Will Christians Take A Ride On The Tyranny Buss?

In an analysis of Charlie Sheen's revelation that the actor is infected with HIV, Christian social apologist Scott Alan Buss pretty much blamed that development on all Christians.

In a column at his website FireBreathingChristian, Buss writes, “We see porn shops and strip clubs operating all across the fruited plain in direct violation of God's word.”

Those strip clubs are the fault of their owners and those that frequent them.

If you are Christian and you do not, you have nothing to answer for in regards to such smut peddling.

Even more disturbingly he writes, “We read about Muslims, witches, and even Satantists openly worshiping their false gods in the land in the name of all American/anti-Christian versions of 'freedom' and 'liberty'.”

Linked to that column is another titled “There Is No God Given Right To Worship False Gods.”

It would depend upon what is meant by that.

If that means that, after a life spent as an adherent of a false religion you go to Hell when you die, that is a correct statement.

But by that his pronouncement does Buss mean that the governing authorities should punish those advocating a perspective other than the religion officially sanctioned by those holding power?

In his condemnation of religious liberty, Buss insists that it is the epitome of statism to allow the adherents of non-Christian religions to worship publicly.

But what social institution would be charged with enforcing the law against those violating these statutes in his idealized Christian regime?

How is what he suggests little different than Iran that utilizes force, violence, and compulsion in the attempt to impose theological purity and uniformity?

The case can be made that there is less in the New Testament urging these as the preferred methods of evangelistic outrage than the long hair with which Buss is depicted in a number of photographs which Holy Writ counsels is a shame on a man.

By Frederick Meekins

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Prominent Critic off the Mark Regarding Apocalyptic Thriller

As a semi-professional contrarian prognosticator on current events and ideas, I’ll be the first to admit how easy it is to find fault with things falling outside the purview of one’s own take on the world. However, it would seem from John Whitehead’s review of "Left Behind" in the February 7, 2001 edition of WorldNetDaily that some people are never happy.

Though I have not yet seen the film nor read the series of novels as of earlier 2001, I have seen similar works such as "The Omega Code", "One Moment After" and the 70’s classics "Thief in the Night", "Image of the Beast", and "Prodigal Planet", as well as having noticed the proto-eschatological themes addressed in more mainstream science fiction such as "Babylon 5" and "Earth: Final Conflict". I believe I am safe in addressing John Whitehead’s criticism of this cinematic production.

John Whitehead levels considerable criticism at "Left Behind". Yet at one time he was one of the voices calling for greater Christian involvement with popular culture as evidenced in a profile of him published in the December 7, 1998 edition of Christianity Today. It is in response to this yearning that the producers of "Left Behind" hope their efforts will "lead to more family-friendly movies".

But of such efforts, John Whitehead says today, "Christian involvement in culture should be in a way that ultimately serves that end --- not merely to pour $17 million into a poorly adapted feature that does not contribute to leading viewers into a deeper relationship with their eternal Creator."

One must assume Mr. Whitehead thinks such edification can be found in "The Last Temptation of Christ" which he classified as "a sympathetic and reverent treatment of Christianity’s origins," according to the Christianity Today profile. It should be recalled that "The Last Tempation" was the movie that made Judas out to be the hero and cast Jesus as the villain.

Mr. Whitehead further admonishes contemporary Evangelicals in light of the "Left Behind" phenomena, "Instead of dedicating their lives to taking care of the poor and the needy, American followers of Christ too often ignore His example and instead look for cheap thrills in an increasingly superficial world."

Mr. Whitehead should be reminded of his own neglect of the downtrodden in his own pursuit of glitz and the limelight. According to Christianity Today, Mr. Whitehead’s civil rights organization the Rutherford Institute, at the expense of those facing more pressing and substantial First Amendment religious rights issues, came to the defense of Paula Jones --- the floozy who wouldn’t disrobe for then Governor Clinton but who apparently had no problem doing so for Playboy photographers.

To some Christians, it’s not legitimate missions activity unless it’s directed at some impoverished foreigner halfway around the globe. John Whitehead writes, "...instead of centering their hopes, prayers and financial resources behind the tragedy in India [a reference to the recent earthquake] ... much of the American Christian community was busy hyping a movie that one reviewer called ’unintentionally hilarious’."

Elsewhere on his gaudy and semi-tasteless looking magazine and website Gadfly, John Whitehead has explored the metaphysical background of the "X-Files".

How would he propose we reach out to those whom this particular genre speaks to? Somehow I don’t think vaccination clinics or soup kitchens will quite grab them where they are hurting most. An evangelistic film geared towards their interests in paranormal phenomena and government conspiracies likely would, however. And for others, such visualization would help make the obscure beasts, dragons, plagues and judgments of the Book of Revelation and other passages of Scripture relevant to their early twenty-first century lives.

John Whitehead dismisses "Left Behind" as a "B" film and comments, "Truly Christian films embody this aim by exploring the human dimensions of loving thy neighbor as thyself, portraying servants in a world where everyone seeks to be a master, and by encountering the Divine in unexpected places ..."

What more could Mr. Whitehead hope for than a movie set during the time of the Tribulation?

During that period in eschatological history, the very power of Satan will be allowed the seemingly unbridled power the Prince of Darkness has always longed for since the time of his fall, and during this future era simply being a Christian could get you executed. It is under such conditions to which Americans are currently not accustomed that the protagonists of "Left Behind" must stand for truth and righteousness during the heyday of the New World Order.

In all likelihood, "Left Behind" is not a perfect movie. However, much of the drivel and filth produced by Hollywood is not worth watching to begin with.

It must be remembered that Christians have not had much practice at producing cinematic masterpieces that are both theologically accurate and appeal to a broad audience. This is due in large part to the sanctimonious piousness like that displayed by those such as John Whitehead, who in at least this instance, refuse to realize the apologetic of certain literary genres and narrative techniques.

By Frederick Meekins

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A Review Of "Mere Christianity" By C.S. Lewis

C.S. Lewis is renowned as one of the foremost Christian thinkers of the twentieth century. Despite being an Anglican and exhibiting a number of tendencies making him a bit of an iconoclast among his fellow believers, C.S. Lewis has been fondly embraced by a broad swath of the church in part because of his efforts to promote a version of the Christian faith amicable towards all denominations by appealing to what all of these theological niches have in common, which could be referred to as mere Christianity.

As such, one of Lewis’ best known apologetic texts is titled none other than Mere Christianity. Originally presented as a series of broadcast talks, Lewis vetted much of his text past four members of the clergy --- an Anglican, a Methodist, a Presbyterian, and a Roman Catholic --- in order to keep denominational idiosyncrasies to a minimum. Because of such conscientious effort, the Christian finds in Mere Christianity a rational defense of the faith of considerable sophistication.

Mere Christianity begins as a recitation of what is known as the moral argument for the existence of God. According to Lewis, the moral law consists of the fundamental rules by which the universe operates and to which all residing within are bound. And even though considerable intellectual resources have been expended to deny its existence, not even those making it their life’s purpose to undermine these eternal principles can escape from them try as they might. Lewis observes, “Whenever you find a man who says he does not believe in a real Right and Wrong, you will find the same man going back on this a moment later. He may break his promise to you, but if you try breaking one to him, he will be complaining ‘It’s not fair’ before you can say ‘Jack Robinson’ (5).”

The very fact that human beings are able to argue that one set of moral claims is superior to another, Lewis observes, is itself proof that some kind of higher law exists. Lewis writes, “Quarrelling means trying to show that the other man is wrong. And there would be no sense in trying to do that unless you and he had some sort of agreement as to what Right and Wrong are; just as there would be no sense in saying that a footballer has committed a foul unless there was some kind of agreement about the rules of football (4).”

Lewis notes, “If no set of moral ideas were truer or better than any other, there would be no sense in preferring...Christian morality to Nazi morality...If your moral ideas can be truer, and those of the Nazis less true, there must be something --- some real morality --- for them to be true about (11).” Thus, the standard by which human moralities are judged stem from a source apart and above them.

From establishing that natural law exists, Lewis moves on to examine where this eternal law originates from. Lewis postulates there are approximately two sources that this law could possibly originate from: the materialist view that the principles governing the universe arose through a process of chance and the religious view that the universe was established by a conscious mind. And since the law comes to us in the form of principles and instructions, this would seem to conclude that the promulgator of this law would have to be mind rather than inanimate matter.

Despite the fact that the universe was meant to run according to moral law, it is obvious from a quick look around that the moral agents operating within it fail to live up to these noble ideals as we are regularly aware of even our own shortcomings. As such, the universe requires a divine intervention to set things right. Lewis writes, “Enemy occupied territory --- that is what the world is. Christianity is the story of how the rightful king has landed...and is calling us all to take part in a great campaign of sabotage (36).” This king is none other than Jesus, whom from his own claims, must be God or, as Lewis famously points out, is a lunatic “on a level with a man who says he is a poached egg or a devilish liar (41).” It was the primary purpose of Jesus to suffer and die so that our sins might be forgiven so that we might be made whole in Him.

Fundamental as this message is to man’s eternal salvation, Mere Christianity is also full of practical observations less cosmic and more down to earth. Lewis writes, “Theology is practical. Consequently, if you do not listen to Theology...It will mean that you have a lot of...bad muddled, out of date ideas (120.)” Many of theology’s practical concerns manifest themselves in the form of morality.

Lewis lists morality as being concerned with three matters: harmony between individuals, the inner life of the individual, and the general purpose of human life as a whole (57). Lewis observes that different beliefs about the universe will naturally result in different behaviors and those closest to the truth will produce the best results (58).

Lewis demonstrates how this phenomena manifests itself in a number of ethical spheres, sex being one of interest to just about all people. It is this obsession with sex, Lewis point out, that shows just how out of whack contemporary morality has become. Lewis comically comments that the level to which this biological impulse has been elevated in our own society is akin to a land where the inhabitants have such a prurient interest in food beyond nourishment and wholesome pleasure that the inhabitants watch a plate containing a mutton chop that is uncovered just before the lights go out (75). Ironically, Lewis points out, such deviancy is not usually the result of starvation but rather overindulgence.

