Tag Archives: politics

Christians and Political Hope

25 Sunday Aug 2019

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Another word to describe the error being criticized in the second lesson is utopianism. 76 The inability of the Mosaic covenant and Israel’s geopolitical kingdom to deliver a righteous and just political commmunity should have ended visions of heaven on earth by such means. Not even heavenly inscribed laws, divinely handpicked kings or God’s own temple presence could make a difference. Human nature itself needed changing. How strange then that Christians still approach the promise of new constitutions and presidential campaigns with utopian dreams! 77 Christians should rest their hopes for true justice and righteousness not upon the state but upon the son of David and the political community that he is forming: “My servant David shall be king over them, and they shall all have one shepherd. They shall walk in my rules and be careful to obey my statutes” (Ezek 37: 24).

Jonathan Leeman, Political Church

Isaiah on Political Leadership

08 Saturday Sep 2018

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After this week, this seems appropriate comment on politics:

1 Ah, the proud crown of the drunkards of Ephraim, and the fading flower of its glorious beauty, which is on the head of the rich valley of those overcome with wine!

2 Behold, the Lord has one who is mighty and strong; like a storm of hail, a destroying tempest, like a storm of mighty, overflowing waters, he casts down to the earth with his hand.

3 The proud crown of the drunkards of Ephraim will be trodden underfoot;

4 and the fading flower of its glorious beauty, which is on the head of the rich valley, will be like a first-ripe fig before the summer: when someone sees it, he swallows it as soon as it is in his hand.

5 In that day the LORD of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people,

6 and a spirit of justice to him who sits in judgment, and strength to those who turn back the battle at the gate.

7 These also reel with wine and stagger with strong drink; the priest and the prophet reel with strong drink, they are swallowed by wine, they stagger with strong drink, they reel in vision, they stumble in giving judgment.

8 For all tables are full of filthy vomit, with no space left.

Isa28.1-8

Gary Smith in the New American Commentary explains:

The prophet’s audience in Judah could learn several basic theological principles from this woe and salvation oracle. They would know that (a) God hates pride and incompetent leaders; (b) he punishes and removes proud and incompetent leaders; (c) people should glorify God (not any earthly place or political institution); and (d) God is a nation’s true source of strength and his justice provides true hope.

More “Religions”

08 Thursday Feb 2018

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I previously posted on politics as religion.  Here is yet another example:

Siegel: Liberalism has taken on a religious aspect. It’s a belief system, and not a system that represents political interests. Liberalism is seen as a source of grace, in religious terms. It is hard to talk to people, when you are effectively suggesting they are not among the blessed (or, to use Thomas Sowell’s phrase, the ‘anointed’), that they are in fact mistaken. Trump is wrong about many things, but you can argue with Trumpism. But it is very hard to argue with contemporary liberalism, especially in its West Coast incarnation.

Just prior to the Super Bowl, the Washington Post wrote on football as Tom Brady’s religion. This is nothing new. The Aztecs played a purposefully religious: “The Aztec ball game had a lot of ritual significance. It was mean to mirror the ball court of the heavens, this being the ball court of the underworld where the sun passed each night.” The games of the ancient Greeks were religious affairs such as the Olympics or Isthmian Games.

Sporting events as religious ceremony has been noted many times:

As Wann and collaborators note, various scholars discuss sport in terms of “natural religion,” “humanistic religion,” and “primitive polytheism” pointing out that “spectators worship other human beings, their achievements, and the groups to which they belong.” And that sports stadiums and arenas resemble “cathedrals where followers gather to worship their heroes and pray for their successes” (1, p. 200). Meanwhile, fans wear the team colors, and bear its flags, icons, and mascots whilst literally singing its praises.

Sport as Religion. Or as The Atlantic writes, “In short, if you look hard at sports, you can’t help but see contours of religion.”

