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natural law

This tag is associated with 7 posts

Women in Combat? “Sending” women, women pastors, and feminism- a response to Issues Etc. on Women in Combat and Selective Service

As a Lutheran, a podcast I frequently enjoy is “Issues, Etc.” It continually offers a Lutheran perspective on current events, theological issues, and more. However, there are times where its approach to theology or current events reflects less a Lutheran understanding than a specific brand of theological conservatism. The recent podcast (2/11/16) featured Pastor Hans Fiene discussing “Women in Combat and Selective Service.” I found it to be deeply mistaken on a number of issues, and would like to address just a few of those here.

“Sending” your daughter or wife?

One comment made in the episode labeled any man who would “send” his wife or daughter to investigate a noise downstairs to see if it might be a burglar as a “coward.” There are a number of problems with this statement. First, anyone who “sends” anyone else into a potentially dangerous situation because they don’t want to go themselves might be labeled as cowardly. The way the phrase was said already begs the question. If the situation were reversed, would Fiene say that the wife is “sending” her husband to investigate, or is the husband simply investigating?

Second, suppose that a man is married to a woman who has extensive martial arts training, is a weapons specialist, sleeps with a pistol under her pillow, and immediately leaps into action to investigate such a noise, while the man works a desk job, is of average build and has never used a weapon before. Is it really reasonable to think that the man is cowardly if he allows his wife to investigate the noise? Well, absurdly, others who share Fiene’s view argue that yes, that man has shirked his duty, is cowardly, and probably a wimp. In other words, men are to be shamed and emasculated if a woman is stronger or better at fighting than they are.

The absurdity of such a position knows no bounds. Men are stripped of their manhood if women are perceived as better at things we arbitrarily label “manly.” It gets curiouser and curiouser, as assertions are made that a man ought to intentionally die even if a woman could save him. A reductio ad absurdum is not even required for this kind of position: it demonstrates for itself that it flies in the face of reason.

Women Pastors?

Fiene could not resist the urge to take a jab at those who are for women in the ministry in this discussion, either. He drew a comparison between woeful ignorance of the horrors of war and ignorance of the spiritual warfare that pastors must engage in. In a stunning non sequitor, he stated that “If we lived in a world where pastors were routinely murdered by Pagans who were storming into churches and putting them to death or… where pastors were having to stay behind while everyone was getting the Plague and dying while everyone who was healthy fled… I don’t really think we’d be having an argument over whether or not women should be pastors.”

It is hard to take this kind of statement seriously, and the statement itself is clearly condescension. Fiene assumes that he knows more about his opponents’ sincerity of believe than they do. After all, if only those silly egalitarians really knew what war was like or really believed in spiritual warfare, then they’d clearly change their minds. This leaves no room for sincerity of belief on the part of the egalitarian, and that is extremely problematic. Frankly, I don’t know of anyone who calls themselves an egalitarian who would recant their stance if women pastors were being killed by Pagans or had to deal with Plague. No one wants women to have those things happen to them; indeed, I hope no one wants men to have them happen to them either! The same applies to combat–no one wants soldiers to have to go kill people, I hope. But if difficult spiritual warfare, even death, is what pastors are to endure, and someone genuinely believes women ought to be allowed to be in the ministry, then those are the types of risks that must be taken. And to assume that egalitarians didn’t even think about that possibility or are too timid to even consider it is offensive, to say the least. The only way Fiene can make such a statement is by assuming without any argument that his opponents are insincere.

As an aside, does Fiene completely discount the work of women like Mother Theresa, or Mother Maria Skobtsova (who was murdered by the Nazis), or the countless other women who have done exactly what he thinks egalitarians are silly to think women can do? A lack of integrating church history into an overall worldview might be shown here.

Feminism?

Complementarian (and other conservative) commentators continue to equivocate on the term “feminism.” Instead of acknowledging that there can be any diversity within the group who self identify as feminists, the label is assumed to mean any number of things that many feminists do not put forward. For example, it was not just implied but implicitly stated that “feminism” demanded equality for women by arguing for abortion rights in order to free women from having to deal with childcare. This, of course, ignores the fact that the feminist movement started as strongly pro-life, not to mention the continued existence of groups like Feminists for Life who are out there making a real difference for the pro-life movement.