Though Lewis is witty in regards to most issues he addresses, even in regards to this beloved Oxford professor, the Christian must remember to be a Berean and measure even his formidable intellect by the standard of Biblical truth. Unfortunately, there are at least two matters that must be approached with caution.

Lewis likens the process of change we go through as Christians to the biological theory of recapitulation where it is believed an embryo passes through the various phases of evolution during development in the womb. Of the process, Lewis writes, “We were once like vegetables, and once rather like fish; it was only at a later stage that we became like human babies (159).”

One hopes that had Lewis lived until more technologically advanced times that he would have not retained this scientifically erroneous theory. For at its most innocent, it is used to justify Darwinisim and from Lewis’ statement one could very well use it to justify abortion.

From another passage, it would seem Lewis tottered dangerously close to a “proto-universalism” in his thought. Lewis writes, “There are people in other religions who are being led by God’s secret influence to concentrate on those parts of their religion which are in agreement with Christianity, and who thus belong to Christ without knowing it (162).”

John 14:6 says, “I am the way, the truth, and the life. No one comes to the Father except through me.” And Acts 4:12 says, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”

In writing Mere Christianity, Lewis does a commendable job overall of balancing the theoretical and practical concerns of the faith. As such, Mere Christianity will no doubt continue as a classic apologetics text for decades to come.

by Frederick Meekins

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Pastor Badgers Congregation To Boycott C.S. Lewis

In a series of sermons against C.S. Lewis posted at SermonAudio.com, Pastor Jason Cooley creates the impression that it is wrong to read that particular author's works because of areas in which the famed scholar's theology was deficient by the standard of Biblical orthodoxy.

So why is it not wrong for the pastor to have either read these works or to have familiarized himself with this material?

At one point in the sermon, Pastor Cooley shouts like a lunatic asking if anyone in the congregation still wants to read the disputed books or watch movies inspired by these particular texts.

And what if someone responded back “YES!”

In this series of sermons, Pastor Cooley insisted that the title alone of “The Lion, The Witch & The Wardrobe” ought to be enough to get the believing Christian to avoid the book.

So if witches are evil, what is wrong with casting one in the role of the villain?

Maybe that role should instead, as in the case of many of Stephen King's works of speculative literature, be reserved for ultralegalistic ministers attempting to assert too much control over their congregations and parishioners.

From the sermons, it becomes increasingly apparent that, while Pastor Cooley has a commendable grasp of these areas where caution regarding Lewis would be prudent, the minister does not have much appreciation for the techniques of the literary arts.

This is particularly evident in regards to the scenes Cooley analyzes of Lucy's encounter with the fawn Mr.Tumnus.

For example, Rev. Cooley insists that, since fawns are noted in mythology for their seductive powers, that what Lewis is advocating are indecent carnal relations between underage minors and demoniac spirit beings.

Instead, the greater truth Lewis could be attempting to convey might be for the need to be cautious of that which we might initially find appealing if we consider the literary motif associated with the fawn and how the narrative plays itself out with Mr. Tumnus wanting to capitalize on his initial encounter with Lucy by handing her over to the White Witch.

Sometimes these unsettling realities that we are reluctant to face can be easier to grapple with or stick in the brain in the form of an engaging story rather than be constantly hollered at alone.

However, apparently Pastor Cooley is not much of a proponent of the old adage about a spoonful of sugar getting the medicine to go down.

In his tirades against C.S. Lewis, Pastor Cooley remarked that science fiction is nothing but witchcraft.

As justification for such a claim, Pastor Cooley posits that witchcraft consists of any power that does not come from God.

Once again, what Pastor Cooley possesses in terms of a desire to preserve sound doctrine he sadly lacks in literary understanding.

Admittedly, magic is often an intrinsic component of many forms of fantasy.

However, though science fiction can contain certain mystical elements such as the Force in Star Wars, over all, the genre attempts to provide a technological basis for the impressive wonders described in these works of imagination.

As such, though science fiction can be utilized to promote questionable philosophies, science fiction is morally neutral like most other forms of technology.

As such, does Pastor Cooley condemn the use of electricity or the internal combustion engine?

For though these are based upon natural forces set into motion by God's sustaining power, as in the case of literary speculation in conjecture like science fiction, these are the result of the human mind reflecting upon a fact or a concept and extrapolating from these to configure them in such a way as to result in an until then unrealized application or insight.

Interestingly, developers of these technologies expressed affinities towards ideas and affiliations perhaps even more questionable than those to which C.S. Lewis was drawn.

Henry Ford disseminated “The Protocols Of The Elders Of Zion” to promote his particular brand of anti-Semiticism.

Thomas Edison wasn't just at one time a member of Theosophical Society; his research into electricity was intermingled with speculation regarding spiritualist phenomena and communication.

Therefore, does that mean that to remain consistent with Pastor Cooley's call for a radical degree of separation, that Pastor Cooley must repent of his electronic ministries and instead must in faith rely only on those methods utilized by the Apostles in the early days of the Church?

By Frederick Meekins

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Religious Socialist Hopes To Capitalize On White Guilt

Hoping to capitalize on the racial hysteria sweeping through the ranks of America despisers, religious socialist Jim Wallis published an excerpt of his book “America's Original Sin” in the February 2016 issue of his propaganda screed Sojourners Magazine.

Apparently even an economic egalitarian such as himself can't resist the temptation to invoke the privileges of rank, ownership and hierarchy.

The article is subtitled on the cover “What If White Christians Acted More Christian Than White?”

Does this raconteur in the coming months intend to run similarly titled essays referring to other ethnicities and demographics?

For example, “What If Black Christians Acted More Christian Than Black?”

For nowhere in the canon of Scripture and the corpus of systematic theology or Christian ethics can one find justification for looting beauty salons for hair care products or boxstore retailers for the latest electronics over a police action or jury verdict with which one happens to disagree.

Nor can one find justification in the divine revelation for an illegitimacy rate pushing nearly 75%.

And perhaps even more importantly, where in Christian tradition is it acceptable for these deadbeats to send their women out to work (if they even work at all) while these so-called men stand around all day drinking in allies or smoking pot in their basements?

Longterm unemployment the result of economic downturns might be one thing.

However, these urban vagrants don't even make an effort to forage for abandoned scrap metal or to use their ubiquitous smartphones to peddle second hand goods or small handcrafts through an assortment of social commerce venues.

By Frederick Meekins

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Sword Of The Lord Columnist Insinuates Sci-Fi Fans Not Fit To Teach School

For decades, the Sword Of The Lord has served as a voice of independent Christian Fundamentalism. This publication has fulfilled that mission by regularly standing its ground against the encroaching liberalism and modernism plaguing broad swaths of the Christian church.

One of the most interesting regular features of the paper is “The News and Views” column by Dr. Hugh Pyle that usually applies Christian plain-spokenness to a number of items of public interest. However, in the October 21, 2005 issue of the Sword Of The Lord, Dr. Pyle goes beyond his normal commonsense to draw conclusions not supported by the evidence or deducible from it.

In his Oct 21, 2005 column, Dr. Pyle laments the poor example set by many contemporary public school educators and how in times past these guides along the path of learning imbued their students with a sense of spiritual as well as academic knowledge. As proof of his thesis, he cites a feature in his local paper where an interviewed teacher responded to a survey that his favorite movie was Star Trek.

Dr. Pyle responds, “You had better give your children all the education you can at home and in a good, fundamental church and Sunday school.” From his reaction, you’d think the teacher had admitted to having a stash of girlie videos. Would Dr. Pyle have said this had the teacher admitted to liking sports

With all the nonsense going on in the public schools, you’d think that a teacher that enjoys Star Trek and related science fiction would be the least of any concerned citizen’s worries and might even be considered an asset on an academic faculty. For despite the moral shortcomings that pop up from time to time in the plots, over the course of its various incarnations, Star Trek has consistently remained one of the few expressions of popular culture to present itself as if ethical reflection actually mattered and was often essential to the story.

Dr. Pyle further laments, “Usually my teachers were well read in good and great literature, which included the Bible, and it showed up in class.” And what exactly did this great literature consist of? Shakespeare? It may come as a surprise, but the plays of Shakespeare were the Star Trek of their time because --- while we consider them highbrow literature today --- these dramas were performed primarily as popular entertainment. Paying homage to this tradition, Star Trek has often employed Shakespearean allusions and motifs throughout its history.

Though I cannot speak fully as to Dr. Pyle’s personal convictions about the matter, for a number of those operating in a closely related socioecclesiastical circle even literature produced by fellow Christians is not even good enough. For while most Christians were pleased about the attention given to C.S. Lewis as a result of the cinematic adaptation of The Lion, The Witch & The Wardrobe even if they had reservations about every last point in his systematic theology, more hardline pastors, scholars, and evangelists want Lewis roundly condemned on all counts rather than to sift the wheat from the chaff in what he has written and some come close to heaping damnation on anyone that dares crack open one of this professor’s books. One pastor in an audio sermon, in an attempt to scare Christians away from seeing the film, claims demons literally hovering in the theater might latch on to unsuspecting viewers (as if this won’t happen in most churches these days, many of the Fundamentalist ones included).

Others a bit more reasonable in their criticisms such as David Brown of the First Baptist Church of Oak Creek, Wisconsin claim C.S. Lewis is inappropriate for Christians to read since Narnia is inhabited by creatures of a questionable spiritual pedigree such as centaurs, fauns, and witches. However, such insights fail to properly analyze classic Western fantasy literature.

Just because there is a witch in The Chronicles Of Narnia does not set off the Harry Potter alarm. Unlike Rowling, Lewis conforms to traditional literary aesthetics by casting the witch in the role of the antagonist or villain.

The most thoroughgoing separationists ---- the term in this sense meaning those that choose not to ecclesiastically affiliate with those of differing religious viewpoints rather than those misinterpreting the First Amendment --- contend that Lewis must still be avoided since to have a witch in a story in any capacity is a violation of II Corinthians warning the Christian to touch not the unclean thing.

