Which of the Following Values are Important to Democracy?
- Rule of Law and an Impartial Judiciary
- A Constitution
- Human Rights and Fair Access to Trial and Good Representation
- Fair Representation and Moral Accountability of Political Leadership
- Freedom of the Press
- Freedom of Speech
- Separation of Church and State
- Right to Protest and Assemble, to Publicly Debate Key Issues
- Concern for the Common Good
- Peace and Civility
- Moral Leadership Employing Wisdom
- Fair Elections
- Fair Access to Higher Education
- Sound Religious Foundation for Political Discourse
- Proper and Fair Taxation System and Wealth Distribution
- Access to Good Healthcare
https://www.youtube.com/watch?v=6GR-9-nB-YE What is Democracy?
https://www.youtube.com/watch?v=4IBegL_V6AA Jonathan Haidt NYU and Jordan Peterson University of Toronto on why we need to preserve debate within the university for the sake of democracy.
https://www.youtube.com/watch?v=XEiMYaQcAAU The Truth About Democracy
Jurgen Habermas, Three Normative Models of Democracy
Jurgen Habermas and Joseph Ratzinger, Dialectics of Secularization.
- Dahl, Robert A. (1989) Democracy and its Critics. London: Yale University Press. This is a seminal piece by one of the greats of Political Science. It charts the course of democracy through a series of ‘transformations’ from the city state through to the nation state. It provides a very nice exposition of the various elements of ‘democracy’ and the different ways in which democratic principles can be applied to systems of government.
- Achen, C. & Bartels, L. (2016) Democracy For Realists: Why Elections Do Not Produce Responsive Government. Princeton, NJ: Princeton University Press. This is one of the most important contributions to the study of democracy over the last decade. It makes for pretty uncomfortable reading: with empirical evidence, the authors really challenge some of our assumptions about the things we expect elections to do. It’s a good diagnosis of some of the problems with (a narrow focus on) electoral democracy, but sadly it doesn’t consider many substantive solutions.
- Van Reybrouck, D. (2016) Against Elections: The Case for Democracy. London: Random House. This isn’t an academic work. It channels some of the criticisms of electoral democracy made by Achen & Bartels, but it’s very accessible and makes quite a persuasive (and counter-intuitive) case for supplementing traditional institutions with more extensive citizen-based decision-making.
- Lijphart, A. (2007) Thinking about Democracy: Power Sharing and Majority Rule in Theory and Practice. Basingstoke: Routledge. Lijphart has been one of the key theorists on democracy as power-sharing (as opposed to the exercise of majority rule). His work significantly influenced the development of Northern Ireland’s political institutions as a form of conflict management, but his work has had a great deal of influence in a range of conflict and non-conflict contexts.
Wednesday, October 25 @ 4:00 p.m., Chemistry D200, 2036 Main Mall, UBC
Rabbi Lord Jonathan Sacks, philosopher, theologian, politician, one of the UK’s top public intellectuals, former Chief Rabbi of the United Hebrew Congregation of the Commonwealth 1991-2013. Baron Sacks will be brought to us by video.
Online Location: https://www.youtube.com/watch?v=QrQ75meskWI
Dr. Olav Slaymaker, Professor Emeritus Geography, UBC and Dr. Jason Byassee, Professor of Hermeneutics and Homiletics, Vancouver School of Theology.
Jonathan Sacks affirms that religion is indeed part of human controversy today, but he wants to emphasize that it most certainly can and should be a big part of the solution to contemporary tensions and conflicts. Especially true for him, the morality carried by religious traditions has a vital contribution with respect to the powerful forces of globalization in late capitalism. He wants us to celebrate the differences among religious traditions and use them to preserve and enlarge, not stunt, our humanity. Sacks, a man of conservative temperament, following a very orthodox version of Judaism, is a large-hearted person who has come to respect the different ways humans have expressed their search for meaning and identity. The liberating thing about this lecture, also a theme in two key books (The Dignity of Difference, and Not in God’s Name), is that he uses it to open the wisdom of the Hebrew tradition, especially the Genesis narrative. He does this because he believes it will help us find a way to heal the troubles that beset us, including terrible violence and injustice. The astonishing thing about this achievement is that his application of the Hebrew religious genius to the human condition works, whether you believe in God or not. He posits a world where all can participate on a level economic playing field, and where there can be respect for the Other. Judaism has always had a healthy attitude towards the world, it has always sought moderation in its adherents and a strong sense of responsibility toward the less fortunate. It is for this reason that Rabbi Sacks’ analysis of the strengths and weaknesses of the global market economy is so compelling and hopeful. He attends to important nuances of the human condition and the variety of our motives. His genius involves a re-thinking of the narrative of the relationships between the three great Abrahamic religions: Judaism, Christianity and Islam. This posture resonates with people concerned to pursue peace and the global common good, heal fragmented relationships and end violence.
An international religious leader, philosopher, award-winning author and respected moral voice, Rabbi Lord Jonathan Sacks was awarded the 2016 Templeton Prize in recognition of his “exceptional contributions to affirming life’s spiritual dimension.” Described by H.R.H. The Prince of Wales as “a light unto this nation” and by former British Prime Minister Tony Blair as “an intellectual giant”, Rabbi Sacks is a frequent and sought after contributor to radio, television and the press both in Britain and around the world. Since stepping down as the Chief Rabbi of the United Hebrew Congregations of the Commonwealth – a position he served for 22 years between 1991 and 2013 – Rabbi Sacks has held a number of professorships at several academic institutions including Yeshiva University and King’s College London. He currently serves as the Ingeborg and Ira Rennert Global Distinguished Professor at New York University. Rabbi Sacks has been awarded 17 honorary doctorates including a Doctor of Divinity conferred to mark his first ten years in office as Chief Rabbi, by the then Archbishop of Canterbury, Lord Carey.