The use of the term “feminist” as a clobber-word to induce fear is a straw man of the worst kind. It demonstrates either ignorance–a complete lack of knowledge about the breadth of views held by those who call themselves “feminist”–or intentional deceit. Moreover, to lump egalitarianism–the Christian movement for equality of women in the church and home–with this blanket statement of “feminist” as pro-choice, etc. is to obfuscate the issue even further.

Natural Law

I wanted to add a brief note about natural law as well. Fiene and others continue to just throw out “natural law” in an undefined way as though it unequivocally supports their position. Yet one could just as easily appeal to “natural law” to support women in combat roles, for a natural law might just be a threshold of strength and mental endurance that could be seen as suitable for combat roles, and then anyone who meets that threshold is permitted to do so. I don’t want to delve into the deep waters surrounding natural law theory, but the point is that a bald appeal to “natural law” doesn’t do much to support Fiene’s position.

Conclusion

I believe the discussion here has broader application to the discussion over so-called gender roles as well as the debate between egalitarians and complementarians. Fiene’s arguments are the same kind of arguments that are continually trumpeted by opponents of egalitarianism. But, as we have seen here, those arguments are fallacious, they fail to take the opposition seriously, and they rely on ill-defined terms and obfuscation. There is are no reasons provided by Fiene to support his position. Bare assertions, jabs at opponents, and absurdly irrational statements are put in the place of argument.

Source

Hans Fiene, “Women in Combat and Selective Service,” 2/11/16 available at http://issuesetc.org/2016/02/11/1-women-in-combat-and-selective-service-pr-hans-fiene-21116/ accessed 2/13/16.

Links

Be sure to check out the page for this site on Facebook and Twitter for discussion of posts, links to other pages of interest, random talk about theology/philosophy/apologetics/movies and more!

Eclectic Theist– Check out my other blog for posts on Star Trek, science fiction, fantasy, books, sports, food, and more!

SDG.

——

The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

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William Paley (1743-1805) – Historical Apologist Spotlight

William_Paley_by_George_RomneyWilliam Paley (1743-1805) is a name which echoes through history. His Natural Theology continues to have a profound and lasting impact on the argument from biological design. His Evidences of Christianity  challenges readers on a historical and exegetical level with arguments for the faith. Unfortunately, too few have thoughtfully interacted with his arguments. Here, we will first look at Paley’s views and life. Then, we will examine his major works and arguments. We will discover there is much to learn from this intellectual giant. Note that this post is necessarily brief, and that readers are greatly encouraged to go to the primary sources found below.

Brief Biographical Note*

Paley went to school at Christ’s College and Cambridge. At the latter, he was awarded multiple times for his scholarship. He eventually became the Senior Dean at Christ’s College and was awarded a Doctorate of Divinity from Cambridge. Bishop Barrington of Durham granted him the rectory of Bishop Wearmouth. His life was strewn with accomplishments.

He was a utilitarian with deep Christian convictions. Throughout his life, he remained controversial. His utilitarianism was condemned, as was his critique of the often extreme defenses of property ownership. His anti-slavery was unpopular alongside his support of the American Colonies in the Revolutionary War.

The powerful nature of Paley’s works is revealed in the fact that his major work on utilitarianism, The Principles of Moral and Political Philosophy, became mandatory reading at Cambridge. His Natural Theology continues to be discussed in courses on philosophy of religion. The man was acclaimed by some within the church, who praised his defense of the faith despite others’ objections to his metaethical views.

His contributions to Christian apologetics are the focus of this piece, and we shall turn to them now.

Natural Theology

Paley’s most famous work nowadays is undoubtedly Natural Theology. In this work, he makes his well-known case for the design argument. He utilizes the analogy of a watch. If one finds a watch on a beach, one knows instantly that someone made the watch. Paley applied this same notion to life; one sees the sheer complexity and life and can infer that it, like the watch, was designed.

Many have dismissed Paley’s work here, noting that at points he relies on scientific explanations which have been discredited, while at others his examples have been explained. Yet the genius of his work is found in broader principles, which moderns should note. First, he argued that simply never having observed design in action on a biological level does not preclude any possibility of arguing for that same design (Natural Theology, 8, cited below). Second, evidence of things “going wrong” within a design does not invalidate the design of an object in and of itself. Third, higher level natural laws which may lead to order does not explain away the order itself. Fourth, when something appears to be designed, the burden of proof is upon those who assert an object is not designed.

