- This week Bill prods Paul along as he recovers from a massive proposal hangover. This week's episode is the end of a much longer conversation that may or may not otherwise remain on the cutting room floor about Jordan Peterson and other topics as far afield as Homestar Runner.
- We run down the list of Gold Masses that have been publicly announced to take place this coming month--featuring such highlights as a Mass celebrated by the Bishop of Bismarck, ND and a talk at Benedictine University in Lisle, IL on "The Mystery of Faith: from the Gold Mass to Gravity Waves."
- From there, we segue to discussing how in the contemporary world people try to fill to gaping hole left by religion with politics even more than science, and we finish with Bill's comments on one of Jordan Peterson's messages in an interview with Patrick Coffin on the essential role that living our own lives well plays in changing the world.
In today's episode we sit down with Fr. Nicanor Austriaco, a Dominican friar, biologist, and bioethicist on the faculty at Providence College. Similarly to our interview with Fr. Lawrence Machia, we discuss the way in which science and a vocation to both the priesthood and life in a specific religious order intertwined in his life, with the additional perspective that his Filipino heritage contributes to his understanding of his vocation and the culture here in America.
- Rev. Nicanor Austriaco, O.P., Ph.D., is a Dominican priest and molecular biologist, on the faculty of Providence College. See his page on the college’s website.
- Cells carry a genetic program for self-death for the good of the organism. Cancer cells do not exercise this self-death. Here is one explanation of that phenomenon.
- Fr. Austriaco belongs to the Eastern Province of the Dominican Order. An early introduction within that order entails learning to remain silent, to trust in the loving presence of God. We talked about the American cultural propensity for busy-ness as a key to one’s sense of success.
- How can we think about the intersection of biological science and moral theology? Fr. Austriaco said this. Biology can help you figure out what’s good for you and what’s not good for you. We are creatures shaped by God through an evolutionary process that took place over a long time frame. Our fulfillment includes trying to understand which of our instinctual desires are perfected and which ones still have to be mastered. That’s the gist of Catholic moral theology. God calls us to joy, and that includes our fulfillment as the biological creatures we are. We must figure out what pleasures achieve the fulfillment of our nature and lead to joy. Pleasure is a grace; it can be a very good thing so long as the pleasure is ordered to our true human nature, our integral human fulfillment, what Christ calls us to.
- Is there a sense in which the Catechism of the Catholic Church is like an “owner’s manual” for the human being in living out a human life? Fr. Austriaco explained that the Gospel is a love letter from God, inviting us into friendship. The Catechism shows us the expectations that come with accepting that friendship. It’s not about what we “have to do” but what we want to do because the friendship is offering the relationship with Christ that brings us fulfillment. An “owner’s manual” concept suggests rules to follow to avoid car malfunctions, but our pursuit is more of a proactive response to God’s invitation of love and happiness. A mechanistic approach like an “owner’s manual” still suggests “I’m in charge” as an individual with a checklist—a deeply American interpretation, as Fr. Austriaco pointed out.
- Shortly after speaking at the annual conference of the Society of Catholic Scientists, Fr. Austriaco also spoke at the Vita Institute, sponsored annually by the de Nicola Center for Ethics and Culture at the University of Notre Dame as an intensive overview of Catholic pro-life principles.
- You can see Fr. Austriaco’s talk to the Society’s 2019 conference on YouTube. You’ll also find there a video of Fr. Austriaco’s 2017 lecture, “Defending Adam after Darwin.”
16:00 dogs and chocolate; biology gives us a specific perspective on what is good and bad for us.
18:00 pleasure and its purpose as well as how it leads us astray
20:00 Bill and the "owner's manual" perspective
22:00 rules secondary to relationships
This is the second part of our panel discussion with two conference attendees, Merissa Newton, a philosophy instructor at the University of New England and Geoffrey Woollard, a cancer researcher at the University of Toronto.
[This file is vastly improved from the original version; Bill was able to provide a backup from his portable microphone.]
The individual videos of the conference talks are or will be posted soon at https://www.catholicscientists.org/ideas/theme/video-archive
After laboring through some technical problems, here is our first full post-SCS Conference episode.
We had a panel discussion with two conference attendees, Merissa Newton, a philosophy instructor at the University of New England and Geoffrey Woollard, a cancer researcher at the University of Toronto.
This conference was a heady experience, and as a self-taught amateur podcaster and interviewer, I was absurdly far out of my comfort zone. Things went surprisingly well save for one critical error: I neglected to do much of any testing of my laptop and microphone before I started recording. A whole bunch of lessons I hopefully learned there... In any case, today's audio may be the worst of the conference. I had to think long and hard about whether to air this episode, or what if anything to cut. Bill had backup audio starting halfway through this episode, so feel free to skip ahead to about 17:10 to miss the problematic section.