If that’s the case, then what are Patch The Pirate Clubs doing in numerous Fundamentalist churches? In much the same manner as Rowling has glamorized witchcraft, numerous churches have romanticized the life of high-seas piracy.

Potter critics rightly point out there is no such thing as a good witch. Likewise, there is no such thing as a good pirate.

Why not just organize Jack The Carjacker Clubs for kids since that’s what pirates essentially were in the Age of Sail. Better yet, why not update things for the current millennium and start Tommy The Terrorist Clubs?

At least Lewis had the decency to cast the witch as the villain. What’s the excuse for this strand of Fundamentalism that demands every last detail be in apple pie order or they’ll bring the legitimacy of your Christian faith into question? Pirates have probably ruined as many innocent lives and possibly even more than the average witch ever has.

If every character in every story abided by every last behavioral norm and stricture insisted upon by many Fundamentalists, frankly there’d hardly be any literature worth reading. This does not mean though that a book must be filled with promiscuity or profanity to be interesting.

To these critics, even the most wholesome classics uncomfortably push the limits of acceptability. According to Kevin Swanson of Generations Radio, Little House On The Prairie suborns lesbianism since Laura Ingalls Wilder dared to exhibit a bit of an independent streak; I guess Half-pint was too tomboyish or spoke her mind one too many times for old Pa Swanson’s tastes.

As evidence, Swanson cites Laura’s refusal to say "obey" in her wedding vows. However, it must be remembered that these are simply a cultural manifestation of a Biblical imperative and despite popular conceptions to the contrary aren’t spelled out verbatim in the pages of holy writ.

No Chronicles Of Narnia. No Little House On The Prairie. Doesn’t exactly leave much to read and from the literary theories expounded by these pious ascetics, it’s a wonder they still let the good Christian read the Bible. For while David might have been a man after God’s own heart, there’s a goodly portion of his life you’d hardly want your children emulating.

Perhaps some Christians are too quick to embrace C.S. Lewis in his entirety without casting a discerning eye on those areas where he did come up short. But if that is the case, these overly-exacting members of the clergy have themselves to blame in large part.

For if these divines find contemporary speculative fiction to be inappropriate if it does not adhere to their particular systematic theologies on every point, are they themselves doing anything to produce acceptable alternative narratives, sagas, and epics? Furthermore, are they actively encouraging the bright young minds in their congregations to pursue artistic or literary callings. Because from what I have studied of and experienced from those of this particular Evangelical perspective, most have adopted a proto-Romanist mindset that those possessing a religionist vocation are somehow more important than the rest of us and the work of such sanctified journeymen more essential to the fulfillment of God’s good purposes. That’s why in many churches, Christian schools, and youth groups one hears an awful lot about becoming a missionary to the heathen savages in some far off jungle but precious little about targeting the barbarians that are taking over this culture and trying to undue the consequences of godless thinking upon our own institutions of thought and learning.

Interestingly though, the Sword of the Lord does not hold a consistent position against all forms entertainment. For while fans of science fiction aren’t fit to teach and a Christian had better not dare go to a movie since even the money from more wholesome motion pictures is likely to flow into the coffers of reprobates, the staff at the Sword of the Lord gets as googoo-eyed around celebrities as the remainder of the population and turn a blind eye when it suits their fancy to the exacting standards of deportment usual insisted upon by the publication.

Featured in the top-left corner of the December 20, 2005 edition is a profile of outdoor sports host Chad Schearer. In his testimony, Chad tells of being invited to a NASCAR race by one of the stockcar owners. If the Sword of the Lord is to be consistent, shouldn’t this individual be chastised and disfellowshipped for going somewhere where alcohol, scantily clad women, and profanity are bound to be present?

As outcast in Christian circles these days as I am among the heathen, I don’t have much of any moral qualms about motorsports. However, I am not the one whose publication is insinuating one is some kind of deviant if one likes laser guns and spaceships and calling into question the legitimacy of one’s Christianity for occasionally associating with conservative Southern Baptists or level-headed Charismatics.

However, I guess if you are part of the “in crowd”, you don’t necessarily have to abide by the rules and standards derived from a particular interpretation of God’s Word the common believer in the pew is expected to adhere to. For you see, Chad’s pappy is pals with the editor.

Furthermore, if Christians are suppose to stay away from works of imaginative speculation such as Star Trek and The Chronicles Of Narnia, how is it that these pastors and evangelists know so much about them? Unlike some things one knows to be inherently wrong by their mere existence, to nitpick these narratives on a nuanced doctrinal level one is going to have to sit there and study them for awhile.

Therefore, if preachers are going to address the issue from pulpit and pen, doesn’t the admonishment to be a Berean compel us to do our own first hand research since in the Protestant tradition one is not to blithely accept the ruminations of the clergy without some kind of collaboration through the application of one’s own critical thinking skills to what has been postulated by those holding ecclesiastical office. If anything, by speaking out against imaginative literature, pastors should rather be pleased then when members of their congregations go to research these works for themselves.

By Frederick Meekins

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UFO’s, The Movies, & The End Of The World

An asteroid crashes into the earth, killing thousands and unleashing untold havoc. Just months earlier, millions instantaneously disappeared without a trace. Nonhuman intelligences --- extraterrestrials if you will --- finally reveal themselves to mankind, claiming responsibility for the act. The aliens contend they have done this because the vanished could no longer be permitted to hinder humanity’s evolutionary advance.

A superior genetically-engineered individual promises to usher in an era of peace and stability --- provided the nations of the world submit to his draconian computer monitoring system. Tiring of global anarchy, the world gladly accepts his diabolical offer.

Are these the scenarios of the latest science fiction thrillers to hit theaters or newspaper stands? Surprisingly, they are in fact taken from the Book of Revelation and other passages of Bible prophecy, with modern details added as interpretative elements, to make what many consider the most obtuse portions of the Bible a plausible blueprint for the future.

Having jettisoned his Judeo-Christian foundation, modern man stands stupefied as he faces the repercussions of his own moral disregard. This is increasingly evident in the apocalyptic themes addressed in popular culture and mainstream news sources.

Viewers are left free to ponder the cataclysm of their own delight. Over the past several years, moviegoers have seen a number of films about volcanic explosions and asteroids careening into the earth.

The other apocalyptic horsemen needn’t feel left out. “The X-Files” regularly examines the possibility of totalitarian government lurking under the shadow of alien conspiracies.

Other science fiction productions have examined the spate of incurable mutant pestilences ready to lay waste to our medically impotent civilization. Terrorism experts argue that such a weapon of mass destruction will likely be deployed in the not-too distant future.

It is becoming increasingly difficult to distinguish between the dramas and the news programs. This boundary was further blurred when scientists cloned a sheep, unleashing a furor over the legal status of potential human beings conceived in such a manner.

This is a legitimate concern in light of the tragedy of abortion plaguing Western society. Yet, the path of caution must run both ways.

What protections will exist for the rest of us from these individuals of enhanced ability? A number of these individuals will no doubt use their aptitude for evil since the fallen parts of man’s nature defies even the most sophisticated science.

Does anyone remember the Star Trek classic “The Wrath of Khan”, the title character himself being the product of genetic engineering run amok? And much of George Lucas’ Star Wars Saga centers around a series of events referred to as “The Clone Wars”.

Scripture foretells of such an individual --- though we know not the specifics of his origins --- who will use cunning and intellect to subdue the earth and its inhabitants for his own nefarious purposes.

There is nothing wrong in raising these kinds of issues as man strives to ascertain his cosmic predicament via the venue of popular culture. In fact, the Christian should rejoice in the soul’s struggle to ponder the reality of its creator and the opportunities that open for the sharing of these truths which before now seemed unbelievable.

There is also a danger, however, as those unwilling to repent and realign their ways with those declared by God through Jesus Christ will continue along their own path despite the overwhelming evidence.

Anyone doubting this word of caution only need be reminded of the tragedy of the Heaven’s Gate Cult back in the 1990‘s. Despite possessing advanced educations and sensitivity to the spiritual decay around them, these souls decided to follow a real nutcase who duped them into believing salvation could be found with a group of interstellar Jack Kevorikians trailing a cold dirt wad, the Hale-Bopp Comet, circling the Milky Way.

Man has been provided the answers to his varied yet interconnected problems if he would only choose to accept Christ’s free gift of salvation and follow Jesus as Lord and Savior. Unfortunately, both the flow of history and the forecasts of prophecy seem to indicate that humanity will refuse this message despite the overwhelming consequences. Don’t you make the same mistake.

By Frederick Meekins

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A Review Of "Saucer" by Stephen Coonts

In most science fiction stories, extraterrestrial technology is unveiled to the world when it is piloted to earth by proverbial little green men or bug eyed monsters. However, in Saucer, Stephen Coonts presents a scenario where man’s initial exposure to a civilization from beyond the earth does not occur overhead but rather from beneath our feet.

In Saucer, Coonts details the account of a spacecraft unearthed in the Sahara desert and the international intrigue that results as various nations conspire to acquire the vehicle from an egomaniacal Australian industrialist.

Though the novel focuses primarily on the actions of the factions jockeying to acquire the saucer, Coonts brings up a number of intriguing questions that he raises even if he does not answer them directly.

Scattered throughout the novel are a number of comments examining the philosophical ramifications of evidence suggesting life beyond this earth.

Some seem to be more the opinions of the characters themselves. For example, in discussing the saucer with the President, an advisor says, “You have to do something about these saucers. The Bible thumpers were freaking out yesterday...Already some evangelicals say we are at the end of the world. In Revelation...” The passage continues: “’All right, all right’ the President said, cutting Willard off. He hated it when people quoted the Bible (166).”

Other comments are made as well regarding the epistemological ramifications of extraterrestrials. One character remarks, “The college professor says it is time to acknowledge the presence of other life-forms in the universe. The religious types are going nuts. There’s a mob of a thousand or so across the street in Lafayette Park, waving signs and making speeches talking about the imminent arrival of the Antichrist (187).” An advisor to the President responds, “This is another rightwing conspiracy.”

