Science and Religion

Looking to the past one may find innumerable examples of how expanded knowledge leads to a better understanding of the world. Early mariners had maps of the Earth showing the known landmasses, oceans, sea serpents and the edge of the world that one would most certainly fall off of if they got too close. Then one day, a brave sailing captain navigated to the very edge of the map – and continued sailing. He and his crew did not fall to their deaths off the edge of the world; instead they kept gliding on into unknown waters, eventually finding land that was not recorded on any maps. This new knowledge changed what had been previously known, which in turn, led to even more discoveries and further knowledge.

We see yet another example in the field of medicine. To cure individuals of diseases and illnesses the practice of bloodletting was once used. It was believed that bleeding a person would help restore the proper balance of their bodily fluids and allow them to heal. Though surprising to us today, this was not a unique exercise but one that was used for almost 2,000 years by the Egyptians, Greeks, Aztecs and others as well as by doctors during the U.S. Civil War. Today we understand that bloodletting is not helpful to those who are ill. This new knowledge has changed the way medicine is practiced and thankfully, doctors no longer use bloodletting to cure illness.

These two examples demonstrate the provisional nature of scientific knowledge. We, as a species, are continually learning more about the world around us and as a result, we understand more how and why things work the way they do. Many times new discoveries require us to think and understand issues differently than we have in the past. Living during this time of continual learning and research requires us to keep up with what is new in our ever-changing world. We need to be aware and honest enough, to correct information, even from our own belief windows, that has become flawed.

I experienced an interesting event recently. My husband teaches science and is also a religious individual. Some people have asked him how he can ‘believe’ religion and science at the same time and he has explained that they complement each other; his growing knowledge of science has actually strengthened his spiritual beliefs. He was asked to give a talk in our congregation and he spoke about the importance of finding truth in our lives. He discussed how it is valuable to find truth in the secular world, such as in his science classroom, and how it is also vital to continue to learn spiritual truths as well.

A few weeks after his address, the leader of our congregation called my husband in and reported that a few members of the congregation had some concerns about the talk he had given. They were worried that my husband actually believed all of the science he taught in his classroom. After some discussion, he asked my husband if he could assure these few, fatuous members that he did not think all of the science principles he taught were true. I tried to keep my jaw from dropping and could not believe what I was hearing. As my husband respectfully refused to declare that the science he taught in his classroom was untrue, my mind I was immediately transported to a lavish room in Italy at the top of an ornate spiral staircase. The room, with its frescoed ceiling was filled with several persons who were decision makers as well as the individual they were cross-examining. The accused had spoken what were considered to be blasphemous statements, which he acknowledged to be true because of recent evidences he had discovered while studying and experimenting with them. The ideas he shared did not fit with the archaic notions that rattled around in the minds of the accusers so they were certain he spoke falsehoods. This individual’s blasphemous idea was that the sun was the center of the solar system and not the Earth. So on June 22, 1633 Galileo Galilei was convicted of the heinous crime of “having held and believed the doctrine which is false and contrary to the Sacred and Divine Scriptures, that the Sun is the center of the world and does not move from east to west and that the Earth moves and is not the center of the world” (Sobel, 274).

Galileo believed that there was much to be learned about the world around him and that is was prudent to continue to gain knowledge. In a letter to his friend, Castelli, Galileo stated, “I do not think it necessary to believe that the same God who gave us our senses, our speech, our intellect, would have put aside the use of these, to teach us instead such things as with their help we could find out for ourselves, particularly in the case of these sciences of which there is not the smallest mention in the Scriptures” (Sobel, 65). Galileo could see that truth could be found everywhere; both in secular and spiritual aspects of life and that those truths in the secular world did not threaten the truths of the spiritual world.

We live at a time with access to unlimited knowledge but do not always take advantage of it. The age-old battle between science and religion is not really a battle but a blending of truths from both arenas. By losing our fear of change and being brave enough to let go of outdated information we can expand our knowledge in so many more areas of our lives. As Galileo said about those who were against the truths he found through the lens of his telescope, “They seem to forget that the increase of known truths stimulates the investigation, establishment and growth of the arts, not their diminution or destruction” (Sobel, 67). As we bravely go to the comfortable edge of our knowledge and then proceed beyond, we can learn more than we ever thought possible. We will realize that the illusory brink was never actually there and that a remarkable horizon is before us, leading us to greater truths in every aspect of our lives.