Much has been said and written in recent years about the connection between religion and violence. Three answers have emerged. The first: Religion is the major source of violence. Therefore, if we seek a more peaceful world we should abolish religion. The second: Religion is not a source of violence. People are made violent, as Hobbes said, by fear, glory and the ‘perpetual and restless desire for power after power that ceaseth only in death’. Religion has nothing to do with it. It may be used by manipulative leaders to motivate people to wage wars precisely because it inspires people to heroic acts of self-sacrifice, but religion itself teaches us to love and forgive, not to hate and fight. The third answer is: Their religion, yes; our religion, no. We are for peace. They are for war. ~Jonathan Sacks
Now is the time for Jews, Christians and Muslims to say what they failed to say in the past: We are all children of Abraham. And whether we are Isaac or Ishmael, Jacob or Esau, Leah or Rachel, Joseph or his brothers, we are precious in the sight of God. We are blessed. And to be blessed, no one has to be cursed. God’s love does not work that way. Today God is calling us, Jew, Christian and Muslim, to let go of hate and the preaching of hate, and live at last as brothers and sisters, true to our faith and a blessing to others regardless of their faith, honouring God’s name by honouring his image, humankind. ~Jonathan Sacks
Responses to the Video: Dr. Olav Slaymaker, Professor Emeritus from UBC Geography, Dr. Jason Byassee, from Vancouver School of Theology, will respond to the lecture and take questions.
University of Cambridge, King’s College, BA Honours, Geography; Harvard University, AM, Geology; University of Cambridge, 1968, PhD, Geomorphology; 1968-2004: Assistant, Associate and Full Professor, Geography, UBC; 2004-Present: Professor Emeritus, Geography, UBC
The focus of Olav’s teaching and research has been on understanding landscape science and, particularly, on water and sediment budgets as fundamental geomorphological knowledge. His regional focus has been on mountain environments, especially in British Columbia, Scandinavia, the Austrian Alps, Japan, Ethiopia and Taiwan. His wider interest extends to global physical geography and to stewardship of mountain regions. In recent years, he has broadened his interests further to embrace the meta-problems of global environmental change and environmental sustainability. He has served the International Geographical Union as Chair and member of several Commissions and as a coopted member of its Executive Committee; he was Head of Geography (1982-1991) and an Executive Committee member of the International Association of Geomorphologists from 1989-2001 (President, 1997-2001). He was President of the Canadian Association of Geographers (1991-1992) and Associate Vice-President of UBC (1991-1995). In the wider world, he was Governor of the International Development Research Centre, a major Canadian initiative to build capacity for sustainability in less developed countries (1994-2002). Since his retirement in 2004 he has been Visiting Professor at the University of Vienna. Honours: Member of the Order of Canada; Foreign Member of the Norwegian Academy of Science; DSc honoris causa, University of Wales.
Comments During the Event by Dr Slaymaker
The Dignity of Difference: the Intrinsic Value of Diversity in the Light of Rabbi Jonathan Sacks’ Call for Monotheists to Claim their Common Heritage
- What is the dignity of difference?
The expression “Dignity of Difference” was coined by Rabbi Jonathan Sacks in describing the glory of the created world in its astonishing multiplicity: the thousands of different languages spoken by mankind, the proliferation of cultures, the sheer variety of the imaginative expressions of the human spirit in most of which the voice of wisdom can be heard. The world is not a single machine but it is more like a complex interactive ecology in which diversity is of the essence. At the very least, that realization should make us better listeners. No civilization has the right to impose itself on others by force. This is why God asks us to respect the freedom and dignity of those who are not like us. “Do not oppress a stranger for you know what it feels like to be a stranger, for you yourselves were once strangers in the land of Egypt” (Exodus 23, v.9)
- Engaging the discussion: is there some intrinsic value in diversity?
In contemporary Canada there is a strong emphasis on embracing diversity, with the underlying assumption that diversity is a good thing. Intrinsic value of diversity can be argued from geodiversity, biodiversity and cultural/religious diversity, but a separate lecture would be required to do these ideas justice. The worlds of inorganic objects (GEODIVERSITY), of living organisms (BIODIVERSITY) and human traditions (CULTURAL AND RELIGIOUS DIVERSITY) exemplify the value of diversity by underlining concepts such as complexity, keystone species and resilience that relate to the sustainability of the human species. Cultural and religious diversity gives colour and a sense of security to people whereas globalization flattens the globe and leads to alienation. Cultural and religious diversity is often overwhelmed by the global market. Nevertheless, cultural and religious diversity reflects biodiversity and geodiversity and is important to preserve for its own sake because it is a part of God’s creative work..
It is undoubtedly true that the immense power of globalization has positive aspects, including notably the defeat of fascism and communism and globalization is also thought to be a good thing as it enables a sense of the global community. On the face of it, the global and the national priorities cannot be resolved and lie at the root of many civil unrests and protests surrounding, for example, the General Agreement on Trade and Tariffs.
Books of substance have been written on this topic but relatively little to my knowledge has been written by the religious community
- What does the Bible have to say about the national versus the global according to Sacks?