Such an exchange adequately reflects the dismissive and condescending attitude secularists would enunciate concerning the reaction of religious conservatives to nonhuman intelligent life. However, it is through the more altruistic protagonists that one must consider that Coonts is elaborating his own convictions regarding this highly speculative topic.

If so, the reader is led to believe Coonts is predisposed to the theory of panspermia, the idea life came to earth from outer space. According to the novel, the saucer was flown to earth by beings not all that considerably different than ourselves in terms of appearance or physiology.

Rather, the craft was sent here as part of a mission the occupants knew was a one way trip because a society complex enough to produce a vehicle capable of interstellar travel would have to transport nearly its entire civilization if the occupants hoped to replicate the accomplishments of their home world not to mention being able to make a return trip (195).

But even some wanting to get out from under God’s direct gaze still long for an origin a bit more meaningful than slime oozing up onto some rock even though a number of them still can’t seem to break free from the grip evolution has over the minds of those predisposed to a more mechanistic explanation.

When asked if humanity’s arrival from among the stars discounted the perceived legitimacy of the fossil record, Professor Soldi (the character brought forward to make the grandiose pronouncements pertaining to man’s place in the cosmos) responds that even though mankind might have replaced the earth’s original hominid occupants there is no need to worry that the entire Darwinian enterprise being one colossal scam since, to invoke the tautologies for which this theory of origins is noted “..evolution follows similar courses when similar conditions exist (270).” Basically, even though man might have moved in from elsewhere and never arose from the apes found here, we should still accept the scant fossil evidence that is claimed to exist anyway.

Yet this plot element raises more questions than it solves. For example, if mankind did not originate on earth but rather on another planet, who’s to say humanity originated from this proverbial planet X either but rather having migrated from planet Y or Z as the human race plays interstellar flip this house skipping from planet to planet across the cosmos. Apparently, Coonts doesn’t have that high of an opinion of the cosmological argument. For not only does the origin of man stem back through a potentially unending regression of planets, Coonts tosses in a bit of Eastern mysticism as well.

Apart from the saucer’s hardware, especially valuable is the spacecraft’s computer which contains more than directions on how to operate a flying saucer. Believed to unlock nearly infinite knowledge, one character asks another character that accessed the database through the telepathic interface how the universe ends, Coonts writes, “ ‘It will be reborn,’ Egg Cantrell told her, ‘again and again and again....’ (311).”

Overall, Saucer by Stephen Coonts is a very engaging book. The action will titillate the reader’s sense of adventure while speculation about man’s place in the universe will intrigue the imagination even if one does not accept the worldview underlying it.

by Frederick Meekins

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Southern Baptist Condemns Trump For Failing To Pander To Women & Minorities

James 1:8 warns that a double minded man is unstable in all that he does. Few religious leaders on the scene today typifies what this Scripture is getting at as Southern Baptist ethics and public policy functionary Russell Moore.

In an op-ed published in the New York Times, this theologian wrote, “Donald J. Trump stands astride the polls in the Republican presidential race... Most illogical is his support from evangelicals and other social conservatives. To back Mr. Trump, these voters must repudiate everything they believe.”

As not only a graduate of the Southern Baptist Convention's most prestigious seminary but also as a professor at the school as well, shouldn't Dr. Moore know that words mean things? Some possess very precise definitions.

In academic writing courses such as the infamous English 101, one of the first things students learn is to be cautious when applying words such as “all”. For if your opponent can find as few as a single counterexample, they have pretty much derailed your argument.

However, in his fanaticism, Rev. Moore insists that to vote for Donald Trump is to repudiate everything which the Christian professes to believe. But casting a ballot for a limited number of reasons barely touches on any essential Christian doctrine.

Granted, there was one off his rocker Charismatic or holy roller that attempted to make the eschatological case that Trump was the trump to be blown in the Book of Revelation. However, at no time has a Christian holding to an orthodox understanding or interpretation who also supports the Trump candidacy renounced the so-called fundamentals of the Gospel message. These would of course be that Christ as the only begotten Son of God and second member of the divine trinity took on human form being born of a virgin so that He might live the sinless life that we could not in order to die upon the cross and rise from the dead as payment for our sins so that those that might believe in Him could enjoy eternal resurrected life with Him in Heaven.

In his analysis, Rev. Moore raises of number of valid concerns regarding Donald Trump's moral shortcomings and failures. Of Trump's behavior towards women, Moore writes, “His attitude towards women is that of a Bronze Age warlord. He tell us in one of his books that he revels in the fact that he gets to sleep with some of the top women in the world. He has divorced two wives (so far) for other women.”

Such should give the Christian striving to live up to the rigors of Biblical morality cause for concern. However, to categorize Trump's attitude as that of a “Bronze Age warlord” is a bit over the top.

It is probably safe to assume at no time did Donald Trump impose his physical affections upon women that were not receptive to his amorous advances. As a multibillionaire, he'd probably have too much to loose in a post-Anita Hill era where rumors and allegations are too easily believed.

Unless these are rape victims, aren't these wenches as every bit the depraved whoremonger as Donald Trump? Just as Donald Trump prides himself on his carnal conquests, the women he has bestowed the honor of pleasuring him carnally have probably have had their own egos stroked (along with a few other things) by the fact that a man of his wealth and power would extend to them this kind of attention.

As an archetypal capitalist, Trump is probably quite good to these women from a material standpoint. These aren't the aging church biddies with so much hairspray that their beehives or bouffants would likely catch afire should they wander to close to an open flame. Those operating in Trump's circles know what they are getting into when they catch his eye and likely even seek out that kind of attention from the likes of him.

If Dr. Moore is going to condemn Bronze Age mentalities towards women, does he intend to criticize some of the teachings propagated by the likes of the Duggar's? For example, of that family's twenty some children, does Dr. Moore find it strange that not a single one has really attempted a college education? And what about the teaching emanating from the Duggar compound that even a pregnant wife is obligated to physically service her husband anytime he awakens in the middle of the night with an urge or an itch?

Russell Moore further writes, “In the 1990's, some of these social conservatives argued that 'If Bill Clinton's wife can't trust him, neither can we.' If character matters, character matters. Today's evangelicals should ask, 'Whatever happened to our commitment to traditional family values?'.”

In part, that once strong conviction was been undermined by self-styled sophisticates such as Russell Moore positioned higher along the ladder of ecclesastical position that go out of their way to enunciate their contempt upon those seen as mere pewfillers with little purpose other than depositing coins in the collection plate when so ordered. In other columns, Rev. Moore has gone out of his way to express a giddy delight at the demise of so-called “cultural Christianity”, described as an interpretation of the faith more concerned with the preservation of the social norms derived from the faith perhaps at times even more so than the relationship between the individual and the Savior.

However, what Moore has criticized in such cases is apparently not so much activist Christianity. For he certainly has little problem with advancing policies that perpetuate his own perceptions of White guilt bordering on that exhibited among the ranks of the Emergent Church Movement.

Dr. Moore writes, “Mr. Trump incites division, with slurs against Hispanic immigrants and with protectionist jargon that preys on turning economic insecurity into ugly 'us” versus 'them' identity politics. When evangelicals should be leading the way on racial reconciliation, as the Bible tells us to, are we really ready to trade unity with our black and brown brothers...for this angry politician?”

Regarding “protectionist jargon”, would Russell Moore be as giddy at the prospect of foreign labor depressing what are no doubt his own extravagant wages and posh expense accounts? Like many a hillbilly pastor, Russell Moore can no doubt prattle on for hours about how hard he probably toiled in the cotton fields, bayous, or coal mines.

But only in his mid 40's, it is doubtful much dirt has accumulated under his manicured fingernails or callouses formed on his hands. The most profound physical strain Dr. Moore has encountered in his occupational position as of late has probably been an occasional paper cut.

Perhaps we mere pewfillers ought to embrace Dr. Moore's call for stagnate or declining wages. It would mean, after all, fewer dollars that we would be required to be slipped into the collection plate.

From his own actions, Russell Moore's call for racial reconciliation amounts to little more than aligning himself with Evangelical front groups that deep down advocate their own distinct hue of racial separatism at best or ethnosupremacism at worst in that (to put it in a plainspoken manner) despise the White race (or however else you want to describe Caucasoids in this era where whatever flies out of the mouth of someone of that demographic extraction attempting to stand for their particular people or heritage will be coopted in order to indict the enucinator with allegations of hate speech or thought crimes).

For example, Russell Moore sits on the board of the National Hispanic Leadership Conference. Of that, the discerning believer ought to ask a number of questions that in today's climate could result in either losing their position as a Sunday school teacher or deacon and might even lead to their church membership being revoked.

Firstly, would a group of that name open its positions of leadership to individuals advocating a Buchananite foreign or immigration policy? If not, how are these sectarians any better than the ministries that focus upon family values such as abortion or the preservation of heterosexual marriage now condemned as divisive by the religious progressives that applaud ethnic and racialist agitation?

Secondly and perhaps even more importantly, would Russell Moore sit on the board of an organization titled something like the Coalition For Nordic or Teutonic Evangelicals? If not, why should such an organization be any less commendable than one advocating that someone is deserving of special praise, adulation, or accommodation just because they happen to be Hispanic?

Interesting, isn't it, that the Scripture that there is neither Greek nor Jew is only presented for exegetical contemplation when it can be invoked to criticize the tendency of Whites to gravitate towards others of their own particular phenotype? The admonition is conveniently overlooked when certain grievance industry minorities have no problem with judging someone by the color of skin rather than by the content of character.

There are indeed a number of reasons to be concerned regarding a potential Trump Presidency. Without a doubt, this tycoon excels at expressing many of the concerns and frustrations weighing on the hearts and minds of average Americans. However, many of his proposals and solutions seem lacking in the specifics that would be needed to get the country from the state of crisis in which we presently find ourselves to the more solid footing Donald Trump promises in a manner that would adhere to the liberties and procedures of a constitutional republic while minimizing the social disruption that would likely result from a dramatic alteration in governmental policy and approach.

