TGFI, Volume 576: hell considered politically

You’ve heard of TGIF? This is TGFI: Things Glen Found Inter­est­ing

On Fri­days I share articles/resources about broad cul­tur­al, soci­etal and the­o­log­i­cal issues like­ly to be of inter­est to Chris­tians in col­lege. Be sure to see the expla­na­tion and dis­claimers at the bot­tom. I wel­come your sug­ges­tions, so if you read some­thing fas­ci­nat­ing please pass it my way.

Things Glen Found Interesting

  1. The Polit­i­cal Case for Hell (Matthew Kaem­ingk & Sha­di Hamid, Com­ment): “Hell in both Islam and Chris­tian­i­ty is pro­found­ly egal­i­tar­i­an. Sim­ply said, any­body can go there. It doesn’t mat­ter if you are rich or poor, black or white—all peo­ple will receive a judg­ment. There is no way to buy, manip­u­late, or threat­en your way out. All stand before the throne vul­ner­a­ble. In this way, the doc­trine of hell cre­ates a lev­el play­ing field based on an individual’s char­ac­ter rather than their wealth or pow­er. Here on earth, the wealthy can buy their way out of con­se­quences; the pow­er­ful can shield them­selves from jus­tice. When pow­er­ful fig­ures escape justice—whether dic­ta­tors dying peace­ful­ly in exile or cor­po­rate crim­i­nals receiv­ing minor fines for major crimes—it cor­rodes pub­lic faith in demo­c­ra­t­ic insti­tu­tions. The appar­ent lack of just deserts for the pow­er­ful has polit­i­cal con­se­quences. It feeds pop­ulist rage and demo­c­ra­t­ic cyn­i­cism. In this con­text, the con­cept of ulti­mate jus­tice, of a future hell, serves as a cru­cial safe­ty valve. But hell’s demo­c­ra­t­ic func­tion goes beyond mere deter­rence or con­so­la­tion. Tra­di­tion­al reli­gious con­cep­tions of hell actu­al­ly embody prin­ci­ples that mod­ern democ­ra­cies strive to imple­ment: pro­por­tion­al pun­ish­ment, equal treat­ment for equal crimes, con­sid­er­a­tion of both actions and inten­tions.” — Kaem­ingk is a pro­fes­sor at Fuller The­o­log­i­cal Sem­i­nary, and Hamid is a senior fel­low at Brook­ings.
  2. Bible Fam­i­ly Tree — (John Dyer, per­son­al web­site): this is kind of cool
  3. Some Cor­nell-adja­cent thoughts:
    • Four Hours and Three Min­utes in Itha­ca (David French, New York Times): “Last week, Chris­tine Emba wrote a beau­ti­ful and com­pelling guest essay in our pages about the inad­e­qua­cy of con­sent as the pri­ma­ry moral basis for sex­u­al inti­ma­cy. It’s the legal base line, not a moral thresh­old. But what is the moral thresh­old? Con­ser­v­a­tive Chris­tians like me often respond with a pat answer: mar­riage. But even that’s inad­e­quate and incom­plete. Mar­i­tal sex can be every bit as abu­sive and exploita­tive as an encounter in a frat house. Instead of con­sent, I’d sug­gest a dif­fer­ent stan­dard, one that applies not just to sex in mar­riage — and not just to sex alone — but to all of our human inter­ac­tions. Let’s talk about care. In oth­er words, we should con­stant­ly ask our­selves, ‘If I cared for this per­son, what would I do?’ Even if an obvi­ous­ly drunk or high per­son is ask­ing you for sex (though whether that hap­pened in this case is dis­put­ed, espe­cial­ly as events unfold­ed lat­er in the evening) — and even if you’re pow­er­ful­ly attract­ed to that per­son — if you tru­ly cared for the per­son would you ini­ti­ate or engage in an encounter that any sen­tient per­son knows might be deeply regret­ted the next morn­ing, the next day or the next week? Is an orgasm so sacred to you that you can’t wait until sobri­ety to have sex?”
    • A Stan­ford Jane Doe: ‘With­out a head­line, sur­vivors like me will nev­er mat­ter to Stan­ford’ (Anony­mous, Stan­ford Dai­ly): “For two years, I skipped class­es I shared with the per­son who raped me, lived in fear of run­ning into him on cam­pus and missed out on oppor­tu­ni­ties like study abroad due to Stanford’s con­stant resched­ul­ing and delay­ing of pro­ceed­ings. The process swal­lowed half of my time at Stan­ford, only for it to cul­mi­nate in a two year sus­pen­sion, despite Stan­ford find­ing the oth­er stu­dent respon­si­ble for vagi­nal­ly, dig­i­tal­ly and oral­ly rap­ing me. Per this sanc­tion, the per­son who raped me is eli­gi­ble to return to cam­pus and grad­u­ate with his degree as of this fall.… The year I entered Stan­ford, incom­ing fresh­men were assigned Chanel Miller’s mem­oir, Know My Name. The San­ta Clara Coun­ty DA’s Office is the same office that pros­e­cut­ed Brock Turn­er. How do we rec­on­cile the val­ues these insti­tu­tions pub­licly cham­pi­on with the way they han­dled my case?”
      • Rec­om­mend­ed by a stu­dent. I would add this aligns with my obser­va­tions of Stan­ford. On a few occa­sions I have min­is­tered to a stu­dent deal­ing with the after­math of being raped and what this author describes match­es their expe­ri­ences.