 

 

Politics as Religion

23 Tuesday Jan 2018

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A few recent articles have made the point that political positions can function as religion: a totalizing story of sin and sacrifice which gives some sort of meaning to existence. First, there Ta Nehisi Coates with a theory of original sin:

What does the philosopher teach? His philosophy can be summed up in a passing phrase from “Between the World and Me”: “I… felt that the galaxy was playing with loaded dice.”

It’s a passing phrase, but a concept that suffuses his work. At a cosmic level, existence itself is slanted against the flourishing of black people. Chance is not really chance. We already know how history will unfold before it happens: black people will suffer because of white people. That’s what being black means. That’s what being white means.

Here is New York Magazine asking if intersectionality is a religion 

It posits a classic orthodoxy through which all of human experience is explained — and through which all speech must be filtered. Its version of original sin is the power of some identity groups over others. To overcome this sin, you need first to confess, i.e., “check your privilege,” and subsequently live your life and order your thoughts in a way that keeps this sin at bay. The sin goes so deep into your psyche, especially if you are white or male or straight, that a profound conversion is required.

The story continues with the obligatory swipe at the Puritans, which demonstrates that most people know nothing more about Puritans that what they can kind of remember from The Scarlet Letter and what they heard about The Crucible — neither of which has anything to do with the Puritans in reality.

Alan Jacobs asks if Wokeness is a Myth:

The term “woke,” for those who have managed to escape it, means being aware of racial, gender, and economic injustice. It is employed today either in mockery of the woke or in ironic reappropriation by the woke, and it is probably irrecoverable for serious use. But “woke” derives from “waking up” to how things are — and that ought to suggest that to commend wokeness is to invite people to participate in a mythical experience.

There is even redemption — sacrifice — required of this religion:

Go deeper into the cult, and the disciplines get more rigorous. Now white women must admit their role in oppressing women of color. This requires some of the groveling that white males must endure. But it offers the same benefit: a sense of forgiveness, and spiritual progress. Likewise black males must atone to women of color. All straights must bow down to gays. Even gays must make amends for their insensitivity to “trans” people. I am not sure to whom “trans” people of color must apologize. But give intellectuals time, and they’ll find someone. Or invent them.

With little work, I could find many more examples and certainly make a broader argument that all sides of political argument easily slide in a religious dimension — or that the arguments are informed by a story of fall, sin, punishment, sacrifice.

This is important to realize: just because a human being rejects some long-standing religious explanation does not mean that human beings change. The basic elements of fall-sin-punishment-sacrifice-possibly some escape/redemption are inherent in how we understand the world.

As a Christian, I would contend they are necessary for us our thinking. Paul argued for a hardwired, if you will explanation:

Romans 1:18–25 (ESV)

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

24 Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, 25 because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

The Spiritual Chymist, Meditation XLIX

16 Tuesday May 2017

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(From The Spiritual Chymist, William Spurstowe, 1666). This an interesting discussion as to what a Puritan would have thought the duty of politicians:
Upon a Spring in a High Ground

The additional blessing which Achsah sought of Caleb her father was springs of water for her dry land, who gave her the upper and the nether springs. If the distinct recording of this particular Scripture Carry anything of importance with it, it is not that he gave her some portion of land that was well watered, As the low valleys for the most part art. And that he also gave such springs that by their high lying were apt to convey their stream to the enriching of other parts that stood in need of such help to make them fruitful.

Now what is it that can more commend a spring than a free diffusion of its waters and spreading of its moisture, not only to the grounds that are near, But to such as are at a distance from it; and what can more conduce onto this commodious usefulness then the Springs rise from some hill or place of ascent?

Another spring may haply serve to water some little spot I’ve ground, To benefit some private garden, but an upper spring will greatly advantage a large inheritance.

Such a late difference methinks there is in the moral wellsprings of grace and holiness as is between the natural, according to the diversity of subjects in which they are seated.