Apparently Russell Moore intends to posture and preen in an attempt to acquire accolades for himself from progressives by heaping condemnation upon those giving what Donald Trump has to say a serious hearing. In his reflection, perhaps Russell Moore ought to as seriously reflect upon the role he himself has played in propagating a milieu where many Americans no longer feel as if they have a place any longer in either this country or even the church.

By Frederick Meekins

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The Purpose & Scope Of Apologetics

Apologetics exists as a field of Christian study to aide the believer in understanding his beliefs, why critics refuse to ascent to these eternal truths, and how these beliefs apply to broader intellectual concerns. Upon hearing of these applications of the discipline, those unfamiliar with such studies might conclude the field to be a subject preoccupied with trivial, esoteric arguments divorced from more pressing issues arising in the course of everyday life.

However, Apologetics does not have to confine itself to the halls of higher education. Apologetics does, in fact, have a role to play in the more popular forms of communication and cultural expression often looked down upon by more traditional academics and clergy.

Many students enrolled in formal degree programs and academic courses of Apologetics no doubt embrace aspirations of serving the Lord in the capacity of a pastor, missionary, or some other form of traditional Christian service. While these students are to be commended for such lofty goals, it must be noted that formalized education in Apologetics can also be good preparation for vocations involving more direct confrontation with the social and cultural realities of the day.

Such an assessment is not a detached observation. Rather it is one derived from my own experience of nearly two decades as a writer of editorial and op-ed commentaries. These efforts began in local newspapers but eventually migrated onto the Internet as that particular technology became more widespread and assessable.

One would not, at first glance, suspect a connection between Apologetics and scathing news analysis. However, Apologetics can serve as as useful tool to get at the ideas and assumptions concealed beneath the theatrics and hoopla surrounding most public issues.

Likewise, the Evangelical might be surprised by the receptivity of many of these public forums to the presentation of the Christian worldview since most believers have grown accustomed to a hostility towards traditional religious perspectives in the mainstream media. The point is not so much for the Christian to expect to anchor the nightly news on one of the major networks but to capitalize on those opportunities made available by new technologies contributing to the democratization of the means of mass communication.

The ability of the Christian to stake a foothold and win at least a modest audience in the tumultuous arena of public debate is predicated on the nature of truth itself. Romans 2:14 says, “Indeed, when Gentiles, who do not have the law, do by nature things required by the law, since they show that requirements of the law are written on their hearts...”

This reality serves as a gateway to an apologetic utilized by some of the most influential Christian thinkers. Dr. John Warwick Montgomery writes in “The Law Above The Law”, “...the fundamental function of the legal profession is to seek justice by seeking truth. The lawyer endeavors to reduce societal conflicts by arbitrating conflicting truth claims (68).” Similar things could be said of the journalist or columnist as these modern scribes chronicle the events of the day and attempt to relate them to the overall human condition.

Yet the Christian taking the insights of Apologetics into the public debate should not expect things to always go along peachy keen. After all, this is an age whose prevalent outlook of relativism stands in opposition to the absolute claims of the Christian faith. It, therefore, falls to the apologist to show the contemporary unbeliever, acculturated to the temper of these times, the disjunction that exists between what the average non-Christian publicly professes and the stable moral order the heart actually longs for whether the individual fully realizes it or not.

C.S. Lewis in “Mere Christianity” noted that when there is a disagreement between two individuals, “It looks, in fact, very much as if both parties had in mind some Law or Rule of...morality...Quarelling means trying to show that the other man is wrong. And there would be no sense in trying to do that unless (there was) some sort of agreement as to what Right and Wrong are (31-32).” If radical tolerance really was the ultimate principle around which the universe operated, argumentation would be pointless and perhaps impossible. Alister McGrath writes in “Intellectuals Don't Need God & Other Modern Myths”, “Lewis's point ... is that there is a core of moral constraints underlying human civilization (40).”

The Christian makes the argument for the superiority of his answer by comparing how well Christianity and the competing belief system in question measure up to various tests such as that of systematic consistency and coherence. By this test, the philosophical investigator examines how well the statements within a given worldview logically fit together and how these propositions square with the external facts. In the arena of public debate, this test is carried out by extrapolating from policies and ideas to their ultimate conclusions and how they either help or hinder both the individual and the nation.

For example, Winfred Corduan of Taylor University writes in “No Doubt About It: The Case For Christianity”, “Relativism plays the role of Zorro in the world of knowledge. It stays in concealment for long periods of time only to suddenly appear at crucial moments, conquer the day, and go back into hiding (37).” In other words, relativism might be good for tearing down dogmas, but there is no way an individual can live or a society govern by this perspective consistently. Because with no standard by which to cry “foul”, such an ethic naturally degenerates into the strong imposing their arbitrary will upon the weak.

Francis Schaeffer noted in “A Christian Manifesto”, “We live in...sociopolitical law. By sociopolitical law we mean law that has no fixed base but law in which a group of people decides what is sociologically good for society ...and what they arbitrarily decide becomes law (41).” So if society needs to kill a few million Jews or experiment on a few million fetuses, who is the average relativist to argue against these kinds of things when these atrocities are couched in the language of the “common good”? There might have been a time when Christians could have ignored the outside world with little peril; but as apologists such as C.S. Lewis, John Warwick Montgomery, and Francis Schaeffer have made know, that day is long gone if it ever existed at all.

Of the gains made by Christians in the discipline of Philosophy over the past several decades, J.P. Moreland says in “Evangelical Apologetics: Selected Essays From The 1995 Evangelical Theological Society Convention”, “In spite of these gains, however, it would be misleading to speak as if all were well on the battlefront. There is much work to be done...philosophical apologetics should be focused on those areas of study in which activity is underrepresented...Political and social philosophy would get my vote here (19-29).” This analysis has echoed this sentiment in calling for a Christian voice to address the pertinent issues of the day. This examination also embraces the spirit of Dr. Moreland's comments calling upon apologists not to ignore other forms of popular communication for the most part traditionally overlooked by Christian polemicists, primarily imaginative literature.

Bombarded with an unending twenty-four hour news cycle and conflicting streams of argumentation on nearly every conceivable issue, some overloaded minds simply turn off any alacrity they once had for the absorption of raw facts and refined logic. The desire to be entertained here in the twenty-first century shows few signs of letting up.

John Warwick Montgomery writes in “Neglected Apologetic Styles: The Juridical and The Literary” appearing in the same volume as J.P. Moreland's essay writes, “The...juggernaut of scientific technology has alienated many in our society...Might literary creativity offer a way through this labyrinth? Can literature succeed where other paths have failed (126)?” Unlike rational argumentation, which as to get around tenaciously held objections or what C.S. Lewis referred to as “watchful dragons”, stories have a way of infiltrating the defenses of the mind before one realizes what is happening (McGrath, 198).

The success of this approach is not predicated, however, upon literature for literature's sake. For although packaged in the regalia of high adventure, sympathetic characters and compelling settings, to literary sophisticates John Warwick Montgomery observes in “Myth, Allegory & Gospel”, “Chesterton, Lewis, Tolkien display...an infuriating combination or ingenuousness and genius. On the other hand, no 20th century writers in the English-speaking world have had such an ... extensive impact on the intelligentsia in the sphere of ultimate commitment (14).” Of Tolkien, Montgomery admits that some say of this fantasist that he “...limits his imagery to the symbols of Celtic and medieval myth and the verities of the Christian tradition that in the judgment of a recent critic ...'his earnest vision seems syncretistic, his structure a collage, and his feeling antiquarian.'. (14).” Yet “The Lord Of The Rings” has been heralded as the greatest novel of the twentieth century and the cinematic adaptations set in this imaginary realm are the box office hit of any Christmas season.

What these tales do is tap into a fund of themes, ideas, and images etched upon the human mind and soul. Lewis himself reflected upon the theories of Jung and Tolkien to account for the appeal of these timeless narratives. Jung believed that myths and fantasies verbalize symbols universal to the human psyche. Tolkien Christianized this idea when he said as quoted in “Myth, Allegory & Gospel”, “The Gospels contain...a story of a larger kind which embraces all of the essences of fairy stories (117).” John Warwick Montgomery further expounds, “To Tolkien and Lewis, tales such as “The Chronicles Of Narnia” can...serve as pointers to...Christian Redemption. Moreover, they will establish in the heart of the sensitive reader an appreciation of and a longing for the Christian story (118).” This technique works because, as Romans 1:20 informs, “For since the creation of the world God's invisible qualities --- his eternal power and divine nature --- have been clearly seen so that men are without excuse (NIV).” Thus, each human being's inbuilt curiosity regarding God and eternal things pops up in regards to the stories of good and evil so prevalent in contemporary popular culture.

With such names as Lewis and Tolkien attached to it, the average Christian might feel unworthy of employing an apologetic having grown synonymous with classical literature for fear of not properly honoring it. However, even those unlikely of ever penning a timeless epoch for the ages can still use speculative narrative to stimulate the imagination in the direction of religious truth. In fact, one does not even have to adorn the tale in the traditional medieval fantasy motifs popularized by this format since the underlying concepts being presented are much more important than the external trappings and regalia.

Though it might seem a bit clichéd now in light of the popularity of Left Behind and the crop of other End Times novelizations that popped up at the turn of the millennium, in a creative writing class during college I wrote a short story incorporating certain elements of a literalist eschatology such as the Rapture, the Mark of the Beast and Christian Redemption and placed them in a literary setting incorporating elements of the techno-thriller and police-state genres. The story was surprisingly well-received by a state university audience. Some of the students were kind enough to rank it among the best in the class.

It has been said that those who can, do; those who cannot, teach. Likewise, in the literary world, those who can, write; those who cannot, criticize.