In my view, though I am open to correction, Rabbi Sacks is the first heavy weight religious person to take aim at the end of history (Fukuyama, 1992) and end of geography (Friedman, 2005) arguments. Significantly, he points out that in each case, God is left out of the discussion. He proposes that Judaism uniquely among the monotheisms has seriously grappled with the tension between the global and the national. Specifically, he directs attention to the first eleven chapters of Genesis as a trial run for globalism that failed. The rest of Genesis emphasizes family, tribe and nation (Genesis 15). Judaism, he says, is strictly national. It is an explicitly Judaic interpretation of diversity that, he says, has relevance to humanity, secular or religious and creates a new paradigm of mutual acceptance instead of factionalism. He argues from Genesis that God has created difference, through the creation of many cultures, the diversity of faiths and individual civilizations, all with only one place to live, our blue planet Earth. Can we make space for difference? There need to be two theologies Sacks argues: a theology of commonality and a theology of difference (p.21 of the Dignity of Difference) and that is exactly what Judaism has done by contrast with Islam and Christianity. “God has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians and Islam to Muslims – no one creed has a monopoly on spiritual truth. “The God of Abraham is the God of all mankind but the faith of Abraham is not the faith of all mankind” (p.53). He also suggests that Christianity and Islam have failed to resolve this tension because of their emphasis on globalism and their disrespect for difference. But the thoughtful reader will ask whether the details of Sacks’ argument can ever sit comfortably with the reality of God’s activity in the unique history of Judaism and the reality of the incarnation.
Rabbi Sacks proceeds to recommend a deeper exegesis of the book of Genesis, a book that is common to all three monotheisms. His argument, that difference is always good, is endorsed by the uniqueness of the history of Judaism. He asks why our common book (Genesis) emphasizes story-telling and not philosophy (in the way that classical Western thinking has evolved)? The central point of his discussion is that we have all misread the book of Genesis by focusing on superficial exegesis. Sacks recommends reading Genesis at five levels. This is a more intricate argument that looks at the stories of the main characters from five vantage points:
- Superficial reading: primogeniture overturned: Ishmael and Esau deprived of birthrights: this is the standard reading
- From the vantage point of fathers: Abraham loved Ishmael and Isaac loved Esau
- Where are your sympathies drawn? Hagar and Ishmael; Isaac and Esau.
- What is the final scene in each story? Isaac and Ishmael standing side by side at their Dad’s funeral; Jacob and Esau reconciled; Joseph and his brothers reconciled
- How do Jews read? How do Christians read? How do Muslims read?
The sustainability of humanity probably depends on the understanding of difference through compassion, conservation, resilience and eventual reconciliation. We could think of these as being keystone principles without which humanity is unlikely to survive. Systemic discrimination has arisen through undue emphasis on the differences between monotheisms. The recommendation to read more carefully and at many levels of interpretation to discover the commonalities in monotheism’s traditions is a profound and hope-filled theme. The call for a conversation that recognizes the common heritage of Judaism, Islam and Christianity is timely and well made. Apart from the obvious and central difficulty around the fact of the Incarnation, much wisdom could be gained from reading our common book (in this case specifically Genesis) together. At the very least, such a proposal would inform monotheists of the importance of hermeneutics and potentially reduce violence between religious fundamentalists.
Olav Slaymaker’s presentation at the Graduate and Faculty Christian Forum on Wednesday, October 25, 2017.
Jason Byassee is the inaugural holder of the Butler Chair in Homiletics and Biblical Hermeneutics at Vancouver School of Theology. His primary vocation is to reinvigorate today’s church with the best of ancient and contemporary wisdom for creatively faithful living. He was previously senior pastor of Boone United Methodist Church in Boone, North Carolina. There he directed eight other pastoral staff members and pastored a congregation of 1500 from five worshiping communities.
He studied at Davidson College and Duke University, where he earned a Ph.D. in systematic theology in 2005. He is also a contributing editor to Christian Century magazine, where he served as an assistant editor from 2004-2008. He is a Fellow in Theology and Leadership at Leadership Education at Duke Divinity School. He has served previously as a Research Fellow in the New Media Project at Union Theological Seminary in New York. He is the author or editor of nine books, most recently Trinity: The God We Don’t Know (Abingdon, 2015). He is at work co-editing or co-authoring books on clergy health in North Carolina, mentoring as a Christian practice, and growing United Methodist church plants. Future solo volumes include a commentary on the last third of the Psalter and a book on reading the bible with the church fathers. His work has also appeared in Christianity Today, Theology Today, Books & Culture, Sojourners, and First Things.
At Vancouver School of Theology he teaches subjects as various as preaching, biblical interpretation, leadership, church history, and writing. He has previously taught as an adjunct at Garrett-Evangelical Theological Seminary, North Park Theological Seminary, Northern Seminary, and Wheaton College.
- Wednesday, November 29 @ 4:00 p.m., MacLeod Building Room 254, 2356 Main Mall – Dr. Thomas Heilke, Professor of Political Science, and Associate Dean of the College of Graduate Studies, UBC Okanagan
A Close Examination of the Foundations of Democracy: Religion and the Current Crisis
Limitless human potential and progress will result in this-worldly, pan-humanist fulfilment for all people groups. Inclusive pluralism, tolerance and respect will rule the day. Human possibilities will extend into a perfected and still perfecting future, supported by and supporting human autonomy, equality, and freedom. These expectations (or values) form one stream of the Western political tradition—liberal democracy. It functions as a political “myth” that regulates our thinking about public discourse, political leadership and perhaps reality itself. The myth has often been thought to originate within religious sensibilities and thought-ways, especially (but not exclusively) those of Christianity. Recent national and international political shock events have cast doubt on this myth and its inherent hopes for democratic polities like Canada. Therefore, we want to circumspectly probe: What indeed are the foundations of such a myth? Can a rigorous examination of current events help us think more clearly about the meaning of such foundations in the light of institutions and emotions, virtues and vices? Included in this inquiry, we contend, is the understanding that they are arguably based in the same religious sensibilities that underpin the hope of human progress. Professor Thomas Heilke will argue that the sources can be fruitfully examined, but also that their theological origins—alongside the parallel theological origins of progressivist thinking— must be more clearly discerned.
