0:37:38.920 --> 0:37:42.040
<v Speaker 1>process was the same as I used for writing Human

0:37:42.080 --> 0:37:45.799
<v Speaker 1>Accomplishment or the Bell Curve or Coming Apart. It was

0:37:45.840 --> 0:37:49.040
<v Speaker 1>an intellectual curiosity that yielded fruit.

0:37:49.560 --> 0:37:55.640
<v Speaker 2>M That makes total sense. I guess partly I'm curious

0:37:55.640 --> 0:37:58.080
<v Speaker 2>because when we start getting to the person Jesus, it

0:37:58.200 --> 0:38:02.800
<v Speaker 2>gets a little more personal. It's not just an academic issue.

0:38:02.800 --> 0:38:06.960
<v Speaker 2>But he demands belief. He says, eternal life rests on

0:38:07.040 --> 0:38:10.879
<v Speaker 2>what you do with me, and I'm the only way

0:38:10.920 --> 0:38:13.200
<v Speaker 2>to the Father. So is there a point where you

0:38:13.239 --> 0:38:15.480
<v Speaker 2>started to realize, Oh, my goodness, I'm not just writing

0:38:15.480 --> 0:38:18.799
<v Speaker 2>a book on human accomplishment or the Bell curve. This

0:38:19.080 --> 0:38:21.880
<v Speaker 2>really matters for my soul and I've got to land

0:38:22.080 --> 0:38:24.960
<v Speaker 2>this plane with more at stake than anything else I've

0:38:25.000 --> 0:38:25.400
<v Speaker 2>written on.

0:38:27.040 --> 0:38:31.120
<v Speaker 1>Well, here's where let's have full disclosure. I am not

0:38:31.200 --> 0:38:36.719
<v Speaker 1>an orthodox Christian. Okay. So, and by the way, I

0:38:36.760 --> 0:38:44.960
<v Speaker 1>don't consider that my sequence of steps all is over yet.

0:38:45.560 --> 0:38:48.359
<v Speaker 1>I am hoping and expecting that there will be further

0:38:48.400 --> 0:38:54.799
<v Speaker 1>development as time goes on. But I am not a

0:38:54.960 --> 0:38:57.680
<v Speaker 1>I'm not an evangelical Christian. And so if it comes

0:38:57.680 --> 0:39:02.239
<v Speaker 1>to well salvation only is through me, I still I

0:39:02.280 --> 0:39:08.319
<v Speaker 1>still back off from that it and I don't have

0:39:08.440 --> 0:39:16.439
<v Speaker 1>good theological reasons for saying that. It just okay, more

0:39:16.480 --> 0:39:24.719
<v Speaker 1>backdrop here, uh, I assume that any God worth the

0:39:24.800 --> 0:39:28.480
<v Speaker 1>name is as unknowable to me as I am to

0:39:28.520 --> 0:39:32.480
<v Speaker 1>my dog. Okay, and the the I use that analogy

0:39:33.120 --> 0:39:35.879
<v Speaker 1>because I have a border Collie dog and that dog

0:39:35.960 --> 0:39:40.720
<v Speaker 1>is really smart, okay border colleagues. He that border colleague

0:39:40.719 --> 0:39:43.400
<v Speaker 1>knows who I am and knows a lot about me,

0:39:43.600 --> 0:39:46.040
<v Speaker 1>knows what I want him to do more or less,

0:39:46.360 --> 0:39:50.200
<v Speaker 1>which usually he doesn't do. But that dog has no

0:39:50.280 --> 0:39:52.040
<v Speaker 1>idea what I'm doing when I sit in front of

0:39:52.040 --> 0:39:55.239
<v Speaker 1>my computer. He has no idea of the Enermy and

0:39:55.400 --> 0:39:59.000
<v Speaker 1>I believe that it's it's wrong to anthropomorphize God. So

0:39:59.440 --> 0:40:03.120
<v Speaker 1>I start out with that as a very strong belief

0:40:03.120 --> 0:40:08.560
<v Speaker 1>that I still have. If that's the case, then it

0:40:08.640 --> 0:40:12.640
<v Speaker 1>is going to be very hard for human beings to

0:40:12.920 --> 0:40:19.400
<v Speaker 1>accurately convey certain things. I don't know if you're familiar

0:40:19.440 --> 0:40:24.040
<v Speaker 1>with John Polkinghorn is that name? Yeah? Yeah, Okay. He's

0:40:24.120 --> 0:40:29.920
<v Speaker 1>a British theologian. He was a theoretical physicist at Oxford

0:40:29.960 --> 0:40:33.200
<v Speaker 1>or Cambridge for several years before he became ordained in

0:40:33.239 --> 0:40:36.000
<v Speaker 1>the Anglican Church. And he has a very good book

0:40:37.560 --> 0:40:41.600
<v Speaker 1>where he goes through the Nicene Creed one phrase at

0:40:41.640 --> 0:40:46.640
<v Speaker 1>a time, and he has kind of an exegesis on

0:40:46.800 --> 0:40:51.200
<v Speaker 1>that phrase as he sees it from his perspective, and

0:40:51.239 --> 0:40:53.920
<v Speaker 1>when he comes to the question of Jesus as the

0:40:53.920 --> 0:40:58.720
<v Speaker 1>Son of God, and he considers himself a full fledged

0:40:58.800 --> 0:41:02.839
<v Speaker 1>Christian in every way, but he talks about this difficulty

0:41:03.000 --> 0:41:07.400
<v Speaker 1>of using language and he says, well, it's this is

0:41:07.440 --> 0:41:10.360
<v Speaker 1>the word heuristics, which I'm never quite sure what that means,

0:41:10.400 --> 0:41:15.280
<v Speaker 1>but the degree to which we are allowed a certain

0:41:15.360 --> 0:41:19.520
<v Speaker 1>latitude in trying to use language to understand things. And

0:41:19.560 --> 0:41:21.839
<v Speaker 1>I think with Jesus as the Son of God, that's

0:41:21.880 --> 0:41:28.120
<v Speaker 1>a classic case. And I use I report the analogy

