Moderate Methodism, Yes; Moderate Islam, No

Published on by D. G. Hart37 Comments

Lots of chatter about Duke University’s revoking its decision to allow Muslim students to use the University Chapel to call fellow believers to prayer:

Days after announcing that a Muslim call to prayer would echo from its historic chapel tower, Duke University changed course Thursday following a flurry of calls and emails objecting to the plan.

Instead, Muslims will gather for their call to prayer in a grassy area near the 210-foot gothic tower before heading into a room in Duke Chapel for their weekly prayer service. The university had previously said a moderately amplified call to prayer would be read by members of the Muslim Students Association from the tower for about three minutes each Friday.

Michael Schoenfeld, Duke’s vice president for public affairs and government relations, said it would be up to the students if they want to use some sort of amplification.

The original plan drew the ire of evangelist Franklin Graham, who urged Duke alumni to withhold support because of violence against Christians that he attributed to Muslims. Schoenfeld said emails and calls came from alumni and others in the community.

It used to be that Methodists were some of those “hot” Protestants who met daily in small groups and employed all sorts of methods to cultivate holiness. Now they sponsor universities where Gothic structures occasionally hold religious services of some kind.

After the events in Paris last week, why wouldn’t we want to happen to Muslims what happened to Methodists? After all, the university only approved one call to prayer on one day of the week. Real Islam has five calls to prayer every day, a circumstance that could well disrupt classes and sleep at Duke. But if Muslim students are willing to settle for one call on one day, wouldn’t that make them as compliant and unthreatening as the United Methodist Church?

We missed a real opportunity here, people.

Forget New Calvinism

Published on by D. G. Hart19 Comments

Next up New Anglicanism:

Editors’ note: At the 2015 National Conference, TGC will be hosting a workshop on Anglicanism, “The Anglican Book of Common Prayer: What Relevance Does It Have to Today’s Contemporary Worship?” and a focus gathering, “The Resurgence of Reformation Anglicanism.” Both sessions will be led by John Yates III and John Yates II.

And here is one thing (of NINE NINE NINE) that you REALLY need to know:

3. Anglicanism is Reformed. The theology of the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation. It is neither Lutheran, nor simply Calvinist, though it resonates with many of Calvin’s thoughts.

Maybe George Whitefield will finally get his due, but what of Charles Spurgeon?

When oh when will the allies ever get around to the New Baptists?

If We Can Yawn about Blasphemous Cartoons . . .

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what about public schools?

Paris has some Kuyperians thinking:

The tradition in which I am currently immersed–the Kuyperian tradition–tends to use the term secular like a curse word. The argument usually begins and ends by showing that there is no such thing – there is no neutrality or objectivity. Everything has a direction, a telos, and some form of religious grounding. It might be the worship of the true God, or it might be the worship of some idol–the point is every part of creation is caught up in a religious direction or grounding. I get it. This, however, is much more an argument against “secularism” and not secularity. Secularity, I believe, is the freeing of the world to be the world. That trees in fact are just as mysterious being trees as they are being the conduit of spirits or even God’s grace to us. Maybe God is happy letting trees be trees? In fact, as Charles Taylor argues in his work The Secular Age, secularity of this type can be traced back to the reform movement of the 16th century. That’s us… those who stand in the line of Luther and Calvin.

So what does this have to do with what happened in France? Maybe reclaiming a healthy sense of secularity can be a tiny step toward preventing people from killing others over cartoons that, to be honest, are disgusting and offensive. (A colleague showed me a cartoon of the Trinity drawn by Charlie Hebdow… yikes!) But what if we all–Jews, Muslims, Christians, etc–recognized that these cartoons have no power, they do not strike at the heart of what we believe, and they are not all that funny. What if we learned to respond to issues like this with a collective “yawn” because the only power these images have is the power we give them? Yes we need to be politically and culturally engaged, Christians should be part of the debate about important issues. But at the end of the day, Charlie Hebdow, Obamacare, or the Green Bay Packers, should not be a reason to hate our brothers and sisters made in the image of God.

And yet, if everything comes down to antithesis, then isn’t enmity everywhere?

Lean and Means

Published on by D. G. Hart20 Comments

Charles Pope — good for him, none of this Rodney King, CTC pose — takes issue with Protestants for separating faith from works, grace from transformation (ugh), and Scripture from church authority:

There are a lot of “solos” sung by our Protestant brethren: Sola Fide (saved by faith alone), Sola Scriptura (Scripture alone is the rule of faith), and sola gratia (grace alone). (See the Protestant logo to the right.) Generally, one ought to be suspicious and careful of claims that things work “alone.” It is our usual experience that many things work together in harmony, that things are interrelated. Very seldom is anyone or anything “alone.”

