Evolutionary patterns can be applied, by analogy, to anything that has similar basic mechanics of virulence (“spread-iness”) and resilience (“stickiness”).
Those basic mechanics aren’t that big of a deal and aren’t controversial. If something spreads and sticks, passing various selective “tests,” it has a better chance to flourish.
We take advantage of this fact when we utilize genetic algorithms in software. The software isn’t dealing with real organisms, cells, or DNA, but we don’t need those things — we just need mechanics analogous to those basic evolutionary principles.
Over the last few decades, we’ve all started to recognize that social information has mechanics analogous to these basic evolutionary principles.
Again, this shouldn’t really be controversial — obviously, some ideas are better than others at spread-iness and stickiness, and are tested against various selective agents in the environment.
This is important to recognize, however, because the various conceptual snags and counterintuitive patterns we recognize in genetic evolution can help us power past conceptual snags and counterintuitive patterns that have been infecting theology, philosophy, and any other social collection of ideas.
In the church, this bears itself out in:
- Doctrinal disputes
- Persistent error or incoherence
- Church aesthetics and “seeker-sensitivity”
- And much, much more
The following is the first in a four-part series of a basic introduction to memetics, and how it affects philosophy and theology.
So here’s the weird thing. You can have a genotype that has great virulence and resilience, but is bad in terms of things [of which we] say, ‘We think this thing is good.’
For instance, it might be bad for justice, it might be bad for truth, it might be bad for quality of life, it might be bad for all of these things — but because it is high in virulence and resilience, it wins.
It dominates the environment over time.
Ugh! That’s lame!
- Memetics Pt. 1: Introduction, and the “Fitness” Snag
- Memetics Pt. 2: The Four Brothers (and Their Business Booths)
- Memetics Pt. 3: The Short Tower Problem
- Memetics Pt. 4: Short Towers + Secret Gnosis
Is God really in control? Does his sovereignty encompass everything? Is the universe working out an orchestrated creative process according to God’s deliberate, big-picture will?
Or, by contrast, is the universe on a twisting, winding road according to the pulls and tugs of innumerable creatures with free will? Are our decisions dictating the course of the plan without, in turn, being dictated by it?
The Bible appears to support both, at first glance.
- The Bible says that a man’s steps are not his own (Jeremiah 10:23), that a man’s heart plans his way but the Lord directs his steps (Proverbs 16:9), and that God intervenes as it suits his pleasure in order to get the job done in the manner he most prefers, including affecting the decisions of people like Jacob and Esau’s mother Sarah, and hardening the heart of Pharaoh (Romans 9:9-18). The Bible says that God has bound everyone — Jew and Gentile — over to disobedience in order to have mercy on them all (Romans 11:32), and that his plan works out everything in conformity with his big purposes (Ephesians 1:11).
- But the Bible also says, later in Jeremiah (chapter 18), that if a nation exceptionally delights or disappoints God, he’ll alter his stated plans for them. Furthermore, the Bible frequently talks about human volition, choice, responsibility, and just punishment, which would appear — at first glance — to require free will as a prerequisite.
The mainstream Christian response is, “Both, somehow.” The net result, in our mind’s eye, is a non-cohering picture that flickers one way and the other, never making all that much sense.
Broken chunks of an incomplete sovereignty collide with granular pieces of a devastated free will. It’s not a very pretty picture, and folks are generally so repulsed by it that they cry, “Oh, I don’t know! It’s a mystery! One day we’ll get it.”
But that doesn’t last very long. Soon enough, that mystery is being employed as a logical wildcard, being crammed and shoehorned into whatever theology a person pleases.
As an inscrutible mystery, it should have been a dead-end of logical derivation, but they’ve taken a sledgehammer to the wall, and now anything goes.
By “anything goes,” I’m referring to the endless doctrinal opinions on freedom and sovereignty, across every denomination of the Christian religion, and throughout its history.
Sovereignty Logically Follows from God’s Classical Attributes
First, it’s important to understand that God’s absolute sovereignty really is a “free truth” that proceeds from God’s classical attributes.
Take the following 4 premises as given:
- God is omnipotent.