0:41:28.239 --> 0:41:31.880
<v Speaker 1>that I did not learned during my adult exploration, but

0:41:31.920 --> 0:41:34.759
<v Speaker 1>I learned when I was taking Confirmation classes in the

0:41:34.800 --> 0:41:38.439
<v Speaker 1>Presbyterian Church when I was twelve years old, and the

0:41:38.640 --> 0:41:42.080
<v Speaker 1>Reverend Lowell McConnell of the Presbyterian Church in Newton, Iowa,

0:41:43.400 --> 0:41:47.560
<v Speaker 1>I was talking to us about this and he said, well,

0:41:47.640 --> 0:41:51.759
<v Speaker 1>suppose you go to the ocean and you fill up

0:41:51.800 --> 0:41:57.040
<v Speaker 1>a jar with seawater. Is that the ocean? And we

0:41:57.160 --> 0:42:00.120
<v Speaker 1>all say no, and he says no, but it's as

0:42:00.200 --> 0:42:02.640
<v Speaker 1>much of the ocean as you can get in a jar.

0:42:04.120 --> 0:42:09.239
<v Speaker 1>And I know this is not I've had some good

0:42:09.280 --> 0:42:12.280
<v Speaker 1>Christians who have been very upset with me with making

0:42:12.320 --> 0:42:15.799
<v Speaker 1>this comparison. They say, no, Jesus was more than as

0:42:15.920 --> 0:42:18.480
<v Speaker 1>much a God as you can get into the human jar.

0:42:19.520 --> 0:42:22.320
<v Speaker 1>But for me that is a good way of expressing

0:42:22.320 --> 0:42:29.799
<v Speaker 1>a mystery, because I think any conception of Jesus as

0:42:29.800 --> 0:42:35.000
<v Speaker 1>the son of God is essentially extremely hard for human

0:42:35.040 --> 0:42:36.000
<v Speaker 1>beings to grasp.

0:42:38.000 --> 0:42:40.880
<v Speaker 2>Thank you for your disclosure about where you stand and

0:42:40.960 --> 0:42:45.080
<v Speaker 2>not identifying as an Orthodox Christian. I was not totally

0:42:45.239 --> 0:42:48.440
<v Speaker 2>sure reading this because you use the term Christian. You

0:42:48.560 --> 0:42:50.920
<v Speaker 2>talk about forgiveness being a part of this, so it

0:42:51.040 --> 0:42:53.440
<v Speaker 2>wasn't exactly sure where you land and that you're still

0:42:54.560 --> 0:42:56.560
<v Speaker 2>on the journey of this. You got me thinking with

0:42:56.640 --> 0:42:59.520
<v Speaker 2>the illustration of the dog that's in here. I thought

0:42:59.520 --> 0:43:01.719
<v Speaker 2>about asking and my son, who's thirteen, I like to

0:43:01.760 --> 0:43:04.799
<v Speaker 2>ask him provocative questions, and I'll say things I might

0:43:04.840 --> 0:43:08.840
<v Speaker 2>ask him this, are we closer to a dog and

0:43:08.880 --> 0:43:11.760
<v Speaker 2>our ability to think in reason or closer to God?

0:43:12.719 --> 0:43:15.960
<v Speaker 2>And of course, initially I want to say, far closer

0:43:15.960 --> 0:43:19.120
<v Speaker 2>to a dog than God, who's infinite, and dogs and

0:43:19.120 --> 0:43:22.160
<v Speaker 2>I are both finite. But of course we're made in

0:43:22.239 --> 0:43:26.640
<v Speaker 2>God's image with a capacity to reason and think and

0:43:26.760 --> 0:43:29.759
<v Speaker 2>reflect upon things that dogs don't, So we have that

0:43:29.880 --> 0:43:33.640
<v Speaker 2>in common with God, so to speak at the root

0:43:33.760 --> 0:43:35.920
<v Speaker 2>of the Christian faith, of course, is like, yeah, we

0:43:36.080 --> 0:43:39.640
<v Speaker 2>cannot get to God on our own. But that like

0:43:39.760 --> 0:43:42.319
<v Speaker 2>John one one in the beginning was the word, the

0:43:42.360 --> 0:43:45.480
<v Speaker 2>word was with God, and the word was God takes

0:43:45.719 --> 0:43:49.879
<v Speaker 2>on human flesh to kind of bridge that gap, so

0:43:50.000 --> 0:43:54.400
<v Speaker 2>to speak, so we can at least understand God insofar

0:43:54.640 --> 0:44:00.319
<v Speaker 2>as it goes and relate to him personally. That kind

0:44:00.360 --> 0:44:02.400
<v Speaker 2>of came to my mind when you were you were

0:44:02.400 --> 0:44:05.040
<v Speaker 2>making that point. If I can ask, what, what would

0:44:05.040 --> 0:44:07.600
<v Speaker 2>be the barrier holding you back as far as you're

0:44:07.880 --> 0:44:11.480
<v Speaker 2>comfortable sharing of not saying I'm not I'm not quite

0:44:11.520 --> 0:44:14.120
<v Speaker 2>an orthodox Christian? Is it that what you just said

0:44:14.160 --> 0:44:17.960
<v Speaker 2>about the language not describing God? What are those big

0:44:18.120 --> 0:44:19.799
<v Speaker 2>boulders that are keeping you back?