The problem of the “solos” emerges (it seems to me) in our minds, where it is possible to separate things out. But the fact is, just because we can separate something out in our mind does not mean that we can separate it out in reality.

What Pope doesn’t seem to consider, first of all, is that the solas of the Reformation were not mere intellectual exercises but efforts to restore the supremacy of Christ and his accomplishments (both in redemption and revelation). You clutter up Christ with images and pilgrimages and stigmata and saints and the next thing you know you don’t have Christ alone. And where will you be on that great day?

But, second of all, does Pope ever wonder how sloppy Christianity gets when you don’t eliminate some of the clutter? When it comes to marriage and divorce, Pope can sound pretty sola himself. He doesn’t want divorcees to be harmonized with faithful spouses, or marriage between husband and wife cluttered with gay marriage.

So either Pope is selective in the way he separates things or is unaware of the importance of such separation. Either way, for those Christians who wanted a reform of the Western Christian Church, Pope’s desire for seeing the interrelations of things is an important reason for doubting that a reformation of Rome will ever happen. As Mike Horton said somewhere, you can’t keep adding pages to the notebook. At some point, you need to take out the page the conflicts with the one you just inserted. After Vatican 2, though, the Roman church’s mode seems to be insertionamento.

The Problem and the Solution

Published on by D. G. Hart25 Comments

That would be liberalism in relation to the demands of radical Islam. According to Robert Reilly, if the contest is really between Islam and secular society, freedom without meaning, Islam will win. So he proposes a return to an overtly religious society:

Islamists are not the problem; we are the problem. Were we still a healthy culture, the challenge of Islam in any of its forms would not be major. We need to recover some sense of ourselves based upon our Judeo-Christian faith; and it is our faith that ultimately undergirds the integrity of reason. The crisis of self-confidence in the West is due to the disintegration of belief, which leads to lack of will. It is the sacred which gives meaning to our lives. Evacuate the sacred, and you evacuate the meaning. What happens then?

The regnant multiculturalism in Europe makes it impossible for most of the people there to understand this problem. Perhaps the only thing that European multiculturalism can help explain is why, according to research by the Washington Institute, the Islamic State enjoys more support in Europe than it does in the Middle East.

But would a Judeo-Christian society — whatever that is — be any more appealing to Muslims than a secular one? Maybe a Judeo-Christian society would not welcome the mocking in which Charlie Hebdo engaged. But isn’t Reilly remembering that Christendom warred with Islam?

In fact, Peter Leithart reminds us what blasphemy looked like in a Christian society:

Christendom had a consistent view of blasphemy because it confessed that there is only one God. Blasphemy of this one God was blasphemy indeed; insult to others gods was no blasphemy, because other gods are idols. Other gods and their worshipers were considered the blasphemers, because they dishonored God by worshiping what is not God. Insulting the Christian God was a sin; insulting Allah was considered almost an obligation. Many today disagree, vehemently, but it has the virtue of being consistent because it doesn’t dodge the question of truth.

Leithart agrees sort of with Reilly in regarding liberalism as religiously and morally bankrupt, and so unable to sort of Islam or blasphemy:

Secular liberalism aims and claims to be beyond the possibility of blasphemy. Blasphemy can only exist where there is a sacred to violate; we are supposed to be beyond blasphemy because we have given up on the sacred.

But Leithart also knows that liberalism is the best option available:

For all its contradictions, liberalism is definitely preferable to many, if not most, of the alternatives.

That should be a sober assessment for any believer — evangelical, neo-Calvinist, Roman Catholic — who thinks culture only goes better with cult.

NSA, Homeland, and God

Published on by D. G. Hart54 Comments

Why should I be worried about the government monitoring my emails or how I surf the web? As someone who is a registered Libertarian (and never voted for a Libertarian candidate) I get it partly. The scale of government is mind-numbing and sometimes frightening, especially in its intelligence and military aspects. Can any regular American aspire to the presidency who has no experience with foreign policy and sensitive intelligence operations? Who can stand in that great day, indeed.

But when I read people who think the world is changing — not to mention ideas about human nature — because of the access now available to government officials through computing and phones, I wonder:

Will you really pay higher insurance rates to escape tracking, or will you swallow the pill of microscopic sensors that watch everything you eat and do—and secure your insurance discount?

