Conservatives wish to conserve traditional institutions, so unless an organization or publication is avowedly conservative it will inevitably drift Leftward.

In April of 2001 I began my monthly Skeptic column at Scientific American, the longest continuously published magazine in the country dating back to 1845. With Stephen Jay Gould as my role model (and subsequent friend), it was my dream to match his 300 consecutive columns that he achieved at Natural History magazine, which would have taken me to April, 2026. Alas, my streak ended in January of 2019 after a run of 214 essays.
Since then, I have received many queries about why my column ended and, more generally, about what has happened over at Scientific American, which historically focused primarily on science, technology, engineering and medicine (STEM), but now appears to be turning to social justice issues. There is, for example, the August 12, 2021 article on how “Modern Mathematics Confronts its White Patriarchal Past,” which asserts prima facie that the reason there are so few women and blacks in academic mathematics is because of misogyny and racism. Undoubtedly there are some misogynists and racists in mathematics, as there are in all walks of life, but we know that the number and percentage of such people throughout society has been decreasing for decades (see Steven Pinker’s The Better Angels of Our Nature and my own The Moral Arc). As well, this may be another example of base rate neglect: before indicting academic hiring committees as hotbeds of misogyny and racism, which they most assuredly are not (academics are among the most socially liberal people in any profession), we need to know how many women and blacks are applying for such jobs compared to whites. The percentage is lower, and according to a 2019 Women in Mathematics survey “senior faculty composition both reflects the BA and PhD pipeline of prior years, and also influences the gender composition of new graduates.” If “structural” causes are the culprits—for example, if base rate comparisons do not match population percentages because of differential educational opportunities or vocational interests—such variables should also be factored into any scientific analysis of causality, especially in a popular and respected science publication. Again, there is no denying that some bias against some women in some fields exist, but that this is the only explanation on offer is unscientific.
And, unsurprisingly, reverse asymmetries never warrant explanations of reverse biases. To wit, this same study reported that “women earned 57%, 60% and 52% of all Bachelor’s, Master’s and Doctoral degrees respectively in the U.S. in 2013-14,” but proposed no reverse biases against men to account for such imbalances. Neither did a 2019 Council of Graduate Schools study that found for the 11th year in a row women earned a majority of doctoral degrees awarded at US universities (41,943 vs. 37,365, or 52.9% vs. 47.1%). Our attention is drawn to the lower percentages of female doctorates in engineering (25.1%), mathematics and computer sciences (26.8%), physical and earth sciences (35.1%), and business (46.7%), followed by discussions of systemic bias, but no such structural issues are on offer for the lower percentages of male doctorates in public administration (26.4%), health and medical sciences (29%), education (31.6%), social and behavioral sciences (39%), arts and humanities (48.1%), and biological sciences (48.6%). When the data is presented in a bar graph rank ordered from highest to lowest percentages for females earning doctorates (below), the claim that the fields in which women earn lower percentages than men can only be explained by misogyny and bias is gainsaid by the top bars where the valance is reversed, unless we are to believe that only in those bottom fields are faculty and administrators still bigoted against women whereas those in the top fields are enlightened.
Then there is the July 5, 2021 Scientific American article that “Denial of Evolution Is a Form of White Supremacy.” Because we are all from Africa and thus black, the author Allison Hopper avers, evolution deniers (AKA creationists) are ipso facto white supremacists. “I want to unmask the lie that evolution denial is about religion and recognize that at its core, it is a form of white supremacy that perpetuates segregation and violence against Black bodies,” she begins. “The fantasy of a continuous line of white descendants segregates white heritage from Black bodies. In the real world, this mythology translates into lethal effects on people who are Black.” Setting aside what, exactly, Hopper means by “lethal effects”, or that the vogue reference to “Black bodies” seems to reduce African Americans to nothing more than mindless matter, her thesis is verifiably wrong. As I and other historians of science have documented extensively (see, for example, Edward Larson’s Summer for the Gods, Eugenie Scott’s Evolution and Creationism, Ronald Numbers’ The Creationists, Robert Pennock’s Intelligent Design Creationism and Its Critics, and my own Why Darwin Matters), the primary motivation behind creationism is religious (and secondarily political), not racist. Again, no doubt some creationists in the first half of the 20th century were also white supremacists, as were many more people throughout America then compared to today, but the chain of reasoning Hopper employs—that the Genesis story of Cain and Able suggests that “the curse or mark of Cain for killing his brother was a darkening of his descendants’ skin,” ergo the Bible endorses white supremacy—is not an argument made by mainstream creationists then or now. In any case, the hypothesis is gainsaid by the fact that polls consistently show a larger percentage of blacks than whites hold creationist beliefs. Apparently they didn’t get the white supremacist talking points. Finally, since anecdotes are often treated as data these days, let me add that I personally know a great number of creationists and I can attest that they would be horrified at the accusation. They are creationists not because they are white supremacists who wish to perpetuate “violence against Black bodies” but because they believe that God created the universe, life, humans, consciousness, and morality, and that the design inference to a designer makes the most sense to them (however wrong in their reasoning I believe them to be).
