Even the nice theologians annoy me

Christ. It’s yet another review of the Global Atheist Convention, this time by a long-winded Anglican priest. I’m being rude in my evaluation despite the fact that it is actually a generous review, because he repeats another of those oblivious stereotypes that always pisses me off. I’ve highlighted my triggers.

I know my atheist colleagues and friends think this way of recognising life is just a form of ‘misfire’, a delusion.  They find support for their view from the natural processes like a tsunami or a congenital disease, which appear to be indifferent to the value of life.  But these are some of the consequences of the processes that produce life.  In conversations with students this quickly leads them questioning my belief in God: ‘why would God use natural processes, including evolution by natural selection, to bring life into existence?’ and ‘why would God use any process at all, why not just create the world in the intended end state, if the world is supposedly created for some purpose?’   Will our faith and theology be up to answering these questions? The answer has to be robust enough to address Dawkins saying the universe is, at bottom, pitilessly indifferent.  I regard these as excellent questions for which there are good answers.  But these would take more than this blog to set out.  It is one part of a larger conversation working out the rationality of faith.  This reference to ‘reason’ is deeply Christian in a Christianity that has reason to believe the divine Logos has become flesh in Christ.    
 

At the end of her vivid, witty segment Catherine Deveney gave us this word: “Seek the truth and the truth will make you free. Don’t be afraid of death. Be afraid of never having really lived.  Peace be with you.”  These are also deeply Christian themes, at least one being a direct quote.   CD says ‘God is bullshit’ – that is her gig at the comedy festival.  Taking a line from Dan Barker, a speaker at the Convention, this is culturally resonant with speaking about God as a shepherd in Jesus’ own day. But could the truth, life and peace she commends to us enter into a conversation with the truth, life and peace that Christians value?  Catherine Deveney, would you be interested in another gig?

There was a phrase I heard all the time when I was living in Utah. If I did something friendly or helpful, the good Mormon would tell me that was mighty “white” of me. It’s the same thing when someone appropriates truth and justice and reason as Christian virtues, and sits around trying to be nice to atheists by telling them how close they come to a Christian ideal.

And they call us the arrogant ones.

I’m not nice. I’m not Christian. And I tell Stephen Ames that no matter how charitable he thinks he is, he comes across as a condescending prat, and he can get stuffed.

Those virtues are human values, they don’t belong to Christianity, and I’m so tired of Christians acting as if they are. Hands off. Ames sat through the convention, noted that many of the speakers repeated frequently that you can be good without gods, and failed to notice that not once did they play his game of pretending that goodness is an atheist property. We don’t delude ourselves that way. We also know that reason is a virtue grafted onto a religion that is primarily concerned with irrational faith, and is entirely evidence-free.

It’s his patronizing attitude that is a significant part of the moral conflict. By once again trying to tie morality to Christianity, he perpetuates the myth that marginalizes atheists.


I have to mention the flip side of this problem. I enthusiastically grant that Christians can and do embrace what I consider human cultural values, and I do not consider religion to be a necessary obstacle to doing good. The best of Christianity dedicates itself to those wonderful principles of social justice that some read into the Jesus story (I’d add that this is the very same thing I find commendable in communism). Rarely have I encountered anyone who does not regard social justice, equality, and fairness as virtues…except in the pathological extremes of libertarianism and far right conservatism.

It turns out there are people — even influential people — who seem to be dangerous sociopaths from my perspective. Roger Ebert has a fascinating essay on Glenn Beck. Beck is, apparently, an amoral being who rejects the common interests of all humankind.

What are the words “social justice” code for? Why, Nazism and Communism, says Beck: “Social justice was the rallying cry–economic justice and social justice–the rallying cry on both the communist front and the fascist front.” Beck even went so far as to cite Jesus Christ, saying, and I quote: “Nowhere does Jesus say, Hey, if somebody asks for your shirt, give your coat to the government and have the government give them a pair of slacks.” Well, Beck has me there. It is quite true that nowhere does Jesus say that. Nor, for that matter, does he ever say, A wop bop a lu bop, a wop bam boom!

What I would enjoy hearing is one single clergyman from any faith in America, appearing on Beck’s program to agree with him and denouncing social justice. Such a person might be a real piece of work. I suspect he might currently be in between congregations. Beck’s oversight is that all religions teach social justice. That’s sort of what they’re about. “My church doesn’t,” said Beck, who is a Mormon. Not for the first time, he was dead wrong, and the mountains of Utah rang with the thunder of outraged Mormon elders. I know now, and did not know before, that before statehood the Mormons in the Utah territory provided universal health care and care for the poor as a matter of their duty.

You want to identify an issue on which atheists and liberal Christians can find common ground? There it is. Just don’t try to pretend that only Good Christians are the proprietors of moral behavior.