Thomas Heilke received his PhD from Duke University in 1990. After 23 years as a faculty member and a variety of administrative positions at the University of Kansas, he has been Professor of Political Science and Associate Dean of the College of Graduate Studies UBC Okanagan since January, 2014. He is the recipient of three teaching awards, and has written on a variety of topics in political philosophy, including civic friendship, political theology, the political thought of Friedrich Nietzsche, Eric Voegelin, John Howard Yoder, and Thucydides, and Anabaptist political thought. He has authored or co-authored four books and edited or co-edited six further volumes. His work has appeared in journals that include American Political Science Review, Political Theory, Polity, The Review of Politics, and Modern Theology. Among his published books are Voegelin on the Idea of Race: An Analysis of Modern European Racism (1990); Nietzsche’s Tragic Regime: Culture, Aesthetics, and Political Education (1998); Eric Voegelin: In Quest of Reality (1999). He co-edited with Ashley Woodwiss The Re-Enchantment of Political Science: Christian Scholars Engage Their Discipline, (2001). He belongs to the American Political Science Association and the Phi Beta Delta Honor Society for International Scholars.
- Wednesday, January 31, 2018 @ 4:00 p.m., Room TBA – Dr. William Newsome, Department of Neurobiology, Stanford University School of Medicine
Of Two Minds: A Neuroscientist Balances Science and Faith
The ‘central dogma’ of neuroscience is that all our behavior and mental life—including our sense of a conscious, continuing self—is inextricably linked to the biology of the brain. Neuroscience ‘explanations’, therefore, tend to account for mental phenomena such as thought, emotion and belief in terms of the basic elements of cellular communication within the brain—action potentials, synapses and neuromodulation. Such mechanistic accounts, which appear increasingly powerful, have been cited as evidence that ‘folk psychological’ explanations of behavior—including beliefs, values and faith—will be replaced ultimately by deeper and more accurate neuroscientific explanations. In contrast, I argue that the deepest and most accurate accounts of behavior necessarily involve multiple levels of explanation. Within neuroscience itself, the best explanations are inherently multilevel, appealing simultaneously to behavioral, circuit-level, cellular and genetic insights. Outside the domain of neuroscience proper, human behavior depends additionally on multiple levels of social and cultural organization and insight. Each level of explanation complements and corrects, but does not replace, the others. More than ever in our world, beliefs, values and faith matter.
William “Bill” Newsome is the Harman Family Provostial Professor, Vincent V.C. Woo Director of the Stanford Neuroscience Institute and Professor of Neurobiology at Stanford University. His PhD is from California Institute of Technology. He is the recipient of numerous honours and awards including being elected to membership in the American Philosophical Society, the Dan David Prize and being elected to Membership in the National Academy of Science. His research aims to understand the neuronal processes that mediate visual perception and visually guided behaviour.
- Wednesday, March 14, 2018 @ 4:00 p.m. – Expert Medical Panel Discussion on Mitigating the Addiction Crisis
- John Koehn, Addiction Medical Practitioner, New Westminster, Royal Columbia Hospital, completed a Fellowship under Dr. Evan Wood, BC Centre for Excellence in HIV/AIDS
- Jay Wong, Psychiatry Resident UBC—St. Paul’s Hospital, Providence Health.
- Jadine Cairns, Nutritionist, Children’s Hospital, Specialist in Eating Disorders
- Gabriel Loh, Doctor of Pharmacology UBC—Clinical Coordinator Pharmacy Proctice, Richmond Hospital, Vancouver Coastal Health, Clinical Assistant Professor UBC
Interesting Interview with Dr. Robert Lustig University of California San Francisco, author of The Hacking of the American Mind https://www.youtube.com/watch?v=EKkUtrL6B18
More details to follow: Your GFCF Committee
Postdoctoral Scholar in Residence, Regent College
Junior Research Fellow St. Benet’s Hall, Oxford, UK
How Many Loves? A Friendly Critique of CS Lewis’ The Four Loves
Wednesday, March 15 @ 4:00 p.m. in Woodward (IRC) Room 5
Audio File of Jason Lepojarvi: https://ubcgcu.org/2017/02/22/c-s-lewis-scholar-ubc-march-15/
C. S. Lewis’s The Four Loves has greatly shaped Christian understanding of love. It has become common practice to speak of “four” loves. But are there really four? What is love itself in essence? Dr. Lepojärvi, a former President of the Oxford University C. S. Lewis Society, argues that the title of The Four Loves is misleading. He claims that there are not “four”, nor are they even “loves”. Charity or agape is the most misunderstood – even, or especially, among Lewis’s most devoted readers. This will provide an intriguing rethink of a long time classic.