Among those Christians who enjoy imaginative adventures but lack the creativity to craft their own speculative worlds there is more than ample opportunity to relate the symbols found in these narratives to Biblical truths. Some might consider it bizarre to comb science fiction and fantasy for parallels in Christian thought. Silly as it seems, it is not without precedence among secular academics to examine this kind of material through the analytical lenses of their own respective disciplines.

Such efforts have given rise to a group of semi-popular works one might classify as “Star Trek Studies”. One such volume entitled “The Ethics Of Star Trek” by Judith Barad, head of the Department of Philosophy at Indiana State University, examines the moral dilemmas confronted by these beloved characters created by the late Gene Roddenberry. It would, therefore, be just as legitimate to probe and analyze programs such as “Babylon 5”, “Stargate”, “Battlestar Galatica”, and “Doctor Who” as a form of apologetic outreach to an overlooked segment of the population, namely science fiction enthusiasts. The Blackwell Philosophy & Pop Culture Series already does something similar from the standpoint of secular philosophy.

II Corinthians 10:3-4 says, “...we do not war according to the flesh. For the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses (NAS).” The Scripture acknowledges that the children of God are at war. In this conflict, it would not be strategically sound to have all the participants engaged in the same kind of combat. The army fights on the land, the navy on the sea. Still other agencies such as the CIA gather intelligence for the other branches and engage in other assorted activities not exactly fitting the mission profiles of the other services. Likewise, it is the mission of the apologist to gather information of the conditions outside of the Church and to relay that knowledge back to the body of Christ and to go into places where a pastor might not be accepted or appreciated.

By Frederick Meekins

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Of Elves, Angels & Dueling Theologies

One of literature's primary functions is to generate interest in potentially controversial ideas by presenting them in an aesthetically interesting and imaginative manner.

Most Evangelicals would agree that few twentieth century writers was as successful in getting the reading public to consider the relevance of religious ideas to the complexities of modern life as C.S. Lewis. Yet it may come as a surprise, many of his most vociferous critics happen to be fellow Christians.

Writing in response to a Christianity Today article examining Lewis' use of the literary approach in presenting Christian truth to the modern mind, David Cloud of the Fundamental Baptist Information Service elucidates why Christians adhering to more strident varieties of Fundamentalism ought to avoid this acclaimed author's brand of apologetics.

To Cloud's benefit, he does point out areas in which Lewis thought may have veered from Biblical standards. Cloud sites as evidence a number of sources detailing where Lewis questioned traditional orthodox understandings of doctrines such as the bodily resurrection of believers, the inerrancy of the Scriptures, and the existence of Hell as a physical place rather than simply a state of mind.

Christians ought to be cautioned where the writings of Lewis stray from the narrow path. However, that does not mean there is not insight to be gained from Lewis or that his collected works should be consigned to the garbage to prevent weak minds from falling prey to their questionable aspects.

Particularly annoying to Cloud's brand of Fundamentalism is Lewis' use and defense of myth as a tool whereby skeptical minds might be introduced to the truth.

Of “The Chronicles of Narnia” and Christianity Today's endorsement of the series, David Cloud writes, "I don't know what to say to this except that it is complete nonsense. In his Chronicles, Lewis depicts Jesus Christ as a lion named Aslan who is slain on a stone table. Christianity Today says, 'In Aslan, Christ is made tangible, knowable, real.' As if we can know Jesus Christ best through a fable that is vaguely based on Biblical themes."

Such a conclusion fails to understand the reasons why and with what techniques C.S. Lewis wrote. For even though the Bible is the most detailed and forthright account attesting to the truth of Christ, many hardened hearts are not always open to such an outright presentation of the facts. Some minds may need to take a more circuitous route.

Lewis did not initially embark to compose an outright Christian allegory, and neither did his associate J.R.R. Tolkien in the Lord of the Rings saga for that matter. Rather these scholars endeavored to craft tales utilizing the classic motifs with which they had considerable expertise as professors of historical literature. Lewis was himself inspired to write The Chronicles of Narnia from the image of a faun, a half human/half goat creature from classical mythology. Tolkien wanted to establish a fantasy world for the language of elves.

Lewis stated in a BBC interview when asked if his Space Trilogy had been written for evangelistic purposes, "...everyone thinks that. They are quite wrong. I've never started from a message or a moral, have you. The story itself should force its moral upon you. You find out what the moral is by writing the story."

It is only natural then that authors with an abiding respect for the truth will end up addressing eternal realities and principles. Romans 2: 14-15 says, "Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts...(NIV)."

This means that all truth --- despite man's intentions to distort it for his own diabolical purposes --- is ultimately God's truth. Not all ancient myths revel in Bacchanalian debauchery. For example, some explore the dangers of humans possessing a godlike pride called "hubris". The skilled apologist can use these chunks of truth adrift upon the seas of falsehood as a lifeline to those drowning in a deluge of deception.

This is not unlike what the Apostle Paul did in Acts 17 when he addressed the philosophers gathered on the Areopagus.

Paul did not begin outright by berating them for their pagan belief. In verses 22 and 23 he extols, "Men of Athens, I observe that you are very religious. For while I was passing and examining your objects of worship, I also found an altar with this inscription, 'To an Unknown God'. What therefore you worship in ignorance, this I proclaim to you. (NASB)."

From this point, Paul goes on to explain how the message of Jesus Christ fulfilled and surpassed the best in Greek thought. Therefore, those who have a problem with C.S. Lewis' use of literature may also have a problem with the technique employed by the Apostle Paul.

While these rigorous Fundamentalists are to be commended for their eagerness to expound the plain Gospel message, many of them --- especially a number of the preachers --- fail in realizing that a fully-orbed expression of Christian thought requires more than preaching. It requires the translation of these eternal verities into other artistic and literary forms that prepare the heart and mind for a more direct assault upon fallen sensibilities.

By composing a narrative utilizing universal archetypes, Lewis hoped that his saga of these British children encountering a mystical lion in an enchanted land would spark readers into realizing they could have their own encounter with another cosmic cat, namely the Lion of the Tribe of Judah, Jesus Christ.

Certain Fundamentalists have done their share of criticism. When are these preachers going to start producing stories of their own or encourage members of their congregations to contribute their talents in forms other than that which goes into the collection plate? At least C.S. Lewis attempted to make an effort in this regard.

David Cloud writes, "...a Christian is what he hears and reads ... it should come as no surprise ... they are seeking to continue the legacy of C.S. Lewis ... it should come as no surprise ... if we find them working towards a common mission with the enemies of the gospel. The young Christian should be very careful what he reads."

In the days before most Christians yielded their paradoctrinal thinking to the control of their pastors or stopped thinking about these cultural issues outside the immediate confines of the church all together, individuals would employ a kind of intellectual selectivity known as discernment. This meant they were capable of sifting through the good and bad ideas in a given work on their own without a critical clergyman standing over their shoulder chastising them for daring to make a literary selection with ecclesiastical consultation.

Lewis may have propagated questionable ideas in the course of his life's work. But so do a number of Fundamentalists for that matter as some believe one is not really saved unless introduced to Jesus through the King James version of the Bible, that being innocently infatuated with a member of the opposite sex is the moral equivalent of promiscuity or prostitution, and that women ought never get their hair cut or wear trousers.

Unfortunately, faulty ideas are often a symptom of living in a fallen world. But so long as we put our faith in what Lewis referred to as "mere Christianity", one day those of us who do so will have the blessed opportunity of having our thoughts put straight in the presence of none other than the Creator Himself.

by Frederick Meekins

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A Review Of "Orthodoxy" by G.K. Chesterton

Over the course of the modern era, whether fairly or not, orthodoxy has come to be associated with glumness and austerity. Thus, those coming across "Orthodoxy" by G.K. Chesterton might assume they are in for a dull and obtuse recitation of doctrine and dogma. They will, however, be delightfully surprised by Chesterton’s wit, feistiness, and zest for life.

It is Chesterton’s contention that, rather than stifling the individual, it is through orthodoxy that man is liberated to both accept and embrace the contradictions of this life for what they really are in all their wonder and horror. It is the heretic that is unable to rise to a level that would give him a perspective that would enable him to appreciate things as they actually are since the heretic is ultimately beholden unto these very forces of life. Chesterton muses, “Thoroughly worldly people never understand even the world; they rely altogether on a few cynical maxims which are not true (22).”

Often, believers are accused of being close minded. However, Chesterton contends that Christians are no more close minded than the adherents of any other outlook. Chesterton writes, “For we must remember that the materialist philosophy...is certainly much more limiting than any religion...The Christian is quite free to believe that there is a considerable amount of settled order and inevitable development in the universe. But the materialist is not allowed to admit into his spotless machine the slightest speck of spiritualism or miracle (41).”

As a result, the heterodox mind must increasingly withdrawal from a world that declares the glory of God in order to maintain the consistency of the fiction it has constructed. For example, in illustrating views regarding the existence of sin, Chesterton offers the following humorous illustration, “If it be true...that a man can feel exquisite happiness in skinning a cat, then the religious philosopher can only draw one of two deductions. He must either deny the existence of God, as all atheists do; or he must deny the present union between God and man, as all Christians do. The new theologians seem to think it a highly rationalistic solution to deny the cat (24).”

Those adverse to traditional religious notions have constructed elaborate epistemological systems in an attempt to justify their unbelief. However, Chesterton assures, such intellects (though formidable by human standards in terms of the facts such minds have accumulated) actually bear a startling resemblance to the insane.

Like the insane, rationalists view themselves as the source of all meaning. In the struggle and strain to understand everything, Chesterton notes, the consistent rationalist is actually driven mad as they end up losing everything but their reason. Chesterton observes, “The man who begins to think without the proper first principles goes mad; he begins to think at the wrong end...But we may ask in conclusion, if this be what drives men mad, what is it that keeps them sane (48)?”

The answer provided by Chesterton is none other than the mystical imagination found in religious orthodoxy. The thing about the cosmos human beings occupy is that is both physically and epistemologically too complex for the finite mind to fully comprehend. The only thing we can do is appreciate what we can and to accept that there is a power beyond us. Chesterton notes, “The real trouble with this world of ours is not that it is an unreasonable world, nor even that it is a reasonable one. The commonest kind of trouble is that it is nearly reasonable but not quite (148).”