I was dumber after listening to that

You can now listen to the recent debate between Cardinal George Pell and Dan Barker. It will convince you that the Catholic church is totally lacking in any intellectual criterion for appointing cardinals.

Practically the first words out of Pell’s mouth are “God as creator and chance or the only two options as an explanation for the universe” and “For atheists the universe is a product of blind chance.” We can just stop there: what about the hypothesis that the universe was spawned from super-dense farts of a trans-cosmic supranatural cockroach? But then he goes on to the argument from selected authority (Antony Flew, of course) and fine-tuning. Pell is not a physicist, he barely understands the concept, so it’s rather silly for him, as a supernatural dogmatist, to rely on a physical argument. And of course we get the “cells are so complex!” argument.

Barker was good, but he was like a bandage slapped on top of a penetrating head wound. Better to avoid the damage altogether.

A clarification of Dawkins’ comments

The comment that has stirred up the most condemnation from the press is Richard Dawkins’ mention of “Pope…Nazi,” which everyone assumes was about the current Pope. Wrong. Everyone knows the current Pope is most properly addressed as “Pope Palpatine”. No, Pope Palpatine is not currently up for canonization (at least, I hope not), but there is another pope who is, and this thorough discussion explains who Dawkins was actually talking about.

Blatantly evident in this clip, Richard Dawkins uses “Pope Nazi” as a shorthand descriptive phrase for “that Pope whose name I’ve forgotten (Pope Pius XII) — who’s also up for canonisation and was aiding and abetting the Nazis during the war”.

And here’s the clip.

Oh, and Pope Pius XII really was a sniveling rat bastard who should have been held accountable for contributing to the evil perpetrated against the Jews.

Patriot Bible University has a website!

Kent Hovind’s infamous alma mater has put together a collection of responses because they are “under attack!” Only they aren’t—they’re being laughed at. And whoa, these pages are even more hilarious. (Warning: all of the links below go to pages that fire up some tedious piano music on autoplay…that you can’t turn off.)

The first one is offended at the falsehoods their critics promulgate. For instance, people have passed around this photo, claiming it is a picture of the Patriot University facilities:

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It is a filthy lie! That is the minister’s house. To show how wrong this portrayal is, the staff at Patriot Bible University have released an official photograph of the wonderfully elegant, high-tech but traditional campus:

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Well. I guess we can’t make fun of that anymore.

The second page can be summarized as “Don’t trust the internet, trust us!” They explain what is wrong with the internet:

Should you trust someone’s ‘factual’ information about morals when they post pornography, promote homosexuality, post curse words, and claim evolution as fact?

Whoa, somebody pass that along to the Intersection! I’m sure it will fit with their sentiment perfectly. Patriot University also has a simple test for evaluating the worth of a web page.

Would Jesus agree with the values and the message of the source of advice?

For some reason, this instantly stirred up an image of introducing Jesus to Dan Savage. My vision of Jesus is of an unkempt Jewish zealot with a madman’s fire in his eye and a dedication to those old testament laws, and no, I don’t think he’d get along with Dan at all — there’d probably be an impromptu stoning on the spot. But Christians always tell me that their version of Jesus is gentle, loving, understanding, and thoughtful — that Jesus would probably give Dan a big hug and thank him for his work. Which Jesus are we supposed to use in this exercise from PU? And isn’t this an admission that you’re just supposed to go along with stuff you like, assisted by the crutch of an imaginary cheerleader?

They also list the virtues of PU.

I. Patriot bases all teachings on the Bible and God’s absolute truth.
II. Patriot has been teaching God’s absolute truth for nearly 30 years.
III. Jesus said “He is the way, the truth, and the life” (Jn 14:6). Patriot believes this and follows Jesus, only.

Oh, yeah. I’m reassured.

Finally, they get around to discussing Kent Hovind.

Patriot does not retain ownership to student thesis’ or dissertations, as is commonly practiced by many schools. Instead, Patriot grants each student full control over the circulation of his/her work. Therefore, Patriot cannot release student work to the public. Patriot issues Bible degrees for the purpose of equipping students for ministry; Patriot is not a research institution.

Hovind’s dissertation was part of a graduate “project”. Thus, the paper being posted online was only a portion of Hovind’s initial research notes for his dissertation requirements. It is obviously not a finished product.

Hovind has been a prolific publisher of videos and books on topics involving Biblical Creation. He has participated in numerous video-taped debates. His work since 1991 has been widely distributed and stands on it’s own and supercedes an earlier written dissertation. There is no need to attack it and ignore what he has produced since then.

So that thesis that was posted on Wikileaks wasn’t actually Kent Hovind’s thesis. PU does not keep copies of theses, they are not submitted to any official archive, so basically, it doesn’t exist. Huh. Well, that certainly sounds professional.

