Wednesday, February 27, 2013

On "The Fallibility of Numbers"


Gene Logsdon is one of my favorite writers on issues of food and farming and common sense.  But sometimes he gets on my nerves--which  is completely intentional, I don't doubt.  He blogs over at The Contrary Farmer ( thecontraryfarmer.wordpress.com/ ).  His post today is about what he perceives as his reasonable skepticism over some of the facts and fears presented by climate scientists writing about climate change.  I've copied this post below and follow it with my response.

The Fallibility of Numbers

 February 27, 2013 at 7:21 am

co2-up

From GENE LOGSDON

Those of you convinced that global warming is a grave danger should try to forgive skeptical farmer types like me. We deal with potential destructive weather change every day of the growing season. Feeling helpless in the face of an uncaring human society is part of our daily lives.

When Budd Shepherd said that global warming has become “a belief and an ideology… it stimulates the god center of peoples’ brains,” he expressed my opinion dead on. I think what is happening today is that science is assuming the mantle of religion, and climate change is only one example.

I looked up the links some of you kindly suggested, as I have looked at numbers about climate change before. My problem is that my brain is not capable of comprehending those numbers and I don’t think yours is either. When I am told that there are an estimated total of 210 gigatons of CO2 in the earth’s atmosphere I have to wonder, especially since science has not yet determined the total size of our “space.” My first question is who is doing the estimating? A gigaton is a BILLION tons. I can’t wrap my brain around one gigaton let alone a flock of them. Even a tiny miscalculation could mean a huge difference. The amount of CO2 in the atmosphere is reckoned at around 391 ppm at the moment, as I read the numbers. Between 2000 and 2009 that amount increased by 2 ppm. That is an infinitesimally small amount in terms of parts per million over nine years.  Am I to be shunned and criticized if I wonder whether such a slight change is significant or if there could be a very teensy weensy error in the calculations and in fact the ppm might have decreased by 2 or remained the same? The scientific community is demanding of me a blind faith in its numbers when there is reason to be skeptical.

But there are better examples of how science is changing into theology. I have been trying to wade through the literature about the discovery of what scientists call a “Higgs boson.” Actually, they don’t think they discovered it yet, after all the hullabaloo. The language of the Higginites is ludicrously obfuscating. A Higgs boson, by definition, is a sub-atomic particle. It has no size. Right away red flags go up in my brain, like when theology tried to convince me that there are three divine persons in one god. In trying to describe this strange boson to poor ignorant farm boys like me, the Higginites resort to amazingly imaginative metaphors. One writer on Google likens a boson to a pure white snowflake in a blizzard of pure white snowflakes, falling on an unlimited blanketing landscape of pure white snowflakes. Another describes the Higgs “field” where bosons roam as “dark energy” in an “invisible mist.” Another tries to make bosons intelligible by alluding to windblown dust sifting off a wall— but the wall isn’t really there. This is the kind of horse manure language that poets and theologians are fond of. I’m actually fond of it myself. But I surely can’t accept deductions drawn from it as fact, especially when the thing with no size hasn’t even been found yet. I think maybe bosons are angels. I wonder how many of them can dance on the head of a pin. The scientists involved don’t like it, but the Higgs boson is being called the god particle. Perfect. Science is trying to identify and define infinite intelligence. It is trying to reinvent God.

When science starts resorting to unfathomable numbers about CO2 or anything else, it is time for skepticism. I am not going to pretend to believe scientific dogma just because not believing it makes me a sinner. That’s religion.
~~

Here's my response:


Gene,

That even scientist have to resort to metaphor to attempt a description of the indescribable in the natural world does not (necessarily) mean their language falls to the level of dogma or nonsense.  It's simply an admission that some things (or, more likely everything, if you look closely enough) is beyond our comprehension.  While most dogma is ignorance, not all ignorance is dogma.

I don't understand the microbial life of healthy soil.  I can't imagine how you get uncounted millions of the little buggers in a teaspoon of dirt.  I have no idea what they are doing to and with and for each other.  But I do believe that if I mess with the delicate system and society of soil life, by pouring on poisons for example, unpleasant consequences will follow both for them and for my food.

In the same way, I can't tell you what a ppm or a gigaton of CO2 is.  But the "greenhouse effect" of CO2 in the atmosphere is pretty basic and describable science.  392 ppm is infinitesimally larger than 390 ppm.  But 450 or 650 ppm is a whole lot more than 250 ppm; and given what we do know (not what we believe) about how CO2 affects temperatures and climate, reasonable cautions suggests we wouldn't want to go there. That CO2 in the atmosphere (whatever that is) increases as carbon sources are burned on the earth and that our species has been burning a lot a carbon over the last few hundred years and the conclusion that all this will have unpleasant consequences for our children, are not matters of faith or dogma.   They are relatively simple statements of science and history and reasonable expectations for the future. 