Dr. Jason Lepojärvi is a scholar-in-residence at Regent College for the 2016-17 academic year. His current passion is a Postdoctoral research project on the theology of love, entitled Idolatry: Catholic and Protestant Perspectives. Born to a Canadian mother and a Finnish father, Jason studied theology and philosophy at the University of Helsinki, obtaining a PGCE. His master’s thesis focused on Pope John Paul II’s theology of the body and sexuality. It was published as the first introduction to the subject in Finnish. As a Visiting DPhil Candidate at Oriel College, Oxford, Jason served as the President of the Oxford University C. S. Lewis Society in 2012–13. He, his wife, and their two daughters moved to Vancouver in July 2016. Prior to this, they lived in Oxford, where Jason worked as the Junior Research Fellow in Theology at St Benet’s Hall. His doctoral thesis “God Is Love but Love Is Not God: C. S. Lewis’s Theology of Love” (2015) critically analyzed C. S. Lewis’s contribution to the debate on love (agape versus eros) that preoccupied much of twentieth century Protestant and Roman Catholic thought. It is a vital contribution to inter-religious dialogue.
Jason writes in order to capture our imagination:
“I intend to offer a definition of love itself (the genus of which the “four” loves are species), of Charity or agape in The Four Loves (it is not what we think it is), and of “Christian love” (if such a thing exists).
“Charity has undeniably been the most misunderstood of the ‘four’ loves, even or especially among his most devoted readers.”
“The word agape, too, had a more or less fixed meaning in the imagination of his contemporary Christian readership. This assumed fixed meaning, I now suspect, was actually part of the mindset Lewis wanted to correct. And it probably continues to be the default understanding of many Christians.”
“So absorbing is the description of these loves that one’s critical faculties are lulled to sleep.”
“There are not ‘four’, nor are they even ‘loves’.”
“The Four Loves—a simple and memorable title, brilliant really, but at the expense of creating a false expectation.”
“One of the most peculiar facts about The Four Loves is that it never tells us what love is. If you comb its pages for a definition of love, you will leave empty-handed.”
“Lewis dissected love but never patched it back together.”
“Charity or agape in The Four Loves is not what we think it is. It is actually surprisingly practical, mundane, and even ‘secular’.”
“Strictly speaking there is no such thing as a ‘Christian love’, only a Christian praxis of love.”
To love at all is to be vulnerable. Love anything, and your heart will certainly be wrung and possibly be broken. If you want to make sure of keeping it intact, you must give your heart to no one, not even to an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements; lock it up safe in the casket or coffin of your selfishness. But in that casket—safe, dark, motionless, airless—it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. The alternative to tragedy, or at least to the risk of tragedy, is damnation. The only place outside of Heaven where you can be perfectly safe from all the dangers and perturbations of love is Hell. ~C.S. Lewis, The Four Loves.
Allyson Jule, PhD
Professor of Education & Co-Director of the Gender Studies Minor
Trinity Western University
Wednesday, January 25, 2017 @ 4:00 p.m.
Friedman Building, Room 153, UBC Gate One
Why Saying Nothing at All Can Ruin a Perfectly Good Education
There is a substantial and wide-ranging body of research connecting gender with achievement in schools and in career and home life. This lecture explores the intersection of feminism, faith, classroom silence and linguistic patterns. Gendered speech tendencies are understood as often aligned with expectations of femininity and masculinity with education as a primary site for gendered performances. The particular pattern of silence among female students in a whole variety of educational settings has been surprisingly consistent, particularly in light of advances in feminist pedagogical methods. Many female students are not very vocal in typical teacher-led classroom lessons. In addition, the Christian subculture has added identity factors and pressures concerning gender roles. While more recent work marks an important shift away from gender generalizations and sex differences to the particular situations and events at work in various educational settings, the research presented in this lecture explores how male students ‘have the floor’ with female students often serving as attentive, silent listeners. Various classrooms will serve as case studies, including a grade 2 classroom and 2 theology college classrooms; these examples offer implications for schooling in general and for what student silence tells us about the educational enterprise.
Allyson Jule, PhD, is Professor of Education and Co-Director of the Gender Studies Institute at Trinity Western University in Langley, BC, Canada. She is also the President of Canada’s Women’s and Gender Studies et Recherches Féministes (WGSRF.com) and a 3M Canada Fellowship winner, 2016. Allyson has particular research interests in the area of gender & language & silence in the classroom as well as gender & language alongside religious identity. She is the author of 2 monographs Gender, Participation and Silence in the Language Classroom:Sh-shushing the Girls and A Beginner’s Guide to Language and Gender (with a second edition due out later this year) and 5 edited collections of sociolinguistic or Christian scholarship: Gender and the Language of Religion, Being Feminist, Being Christian: Essays from Academia, edited with Bettina Tate Pedersen, Language and Religious Identity, Shifting Visions: Gender and Discourse,Facing Challenges: Feminism in Christian Higher Education and Other Places, also with Pedersen. Dr. Jule has also authored several articles in books and peer-reviewed journals of significant readership, including The Canadian Modern Language Review and Gender and Education. She has been very active on the editorial boards of academic journals, such as Gender and Education journal, Gender and Language journal, the British Journal of Contemporary Religion and the Irish Journal of Applied Social Sciences. She serves on the executive council for the International Gender and Language Association (IGALA).
Allyson Jule is a highly respected and internationally renowned scholar in the field of gender and education and gender and language and gender and Christian identity. She has presented her research in interdisciplinary contexts, connecting strongly as an interdisciplinary scholar in the fields of Women’s Studies, Education, Applied Linguistics, Teacher Education, Christian scholarship and Media Studies. She has presented at many national and international conferences, including at conferences in Canada, Germany, New Zealand, United Kingdom, Ireland, Spain, Taiwan, Belgium, and Brazil, and ranging in topics from Sex and the City, the Mary Tyler Moore show, a critique of the Women’s Cancer memoir genre, princesses and superheroes in classroom textbooks, and Christian feminism.