That ragbag collection of noise that begins, “Hi, my name is Kent Hovind” was part of a “project”. What project could benefit from such haphazard trash, I don’t know. It clearly wasn’t a finished product. Where is the finished product? Don’t ask the degree-granting institution!

Yeah, Kent Hovind’s work since 1991 does stand on its own as rank raving idiocy. We laugh at that, too.

Strangely, this defense of Kent Hovind doesn’t mention his current residency in a penitentiary, convicted of tax evasion.

How to make a snake

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First, you start with a lizard.

Really, I’m not joking. Snakes didn’t just appear out of nowhere, nor was there simply some massive cosmic zot of a mutation in some primordial legged ancestor that turned their progeny into slithery limbless serpents. One of the tougher lessons to get across to people is that evolution is not about abrupt transmutations of one form into another, but the gradual accumulation of many changes at the genetic level which are typically buffered and have minimal effects on the phenotype, only rarely expanding into a lineage with a marked difference in morphology.

What this means in a practical sense is that if you take a distinct form of a modern clade, such as the snakes, and you look at a distinctly different form in a related clade, such as the lizards, what you may find is that the differences are resting atop a common suite of genetic changes; that snakes, for instance, are extremes in a range of genetic possibilities that are defined by novel attributes shared by all squamates (squamates being the lizards and snakes together). Lizards are not snakes, but they will have inherited some of the shared genetic differences that enabled snakes to arise from the squamate last common ancestor.

So if you want to know where snakes came from, the right place to start is to look at their nearest cousins, the lizards, and ask what snakes and lizards have in common, that is at the same time different from more distant relatives, like mice, turtles, and people…and then you’ll have an idea of the shared genetic substrate that can make a snake out of a lizard-like early squamate.

Furthermore, one obvious place to look is at the pattern of the Hox genes. Hox genes are primary regulators of the body plan along the length of the animal; they are expressed in overlapping zones that specify morphological regions of the body, such as cervical, thoracic, lumbar, sacral/pelvic, and caudal mesodermal tissues, where, for instance, a thoracic vertebra would have one kind of shape with associated ribs, while lumbar vertebra would have a different shape and no ribs. These identities are set up by which Hox genes are active in the tissue forming the bone. And that’s what makes the Hox genes interesting in this case: where the lizard body plan has a little ribless interruption to form pelvis and hindlimbs, the snake has vertebra and ribs that just keep going and going. There must have been some change in the Hox genes (or their downstream targets) to turn a lizard into a snake.

There are four overlapping sets of Hox genes in tetrapods, named a, b, c, and d. Each set has up to 13 individual genes, where 1 is switched on at the front of the animal and 13 is active way back in the tail. This particular study looked at just the caudal members, 10-13, since those are the genes whose expression patterns straddle the pelvis and so are likely candidates for changes in the evolution of snakes.

Here’s a summary diagram of the morphology and patterns of Hox gene expression in the lizard (left) and snake (right). Let’s see what we can determine about the differences.

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Evolutionary modifications of the posterior Hox system in the whiptail lizard and corn snake. The positions of Hox expression domains along the paraxial mesoderm of whiptail lizard (32-40 somites, left) and corn snake (255-270 somites, right) are represented by black (Hox13), dark grey (Hox12), light grey (Hox11) and white (Hox10) bars, aligned with coloured schemes of the future vertebral column. Colours indicate the different vertebral regions: yellow, cervical; dark blue, thoracic; light blue, lumbar; green, sacral (in lizard) or cloacal (in snake); red, caudal. Hoxc11 and Hoxc12 were not analysed in the whiptail lizard. Note the absence of Hoxa13 and Hoxd13 from the corn snake mesoderm and the absence of Hoxd12 from the snake genome.

The morphology is revealing: snakes and lizards have the same regions, cervical (yellow), thoracic (blue), sacral (or cloacal in the snake, which lacks pelvic structures in most species) in green, and caudal or tail segments (red). The differences are in quantity — snakes make a lot of ribbed thoracic segments — and detail — snakes don’t make a pelvis, usually, but do have specializations in that corresponding area for excretion and reproduction.

Where it really gets interesting is in the expression patterns of the Hox genes, shown with the bars that illustrate the regions where each Hox gene listed is expressed. They are largely similar in snake and lizard, with boundaries of Hox expression that correspond to transitions in the morphology of vertebrae. But there are revealing exceptions.

Compare a10/c10 in the snake and lizard. In the snake, these two genes have broader expression patterns, reaching up into the thoracic region; in the lizard, they are cut off sharply at the sacral boundary. This is interesting because in other vertebrates, the Hox 10 group is known to have the function of suppressing rib formation. Yet there they are, turned on in the posterior portion of the thorax in the snake, where there are ribs all over the place.