- God is omniscient (in the classical sense of knowing even the future).
- God has a will (he isn’t indifferent or inactive).
- God has at least an occasional willingness to intervene in the affairs of mankind to direct or course-correct.
If those premises are given, then we can ask ourselves, “When would God intervene in such a way?”
The answer would be, “Whenever it suits the optimization of his interests — i.e., whenever he pleases.”
We can also ask ourselves, “When would God not intervene in such a way?”
And the answer is the same: “Whenever he pleases.”
Since the answer to both questions is “whenever he pleases,” this means that everything that happens must be a product of his deliberation, in service of his interests. This might include down-the-road interests, or an optimization of incommensurable interests, that generate what Paul calls the “birthing pains” of the ongoing creation.
This is the “sovereign conclusion.”
St. Augustine correctly reasoned this, in Enchiridion, ch. 24:
“This obviously is not true: [The idea that] there is anything that he willed to do and did not do, or, what were worse, [that] he did not do something because man’s will prevented him, the Omnipotent, from doing what he willed. Nothing, therefore, happens unless the Omnipotent wills it to happen. He either allows it to happen or he [directly] causes it to happen.”
And the “foreknowledge is not predestination” complaint doesn’t work here. If those 4 premises are true, there is no functional barrier between foreknowledge and predestination (although they are distinct in the degree to which various divine interests are expressed in time).
Thus, some folks have taken the route of jettisoning the classical attributes of God such that he definitely is not sovereign in the way commonly understood.
This has three perceived payoffs:
- First, this approach allows the picture to cohere (so they think) upon just one of the Bible’s “pictures” above, rather than settling on the ugly hybrid.
- Second, that picture is one in which each of us has an unchained, uncoerced will. We are not fully under God’s control, they suggest; God has some control, and we have some control, and various dark agents have some control. We are the “co-authors of history.”
- Third, it’s extremely useful for theodicy (the reconciliation of God’s attributes with the bad stuff that happens in the world) if God isn’t sovereign.
Initially, they jettison only omniscience. But this doesn’t go far enough because, as it turns out, the sovereign conclusion proceeds also from these 4 premises:
- God is omnipotent.
- God knows everything about the present, but is uncertain about the future.
- God has a will (he isn’t indifferent or inactive).
- God has at least an occasional willingness to intervene in the affairs of mankind to direct or course-correct.
Thus, Open Theists sometimes feel forced to go even further, usually ditching omnipotence in favor of “weak God” theology, or persuasively redefining omnipotence such that subtlety is “true power.”
(For more about why they’re forced to go that route, watch the following video: “Challenge for Open Theism“.)
I think there are some palatable elements to this approach, but…
Assuming We Don’t Want to Do That…
There’s a robust, complete reconciliation of the first two pictures available to us.
It eluded us for many centuries, because it required discovering and deducing enough about ourselves to get rid of the idea of libertarian free will.
You see, there are, roughly, two kinds of free will.
The first is libertarian free will (which has nothing to do with the political persuasion). This is the idea that a part of us is completely spontaneous or uncaused. Advocates like to say “self-caused,” but nobody knows exactly what that means.
Early Christian theologians were obsessed with libertarian free will, because it was a fountain that seemed to yield so many exciting and stimulative puzzle-like prospects.
And it was taken for granted because — after all — my steps feel like my own.
Origen Adamantius demonstrates the underpinning archaic folk science in his De Principiis, Bk. III:
“Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. … Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water.”
In none of this am I implying that these geniuses were dullards. They were simply working with the tools and body of knowledge to which they had access.
They didn’t understand how the brain works. They didn’t realize that our desires and impulses are driven by complicated machinery of neurons, synapses, and neurotransmitters, which are in turn motivated by things as mind-boggling as our genetic programming to things as deceptively mundane as what we had for breakfast.
They had some understanding of these causal contingencies, of course. Obviously they understood that a person can teach another, and mold another, and discipline another, and manipulate another, and threaten another, etc., sufficiently that the other’s mind is altered.
