Author: D. G. Hart

Imagine A World Without Moral Dilemmas (or not)

Published on by D. G. Hart2 Comments

One of the recurring points made by Joe Paterno’s detractors is the one repeated by Rhea Hughes, Angelo Cataldi’s female sidekick, who sits idly by when the busty bimbos traipse through the studio but draws the line when Michael Vick mistreats dogs or when Joe Pa fails to do more than pick up the phone. Rhea has noted often the past few days how someone’s perspective on Paterno and the scandal at Penn State might change if he imagined that the children allegedly abused were his own grandchildren. That kind of personal connection supposedly tips the balance, clarifies the situation, and reveals the guilt of the PSU officials — including Joe Pa.

But once you start the engine of your imagination, it actually creates more dilemmas than it resolves. For instance, Rhea, imagine the following:

That Joe Paterno is your grandfather.

That you are Joe Pa’s priest and he has confessed his sin and you want to tell the police.

That you are a reporter and have evidence that would convict Sandusky but without revealing your source it is only hearsay.

That you are Paterno’s attorney and know the truth but need to represent your client.

That you are Sandusky’s friend.

That you are a smoker.

That the fundamentalists really did win.

That John Lennon wrote a song called “Imagine.”

Oh, that’s right, Lennon did and it was as ethereal as the moral certainty is absolute that afflicts scandalmongering.

The Gospel Coalition and Race: Part III

Published on by D. G. Hart12 Comments

The day before Justin Taylor posted about Eric Metaxes’ children’s book on Squanto, the Coalition blogger referenced an explanation about forthcoming changes in translations for the English Standard Version. The biblical words for slave — ebed (Hebrew) and doulos (Greek) have been particularly vexing to the Committee responsible revising the ESV. Taylor cites the Committee’s explanation for their current dilemma:

A particular difficulty is presented when words in biblical Hebrew and Greek refer to ancient practices and institutions that do not correspond directly to those in the modern world. Such is the case in the translation of ‘ebed (Hebrew) and doulos (Greek), terms which are often rendered “slave.” These terms, however, actually cover a range of relationships that require a range of renderings—either “slave,” “bondservant,” or “servant”—depending on the context. Further, the word “slave” currently carries associations with the often brutal and dehumanizing institution of slavery in nineteenth-century America. For this reason, the ESV translation of the words ‘ebed and doulos has been undertaken with particular attention to their meaning in each specific context. Thus in Old Testament times, one might enter slavery either voluntarily (e.g., to escape poverty or to pay off a debt) or involuntarily (e.g., by birth, by being captured in battle, or by judicial sentence). Protection for all in servitude in ancient Israel was provided by the Mosaic Law. In New Testament times, a doulos is often best described as a “bondservant”—that is, as someone bound to serve his master for a specific (usually lengthy) period of time, but also as someone who might nevertheless own property, achieve social advancement, and even be released or purchase his freedom. The ESV usage thus seeks to express the nuance of meaning in each context. Where absolute ownership by a master is in view (as in Romans 6), “slave” is used; where a more limited form of servitude is in view, “bondservant” is used (as in 1 Corinthians 7:21-24); where the context indicates a wide range of freedom (as in John 4:51), “servant” is preferred. Footnotes are generally provided to identify the Hebrew or Greek and the range of meaning that these terms may carry in each case.

The juxtaposition of the post about Squanto and this one about slavery were indeed vexing if not arresting. In the case of a Turkey-stuffed happy ending for Squanto and the Pilgrims, Taylor and the Co-Allies who read him were willing to overlook the enormities of Europeans’ treatment of native Americans, slavery (based on abduction), and death of a native-American village. But in the case of the nineteenth-century U.S. slavery, the Co-Allies cannot prevent the knowledge of white Americans’ treatment of African-American slaves from tarnishing these evangelicals’ reading of Holy Writ. I would have thought that the same stomach that could overlook Squato’s difficult life (not to mention his native American relatives’ lives for centuries to come) might also understand that the biblical references to slavery were part of narrative that resulted in an even happier ending — namely, the redemption of the world through Christ.

In other words, the sensitivity to questions of race and ethnicity at the Gospel Coaltion — if Taylor’s blog is any indication — appears to be selective bordering on arbitrary.