The individual videos of the conference talks will be posted soon at https://www.catholicscientists.org/ideas/theme/video-archive
My grandmother, Georgia (Joiner) Bredewater, was born on this day in 1921 in Texas.
Just a quick one today in the run-up to the big event at Notre Dame. I had the chance to be on the Pat Flynn Show (upcoming) and we talked about a variety of things. Pat has a very intellectual take on faith. As I was thinking through my life so far in preparation for that conversation, I was considering how it has taught me that there are multiple sides to religion and faith, and I realize that I am lagging behind where I could be on all of them.
You could divide these up any number of ways, but for today I will draw out four of them:
- Intellectual faith. This is about thinking through the philosophical, scientific, theological, and historical issues surrounding a religion and its teachings and deciding whether it seems credible or not. This is how I approach a lot of life (at least on the conscious level!) and was definitely my way in to the Catholic faith in the first place. Catholic Christianity has a huge, well-lit, clearly signed set of intellectual entrances and a huge, expansive, richly decorated set of chambers where we can stand or sit or kneel and enjoy pondering the intellectual beauty of it all.
- Emotional faith. Interestingly, despite all many emotional issues, I had a practice of emotional faith from the very beginning. I have always been attracted to music, and during the years of high school after my initial conversion at 14 I would cultivate this side of myself by singing and teaching myself to play the tunes of different hymns on my clarinet. In a way, as it says in Revelation, I have fallen away from my "first love" as embodied in and built up by these practices, and that hasn't helped me.
- Community of faith. On the other hand, as a teenager I was really an island, like that Ethiopian in the Acts of the Apostles where Deacon Phillip is whisked into his presence just long enough to present some Biblical apologetics, baptize him, and then get whisked away again. I often wonder how that Ethiopian got on when he got home. Fortunately for me, I wound up at the Wash U CSC for four or five pretty happy years... then I went to grad school, and the emotional beating that that applied to me, followed by over a decade of moving every two years (or less), has left me pretty rootless again.
- Meditation and contemplation. And yet, that time at grad school was not wasted in terms of faith either. It was at Notre Dame, for heaven's sake, and you will not find me among those people grousing about Notre Dame selling out its Catholic identity. There are plenty of rich veins of Catholicism there if you take a moment to find them. Somehow I was led to an education for ministry class for adults, and there I got my first real lessons in mental prayer. (We used Opening to God by Fr. Thomas Green, a book whose memory I still cherish.)
Bill and Paul discuss the upcoming SCS conference at Notre Dame, June 7-9, on “What Does It Mean To Be Human?”
Themes we discussed:
The question of human origins:
from the natural theology perspective… when did consciousness, qualia, free will appear?
From the perspective of Judeo-Christian revelation… how do the origin stories in Genesis compare to contemporary archeology and anthropology?
The question of evolution and its significance in a universe with divine providence.
The question of human modification through bio- and electronic technology.
This ended up being an emergency episode Paul recorded solo, since Zencastr ate all but a few minutes at the beginning of each recording. There seem to be serious problems with Zencastr since Paul’s MacBook died and he had to resurrect his Windows laptop.
The Big Bang; cosmology seems to require a beginning, uncaused cause
Problems of mind; intellect / qualia, possibility of free will.
There is no materialist explanation of human intellect, only assertions of dogma and crude shufflings of the feet.
Ongoing occurrence of miracles, Lourdes medical board, Fatima, Shroud of Turin; Bob Schuchts
There are far too many miracles and supernatural phenomena that defy materialist explanation: Eucharistic miracles, healings at Lourdes and elsewhere, Fatima, demonic possession…
The testimony of the first Christian disciples requires absolutely crazy explanations that themselves defy our best science even if we reject the idea that Jesus rose from the dead.
The continuing existence and expansion of the Church in the face of persecution is likewise historically unparalleled, save only for the continued existence of Judaism.
Second of all, it provides perspective and healing for human problems that nothing else does.
John Warner Wallace from Breakpoint podcast; LAPD homicide officer
What has God done in my life... we GET to that, we don't start there like Mormons
Christianity provides a shockingly direct answer to the question of evil: the transcendent, all-good God is Himself willing to experience it.
The Christian faith continues to spread in Africa and Asia in the face of continued persecution, whether of the violent or of the brainwashing variety. Why is that?
The attempts of Western society to escape Christianity have made us amazingly miserable amid all our material possessions and security. Why do we so halfheartedly turn away from these distractions?
The most characteristic failing of our age, I would argue, is addiction, and addiction has evoked a powerful response in the form of the Twelve Steps. Although these Steps are deliberately offered to everyone with no attempt made to proselytize them to any specific religion—indeed many recovering addicts refuse to identify themselves as religious—nevertheless, the principles of the Steps are completely and suspiciously consistent with Catholic Christianity.