  4. A Tik­Tok Tarot Card Read­er Accused Me of Mur­der. My Life Turned Upside Down. (Rebec­ca Scofield, New York Times): “I was stand­ing in a park lis­ten­ing to my kids play when I opened a Tik­Tok video of a woman I had nev­er met. She showed my fac­ul­ty pro­file pic­ture and con­tact infor­ma­tion, and said that I had orches­trat­ed the mur­ders of four stu­dents at the col­lege where I work, the Uni­ver­si­ty of Ida­ho. She claimed I was cov­er­ing up an inap­pro­pri­ate roman­tic rela­tion­ship with one of the vic­tims. I didn’t know any of the stu­dents, who had been killed only 11 days before I saw the video. The accuser knew noth­ing about me, lived in Texas and used tarot card read­ings as the only basis for her claims. Over the next sev­er­al weeks, while I was griev­ing with the rest of my com­mu­ni­ty, this Tik­Tok influ­encer uploaded over a hun­dred videos declar­ing that I had com­mit­ted a quadru­ple homi­cide.… So, before you, too, are accused of mur­der on the inter­net, ques­tion the con­tent you are con­sum­ing or cre­at­ing.”
    • The author is a his­to­ry pro­fes­sor at the Uni­ver­si­ty of Ida­ho. An absolute­ly wild sto­ry.
  5. AI-relat­ed
    • When AI Is Bet­ter Than Humans (Kather­ine Dee, The Dis­patch): “For many tasks—tasks that should be the exclu­sive province of human beings, like talk ther­a­py or roman­tic intimacy—an astute AI user will quick­ly real­ize that nei­ther embod­i­ment nor expe­ri­ence appear to be pre­req­ui­sites for valu­able respons­es. I have per­son­al expe­ri­ence with this. Late last year, my father passed away sud­den­ly. In my grief, I turned to Anthropic’s Claude. Claude helped me work through my grief much more effec­tive­ly than the grief counselor—and even­tu­al­ly, grief coun­selors—who came high­ly rec­om­mend­ed, includ­ing by peo­ple who I knew and trust­ed.… What do we do if Claude is a bet­ter ther­a­pist in some sit­u­a­tions? And how do we explain to peo­ple that even if it is bet­ter, we should choose a per­son any­way?”
      • A thought­ful essay that ven­tures into unex­pect­ed ter­ri­to­ry.
    • Astra Held Its Ground (Truth) (Alex Tabar­rok, Mar­gin­al Rev­o­lu­tion): “But here is the most remark­able part from one of the authors, the­o­ret­i­cal physi­cist Suvrat Raju: ‘Our ini­tial eval­u­a­tion sug­gest­ed that GPT-6-Astra’s score was in the late eight­ies fol­lowed close­ly by Opus 5.5 But, as we start­ed to inves­ti­gate the mis­takes that the mod­els might have made, the mod­els, espe­cial­ly Astra, insist­ed that they were right and that it was the expert-sup­plied answers that were erro­neous. When we went back to the experts it turned out, in mul­ti­ple instances, that the experts found some sub­tle errors buried deep inside their cal­cu­la­tions. As they revised their answers, Astra’s score start­ed to inch up and it final­ly end­ed up with 98% (49/50).’ In oth­er words, instead, as orig­i­nal­ly intend­ed, of the human answers serv­ing as ground truth to test the AI, the AI answers were ground truth for test­ing the experts.”
  6. As a Child Evan­ge­list, He Roused the Faith­ful. Lat­er He Exposed the Con. (Pene­lope Green, New York Times): “He was good at his job, and he enjoyed being onstage, but he nev­er believed in God. And he cer­tain­ly didn’t believe in hell. By the time he was 14, the nov­el­ty of preach­ing had worn off, for him and his con­gre­gants. His voice was chang­ing, and his father had aban­doned the fam­i­ly and abscond­ed with Marjoe’s earn­ings — some $3 mil­lion, he lat­er esti­mat­ed. Mar­joe decid­ed to leave, too. He drift­ed a bit through his native Cal­i­for­nia, liv­ing first with an old­er woman and then, at 16, mar­ry­ing a girl­friend. He worked as a shoe sales­man, as a bark­er on the San­ta Cruz Wharf and as a door­man at a dance club in Los Ange­les before start­ing a rock band and melt­ing into the nascent hip­pie scene there. Yet by his 20s, he had returned to preach­ing. He need­ed the mon­ey, and missed the lime­light. At first, he thought he might intro­duce his paci­fist beliefs into his ser­mons, skip­ping the sin-and-hell part. That didn’t go over so well — he was not invit­ed back to the church­es where he tried it. So he returned to his revival­ist tech­niques, adding some vocal moves he bor­rowed from Black preach­ers and some phys­i­cal ones from Mick Jag­ger.”
    • A heart­break­ing obit­u­ary, and a reminder that the world still has peo­ple like those Paul warned Tim­o­thy about, preach­ers “who have been robbed of the truth and who think that god­li­ness is a means to finan­cial gain” (1 Tim 6:5).
  7. Amer­i­cans who go to church and trust sci­ence are also more like­ly to believe in ghosts and curs­es, new research shows (Ruiqian Li, Sci­ence News): “Amer­i­cans who trust sci­ence and rea­son more than their church­es’ teach­ings, but still believe in God or attend ser­vices, are also more like­ly to believe in mag­ic than those who pri­or­i­tize reli­gious teach­ings.… What our study adds is a clear­er pic­ture of when trust in sci­ence goes hand in hand with mag­ic: among peo­ple who stay reli­gious but no longer let their church decide what is true.”

