At a primary school in London, a group of Portuguese-speaking third- and fourth-graders are buzzing with anticipation. It’s the start of the annual British Science Week, and the students have gathered into the main hall — but, for once, not to listen to a boring science lesson with complicated words in a language that some of them are still learning. A few “real-life” scientists are going to show them how to extract DNA from fruit, what a hair looks like under the microscope and how to build a robot. And they will do it in Portuguese.  This workshop was organized by the pan-European nonprofit Native Scientists. Since 2014, Native Scientists has used science educational programs to connect children and scientists of the same migrant community using an inventive, engaging “speed-date” format. Through quick, fun and engaging experiments across a broad range of sciences, the “native scientists” show pupils that their heritage language is also a language of science and success.  Native Scientists has been connecting children and scientists of the same migrant community since 2014. Courtesy of Native Scientists “I didn’t speak any English before starting school as we only spoke Portuguese at home and with family friends. I was always a relatively good student, but I was always reading at a level below the rest of my classmates, which then propagated into secondary school,” says Tiago Alves. Born and raised in London from a Portuguese immigrant family, Alves was among the first students to participate in a Native Scientists workshop. Migrant families often seek the comfort of their community’s shared cultural background when moving to a new country. For their children, learning multiple languages — though an advantage in the long run — can at first make it hard to adapt to the new school system. In the UK, as in many other countries, 20 percent of primary school children don’t feel confident with the official language when starting compulsory education. Those children might feel pressured to integrate into the mainstream system at the expense of their home language and culture or risk falling behind in education.  The perpetual contrast between their roots and their daily lives makes it harder for kids to both feel they belong to the adopted country and to maintain the connection with their parents’ cultural background. “As a child of a migrant family, you are a child of both countries but a child of none at the same time. In the UK, I’m an immigrant, I am Portuguese, but when I go to Portugal, I’m the English,” says Tiago. But being a child of two countries can be an asset rather than a curse: “It offered me a blank slate,” Tiago explains. “In a sense, it is a chance to be open-minded and see different realities, cultures and possibilities in life and education.” Crushed by negative news? Sign up for the Reasons to be Cheerful newsletter. [contact-form-7] For migrant parents, schools are often the main point of contact. And schools do play their part as best they can with the resources they have. “When I was 15 years old, shortly before taking my GSCE (General Certificate of Secondary Education), I had the chance to participate in a science workshop in Portuguese. It changed everything for me,” says Alves. This is exactly what Native Scientists hopes to do: provide role models for the students, who then feel inspired to pursue higher education while staying connected with their heritage country.   A school for all Studies agree that cognitive flexibility is one of the benefits experienced by immigrant youth. Learning early on to cope with multiple languages and cultures simultaneously means they will naturally be more adaptable to life challenges. “There is the need to change the perspective and recognize how migrant children are enriching the school system, rather than being a problem that forces everyone behind in the official school’s ranking,” says Chiara Manzoni. Manzoni studied migration and integration, with a focus on vulnerable groups and their education, at the National Institute of Economic and Social Research, and now works for the UK Home Office, the lead government department for immigration. Native Scientists aims to provide role models for the students. Courtesy of Native Scientists During her research within the UK school system, Manzoni came across several examples of efforts to reduce the gap in migrant children’s education and facilitate the integration of the whole community. Schools of Sanctuary, for example, is a network of primary and secondary schools working together to promote cultural exchange for the mutual benefit of migrants and “locals.” Successful schools often focus on the parents as well as the children, hiring teaching assistants who speak the languages of the communities in the area or organizing heritage-focused family activities within the school. These bridges help to create a culture of welcome, understanding and belonging — and, consequently, help migrant families support their children’s educational development at home. And the benefit is mutual, as non-migrant children also learn from the cultural exchange. Despite such efforts, migrant children often still