These points seem to me to hold true to this day. I am sure none of them are uncontroversial, but Paley places his defense of this points squarely within his analysis of those artifacts which he considers to be designed (i.e. the eye and ear). A full treatment of these points thus must turn to his own arguments, but for now I would provide the following brief defenses. Regarding the first, this point seems obvious. If I have never seen someone construct a car, that does not in any way mean that I cannot conclude that someone had to have made it. The second point should be well taken within the context of the debate between Intelligent Design and Darwinian forms of evolution. The point is that simply pointing out a flaw in a design does not mean an entire object is undesigned. The third item seems correct because if something exhibits order, and that order is shown to be based around an ordering principle, the very order in and of itself has not been explained; instead, it is only the mechanism for generating that order which is observed. Finally, the fourth point is likely to be the most controversial–after all, appearances may deceive. Yet it does seem to be the case that if, a priori, something appears designed, then to conclude that something is not designed one must have defeating evidence for this appearance.

A View of the Evidences of Christianity

Paley’s Evidences (commonly known as “Evidences of Christianity”) became almost instantly famous. The work generated a number of summaries and expositions by other authors who were delighted with its style and the arguments contained therein. It is easy to see why, once one has begun a read through this apologetic treatise. Paley presents a number of arguments in favor of the Christian worldview. These evidences are largely historical in nature and include the suffering of those who spread Christianity as evidence for its truth, extrabiblical evidence for the truth of the Gospels, the authenticity of our Gospel accounts due to the early practices and beliefs of Christians, undesigned coincidences, and many more. Paley also provides a dismantling of David Hume’s argument against miracles.

It seems to me that any and all of these arguments retain the force they had in Paley’s own day. Consider the argument from the suffering of Christians. Well of course those of other faiths are willing to even die for that which they believe is true. But Paley rightly pointed out a huge difference between those of other faiths dying for their beliefs and the early eyewitnesses of the events surrounding Christ dying for their own beliefs. Namely, these people would know for certain whether that which they believed were true. That is, they either saw the resurrected Christ or they did not. If they did not, then explaining their willingness to die for this profession of faith becomes extremely difficult. However, if they did actually see that which they declared, their willingness to suffer unto death for this belief makes perfect sense. Many miss this important distinction even to this day. The rest of Paley’s arguments found in the Evidences is filled with insights similar to this.

Horae Paulinae

An argument which has largely been neglected within modern apologetic circles is that of “undesigned coincidences.” I have made an exposition of this argument already, and it should be noted that the best places to discover it are in the realm of historical apologetics. William Paley dedicated this work, Horae Paulinae, to discovering undesigned coincidences within the Pauline corpus alongside Paul’s history as written in Acts.

Now, the argument from undesigned coincidences takes quite a bit of work to properly outline. It is, in essence, a matter of looking through the Scriptures and finding how incidental details in one account fill in the blanks of another account. However, this description is so brief as to be simplistic. Paley himself acknowledged a number of the difficulties with describing undesigned coincidences in this way. Regarding the Pauline corpus, for example, it could be that someone invented letters from Paul but based them upon his history found in Acts. But the argument itself takes this into account and generally serves as a defeater for this notion by sheer weight of evidence. That is, the more coincidences are found, the more credulity is stretched if one wishes to assert forgery.

Paley buries the objections to undesigned coincidences in this fashion throughout the Horae Paulinae. The sheer volume of coincidences he finds, and the way they seem so clearly to be incidental, serves to dispel doubts about their genuine nature.

Other Works

Here, we have surveyed Paley’s major works, but he was a prolific writer who published sermons and of course his (in)famous work on utlitarian ethics. The preeminence of Paley as a scholar and writer is unquestionable. It is time we acknowledge how much we have to learn from those who have come before us.

Conclusion

We have seen the diverse array of arguments which Paley offered in favor of Christianity. These ranged from biological design arguments to undesigned coincidences to historical arguments in favor of the Gospels. Paley was a masterful writer whose arguments continue to influence apologists and draw ire from atheists to this day. Although the arguments have not been unscathed, I have offered a few reasons to reconsider some which have long been dismissed or forgotten. Paley’s influence endures. 

