If you are trying to please the ology people—those whose specialize in theology, sociology, psychology, and add philosophy to the stack—you do not present God by his personality and attributes. These are not matters of the intellect. The thinkers do not have the tools to measure it. They are uncomfortable when not strictly in the realm of the head, strictly in the realm of critical thinking. A diversion into the heart may do as an enhancing spice, but if the goal is to discern the truth of a matter, the heart is considered untrustworthy since it introduces emotion.

The clear bias towards head over heart is found in the very characters invented for science fiction. Spock, the Star Trek Vulcan, has no emotion at all; he is pure logic, even when his half human origin interferes. Data, the android, is likewise the epitome of brains and is barren of emotion. If you want to know something, you ask one of these characters. You do not ask one of their human shipmates. They might be right but they might just as easily be wrong. The problem is that their judgment will be clouded by emotion. In the world of science fiction, mental capacity is elevated to the highest heights and everything else plays second fiddle.

It must have been a setback to these ones to discover that people who have suffered brain injury, so that that they cannot experience emotion, thereafter are unable to make even simple decisions in matters supposedly having nothing to do with emotion. Decisions as to what to wear, what to eat, what to buy—they cannot make them. Plainly, it is too simplistic to view emotion as the enemy of rationality, a contamination that must be ferreted out, lest it interfere with the quest for truth.

Emotion is part of the quest. It is not to be shoved aside as useless. “A physical man does not accept the things of the spirit of God, for they are foolishness to him; and he cannot get to know them, because they are examined spiritually,” says 1 Corinthians 2:14. Remove the quality that feels emotion and you will be just as impeded in spiritual examination as is the emotion-deprived person towards examining strictly physical things.

What the Bible writer calls “the things of the spirit of God” remain elusive to those whose specialty is critical thinking. Therefore, some of these ones come to focus their analysis on the effects of religious belief, since they don’t know how to evaluate religious belief itself. They give up on the task, for example, of discerning whether God rewards the good and punishes the bad. Immanuel Kant (1724-1804) called such questions antinomies. He considered them unknowable, since they lay outside the access of his sole tool, reason. However, the effects of believing in them were not. Does such belief help or hurt society? He felt splendidly equipped to analyze that derivative topic.

 The change of focus is not a bad consolation prize for them. You would hope that your beliefs contribute favorably to society, and if they don’t, maybe there is something wrong with them. If your beliefs make you behave better, make you kinder, make you industrious, make you honest—what’s not to like? What is good for the believer is good for society. That is the original basis of favorable government tax treatment for religion: they did the government’s work for them.

It can be awkward, however, when society itself veers in a certain direction and religion doesn’t embrace the change. Peter spoke of ones who were “puzzled that you do not continue running with them in the same decadent course of debauchery, so they speak abusively of you.” (1 Peter 4:4) When society begins to frown upon separation because inclusion has become their guiding principle, even your good qualities begin to be looked upon with suspicion. When society becomes intent on fixing this world, and here you are like the early Christians proclaiming it slated for replacement, that too is regarded warily. The Scriptural counsel to stay “no part of this world” is viewed with suspicion by those who see nothing wrong with it. Jesus expressed it alarmingly with, “If you were part of the world, the world would be fond of what is its own. Now because you are no part of the world, but I have chosen you out of the world, for this reason the world hates you.” (John 15:19) Even trying to sit out the war that all are determined to rush into can cause you trouble. It is not enough to point out that your religious counterparts on the other side are also sitting it out. It is not enough to ask that both you and they be allowed to do what you both do best, to bring scriptural comfort. During such times, the pressure is on that all must participate in determining which brand of human rulership will prevail.

Another ologist to consider is William James (1842-1910), who taught psychology at Harvard. He is known also as a philosopher, as well as theologian, since he has written his own theories of religion. He is another one analogous to the math teacher whom you assume is there to teach math, but no—he is only there to teach about math, since the topic itself is beyond his field of expertise. He is another one of these who dodges the question as to whether God exists or not and is only concerned with the effects of believing that he exists or not. And—it’s not a huge concession, but I’ll take it—he is another one who, like Stark and Baimbridge (preceding chapter), does not think it his duty to cart religion out to the curb or oversee its downfall. He hasn’t concluded, like most of his ology forebears, that it is ‘bad science.’ He isn’t perplexed as to why it hasn’t imploded by now.

He breaks ranks with many of his fellow ologists by allowing a significant role for emotion, which he calls “our passionate nature.” In selecting our worldview, be it religious or not, you cannot use rationality and logic to make all the decisions, he contends, because the clock is ticking. As a case in point, he considers a hypothetical young woman you are thinking of marrying (after you are past the ‘bloom of youth,’ thank you very much). The clock is ticking. While you are off doing your endless background checks, you are killing what could be some very pleasant years and the rewards of joint accomplishments. The facts will never be all in. At some point, you must decide on a basis that is not 100% logic.

So it is with religious faith, as well as the choice between religious faiths. You look them over closely. You seek to bring in all the facts. But they will never be all in, and the clock is ticking. At some point, unless one wants to be a law unto oneself (an island, said Paul Simon), one must commit to a greater worldview, be it religious or not, and thus benefit from its direction, guidance, and support.

The choice was thrust upon the Boreans when Paul and Silas paid a visit in the first century:

“Now these were more noble-minded than those in Thessalonica [where the two had been run out of town], for they accepted the word with the greatest eagerness of mind, carefully examining the Scriptures daily to see whether these things were so.” (Acts 17:11)

That they were rational is evident in that they carefully examined the Scriptures daily to see that what Paul and Silas were telling them was so. But from where does the eagerness come? That one will be emotion, not logic—heart, not head. That one will be people conscious of their spiritual need, and so determined to fill it. That one will be people who intuitively know they have a spiritual need and that it is analogous to their need for vitamins, without which one gets very ill and never knows why. Nobody hungers for vitamin C or vitamin D. Instead, they make themselves conscious of that need. That those of Borea put such a premium on spiritual matters explains that they are called noble-minded. It’s a nobility that has nothing to do with the intellect, the head. It has everything to do with emotion, with what a person is at heart.

The challenges are greater today. It was enough then to study the scriptures as to whether “these things were so.” Today, in a more pluralistic world, one must also tackle the subject of whether the scriptures themselves are so. The learned ones of today increasingly lean that they are not. Even the theologians are apt to maintain that, while it contains glimmers of ‘being so,’ in the main it is not.

(See: Introduction to the Study of Religion--Charles B Jones, Great Courses, Lecture 10)

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