Princeton Professor Russell H. Nieli offers a serious critique of the establishment of AGW as orthodoxy on American university campuses and in the MSM. His list of issues is quite good, and so is his conclusion.
MIT’s Richard Lindzen, a long-time skeptic of the Gore-Hansen Model of global warming, has explained how the serious challenge to American scientific and military dominance posed by the Soviet launching of the Sputnik satellite in the 1950s sent a clear message to the American scientific community that has stuck with it ever since. After Sputnik, says Lindzen, it became clear that the way to gain status, prestige, and, above all, government funding for one’s scientific research, was through the medium of public fear and crisis creation. A similar dynamic was at work earlier, he says, in the creation of the Manhattan Project, which was originally established as a counterweight to what was believed to be an advanced Nazi atom bomb project. The threats and crises for which the government will shell out big money may be entirely real, of course, and not in need of any exaggeration or hype. But they may also be bogus or grossly inflated, a condition that Lindzen thinks accurately describes current global-warming concerns of the Gore-Hansen variety.
The New York Times science editor John Tierney offers a similar take on the global warming issue, stressing both the self-interest of scientists involved in crisis mongering and the more general, herd-like conformism that afflicts scientists along with everyone else. “I’ve long thought that the biggest danger in climate research,” Tierney writes, “is the temptation for scientists to lose their skepticism and go along with the ‘consensus’ about global warming. That’s partly because it’s easy for everyone to get caught up in ‘informational cascades,’ and partly because there are so many psychic and financial rewards for working on a problem that seems to be a crisis. We all like to think that our work is vitally useful in solving a major social problem — and the more major the problem seems, the more money society is liable to spend on it. … Given the huge stakes in this debate — the trillions of dollars that might be spent to reduce greenhouse emissions — it’s important to keep taking skeptical looks at the data. How open do you think climate scientists are to skeptical views, and to letting outsiders double-check their data and calculations?” (John Tierney).
The last sentence was an oblique reference to attempts by many climate scientists to suppress skeptical voices, which was so clearly in evidence in the scandalous Climategate emails. A commentator on Tierney’s blog adds the following valuable insight: “To survive, most workers in scientific fields must follow the grant money. If all the grants this year are for work on the crisis du jour, then that’s the work which gets done. The annoying fact is that somebody pays for science. The ‘somebody’ may be an Evil Oil Company, the Department of Defense, the National Science Foundation, or anyone else with bags of money. We shouldn’t be too amazed when we find that the ‘somebody’ tends to get the science he or it wants to see.”
That money, power, vanity, and prestige may influence a scientific debate — or non-debate in the case of global warming — should not be very surprising. As I have said, scientists and scholars are human beings and prone to all the foibles and distortions of the human condition. This was the great insight of the mid-20th century “sociologists of knowledge,” and before them of most Calvinists and other discerning Christians (including most notably James Madison in Federalist No. 10).
But I think there is an additional element here that is less talked about but probably as important as the kinds of issues Lindzen and Tierney bring up. This is the attraction of global-warming orthodoxy not as a falsifiable scientific theory or source of research funding but as a substitute religion that engages all the energies and capacities to enhance meaning in life that an earlier generation of secular scholars and scientists often found in various brands of socialism or psychoanalysis. With the general decline and discrediting of both Marxism and Freudianism over the past thirty years radical environmentalism in various forms has taken their place in the lives of many secular intellectuals as a source of existential meaning and purpose. The insular, defensive, cult-like behavior displayed by so many global warming advocates when they are confronted with the concerns of informed skeptics reinforces such an interpretation and explains their refusal to debate dissenters. True believers have no converse with heretics. And such cult-like behavior reinforces one final suspicion: like socialism and Freudianism, global-warming alarmism may prove in time to be a God that failed.
Bryan Preston reports on the lengths that the Episcopal Church has been willing to go to punish parishes attempting to break away as the result of the ordination of an avowedly practicing homosexual as bishop.
I’m not at all religious and this story makes my blood boil. It must be seriously annoying to actual believing Christians.
The town of Falls Church, VA, gets its name from the beautiful historic church at its heart. The Falls Church was built in the time of George Washington, who was himself a vestryman at the church, and the original chapel still stands amid a far larger and more modern campus, and today boasts about 2,500 members. According to a historical marker nearby, the Falls Church was a recruiting station for the fledgling army that Washington led. But today the Falls Church is the target of a scorched earth campaign that the Episcopal Church USA, now called The Episcopal Church (TEC) is waging against several of its own congregations.
