Marquette University threatens professor with termination for helping pro-marriage student

Gay activist vandalizes pro-marriage sign
Gay activist vandalizes pro-marriage sign

I hope everyone remembers the case of Marquette University professor John McAdams. McAdams was punished severely by the “Catholic” university for blogging about a pro-gay-rights instructor (Cheryl Abatte) who told a pro-marriage student that if he disagreed with gay rights, then he must drop her class.

Here is the latest about the university’s final decision about what to do with professor McAdams from David French of National Review.

French writes:

There’s nothing like a good show trial to build confidence in the academy’s commitment to academic freedom. Marquette University is demanding that embattled professor John McAdams apologize for criticizing a colleague as a condition for keeping his job. And what outrage did McAdams commit? He tried to protect the academic freedom and free speech of conservative students:

On November 2014, McAdams, a tenured associate professor of political science, posted an entry on his Marquette Warrior blog describing a recorded conversation between an undergraduate student and the instructor for his “Theory of Ethics” philosophy course. The instructor, Cheryl Abbate, was recorded telling the student that the expression of certain opinions in class was inappropriate because those opinions may be considered offensive to other listeners. Abbate specifically cited the student’s stated opposition to same-sex marriage as a problem.

Abbate’s actions were criticized by readers of McAdams’ blog entry, and her alleged actions received widespread attention from national media. In response, Richard C. Holz, dean of Marquette’s Klingler College of Arts and Sciences, suspended McAdams.

You read that correctly. Rather than discipline the instructor who silenced a conservative student, the university suspended the whistleblower. Now it’s reportedly extending the suspension through the fall 2016 semester and demanding that he apologize as a condition of returning to work. My former colleagues at the Foundation for Individual Rights in Education (FIRE) are right to label the forced apology “an age-old inquisitorial tactic used to violate freedom of conscience through compelled speech.”

So, you might think that a “Catholic” University would punish the anti-marriage instructor, instead of the professor who defended the pro-marriage student, but you’d be wrong. I sure hope that none of you ever give money to Christian organizations that are not solid on issues like abortion and marriage. Because there are tons of “Christian” organizations who are aligned with the secular left on many cultural issues. It’s probably a good idea to cut off this institutions from taxpayer funding until they stop discriminating against Christians and conservatives.

David French also reports on McAdams’ response to the fascist college administators:

McAdams — to his immense credit — is not backing down.

Here’s his response:

The addition of a demand that we abase ourself and issue an apology and sign a loyalty oath to vaguely defined “guiding values” and to the University’s “mission” is obviously a ploy by Marquette to give the administration an excuse to fire us. They have calculated, correctly, that we will do no such thing.

I would say that it’s astonishing that a Catholic university punish a professor for defending the right of students to advocate the church’s teaching on marriage, but politically correct nonsense is par for the course even (especially) at many religious colleges. McAdams should be applauded — and supported — for his lonely, courageous stand.

David French also wrote an article in National Review on Friday about how universities weed out conservatives who apply to be teachers and administrators. It turns out that they are not interested in diversity at all.

French writes:

According to data compiled by the Higher Education Research Institute, only 12% of university faculty identify as politically right of center, and these are mainly professors in schools of engineering and other professional schools. Only 5% of professors in the humanities and social-science departments so identify.

A comprehensive study by James Lindgren of Northwestern University Law School shows that in a country fairly evenly divided between Democrats and Republicans, only 13% of law professors identify as Republican. And a recent study by Jonathan Haidt of New York University showed that 96% of social psychologists identify as left of center, 3.7% as centrist/moderate and only 0.03% as right of center.

He’s not kidding. Consider this article from the Cornell University campus newspaper.

It says:

Of the nearly $600,000 Cornell’s faculty donated to political candidates or parties in the past four years, over 96 percent has gone to fund Democratic campaigns, while only 15 of the 323 donors gave to conservative causes.

The Sun’s analysis of Federal Election Committee data reveals that from 2011 to 2014, Cornell’s faculty donated $573,659 to Democrats, $16,360 to Republicans and $2,950 to Independents. Each of Cornell’s 13 schools — both graduate and undergraduate — slanted heavily to the left. In the College of Arts and Sciences, 99 percent of the $183,644 donated went to liberal campaigns.

So how do we fix it? Well, I already mentioned that Christians should not give any money to universities, unless they are named Hillsdale College, Biola University, Grove City College, Patrick Henry College, etc. And I mentioned that Christians should not be voting for bigger government. We don’t want universities to get taxpayer money that has no strings attached. They should have to please customers instead of getting taxpayer money with no accountability.

In his second article, French lists some ideas for getting universities to not discriminate against Christians and conservatives. And maybe he we elect real conservatives, instead of Democrats pretending to be conservatives, then something will be done about it.

Ryan Bell’s year of atheism testimony shows need for apologetics

The Christian life requires a certain degree of mental toughness and non-conformity
The Christian life requires a certain degree of mental toughness and non-conformity

Are you interested in knowing how to avoid losing your Christian faith? Well, an episode of the Unbelievable show featuring well-known apostate Ryan Bell will give you some clues.