But they held out hope that, no matter how deep we explored into the causal contingencies of our thoughts, there would yet be a blank gap with a nearby signpost, “Here there be libertarian independence.”
Libertarian free will is our “default feeling,” since we cannot sense the emergence of our thoughts from the machinery by which they were created. The fact that others surprise us by their behavior, and we even surprise ourselves, lends even more weight to the default hypothesis.
The problem is that we can’t find libertarian free will anywhere. Furthermore, we don’t even know where to look, because the concept is not articulable.
Slowly but surely, we (in philosophy) began to realize that it’s not a real thing.
And this realization was horrifying. In fact, it was so horrifying, that we (Christians) got stuck on the first stage of grief — denial — and have been, for the most part, stuck there ever since. Even Calvinists, the infamous predestination-pushers of Christianity, often have vestiges of libertarian language and thought.
Why was it horrifying?
- It feels like a new oppressive force is added.
- It seems like there’d be no moral responsibility.
- It appears that we’d no longer make real choices and have no efficacy.
- It is a “dark incubus” that births an existential nightmare by robbing us of our sense of origination.
Note that, in the above bullets, I talked about our feelings, how things seem, how things appear, and what we sense. This was deliberate, because the reality is that all of these things can be overcome.
- First, no new oppressive force has been added. The world has not changed. The rejection of libertarian free will is a “world-rocker” for sure, but we have to be ultra-careful not to let our worlds be over–rocked. I called this mistake “Kochab’s Error” in an earlier post.
- Second, there’s still moral responsibility, because responsibility is not an ethereal bauble that bounces around, looking for its buck-stops-here resting place. Rather, responsibility is a dynamic recognition of causal “nodes” in service of fixing them or encouraging them.
(For more about dynamic responsibility, watch the following video: “Responsibility: Ejecting the Looseful and Keeping the Useful“.)
- Third, we still make real choices, because real choices are simply this: Electing one from a menu of prospective options to actualize. Nothing more magical than that.
- Further, efficacy is retained, because efficacy is simply the fact that what you do causes things to occur accordingly. Nothing more magical than that.
- Finally, our sense of origination can be retained through our individual uniqueness and the increase thereof through recursive self-molding.
19th century philosopher John Stuart Mill wrote:
“I felt as if I was scientifically proved to be the helpless slave of antecedent circumstances, as if my character and that of all others had been formed for us by agencies beyond our control, and was wholly out of our own power…
I pondered painfully on the subject, till gradually I saw light through it… I saw that though our character is formed by circumstances, our own desires can do much to shape those circumstances; and that what is really inspiriting and ennobling in the doctrine of [compatibilistic] free will, is the conviction that we have real power over the formation of our own character; that our will, by influencing some of our circumstances, can modify our future habits or capabilities of willing.
All this was entirely consistent with the doctrine of [antecedent] circumstances, or rather, was that doctrine itself, properly understood.”
That’s the other major kind of free will: Compatibilistic free will.
Compatibilistic Free Will
As the name might suggest, it’s completely compatible with there being a predetermined chain of events. Compatibilistic free will is a semantic revision that extricates the volitional dictionary — things like choice, responsibility, efficacy, and the term “free will” itself — from the libertarian shackles of incoherency that had kept these issues so insanely intractable.
Compatibilism asks us, “When you say free will, what are you saying the will is free from, and to what degree?”
It correctly recognizes that nothing is “free” in a vacuum. You have to be free from something, even if that something is merely implied. For instance, “Buy one, get one free,” really means “Buy one, get one free of charge,” or “of cost.”
And so, we can talk about “free-from-X will, to degree Y” about any oppressor X that we feel is meaningful to us.
“Destiny” is not a meaningful oppressor, because to be divorced from it is nonsensical. But Goliath of Gath could be a meaningful oppressor. Same with Nazi propaganda. Same with other lies, threats, manipulations, coercions, and brainwashings.
These can all constitute very meaningful oppressions of my will, making it “less free” than it would otherwise be.
Once we have a volitional dictionary that “works” with God’s sovereignty, our hybrid picture turns from this monstrosity…
… into this beauty:
We can use “heterophroneo” as a compound term that means “different ways of thinking about things.” This helps capture when non-contradictions nonetheless seem paradoxical due to the different vantage points at play.