The Falls Church’s differences with TEC began over doctrinal issues in the 1970s, but came to a head in 2003 with the Episcopal Church’s ordination of the first non-celibate gay bishop. Many Episcopal churches, including the Falls Church and seven others in northern Virginia, elected to separate from TEC and created a parallel church network aligned with the Anglican Communion. But TEC claimed ownership of the Falls Church’s sprawling campus, and a lawsuit soon followed to wrest the property away from the congregation. Claiming alienation of property, the Episcopal Church went to courtroom war against its breakaway flocks.
The TEC’s lawsuit against the eight churches hinges on property ownership: Who owns the buildings and lands where the congregations meet? What would seem to be a straightforward issue, isn’t, thanks in part to how Episcopal churches are governed. Episcopal churches exist somewhere between Catholic parishes, the properties of which rest solely in the hands of bishops, and most Protestant churches, which own their own properties independent of their denomination or larger structural organization. Unlike Catholic churches, Episcopal churches exercise some independence from the larger church and have the power to vote on whether to sever ties with TEC. These churches did just that. But unlike other Protestant churches, Episcopal churches exercise somewhat less independence from their larger church. But the deeds to the properties in question are in the names of the local trustees, not the TEC itself.
These churches also predate the founding of the Episcopal diocese in Virginia itself. In fact, they are among its founding churches. Falls Church itself dates back to 1734. The diocese that is suing it is three decades its junior.
Nevertheless, the Episcopal Church has continued to wage a very expensive war in court. Jim Oakes, chairman of the Anglican Division of Virginia, estimates that the case has cost the local churches and TEC between $5 million and $8 million on both sides, or between $10 million to $16 million total. For churches that exist to provide ministry to families and towns, those millions could have surely been put to much better use than hiring lawyers and engaging in legal proceedings that have now lasted five years.
As the years have worn on, the churches have offered to settle out of court at each stage, only to be rejected by the Episcopal Church, and then have prevailed over TEC in court. That changed when the case made it all the way to the Virginia Supreme Court, which handed the case back down to the circuit level after finding that the law at the heart of the case – called the division statute – did not apply in this case.
That trial is now set for the end of April, and is expected to take about six weeks. One Falls Church congregant I spoke with worries not just about the eventual ownership of the properties, but about the eventual intentions of the Episcopal Church itself. When I asked what was the worst case scenario, he pointed me to the outcome of a similar case in Binghamton, New York. The Episcopal Church’s victory over a breakaway church there led to this:
The Church of the Good Shepherd, which has stood at #79 Conklin Avenue since 1879, has been willingly turned over to a Muslim entity by the Episcopal Diocese of Central New York, rather than have it remain in the hands of traditional Anglicans who practice the faith once for all delivered to the saints.
The death knell for the structure as a Christian house of worship was delivered on February 9, 2010, when it was sold to Imam Muhammad Affify, doing business as the Islamic Awareness Center, for a mere $50,000, a fraction of the church’s assessed $386,400 value.
Now, two months later, the classic red Anglican doors have been repainted green, the simple cross on top of the steeply peaked bell tower has been lopped off, and a windowpane cross in the side door has been disfigured leaving only narrow vertical glass with the cross beam being painted over to hide it. The Muslims consider the cross a pagan symbol.
Meanwhile the Rev. Matt Kennedy, his wife and partner in ministry Anne, their young family and congregation were sent packing in the bitter cold and deep snow in January 2008 when the New York Supreme Court ordered them to relinquish the 130-year-old church building which stands overlooking the meandering Susquehanna River.
Good Shepherd had offered to purchase the property before any legal proceedings began, but TEC refused, just as it has refused to settle with the majority of the Virginia churches. After winning the Binghamton suit, TEC sold the historic church to the Islamic group for about a third of what the congregation had offered. …
Presiding Bishop Katharine Jefferts Schori is on record saying she would sooner see fleeing parishes sold for saloons than see them affiliate with African and Southern Cone dioceses that uphold “the faith once delivered for all to the saints.â€
Saloons rather than traditional churches? That is why the word “jihad†is in the title of this article. The Episcopal Church’s actions in Binghamton and elsewhere defy reason, unless they were intended to send a very strong and unmistakable message to traditional congregants who might be thinking of breaking away: Defy us, and we will not only hound and possibly crush your congregation through expensive lawsuits, we will see that your cherished houses of worship are desecrated. And we will go to any lengths to send this message, even if we must turn your houses of worship into saloons, or mosques. Even if George Washington himself once worshiped there.