0:44:23.760 --> 0:44:32.600
<v Speaker 1>Confidence in my ability to comprehend certain things pretty much

0:44:32.640 --> 0:44:37.160
<v Speaker 1>I'm repeating what I said a minute ago, okay. And

0:44:37.920 --> 0:44:45.520
<v Speaker 1>confidence in in the ability of the people who experience that,

0:44:46.320 --> 0:44:57.960
<v Speaker 1>the disciples, to convey to us the uh I'm treading

0:44:58.000 --> 0:45:05.120
<v Speaker 1>on all sorts of uncertainties, okay. And and if you

0:45:05.400 --> 0:45:11.680
<v Speaker 1>if you talk about the big barriers, one of them

0:45:11.960 --> 0:45:18.359
<v Speaker 1>is of a central claim of Christianity, which is of

0:45:18.400 --> 0:45:21.280
<v Speaker 1>course one of the most problematic for a lot of people,

0:45:21.320 --> 0:45:27.279
<v Speaker 1>which is the physical resurrection. M and so part of

0:45:27.360 --> 0:45:30.600
<v Speaker 1>me wants to fudge that one too, And this one

0:45:30.680 --> 0:45:37.200
<v Speaker 1>in Polkhorn has phrased that that he is that the

0:45:37.200 --> 0:45:41.400
<v Speaker 1>the evidence from the First Easter says that there was

0:45:41.480 --> 0:45:47.000
<v Speaker 1>some extremely profound experience that the disciples had and it's

0:45:47.080 --> 0:45:49.680
<v Speaker 1>really hard to push it too far from that. And

0:45:50.320 --> 0:45:54.520
<v Speaker 1>but in some real concrete sense, the Jesus of the

0:45:54.520 --> 0:45:58.600
<v Speaker 1>first century is still alive in the Church of today

0:45:58.800 --> 0:46:03.160
<v Speaker 1>and has a continue is historical presence. And so you

0:46:03.280 --> 0:46:11.120
<v Speaker 1>have that, I said, the fudge factor. And here's where

0:46:11.160 --> 0:46:16.200
<v Speaker 1>I think, probably I'm getting too involved in empiricism, But

0:46:16.520 --> 0:46:18.960
<v Speaker 1>you have to come to grips with the shroud of Turin,

0:46:21.840 --> 0:46:28.960
<v Speaker 1>which is pretty mysterious piece of cloth. And I say

0:46:29.000 --> 0:46:34.480
<v Speaker 1>to myself, the only thing holding me back there is

0:46:34.520 --> 0:46:39.719
<v Speaker 1>a little bit more confidence in the dating. So they

0:46:39.760 --> 0:46:41.600
<v Speaker 1>have a method of dating which has put it at

0:46:41.640 --> 0:46:46.800
<v Speaker 1>two thousand years old. And of course there was a

0:46:46.840 --> 0:46:52.479
<v Speaker 1>notorious carbon dating which was badly screwed up. And I'm saying,

0:46:52.520 --> 0:46:54.879
<v Speaker 1>you know, if they can reinforce that dating at two

0:46:54.880 --> 0:46:59.840
<v Speaker 1>thousand years old, I just have no more excuses left

0:47:00.120 --> 0:47:06.080
<v Speaker 1>of not believing in the physical resurrection. And I'm of

0:47:06.120 --> 0:47:10.880
<v Speaker 1>two minds about that. One is that I think I

0:47:10.880 --> 0:47:13.680
<v Speaker 1>would be logically forced to that conclusion, and the other

0:47:13.719 --> 0:47:17.319
<v Speaker 1>one is I can still still feel myself resisting it

0:47:18.560 --> 0:47:24.400
<v Speaker 1>because of probably personality characteristics over which I have little control.

0:47:25.880 --> 0:47:28.759
<v Speaker 1>I give the example in the book of that kind

0:47:28.800 --> 0:47:33.400
<v Speaker 1>of resistance when one time in the nineties I was

0:47:33.600 --> 0:47:38.080
<v Speaker 1>meeting and something had been bothering me a lot, and

0:47:38.160 --> 0:47:40.600
<v Speaker 1>so I decided I was going to pray, and I

0:47:40.719 --> 0:47:43.760
<v Speaker 1>was going to do I'd never tried to pray before,

0:47:44.640 --> 0:47:47.439
<v Speaker 1>and I was going to and I did. I did

0:47:47.480 --> 0:47:52.319
<v Speaker 1>my level best to pray, and a couple of days later,

0:47:52.400 --> 0:47:55.040
<v Speaker 1>I realized that whatever it was that was bothering me

0:47:55.200 --> 0:47:57.880
<v Speaker 1>and I can't remember what it was, had gone away.

0:48:00.000 --> 0:48:03.239
<v Speaker 1>Scared me to death. The reason it's scared me to

0:48:03.280 --> 0:48:06.920
<v Speaker 1>death was not because prayer failed, but because it worked.

0:48:08.080 --> 0:48:10.239
<v Speaker 1>And so in the one hand, you say, maybe I

0:48:10.280 --> 0:48:12.960
<v Speaker 1>ought to be doing this all the time, and on

0:48:13.000 --> 0:48:16.200
<v Speaker 1>the other hand there is there are things holding me back.

0:48:16.719 --> 0:48:18.560
<v Speaker 1>But here I think you just have to say, look,

0:48:20.120 --> 0:48:24.759
<v Speaker 1>human beings are strange creatures. And my wife would be

0:48:24.840 --> 0:48:28.279
<v Speaker 1>the first to confirm that I'm strange too. I use

0:48:28.440 --> 0:48:31.480
<v Speaker 1>I use the I think I do use the phrase

0:48:31.520 --> 0:48:35.880
<v Speaker 1>I'm an eccentric Christian or at some point during the book,

0:48:37.440 --> 0:48:44.200
<v Speaker 1>and I guess that where I am right now is

0:48:44.239 --> 0:48:48.759
<v Speaker 1>that I have limitations in terms of faith that I

0:48:48.840 --> 0:48:52.600
<v Speaker 1>have not been able to overcome and God will understand.

0:48:53.640 --> 0:48:58.799
<v Speaker 1>That's that's sort of a I do believe. Of all

0:48:58.880 --> 0:49:03.200
<v Speaker 1>the things that I think I have taken on board

0:49:03.280 --> 0:49:07.480
<v Speaker 1>most deeply, the concept of God is love is one

0:49:07.520 --> 0:49:11.400
<v Speaker 1>of the most important. I think that's one of the

0:49:11.440 --> 0:49:17.480
<v Speaker 1>most meaningful statements you can that is full of implications

0:49:18.080 --> 0:49:21.759
<v Speaker 1>if you have an universe that a God which is love.