The point is not that some simple tweak—making data on us available to us, making it easier to opt out (as if our absence would not be noticed)—would solve the matter. Rather, the point is that a certain view of freedom and a certain view of power are creating a world in which human faculties are superfluous because they are limited and inaccurate compared to scientific measurement.

The tracking revolution is the replacement of, not the extension of a human faculty. Because every advance it offers is a marginal improvement, it proceeds in rational steps toward a goal whose reasons are opaque. Like the division of labor which it imitates, the tracking revolution simplifies knowledge of human beings by breaking us down into our component parts.

For instance, one of the delights (all about me) I take from spy movies or television series like Homeland is a sense that someone is out there monitoring all this stuff, keeping the world safe from bad guys. The same goes for crime shows and murder mysteries (having finished Broadchurch‘s first season last night, I yet again marvel at the Brits capacity to entertain through narratives of justice). It is truly marvelous that any agency can possibly monitor all that stuff, intervene when necessary, and keep the world from careening out of control.

The powers of intelligence agencies and police monitors are of course akin to an all seeing God. If some Christians walk around thinking that certain saints are watching them, most Christians likely live with the scary and comforting thought that God is monitoring everything they do. What is the problem with a few more sets of eyes?

Meanwhile, what possibly could the government find out of interest about me? What Muether and I are planning for the next issue of the Nicotine Theological Journal? Granted, if I were doing something costly to me, something that could get me in trouble in those relationships that most matter — wife, session, department chair — I wouldn’t like the idea that some folks out there know the dirt. But it’s not as if staff at NSA or agents in the CIA are going to give a large rodent’s rear end about activities that might compromise my marriage, church membership, or job. In fact, I can’t imagine anyone wading through all the cookies I use in a day or phone calls I make or email messages I write — along with the rest of America — and finding anything of interest. Average life is so ordinary.

It also helps knowing that my favorite libertarian, J. Gresham Machen, is not looking down reading this.

Two Cheers (again) for the Enlightenment

Published on by D. G. Hart67 Comments

While some people are reflecting on which religions execute blasphemers, Protestants may want to be a tad circumspect — Americans as well, for that matter, if they think that John Winthrop made the U.S. a city on a hill.

Here’s one example of an attempt to assess Judaism, Christianity, and Islam on the wickedness of blasphemy:

That Christianity has less of a violence problem is self-evident, but the point is still lost on some people: at The Guardian, Ian Black declared that, in regards to the religion’s resistance to images of the Prophet Muhammad, “Islam is not unique. Judaism forbids the use of ‘graven images’ and Christianity has at times frowned on visual representations of sacred figures, allowing only the cross to be depicted in churches.”

This is a paragraph so shockingly dimwitted in its appraisal of both Christianity and Islam, and the differences between the two, that it is hard to know where to begin. I cannot readily speak for Judaism—the last time I attended a Jewish service was at a buddy’s Bar Mitzvah well over a decade ago—but I can say that Black’s appraisal of Christianity is, quite literally, total nonsense. For starters, Christianity since the sixteenth century has been a fractured religion, particularly on the subject of iconography; it does not really make sense to speak of Christianity “frowning” upon the use of imagery, unless you are willing to clarify just which branch or denomination of Christianity is doing this frowning. Catholicism is well-known for its use of crucifixes, for instance, although you can find them in Lutheran and Anglican churches, along with some other denominations. But you’re not apt to find a corpus amongst Baptists or Presbyterians, and again here Black’s characterization is frankly bizarre: it would be a profound understatement to say that the Southern Baptist Conference, for instance, “frowns” upon the artistic customs generally associated with Catholicism.

But if this piece were written in 1645, it might have a very different feel thanks to Massachusetts Bay’s Capital Laws (1641):

1. (Deut. 13. 6, 10. Deut. 17. 2, 6. Ex. 22.20) If any man after legall conviction shall have or worship any other god, but the lord god, he shall be put to death.

2. (Ex. 22. 18. Lev. 20. 27. Dut. 18. 10.) If any man or woeman be a witch, (that is hath or consulteth with a familiar spirit,) They shall be put to death.

3. (Lev. 24. 15,16.) If any person shall Blaspheme the name of god, the father, Sonne or Holie Ghost, with direct, expresse, presumptuous or high handed blasphemie, or shall curse god in the like manner, he shall be put to death.

That should put a wrinkle in the Reformation-to-Revolution-to-Toleration narrative and may cause some rethinking of the Puritans’ influence in forming the American nation.