The most bizarre example of Scientific American’s woke turn toward social justice is an article published September 23, 2021 titled “Why the Term ‘JEDI’ is Problematic for Describing Programs that Promote Justice, Equity, Diversity and Inclusion.” Apparently, some social justice activists have embraced the Star Wars-themed acronym JEDI (Justice, Equity, Diversity and Inclusion) as a martial reference to their commitment, and is now employed by some prominent institutions and organizations such as the National Academies of Sciences, Engineering and Medicine. The JEDI acronym is clearly meant to be uplifting and positive. It isn’t, opine the authors of this piece that is clearly not in the satirical spirit of The Onion or Babylon Bee. Make of this what you will:
Although they’re ostensibly heroes within the Star Wars universe, the Jedi are inappropriate symbols for justice work. They are a religious order of intergalactic police-monks, prone to (white) saviorism and toxically masculine approaches to conflict resolution (violent duels with phallic lightsabers, gaslighting by means of “Jedi mind tricks,” etc.). The Jedi are also an exclusionary cult, membership to which is partly predicated on the possession of heightened psychic and physical abilities (or “Force-sensitivity”). Strikingly, Force-wielding talents are narratively explained in Star Wars not merely in spiritual terms but also in ableist and eugenic ones: These supernatural powers are naturalized as biological, hereditary attributes.
One may be forgiven for thinking that anyone who sees in a lightsaber duel clashing penises has perhaps been reading too much Freud…or watching too much three-way porn. Nevertheless, the authors grouse about “Slave Leia’s costume”, Darth Vader’s “ableist trope”, alien “racist stereotypes when depicting nonhuman species,” and too many white men in the galaxy, no matter how far away or long ago they are. Worst of all, the authors propose, is that the Star Wars franchise is owned by a for-profit company. “How ready are we to prioritize the cultural dreamscape of the Jedi over the real-world project of social justice? Investing in the term JEDI positions us to apologize for, or explain away, the stereotypes and politics associated with Star Wars and Disney.”
It’s hard to know what this piece has to do with Scientific American’s commitment to STEM issues, and readers have sent me other such essays and articles whose connection to science seems tenuous at best. Perhaps some insight might be gleaned from the British historian and Sovietologist Robert Conquest, who observed in what became an eponymous law that “any organization not explicitly right-wing sooner or later becomes left-wing.” The reason, I surmise, is straight out of John Stuart Mill: “A party of order or stability, and a party of progress or reform, are both necessary elements of a healthy state of political life.” Conservatives wish to conserve traditional institutions, so unless an organization or publication is avowedly conservative it will inevitably drift Leftward, a hint of which I noted creeping into the editorial process for my final columns.
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Once inside the room, the two women who had hoped for this moment, Elaine Edwards and Karen Scheibe, recited the first 10 questions. The lady in charge watched and listened and suddenly seemed to be interested. I then asked if these women, who had worked so hard for this time, could recite the entire Catechism? It would take only about 30-40 minutes? She said “yes.” By this time, she was on our side and listened intently.

When I married into the Horton Family in 1969, I realized quite soon that Joyce’s parent’s were quite serious about The Westminster Standards. My father-in-law, Frank Horton, was a very successful defense attorney, a godly man, and one of the six original founders of Reformed Theological Seminary in 1966.  He told me once, “When you know and understand The Shorter Catechism, you know theology, PERIOD!” My mother-in-law, Joyce Horton, who was the greatest Christian I ever knew, wrote a book entitled, “How To Teach The Catechism To Children.”
As we raised our five daughters with this story, we told them that they had to learn, memorize and recite at one sitting The Children’s Catechism and The Shorter Catechism; of course, each at different times and ages. This was certainly not easy; and required that Joyce and I help and encourage them often. And one very motivating factor when they were teenagers was, “No driver’s license until you say the Catechism.” It worked and they all did it. There was a great celebration each time, as well as public recognition in our church’s worship services; there were even and some Christian periodicals that reported their accomplishment.
When I was an Associate Pastor with John Sartelle at Independent Presbyterian Church in Memphis in the 1990s, there was an amazing time of growth for that church both spiritually and numerically. And during that time, Joyce started a study group for women on The Shorter Catechism. It became very popular and was greatly blessed by God during those years.