0:49:24.600 --> 0:49:28.160
<v Speaker 1>So I see myself as believing in some really big

0:49:28.200 --> 0:49:36.760
<v Speaker 1>things associated with Christianity, finding myself in difficulty making further leaps,

0:49:38.680 --> 0:49:43.160
<v Speaker 1>and not too troubled by it because of the sense

0:49:43.160 --> 0:49:48.920
<v Speaker 1>that I'm trying hard. I'm trying sincerely, and as I

0:49:48.960 --> 0:49:52.920
<v Speaker 1>said before, the God that I am comfortable with right

0:49:52.960 --> 0:49:56.719
<v Speaker 1>now is a very forgiving God plus being all plus

0:49:56.800 --> 0:49:57.480
<v Speaker 1>being all wise.

0:50:00.680 --> 0:50:04.279
<v Speaker 2>I really appreciate your candor on this, you know, as

0:50:04.320 --> 0:50:06.360
<v Speaker 2>far as the first way you framed it up. Some

0:50:06.480 --> 0:50:09.960
<v Speaker 2>of my thinking is you're right in the level of like,

0:50:10.080 --> 0:50:13.239
<v Speaker 2>I can't get to the depths of God through my

0:50:13.480 --> 0:50:17.920
<v Speaker 2>own reasoning. But if a God exists that's described in

0:50:17.960 --> 0:50:21.640
<v Speaker 2>the Bible that broadly speaking, we both believe in revealed

0:50:21.719 --> 0:50:25.719
<v Speaker 2>himself in the person of Jesus, commissioned the disciples, as

0:50:25.719 --> 0:50:28.799
<v Speaker 2>the scriptures say, to write in a way that we

0:50:28.840 --> 0:50:32.640
<v Speaker 2>can understand this God and his desire for our life.

0:50:33.239 --> 0:50:36.480
<v Speaker 2>There's a level of a leap that's there, but it

0:50:36.560 --> 0:50:40.759
<v Speaker 2>seems reasonable and seems in fitting with the character of

0:50:40.800 --> 0:50:43.960
<v Speaker 2>that God and what we know about him from general

0:50:44.000 --> 0:50:48.839
<v Speaker 2>revelation but also within the scriptures. Does that ring true

0:50:48.840 --> 0:50:50.239
<v Speaker 2>to you or you like, I don't know that I

0:50:50.239 --> 0:50:51.160
<v Speaker 2>can quite get there.

0:50:53.680 --> 0:51:02.840
<v Speaker 1>You've described a framework within which I'm still working, and

0:51:05.719 --> 0:51:10.560
<v Speaker 1>so I think that as if you're trying to put

0:51:10.560 --> 0:51:16.680
<v Speaker 1>it all together, that it's like a canvas that I

0:51:16.800 --> 0:51:22.400
<v Speaker 1>have partly filled in that I'm trying to continue to

0:51:22.520 --> 0:51:30.000
<v Speaker 1>fill in that's not there yet, but the process is

0:51:30.160 --> 0:51:36.880
<v Speaker 1>enormously rewarding. Another message I'm trying to give to non believers,

0:51:38.800 --> 0:51:46.399
<v Speaker 1>and that I am at peace with that, And I'll

0:51:46.440 --> 0:51:51.399
<v Speaker 1>just tack onto that another case of where I realized,

0:51:51.719 --> 0:51:55.279
<v Speaker 1>without thinking, without knowing what was the process that was

0:51:55.320 --> 0:51:58.840
<v Speaker 1>going on. I realize that I have a much different

0:51:58.920 --> 0:52:04.920
<v Speaker 1>feeling about forgiveness of sins then I had twenty five

0:52:05.000 --> 0:52:10.880
<v Speaker 1>years ago, thirty years ago. I remember of one time

0:52:11.520 --> 0:52:14.440
<v Speaker 1>feeling very guilty about something I shouldn't have done that

0:52:14.480 --> 0:52:18.320
<v Speaker 1>I did do in my twenties and saying to myself,

0:52:18.400 --> 0:52:20.440
<v Speaker 1>I don't want to be forgiven for this. I shouldn't

0:52:20.480 --> 0:52:23.640
<v Speaker 1>be forgiven. I should feel bad about it, I should

0:52:23.680 --> 0:52:29.520
<v Speaker 1>always feel bad about it. And I didn't murder anybody

0:52:29.640 --> 0:52:34.200
<v Speaker 1>or anything like that. It was, but it was. It

0:52:34.360 --> 0:52:38.560
<v Speaker 1>was a case of recently, or maybe several years ago,

0:52:40.719 --> 0:52:43.000
<v Speaker 1>suddenly realizing that that had been a very silly way

0:52:43.040 --> 0:52:46.359
<v Speaker 1>to look at it, and also very ecocentric. I mean,

0:52:46.360 --> 0:52:48.840
<v Speaker 1>who am I to decide whether I should be forgiven

0:52:48.920 --> 0:52:52.600
<v Speaker 1>for something I've done. My job is to be repentant,

0:52:53.120 --> 0:52:57.239
<v Speaker 1>to be truly repentent, not making it up, not faking it,

0:52:57.320 --> 0:53:03.440
<v Speaker 1>but truly repentant. And it's up to God whether I'm forgiven.

0:53:04.880 --> 0:53:09.240
<v Speaker 1>And I had a sense of believing in God's grace,

0:53:10.640 --> 0:53:17.040
<v Speaker 1>which is a more traditional language for saying God will understand.

0:53:17.440 --> 0:53:24.920
<v Speaker 1>And so that's that's that's another piece of the painting.

0:53:24.960 --> 0:53:28.799
<v Speaker 1>That's filled in that wasn't filled in maybe ten years ago,

0:53:28.840 --> 0:53:33.800
<v Speaker 1>but got filled in sometime in the in the intervening time. No,

0:53:33.880 --> 0:53:37.760
<v Speaker 1>I'm maybe two, so I don't have forever. But but

0:53:37.920 --> 0:53:39.080
<v Speaker 1>that's continuing to go on.