I would like to dedicate this post to Tim McGrew, who introduced me to the vast field of historical apologetics. Without his bubbling delight and enthusiasm in the field, I would never have known much–if anything–about people like Paley. It is my hope and prayer that you may also be persuaded to pursue historical apologetists/apologetics. Be sure to check the links for some good starting places.

Be sure to check out the links at the end of this post as well as the resources from Paley.

Links

Like this page on Facebook: J.W. Wartick – “Always Have a Reason.” I often ask questions for readers and give links related to interests on this site.

Library of Historical Apologetics– Here is where I got started, with Tim McGrew’s phenomenal collection of works. In particular, the “annotated bibliography” will set you up with some fine works. The site features a “spotlight” on the main page for various fantastic reads. Browse and download at will. Also check out their Facebook page.

On the Shoulders of Giants: Rediscovering the lost defenses of Christianity– I provide a number of links as well as an annotated list of historical apologetics works which are great jumping off points for learning more about the vast array of arguments which have largely been forgotten within the realm of apologetic argument. I consider this one of the most important posts on this site.

Forgotten Arguments for Christianity: Undesigned Coincidences- The argument stated– Here I outline the argument from undesigned coincidences and explain how it can be used within apologetics.

Sources

William Paley, Evidences of Christianity (this is a free link for the item on Kindle, note that it is also available for purchase in a hard copy). Also see here for a few links to PDF versions of the book.

—-, Natural Theology (Oxford World’s Classics) – This link is for the Kindle edition which I used for this post. I highly recommend this specific edition due to the helpful introduction and other information included in the text. It can be found for free here.

—-, Horae Paulinae – this link is to the kindle version. It is also available for free here.

*I am indebted to the discussion of Paley’s life found in the introduction of the Oxford Classic’s edition of Paley’s Natural Theology, which I have cited above.

SDG.

——

The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Really Recommended Posts 4/12/13

snowl-owl-post-arpingstoneI have once again gone to all corners of the internet to present you, dear reader, with a list of links so diverse, so wonderful, so amazing, that you will not be able to stop until you have read them all. Do not worry, dear reader, there are more Really Recommended Posts available to you [scroll down for more!]. This week, we read about Mark Twain and GK Chesterton, fine-tuning, science fiction, natural law, preparing Christian youth, and watch a video on justice!

Something of the Same Magic: Mark Twain and G.K. Chesterton– two phenomenal writers are compared in this excellent post on the developed thought behind each of their insights. As an avid reader and longtime Twain fan, I enjoyed this post immensely.

New Study: formation of life-permitting elements carbon and oxygen is fine-tuned– More evidence for the fine-tuning required for life  is made clear through nature. This is a very insightful post which deserves your attention. For more on the fine-tuning argument, check out my post: Our Spooky Universe: Fine-Tuning and God.

When Youth Aren’t Prepared– What happens when we do not prepare Christian youths for the challenges they will face? Deeper Waters, an incredibly thoughtful blog, discusses the implications.

Barsoom or Bust! (Movie Review: “John Carter”)– One of my favorite websites (and podcasts!) features this excellent review of “John Carter.” Be sure to also check out my own review, in which I discuss a number of worldview issues which are raised by the movie: A Christian look at “John Carter”

A Christian Hart [intentional misspelling], a Humean Head– Are you interested in natural law? Of course you are. Edward Feser, one of the more lucid thinkers I know, writes about David Bentley Hart’s critique of natural law, while also expounding the theory. This is well worth the read.

Nicholas Wolterstorff at the Justice Conference– [Video] Nicholas Wolterstorff is a huge name when it comes to justice, having written extensively on the topic. Check out this lecture he gave on justice and Christianity.

“Les Miserables”: A Christian reflection

les-miserables-2

Les Misérables” has finally been adapted to the big-screen, and, to put it simply, it is stunning. The impression that it leaves will be lasting. Yet what issues does it explore? What is the impression that it gives? What is the worldview in “Les Miserables”? There are SPOILERS below.

Natural Law and Human Dignity

One of the most clear themes throughout the movie is the challenge raised in balancing natural rights, natural law, and human dignity. Jean Valjean starts off the movie as a prisoner. He has been imprisoned for 19 years–5 for stealing a loaf of bread, and 14 for trying to escape. These prisoners are essentially slaves. Their personhood is denigrated, and Javert, the Inspector, insists on calling them merely by their numbers. During this scene, the prisoners sing of calling for Jesus to save them, but complain that Jesus has not heard them. Yet God is not dead in this story, as we shall see below.