Mosques in Italy will not receive a share of income tax revenue the Italian government allocates to religious faiths each year. Hindu and Buddhist temples, Greek Orthodox churches and Jehovah’s Witnesses will be eligible for the funds, according to a bill approved by the Italian cabinet in May and still must be approved by parliament.
Until now, the government had earmarked 8 percent of income tax revenue for Italy’s established churches. The great majority of these funds go to the Catholic Church, although if they wish, individual tax payers may elect to give the money to charities and cultural projects instead.
The head of COREIS, one of Italy’s largest Muslim groups, Yahya Pallavicini, said he was bitter that Islam had been denied the revenue from Italian income tax.
“Work should be begun on legally recognising those moderate Muslims who have for years shown themselves to be reliable interlocutors who are free of and fundamentalist ideology,” he said.
Islam is not an established religion in Italy and there is only one official mosque in the country, Rome’s Grand Mosque (photo). Politicians from the ruling coalition cite radical imams, polygamy and failure to uphold women’s rights by Muslims immigrants as obstacles to recognising Islam as an official religion in Italy.
Obviously, we are not Italy, and the US framers ruled out any federally established churches in 1787, but the Italian government’s decision is interesting because it demonstrates that some countries within Christendom do recognize that the differences between the culture of Islam and our own are gravely important and Islamic intransigence and pretensions to supremacy inevitably lead to conflict.
Islam is not just another, alternative mode of religious expression like Zen Buddhism or the Jehovah’s Witnesses, or the Church of Latter Day Saints. Muslims cannot be assumed to be willing to attend their own services, raise their children in their faith, hold the occasional fund-raising bazaar or annual parade and be content.
Muslims typically attempt to prevent, even to punish, criticism or mockery of Islam. Muslims refuse to recognize the equality of other religious faiths or of unfaith. Muslims commonly decline to assimilate. And Muslims reject fundamentally the principle of separation of church and state.
As long as Islam aspires to replace our culture and politics with its own; as long as Islam refuses to criticize itself, reform, or accommodate itself to modern pluralist societies; as long as Islam is both a religion and a political adversary of the West; Islam is not entitled to claim the immunities and privileges associated with being just another religion.
A Lebanese man charged with sorcery and sentenced to death in Saudi Arabia is scheduled to be beheaded on Friday, the man’s lawyer said Wednesday.
May El Khansa, the attorney for Ali Hussain Sibat, told CNN that she and Sibat’s family were informed about the upcoming execution. She said she heard from a source in Saudi Arabia with knowledge of the case and the proceedings that Saudi authorities “will carry out the execution.”…
Sibat is the former host of a popular call-in show that aired on Beirut-based satellite TV channel “Sheherazade.” According to his lawyer, Sibat would predict the future on his show and give out advice to his audience.
El Khansa told CNN her client was arrested by Saudi Arabia’s religious police (known as the Mutawa’een) and charged with sorcery while visiting the country in May 2008. Sibat was in Saudi Arabia to perform the Islamic religious pilgrimage known as Umra.
Sibat was then put on trial, and in November 2009, a court in the Saudi city of Medina found him guilty and sentenced him to death.
According to El Khansa, Sibat appealed the verdict. The case was taken up by the Court of Appeal in the Saudi city of Mecca on the grounds that the initial verdict was “premature.”
El Khansa tells CNN that the Mecca appeals court then sent the case back to the original court for reconsideration, stipulating that all charges made against Sibat needed to be verified and that he should be given a chance to repent.
On March 10, judges in Medina upheld their initial verdict, meaning Sibat is once again sentenced to be executed.
Gimme that old time religion department: the Times of India reports that Tekam Das, a Hindu priest in the province of Sind, on Tuesday sacrificed three daughters (all aged under six) and then himself to the goddess Kali.
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Technological tour de force: Eric Whitacre‘s Lux Aurumque 6:20 video of virtual choir performance, 185 performers from 12 countries recorded on 243 tracks.