0:53:40.760 --> 0:53:43.680
<v Speaker 2>You now, as you mentioned born again experience earlier, I

0:53:43.719 --> 0:53:47.760
<v Speaker 2>was thinking of John chapter three where Jesus says to Nicodemus,

0:53:47.800 --> 0:53:52.120
<v Speaker 2>you must be born again, and Nicodemus doesn't understand what

0:53:52.160 --> 0:53:54.360
<v Speaker 2>he's talking about, like, what do you mean born by water,

0:53:54.520 --> 0:53:58.360
<v Speaker 2>born by spirit? Jesus tries the second time to explain

0:53:58.480 --> 0:54:00.239
<v Speaker 2>from him, and then finally at the end he's like,

0:54:00.280 --> 0:54:03.480
<v Speaker 2>you know what, you just need to believe in me

0:54:03.920 --> 0:54:08.240
<v Speaker 2>as the son of God for forgiveness of your sins.

0:54:08.280 --> 0:54:11.400
<v Speaker 2>Those who believe are saved, those who don't are condemned.

0:54:11.920 --> 0:54:16.680
<v Speaker 2>It's like he says, this born again experience, the best

0:54:16.719 --> 0:54:19.960
<v Speaker 2>way to put it is believing in Jesus for forgiveness

0:54:20.120 --> 0:54:23.720
<v Speaker 2>of your sins. And of course I'm collapsing that down.

0:54:24.760 --> 0:54:28.719
<v Speaker 2>That would probably be an Orthodox way of understanding what

0:54:28.760 --> 0:54:31.759
<v Speaker 2>the gospel is. I couldn't tell. At the end of

0:54:31.760 --> 0:54:33.920
<v Speaker 2>your book, when you talk about forgiveness of sins, I'm like,

0:54:34.120 --> 0:54:36.840
<v Speaker 2>is he there with that? Kind of grace or is

0:54:36.880 --> 0:54:39.359
<v Speaker 2>that still a part of the narrative. You're like, I'm

0:54:39.400 --> 0:54:43.000
<v Speaker 2>working out if I need that forgiveness from God and

0:54:43.080 --> 0:54:44.560
<v Speaker 2>his grace in my life.

0:54:44.560 --> 0:54:50.759
<v Speaker 1>In that fashion, you have accurately understood the ambiguity that

0:54:50.840 --> 0:54:51.919
<v Speaker 1>still persists.

0:54:52.280 --> 0:54:52.600
<v Speaker 2>Okay.

0:54:52.640 --> 0:54:57.000
<v Speaker 1>You know, I've reminded of another conversation I had with

0:54:58.920 --> 0:55:02.920
<v Speaker 1>Michael Novak, Catholic, and I was talking to him once

0:55:02.960 --> 0:55:07.799
<v Speaker 1>about religion, and this is a long time ago, and

0:55:07.960 --> 0:55:10.360
<v Speaker 1>I said to me about, you know, I'm very impressed

0:55:10.360 --> 0:55:12.800
<v Speaker 1>by a lot of things about Catholicism and so forth,

0:55:12.840 --> 0:55:17.840
<v Speaker 1>but why do you persist in having his dogma transubstantiation

0:55:19.360 --> 0:55:21.960
<v Speaker 1>in the course, because I said, that's just simply an

0:55:22.080 --> 0:55:28.120
<v Speaker 1>unbelievable doctrine. And Michael said to me, because I think

0:55:28.200 --> 0:55:32.279
<v Speaker 1>probably if you put Michael into a lighted Texter that

0:55:32.920 --> 0:55:36.880
<v Speaker 1>probably he probably would have had a very powerful and

0:55:36.960 --> 0:55:42.600
<v Speaker 1>eloquent theological description of how he still accepts transubstantiation. But

0:55:42.640 --> 0:55:46.239
<v Speaker 1>I don't think he does literally. Okay, but here's what

0:55:46.280 --> 0:55:50.080
<v Speaker 1>he said to me. He said, God's God needs a

0:55:50.200 --> 0:55:54.880
<v Speaker 1>church that can speak to everyone. And what I interpret

0:55:54.920 --> 0:56:02.480
<v Speaker 1>him as saying there is that the transubstantiation for a

0:56:02.520 --> 0:56:05.319
<v Speaker 1>lot of people is something which helps them to get

0:56:05.360 --> 0:56:12.360
<v Speaker 1>to the larger truths of Catholicism. And in a similar

0:56:12.480 --> 0:56:19.160
<v Speaker 1>kind of way, I think that their aspects of Christian Christianity,

0:56:20.560 --> 0:56:31.040
<v Speaker 1>where they serve a function of leading people to the

0:56:31.200 --> 0:56:36.680
<v Speaker 1>underlying truths, but in different ways. And if you want

0:56:36.719 --> 0:56:41.680
<v Speaker 1>to think of it this way, transubstantiation may be a

0:56:41.760 --> 0:56:46.200
<v Speaker 1>powerful way for God to speak to some very simple

0:56:46.239 --> 0:56:52.160
<v Speaker 1>people who come from cultures where are not sophisticated. Well,

0:56:52.200 --> 0:56:57.480
<v Speaker 1>you know what, It's conceivable that C. S. Lewis and

0:56:57.600 --> 0:57:02.280
<v Speaker 1>Richard Balcom are God's way of speaking to over educated

0:57:02.360 --> 0:57:07.399
<v Speaker 1>agnostics like me, which is that he puts stuff out

0:57:07.440 --> 0:57:11.880
<v Speaker 1>there whereby no transsphentiation isn't going to get me there.