Several questions are raised here. It seems clear that the human dignity and therefore the natural rights of these people is being violated by the way they are treated, as well as the cruelty of the punishment for petty crimes. Not only that, but it seems that natural law is being violated in that the poor continue to cry out for help to no avail. They need food, shelter, and the like. They are willing to work but can’t find any. The movie provides a poignant commentary on the violations of natural law, rights, and human dignity that continue to be found in our own society.

Javert is the story’s foil for natural law. He brings in a kind of Kantian certainty about moral questions. For him, the law is morally right, and one cannot violate the law. Yet it becomes clear through the film that Javert’s view is actually that which is mistaken. He is operating under a skewed vision of natural law which cannot stand up to scrutiny. His view equates natural law with the law of the land. Valjean grants Javert mercy and Javert later does the same for Valjean, but unlike Valjean, Javert cannot understand mercy. For him, the law of the land is always absolute. Finally, he cannot reconcile his view of the law with the realities of the world which include not just natural law but also the redemptive mercy that God has embedded in it and he kills himself.

Jean Valjean is not the only person whose very worth is questioned. Fantine suffers immensely in the story. She is reduced to selling her hair, then her teeth, and finally her body when she loses her job. Again, her very humanity is threatened by her treatment. She is dehumanized and forced to give up hope. However, Jean Valjean, as she is dying, comes to her aid and promises to take care of Cosette, her daughter. This gives her hope, and restores some of her human dignity.

Redemption

Despite the apparent hopelessness in many scenes, it becomes clear that evil has not won the day. Indeed, Jean Valjean is given another lease on life by Bishop Myriel, who is an extremely positive example of Christian concern for other persons. The Bishop saves Valjean from imprisonment and torture and tells him that he has saved him. He tells Valjean God has a plan for him and in an extremely poignant scene, Valjean struggles with his feelings of hatred and anger in a church. He cannot seem to reconcile the mercy shown to him by the Bishop with his view of the world. It is Valjean’s initial view which loses out. His anger and hatred are given over to providing hope and taking care of the needy. He becomes a moral hero, despite the necessity of his continuing to flee from the authorities.

Ultimately, the grounding for human dignity and rights is found not in the tribulations of the world but in God’s justice in the hereafter. The epic closing scene depicts all the dead lined up in heaven praising God and glorying in redemption. Without this, the movie would be nearly hopeless. Instead, Jean Valjean is guided into the afterlife by Fantine and Bishop Myriel. The explicit Christian elements in this final redemption are clearly portrayed, crucifixes are prominent and it is the Bishop into whose hands Valjean is accepted.

valjeancrossSalvation and God

It seems clear from the story of “Les Miserables” that God is operating even in the darkness and bitterness of the poor, the downtrodden, and the weary. Jean Valjean comes to realize that God’s plan can be carried out even by him in the mercies that he is able to show by taking care of Cosette and giving to the poor. His struggle over the fact that Bishop Myriel did not condemn him leads him to a view of reality that is a stark contrast with that of Javert’s view, noted above.

Jean Valjean sees the world through the eyes of one to whom mercy has been shown. He realizes that he did not deserve the mercy he was given, but he instead lets it change him forever. He fights against the evils of the world and ultimately, at the end of his life, he realizes that is what he was called to do.

One cannot help but see how stories of all the characters interweave in such a way as to show foreknowledge and planning. Valjean is shown mercy, but to what end? Ultimately, the end is to provide hope into a world with little hope (Fantine) and to save the life of a girl (Cosette). The way these people are brought together provides an abundance of grace and mercy, but not without suffering.

The characters cry out to God throughout the film, asking where He is or why He has allowed some evil. But it becomes clear that their eyes have been focused upon the suffering here-and-now instead of God’s plan for salvation. Without the foreknowledge of God, it is easy to see the ills of this world as reason to hate God. Indeed, that is exactly what some people do. But in “Les Miserables,” God’s plan wins in the end: he brings his people to salvation and they sing in heaven at the end of the film.

Other Themes

Water is a recurring theme in “Les Miserables.” As a Christian I could not help but think of baptism. Valjean is baptized in the rain, but Javert uses water to bring about his own destruction.