But before we go to the podcast, I want to recap some reasons why people think that God exists.

In addition to these arguments for theism, Christians should be able to make a minimal facts case for the resurrection, one that leverages the early creed in 1 Corinthians 15:3-7. And some sort of case for the belief that Jesus was divine using only the earliest sources.

In addition to those positive evidences, there would be informed defenses to other questions like the problem of evilthe problem of sufferingreligious pluralismthe hiddenness of Godmaterialist conceptions of mindconsciousness and neurosciencethe justice of eternal damnation,sovereignty and free will, the doctrine of the Incarnation, the doctrine of the Trinity, and so on.

I listed these out so that you can see how many of these positive arguments and defenses that Ryan Bell wrestles with in his deconversion testimony.

The podcast

Details:

Ryan J Bell is a former pastor who has decided to try being an atheist for a year. He explains why and interacts with New Zealand apologist Matt Flannagan.

The MP3 file is here. (We only care about the first 45 minutes)

Matt Flanagan and Justin Brierley do a great job in this debate getting the real issues on the table, although you have to wait until about 20 minutes in. Quick note about Bell. He has a BA in Pastoral Ministry, an MDiv, and a doctorate in Missional Organization. Now I have a suspicion of people with a background like that – my view is that they are more likely to be impractical and/or insulated from real life.

I also noticed that his politics are liberal, and that he is featured on the web site of GLAAD, a gay rights organization, for supporting gay marriage. Why do people support same-sex marriage? I think the most common reason is because they care more about the needs of adults than they care about the needs of children for a mother and a father. That’s where this guy is coming from – he is a people-pleaser, not someone who promotes the needs of children over the needs of adults.

Summary:

At the start of the podcast, we learn that Bell was in the Seventh Day Adventist church, which is strongly invested in young-Earth creationism. Depending on how strict his young Earth view was, this closes off many of the best arguments for theism from science, such as the cosmological argument, the cosmic fine-tuning argument, the stellar habitability argument, the galactic habitability argument, the Cambrian explosion argument, and even the origin of life argument (to a degree). These are the arguments that make theism non-negotiable.

When he started his journey to atheism, he says that he was reading a book called “Religion Without God” by Ronald Dworkin.I was curious to see what view of faith was embraced by this book. Would it be the Biblical view of faith, trust based on evidence? Or the atheist view of faith, belief without evidence? I found an excerpt from the book in the New York Times, which said this:

In the special case of value, however, faith means something more, because our convictions about value are emotional commitments as well and, whatever tests of coherence and internal support they survive, they must feel right in an emotional way as well. They must have a grip on one’s whole personality. Theologians often say that religious faith is a sui generis experience of conviction. Rudolf Otto, in his markedly influential book, The Idea of the Holy, called the experience “numinous” and said it was a kind of “faith-knowledge.” I mean to suggest that convictions of value are also complex, sui generis, emotional experiences. As we will see… when scientists confront the unimaginable vastness of space and the astounding complexity of atomic particles they have an emotional reaction that matches Otto’s description surprisingly well. Indeed many of them use the very term “numinous” to describe what they feel. They find the universe awe-inspiring and deserving of a kind of emotional response that at least borders on trembling.

The excerpt quotes William James, who reduces religion to non-rational emotional experiences. I don’t know about you, but I don’t think that view of faith is Biblical at all. Biblical faith is rooted in evidence. So clearly, what is important to this Dworkin is not objective evidence, it’s feelings. And this is what Bell was reading. He was not reading academic books like “Debating Christian Theism” to get the best arguments pro-and-con. He was looking for something that “resonated” with his feelings.

His journey was prompted by a female Episcopal priest friend who was asked by an atheist “what difference does religion make in my life?”. So, the framework of his investigation is set by a question that is not focused on truth, but is instead focused on emotions and life enhancement. Now Christianity might be a real stinker of a worldview for life enhancement, and the Bible warns us not to expect a bed of roses in this life. Christianity is not engineered to make you feel good or to make people like you, especially people like female Episcopal priests and GLAAD.

When talking about atheism, he is not concerned with whether atheism is logically consistent or consistent with objective evidence. He is concerned by whether atheists can have the experience of being moral without God. He sees an atheist who has moral preferences and seems like a good person by our arbitrary social standards, and he finds that as “valid” as religion. He is judging worldviews by whether people have their needs met, not by truth.

He says that as a pastor, his method of evangelizing atheists was to encourage them to “try on faith” “go through the motions” “participate in social justice outreach events”, etc. His goal was that they would “step into the stream of the Christian narrative and discover that it held value and meaning to them, and find that they actually believed it”. So his method of recommending Christianity to others has nothing to do with logic, evidence or truth. He is offering Christianity as life enhancement – not knowledge but a “narrative” – a story. If it makes you feel good, and it makes people like you, then you can “believe” it. He says that he was “a Christian by practice, a Christian by tradition”. Not a Christian by truth. Not a Christian by knowledge. He just picked a flavor of ice cream that tasted right to him, one that pleased his parents, friends and community. And now he has new friends and a new community, and he wants to please them and feel good about himself in this new situation.