Allyson Jule won TWU’s Davis Distinguished Teaching Award in 2011 and was named one of Canada’s top 10 professors for 2016. She was awarded the prestigious 3M Teaching Fellowship for excellence in university teaching and leadership, marking the only time a TWU professor has been so honoured. The announcement is found here: http://3mcouncil.stlhe.ca/resources/award-winners/#allyson-jule
Tom McLeish November 2016 Lecture Videos
November 3, 2016 Trinity Western University
November 4, 2016 St John’s College UBC The Medieval Big Bang
This week I am enjoying my first ever visit to Vancouver to give a series of lectures and discussions on Faith and Wisdom in Science and the ideas and actions that flow from thinking through a Christian Theology of Science. There are a few science lectures thrown in (in biophysics of protein dynamics – at Simon Fraser University, and the molecular rheology of polymer melts in processing – at UBC), and a final Friday night at St John’s (Graduate) College, UBC, on Medieval Science and the Ordered Universe Project. Last night saw a fruitful and friendly welcome at Regent College.
The question sessions following the science/theology talks so far have been fascinating
and inspiring (the questions that is – I can’t speak for the answers). The central section of the presentations, focussing on drawing resource from Biblical wisdom literature, draws on the close reading of the Book of Job that forms the central chapter of Faith and Wisdom. So one of the questioners wanted to know about Jesus’ sayings about nature in the gospels, and their significance. As in the cycles of speeches between Job and his comforters, way before the probing questions of the Lord’s Answer in chapter 38, the gospels, too, are full of nature metaphor and action. The calming of the waves, the wind-image of the Spirit, the liking of the ‘signs of the times’ to the signs that the coming of the Kingdom is close – all these speak of a relationship with the natural world that reflects the Godly Wisdom of a deep seeing, an inner understanding, and an investment of significance into the material, natural world. More thinking required here!
Another question searched the dilemma facing the church in sharing both the positive narrative for science and its consequences for an ethical, hopeful and fruitful managing of nature in future. Given the explicit Creation-Fall-Election-Incarnation-Resurrection-Ministry of Reconciliation-New Creation story within which science and technology make sense as God’s gifts, how is all this worked through in a world that largely does not recognise that big story? It reminded me of a wonderful question from an atheist sociologist at one of the first ever university-based discussions of the Faith and Wisdom in Science idea: ‘I wish I could share in your vision and hope, but as an atheist I can’t begin to share your assumptions: what can you give me?’
I think that the answer is not ‘nothing’ by any means. Back to St. Paul and his brilliant summary of the work of the Church – the ‘ministry of reconciliation’ of 2 Corinthians 5. To talk about our work being that of ‘healing broken relationships’ is something that everyone knows about and everyone wants. To point to ways in which we can hope to reverse the mutual harm that we and our planet are inflicting on each other, by framing the challenge in those terms, and then by proceeding as one does in the healing of any broken relationship, is a practical way ahead that anyone can buy into. Replacing ignorance with knowledge, fear with wisdom, and mutual harm with mutual flourishing – this is a framework for political and social care that has already generated practical outcomes, such as the Responsible Research and Innovation policy in the UK and Europe.
I hope to be able to say more about the work that new theologically-generated narratives can do in our managing of science and technology at a Harvard STS-Programme seminar next week (on the day of the US presidential election!), Narratives of Hope: Science, Theology and Environmental Public Policy . But that is for next week. Today there is more at UBC with Investigating the Deep Structure of Modern Science: the Search for Wisdom.
I am extremely grateful to the Canadian Scientific and Christian affiliation for supporting the visit, and to my kind hosts and organisers for all their tremendous hard work.
Prof Tom McLeish, FInstP, FRS
Tom McLeish’s Medieval Big Bang talk at St. John’s College, UBC November 4, 2016: https://youtu.be/JFFt0kUIlWA
Tom McLeish GFCF Talk at UBC https://youtu.be/m5cmTFPCzt4
Tom McLeish takes a scientist’s reading of a historical series of texts (the oldest is the celebrated nature poem from the ancient Middle-Eastern ‘wisdom’ text – the Book of Job) describing the search for understanding of nature. He makes the case for science as a deeply human, social and ancient activity, embedded in some of the oldest stories told about human desire to understand the natural world. Drawing on stories from the modern science of chaos and uncertainty alongside these medieval, patristic, classical and Biblical sources, this narrative approach challenges much of the current ‘science and religion’ debate as operating with the wrong assumptions and in the wrong space. It also develops a natural critique of the cultural separation of sciences and humanities, suggesting an approach to science, or in its more ancient form natural philosophy – the ‘love of wisdom of natural things’ – that can draw on theological and cultural roots that remain highly relevant today. McLeish suggests that deriving a human narrative for science in this way can transform the way political discussions of ‘troubled technologies’ are framed, the way we approach science in education and the media, and reframe the modes in which faith traditions engage with science.
Tom McLeish is a very accomplished prize-winning biophysics professor and Pro-Vice-Chancellor for Research (2008-2014) at the highly ranked University of Durham in the UK. In 2011 he was elected a Fellow of the Royal Society. He served as Vice-President of Science and Innovation in the Institute of Physics 2012-2015, and is currently chair of the Royal Society’s Education Committee. Tom did a first degree in physics and PhD (1987) in polymer physics at Cambridge University. A lectureship at Sheffield University in complex fluid physics was followed by a chair at Leeds University from 1993. He has since won several awards both in Europe (Weissenberg Medal) and the USA (Bingham Medal) for his work on molecular rheology of polymers, and ran a large collaborative and multidisciplinary research program in this field from 1999-2009 co-funded by EPSRC and industry. His research interests include: (i) molecular rheology of polymeric fluids); (ii) macromolecular biological physics; (iii) issues of theology, ethics and history of science. He has published over 180 scientific papers and reviews, and is in addition regularly involved in science-communication with the public, including lectures and workshops on science and faith. He has been a Reader in the Anglican Church since 1993, in the dioceses of Ripon and York. In 2014, he published an important book called Faith and Wisdom in Science (Oxford University Press).