- Yes, God is in control. But still, I can talk about in what ways my decisions are efficacious.
- Yes, a man’s steps are not his own. But still, I can talk about my own steps in a subordinate sense (just as I can talk about my own house versus my neighbor’s, though God transcendently owns both).
- Yes, God is benevolent. But still, we can talk about the local “birthing pains” of his creation — sins, disasters, etc. — and put our hope in their being instrumental for an ultimate happy ending. We hold a sacred hope that God will be proved holy and righteous (Isaiah 5:16).
- Yes, God knows what’s going to happen. But still, he can use hypothetical language to convince us to do the right thing, proclaim true (but ungrounded) counterfactuals, and make anthropomorphic statements about having regrets and changing his mind.
What follows are two great examples of heterophroneo from the Bible.
Timen and Atimian
In Romans 9, Paul talked about how Israel was being used for instrumental purposes despite itself.
In service of his thesis that God decides the destinies of the nations, Paul referred to the fact that God ordains the destinies of individuals, even intervening to change them, even to harden their wills.
When his imaginary antagonist asked, “Who, then, can resist his will?,” Paul did not say, “Oh, don’t misunderstand. Of course you can resist his will!”
Rather, Paul launched into a staunch defense of God’s sovereign orchestration of destinies:
“Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?”
You see that “special” and “common”? Those are actually the Greek words timen and atimian; honorable and dishonorable.
It’s important that we recognize this. It’s not about being a hero versus lukewarm. It’s about being a tool of honorable use versus a tool of dishonorable use. Both have purposes. Both have a role to play.
That’s the sovereign perspective.
And then comes the heterophroneo.
Paul repeated the very same language in 2 Timothy — but from the human perspective, wherein we can “cleanse ourselves” and choose which role we’ll adopt.
2 Timothy 2:20-22
“In a large house there are articles not only of gold and silver, but also of wood and clay; some are for special [Gr. timen; honorable] purposes and some for common [Gr. atimian; dishonorable] use. Those who cleanse themselves from the latter will be instruments for special [Gr. timen; honorable] purposes, made holy, useful [Gr. hegiasmenon euchreston; set apart and very profitable] to the Master and prepared to do any good work. Flee the evil desires of youth and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart.”
He was able to do this without contradiction because our decisionmaking is compatible with God’s sovereignty.
The Sins of Joseph’s Brothers
Joseph’s brothers were sick and tired of Joseph and his visionary dreams, wherein those brothers bowed down to him. They were also envious of his coat, a symbol of their father’s favor.
So they attacked him and sold him into bondage.
“So when Joseph came to his brothers, they stripped him of his robe — the ornate robe he was wearing — and they took him and threw him into the [empty] cistern. … [And] when the Midianite merchants came by, his brothers pulled Joseph up out of the cistern and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt.”
Needless to say, that’s a pretty serious sin. It’s one thing to throw your family members into a cistern, but to then sell them into slavery? Pretty reprehensible. Undoubtedly a sin of malice and unchecked envy.
And then comes the heterophroneo.
Joseph became a ruler and managed a plan to store up food in preparation for a big famine. His brothers came to Egypt seeking a portion, but didn’t recognize Joseph. After messing with his brothers for a while, Joseph finally revealed himself.
“Then Joseph said to his brothers, ‘Come close to me.’ When they had done so, he said, ‘I am your brother Joseph, the one you sold into Egypt! And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. For two years now there has been famine in the land, and for the next five years there will be no plowing and reaping. But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.'”
Did you catch that? God sent Joseph. Did God sin? No, the brothers sinned.
But their sin was the dishonorable instrument — the tool of atimian use — by which God saved his people.
And it’s not as if God just kinda rejiggered his plan to work with what he had. Joseph referenced God’s sovereignty — and counterintuitive tactics — as a way to comfort and relieve his brothers of a measure of guilt, now that they had come to repentance.
And this segues into our final stop.
Why the Heterophroneo?