Just as troubling about this post and the translation committee’s discomfort over slavery is what this group of scholars do with the Bible not only when they translate but when they teach, interpret, and preach. After all, slavery in the Old Testament may be different from nineteenth-century American practices — I have no doubt that it was. But it was not any more pleasant or even rational (in the modernizing sense). If Abraham can “go into” his “servant,” Hagar for the sake of fulfilling the covenant God had just made with him, I am not sure that Old Testament saints were any more noble or inspired than Thomas Jefferson dallying with Sally Hemmings. And if just after Israel receives the very tablets containing the Decalogue, God instructs the Israelites through Moses, “If a man sells his daughter as a servant, she is not to go free as male servants do,” (Exod. 21:7), I am not sure that nineteenth-century masters were any more patriarchal than Old Testament patriarchs who sold their daughters into slavery.

The point here is not to bring the Bible down to the level of the antebellum South or to mock evangelicals who feel uncomfortable with the way humans beings treat each other — whether in nineteenth-century Alabama or the eleventh-century (BC) Ancient Near East. Confessionalists and pietists both get uncomfortable with slavery or other expressions of man’s inhumanity to man. Instead, the point is to avoid whitewashing the biblical text for the sake of contemporary race relations. The level of morality among the Old Testament saints was truly low (though I’d hasten to add that contemporary saints are not necessarily more virtuous). But if you read the Bible not for moral heroes or exemplary villains but as the story of God saving moral misfits, then you know that the Bible is not given either as blueprint or justification for contemporary social relations. But if nineteenth-century slavery looms as the most dehumanizing instance of masters’ treatment of servants and if biblical servants are simply forerunners of Squanto, then the most troubling and most glorious features of the Bible will surely be missed.

Angelo Cataldi Should Have Done More

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It took almost three hours this morning for Angelo to bring up Penn State. That is how bad the Eagles were yesterday, though sabbatarian that I am I did not see the poor performance — look at how pious I am (all about me)!! That left Angelo to pile on another football coach — Andy Reid — and to call for yet another firing. Even so, ccording to Cataldi and most of the other radio-talk show hosts, sitting high atop their soapboxes, the real story in Happy Valley was the victims of child molestation. That’s odd. So if Cataldi gave up talking about sexual molestation for the sake of the National Football League, should he be fired because sure he could have done more than one week of rants about Penn State?

All I kept hearing about last week was how Joe Paterno had to go, how he should have done more, how he admitted he should have done more, how the situation at Penn State had become (though no one coined the phrase) Penn State Gate. (I guess “gate” is reserved for misconduct in the nation’s capital, though you have to like the rhyme.) How exactly Joe Pa losing his job would help the victims was never clear. Nor did anyone do the justice calculation to conjure how Sandusky’s conviction would help the victims. In which case, invoking the victims and sympathizing with their plight may have been simply another way to get a taller soapbox.

So if the concern is really for the victims of sexual molestation, here is one resource on-line that may be useful for those who suffer or those who counsel those who suffer. One thing you learn from doing a search on-line is that the organizations and Internet resources do not appear to match the level of indignation that crescendoed last week. Even so, the Wounded Healer Journal appears to provide a number of useful phone numbers along with advice for both an immediate response to a specific instance or the long-term consequences of abuse.

Shame on Angelo Cataldi

Published on by D. G. Hart39 Comments

Joe Posnanski, a senior writer for Sports Illustrated who is working on a biography of Joe Paterno, wrote a very good column about what to remember about Joe Pa (thanks to MM who should have his own blog). Here is an excerpt:

Writing a book comes from the soul. It consumes you — mentally, emotionally, spiritually, all of it. I have thought about Joe Paterno, his strengths, his flaws, his triumphs, his failures, his core, pretty much nonstop for months now. I have talked to hundreds of people about him in all walks of life. I have read 25 or 30 books about him, countless articles. I’m not saying I know Joe Paterno. I’m saying I know a whole lot about him.

And what I know is complicated. But, beyond complications — and I really believe this with all my heart — there’s this, and this is exclusively my opinion: Joe Paterno has lived a profoundly decent life.

Nobody has really wanted to say this lately, and I grasp that. The last week has obviously shed a new light on him and his program — a horrible new light — and if you have any questions about how I feel about all that, please scroll back up to my two points at the top.