Chesterton further likens the spiritual realm to two wild horses threatening to bolt off into the extremities of either direction with only the church adhering to orthodoxy capable of reining in these powerful tendencies that are good and pure when kept together as a team but result in heartache and ruin if not kept working together in tandem. Ironically, Chesterton claims, though often depicted as scatterbrained the best poets (actually quite sensible and businesslike) are often the ones embodying the spirit necessary for handling this awesome responsibility. For what the average person desires above all else is a life of practical romance defined by Chesterton as “the combination of something that is strange with something that is secure (16).” And what is any more mysterious and secure at the same time than God Himself?

Written in the early years of the twentieth century, some of the authors mentioned by Chesterton might seem obscure to readers not that familiar with general literary history. However, the fact that they have been forgotten while Chesterton is still embraced as a foremost defender of the faith is a positive testament to the relevance of Chesterton’s ruminations that, though written nearly a century ago, ring with a truth that sounds as if they just rolled off the presses.

by Frederick Meekins

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Faith On The Final Frontier

“The final frontier” --- since the mid 1960’s these words have characterized Star Trek’s perception of the adventure and the discoveries to be found in the distant reaches of outer space. Yet can this vast interstellar ether really be said to be the final frontier in terms of providing an ultimate foundation or purpose? For despite all its wonder, at its core the cosmos is not that much different than ourselves in that its external composition is simply another manifestation or component of the physical universe.

Thus, no matter how far man might one day voyage beyond the confines of the earth, he will still require belief and value systems through which to process and understand the role of the mysteries he is likely to encounter both within the human mind and those external to himself with which he has had little prior experience. Often the fields of science fiction and future studies are used as tools by which to forecast scientific and technological developments. However, in Religion 2101 A.D., Hiley H. Ward shows these speculative methods can be used to gauge the form religion might take in the distant future.

According to Ward, the astounding breakthroughs of the future will force humanity to rethink the most basic of concepts as these will be stretched beyond traditional understandings in light of extraordinary circumstances and conditions. For example, Ward points out that the very concept of what it means to be human might be altered beyond current recognition. With the advent of artificial organs and the possibility of growing replacements in a laboratory, there could come a day when death might be delayed indefinitely.

Many would no doubt embrace existence as a cyborg (an organism half biological and half mechanical in its physiology) if the interchangeability of parts presented the likelihood of staving off the grim reaper as long as possible. Eventually, man might no longer have to endure the inherent limitations of an organic body as range, perception and locomotion could be enhanced by directly interfacing the brain with a computer controlling an array of exploratory robotic sensors (28). In essence, some could live out their lives as a stationary central processing unit while their secondary android bodies simultaneously explored both the depths of the ocean and the peaks of Mars all at the same time.

Ward predicts that these kinds of innovations will spark profound renovations in man’s religious consciousness. Faced with the overwhelming enormity of the universe, man may feel forced to cope with the daunting fruits of this exploration by downplaying his individuality by fully embracing his place as an insignificant cog in a machine. In biological and sociological sciences, this theory is known as “macro life”, the propensity to view the individual in society as analogous to a single cell in an organism (30).

Such a framework places worth and value instead on the overall group as a whole. Ward foresees this prospect taking more concrete expression in the form of a hypothetical spaceship whose command decisions are arrived at by electronically tapping into the thoughts of the crew and melding these divergent consciousnesses into a single imperative authority greater than the sum of the component perspectives. Even though Religion In 2101 AD was published in 1975, this suggestion foreshadowed its fullest development in science fiction in the form of the collective consciousness of the Borg, the cybernetic aliens from Star Trek that perceive themselves as a single entity and who value the individual members of their society as little more than drones. This concept of all taken as a singular mind bears a striking similarity to pantheism in the realm of religious studies.

The diminution of individuality will not necessarily be heralded as a bad thing by those clamoring for its demise if it can be marketed as an elevation in consciousness as an ontological unification with the universal totality. There are few greater ego boosters, after all, than considering oneself God (or at least as some tiny part of the divine intelligence).

Regarding this perception, Ward provides insightful comments from some of science fiction’s most prominent names. Star Trek creator Gene Roddenberry says, “Man will come to see himself properly as part of God. God is the sum of everything, all intelligence, all order in the universe...It is not inconceivable that as intelligent beings we are part of and ultimately become God, and ultimately create ourselves (Ward 136).” Harlan Ellison, author of I Have No Mouth And I Must Scream, adds to this perspective: “I guess I worship man. Each has the seed of God in himself (Ward, 136).”

While the religious philosophy of the future will strive to approach the majesty and wonder of outer realities by turning inward, many adherents of the coming cosmic confession will still feel the traditional need of experiencing the divine through a relationship with or by receiving guidance from what they perceive to be an intelligence or symbol objectively transcendent from themselves. Seldom can man pull himself up by his own metaphysical bootstraps.

But whereas the so-called God of old is seen as standing distinct from His creation but actively sustaining it by His loving hand and revealing His message through angels and prophets and later revealing Himself in the form of His Son Jesus Christ, the God of Tomorrowland will employ different couriers and manifest Himself in ways actually less personable. Erich Von Daniken in Chariots Of The Gods hypothesizes that UFO’s and extraterrestrials may serve as an explanation for the supernatural phenomena occurring in ancient times when these harbingers of universal wisdom appeared bearing enlightenment. Von Daniken does not believe in the traditional conception of a transcendent God. Rather he believes in a God composed of the sum of all knowledge in the universe, of which each individual is an autonomous piece of information akin to a bit within a computer to be reunified into the singular totality once the evolution to a state of pure energy has taken place (Ward, 129).

And speaking of computers, eschatologists might take note of the role of these devices in future religious thought as considered in dramatic speculative literature. One cannot dismiss such claims on the part of the likes of Hal Lindsay or Jack Van Impe as outright exaggeration. In David Gerrold’s When Harlie Was One, the Graphic Omniscient Device (G.O.D.) is a supercomputer capable of solving all problems and answering all questions. In the novel The Fall Of Colossus, Colossus is a computer designed to administer functions on earth and is ultimately deified as part of a new religion. Twilight Zone creator Rod Serling observed, “...with increased dependence of technology, we will find ourselves worshipping at the altar of machines (Ward, 133).”

Ward does an impressive job culling through the religious insights found across an impressive array of objective analytical forecasts and fictional literary accounts. Yet it is in the final chapter where Ward synthesizes the observations found in the preceding study into his own narrative vignette that the reader gets the best feel for where these cultural trends might take humanity in the year 2101 AD. It is at this point the reader becomes most engrossed in the issues under consideration.

In the year 2101, humanity’s major religion is the Church of the Celebration of the Holy World Cosmos whose members are called “Celebrators”. Celebrators strive to embrace all the latest fads in religious thought and philosophy such as panantheism, extraterrestrial wisdom, theories of multiple Christs and avatars, and claim to value harmony and expansive tolerance above all else (Ward, 217).

The Celebrators are opposed by religious traditionalists derisively referred to as “Pewsitters” because of their insistence upon utilizing pews and other ancient religious traditions such as monotheism. The reader would initially suspect the Celebrators to be the heroes of the story since they are depicted as the vanguards of progressivism and enlightenment. However, the church to which they belong is as conniving as the most reactionary of ecclesiastical authorities.

Through an agreement worked out with the government, Celebrators are forbidden from traveling, must be free of political ambitions, and have their minds telepathically scanned to prevent disharmonious thoughts. Pewsitters forced to attend Celebrator services face possible disintegration by a laser beam if they disrupt the proceedings.

Despite the facade of technology and innovation surrounding the philosophy of religion underlying much of the science fiction addressing these kinds of questions, man cannot seem to escape his most basic requirements and desires --- no matter how much he might try to suppress them --- regarding his need for a personal God. In Isaac Asimov’s Foundation Trilogy, God or the “First Speaker” is depicted as a kindly, elderly gentleman who travels the universe helping where he is needed (Ward, 115).

Ward puts his own spin on this concept in his fictional vignette postulating a God dwelling anonymously among humanity as an inconspicuous New York cabbie. Fortunately, the Bible teaches that not only did a loving God come to dwell with men upon the earth in the form of His Son Jesus Christ but that He also provided for the forgiveness of sins and eternal life while He was here through His sacrificial death upon the cross and His resurrection from the dead. If that is not good enough for either the literati of speculative narrative or the mundane realist alike, that is their choice and they must live with the consequences.

When contemplating literary undertakings addressing the philosophy of religion, science fiction with its accompanying connotations of laser guns, rocketships, and creepy aliens does not initially come to mind. However, as Hiley Ward points out in Religion 2101 AD, this particular genre known for stretching the limits of perception can serve as an excellent conceptual mechanism through which to explore intimidating themes of belief we might otherwise be reluctant to approach.

By Frederick Meekins

Doctor Who Tackles Transgenic Menace

As culture passes through various stages of technological development, the science fiction of a particular point in history often reflects the concerns regarding the horrors discerning intellects at the time feared could possibly be inflicted upon the earth should what is then considered new knowledge get out of hand. For example, throughout the 50's and 60's, speculative literature often focused on the impact of radiation as embodied by the origins of Spider-Man, the Incredible Hulk, and the Fantastic Four. 

Though these characters still remain at the forefront of popular culture, in some instances their origins have been slightly reinterpreted to reflect the concerns of the new generation of authors putting their own creative spins on them and to capture the imaginations of a contemporary fan base. For example, in the Spider-Man films, the arachnid conveying its abilities to an unsuspecting Peter Parker is no longer just an average one accidentally bombarded with radiation but rather one deliberately tinkered with at the genetic level that somehow escapes lab captivity.

Though tastes in entertainment may differ on both sides of the Atlantic, it is pretty safe to say that Doctor Who is a venerable sci-fi icon among fans irrespective of their country of origin. Even though I myself am a relatively new fan as classic episodes use to air well past midnight on the local PBS affiliate when I was a youth, much of the appeal of the crumble-coated space-fairing time traveler has been because of the unique manner in which the show's creators project ethical concerns against unique cosmic backdrops and circumstances.