There are crosses featured prominently throughout the movie. The barricade behind which the revolutionaries fight has coffins on the front during the battle. However, at the end of the movie, when all the dead are lined up and singing in the glory of heaven and God’s presence, there is a cross prominently featured. When Jean Valjean struggles with the mercy Bishop Myriel showed to him, crosses are featured all over the screen. All of this seems to tie into the themes of redemption, God’s will, and salvation noted above.

Christians, or people who claim to be Christians, are not always good people. Javert’s skewed view of justice prevented him from taking into account God’s mercy. The innkeeper and his wife claim to be Christians but spend their lives trying to swindle and steal from others. This is a reflection of the truth. Jesus himself noted that there will be weeds among the wheat (Matthew 13:24-30). That is, there will be those who claim to be among the saved who are not and may even seek to destroy the saved.

Victor Hugo

Victor Hugo was not necessarily a friend of organized religion. His religious beliefs changed throughout his life. It seems he became frustrated with the suffering of the people and the inactivity of organized churches in response to this suffering. Some have pegged him as a deist, though a bit of exploration turns up hints that he may have maintained theism through his life. Regardless of Hugo’s own spiritual state, it is clear from the film “Les Miserables” that Christianity is largely beneficial. Not only that, but the story is such an epic tale of redemption with Christian themes interwoven throughout that I can’t help but think (having, admittedly, not read the book) of the extremely positive overall impression I had of the power of Christianity to change people.

Conclusion

Les Misérables” is a stunning film. Its impact will last for years. Perhaps the most exciting thing about the movie, however, is the way it tackles worldview questions head-on. Humanity is found even in the darkest pits, and God’s work continues to be done even in the most desperate of hours. The movie is not for children, but it will serve as an inspiring foil from which to start discussions about Christianity. The beneficence that comes from the Christian worldview is very much on display, along with Christian themes of God’s sovereignty and plan of redemption. I encourage readers to see the film and realize the way it can be used to discuss issues central to Christianity.

SDG.

——

The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Pre-Election Day 2012 Political Readings for Christians

The U.S. election in 2012 is just around the corner. I think it is a monumentally important election for a number of issues. I have surveyed the ‘net for Christian perspectives on varied political issues and presented them for your browsing pleasure. We are all biased, we cannot deny that, so please don’t bother accusing me of being biased one way or the other. I’ll talk issues, I won’t debate whether or not I’m biased (I am, and so are you).

Natural Law and Christians in the Public Square– One of the most difficult questions for Christians in politics is “How do we interact in the Public Square?” David VanDrunen provides a way forward by viewing Natural Law as a way to interact in the public square with people who don’t share our beliefs. It is an extremely lucid article, and I highly recommend it.

A Mormon in the White House?– One area that many Christians have expressed concern about has been whether we can vote for a Mormon without violating our conscience. Nick Peters over at Deeper Waters has a fantastic article that approaches this from a unique angle. Here’s one choice quote:

What we have to ask [in regards to the President] is not “Who believes like me the most in religion?”, but “Who is more capable of doing the job?”

If there is one area we should be concerned about, it’s that Christians unfortunately are not producing the best candidates. Christians are shying away from politics when we shouldn’t. There are several brilliant Christian minds that could make a difference in the world if we will allow them to do so.

Are Reproductive Rights Civil Rights?– Another area of major importance in the election concerns reproductive rights. Paul Rezkalla discusses this hot issue from a unique perspective: whether it involves civil rights. I have written a great deal about abortion specifically on my pro-life page.

California: Obamacare exchanges will raise health insurance premiums up to 25%– Obamacare is supposed to make life easier on those without health insurance, and even on those with health insurance. Does it actually do that? This case study in California suggests otherwise. Wintery Knight’s site is awesome in general, so I would recommend you browse it.

Should we vote for 3rd party candidates?– A pragmatic argument for voting with the major parties in order to bring about the most possible good. There is an alternative view on why we cannot compromise offered below, the post with a title starting “Abolitionist’s Voting Guide.”

Abolitionist’s Voting Guide addendum, or more info on how we will note vote Romney– Abolish Human Abortion, a movement I wholeheartedly support, offers this post on why we cannot vote for compromise regarding the abortion issue. Equally important is their “Abolitionist’s Voting Guide” which argues against any type of compromise when it  comes to one’s vote. I highly recommend reading this along with the post above on whether we should vote 3rd party. It will help give you a balanced perspective.