But I have seen some things in the last few days that have felt rotten, utterly wrong — a piling on that goes even beyond excessive, a dancing on the grave that makes me ill. Joe Paterno has lived a whole life. He has improved the lives of countless people. I know — I’ve talked to hundreds of them. Almost every day I walk by the library that he and his wife, Sue, built. I walk by the religious center that tries to bring people together, and his name is on the list of major donors. I hear the stories, the countless stories, of the kindnesses that came naturally to him, of the way he stuck with people in their worst moments, of the belief he had that everybody could do a little bit better — as a football player, as a student, as a human being. I’m not going to tell you these stories now, because you can’t hear them. Nobody can hear them in the howling.

But I will say that I am sickened, absolutely sickened, that some of those people whose lives were fundamentally inspired and galvanized by Joe Paterno have not stepped forward to stand up for him this week, have stood back and allowed him to be painted as an inhuman monster who was only interested in his legacy, even at the cost of the most heinous crimes against children imaginable.

Shame on them.

I don’t know if Joe Posnanski is a Christian, but his charity and decency is one that all Christians should emulate (including Rod Dreher). The Lord really does work in mysterious ways.

The Gospel Coalition and Race, Part II

Published on by D. G. Hart8 Comments

It has been a while, but Justin Taylor posted a couple of items that might suggest the Co-Allies are not the best judges of their own attitudes toward race (as suggested in a previous post) or ethnicity. Some may want to read this post as mean-spirited, whose aim is to make the Coalition look bad. Others might say (myself among them) that the Gospel Co-Allies may want to consider better how they come across, in which case this post could be a free piece of advice from an outside consultant about the thorny realm of the politics of identity. I provoke, you decide.

The post in question here refers to the children’s book that Eric Metaxas wrote a few years ago about Squanto, the native American who saved the Pilgrims during the first informal observance of Thanksgiving. Taylor doesn’t say much, but he provides links to the Amazon cite for the book and to a CNN interview with Metaxas from a few years ago.

This is the Amazon book description:

This entertaining and historical story shows that the actual hero of the Thanksgiving was neither white nor Indian, but God. In 1608, English traders came to Massachusetts and captured a 12-year old Indian, Squanto, and sold him into slavery. He was raised by Christians and taught faith in God. Ten years later he was sent home to America. Upon arrival, he learned an epidemic had wiped out his entire village. But God had plans for Squanto. God delivered a Thanksgiving miracle: an English-speaking Indian living in the exact place where the Pilgrims land in a strange new world.

In his interview, Metaxas tells the host that this story was a “beautiful thing,” a “picture of the harmony we had right at the beginning of our history.”

Maybe I’m jaded or simply Reformed, but I am not sure that this story is where you want to go to pull the rabbit out of the hat of “God will and does provide for his people.” Calling it a miracle without addressing the pain and suffering does seem too sunny-side up and it hardly comports with the narratives of the Old Testament. It reminded me of the Sunday school stories I would hear where teachers spared students from the dark side of human suffering or the troubling realities that did not fit with a Jesus-loves-me-this-I-know view of the world. And there is plenty of dark in this story — slavery, European treatment of native Americans, and possibly even racism (if you want to go there). And yet Justin encourages us to view this with the tidy bow of God’s miracle in saving his people? Does it not take a little insensitivity to ignore the brutal treatment of native Americans? Or should not a Christian at least talk about the hidden ways of God? Instead, we get an “inspirational” story that allows us to feel warm about our turkey dinners and the meaning of Thanksgiving.

Here’s a piece of advice to Justin: take this post down before someone who cares about social justice, racism, and the rights of native Americans — at least those outside the genteel and rosy Coalition circles — sees it. (Or at least change the graphics since I am not sure native Americans are supposed to look so European.)

Speaking of Moral Ambiguity

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I have been reading The New Republic since grad school days. It is not as good now as it was in the days when Andrew Sullivan was editor (and I don’t say this to pay him back for a mention of my book). Back then it was provocative, funny, and well written. Stephen Glass likely accounts for some of the magazine’s dullness these days. But the “back of the book,” the arts and book review section, continues to be one of the best. Where else can you read a put down like the following of Harold Bloom?