Out of that group and from her Senior English teaching time at Evangelical Christian School in Memphis, we began to lead tours to the United Kingdom from the mid-1990s through 2010. During an adult tour, while we were at Westminster Abbey, I discovered that two of the women in our group had recently memorized the Shorter Catechism. They asked me if it would be possible for them to recite the Catechism from memory in the room, of course, referring to the Jerusalem Chamber, where the Westminster Assembly met, wrote, and eventually adopted the Westminster Confession of Faith, the Larger Catechism and the Shorter Catechism, in 1648.
Most people do not know the origin of that name, the Jerusalem Chamber. It dates from the 13th Century when Henry IV was King of England. He had been planning a trip to Jerusalem when he had a stroke in Westminster Abbey, nearly died and was semi-comatose. It was a very cold winter and the king was moved to a side room near the front of the building where there was a fireplace. He soon awakened and asked immediately if he was in Jerusalem? Since that day, the room has been known as The Jerusalem Chamber.
So early one morning after a brief tour of the Abbey, I inquired at the Visitors Desk if we could see the Jerusalem Chamber. I was told “NO” that it was not open to the public that day. I then said that we were a group of “16 Presbyterians on a Pilgrimage from America,” and that it would mean very much to us if we could step into that room for a few minutes where several of the most meaningful documents in our church history were written. After a long pause, the lady in charge said, “yes.” Once inside the room, the two women who had hoped for this moment, Elaine Edwards and Karen Scheibe, recited the first 10 questions. The lady in charge watched and listened and suddenly seemed to be interested. I then asked if these women, who had worked so hard for this time, could recite the entire Catechism? It would take only about 30-40 minutes? She said “yes.” By this time, she was on our side and listened intently. My wife Joyce, and another lady, Candy Denton, asked and listened to each answer. The rest of us watched in awe!
When they finished, the Abbey official stood and said in British fashion, “Brilliant! I have never seen anything like that before. We must celebrate! I will be back shortly.” When she returned, she brought a tray with about 18 little glasses and a bottle of Sherry. She then said, “We must all take a “nip” in celebration and congratulations.” And we all did! It was such a happy, joyous, and God-glorifying occasion.
I have always wondered if anyone else in history had recited entire Shorter Catechism at one sitting in the room where it was written and adopted?.
The Westminster Assembly was like none other in church history. Those men had  prayed, fasted and studied together for many days over several years (1643-1649), and produced unique materials that have served as an anchor for “true truth” through the centuries.
So remember: “If you know and understand The Shorter Catechism, you know theology, PERIOD!”
Wayne Herring is a retired Minister in the Presbyterian Church in America living in Raymond, Miss.
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When the Angel of the Lord saw the blood on the houses of God’s people, he “passed over” those houses and all inside the home were allowed to live. The Feast of Unleavened Bread was to serve as a yearly reminder of God’s passing over his people. The blood of the lamb also served as a yearly reminder that the death of an innocent lamb was necessary to preserve the lives of all inside of a household. When Adam and Eve sinned in the garden and discovered their nakedness, God in his grace sacrificed an animal to make clothes for them to cover their sin. From that time on, death was necessary to atone for (cover) sin. In the case of the Passover, the death of a lamb was even necessary to protect Israel from sins committed against them.

The book of the Leviticus is the third book of five in the Bible written by Moses along with Genesis, Exodus, Numbers, and Deuteronomy. Leviticus serves to help a redeemed people understand how to live as the holy people of God through obedience and sacrifice. As much as anything, Leviticus shows the people of God that holiness is not an attainable goal outside of God’s willingness to forgive through sacrifices and offerings.
Leviticus outlines a system of festivals, sabbaths, and sacrifices the Israelites are expected to cling to as God’s people. The sacrificial system of Israel was instituted by God to remind the people of the great cost of their sin and to create a system of atonement whereby the people of Israel might maintain their holiness. The sabbaths and festivals served as times of solemn rest during which work should not be done, but God should be worshiped and remembered.
Passover
Perhaps no festival or feast in ancient Israel was more important than the Passover (also called the Feast of Unleavened Bread). The Feast of Unleavened Bread was a time to remember and reflect upon God’s deliverance of Israel from Egypt’s bondage. After a period of time and plagues when Pharaoh refused God’s command to let his people go, God acted to force Pharaoh’s hand. The tenth plague enacted on the people of Egypt was the plague of the death of the first born. 
Because Pharaoh refused to honor God, God warned that he would kill the first born from every household in Egypt. But, God promised to spare the children of Israel. After Pharaoh’s final refusal, Moses led Israel to honor God’s command.
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