Heterophroneo can be confusing. At first glance, it looks like a contradiction. As such, it was held as a paradoxical mystery alongside belief in libertarian free will for centuries.
So why would Scripture use it? Because we’re supposed to use it.
Heterophroneo is useful.
The human perspective is good for:
- Recognizing our own wills and dispositions and how they can be turned in various directions.
- Deliberation among multiple imagined prospects.
- Recognizing when we are being subverted, coerced, or exceptionally manipulated by things we consider meaningfully oppressive.
- Assigning responsibility without feeling like we have to do a radical backward reduction. “Talking about your house and my house, even though God owns the universe.”
- Reframing our uncertainty into prospective hopes and fears, and using those vivid images to aid in our decisionmaking. This helps us make choices in better service of our higher-order interests.
The sovereign perspective is good for:
- Humbling ourselves.
- Praising God, and recognizing his attributes (his power, wisdom, dominion, and will).
- Helping us fight through suffering, Elihu-style.
- Taking comfort in God’s grand plan of reconciliation.
- Recognizing over what things we do not have control, and sacrificing that anxiety and uncertainty, converting it to faith in God and his promises.
“No True Scotsman” is a rhetorical trick where you modify the definition of something on-the-fly to rebut someone’s claim of an exception.
- Let’s say I proclaim, “All Scotsmen love haggis.”
- A person might say, “I’m a Scotsman, and I hate haggis.”
- I could then claim, “Well, then you aren’t a true Scotsman. True Scotsmen love haggis.”
Some Christians pull a version of this maneuver when confronted with the deplorable and regretful actions of various historical Christians.
It works a bit like this:
- Dave says, “Christians always do good things.”
- Jill says, “How can you say that? What about the forced conversions, burning of heretics, and wars of religion we see perpetuated by Christians throughout history?”
- Dave replies, “The people who did those awful things weren’t true Christians.”
This isn’t to say that this is always a trick. Sometimes, the intent isn’t to perform a rhetorical evasion, but to clarify the particular sense of the word they were originally employing.
In the above, it may be that there are two definitions at play:
- Jill’s definition of “Christian” is probably in the sense of outward and visible declarations of belief and/or allegiance. In this way, many people responsible for unimaginable atrocities have declared belief in Christ and themselves to be Christians.
- Dave’s definition of “Christian” is probably in the sense of an inward and relatively invisible state of an individual and her genuine relationship with Christ, which ostensibly prompts her to act charitably as she is being sanctified by his Grace. When a person commits an atrocity, then, it is a spike of evidence that they are not a Christian in this sense.
I believe that Jill’s approach is much better than Dave’s; Dave’s hinges on “unclear genuineness” which is toxic for communication.
EDIT: It’s been several years since writing this, and I now believe both approaches foster communication problems, and the Quiet solution is to use both ways every time and be boringly thorough. Using only one way causes Loudness (which might be your desire; here, spurred engagement at the expense of the clear thinking and relationships of those engaged).
“Hate the sin, love the sinner,” is pretty catchy. But it doesn’t seem to be “working” in terms of certain goals.
You’d think it would be the perfect harmony of both tolerance and moral steadfastness. But it’s not really “hooking flies with honey” like one would hope. Gosh darnit, why does it appear to be struggling on these fronts?
The answer is boring, but simple:
- It’s because “love” in the above is commonly shorthand for “rebuke” or “repair.”
- And when “love” is shorthand for “rebuke” or “repair,” it naturally prompts ultimatums which, in turn, naturally catalyze rifts and/or insoluability.
(This natural procession is accelerated when the controversial sin is highly “visible” — like whether it’s sinful for women to do their hair, or whether it’s immoral to wear a fuchsia fez, or whether it’s improper to sing with instrumental accompaniment. Denominations have broken up for less!)
Thus, for the reasons above, in the real world, the quoted imperative is bad in terms of the goals of community, unity, and fellowship.
Of course, some folks are aiming for other goals. You can have whatever goals you want. Which goals you actually have — or “should” have — is irrelevant to the above point, and I am not making such a statement here.