Bloom and I were once employed by the same academic department. I hasten to add, lest there be a question of bias, that my decade at Yale left me feeling little toward him one way or the other. I never even met the man. Having fulfilled the dream of academics everywhere by renouncing as many obligations toward his home department as practicably possible—meetings, committee assignments, duties in the graduate program, every responsibility except undergraduate teaching—Bloom had long since become, as he likes to put it, “a department of one.” I think I only saw him about three times.

Which is not to say he wasn’t sometimes on my mind. At a certain point during my sojourn at the institution, I started to develop the Heart of Darkness theory of the Yale English department. Conrad’s novel is about colonialism and racism and the shadowed reaches of the human heart, but it is also a dissection of bureaucracy. My first clue came when I realized that my chairman was a perfect double for the manager of the Central Station, that creepy functionary who has “no genius for organizing, for initiative, or for order even,” who “could keep the routine going—that’s all.” But what clinched it was the recognition of the role that Bloom played in the paradigm. Bloom was Mr. Kurtz. (Marlow, broken by his African ordeal, was any number of my senior colleagues, their souls crushed by the tenure process. The “pilgrims”—that pack of hopeful fools who set off into the jungle in pursuit of a chimerical fortune—were the graduate students.)

Since I have of late been defending celebrity academics (or their athletic coaches) from easy put downs, let me explain that the appeal of this depiction is what it says about American higher education. If folks believe that Division One athletics is a problem, they may also want to consider a system that employs professors not to assume normal faculty responsibilities.

But the point of this post is to call attention to the wonderful description of the moral perplexities that confronted the United Kingdom at the time of the Civil War in the United States. The following from a review of Amanda Foreman’s book, A World on Fire: Britain’s Crucial Role in the American Civil War (Random House, 2011), proves to this 2k equivocator that people in power seldom have an easy time determining the “right” thing to do:

FREEDOM is a rangy, broad-shouldered value, capable of heavy rhetorical lifting. Liberals had coalesced around another form of freedom: free trade, the bedrock of British industrialization. Abolitionism had taken root in the partly protectionist, largely rural soil of late eighteenth-century Britain. Now panting, shrieking trains ripped through a land studded by smokestacks and mines; conurbations crawled over hillsides like great black snakes. Touring the factory towns spawned by late industrialization, Friedrich Engels described the socially deadening grind of workers who toiled interminable shifts at the steam-powered looms, trudged home to fetid slums, supped on potato parings, and nursed their babies on gin.

Engels likened factory labor to enslavement, but Lancashire textile workers in fact owed their livelihood to American slaves. Rhymed Punch:

Though with the North we sympathize,

It must not be forgotten,

That with the South we’ve stronger ties,

Which are composed of cotton.

Textiles were Britain’s biggest business, and cotton from the deep South was its biggest source. The Union blockade of Southern ports snipped the supply line to millions of Britons reliant on the industry. The resulting “cotton famine” hit hard and fast: within a year, 400,000 British workers were unemployed or nearly so, putting their 1.5 million dependents at risk. State welfare cases quadrupled in months. Even the staunchest abolitionists, Prime Minister Palmerston included, had to see the crisis in Lancashire as a more pressing humanitarian problem for the government than the plight of far-off slaves. Recognizing the Confederacy, or at least evading the blockade, could restore the cotton supply, while joining the Union might deepen and prolong the suffering at home.

Then there was the political freedom that Liberals championed abroad: the freedom of people to govern themselves. Palmerston—whose “attitudes,” Foreman nicely observes, “had been formed in the age when wigs and rouge were worn by men as well as women”—had made his reputation as a defender of national self-determination, in Belgium, Greece, Italy, and Hungary. (Never mind that he also sent in gunboats to assert British power in the Middle East and China.) Why not the Confederate States of America? “The South fight for independence; what do the North fight for except to gratify passion or pride?” asked the home secretary. The rising Liberal star William Ewart Gladstone fancied he saw shades of Garibaldi in Jefferson Davis. “We may have our own opinions about slavery,” Gladstone declared the day after the Emancipation Proclamation ran in the Times, “we may be for or against the South, but there is no doubt that Jefferson Davis and other leaders … have made a nation.” (Gladstone, later revered as the “People’s William,” had delivered his maiden speech defending his plantation-owning father’s treatment of slaves.) Give the Confederacy political freedom, these men assumed, and freedom from slavery would follow.