The Catholic intellectual tradition has a tremendously formidable intellectual structure, the most robust philosophical realism, an enormous storehouse of moral philosophy and psychological insight, and a wealth of stories of human drama in the lives of both saints and sinners.
Why do we slave along as intellectual second or third-class citizens in the modern world? I was just looking at the want ads of literary agents and realized that they are all blithely “progressive” members of the stumbling, bumbling cultural vanguard. Our culture is shaped by stories forged out of this nihilistic experience of forgetting an entire civilization’s worth of wisdom.
We are looking to help out at the Society of Catholic Scientists Conference this year, and are in talks about how we can do that. We’re really excited about working to create a greater sense of community among Catholic scientists!
I am scrambling this week to make preparations for TSSM to help cover the Society of Catholic Scientists Conference coming up June 7-9 at Notre Dame. I will just post a few thoughts.
I recall reading CS Lewis' autobiography many years ago and hating myself for not reading anywhere near as many good books as he did when he was young... hating myself because I knew that while I was probably more or less just as intelligent as he was, I could not force myself to spend my time well.
If you listen to the TSSM podcast much at all, you realize that Bill lets me talk for long whiles. I haven't exactly read nothing, and I haven't exactly thought nothing, but I oscillate between suspecting I have something valuable to say and fearing that I'm being judged for my ignorance. Ironically, when we hired a professional to evaluate our podcast strategy (Paired, Inc, good people to talk to if you're in the Indianapolis area), their first comment was that the content was too complex and abstruse for the average listener. To which I internally respond, "Perhaps I'm just good at sounding as if I know anything about what I'm saying."
It would be called "impostor syndrome" if it were false, but I dunno if it's false.
Anyway, I take this two directions. One is to note the language that I used above: "I could not force myself to spend my time well." A therapist years back gave me a list of common thinking problems, one of which has stuck with me: "We think we can horsewhip ourselves into compliance." Yes. Yes, that's me. My father for years had this note pinned to a bulletin board: "The floggings will continue until morale improves." One of those Freudian slip, joking-not-joking sort of things. I learned the lesson well. No wonder I found ways to drug myself up with compulsive behaviors and dissociate with computer games or compulsive non-CS-Lewis-caliber reading on or off the internet, and things have only started to change since that priest in Chicago (may he be blessed in eternity) referred me to my first Twelve Step group. I was and continue to need the help of a Power greater than myself to get out of this trap.
The other direction is that I have come to think that podcasts are not a platform for expounding new ideas, however informally. They serve a really valuable purpose for me in that my stable of podcast subscriptions keeps reminding me of things that have tended to swim away from me in the past: I'm better off being Christian and Catholic than not. I have a future, and there are steps I can take to get there. I subscribe to a handful of podcasts that keep me at least a little bit conversant with what the progressive establishment is debating within itself. These podcasts also give me a loose connection to familiar voices, a step toward community (although definitely not by itself the real thing).
Realizing this, and having the chance to ponder the SCS' mission over the past few weeks, I have come to think that perhaps the most valuable thing we can do with this podcast is also to seek to enhance a sense of community among Catholic and Christian scientists. What we've been doing serves this purpose to a considerable extent, but it will provide us a valuable sense of focus going forward.
Episode 056 - Darcia Narvaez on the (other) tragedy of the commons and moral/economic disengagement in civilized society
Today we present the second half of the interview with Darcia Narvaez, social scientist at Notre Dame and a specialist in childhood inculturation, attachment, and bonding issues.
We start out this half of the interview with a discussion of what Karl Polyani called the "great transformation" of European society, involving the breakdown of the pre-modern order and its safeguards for a stable population by means of understandings about community use of land, perhaps resulting in the popularity of emigration to the New World by dispirited, dispossessed, and to some extent dangerous people.
Several times Darcia disparages "hierarchy," understood in its general sense of social stratification, which she or other who have influenced her theorize to have caused huge social catastrophes, including the corruption of the Christian Church by its integration into the late Roman state and the collapse of populations and cultures in the New World on contact with the colonizers from Europe. Late in the podcast I ask her explicitly whether there is any benefit to civilization... let us know in the comments on Facebook or Podbean what you think about the answer!
Darcia's claim is that humans are by nature more egalitarian than other animals. This goes right down to childrearing, where human children, born so completely needy, have an innate expectation that their requests for assistance will be met. She comments that there is a Native American word, "wetiko," that was used to describe an attitude thought of as akin to a sickness that characterized those who acted in an aggressive and exploitative way toward others. Whether or not premodern peoples were all more free of this, it's certainly a common feature of civilized peoples. The Old and New Testaments certainly testify to this, and the need to confront it with compassion and an egalitarian attitude. We discussed the specific example of the disease of the large organization, society, business, or government, in which those at the top are simply disconnected, both intellectually and morally, from those at the bottom.
We mentioned subsidiarity, and might have mentioned clericalism... the social science of these concepts will hopefully be fodder for future podcasts.