0:57:12.320 --> 0:57:16.800
<v Speaker 1>But if I put somebody really smart, putting some material

0:57:16.840 --> 0:57:19.600
<v Speaker 1>out there that can appeal to this over educated guy,

0:57:19.920 --> 0:57:22.880
<v Speaker 1>maybe I can get to him. And and I am

0:57:22.920 --> 0:57:25.520
<v Speaker 1>being a little bit facetious here, but not very, but

0:57:25.640 --> 0:57:29.800
<v Speaker 1>not very, because there are too many times in my

0:57:29.920 --> 0:57:36.200
<v Speaker 1>life that I've had the eerie sense of things worked

0:57:36.320 --> 0:57:44.720
<v Speaker 1>out in ways that seem mysterious, and it's almost as

0:57:44.760 --> 0:57:47.160
<v Speaker 1>if God willed it, And I say, no, that can't

0:57:47.200 --> 0:57:51.120
<v Speaker 1>really be, can it? And But that's the more pieces

0:57:51.160 --> 0:57:53.880
<v Speaker 1>of the puzzle. So I guess where we're ending up

0:57:53.960 --> 0:58:00.600
<v Speaker 1>is there is truth in packaging on this book, which

0:58:00.720 --> 0:58:05.200
<v Speaker 1>is that what I titled it taking religion Seriously. There

0:58:05.320 --> 0:58:11.840
<v Speaker 1>is sort of an implication there of delving into very

0:58:12.000 --> 0:58:16.800
<v Speaker 1>serious topics that are very difficult, with no promises that

0:58:16.840 --> 0:58:18.640
<v Speaker 1>at the end you'll come out and say, oh I

0:58:18.680 --> 0:58:23.520
<v Speaker 1>got it. And I think I deliver on that ambiguity.

0:58:24.520 --> 0:58:26.920
<v Speaker 2>Very fair. Now we're bumping up against the time you

0:58:26.960 --> 0:58:29.040
<v Speaker 2>committed to Is okay if I ask you two more

0:58:29.120 --> 0:58:32.160
<v Speaker 2>questions at the end? Is that all right? Okay? So

0:58:32.320 --> 0:58:34.680
<v Speaker 2>this I actually was hoping to asked this question anyways.

0:58:34.720 --> 0:58:36.760
<v Speaker 2>I didn't know we were going to land up in

0:58:37.120 --> 0:58:39.400
<v Speaker 2>this conversation where we do, which is fine. I think

0:58:39.480 --> 0:58:42.360
<v Speaker 2>viewers are going to find it fascinating, really appreciate your candor.

0:58:43.040 --> 0:58:46.120
<v Speaker 2>At the very end, this is on page one forty seven,

0:58:46.240 --> 0:58:48.440
<v Speaker 2>so we're within about I don't know, ten pages from

0:58:48.440 --> 0:58:52.040
<v Speaker 2>the end of the book, maybe maybe fifteen pages, and

0:58:52.120 --> 0:58:56.320
<v Speaker 2>you describe to what are kind of like psychological reasons

0:58:56.320 --> 0:59:00.240
<v Speaker 2>if I'm understanding it, that holds you back from some

0:59:00.320 --> 0:59:04.000
<v Speaker 2>of the beliefs, from embracing them more quickly. So she said,

0:59:04.000 --> 0:59:07.520
<v Speaker 2>you're talking about confronting the straightforward implication of the evidence

0:59:07.520 --> 0:59:12.040
<v Speaker 2>that you have a soul is intimidating. So this is

0:59:12.080 --> 0:59:15.400
<v Speaker 2>an an intellectual barrier, and I totally understand it. It's

0:59:15.440 --> 0:59:19.360
<v Speaker 2>like intimidating because what this means for life after death,

0:59:19.440 --> 0:59:22.600
<v Speaker 2>what it means to be human, my accountability, creator, et cetera.

0:59:23.200 --> 0:59:25.120
<v Speaker 2>And then the next line you say, another and more

0:59:25.200 --> 0:59:29.120
<v Speaker 2>prosaic explanation of my resistance is the fear of what

0:59:29.320 --> 0:59:34.480
<v Speaker 2>the other members of my tribe will think. I super

0:59:34.560 --> 0:59:38.040
<v Speaker 2>appreciate your candor on that one. As we get to

0:59:38.040 --> 0:59:40.320
<v Speaker 2>where you're at now, you said it at eighty two,

0:59:40.320 --> 0:59:44.200
<v Speaker 2>Your like, I don't have endless time left. If you're

0:59:44.240 --> 0:59:49.000
<v Speaker 2>gonna say moving forward, how much is intellectual versus how

0:59:49.080 --> 0:59:53.320
<v Speaker 2>much are just kind of these psychological personal reasons that

0:59:53.400 --> 0:59:57.240
<v Speaker 2>might hold you back from embracing orthodox Christianity Or is

0:59:57.280 --> 0:59:59.840
<v Speaker 2>it really hard to just kind of pull that apart

1:00:00.160 --> 1:00:01.200
<v Speaker 2>and make sense of it.

1:00:01.880 --> 1:00:08.480
<v Speaker 1>No, I actually I can. Being worried about what members

1:00:08.520 --> 1:00:10.800
<v Speaker 1>of my tribe will think is less important to me

1:00:10.960 --> 1:00:15.040
<v Speaker 1>than it was. And it's partly that's the case because

1:00:17.120 --> 1:00:19.840
<v Speaker 1>I have a strong sense that the Enlightenment went too

1:00:19.880 --> 1:00:24.520
<v Speaker 1>far I've considered myself. I am a child of the

1:00:24.600 --> 1:00:28.160
<v Speaker 1>Enlightenment in the sense that academia is our all children

1:00:28.200 --> 1:00:32.320
<v Speaker 1>of the Enlightenment, and reason and logic and science are

1:00:32.360 --> 1:00:37.160
<v Speaker 1>the only way to assemble evidence that we can evaluate.

1:00:37.640 --> 1:00:41.320
<v Speaker 1>And anything that smacks the supernatural is out of bouts.