face numerous challenges in accessing quality education. To fill the gap, non-governmental approaches, like the work of Native Scientists, can broaden the support network to boost underserved children’s education. In recent decades, there has been an exponential increase in the number of extracurricular initiatives to drive systemic changes and create positive impacts in education and society for migrant communities. Most of those interventions, such as the Economist Educational Foundation, have social responsibility and social justice at their core. Many, including Big Brothers Big Sisters of America, try to break the barriers and engage children from different backgrounds with meaningful impacts on their education. Valuing their roots Native Scientists was founded in 2013 by Joana Moscoso and Tatiana Correira, who had both moved from Portugal to London for their PhD studies and felt a strong drive to give back to their community. Their goal was to use science to engage with migrant communities in their home language and break the barrier of access to higher education they had experienced growing up in a remote area of Portugal.  To date, Native Scientists has worked with over 200 schools across Europe. Courtesy of Native Scientists “In my village, there was no role model I could look up to as a source of inspiration. When I migrated to London, I felt that, despite living in a big city, many children with a migrant background shared the same feeling. I decided to do something to inspire people from vulnerable communities to follow their dreams because people like them were able to achieve their dreams, too,” explains Moscoso.  Native Scientists’ success is based on the concept of science “tapas”: short interactions with real-life scientists speaking their parents’ language to give children a flavor of what their future could look like while deepening the connection with their cultural heritage. By speaking their home languages during the workshops, students are able to see how being bilingual is an asset and something to be proud of — not only in their personal lives, to communicate with the community, but also in a professional setting.  “What they have pursued is a different approach to tackle integration for migrant children,” Madhan Tirumalai, research assistant professor at the University of Houston and expert in science outreach for marginalized communities, says of Native Scientists. “It’s a very novel idea and a very good methodology, one that can definitely be implemented also in different realities.”  Become a sustaining member today! Join the Reasons to be Cheerful community by supporting our nonprofit publication and giving what you can. Join To date, Native Scientists has worked with over 200 schools across Europe and created over 25,000 connections in a vast range of languages between scientists and children, roughly 73 percent of whom, like Tiago, met a scientist for the first time in their lives through the program.  “Native didn’t provide me with this love for science because I already had that,” says Tiago, who was the first in his family to get a degree and is currently working toward a PhD in physics in London. “But they proved to me that there are people who speak my home language, have backgrounds similar to mine, and can go to university and do what they want while maintaining a connection with their heritage. Even though I was born and raised in London, now, whenever anyone asks me, I consider myself Portuguese: Being bilingual has been more helpful than anything anyone has ever taught me.” The post With Science ‘Tapas,’ Migrant Children Sample a World of Possibilities appeared first on Reasons to be Cheerful.

November 14, 2024

Rush icon planned to buy 12 instruments for his own enjoyment – but when his collection reached 250 he decided to justify the expense by writing a 600-page book (of which 408 were published)

Switzerland’s nationwide burqa ban, with fines of more than $1,000, begins January 1, 2025. Muslim groups condemned the decision, calling it discriminatory. Similar bans exist in Denmark, Austria, and the Netherlands.   

BY THE OPTIMIST DAILY EDITORIAL TEAM For the first time in American history, two Black women will serve together in the Senate. Angela Alsobrooks, the executive of Prince George’s County in Maryland, and Delaware Rep. Lisa Blunt Rochester, both Democrats, were elected on Tuesday night, signifying a watershed moment in congressional representation and advancement. Their election is significant not just for the states they represent, but also for the country as a whole. Carol Moseley Braun became the first Black woman elected to the Senate in 1992, and Kamala Harris followed suit in 2016. Since then, Harris has become the United States Vice President, leaving a void in Black female representation. California Sen. Laphonza Butler, the Senate’s only Black woman, was appointed in October 2023 to fill the seat of the late Sen. Dianne Feinstein and will not seek reelection. Until now, no two Black women have ever served in the Senate at the same time, leaving a vacancy that Alsobrooks and Blunt Rochester will fill. A new era of representation and