Less Serious Things Which Also Interested/Amused Glen

Why Do You Send This Email?

In the time of King David, the tribe of Issachar pro­duced shrewd war­riors “who under­stood the times and knew what Israel should do” (1 Chron 12:32). In a sim­i­lar way, we need to become wise peo­ple whose faith inter­acts with the world. I pray this email gives you greater insight, so that you may con­tin­ue the tra­di­tion of Issachar.

Disclaimer

Chi Alpha is not a par­ti­san orga­ni­za­tion. To para­phrase anoth­er min­is­ter: we are not about the donkey’s agen­da and we are not about the elephant’s agen­da — we are about the Lamb’s agen­da. Hav­ing said that, I read wide­ly (in part because I believe we should aspire to pass the ide­o­log­i­cal Tur­ing test and in part because I do not believe I can fair­ly say “I agree” or “I dis­agree” until I can say “I under­stand”) and may at times share arti­cles that have a strong par­ti­san bias sim­ply because I find the arti­cle stim­u­lat­ing. The upshot: you should not assume I agree with every­thing an author says in an arti­cle I men­tion, much less things the author has said in oth­er arti­cles (although if I strong­ly dis­agree with some­thing in the arti­cle I’ll usu­al­ly men­tion it). And to the extent you can dis­cern my opin­ions, please under­stand that they are my own and not nec­es­sar­i­ly those of Chi Alpha or any oth­er orga­ni­za­tion I may be per­ceived to rep­re­sent. Also, remem­ber that I’m not report­ing news — I’m giv­ing you a selec­tion of things I found inter­est­ing. There’s a lot hap­pen­ing in the world that’s not mak­ing an appear­ance here because I haven’t found stim­u­lat­ing arti­cles writ­ten about it. If this was for­ward­ed to you and you want to receive future emails, sign up here. You can also view the archives.

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