1:00:42.320 --> 1:00:47.160
<v Speaker 1>And that is just as dogmatic a belief among children

1:00:47.240 --> 1:00:51.000
<v Speaker 1>of the Enlightenment as any religious belief. And so I

1:00:51.160 --> 1:00:56.720
<v Speaker 1>have been increasingly irritated that members of my tribe for

1:00:58.680 --> 1:01:03.440
<v Speaker 1>placing too much hubris in the power of human reason

1:01:03.520 --> 1:01:08.160
<v Speaker 1>and logic. And also I had an experience after publishing

1:01:08.160 --> 1:01:11.200
<v Speaker 1>the book and and a couple of the things I've

1:01:11.200 --> 1:01:14.240
<v Speaker 1>written with reactions from members of my tribe which have

1:01:14.320 --> 1:01:18.280
<v Speaker 1>been very dismissive. And they have been dismissive not because

1:01:18.320 --> 1:01:22.400
<v Speaker 1>they took the material I wrote and said here's points A, B,

1:01:22.600 --> 1:01:25.840
<v Speaker 1>and C about why Murray is empirically wrong. They didn't

1:01:25.880 --> 1:01:31.080
<v Speaker 1>do that at all. They just sort of basically said, oh, smart,

1:01:31.120 --> 1:01:34.240
<v Speaker 1>people don't believe that stuff anymore. That's essentially what they

1:01:34.240 --> 1:01:36.520
<v Speaker 1>were doing. So I don't worry. I don't worry about

1:01:36.560 --> 1:01:42.160
<v Speaker 1>them so much. But your other point about the thinking

1:01:42.160 --> 1:01:48.680
<v Speaker 1>that you have a soul is intimidating. Uh, that's the

1:01:48.680 --> 1:01:57.360
<v Speaker 1>way I put it. It's also exhilarating, and so it's

1:01:57.200 --> 1:02:01.400
<v Speaker 1>it's like a too good to be true, but there

1:02:01.480 --> 1:02:08.840
<v Speaker 1>is pretty good evidence that it is true. And it's

1:02:09.200 --> 1:02:12.200
<v Speaker 1>taken me time and will continue to take me time

1:02:13.520 --> 1:02:18.200
<v Speaker 1>to fully embrace that, but I think probably I will.

1:02:18.280 --> 1:02:21.480
<v Speaker 1>But I have in one important respect, which is I'm

1:02:21.520 --> 1:02:26.400
<v Speaker 1>not afraid of dying, and I haven't been for many

1:02:26.480 --> 1:02:34.920
<v Speaker 1>years now, and it is I used to be. I

1:02:34.960 --> 1:02:39.040
<v Speaker 1>had moments before of twenty five years ago when I

1:02:39.080 --> 1:02:43.480
<v Speaker 1>would feel existential dread at the fact of oblivion at

1:02:43.520 --> 1:02:48.440
<v Speaker 1>gone no longer exists, and that went away, and so

1:02:48.600 --> 1:02:51.640
<v Speaker 1>at some level I have accepted the possibility I have

1:02:51.680 --> 1:02:59.439
<v Speaker 1>a soul fully embracing that is to open up a rich,

1:03:01.800 --> 1:03:06.520
<v Speaker 1>a richer way of thinking about your future than non

1:03:06.520 --> 1:03:12.040
<v Speaker 1>believers can possibly enjoy. And so I should have said

1:03:12.040 --> 1:03:16.000
<v Speaker 1>it's intimidating. Ultimately, I think it's going to be accelerating.

1:03:16.400 --> 1:03:21.680
<v Speaker 2>Very very fair. My last question is you describe yourself

1:03:21.720 --> 1:03:24.280
<v Speaker 2>as going from happy Agnostic to Christian, and I think

1:03:24.320 --> 1:03:29.600
<v Speaker 2>more specifically not orthodox Christian, but say eccentric Christian now

1:03:29.640 --> 1:03:32.440
<v Speaker 2>that you're more in this camp, looking back on the

1:03:32.480 --> 1:03:37.640
<v Speaker 2>things that you've written on such a diverse range of topics.

1:03:38.240 --> 1:03:41.280
<v Speaker 2>Are there certain things that you rethink and now view

1:03:41.360 --> 1:03:43.360
<v Speaker 2>differently because of your Christian faith.

1:03:45.360 --> 1:03:52.400
<v Speaker 1>I have thought about that question, and I'm pretty satisfied

1:03:54.040 --> 1:03:58.560
<v Speaker 1>that I haven't advocated anything in any of my other

1:03:58.640 --> 1:04:03.880
<v Speaker 1>books which contradict anything I have said now that are

1:04:03.880 --> 1:04:08.200
<v Speaker 1>not in the same spirit as that. On the contrary,

1:04:10.400 --> 1:04:14.320
<v Speaker 1>I don't want to be self congratulatory here, but I

1:04:14.400 --> 1:04:19.200
<v Speaker 1>made that statement about Johann Sebastian Bach does not need

1:04:19.240 --> 1:04:22.000
<v Speaker 1>to justify his way of looking at the world. He

1:04:22.040 --> 1:04:25.800
<v Speaker 1>of course was extremely devout as a Christian that his

1:04:25.960 --> 1:04:32.520
<v Speaker 1>music does it for him. So I was respectful long

1:04:32.600 --> 1:04:39.960
<v Speaker 1>before I've associated myself as a believer, and part of

1:04:40.000 --> 1:04:44.040
<v Speaker 1>being respectful comes out of the enormous respect I had

1:04:44.080 --> 1:04:48.160
<v Speaker 1>for the Christian teachings, just as teachings and the way

1:04:48.200 --> 1:04:51.800
<v Speaker 1>people ought to behave By the same token, I mean,

1:04:51.800 --> 1:04:53.120
<v Speaker 1>we're coming to the end, and I don't want to

1:04:53.160 --> 1:04:57.040
<v Speaker 1>introduce new stuff. But it's also important and part of C. S.

1:04:57.120 --> 1:05:01.840
<v Speaker 1>Lewis's point that the great systems of ethics uh and

1:05:02.040 --> 1:05:05.720
<v Speaker 1>this is true of confusion, It's true of out dows

1:05:05.800 --> 1:05:09.040
<v Speaker 1>and true of Buddhism. They haven't all been exactly the same,

1:05:09.520 --> 1:05:13.120
<v Speaker 1>but somebody who behaved virtuously in each of those traditions

1:05:13.280 --> 1:05:16.680
<v Speaker 1>is going to behave quite similarly. And I think Christianity

1:05:16.800 --> 1:05:20.960
<v Speaker 1>is perhaps the best exposition of a code of ethics.