impact Alsobrooks and Blunt Rochester will join the Senate at a time when issues impacting Black Americans, particularly Black women, are gaining unprecedented attention. From healthcare inequities to economic inequality, the senators-elect have a thorough awareness of their communities’ difficulties and are determined to address them head-on. Throughout their campaigns, the two formed a tight friendship, referring to each other as “senator sisters” and articulating a common goal for revolutionary change. Blunt Rochester, who is presently serving her fourth term in the United States House, contacted Alsobrooks following her primary victory to express her excitement about potentially working together in the Senate. “I’m looking forward to hopefully being your sister senator-to-be,” she told Alsobrooks, according to Politico. Their friendship stems from a shared commitment to social justice and legislative effect. “The history-making part is good,” Blunt Rochester stated in a September interview with Elle magazine, “but the impact is what we’re all going for, to make a difference in people’s lives.” A focus on health and economic equity Alsobrooks and Blunt Rochester have highlighted issues that their constituents care greatly about, such as healthcare access, economic empowerment, and racial justice. Both women have spoken out publicly about the urgency of making prescription pharmaceuticals more inexpensive, a problem that has plagued many Americans but disproportionately impacts Black communities. They are also committed to reducing maternal death rates, which are disturbingly high among Black patients in the United States. The opportunity to present these concerns to the Senate with direct experience of their effects on Black Americans provides a fresh viewpoint for the upper chamber. The senators-elect have shown a strong desire to effect fundamental changes beyond symbolic representation. Their presence, “as two of only five Black women senators in the history of this country,” is “incredible,” describes Blunt Rochester — but it’s the work they intend to perform with this platform that really interests them. Building on legacy and setting new precedents As Alsobrooks and Blunt Rochester prepare to take their oaths, they acknowledge the contributions of those who came before them. Carol Moseley Braun broke down barriers in 1992, paving the path for future generations, and Kamala Harris’ election reignited debates about Black women’s roles in leadership. Now, Alsobrooks and Blunt Rochester are carrying on this history by offering a unique opportunity to serve together. Their friendship and teamwork are a compelling demonstration of what is possible when representation meets purpose. Despite the fact that they are from neighboring states, Alsobrooks and Blunt Rochester had never worked together until their Senate campaigns. Now, as “senator sisters,” they are prepared to address the issues that are most important to their communities while also setting a new standard for Senate collaboration. As Alsobrooks, 53, and Blunt Rochester, 62, join office, they bring not only political experience but also a lot of understanding about the difficulties that Black Americans face, as well as a desire to effect genuine change. The United States Senate, which has traditionally lacked racial and gender diversity, will soon welcome two fresh voices working for underrepresented populations. Together, they represent the improvements that so many Americans have worked for and provide a glimpse into a more inclusive future for American politics.The post Two Black women to serve together in the United States Senate in a historic first first appeared on The Optimist Daily: Making Solutions the News.

BY THE OPTIMIST DAILY TEAM Recent global and domestic developments have left many feminists and allies feeling uneasy, uncertain about their place in society, and even alone. Despite this turmoil, the need for community remains strong. Connection is vital not only for personal well-being, but also for promoting the physical, mental, and emotional health of others we care about. Creating systemic change, particularly in advancing gender and racial equality, necessitates collaboration, alliance formation, and finding power in unity. Dr. Amber Wardell, Ph.D., a cognitive psychologist who specializes in community and allyship, explains that while the desire to withdraw may be powerful, it is critical to find methods to connect safely and productively. “If progress toward gender and racial equality is what we seek,” she explains, “we cannot reach those goals on our own.” Here are some actionable strategies to help build community, foster alliances, and support change while protecting your own well-being. 