Grace and a poor man is as a nether spring, which is not less useful through a defective water let’s ruining capacity to make any large Communication of it in regard of the circumstances in which he stands. His wants, his paucity of friends, a the world takes of him, the slightings that poverty exposes most men unto, are all great obstacles to the eternal diffusions of his grace, though not to the intrinsical fulness of it. But Grace and a great person is like an upper spring, which may convey itself far and near, because of the many advantages which he has above others. His councils will sooner be hearkened onto, his reproofs will over-awe more, his conversation [manner of conduct, not just speech] Will win more, his example having the force of law.

So willing have many been to make greatness their pattern, as that they have imitated their infirmities. Dionysius’ courtiers affected to be purblind and jostle against one another that’s so they may be like their prince. Alexander’s followers would imitate him in their gesture, and go as if their shoulders were one higher than the other, because there was some inequality in his. Among the Persians, they were wont to highly esteem a long and narrow head because some of their kings’ heads of that figure.

Oh what pity is it then that the greatness in goodness should be ever out of conjunction together, or to be stars of different hemispheres, that are never seen shining at the same time? Yes, why should not those who are the highest among men affect also to be the best, that so they might bring a beauty and shine into the world, that they might allure others not only did the hold it, but also to imitate, by conforming themselves to their happy example?

It is the saying of Plutarch, that rare moralist, that God is angry with them that counterfeit his thunder and lightning; his scepter and his Trident; and his thunderbolts he would not have any meddle with: he loves not that any should imitate him an absolute dominion and sovereignty: but he delights to see them guarding for those amiable and cherishing beams of justice, goodness, and clemency. Without these things be conveyed down to others by those who have the reigns of power and government in their hands, though they look upon themselves as gods on earth, yet they are is unlike to the God of heaven as a blazing comment is to a bright and glorious sun, or deceitful glow worm to a heavenly star.

What low thought Solomon himself has of sovereignty when put into an ill hand, we may read in his book of the preacher, we’re he tells us that better is a poor and a wise child, then an old and foolish king who will not be instructed to manage his power and authority for the good of those that are under him.

It is wisdom that makes a man’s face to shine, most of all those that are in highest places. Good in them is most conspicuous, And both more applauded and imitated then in others. What evil can a king not forbid, whose wrath is as the roaring of a lion? What good can he not encourage, whose favor is as a cloud of the latter rain, which promises at a harvest of blessings.
I cannot but wonder at the great changes which this scripture reports to have been made by godly princess in the midst of a general apostasy, such as Asa, Jehoshaphat, Hezekiah, Josiah who purged the land from a spreading idolatry and restored sabbaths, and temple worship to their power and purity, who have bowed the heart of the people towards them like to the top of a fisher’s angling rod, this way or that as it pleases them.

Who but princes that had grace in their hearts, and power in their hands could have ever affected such things as might well seem to be insuperable difficulty? Oh that I could therefore suggest such considerations that might prevail with all whose conditions God has raised above others, to be accordingly instrumental in the doing of good to others that move in the lower sphere. Shall I say, God expects it from you? If I do, it is no other than what he himself has spoken, when he has said, He will get him up to the great man, four they have known the way of the Lord, and the judgment of their God.

Or shall I say, that God signally commands it from you above others? Is it not to you that he particularly calls, Be wise now O ye Kings, Be instructed ye judges of the earth, serve the Lord with fear and rejoice with trembling, kiss the Son lest he be angry and ye perish from the way.

Do you think that greatness does rather exempt from been obliged to obedience, or that you shall have a more favorable audit at the last day when every man must give an account of himself unto God? Be not deceived, God will require what you have done more from him about others, as he has for you about thousands, and will be on to you if you be found too light.

Your exultation in this life will serve only to make your casting down to be the more dismal in the other, and to confirm the truth of that proverb, that hell is paved with the corslets of noble men and the skulls of priests.

Amos: How Politics Relates to Theology

18 Tuesday Apr 2017

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The prophet Amos begins with a denunciation of the rapine and ravage of the nations against their neighbors. The God of Israel sees what these foreign countries and kings have done and pronounces judgment against them. Thus, the God of Israel was not a local deity concerned with getting his share of the sacrifices (as such deities are), but was a universal king who acted against evil — whether or not those people acknowledged His rule.