Tom McLeish is a truly original and creative thinker, a superior intellect and a super nice and approachable guy. He is a deeply curious person that is offering a game changing perspective on contemporary debates of science and religion, science and the humanities. Professor McLeish draws on insights from a wide variety of disciplines. He has spoken at SFU, downtown Vancouver and Regent College. His lectures just keep getting better and richer each time. His book Faith and Wisdom in Science is a gem, as Dr. Olav Slaymaker says in his review. You simply must not miss him when he speaks at St. John’s College. He claims that ‘science’ is the current chapter of a longer book of natural philosophy, the love of wisdom about natural things. He taps into a long human quest to find a healing relationship to the whole cosmos.
Science is part of a larger culture. Classically it was the love of wisdom about natural things.
Science is a participative, relational, co-creative work within the overall kingdom of God for healing the broken relationship of humans and nature. It involves the critical factor of a broken covenant between humans and rocks.
Science is not about answers, but finding the right creative questions that give us traction.
The biblical narrative, upon deeper reflection, is deeply rooted in nature from beginning to end.
Job in his search for wisdom finds himself alongside God looking into creation with all the good, the bad and the ugly and grappling with it all. It involves courage.
The book of Job is God’s answer to suffering in a poem of questions.
We need to proceed with a deep kind of seeing in order to get beyond the kind of myths that block our vision, and freeze our intellect.
Wisdom is seeing the deep structure of nature. Nature is the long way to wisdom.
Wisdom comes from a healthy respect for the otherness of God and the otherness of nature.
In healthy biological life, there is a layer of dynamic chaos below the perceived order.
Tom McLeish’s scientific research over the last 25 years has contributed to the formation of the new field of ‘soft matter physics’. Interdisciplinary work with chemists, chemical engineers and biologists has sought to connect molecular structure and behaviour with emergent material or biological properties. He has also worked intensively with industrial researchers developing molecular design tools for new polymeric (plastic) materials, leading large national and international programs, with personal contributions mostly theoretical. Throughout he has also maintained an interest in public engagement with science, science policy and public values including the underlying, but often hidden, public narratives of science. He has been especially interested in the potential for theological narratives to inform debates in science and technology, both explicitly and implicitly.
Professor McLeish takes a fresh approach to the ‘science and religion’ debate, taking a scientist’s reading of the enigmatic and beautiful Book of Job as a centrepiece, and asking what science might ultimately be for. Rather than conflicting with faith, science can be seen as a deeply religious activity, and the current form of a deep and continuous thread in human culture.
Faith and Wisdom in Science presents science as the current flourishing of a very old and deeply human story. Weaving material from the modern science of the unpredictable together with ancient biblical and historical material it takes a fresh approach to the ‘science and religion’ debate – taking a scientist’s reading of the enigmatic and beautiful Book of Job as a centrepiece, and asking what science might ultimately be for. It makes the case for a story as human as any other – pain, love, desire, reconciliation, risk and healing emerge as surprising ingredients without which science is rootless. Rather than conflicting with faith, science can be seen as a deeply religious activity. There are urgent messages for the way we both celebrate and govern science.
McLeish delivers a picture of science as a questioning discipline nested within a much older, wider set of questions about the world, as represented by the searches for wisdom and a better understanding of creation in the books of Genesis, in Proverbs, in the letters of St Paul, in Isaiah and Hosea but most of all in that wonderful hymn to earth system science known as the Book of Job.
“This unique book is for those who are tired of the usual debates over science and religion. It is an intriguing read that includes stories from the lab about the quirkiness of scientific discovery, a deep meditation on the book of Job, and reflections on the current role of science in society. McLeish offers a thought-provoking view of the place of chaos and suffering in a universe under God’s control.” ~Deborah Haarsma, President of BioLogos
“Tom McLeish’s engaging passion for science is matched by his unique ability to help the reader locate science in a complex and enriching relationship with ancient texts and stories, contemporary culture and the big questions of human existence.” ~David Wilkinson, Durham University.
Tom McLeish is Professor of Physics at Durham University and also chairs the Royal Society’s education committee. After a first degree in physics and PhD (1987) in polymer physics at Cambridge University, a lectureship at Sheffield University, in complex fluid physics, lead to a chair at Leeds University from 1993.
He has since won several awards both in Europe (Weissenberg Medal) and the USA (Bingham Medal) for his work on molecular rheology of polymers, and ran a large collaborative and multidisciplinary research programme in this field from 1999-2009 co-funded by EPSRC and industry.
His research interests include: (i) molecular rheology of polymeric fluids); (ii) macromolecular biological physics; (iii) issues of theology, ethics and history of science. He has published over 180 scientific papers and reviews, and is in addition regularly involved in science-communication with the public, including lectures and workshops on science and faith. In 2014 OUP published his book Faith and Wisdom in Science. He has been a Reader in the Anglican Church since 1993, in the dioceses of Ripon and York.
From 2008-2014 he served as Pro-Vice-Chancellor for Research at Durham University. In 2011 he was elected a Fellow of the Royal Society. In 2012 he was made Vice-President of Science by the Institute of Physics (IoP).