This should not be read as some kind of exercise in moral equivalency that likens Islamic terrorism to Protestant state laws against blasphemy and idolatry. It is only designed as a reminder that Protestants too had to come out of their theocratic slumber by means other than those supplied by the reformers.

Sanctification Jihad?

Published on by D. G. Hart16 Comments

In light of recent events, Tim Challies might want to choose a different set of metaphors:

“How?” people ask. “How do we make this happen in our churches? I’ve always believed that prayerful, word-driven ‘vine work’ was the essence of ministry, and you’ve reminded me of that. But how do we get our people fired up to be doing that—to be ‘disciple-making disciples’?”

In other words, if prayerful teaching of the Bible is the basic method of ministry, by which God transforms people, then how (one wonders) might we see our people and our church challenged and changed and transformed to live a different vision of the Christian life?

The answer seems pretty obvious when you ask it like that: by patiently and prayerfully slashing away at each other’s dull, sinful hearts with the sharp, two-edged sword of the word of God.

This is how God changes people. Why would we imagine that our church would change in any other way? [emphasis OL]

I Am Mario Cuomo

Published on by D. G. Hart91 Comments

The media attention devoted to Mario Cuomo’s death highlighted the tension in the former governor’s thought between his personal moral convictions and his responsibilities and work as an elected official. Put simply, is it possible to be personally committed to Roman Catholic morality but in public life follow a different moral standard? Here’s how Crux described it:

. . . the Catholic hierarchy was taking a decidedly more conservative turn under Pope John Paul II. Abortion was the salient issue for the US bishops, a nonnegotiable point that no Catholic pol could ignore if he wanted to stay in the good graces of the bishops, or, in the view of some, be eligible to take Communion.

Cuomo’s fellow New Yorker and Italian Catholic, Rep. Geraldine Ferraro, had just made history as Walter Mondale’s running mate, and she also supported abortion rights. It was left to Cuomo to provide a Catholic intellectual defense against her many critics.

“(W)hile we always owe our bishops’ words respectful attention and careful consideration, the question whether to engage the political system in a struggle to have it adopt certain articles of our belief as part of public morality, is not a matter of doctrine: it is a matter of prudential political judgment,” Cuomo said in the landmark Notre Dame speech.

Cuomo even anticipated conservatives’ adoption of his stance when he asked if he would have to follow the bishops’ teaching on economic justice “even if I am an unrepentant supply sider?” And he pointedly quoted Michael Novak, known as the Catholic “theologian of capitalism,” who wrote: “Religious judgment and political judgment are both needed. But they are not identical.”

One could argue that John F. Kennedy articulated a version of this personal vs. public 25 years earlier.

But it is not a problem that only bedevils Roman Catholics. Protestant politicians may be personally opposed to desecrating the Lord’s Day, and if such a public figure is an officer in a Presbyterian church has even vowed to uphold Sabbatarianism, but in their public duties or owing to political calculation fail to work for Blue Laws. In fact, all believers who hold public office in a religiously diverse and tolerant society need to separate the teachings and practices of their religious communities from the norms that guide civil life. At the very least, they need to juggle the public and private unless they are willing to seek the implementation of their own faith for all of civil society

The irony is that religious right championed a view of the relationship between personal and public responsibilities that derided folks like Cuomo as either hypocritical or cynical. The irony becomes even more ironic when the religious right complains that radical Islam is incapable of making the very distinction that Cuomo defended.

Talk about High Expectations

Published on by D. G. Hart32 Comments

Forget about WWJD. Be Jesus.

In other words, there is more, much more to being a disciple of Jesus Christ than simply trying to imitate him. How dull is that?

Instead we’re talking about becoming Jesus Christ alive in the world today. He wants to do more, much more than we can ask or imagine, and he does so through the sacramental economy.

Catholics have an understanding of the Christian life that is stranger and deeper and more mysterious than any other. This is because we have the gift of the seven sacraments.

A sacrament is not simply “an outward sign of an inward grace” that’s an Anglican definition. It is not simply a symbol or a reminder. That’s a Protestant definition. The Catholic understanding is that “a sacrament effects what it signifies.”

It DOES something, and what it does is it configures us to Christ. That is to say, through the mystery of the sacrament we are bonded with Christ and Christ is bonded with us, and this is a reality, not just a theory. It is there in the gospel where Jesus says, “Abide in me and I will abide in you. I am the vine you are the branches.”

I wonder what Mark Jones would say about such encouragement to be “the greatest believer who ever lived.”