I Am A Bigger Man Than Angelo Cataldi But Not Joe Paterno

Published on by D. G. Hart63 Comments

The latest news of Joe Pa’s firing led Angelo to inaugurate his 6:00 am show today with these words, “Justice has been served.” This is a peculiar rendering of the situation. Authorities have brought allegations of sexual abuse by a former Penn State Coach. That coach is out on bail. The trial has not started. He is, according to American jurisprudence, innocent. No jury has pronounced him guilty. No judge has issued a sentence. But not Joe Pa, according to Angelo. Joe is guilty of covering up an act which has yet to be proven. “Unfrigginbelievable” does not do justice to the leaps in legal and moral logic in this declaration.

Just to keep tabs on Angelo’s moral imbecility, today he called Sandusky’s problem — the guy who is alleged to have abused the boys — “mental.” Angelo also admitted that Joe Pa was not guilty of breaking any law, but he was morally culpable. This is convenient for a man who sponsors an annual wing-eating contest where sexual perversions (all consensual and hetero, of course) add zest to the already “hot” wings. I would like to see Angelo devote an entire show to the moral difference between sexual failings and poor judgment. I would also like Angelo to explain what exactly he knows about the situation since so much of it remains murky. Earlier in the week Angelo referred to the incident in the shower as “rape.” Now he is calling it “groping” and “fondling.” Angelo is ignorant. But he “knows” that it could not have been any of the kinds of tomfoolery that goes on in boys and men’s locker rooms. From his vantage 220 miles and ten years away, the incident had to be foul and libidinous, and that Joe’s knowledge of it was fouler and wicked.

Meanwhile, Angelo and crew mocked the Penn State students who rioted last night. One of WIP’s other hosts, Big Daddy Graham, called for closing the entire university, that is how immoral the situation is. Never did it dawn on any of these radio hosts that they are as hysterical as the PSU fans of Joe. Nor did they consider how the media feeding frenzy may have contributed to the clunky — to say the least — handling of Joe’s dismissal and the reaction from PSU students. (Could not the University have suspended Joe for the rest of the season and then let him retire?) Then again, these folks have no moral imagination whatsoever. I guess when they are right, the mysteries of human existence evaporate.

But someone with a moral imagination might also consider what the parents of these boys knew and when they knew it. I know it is wrong to blame the victim. But if the problem in this scenario is the god-like status of Joe Paterno, his ability to raise money for the school because of his squeaky clean image, and the school’s need to keep Joe Pa’s idol free from any tarnish, then didn’t the parents of these boys contribute to the problem? Weren’t they sending their boys to these programs precisely because of their adulation of Joe Pa and colleagues? To be sure, such idolatry does not deserve sexual abuse. But Joe’s pristine image was the creation of more than PSU. It included parents who wanted their boys to play there. It also involved reporters and radio talk-show hosts who fed the publicity of Division One football programs. But for Angelo, Joe alone needs to atone for the sins of all these idolaters.

Angelo deserves some credit for seeing a few moral complications. When former governor Ed Rendell came on yesterday’s show and counselled caution and letting the gears of justice grind, Angelo wondered if Rendell had actually known about the situation at PSU during his tenure in Harrisburg. This raised the same moral problem of what did Rendell know and when did he know it, and whether the governor was actually guilty of the same indiscretion as Joe Pa. But because the former governor and former mayor of Philadelphia has been a friend of Angelo’s show and is a regular on the Comcast Eagle’s post-game show (good sabbatarian that I am, I don’t watch it, really — plus we don’t get cable), Angelo was unwilling to press Rendell on his responsibility. (Angelo resembled Bunk in Season Five during Jimmy’s shenanigans.)

The one relatively interesting comment today came from Al Morganti who generally avoids Angelo’s hysteria (though he is the mastermind of Wing Bowl). Al argued that this scandal affects the entire university because PSU is beholden to the football program. That’s likely true. But Al did not go far enough. American higher education is beholden to the NCAA (at least in Division One sports). All university presidents should be looking at themselves in the mirror today and for many years to come over the dependence of their institutions on athletic programs that have almost nothing to do with an education except for paying bills (and even then the proceeds from Division One football — as I understand — go more to fund sports programs that can’t pay their bills, not to put more books in the library — though Paterno has been a champion of learning and the library at PSU in ways unimaginable with the peripatetic Nick Sabin now at Alabama).