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Dava Sobel. Galileo’s Daughter. New York: Penguin Books. 2000.

The Dark Hours of the Night

In my part of the world, we recently ended daylight saving time. This change, combined with the shortness of the winter days, result in mornings and evenings that are unusually dark. With my life being spent more in the dark because of these seasonal changes, I have noticed details about the lives of earlier people who spent time in the blackness as well.

In 1743 there were four men who were left by their crew in the Arctic and spent six years there before being rescued. This was not a malicious act, on the part of the crew aboard the ship. It was simply an attempt to save the ship, its cargo and crew already on board from being crushed by the swiftly freezing ice. Being at the top of the world meant that during certain parts of the year the sun did not appear above the horizon for weeks at a time. These forsaken men mostly remained in their double walled hut during these endlessly dark days to keep from freezing outside and to avoid being attacked by polar bears. They believed if they slept too much, they would be more susceptible to scurvy so their “goal of health” was to keep themselves awake nineteen hours out of each 24-hour period. To keep them awake during the unimaginably long, dark days and nights, their choice of activity was knot tying. They each had a lengthy rope and sat near a dim light, tying knots in their rope, one after the other after the other. Once they had tied their entire rope in knots, they would untie each individual knot until the rope was back to its usable form. Then . . . they started tying knots in the rope again and the entire process repeated over and over again.  Just the thought of tying and untying knots in a rope in darkness makes me drowsy.

During the mid-1600s in the Colony of New Netherland there was job that was conducted entirely in the dark by the night watchmen. Each night at 9:00, they rang a bell, which was a signal for people to retire to their homes for the evening; then these men remained in the dark streets. At the beginning of every hour they stood at the corner of each street, shook a rattle and loudly called out the time. Their final call was made at 4:00 a.m. when they were done with their night’s work.

World War II brought blackouts across Europe. When enemy aircraft was detected, sirens would blast a warning and within a matter of minutes, all lights had to be extinguished, even lighting a match to a cigarette was prohibited. This requirement for instant darkness caused some dangerous circumstances. For example, if you were walking home in the evening and the alarms sounded, you would have to make your way home in complete darkness. This was no small feat, considering there may also be cars attempting to get to their destinations as well. By law, cars could not use headlights of any kind or even have lighted dashboards during blackouts. Besides keeping out of the way of moving vehicles, pedestrians also stumbled along unlit sidewalks, and walked into trees, lampposts and street furniture. During the first four months of the war, 4,133 people were killed in Britain, not by enemy fire, but as a result of the darkness of the streets during the blackouts.

Today when we open our refrigerator doors, we are able to effortlessly beckon more light then was available to an entire 18^th century home.  Previous to my learning about life in the dark, I often pictured families going to bed early each evening because it was too dark to accomplish anything by candlelight. This notion is simply not true. It was a lot darker then but this did not stop people from gathering around their candle at the table each night. Although they were engaged in individual pursuits, they were seated close together, side-by-side in the same room, enjoying the flame of the same candle. A mother might be re-sewing a patch on the elbow of her husband’s shirtsleeve sitting next to her young son who is playing with his wooden horse. The husband may be calculating the amount of seed needed for the spring crop and how profitable last years yield was while his daughter is working on a piece of embroidery beside him. Surrounding the candlelight, this family is not squinting or hunched over the candle to get adequate light from the small flame, because this is the light they expect and the one they are used to; they probably cannot really imagine anything brighter. Instead they enjoy their simple candle, their time to sit down and rest from their day’s labors and the chance to be by each other and share the events of the day and prepare for the next one. 

Whistling Past the Graveyard

My husband and I love to run along the forested trails near our home. We usually do this in the morning before work, and in the winter months this involves raingear and a headlamp. We start out running along the road towards the trail with streetlights shining above us but once we reach the trail, it is extremely dark. I concentrate on the beam of light coming from my headlamp to avoid downed branches and deep puddles but always keep glancing to the sides, looking in the trees for any movement or even a set of glowing eyes. Near the top of the trail, the sides of the small canyon move in closer and there are no wide spaces. As we turn the last corner at the top, there is a series of hollows made of bushes and trees. I always make some sort of sound and flash my headlight into the darkness to be sure nothing is hiding or sleeping there. We have seen wild animals along that part of the trail but nothing too fearsome – a rabbit, some deer, a few opossums and a flock of wild turkeys. However, I still get a bit unnerved in that area.