He says that the Christian worldview is “a way of approaching reality” and “creating meaning” and “identifying meaning in the experiences we have”. And he says that there are “other ways of experiencing meaning”. He talks a lot about his correspondence with people and reading atheists, but nothing about reading Christian scholars who deal with evidence, like William Lane Craig, Stephen C. Meyer or Mike Licona.

Literal, literal quote: (23:35) “Well I think the only access we have to  the question of God’s existence or not is how we feel. I mean there’s no falsifiable data that says God either exists or doesn’t exist. It’s all within the realm of our personal experience”. “If living as though God exists makes you happy and comforts you, then by all means, go for it”. This attitude is so popular in our churches today, and where does it end? In atheism. I had a fundamentalist woman telling me just last night how this feelings mysticism approach was the right approach to faith, and that the head knowledge approach was bad and offensive.

I’m going to cut off my summary there, but the podcast goes on for 45 minutes. Matt Flannagan is brilliant, and went far beyond what I wanted to say to this guy, but in such a winsome way. I recommend listening to the whole thing, and be clear where this fideistic nonsense ends – in atheism.

My thoughts

This podcast is a great warning against two views: 1) faith is belief without evidence and 2) religion not about truth, but about life enhancement. Three other related stories might also help: the story of Dan Barker, the story of Nathan Pratt and the story of Katy Perry. I think the Christian life requires a commitment to truth above all. If you think that you can get by as a Christian relying on hymn singing, church attending, mysticism and emotional experiences, you have another thing coming. This is a different time and a different place than 50 years ago, when that sort of naivete and emotionalism might have been safe. Now we have many challenges – some intellectual and some not. To stand in this environment, it’s going to take a little more than piety and emotions. 

People today are very much looking for religion to meet their needs. And this is not just in terms of internal feelings, but also peer approval and mystical coincidences. They expect God to give them happy feelings. They expect God to give them peer approval. They expect God to make every crazy unBiblical, unwise selfish plan they invent “work out” by miracle. They feel very constrained by planning and moral boundaries, believing in a “God of love” who is primarily concerned with their desires and feelings, not with rules and duties. Nothing in the Bible supports the idea that a relationship with God is for the purpose of making us feel happy and comfortable. When people realize that they will be happier in this life without having to care what God thinks, they will drop their faith, and there are plenty of non-Christians to cheer them on when they do it.

I would say to all of you reading that if the opinions of others causes you to stumble then meditate on the following passage: 1 Cor 4:1-4 too. There is only one person’s opinion that matters, ultimately.

William Lane Craig lectures on the moral argument at Georgia Tech

Making sense of the meaning of atheism
Making sense of the meaning of atheism

This video has 3 parts, as well as questions and answers in individual clips.

For those who cannot watch the video, you can grab the MP3 file of the lecture, or read this essay by Dr. Craig which covers exactly the same ground as the video. The essay is for Christians already familiar with basic apologetics.

Part 1 of 3:

Part 2 of 3:

Part 2 of 3:

Here’s a quick couple of quotes from the essay for those who cannot watch:

If there is no God, then any ground for regarding the herd morality evolved by homo sapiens as objectively true seems to have been removed. After all, what is so special about human beings? They are just accidental by-products of nature which have evolved relatively recently on an infinitesimal speck of dust lost somewhere in a hostile and mindless universe and which are doomed to perish individually and collectively in a relatively short time. Some action, say, incest, may not be biologically or socially advantageous and so in the course of human evolution has become taboo; but there is on the atheistic view nothing really wrong about committing incest. If, as Kurtz states, “The moral principles that govern our behavior are rooted in habit and custom, feeling and fashion,”5 then the non-conformist who chooses to flout the herd morality is doing nothing more serious than acting unfashionably.

The objective worthlessness of human beings on a naturalistic world view is underscored by two implications of that world view: materialism and determinism. Naturalists are typically materialists or physicalists, who regard man as a purely animal organism. But if man has no immaterial aspect to his being (call it soul or mind or what have you), then he is not qualitatively different from other animal species. For him to regard human morality as objective is to fall into the trap of specie-ism. On a materialistic anthropology there is no reason to think that human beings are objectively more valuable than rats. Secondly, if there is no mind distinct from the brain, then everything we think and do is determined by the input of our five senses and our genetic make-up. There is no personal agent who freely decides to do something. But without freedom, none of our choices is morally significant. They are like the jerks of a puppet’s limbs, controlled by the strings of sensory input and physical constitution. And what moral value does a puppet or its movements have?

[…]Moreover, if atheism is true, there is no moral accountability for one’s actions. Even if there were objective moral values and duties under naturalism, they are irrelevant because there is no moral accountability. If life ends at the grave, it makes no difference whether one lives as a Stalin or as a saint. As the Russian writer Fyodor Dostoyevsky rightly said: “If there is no immortality, then all things are permitted.”

If you want to show this lecture and Q&A to your apologetics group, you can find the DVD here.

You can also read a debate transcript where Dr. Craig puts his ideas to the test, against Dr. Richard Taylor.