I am not a scientist, I'm a preacher.  If you think finding words to describe the mysterious workings of the natural world, without sliding into dogma, is difficult, try finding words to describe the ineffable or the impossible without sounding downright silly at times.  So cut the climate scientists a bit of slack.  We're all in this together and the best of them are doing the best they can. 

Tuesday, February 26, 2013

What's wrong with me...


In our February 24th Sunday School class a question that has been lurking about for a few weeks almost came to the surface.

Over the last several weeks we have been reading familiar stories from the gospels, most of which have involved Jesus doing things that, from our modern perspective, are rather unusual--things we call miracles.  He has been healing people who were sick in their hearts, their minds and their bodies.  Dejected lepers, paralyzed servants, blind beggars and even his scared-out-of-their-wits disciples caught in the middle of a storm in the middle of the night in the middle of the Sea of Galilee, all have found whatever was ailing them could be repaired if Jesus only spoke words like these: "Let it be to you according to your faith..."; "Your faith has saved you..."

It appears, from a plain reading of these stories that there is a connection of some sort between the faith experienced or expressed by those in need of Jesus' help and his ability to help them.  That is to say, it seems they were healed because they had faith; or to put it in another (less delicate) way, their faith caused their healing.  This has led us to wonder whether faith "worked" the same way today--if we have faith and we pray for healing for ourselves or for someone we love, should we expect them to be healed?  The general agreement seems to be that we should; that is to say, we can't really think of any reason why things should be different today.  Quoting Halley's Bible Handbook: "We ought not to  be too determined to explain everything that Jesus said about prayer so as to bring it within range of our finite understanding.  It might be, if only we would apply ourselves with enough Patience, Persistence and Perseverance to the practice of prayer, that we could reach attainments that we do not ordinarily dream are possible...Jesus said that God may be induced to do this through our FAITH in HIM." (italic emphasis mine).

And this, I think, is what led several of the class members to almost ask what may be the real, pressing question on our minds: I have prayed for people who aren't getting  well; what is wrong with my faith?  Or, to put that more simply, What is wrong with me?

You probably expect me to say this, but I will say it anyway: I think that may be the wrong question to be asking.

I am not entirely sure, however, what the right question is.  I confess I am as puzzled by the way the  world works as anyone.  On the one hand, I believe Jesus did some remarkable things as he walked the dusty roads of Palestine 2000 years ago; acts that can be best explained, it seems to me, by who he was.   On the other hand, I'm pretty sure the kinds of healing acts described in the gospels are not happening today.  Sure, cancer tumors occasionally disappear mysteriously (sometimes after prayer; sometimes on their own) and if you want to call those miracles I won't argue with you.  But I'm not aware of anyone walking the halls of hospital oncology units touching patients and telling them their faith has made them well.  Just think of how many patients died while under the care of Mother Theresa and her sisters in India.  Does anyone want to say her faith was too small?

I am certain, though, that Halley's approach to faith is fraught with spiritual danger if he is suggesting we can offer healing to the sick through the practice of our faith.  "If only we would apply ourselves..." he says.  If only we tried harder, if only we believed harder, if only we had real faith then we could do things "that we do not ordinarily dream are possible".

But the reverse of his statement, which must be true if what he says is true, tells us that our failure to heal those we love means our faith has failed.  It tells us that we have not persisted  and persevered, that we don't really believe, that we have failed.  "What is wrong with me?"  Why can't I induce (i.e. "make") God do what I want God to do?

I don't really know what faith is, but I'm pretty sure this is not it.  I don't really know for sure how faith "works", or whether faith works; but I'm pretty sure faith does not "induce" God to do something God would not otherwise do.

On the contrary, I believe faith is not twisting God's arm to get what we want.  Faith is trusting God's hand to offer what we need.  And even more, faith is trusting God to be with us, and with those we love, in the darkest, hardest times of life.

William Sloane Coffin had an interesting take on faith and miracles.  I'll let him have the last word:

"Miracles do not a messiah make.  But a messiah can do miracles.  If you ask me if Jesus literally raised Lazarus from the dead, literally walked on water and changed water into wine, I will answer, 'For certain, I do not know.  But this I do know: faith must be lived before it is understood, and the more it is lived, the more things become possible.'  I can also report that in home after home I have seen Jesus change beer into furniture, sinners into saints, hate-filled relations into loving ones, cowardice into courage, the fatigue of despair into the buoyancy of hope.  In instance after instance, life after life, I have seen Christ be 'God's power unto salvation', and that's miracle enough for me".  (Credo, pg 10).

And so I conclude again:                                              Peace, always,

                                                                                                      Brad