Archive for category christianity & culture
My response to my Friends response to Rachel Held Evans response to Dave Ramsey (or reason No. 145 why RHE annoys me…)
My friend and former ministry colleague Grace Biskie recently penned an angry rant-y, hot-mess response to Dave Ramsey getting lambasted by Christians. The lambastation (that’s not a word I know) first came to my attention via a link to something Rachel Held Evans wrote in response to a post Dave Ramsey had on his website.
(Edit: Grace has made it clear that her post was not in response to RHE. I’m not suggesting that it was…)
My reaction to the critique of Ramsey was not quite as rage-filled as Grace, but it was strong… very strong. Grace writes of Dave Ramsey:
FOR GOD’S SAKE PEOPLE, he is NOTHING like Joel Olsteen and why I can’t think of any single comparison for the ENTIRE LAST YEAR that has offended me so terribly much. And how I think the people who have made that comparison have very little experience with ACTUAL prosperity preachers or have had to sit and trenches with or disciple people trying to break free from the EVIL of prosperity preaching & false gospels in general. And how if they had, they WOULD NEVER compare a man like Dave Ramsey who FREE’S people from the bondage of poverty & bankruptcy compare those two…or Dave Ramsey to ANY prosperity preacher. As someone who’s discipled countless students away from the bondage of prosperity preaching I am repulsed by this unhelpful comparison. REPULSED.
I feel you. I was pissed too, and not just because I personally have benefited from Ramsey’s principles (though I have) and not just because the critique lodged against him were shallow, uncharitable, and unfair (they were. In fact her second line, “he makes his living telling other evangelical Christians how they can get rich, too.” is a flat-out lie, but anyway…). It is because I think I ‘get’ Dave Ramsey and his ministry. I ‘get’ his sarcastic humor. Let me explain.
In a strange way Dave Ramsey is living the life I envisioned for myself. He and I are both Tennesseans. We both went to the University of Tennessee Knoxville and both majored in Finance. Dave made a fortune in real estate, which was exactly my life plan. Dave lives in my hometown. If I wanted to, I could go to church with him. I know how to get to Financial Peace Plaza without looking it up on Google Maps. And like Dave is doing now, I had hoped to get rich and also find a way to help people (especially low and middle income people) manage their money. Dave and I are also both fluent in sarcasm. God however, called me in a different direction.
But there is something else besides. Dave taps into something that I think is at least part of why Grace reacted so strongly, and also something that is often misunderstood or misinterpreted. Dave understands, like Grace understands, and like I understand that there is a kind of poverty of spirit that traps people in a pernicious web. He and she and I understand that a person can be so degraded, worn out, and worn down by their circumstances – whether circumstance of financial mismanagement, of family history, of abuse, of dysfunction – that ALL your sense of personal agency is destroyed. You feel powerless, hopeless, trapped, scared.
And then someone like Dave Ramsey comes along and meets you, as Dave says, ‘eyeball to eyeball’, and tells you the hard truth, ‘Yep you screwed up. Yep, someone else messed you up. Yep, the system is stacked against you. Yep, that was a stupid decision. But you know what? You don’t have to live there. There is a better option. YOU have power. YOU have choices. YOU have agency.
And the sarcasm? The snarkiness? It shocks your system. It shocks you because almost all the people who have come to help you before don’t talk like that. They listen to you, let you cry on their shoulder, sympathise with you, and agree with you that, yeah you were done wrong, and that’s about it. Why isn’t Dave more sympathetic? He’s so mean, etc., etc.
And then after you get over the shock at his approach, and the anger, and the frustration, and poking out your lip, you realize he’s right. That while you can’t do everything, you can do something. You realize that your life really doesn’t have to be one of failure, of despair, of constrained choices, of inevitability, of abuse, of dysfunction. And you wipe your tears, and you start where you are. And people like Dave and Grace and others hold your trembling hand and walk you through it. It’s ain’t about getting rich.
If you’ve never been there, or you don’t personally know people who live there, you probably have a hard time understanding that. I know those people. Some of them are my relatives. People who take their children on vacation only to come back to the lights being shut off. People who are afraid to answer the phone because of debt collectors hounding them. People who have never known what it is to have money left over at the end of the month or to have a savings account with more than the $25 minimum required to keep it open. People who make enough, but never have enough and so spend recklessly because they figure that they never will have anything so they may as well enjoy life while they can. Or so that they can forget.
I’m not sure folks like RHE who so easily critique Ramsey understand really what it feels like to live in a world where money is your master and not your servant. Where prosperity preaching is appealing in exactly the same way that the lottery is: because it offers a false hope. Where you are enslaved to habits of materialism and consumerism and yet you are afraid to even open your bank statement, much less reconcile your check book. Where debt collectors hound you morning and night for money that you have no idea how to pay back. Where the biblical statement that the borrower is slave to the lender doesn’t feel at all theoretical, but real.