The other morning I had to get back earlier to prepare for the day, so I ran home and my husband continued on and ran the upper part of the trail alone. When he got back he said he did it because he just had to whistle past the graveyard that day. I was curious about that phrase and did some research on it. I found that in the Middle Ages and even into the 1800s, cemeteries were often built on the edges of a town. During these superstitious times, it was believed that the spirits of those buried there would come out at dusk to haunt any one who happened to be passing by. To escape these ghostly encounters, travelers would make loud noises or literally whistle as they walked past the graveyard to keep the spirits and their own fear away until they were past the cemetery.

Robert Blair who lived in the early 1700s, was a Scottish poet who was educated in the Netherlands and Edinburgh. He only published three poems during his lifetime and is most well known for his final poem titled “The Grave.” A portion of this poem mentions the idea of whistling past the graveyard:

            Oft in the lone church yard at night I've seen,


            By glimpse of moonshine chequering thro' the trees,


            The school boy, with his satchel in his hand,


            Whistling aloud to bear his courage up,


            And lightly tripping o'er the long flat stones,


            (With nettles skirted, and with moss o'ergrown,)


            That tell in homely phrase who lie below.


As we look at amazing individuals from the past that have accomplished great things under difficult circumstances I think that we need to realize that they may have been doing a lot of whistling to make it though and keep going. Eleanor Roosevelt once said, “Do one thing everyday that scares you.” I think she was telling us to try to look beyond our current situations, no matter how challenging they may be and see where we could be if we just kept walking and whistling.

So, next time I run in the dark past the shadowy hallows, I will just whistle a little louder and enjoy the run. By the way, there is also a graveyard at the top of our running trail.

Skara Brae

One evening I curled up with a blanket, some hot chocolate, my Kindle, and the sound of steady rain on the back porch. I had just begun Bill Bryson’s book, “At Home: A Short History of Private Life.” After several minutes of reading, I was totally intrigued by Skara Brae, a place I had never heard mention of before.

Skara Brae was discovered during the winter of 1850 when a storm swept through Britain. Many ships were destroyed and hundreds of people were killed in just one night from the winds and stormy waters. Several hundred miles north of Britain lay the Orkney Islands of Scotland-which are so far north that they are not physically part of Scotland. After the storm raged through the waters surrounding Britain, it continued north to the Scottish islands and blew a grassy covering entirely off of a rocky area near the water. Once the islanders recovered from the storm and began to evaluate the damage, they found that the grassy area had actually been covering an ancient stone village that was amazingly intact –Skara Brae. This well preserved piece of history “consisted of nine houses, all still holding many of their original contents, the village dates from five thousand years ago. It is older than Stonehenge and the Great Pyramids, older than all but a handful of built structures on Earth” (Bryson). This Stone Age village was incredibly detailed and included locking doors, drains and large rooms with ten-foot ceilings. There were also built-in storage areas and dressers as well as water tanks. Hardly what one would think of when visualizing a Neolithic village.

There were no trees near Skara Brae so the inhabitants burned seaweed to keep warm and cook their food during the long, cold, northern nights. The lack of trees available in Skara Brae would have been a challenge but it became a boon for historians today, since these Neolithic villagers were forced to make their homes from stones instead of trees, thus preserving them for thousands of years.

Using my iPhone, I was able to travel through space and time and become acquainted with this distant location. I googled pictures of Skara Brae and was impressed with how well preserved it was, how beautiful the ocean cliffs, are and how far north the Orkney Islands are. I wonder how these early people got to these remote islands in the first place, where they came from, how long they lived there and how their civilization abruptly ended. I am reminded that there are so many minute corners of time yet to be discovered . . . . what an exciting challenge!

Croquet Anyone?

This summer our family has taken up a new form of entertainment – playing croquet. Mind you, we do not play by any official rules and treat it a bit like miniature golf with hoops. Plus, we have added a few house rules of our own. One of these house rules insists that participants must wear hats: the crazier, the better! We have had a lot of fun hunting down an assortment of hats to have on hand for ourselves and any guests that come over to play – stocking caps, Darth Vader helmets, Australian cowboy hats, top hats – to list a few. The strange looks, smirks, and shy questions we get from some of our neighbors indicate employment of them as observers as well.