1. Prioritize emotional safety with boundaries Maintaining boundaries is critical in emotionally intense situations. Protecting yourself from depleting or aggressive talks is both practical and important. Make it clear in person and online what you will and will not tolerate. Dr. Wardell emphasizes, “Boundaries are not unkind—they are a way to protect yourself and your community.” Setting limits allows you to direct your energy toward positive connections rather than negative ones. 2. Find like-minded communities Finding others who share your beliefs can help you build a solid foundation of support and trust. Look for local organizations, neighborhood groups, or online groups that have similar goals. Through these relationships, you may create a network that feels aligned and safe, creating the trust required for productive collaboration. Local organizations, charitable groups, and online communities can serve as starting points for these linkages. By establishing a network of like-minded allies, you’ll be better able to engage in larger groups and reach out to people outside of your regular circles. 3. Practice self-care and build resilience Self-care frequently falls to the bottom of the priority list during difficult times, despite the fact that it is essential for resilience. Self-care can be done in a variety of ways, both alone and with others, and it can take various forms, such as engaging in regular physical activity, cultivating an attitude of gratitude, or seeking the emotional support of a friend. Investing in your own well-being is not selfish; it allows you to be totally present for others. Dr. Wardell reminds us: “Self-care blossoms outward, beginning with you and flowing out toward the people around you.” Encouraging others in your community to practice self-care can result in a chain reaction of strength and resilience. 4. Engage and educate Educating others is an effective technique for persons with emotional energy to form coalitions and encourage understanding. Share stories, statistics, and ideas in ways that promote open minds and empathy. Although not everyone possesses this skill, educating others about allyship and feminist issues can lead to the creation of allies in situations where there once were misconceptions. Sharing personal stories, appealing to reasoning and compassion, and using evidence to back up your ideas can help to extend perspectives and motivate prospective allies to join advocacy initiatives. 5. Promote solidarity and reach out to marginalized groups True allyship goes beyond our close social circle. Reaching out to underrepresented or at-risk communities, whether with support, resources or simply a listening ear, strengthens solidarity and builds more inclusive coalitions. Building allyship necessitates accepting individuals while also articulating clear expectations for what it means to be an ally. When we work together across communities, we can build a stronger and more coherent movement for gender and racial equality. Invite new allies into your places with care, allowing them to learn and grow while maintaining a polite and open discussion. 6. Participate in local politics Local politics frequently offer the most accessible ways to make a difference. Grassroots activism and local engagement can produce substantial outcomes faster than national efforts, and little victories can build momentum for larger-scale change. Concentrate on topics near home, such as school board meetings, local council plans, and community activities, where change is more tangible and obvious. Supporting local policy changes can have a ripple effect, inspiring larger reforms. For example, local actions to promote community resources or enhance representation can set a precedent and inspire on a larger scale. 7. Allow yourself to rest Activism is demanding, and it’s crucial to realize that no one person can accomplish everything. Overcommitting can lead to burnout, which slows progress. Rest is necessary to maintain energy for the tasks ahead. Step away when needed, knowing that the movement will continue and that you will be able to return revitalized and ready to contribute again. “We are not superheroes,” says Dr. Wardell. “The work of change does not sit on your shoulders alone.” Allow yourself to recharge, knowing that taking care of your well-being will make you a more successful advocate in the long term. Moving forward, together Building community, engaging with allies, and cultivating meaningful relationships are all essential for effecting the change we want to see. However, these activities necessitate careful planning and emotional awareness, particularly during times of increased social and political turmoil. Protecting yourself, developing trusting relationships, and understanding when to relax are all critical components of building a sustainable movement. Dr. Wardell points out that “community and advocacy work can be difficult, especially in destabilizing times.” Activists can achieve long-term change without jeopardizing their mental and emotional health by doing tiny, meaningful activities such as establishing unity, staying involved locally, and emphasizing self-care. In a society that sometimes feels divided, keeping loyal to our principles and committed to collective action enables us to overcome gaps, promote resilience, and make progress. Together, we can build supportive communities and work towards a more fair and equitable future.The post Resilient community-building: staying safe in times of uncertainty first appeared on The Optimist Daily: Making Solutions the News.