In the end, what is most aggravating about the end of Joe’s career is that it came during a cultural moment when moral coarseness prevails but — perhaps to avoid utter degeneracy — the same culture inflicts a one-strike-and-you’re-out policy. It is the same culture that judges the founders of the United States as odious because they held and countenanced slavery. This is a form of moral discernment that brings ruin on the reputation and accomplishments of reputable and accomplished people (despite their fallenness) because of one offense. For the next several years, people will remember Paterno more for this scandal than his remarkable career and appealing persona. That persona was evident even in his two statements — one of retirement and one after being fired. No bitterness, only gratitude did he express for his beloved PSU, despite being treated fairly shabbily by administrators apparently intent on saving face.

Of course, moral perfectionists like Angelo will read Paterno’s statements cynically, as someone who is still trying to cover his behind. What Angelo and other secular Wesleyans need to remember is that the one-strike-and-you’re-out policy is a moral standard reserved for God. The rest of us schlubs, whether redeemed or not, know that we have already struck out.

But I will not retaliate in a way fitting Angelo’s self-righteousness. I will not fire him from my life even though he has shown remarkable stupidity and absurd moral discretion. I still enjoy the banter about Philadelphia sports and like to hear many of the writers that appear on the show when the hosts actually talk about sports. Still, I cling to the hope that someday Angelo will interview Paterno, Joe Pa accepts, and and the octogenarian proceeds to knock the hysterical moral bully on his ever widening can.

If I Liked Bunk, Can I Still Admire Joe Pa?

Published on by D. G. Hart68 Comments

Morality is alive and well on the airwaves of sports talk-radio. The ethical crisis of the moment is what did Joe Paterno know about the sexual abuse of boys by a former assistant coach and when did he know it. The issue has led to remarkable moral clarity for talk-show hosts who generally embrace views that the Baylys associate with secularism and relativism in the United States. Why, Angelo Cataldi, has even called for the firing of Joe Paterno for not controlling the Commonwealth of Pennsylvania, the security forces of Penn State University, and not knowing every single aspect of the football program at PSU. In other words, Joe Pa should be fired for not being God.

This is not a post about sexual abuse. It is about ethical abuse.

First, Angelo and company have no apparent capacity to consider what friendships may do in preventing someone from leaning hard on a friend and colleague. Would those who are calling for Paterno’s firing be so quick to decide so categorically to eliminate a friend or relative? Isn’t one of the most persistent problems of human existence that moral ideals run up against personal allegiances all the time? Does this make violations of an ethical code right? No. But the inability to imagine the angst that someone like Paterno may have gone and still be going through is the sort of one-dimensional outlook that prevents evangelicals and other pietists from ever reading novels that explore morally ambiguous circumstances.

For instance, Bunk Moreland is one of the great characters on The Wire. And in Season Five Bunk knows what Jimmy is doing to bring a drug lord to conviction — namely, breaking the law and police regulations. Bunk disapproves mightily of Jimmy’s misdeeds. But Bunk never tells on Jimmy. Was I outraged that Bunk didn’t rat? Duh! Bunk remains one of my favorite characters despite his moral weakness. This is the stuff of life. It is likely what Joe Pa has gone through many times. (Of course, it could be that Paterno doesn’t care a wit about his former colleague or the boys the ex-coach abused. But how someone could be that cynical and that morally self-righteous all in one gulp gives my brain indigestion.)

But the moral crisis thickens when listeners remember that the show Angelo and company broadcast is sponsored by many gentlemen’s clubs where the lines distinguishing the righteous from the unrighteous are not so clear. Granted, Angelo may argue that pedophiliac sex is not consensual, is if voluntarism justifies willful lying before a grand jury or driving eighty-one miles per hour on the Ohio Turnpike. But last time I heard, human trafficking was one of the great illicit activities in our time and many of the women who come to the United States through human trafficking wind up in gentlemen’s clubs (see Season Two of The Wire). And has Angelo ever considered that some of the people who engage in the activities that transpire in gentlemen’s clubs end up being hurt by such behavior — from sexually transmitted diseases to psychological and spiritual scars that will follow the dancers and their tippers around the rest of their lives?

So it is not at all clear that Angelo and others who self-righteously condemn Joe Paterno are all that free and clear from the moral law they so eagerly enforce.