The game of croquet and golf both came from a variation of the Roman game of paganica. Basically a version of paganica with limited space became croquet a one with a lot of space became golf. In the 1860s in England, croquet had become a trendy game after being brought there in the 17^th century by a bunch of Irish travelers. Croquet was officially established in 1867 and was an important game as it was the only acceptable game that women and girls were allowed play. It became popular with those who were courting since a ball hit into a grove a trees could turn to a chance to flirt or even sneak a kiss. The 1880s were a perfect time to manufacture and sell croquet set since leisure activities were becoming more popular in the United States.

My husband appreciates the quality of work that went in to making the older croquet sets and has collected a few different sets for us to use. On one, he noticed a worn and brittle label that read “South Bend Toys, South Bend, Indiana. With a bit of searching we quickly became interested in the history of the South Bend Toy Company and the croquet sets they built. Frederick Badet, who worked as a grocery clerk and John Teel, a woodworker, established the toy company in 1874. They began by building wooden toys- including croquet sets. They constructed these sturdy sets in their spare time after work, using locally grown hardwood trees.

The Badet family owned the South Bend Toy Company until 1956. By the early 1900s, the South Bend Toy Company had 225 employees and continued to grow and moved into a larger building. In a South Bend Toy Company Catalog (dated 1911) a croquet set sold for 75 cents, and a shellacked set sold for $2.25. In 1960 South Bend Toy Company merged with Playskool, then Milton Bradley and finally Hasbro. Sadly, the South Bend Toy Company could not compete with the increased competition of domestic and foreign toy makers and in 1985 they went out of business.

Another cause of the ruin of the South Bend Company was the high quality of craftsmanship they exercised in making their wooden toys. For example, the croquet sets were so well made that even though they may have had a lot of use, they were sturdy enough that people hardly ever had to buy a second set.

Louis Chreist, who served as the President of South Bend Toy Company from 1960-1977, shared his philosophy about toys: he said that a toy first “entertained and educated the child. It should teach how to play with other children or how to treat others. It should have a moral value. It should teach without shaking a finger.'' He also believed that a few good toys were much better than a room filled with mediocre ones.

As I consider the fine craftsmanship, and the lofty ideals for making toys at South Bend Toy Company, I also wonder if that much thought and care goes into making a toy today. I have serious doubts, as profits instead of moral values appear to be the driving force in today’s toy production. In my mind’s eye, I can see Frederick and John quickly eating their evening meal after a long days work, and gathering at their small workshop to build, lathe, and assemble their handcrafted croquet sets. Next time I put on my crazy hat and grab my yellow handled South Bend Toy Company croquet mallet, I will more greatly appreciate the piece of the past that I hold in my hand.

“Croquet: The Lost Art of Toy Making in South Bend,” South Bend Tribune, 16 August 1999 by Kathy Borlik.

Cultivating Gardens and Statesmanship

Typical 17^th century gardens in the New World began as a very useful part of a homestead. Many were surround by fences and hedges to keep out livestock that roamed about freely. These early gardens were filled with practical herbs, fruit trees, and plants that were used for medicinal purposes and general cooking. These initial gardens were used to provide for families and prove to themselves and others that they could tame the wilderness of the New World.

Within a few decades these New World gardens went beyond the basics and began to host unique plants from far away. In 1642, a garden in New Amsterdam (now Manhattan) contained tulips. This seemed an ordinary item to include in a garden; however, tulip mania had only hit Holland in the 1630s, and since New Amsterdam was at the entrance to the Hudson River, the colonists had easy access to these botanical treasures. By the 1660s, gardens in New Amsterdam contained parterres, which were borders made of low hedges, flowers, and herbs, used to divide up the gardens and add a bit of refinement to their overall appearance (Graham).

During these early colonial days, plants were status symbols. They became living treasures, having been shipped between continents among the continual stream of overseas explorations and colonization expeditions. Profits could be had by “swashbuckling botanist-adventurers” who sailed with instructions from kings and queens to return with the “most wonderful and lucrative species from the corners of the world” (Graham). Part of the reason for the excitement surrounding the flora resulted from Carl Linnaeus’ publication of Systema Naturae in 1735, which introduced the idea of identifying and classifying every plant with a two-part scientific name.