For example, one episode of season three of the revived series dealt with the frustration those of us dwelling in urban areas have to contend with in the form of what seems to be unending traffic congestion. In this story, commuters on what was a second earth set millennia in the future literally spent much of their lives in contraptions that looked like a cross between a flying minivan and a cramped apartment where it could literally take years to travel just a few miles.

Tucked away between that amusing tidbit and a complete singing of "The Old Rugged Cross" that was rendered with such seriousness that one could see tears in the eyes of the characters was another narrative detail that just jumped out at the viewer in tune with where science and philosophy might be headed if concerned people of common sense don't soon put a stop to it. Though the geriatric lesbian couple was shocking enough, their risqué union seemed outdated and quaint in comparison to that between two of the other commuters the Doctor came across.

For in one of the vehicles was a regular looking human woman who was married to an individual half human and half feline in his physiology. As unsettling as that was, viewers were in for an even bigger surprise when the husband beams with pride to the wife and asks her to let the Doctor see the babies. The doting mother returns with kittens that sound like they are meowing “momma”.

The scene alone served as a startling warning of the future we might have to confront if a growing number in the Transhumanist movement have their way. For those whose news diet consists primarily of what gutter Lindsay Lohan puked in the night before, Transhumanism is the movement hypothesizing that human beings must move beyond the limitations inherent to our physiology if we are to proceed to the next stage in our development as a species. Transgenics would be a subset of this movement believing this goal is best accomplished by incorporating characteristics of other organisms into the human genome by essentially engineering an amalgamation on the molecular level of two distinct species.

Proponents of this ontological melding will respond that the family in this episode of Doctor Who was depicted in such a positive light that Transhumanism could easily be seen as a benefit or as at least ethically neutral. However, despite dancing gingerly around the topic in one episode, producers were more blatant in their concerns in the next.

In the episode "Daleks In Manhattan", the Doctor and rebound companion Martha Jones travel back to the Big Apple of the Depression Era. Here they encounter a bit of a mystery intertwining missing transients from a Central Park Hooverville and the construction of the Empire State building. From that point forward, the story begins to parallel events and developments here in our own time more than most of us would be willing to admit.

The Cult of Skaro (think the Dalek version of the Free Masons or Illuminati in that it has been alluded to that this group exists above and beyond the normal authorities of this species in order to facilitate long term reflection regarding galactic domination) co-opts the construction of the Empire State building to use as a genetics research facility. As part of their experiments, the Daleks kidnap the nearby homeless and meld the dimwitted among the captives with porcine DNA to create a hybrid slave race similar in appearance to Jabba the Hutt’s Gomorrean guards in “Return Of The Jedi” or the things that ran Bespin’s carbonite freezing chamber in “The Empire Strikes Back.”

Eventually, the Doctor stumbles upon these pigmen. Interestingly, the pigmen are told by their Dalek overseers to take the Doctor and the captives of higher intelligence to the TRANSGENIC laboratory.
While one may come across science fiction stories where some lunatic tries to create some kind of abomination by fusing together disparate species, seldom has one heard the word “transgentic” bantered about that freely. Viewers then learn that the pigmen are not an end in themselves but rather tests to work the kinks out so that the Daleks might merge with human victims since it has been concluded that such a step is necessary to bring about the next stage in Dalek evolution. From the process emerges a cycloptic monstrosity that even the other Daleks turn against as the result was anathema even anathema to their worldview of destruction and conquest summarized by their Naziesque catchphrase of “EXTERMINATE. EXTERMINATE.”

All well and good for a Friday night's entertainment, but what does this have to do with real life, the unsuspecting might ask. Quite a bit, actually.

For starters, along the fringes, one hears accounts of individuals abducted by nonhuman entities (the origins of which is not relevant to this line of argumentation as one band of researchers sympathetic to this reality claims such beings are biological hailing from elsewhere in the universe while another claims these beings are actually non-corporeal or the offspring of the biological and non-corporeal) for the purposes of amalgamating distinct orders of life.

And even if one does not buy into speculation regarding intelligent life beyond our own, one has to bury one's head deep in the sand to avoid talk these days about proposals to join man and animal on a genetic level. Not long ago, one could easily dismiss such conjecturing as the hyperactive imagination of those who have spent too many hours watching the Sci-Fi Channel. Now though, one sees an increasing number of credentialed scientists with the financial backing of industry, academia, and government that can actually ruin innocent human lives openly discussing these kinds of experiments that will potentially result in hybrid entities such as mice with physiologically human brains and human beings with the wings of birds.

Use to be one would imagine the likes of Dr. Frankenstein prowling around in some dank laboratory or at some ultrasecret government facility. However, now such advocates of deliberate biological deviancy proudly herald their position and hold conferences at prestigious universities where they act like you are the sicko if you don't have a smile plastered across your face about the plans for a generation of intentionally disfigured children.

Now one doesn't even have to turn to obtuse scientific journals printed in exceedingly miniscule typeface read only by a handful of eggheads that have not seen a hairbrush in years. One only needs access to a mainstream newspaper.

According to the Washington Post in a June 24, 2007 piece titled "Making Manimals" by Slate.com correspondent William Saletan, at the moment most efforts at joining human and animal DNA are reasonably modest such as transplanting baboon hearts and pig valves into human subjects in order to keep them alive. However, it would not take too much effort beyond what is possible now to dramatically expand the scope of these endeavors.

Saletan writes, "To make humanized animals really creepy, you'd have to do several things. You increase the ratio of human to animal DNA. You'd transplant human cells that spread throughout the body. You'd do it early in embryonic development so the human cells would shape the animals architecture, not just blend in. You'd grow the embryo to maturity. And you'd start messing with the brain. We're doing all of these things."

Though the author will admit to the general public what is going on, instead of condemning the things such practices might lead to, he turns around and condemns those condemning this technology by casting suspicions on them as those Evangelicals the Washington Post likes to categorize as "poor, uneducated, and easy to command."

Saletan concludes his remarks by saying, "If you want permanent restrictions, your best bet is the senator who tried to impose them two years ago. He's the same presidential candidate now leading the charge against evolution; Sam Brownback, a Kansas Republican. He thinks we're separate from other animals, 'unique in the created order'. Too bad this wasn't true in the past --- and it won't be true in the future."

If that is how the elites of the scientific establishment are coming to feel, that should give all of us hayseeds that happen to think there is something special about the human race cause for concern. For although Saletan and others like him try to make a laughing stock of those opposed to the hobo stew of species amalgamation by insinuating that, as with evolution, only buffoons oppose the process, they are approaching a truth that defenders of this technology may not want to touch. That truth is of course being that without evolution as an operational paradigm (as it is not an established fact at the macro level) transgencis would not be morally permissible.

For if human beings are not "unique in the created order" as the transgenic evolutionists who now hold sway in the halls of corporate, academic and government research now argue, then why should human beings be granted any special rights at all? And in some circles, we probably have even fewer rights as some of the shrill harpies in the animal rights movement who go into apoplexy over a smashed eagle’s egg are often the loudest banshees for the right to hack human babies to pieces.

Initially, these technologies and procedures will be marketed under the banner of medical progress and those opposed will be castigated for their lack of sympathy for the suffering just as those opposed to embryonic stem cell research were cast as being opposed to Superman ever walking again as in the case of Christopher Reeve. Saletan writes, "We're not doing these things because they are creepy. We're doing them because they are logical. The more you humanize animals, the better they serve their purposes as lab models of humanity. That's what's scary about species mixing. It's not some crazy Frankenstein project. It's the future of medicine."

However, it is not like this is where researchers will stop their work out of some reverence for the well being of human beings made in the image of God as this ideal has already been held up for condemnation and ridicule. As even someone as sympathetic to this research as Saletan writes, "When Stanford first head of the proposal for humanized mice brains, they were grossed out. But after thinking it over, they tentatively endorsed the idea and decided that it may not be had to endow mice with some aspects of human consciousness or some human cognitive abilities.” The British Academy and the U.S. National Academy of Sciences have likewise refused to permanently restrict the humanization of animals.

Thus, once the urge to use this technology for legitimate medical applications has reached its limit, there will be little there to prevent its use just a little more and then just a little more. After it is used to bring a handicapped or diseased person back to normal, what is to prevent it from being used to make a perfectly healthy person better beyond what a rational person steeped in Judeo-Christian morality would conclude were God’s initial intentions and specifications?

For example, successfully transferred neurons from an animal to help the paralyzed? All well and good, but if someone does not put a foot down somewhere, what is to prevent the Pentagon from calling up soldiers given the charge of an electric eel?

Ghouls in lab coats want to create such creatures no doubt so the can carry out Dr. Mengle-like experiments. Saletan writes, “Imagine that: a hominid brain network you can treat like a lab animal because it is a lab animal.” The same thing use to no doubt be said about Jews and Black folks in decades past with atrocious consequences.

It is claimed in a New York Times article by Nicholas Wade titled “Chimeras On The Horizon” that, given the 20-day gestation period of a mouse compared to the nearly nine months a human being is baking in the oven, it is doubtful human cognitive abilities would have time to develop. But how can anyone be absolutely certain? To this day, despite the number of books on the subject containing five inch words no average person could possibly pronounce, scientists and philosophers are still not sure of the exact link between the brain and mind, this conundrum so perplexing that it is called the mind/body problem.

In the Wade article, Richard Doerflinger of the U.S. Conference of Catholic Bishops provides probably the soundest advice: “If something were half human and half animal, what would our moral responsibilities be? It might be immoral to kill such a creature. It’s wrong to create creatures whose moral stature we are perplexed about.”

Many times, the unaware viewer sits back and thinks many of the things seen in science fiction could never become a reality. However, if things continue on their current pace, it won’t be long until such tales join the historical chronicle of what has already transpired rather than as a depiction of where things might be headed.

by Frederick Meekins