In the snake, then, Hox a10 and c10 have lost a portion of their function — they no longer shut down ribs. What is the purpose of the extended domain of a10/c10 expression? It may not have one. A comparison of the sequences of these genes between various species reveals a detectable absence of signs of selection — the reason these genes happen to be active so far anteriorly is because selection has been relaxed, probably because they’ve lost that morphological effect of shutting down ribs. Those big bars are a consequence of simple sloppiness in a system that can afford a little slack.

The next group of Hox genes, the 11 group, are very similar in their expression patterns in the lizard and the snake, and that reflects their specific roles. The 10 group is largely involved in repression of rib formation, but the 11 group is involved in the development of sacrum-specific structures. In birds, for instance, the Hox 11 genes are known to be involved in the development of the cloaca, a structure shared between birds, snakes, and lizards, so perhaps it isn’t surprising that they aren’t subject to quite as much change.

The 13 group has some notable differences: Hox a13 and d13 are mostly shut off in the snake. This is suggestive. The 13 group of Hox genes are the last genes, at the very end of the animal, and one of their proposed functions is to act as a terminator of patterning — turning on the Hox 13 genes starts the process of shutting down the mesoderm, shrinking the pool of tissue available for making body parts, so removing a repressor of mesoderm may promote longer periods of growth, allowing the snake to extend its length further during embryonic development.

So we see a couple of clear correlates at the molecular level for differences in snake and lizard morphology: rib suppression has been lost in the snake Hox 10 group, and the activity of the snake Hox 13 group has been greatly curtailed, which may be part of the process of enabling greater elongation. What are the similarities between snakes and lizards that are also different from other animals?

This was an interesting surprise. There are some differences in Hox gene organization in the squamates as a whole, shared with both snakes and lizards.

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Genomic organization of the posterior HoxD cluster. Schematic representation of the posterior HoxD cluster (from Evx2 to Hoxd10) in various vertebrate species. A currently accepted phylogenetic tree is shown on the left. The correct relative sizes of predicted exons (black boxes), introns (white or coloured boxes) and intergenic regions (horizontal thick lines) permit direct comparisons (right). Gene names are shown above each box. Colours indicate either a 1.5-fold to 2.0-fold (blue) or a more than 2.0-fold (red) increase in the size of intronic (coloured boxes) or intergenic (coloured lines) regions, in comparison with the chicken reference. Major CNEs are represented by green vertical lines: light green, CNEs conserved in both mammals and sauropsids; dark green, CNEs lost in the corn snake. Gaps in the genomic sequences are indicated by dotted lines. Transposable elements are indicated with asterisks of different colours (blue for DNA transposons; red for retrotransposons).

That’s a diagram of the structure of the chromosome in the neighborhood of the Hox d10-13 genes in various vertebrates. For instance, look at the human and the turtle: the layout of our Hox d genes is vary similar, with 13-12-11-10 laid out with approximately the same distances between them, and furthermore, there are conserved non-coding elements, most likely important pieces of regulatory DNA, that are illustrated in light yellow-reen and dark green vertical bars, and they are the same, too.

In other words, the genes that stake out the locations of pelvic and tail structures in turtles and people are pretty much the same, using the same regulatory apparatus. It must be why they both have such pretty butts.

But now compare those same genes with the squamates, geckos, anoles, slow-worms, and corn snakes. The differences are huge: something happened in the ancestor of the squamates that released this region of the genome from some otherwise highly conserved constraints. We don’t know what, but in general regulation of the Hox genes is complex and tightly interknit, and this order of animals acquired some other as yet unidentified patterning mechanism that opened up this region of genome for wider experimentation.

When these regions are compared in animals like turtles and people and chickens, the genomes reveal signs of purifying selection — that is, mutations here tend to be unsuccessful, and lead to death, failure to propagate, etc., other horrible fates that mean tinkering here is largely unfavorable to fecundity (which makes sense: who wants a mutation expressed in their groinal bits?). In the squamates, the evidence in the genome does not witness to intense selection for their particular arrangement, but instead, of relaxed selection — they are generally more tolerant of variations in the Hox gene complex in this area. What was found in those enlarged intergenic regions is a greater invasion of degenerate DNA sequences: lots of additional retrotransposons, like LINES and SINES, which are all junk DNA.

So squamates have more junk in the genomic trunk, which is not necessarily expressed as an obvious phenotypic difference, but still means that they can more flexibly accommodate genetic variations in this particular area. Which means, in turn, that they have the potential to produce more radical experiments in morphology, like making a snake. The change in Hox gene regulation in the squamate ancestor did not immediately produce a limbless snake, instead it was an enabling mutation that opened the door to novel variations that did not compromise viability.


Di-Po N, Montoya-Burgos JI, Miller H, Pourquie O, Milinkovitch MC, Duboule D (2010) Changes in Hox genes’ structure and function during the evolution of the squamate body plan. Nature 464:99-103.