Thomas Jefferson is a name that is synonymous with gardening. He was not only one of the Founding Fathers of the United States but was also a successful gardener at his home at Monticello. He began to actively garden in 1757, when he was only fourteen years old.  This was the year his father, Peter Jefferson, died and left young Thomas with approximately 5,000 acres to manage.

In a letter to Charles Wilson Peale, Thomas Jefferson stated, “I have often thought that if heaven had given me choice of my position and calling, it should have been on a rich spot of earth, well watered, and near a good market for the productions of the garden” (Lipscomb and Bergh, 78-80).

Jefferson’s desire to cultivate the land was realized because of his continual planning and hard work. Beginning at the age of twenty-three, and up until two years before he died, Jefferson recorded nearly daily entries into his Garden Book recording the goings-on of his many plants at Monticello. This record contained meticulous notations of everything that Jefferson planted, when he planted it, in what type of soil it was planted, when it was transplanted, when it was harvested, and details explaining to the reader which plants thrived and which ones failed. Jefferson’s record also included notes about when the first flowers bloomed each year, when the first migrating birds were seen, and details about the temperature. Though Jefferson’s days were filled with travel, war, and decades of public service, he continually carried on a never-ending exchange of bulbs, seeds, and plants with individuals all over Europe and America.

Jefferson incessantly experimented with new plant varieties. Each year he grew 150 different fruit trees and up to 350 vegetables at one time. These included 50 varieties of peas, 44 varieties of beans, and nearly 30 different types of cabbage. Jefferson’s garden at Monticello was officially started in 1774, which makes it older than the United States (McCullough, 221). Wade Graham recorded that Jefferson stated that the “greatest service which can be rendered any country is to add a useful plant to its culture” - this from the man who penned the Declaration of Independence! Jefferson’s vegetable garden was eighty feet wide and one thousand feet long, and is still cultivated today . . . his enduring legacy of statesmanship.

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Graham, Wade. American Eden: From Monticello to Central park to our Backyards. (HarperCollins Publishers: New York, 2011).

Lipscomb, Andrew A. and Albert Ellery Bergh. The Writings of Thomas Jefferson. 20 vols. (Washington D.C., 1903-1904) vol. 13.

McCullough, David. Brave Companions. (Simon & Schuster: New York, London, Toronto, Sydney, 1992)

Farmers Markets – Part II

 Farmers Markets are not a recent development connected to the ‘organic foods’ and ‘buy local’ movements seen in recent decades. They have been around for a lot longer time than one might think. The first Farmers Markets began over 5,000 years ago along the fertile land of the Nile River in Egypt, where farmers brought their produce to be sold.

Colonists in the New World also gathered to buy, sell, and trade goods as the Egyptians did. Their weekly gathering allowed colonial families to live more comfortably, since they were far from supplies that arrived only after a long ocean voyage. These earlier markets were not staged under tents and awnings like today. Instead, many of them set up under the protection of large trees that allowed the dappled sunlight to dance across their goods and produce.

The Colonial Markets included more than food, since there were settlers who made a living by crafting shoes, hats, clothes, and tools. However, the protocol to purchase these items was much different than going to the mall today. Instead of simply finding an outfit, and wearing it to work the next day, the colonial buyer went to the Colonial Farmers Market, placed an order for the clothing, and then waited until it was made, usually picking it up from the seller several weeks later.

Participants in the early Farmers Markets often traded for items instead of exchanging money and goods. For example, if a toolmaker did not have enough in his garden to feed his family one year, he could trade a tool he had made with a farmer who needed the tool and had himself raised a productive garden.

Towns within the colony of New Netherland in the mid 1600s had a specific day each week set aside as Market Day. This made it easy for buyers and sellers to prepare for exchanges that would take place on the given Market Day. Farmers Markets were more than an avenue to purchase and sell supplies. These gatherings were a time to visit with friends and neighbors, get caught up with the goings-on of the previous week, a time for the settlers to refresh their souls, and renew their friendships. At the end of the day, after close of a Market Day, most of those who attended went home a bit happier, glad to be an important part of their community.