Amos thus begins as a prophet concerned with international politics — but the politics are subservient to his theological concerns:

While Amos proclaimed a God of nations who was also a God of humanity, it would be misleading to give the impression that he was interested primarily in politics or even primarily in the principles of humanity as such. He was interested in these; but above them, explaining them and including them, he placed religion. He was concerned above all else with the character of God and with the divine will. If he referred to the political situations of his own nation or of other nations, it was only because he saw in these a field in which God himself was active, and in which God’s will must rule. If he denounced actions that we would regard as offenses against humanity, even when these actions were directed against an enemy nation, it was only because he had been thrilled with a new vision of God’s regard for man as man and had seen the divine importance of a right behavior of men toward each other. The question “Who is my neighbor?” in the great parable of Jesus is really anticipated in spirit by Amos with regard to nations. In a word, his message on this point was “Who is my (national) neighbor?” It is not an easy question for nations to answer.

For him it was religion that was fundamental, and it is abundantly clear that he regarded his whole message as a message of religion. He was not assuming the rôle of statesman or teacher of ethical culture, neither was he offering a gospel of humanity, although all these elements appear in his message; he was first and foremost a religious teacher. As such he demanded a hearing, and only as such has he a claim on us to-day.

It is true that in these ideas he was leading the way toward a much larger view of religion than the one current in his day. Indeed, the expansion of religion to include the affairs of everyday life—the everyday life of business and of politics—is still a novelty. Yet for Amos these were the fields in which religion must operate, and their religious character rested back upon the character and will of God.

To know God as Amos knew him—as a God of honor and equity—means to realize that men cannot be acceptable in the sight of this God unless they themselves possess and exercise the same principles of equity and of honor. This reflection of the life of God in every aspect of the lives of men was for Amos the only true religion, alongside which a religion that contented itself with formal worship, observance of sacred days and seasons, stated offerings, and attendance at the temple was a worthless substitute. Not that these things in themselves were wrong, but that they were not of the essence of man’s most vital acknowledgment of the true God.

Lindsay B. Longacre, Amos, Prophet of a New Order, ed. Henry H. Meyer, Life and Service Series (New York; Cincinnati: The Methodist Book Concern, 1921), 30–31.

Masterpiece Cakeshop

07 Tuesday Mar 2017

Posted by in Apologetics, Culture, Uncategorized

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The First Amendment prohibits the government from telling private citizens “what they must say.” Agency for Int’l Dev. v. Alliance for Open Soc. Int’l, Inc., 133 S. Ct. 2321, 2327 (2013). It is undisputed that the Colorado Civil Rights Commission (the “Commission”) does not apply CADA to ban (1) an African-American cake artist from refusing to create a cake promoting white-supremacism for the Aryan Nation, (2) an Islamic cake artist from refusing to create a cake denigrating the Quran for the Westboro Baptist Church, and (3) three secular cake artists from refusing to create cakes opposing same- sex marriage for a Christian patron. App. 78a; App. 297a-App. 331a.

Neither should CADA ban Jack Phillips’ polite declining to create a cake celebrating same-sex marriage on religious grounds when he is happy to create other items for gay and lesbian clients. See Obergefell v. Hodges, 135 S. Ct. 2584, 2607 (2015) (“[T]hose who adhere to religious doctrines, may continue to advocate with utmost, sincere conviction that, by divine precepts, same-sex marriage should not be condoned.”).

Here’s the rest of the brief

This is interesting, because it was not the refusal to sell anything: rather, the issue is whether the government can compel speech.

More:

Because of the artistry associated with custom cakes, Phillips also honors God through his work by declining to use his creative talents to design and create cakes that violate his religious beliefs. App. 282-283a, ¶¶ 57-58, 62. This includes cakes with offensive written messages and cakes celebrating events or ideas that violate his beliefs, including cakes celebrating Halloween (a decision that costs him significant revenue), anti-American or anti- family themes, atheism, racism, or indecency. App. 283-284a, ¶¶ 61, 63-64. He also will not create cakes with hateful, vulgar, or profane messages, or sell any products containing alcohol. Id., ¶¶ 59, 61.