Your Vote in this Election– Tom Gilson at Thinking Christian urges Christians to vote and to use discernment in their voting decisions. Some great advice in a concise form here.

Freedom of Religion and the HHS Mandate– I write about HHS Mandate and the fact that it is not so much the issue of contraception or abortion that is at stake; rather it is religious freedom that is under attack.

Modern Secularism and its Disdain for Conscience– Are Christians imposing their religion on others? Can we vote for what we believe? A number of tough topics are tackled in this great post.

A Pre-Election Post: Abortion and the Right of Conscience– Matt shares some insight into the right of conscience in the medical field. He explores how the topic relates to the coming election.

For the Roman Catholics out there (and those interested, like me!), check out Disciple’s post on the Vote which features a number of Catholic resources for voting discernment.

“A New Vision for Natural Theology” A Book Review of “The Open Secret” by Alister McGrath

Alister McGrath is a well-known name in Christian philosophy, science, and apologetics. His book, The Open Secret is his call to Christians to develop natural theology not just as philosophically, but as a system of theology which touches on all aspects of life.

Natural theology, according to McGrath, is not just a way to argue for the existence of God. Rather, “The enterprise of natural theology… is one of discernment, of seeing nature in a certain way…” (3). He argues that natural theology in fact should not be viewed as a system to prove the existence of God. Rather, it “addresses fundamental questions about divine disclosure and human cognition and perception. In what way can human beings, reflecting on nature by means of natural processes, discern the transcendent?” (5, emphasis his). Natural theology can be seen as an entire worldview, put forth to view the world in a certain way (17).

McGrath, after outlining his vision thus, turns to the human experience of the transcendent. He focuses on three thinkers- Iris Murdoch, Roy Bhaskar, and John Dewey (41ff). He then turns to various ways humans have accessed the transcendent (59ff) and includes an evaluation of the psychology of perception (80ff).

He once more emphasizes the need to see natural theology as a type of “seeing” (115) and turns to Jesus to  demonstrate the approach McGrath favors. Jesus’ parables are a model for natural theology, argues McGrath. They are “open… the interpretation is generally left indefinite and imprecise… the imagery of the parables is readily grasped [but] their meaning is often veiled…” (120-121). Similarly, nature itself is easy to grasp, but it has hidden meanings which can only be perceived by viewing the world in a certain way (126ff).

The Enlightenment approaches to natural theology have been largely unsuccessful historically and are in need of modification (140ff).

A Christian approach to natural theology should focus on “seeing” God in the natural. God has chosen to “self-disclose in history and nature” (178) and natural theology can reveal God in nature (178ff). Christian natural theology is “eschatological… The fading beauty and goodness of the world are to be interpreted in the light of the hope of their restoration and renewal” (206).

Natural theology must also break out of its boundaries. It is not just the realm of philosophical reflection, but also opens many points of contacts with the world. It is “about  perceiving nature in a certain way” (221). Beauty, goodness, and truth are all aspects of reality which can be drawn out through a Christian Natural Theology (222ff). Again,

“natural theology… cannot be regarded as ‘proving’ God’s existence. Rather, it insists that the existence of a God such as that proposed by the Christian tradition makes sense of what may be observed of the world. Such an approach holds that there is an accumulation of considerations which, though not constituting logical proof (how could experience prove anything in such a way?), is at the very least consistent with the existence of a creator God (233).

The goal is not proof but a demonstration of consistency, which will “reinforce the plausibility” of Christianity (234).

Beauty and goodness draw out the reality of the Christian vision of the world. Beauty must not be neglected in natural theology (262ff). Beauty “can… call us, seeking a response” (283). Goodness underlies the resonance with natural law and the moral truths that can be seen as built in to “the fabric of the universe” (293ff).

McGrath concludes by urging readers to see natural theology as a key to open the “mysteries” and “hidden meaning” of nature’s “open secret” (314-315). Natural theology is primarily a vision–a way of viewing the world. The goal of the natural theologian, therefore, is to show how the reality of the world resonates best with a Christian worldview.