Spiritual formation may be popular, but it’s not new. Trevin Wax recently noted that church-attending college students are pursuing spiritual formation with new interest. What stands out is their commitment to Christ’s lordship and their reworking of personal habits and spiritual disciplines. Authors like Justin Whitmel Earley and John Mark Comer now reach wide audiences, guiding their readers to renew traditional practices of Christian spirituality. Kyle Strobel is also encouraged that a new generation is “awakening to the very questions that helped start this conversation 45 years ago.” Strobel serves as a professor in the Institute for Spiritual Formation at Talbot School of Theology. He argues, “What is needed today is not merely a discussion of practices, but a real spiritual theology fueled by a distinctively Protestant and evangelical vision of the Christian life.” Enter J. I. Packer. I’d argue that theological institutions and their students can find the Protestant and evangelical vision they need by looking back to truths about Christian spirituality Packer emphasized in 1989. Packer’s Spiritual Emphasis That year, Packer was appointed Sangwoo Youtong Chee professor of theology at Regent College. In his introductory lecture, he argued any study of theology is, and indeed should be, educational work in spirituality. He explained that he felt at home in his new position because Regent emphasized spirituality and was committed to the idea that no theology should ever be taught to enrich the head while impoverishing the heart. No theology should ever be taught to enrich the head while impoverishing the heart. Packer rejected a merely scientific approach to theological study, arguing that cool and clinical detachment when studying doctrine was intolerable. He instead proposed a marriage in which systematic theology would be taught as an element of a student’s spirituality and spirituality taught as an expression of systematic theology. He believed systematic theology should be a devotional discipline, a means of relating to God. Packer aptly said, “Given the marriage, both our theologizing and our devotional explorations will become systematic spirituality, exercises in (allow me to say it) knowing God, and we shall all be the richer as a result.” Packer’s view was long-held and deeply personal. While a student at Oxford in the 1940s, he encountered Keswick theology, an approach to Christianity often captured by the phrase “victorious living” or the slogan “let go and let God.” The central teaching of this theology was surrender to Christ, trusting entirely in his ability to defeat sin and produce spiritual fruit. Active obedience was seen as mere legalism and dangerous to spirituality. Should believers not experience life to its fullest, or should they struggle with sin, they were said to lack “total surrender” to Christ. Packer was acutely disturbed by this teaching. He couldn’t achieve “total surrender” and still battled sin. Where did Packer turn? He discovered the English Puritans, chiefly John Owen, and found spiritual relief. As his biographer Alister McGrath summarized, “Here was a writer who spoke to Packer’s condition, and offered a realistic solution to his concerns. . . . The discovery of Owen must be regarded as a turning point in Packer’s Christian life.” Packer’s Distinctive Approach Because Packer’s concern for theological clarity on sanctification and spirituality began early in his education, he later aimed his own students toward the study of spirituality in their theological study as well. 1. He argued against a specialized separation of theology and spirituality. In “An Introduction to Systematic Spirituality” (1990), he noted that the material of systematic theology couldn’t be detached from trusting, loving, and glorifying God: As commonly practiced, [the theological method] separates the questions of truth from those of discipleship; it proceeds as if doctrinal study would only be muddied by introducing devotional concerns; it drives a wedge between theology and doxology, between orthodoxy and orthopraxy, between knowing true notions about God and knowing the true God himself, between one’s thinking and one’s worshipping. Done this way, theology induces spiritual pride and produces spiritual sleep (physical sleep, too, sometimes). Thus, the noblest study in the world gets cheapened. I cannot applaud this. If God’s truth is to be embraced and believed by theology teachers and their students, Packer says it must first affect them—their worship, their obedience, and their service. Their Christian lives cannot be separated from their Christian thoughts. 2. He tasked Christian educators with ‘officiating’ the marriage of spirituality and theology. Packer didn’t just propose a marriage between systematic theology and spirituality; he wanted an explicit exchange of vows and mutual commitments. And in his essay “Evangelical Foundations for Spirituality” (1991), Packer laid the responsibility for officiating this union at the feet of theological educators. He claimed, “In practice, it is only when individual instructors labor . . . to bring the three fields of concern [ethics, spirituality, and theology] together in their own teaching that the disjunction is ever nowadays overcome.” Individual instructors, then, have a twofold responsibility. First, they should engage their material with their spiritual devotion and practice of piety in full view of their students. Second, educators should imagine their role in students’ lives as essentially