1:05:21.000 --> 1:05:25.240
<v Speaker 1>But because I have a long time believed in those

1:05:25.280 --> 1:05:31.080
<v Speaker 1>concepts of virtue, I was kind of helped to keep

1:05:31.120 --> 1:05:35.000
<v Speaker 1>me from going astray in the way I thought about policy.

1:05:35.600 --> 1:05:37.880
<v Speaker 1>May I just say, since we are coming to the end,

1:05:38.200 --> 1:05:46.240
<v Speaker 1>that your whole way of asking me questions and talking

1:05:46.240 --> 1:05:50.680
<v Speaker 1>about this, knowing that I am someone who has quite

1:05:50.760 --> 1:05:58.040
<v Speaker 1>different Christianity than you have, I've really enjoyed. You have

1:05:58.120 --> 1:06:04.640
<v Speaker 1>been wholly sympathetic without pretending that we agree with each

1:06:04.640 --> 1:06:07.240
<v Speaker 1>other on these things. And I will say you have

1:06:07.320 --> 1:06:09.360
<v Speaker 1>drawn me out in a way that very few people

1:06:09.400 --> 1:06:12.200
<v Speaker 1>have done in the past, and I have more or

1:06:12.280 --> 1:06:16.520
<v Speaker 1>less enjoyed it. Occasionally I've gotten a little answery about

1:06:16.520 --> 1:06:19.120
<v Speaker 1>whether I was saying things right, but it's been quite

1:06:19.160 --> 1:06:19.800
<v Speaker 1>an experience.

1:06:20.320 --> 1:06:22.440
<v Speaker 2>Oh, thank you for saying that. I'm really touched and

1:06:22.480 --> 1:06:26.320
<v Speaker 2>honored you would say that thoroughly enjoyed this conversation. I'm

1:06:26.320 --> 1:06:28.120
<v Speaker 2>not sure where I expected it to go, but this

1:06:28.200 --> 1:06:30.880
<v Speaker 2>is not where I expected to go, and really appreciate

1:06:30.920 --> 1:06:33.919
<v Speaker 2>you entertaining just some of my questions and a little

1:06:33.920 --> 1:06:35.680
<v Speaker 2>bit of pushback here and there, And I would say

1:06:36.200 --> 1:06:39.320
<v Speaker 2>before I forget off the record, none of this stuff.

1:06:39.320 --> 1:06:42.120
<v Speaker 2>If you want to just continue the conversation in any

1:06:42.160 --> 1:06:43.880
<v Speaker 2>way on zoom or I don't know where you live,

1:06:43.920 --> 1:06:45.320
<v Speaker 2>you don't have to say it out loud. I would

1:06:45.360 --> 1:06:47.880
<v Speaker 2>do that in a heartbeat. These conversations are what I

1:06:48.000 --> 1:06:51.600
<v Speaker 2>enjoy as much as anything, so that opportunity is out

1:06:51.640 --> 1:06:54.360
<v Speaker 2>there anytime, I would carve it out and enjoy it.

1:06:54.800 --> 1:06:56.800
<v Speaker 2>And I do want to. I want to commend your book.

1:06:56.920 --> 1:07:00.919
<v Speaker 2>I thoroughly enjoyed it. Obviously as an evangelist an apologist,

1:07:01.000 --> 1:07:03.840
<v Speaker 2>I would end it a little differently and invite people

1:07:03.920 --> 1:07:07.520
<v Speaker 2>to repent and believe in Jesus. But that's just where

1:07:07.560 --> 1:07:10.479
<v Speaker 2>we differ at this stage. But it's easy to read.

1:07:11.200 --> 1:07:16.560
<v Speaker 2>It's clear your premise of taking religion seriously. That's what

1:07:16.600 --> 1:07:19.240
<v Speaker 2>you say you're arguing for, and you argue for it

1:07:19.240 --> 1:07:21.360
<v Speaker 2>in a way that I think respects the reader and

1:07:21.480 --> 1:07:24.920
<v Speaker 2>invites them to reflect in a non preachy way. I

1:07:24.960 --> 1:07:27.560
<v Speaker 2>think it's an excellent book. I'm glad you wrote it,

1:07:27.600 --> 1:07:30.240
<v Speaker 2>and if you write anything else in this lane, definitely

1:07:30.280 --> 1:07:33.160
<v Speaker 2>send it to me. I'd love to continue that conversation

1:07:33.640 --> 1:07:35.680
<v Speaker 2>as well. And for people, watch them before you click

1:07:35.680 --> 1:07:37.960
<v Speaker 2>away and make sure you hit subscribe. And by the way,

1:07:37.960 --> 1:07:40.680
<v Speaker 2>a ton of you who watch these videos are not subscribed,

1:07:40.760 --> 1:07:43.960
<v Speaker 2>so subscribe, hit that notification button. And if you want

1:07:43.960 --> 1:07:46.920
<v Speaker 2>to study apologetics, which is really what we talked about

1:07:46.960 --> 1:07:49.560
<v Speaker 2>today and Charles Murray talks about in his book, we'd

1:07:49.560 --> 1:07:52.400
<v Speaker 2>love to have you join us at Biola University online

1:07:52.520 --> 1:07:55.240
<v Speaker 2>and in person our master's degree. If you're not ready

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1:07:58.320 --> 1:08:02.320
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1:08:02.320 --> 1:08:05.720
<v Speaker 2>in the world. Big discount below, so make sure you

1:08:05.800 --> 1:08:08.280
<v Speaker 2>check that out. Charles Murray, thanks for your time and

1:08:08.360 --> 1:08:11.080
<v Speaker 2>for a wonderful conversation. Thoroughly enjoyed it.

1:08:11.720 --> 1:08:12.080
<v Speaker 1>Thank you.

1:08:12.400 --> 1:08:15.120
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