Will I be disappointed if it turns out that Joe Pa looked the other way too many times and didn’t seek to protect kids from lecherous men? Yes. But I am also disappointed in a talk-show host who (while driving my wife nuts when he talks about babes and boobs) is generally entertaining but so morally obtuse not to see that most days he should be disappointed in himself before pointing out the moral failings of others.

Thinking Curmudgeonly Thoughts After the Curmudgeon

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The recent post about boundary-set and center-set distinctions, which only confuse rather than clarify the differences between the PCA and the Gospel Coalition, was not original. The Christian Curmudgeon notes that he published a piece in World magazine all the way back in 1996 that criticized these categories as the church growth movement was formulating (and Tim Keller was imbibing) them.

These are but two movements that represent an attempt to create Christian unity by substituting a new paradigm of thinking for the traditional. Leave it to the Church Growth Movement to name these paradigms.

The traditional paradigm is called “boundary-set thinking.” Boundary setters write creeds and confessions and use them to judge where people stand in relation to the truth. Those who affirm the creed or confession are inside the boundary. Others are outside.

The new paradigm is called “center-set thinking.” Center-set thinkers are concerned not with boundaries but with direction. Jesus Christ and the gospel are the center and the question about any person is not, “Is he inside the boundary?” but, “Is he moving in the right direction?”

But it is at this very point that the new paradigm has a problem. Who is the Jesus at the center? The Jesus of Arius or Athanasius? Which gospel are we moving toward? The gospel of Rome, Geneva, or the Crystal Cathedral?

No matter how great it is when minds of a certain caliber think the same thoughts, it is embarrassing to be conceiving those ideas some fifteen years later. Kudos to the Curmudgeon for his insights and apologies to readers for redundancy.

Two-Kingdom Theology and Professional Sports Fans

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Protestant athletes are in the news — Tim Tebow, of Bible-verse eyeblack fame, and David Freese of World Series heroism (thanks to our D.C. correspondent). The reasons for the attention to these athletes say a lot about the differences between evangelicalism and confessional Protestantism. Practically anyone who watches sports knows that Tebow is a Christian and for good reason since he exhibits the typical born-again wear-it-on-your-sleeve (or in this case cheek) piety. Practically no one knew that Freese is a Missouri Synod Lutheran, and again this is fitting since confessionalists prefer not to draw attention to themselves.

Brian Phillips at Grantland (thanks to one of Reformed Forum’s listeners) has a very funny and poignant essay about Tebow. He is particularly interested in the way that the Denver quarterback is carrying the weight — likely intentionally — of the culture wars on his strong back. People either love or hate Tebow and it seems to depend on whether one is a Christian or one is anti-Christian. But Phillips points out astutely how stupid rooting against Tebow is:

For the sake of argument, let’s say that the universe is radically meaningless. If that’s the case, then when Tebow wins, it’s a fluke that doesn’t prove anything. When he loses, it’s also a fluke that doesn’t prove anything. For his losing to mean anything, it has to tie into some larger cosmic order, and if it does, then it can’t prove that there isn’t one. Since no one really knows whether the universe is meaningless or not, things rapidly grow confusing. Tebow scoring a two-point conversion on an off-tackle power play could prove that Jesus rose from the dead on the third day, or it could, well, not. Tebow’s getting picked off after telegraphing a pass could doom us to a state of terrifying metaphysical uncertainty, especially if we are the Broncos’ quarterbacks coach. But if you’re against Tebow, you can’t read too much into Tebow’s failures, or else Tebow has already won.

I myself have no dog in this fight, partly because the National Football League holds less and less interest, and also because the Tebow story hasn’t grabbed any part of me.

At the same time, I have plenty of reason to root against Freese (though it is too late for that) since he is part of a team that took down my beloved Phillies (and he had some hand in doing that). If I were an evangelical and my faith went “all the way down,” then I’d have to root for another confessional Protestant (better if he were Reformed — and didn’t play on the Lord’s Day). But two-kingdom theology is remarkably handy in allowing me to separate my ecclesial convictions from rooting interests. So while I appreciate Freese’s church affiliation as a confessional Protestant, as a native of Philadelphia I hope the Cardinals recognize his value and trade him to Major League Baseball’s equivalent of hell — the Houston Astros.