pastoral. Packer encouraged them to instruct their students with disciple-making intentionality. Packer’s Courageous Vision for Theological Education Even if an administration and faculty can agree on spiritual formation’s necessity, building a structure that fosters that formation is still complex. How can Christian educational institutions put this mission into practice today? First, there must be a foundational agreement on the integration of faith and learning. Simply put, Christian education must first be Christian. Second, theological learning in Christian institutions should foster the student body’s spirituality, not as a mere departmental add-on but as the aim of the entire educational enterprise. Adopting Packer’s pastoral vision for theological education takes exceptional courage. He writes, Academics who have got their feet on the ladder and want to climb professionally (and there is nothing wrong with such a purpose) must publish in approved journals and with approved publishers, be seen and if possible, heard at conferences of learned societies, and join in the ongoing debates among their peers. In such circumstances [it] is the easiest thing in the world to forget one’s churchly identity and responsibilities and simply think along with generally accepted opinion, concerning oneself only with keeping in the swim. Though self-centered skepticism often invades Christian academics, the theologian-pastor, in Packer’s view, was called to a pastoral pedagogy, a devotional delivery of theological knowledge. For example, when one of my Bible college professors discussed Scripture’s authority and necessity, he quoted 1 Peter 2:2–3 and immediately questioned us on our appetite for the Scriptures. He pleaded with us, saying, “Newborns wake up hungry and must be fed. When you can’t sleep, what do you long for? If you don’t have an insatiable desire for the Scriptures, ask God to give you such a disposition.” Suddenly, our discussion of systematic theology became intensely focused on spirituality. Is the Tide Turning? It’s encouraging that spiritual formation is trending in Christian circles. I agree with Strobel that the conversation is essential because “while every Christian should believe in the work of the Spirit to form us increasingly into Jesus’s likeness, few have articulated that vision for the church, or even for themselves.” But I often wonder what Packer would say if he were alive today. This is a movement and an emphasis he’d surely applaud, though not unquestioningly. He would, I believe, suggest definite doctrinal fences to guard modern students from the error of mysticism. I also think he’d urge new-spirituality proponents to read the English Puritans like he did. Educators should imagine their role in students’ lives as essentially pastoral. Finally, I’m convinced he’d encourage theological schools not to neglect character formation. Often, seminaries and Bible colleges engage convictions and competencies well. They’re good at educating students to be confessional and doctrinally committed to either a denominational or evangelical creed. Schools also excel at training their students in ministry skills. Preachers are taught to preach well, and linguists are taught to translate texts efficiently and effectively, as they should be. But the students’ character can be lost in these educational emphases. I once asked a graduate-level preaching class about how Bible colleges and seminaries could invest in their character, and the near-universal response was something like this: “That’s the job of the local church, not the school.” Packer would disagree. He’d certainly affirm that Christocentric character formation is the job of the local church, but he’d further argue that theological institutions cannot neglect it in their curriculum and pedagogy. This doesn’t mean professors should plan to tack on a point of spirituality to every lecture. This means professors should see every lecture as spiritual, not because this is popular but because it’s best.

Science is by nature fallible and subject to revision. Theories widely held today may be dismissed in the near future as our knowledge of the natural world grows. History offers numerous examples of now-discarded beliefs: the earth is the center of the universe, maggots spontaneously generate in rotting meat, the body is governed by four humors, and Newtonian mechanics can explain the entire universe. As Thomas Kuhn argues in The Structure of Scientific Revolutions, scientific theories and paradigms change, often suddenly, with new evidence and revised models. What scientists “know” today may be swept into the dustbins of intellectual history tomorrow. This is true of theories about the origins of the universe and human life that seem to conflict with certain readings of Genesis. Of making many books about reconciling Darwinism and Christianity there is no end. Many such works suggest we abandon long-held doctrines or revise them to fit contemporary scientific findings and paradigms. In Defending Sin: A Response to the Challenges of Evolution and the Natural Sciences, Hans Madueme—a trained medical doctor who’s now a professor of biblical and theological studies at Covenant College—attempts to regain some of the doctrinal ground lost in the discussion between Christian theology and the natural sciences. He especially focuses on hamartiology, the doctrine of sin. This book is, fundamentally, an apologetic for traditional Christian teaching about creation’s original goodness and humanity’s fall. Five