Support and Sponsorship Gratitude: Oikodome Foundation, Canadian Science & Christian Affiliation, Templeton Foundation, UBC Murrin Fund
Book Review: Tom McLeish (2014). Faith and Wisdom in Science. Oxford University Press. by Professor Emeritus Olav Slaymaker from UBC Geography
Tom McLeish is Professor of Physics and Pro-Vice-Chancellor for Research at the highly ranked University of Durham in the UK.. With this book he has initiated a new genre of writing about the relation between science and faith. I have a raft of books on theology AND science; this book is the first one of which I am aware that attempts a theology OF science. It is an exciting book in so many ways and is marked by great originality. For some readers the case for the identicality of the scope of theology and science will be too radical to contemplate. Yet the argument is succinct and equally well grounded in Biblical exegesis and experiential empirical and theoretical science. I expect to continue to mine this book for several years to come.
The central theme of the book is that the scope of science and theology is identical and that therefore there must be insights that are worthy of exploration and exchange between the two disciplines. Both science and theology are built on faith; they are both more about imagination and creative questions than about method, logic and providing answers and they both involve pain and love as their central emotions. Perhaps the most revelatory part of his thinking is his view that order and chaos are equally part of God’s world and his refusal to accept the simplistic argument that God’s existence is proven from the fine tuning of the universe. He insists that we must grapple with the chaos and disorderliness of much of creation and incorporate this into our theology beyond simply throwing up our arms and declaring that the disorder is caused by the Fall. And he bases his view on an original exegesis of parts of Proverbs, Psalms, Jeremiah, Isaiah, Hosea, Job (especially Job) and Genesis 1 and 2 and bolsters his argument with insights from Romans, I Corinthians, the Gospel according to John and the Revelation of John.
But I am getting ahead of myself. The starting point of his presentation is the question “What is the difference between science as knowledge and natural philosophy as the love of wisdom about nature?” He suggests that our contemporary use of the term science is only a small, though powerful, part of the story. Science as knowledge implies certainty; the love of wisdom implies a journey. He immediately proceeds to describe his own journey from ignorance to understanding in his research into the nature of jellies, peptides and other natural substances. The excitement and frustrations of the process of discovery of new insights are communicated effectively.
Paralleling his love of wisdom achieved in his laboratory is the author’s enthusiasm for the natural wisdom of the Old Testament. He moves from wisdom as a practical way of life (Proverbs 8) through the importance of the creative word (Psalm 33); the dynamism of creation (Psalm 104); the teaching of correction from creation (Jeremiah); the importance of care for creation (later Isaiah) and a focus on a distant hope and a different cosmos (early Isaiah and Hosea); to the establishing of order through classification (Genesis 1 and 2). But the ever-present tension of chaos and order has to be addressed head-on. What does understanding mean in the context of chaotic objects like comets, storms and earthquakes? Only a little understanding but profound amazement. The fact that order can emerge from chaos “lies within the foundations of science today but it is also a narrative theme of human culture that is as old as any.” (p.101).
There follows a profound exegesis of the book of Job. McLeish does so by taking three snapshots of the book: (1) Surveying the foundational questions of cosmology, geology, meteorology, astronomy and zoology, through chapter 38; (2) A whole book survey as a study of the problem of pain (chapters 1, 6, 16, 32, 38 and 39) and (3) Following a “nature trail” through the whole book. His conclusion is “with trepidation and against the weight of opinion” that the Lord’s answer to Job’s complaint about God’s justice in His management of creation as a whole is indeed a valid answer for five reasons: (1) There is a third path of constrained freedom in which true exploration of life really lies (by contrast with control and chaos); (2) Job is led to a new perspective that “decentralizes humanity from any claim to primacy in creation and affirms the human possibility of knowing creation with an insight that is an image of the divine”; (3) the final voice is participative and invitational; (4) leads to a human relationship with creation in terms of a covenant; and (5) the Lord’s answer is eschatological and looks to future healing of the broken relationship between humanity and the creation. This leads directly to the New Testament creation narratives of creation and reconciliation.
The chapter labelled “A theology of science” is the capstone of the book. McLeish summarizes three traditional ways of speaking about theology and science: (1) a conflict model (e.g. Dawkins); (2) a non-overlapping magisterial model (e.g. Gould); and (3) reconciliation by comparative methodology, keeping the objects of enquiry separate (e.g Polkinghorne). Each of these is inadequate, he says. A theology of science, by contrast, assumes a linear history moving from ignorance to understanding, a special human aptitude for wisdom (“the most inexplicable thing about science is that it is explicable”), deep wisdom (“there is a deeper significance to understanding nature than simply knowing things”), ambiguity of problems and pain (the call to wait and experience of pain), order and chaos (God is not only the shaping force of order, he also unleashes the forces of thunder, clouds, lightning and wind), the role of questioning, love in the practice of science and participation in reconciliation. Science becomes, within a Christian theology, the grounded outworking of the ministry of reconciliation between humankind and the world.
The love of wisdom about nature leads to a concluding chapter about how we can mend our ways, share our science and face up to the future. McLeish sees that both science and the church have some hard thinking to do in order to operationalize his insights. The healing of the academy and of the church are both implied.
The epilogue turns to the encounter of Jesus with a Roman Centurion as a parable for science. In that parable Jesus calls the understanding of true authority “great faith”. The ability to do science, to deploy the love of wisdom to do with natural things gives us both extraordinary authority and responsibility. Can we choose the way, in wisdom, that deserves to be called “great faith?”