“Quiet theology” means practicing theology through philosophical quietism, where philosophy is meant to be more remedial than exciting. As such, it is about treating conjecture like conjecture, being willing to say “Nobody actually knows,” and finding and tackling language problems that have been causing confusion and miscommunication.
The word “orthodox” represents one such confusing language problem.
Note: This is about the semantic difficulties with the word “orthodox,” and not an attack on the Orthodox Church, and not intended as a specific doctrinal indictment.
When determining truth or falsehood of a doctrine, there are roughly 5 big questions we can ask:
- Does it have logically coherent premises and does it proceed from those premises?
- If it has one or more naturalistic premises, are those premises consonant with science?
- Does it have historicity?
- Is or was it popular among acknowledged authorities?
- Is or was it popular within the Church generally?
These are in priority order. For example, its historicity is unimportant if its apparent cogency was based on bad science. Its popularity, even among the respected intellectuals, is unimportant if it can be shown the doctrine does not logically follow from coherent premises.
Notice that we’re trying to determine orthodoxy, or “straight doctrine,” meaning “true doctrine” by figure. When some doctrine fails 3+, the Fathers call it heterodoxy — something different than what ‘we all believe and have been believing.’
A False Dichotomy
But we’ve just put questions of logical validity and — if science is invoked in the claim — scientific consonance above questions of historicity and popularity (that is, tradition).
In other words, it is quite possible that there are various doctrines that are orthodox but heterodox. I’m confident that we can all agree: It’s not impossible for this to be the case for some doctrines.
And we know that, as language is mutating, more problematic nomenclature is developing. “Unorthodox,” for example, means “breaking with tradition, often with overtones of creativity and new insight.” Good gravy!
If we were to fix this language problem, we’d add a second qualifying dimension, and perhaps come up with a couple of new terms.
The problem is that this remedy cannot be administered retroactively. The Church Fathers did indeed consider orthodoxy and heterodoxy dichotomous and single-dimensioned. Tradition was extraordinarily vital for preservation of the faith.
Why was it vital? The Fathers were dealing with three issues: Antiquated philosophy, false science, and logistical challenges.
The Fathers’ Strategy
Here are two uncomfortable facts to admit as Christians:
- Early theologians were not that great at answering question #1.
- Early theologians were really bad at answering question #2.
This isn’t to prop ourselves up as superior giants. It’s to merely admit the fact that when we stand on the shoulders of giants, we are net-taller than giants. We have post-Enlightenment philosophy. We have pivotal scientific discoveries from the 19th, 20th, and 21st centuries that have eliminated mistaken assumptions about how organisms operate. And so on.
Listen. Aristotle was smarter than you or I will ever be. But he also thought air, fire, water, and earth were elements.
We’re not boasting; we just have better tools. And it’s not like we built those tools ourselves. We received them as Christmas presents, for heaven’s sake.
Lacking those better tools, the ingenious progenitors of our theology did their best with what tools they had. Questions #3, #4, and #5 had primacy. “Don’t tolerate teachings other than the ones you received!” was the constant refrain from Fathers like Clement of Rome and Ignatius of Antioch.
But tradition is notoriously dynamic and volatile, especially given the logistical difficulties of the era. So the early Fathers — even up to the Apostles — came up with a way to settle it down.
By metaphor, the Hat of Approval is the deference given to the hierarchical authority of the Church, especially that which is expressed in Council decisions. We see the roots of “pleisodox/orthodox” conflation take root as a product of this logistical necessity.
It’s not perfect, but it was almost certainly necessary. And that appears to be the seed that, down the road, blossomed into our current semantic confusion.
When discussing how to “fix” problematic nomenclature, there are roughly three routes you can take:
- Keep the existing nomenclature, but refine the definition (e.g., “‘Orthodox’ now means traditional doctrine, not true doctrine.”) This has partially happened already, just not “officially.”
- Create new nomenclature completely (like in the four-pronged diagram above).
- Abandon the remedial project and stick with what we have, and wherever it’s going.
All three options will catalyze all sorts of communication problems, but of different kinds.
I apologize for the sad ending. Confident, “100% upside” direction is often preferred by folks in general, even if it’s untrue.