There is little to find at fault in McGrath’s powerful work. The Open Secret has enormous depth and breadth. Few areas of development are left unexplored. As one who has great interest in natural theology and who frequently discusses it, this reader must agree with McGrath that the arguments of natural theology often don’t work as proofs so much as pointers. Few are willing to embrace Christianity due only to an argument from natural theology, but the arguments themselves can be used to show how Christianity touches and explains many aspects of reality. McGrath’s vision is really an expanded “cumulative case”; one which focuses not just on many arguments, but brings the beauty of the world and its inherent goodness (while acknowledging ugliness and evils) into the folds of natural theology.

Alister McGrath’s The Open Secret provides a vision for the development and integration of natural theology into the arts, the sciences; indeed, into every aspect of life. It is a vision that will resonate with readers and drive them to see Christianity as an integrated whole. The book is, without a doubt, a must read.

Source

Alister McGrath, The Open Secret (Malden, MA: Blackwell, 2008).

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Book Review: Natural Law: A Lutheran Reappraisal

Natural Law: A Lutheran Reappraisal(hereafter NLL) presents a collection of essays from Lutherans of different backgrounds on the topic of natural law. Together, these essays are extremely strong, covering a broad array of topics and successfully bringing to light many of the issues one must deal with when approaching natural law theory.

The individual essays presented in NLL are almost all extremely strong. The topics covered include the views of early Lutherans on natural law (including Luther and the authors of the Confessions) , the view of several later Lutheran individuals (like Barth and Forde), and a kind of “applied ethics” section which uses natural law in individual instances.

The strength of many of these essays is a credit to the Lutheran scholarship which went into the work. The insight into Lutheran thinkers’ views on natural law helps to refute some notions that Lutherans do not “believe in” natural law. In fact, it seems the opposite is the case. “Luther,” argues Thomas Pearson, “understands natural law not as a Christian teaching, but as an observation of human nature in general” (63). Later, Carl Rockrohr expands on this idea to view natural law as a place of common ground for evangelism (196-197).

NLL really shines when it demonstrates that even topics which may at first seem unimportant (like an essay on Friedrich Stahl’s rejection of natural law) can serve to develop a modern view of natural law (Jacob Corzine argues in the aforementioned essay that Stahl’s critique helps ground a Christian natural law theory not in reason but in God [115]).

The applied ethics section of NLL has its ups and downs. “Natural Science, Natural Rights, and Natural Law: Abortion in Historical Perspective” by Korey D. Maas is a simply amazing critique of abortion which presents the case for pro-life not as a religious issue, but as one which can be established on common grounds of natural law (228ff). On the other hand, Albert Collver III’s argument against the ordination of women struggles because it only presents one Lutheran view on the issue (more on that below). The section (and book) concludes with Matthew Cochran’s great summing up and case for the use of natural law as a “Way Forward” for discussions of epistemology and natural law (see esp. 274ff).

The strength of NLL is therefore found in the fact that the essays manage to cohere to the point of building off one another. Whether this was intentional or not, it strengthens the whole work. The early essays provide the framework for the later developments into applied ethics.

This is not to say the book is without faults. One such fault is the woefully inadequate glossary. While the terms included are defined in detail, some terms are inexplicably left out. For example, while the glossary takes lengths to define idealism, it makes no mention of “epistemology,” a concept which was referenced several times. This makes the book seem at times unsure of its purpose. Is it written for the layperson or the professional, the philosopher or the theologian? It includes study questions and a glossary, which suggests use as a textbook in undergraduate (or high school) theology classes, but the very nature of the essays included and the inadequacy of the glossary suggests that only those already familiar with some of the issues will get the most bang for their buck. A final criticism I would level against the book is that while it does present essays from various Lutheran traditions, it is clearly founded specifically upon LCMS teaching. This is unsurprising, given that it is published by Concordia Publishing House (the official publishing arm of the LCMS), but this could cause some confusion when the book devotes an entire chapter to a critique of a different Lutheran tradition (the ELCA). This small shortcoming can also be seen when the book only presents a complementarian view of natural law (that is, a view that natural law excludes women from the ministry) despite the fact that other Lutheran traditions (for example, the NALC or ELCA) are egalitarian (ordain women).

NLL is a simply fantastic work. Lutherans looking to learn about the concept of natural law would be well served to pick the book up and read it cover-to-cover. Those outside of the Lutheran tradition would surely find NLL useful as well, as the essays on applications of natural law can serve as foils for the development of one’s own position. For those wishing to explore the important issue of natural law, I recommend the book highly.

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

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