Aspects of Biblical Realism At the center of Madueme’s apologetic is a set of methodological assumptions he calls “biblical realism.” He identifies five key components of this approach that shape a Christian understanding of the relationship between faith and science. First, biblical realism asserts that supernatural realities actively operate within God’s world. Even scientists who affirm the supernatural often pursue knowledge through methodological naturalism, which assumes “only natural explanations are permissible in scientific research” (45). But this approach can’t account for God’s supernatural intervention in history, whether we’re speaking of virginal conception, resurrection from the dead, or direct acts of creation. In contrast, Madueme upholds both the regularity of the natural world and the possibility of direct intervention by God without embracing fideism. Second, biblical realism upholds the principle of dogmatic inerrancy, which states that biblical passages are authoritative even when they appear to conflict with current science. Madueme contrasts this view to what he calls “evidential inerrancy,” which avoids conflict between Scripture and science by “reassess[ing] the relevant biblical texts, perhaps by invoking some kind of accommodation, reinterpreting the text, or, more radically, downgrading biblical authority” (55). This can lead to dismantling inerrancy itself. Third, biblical realism recognizes scientific fallibilism—the idea that the natural sciences, while valuable, are inherently limited due to human finitude and fallibility. Madueme argues that because science is subject to these limitations, we require the corrective influence of divine revelation to fully understand the world. Fourth, biblical realism requires doctrinal confidence among Christians. According to Madueme, “Central doctrinal beliefs receive their epistemic warrant from Scripture and should therefore not be revised (or abandoned) in the face of conflicting scientific theories” (45). In a world where we often allow science to direct our theology, Madueme says we have the freedom to let Scripture correct our science. Finally, biblical realism promotes an eclectic method that evaluates scientific theories on an individual basis. This careful approach is based on the goodness of natural sciences, the reliability of Scripture, the interconnectedness of theological beliefs, and the fallibility of scientific conclusions. Faith and science are seen as complementary rather than contradictory, each playing a distinct role in the pursuit of truth. While there may be conflicts, such as between Darwinian evolution and some views of the biblical account of creation, the Bible doesn’t contradict most scientific understandings relevant to everyday life. Biblical realism encourages a balanced view where faith and science are seen as complementary rather than contradictory, each playing a distinct role in the pursuit of truth. Gracious Polemics This approach to doctrine and exegesis must be wielded carefully. Therefore, Madueme distinguishes between essential and nonessential doctrines. For example, Madueme leaves room for disagreement between Christians about the earth’s age. Yet he rightly observes that historic doctrines about Adam, original goodness, and the fall are essential to a proper understanding of Scripture’s grand narrative. Even if science supports theories that contradict the original goodness of creation, we can’t dismiss this doctrine without destabilizing the coherent core of Christian truth. He asserts such doctrines aren’t only scientifically justifiable but also integral to our understanding of the gospel. Even if science supports theories that contradict the original goodness of creation, we cannot dismiss this doctrine without destabilizing the coherent core of Christian truth. The doctrine of sin is the book’s central focus. Yet much of what Madueme says about the relationship between science and biblical authority applies to other apparent conflicts. He makes an intellectually robust case for reading the Genesis creation account as a literal six-day event. Yet he doesn’t resort to mean-spirited polemics or speculative exegesis. Even Christians who prefer alternative explanations of Genesis’s days should appreciate the grace and clarity of his positions. Defending Sin is an attempt to argue to reveal truth rather than to win at all costs. By defending the biblical account of the fall, Madueme’s work serves a larger purpose. He makes the case that Christians can embrace science without capitulating on matters that Scripture and the Christian tradition have agreed on for millennia. Even those deeply invested in the natural sciences don’t have to be embarrassed by Genesis. This book is remarkable for the range and depth of Madueme’s theological argument as he argues against materialistic assumptions about the world, while still celebrating the true knowledge we gain from science. Not everyone will be convinced by his theological method, but he creates a clear path forward for those who want to take science seriously and stand firm on the tradition.

Fiction has given us several fantastic sports. These made-up pastimes are part of the world-building process, making a given setting feel real. You know the creators have done their jobs if audiences want to partake in these fictional games. That said, you might want to think twice about jumping in. As fun as these sports […] The post 10 Fictional Sports That Would Be Illegal in Real Life appeared first on Listverse.