Consistent with this longstanding practice, Phillips also will not create cakes celebrating any marriage that is contrary to his understanding of biblical teaching. App. 276-277a, ¶¶ 21, 25. As a Christian, Phillips believes that God ordained marriage as the sacred union between one man and one woman, a union that exemplifies the relationship of Christ and His Church. App. 274- 275a, ¶¶ 10-15. And Phillips’ religious conviction compels him to create cakes celebrating only marriages that are consistent with his understanding of God’s design. App. 275-277a, ¶¶16-22, 25. For this reason, Phillips politely declined to design and create a cake celebrating Respondents Craig’s and Mullins’ same-sex wedding, App. 287a, ¶ 78, but offered to make any other cake for them, id., ¶ 79.

 

This was not bigotry: he did not refuse to sell them anything. He merely treated the couple the same as he did every other patron: there were some-things Jack would not say. Irrespective of how one feels about the underlying wedding, one should be concerned if the government can force speech under threat of penalty. Think of it this, would you like President Obama or President Trump (or both) telling you what you had to say? You can’t pick the guy “on your side”.

 

 

Kierkegaard, The Diary of the Seducer.2

27 Friday Jan 2017

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The “editor” of the “diary” — the whole thing a fiction on a fiction — asks the question of why this “factual” diary had such a “poetical” aspect. The aesthetic aspect of the diary derived from the fact that the “seducer” had such a temperament,

The was the more he himself brought with him. This more was the poetical he enjoyed in the poetic situation of reality; he withdrew this agin in the form poetic reflection. This afforded him a second enjoyment, and his whole life was motived by enjoyment.

This is the “first stage” of human development: the aesthetic, which the first volume of Either/Or seeks to develop and display. This was the whole purpose of the “seduction”. It was the tantalization of desire, not possession of a body, which drove the man, “for he was far to intellectually inclined to be a seducer in the ordinary sense of the world.”

For his part, having brought the girl to the point where “she was read to sacrifice everything”, he broke off the relationship. He did not want her, he wanted the sensation of wanting her. This is what was described in the Immediate Stages of the Erotic, “the erotic here is seduction.”

Thus, the delight derives in the sensation which the seducer manages to derive from the relationship to the other person — the other person is reduced to the object of desire, but has no independent merit as a person. The value of the other is in the sensation they produce in the subject.

This reduction of the other to object, to the sensation they produce does not necessarily mean a pleasant sensation — this is a matter of averting boredom. When we think of this process in such a manner, we can quickly see that the greatest part of our public life and media is built up with human beings who reduce all others into objects to reduce boredom — and, since we are on the other side of Sartre — to create “meaning” (as paltry as it is).

Think of political rallies, demonstrations, riots, demands for “justice” and such in terms of boredom aversion and the creation of “meaning” and they will become instantly more comprehensible. That is why such events and people are not susceptible to reasoned discourse or moral suasion: they are not operating at that “stage” (to use Kierkegaard’s term) of life.  Even the other speaking to them exists for the purpose of averting boredom (and creating meaning).  This throws an interesting light on apologetics.

Marcus Aurelius Book I, 17.3: An Emperor’s Style

06 Sunday Nov 2016

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A lot of this advice concerns one presentation at court, the way one looks as an emperor. With the election coming up, it is interesting to see how an actual emperor thought it right to live. He thanks the gods that he learned from his father:

17.3:

To be governed by a lord and father, who was able to drive off all my vanity; and who led me to the worthy understanding that one is able to live at court and not need body guards, or stunning clothes, or torches and statutes and such-like — nor any other such boasts. That one was able to live much like a private citizen — while not neglecting nor passing over the obligations of public rule.

Greek Text and Notes Below the Break: 

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