The thing is, Dave Ramsey doesn’t have to do what he does. He’s rich. He’s a financial whiz. He’s made money, lost money, and made it again in real estate. He doesn’t need this gig. And he understands that it isn’t really about money anyway, because the ‘only way to have real financial peace is to walk daily with the Prince of Peace, Christ Jesus our Lord.’
I am not Asian-American. So when I read the Open Letter from the Asian American Community to the Evangelical Church I did not immediately rush to sign the letter. It seemed to me impertinent to do so, not to mention presumptuous. How can I sign a letter written from a community of which I am not a part, regardless of how strongly I feel myself to be in agreement with the sentiments expressed therein?
As I reflected further however, I thought of my children. Well, my children are very brown — they look more ‘Black’ than ‘Asian’, but they are as fully Asian as they are Black and who are Asian-American, who understand Mandarin Chinese almost as well as English, whose kitchen pantry is filled with ‘exotic’ foods and spices used to make the yummy food that will always smell like ‘home’ to them, who, when they grow up, may be asked, depending on the setting, ‘where are you from?’, or ‘what are you?’. Because of how they look, they may miss some of the more egregiously negative experiences of being Asian-American, but that doesn’t change their heart.
I thought of my ministry. The Christian fellowship I planted for Asian-Americans, the Bible study group I led for Korean graduate students, the 2nd generation English Ministry congregation I served for more the 5 years as the pulpit supply pastor and interim youth director, the Asian-American fellowship I served for several years. I thought of their struggles and their triumphs, their fears and longings.
I thought of my Korean-American friend, the godfather of my eldest son, who feels equally at home pigging out at a soul food restaurant as at a Korean barbeque.
I thought of my wife, who really does have an answer to satisfy the curious who ask, ‘where are you from’ since she wasn’t born in the US and has lived a lot of her adult life outside of it, but who still deals with the assumptions and stereotypes that go along with her sex and ethnicity.
I thought of my colleague Kathy Khang who always seems to be in the thick of these things; pushing, advocating, pointing out — sometimes gently, sometimes not so gently, but always with a desire to see the whole body of Christ do more and be better. I thought of many other friends, family members, colleagues.
And then I thought again about my sons. My beautiful, biracial, bi (multi?) cultural sons. Of course, it is not just about them. But the connection to family brings the abstraction of the pain and frustration and futility that so many others talk about into concrete form. That my sons will have challenges sorting out their racial / ethnic / cultural identity I have no doubt. After all their father is a Black American from the southern US, their mother is a 1.5 generation Chinese-American with Malay roots, and they are currently growing up in West Africa. Of course they will have challenges. But for their sake, and for the sake of the integrity of Christ’s witness in the world through his church, I pray these challenges and burdens will not be added to by those same brothers and sisters in the church.
Higher education in the United States and indeed throughout the so-called “West” is dominated by multiculturalism, with the “hard” sciences, professional schools, and business schools being somewhat the exception. It is an unquestioned assumption within the storied halls of our most elite and least elite colleges and universities that the dominant narrative of Western culture is insufficient to educate students. Their biases, assumptions, and worldviews must be challenged, deconstructed and hopefully re-assembled into something resembling coherence.
Concurrent with these assumptions has come a rejection of what had been the core content of a “liberal” education – namely becoming conversant with the thoughts, ideas, and stories of Western culture (i.e. dead White men) and a departure from what had been the intent of such an education (the discovery of ‘truth’). Heretofore marginalized voices (women, minorities) are given privileged status as a consequence of their having been deemed historically oppressed. In history especially (my field), the European explorers, philosophers and missionaries of old have been transformed into apostles of intolerance, genocide, and unremitting oppression. Simply put, dead White guys are out of fashion and truth as a governing or transcendent concept is not even really talked about.
Of course this shift represents a major challenge for Christians in the academy since we follow a religion that both makes transcendent governing truth claims and whose most significant theologians happen to have been mostly dead White guys. It doesn’t help that the “West” is popularly associated with Christianity, notwithstanding the fact that Christianity did indeed originate in the Near East, its most famous early theologians (Augustine and Tertullian) were Africans, and the Christian legacy of India, Ethiopia, and Iraq is far older than that of Ireland. It follows easily that the worst crimes of the western world are laid at the feet of the theology, practice, and indeed even the existence of the Christian faith.
Enter: multiculturalism and the gospel of relativism. According to an article in First Thingsthe task of
a student in the multicultural classroom is to grant unquestioned authority to those who come from underprivileged or marginalized backgrounds. You have to do this because, you will learn, because Western culture has exploited every other culture, and your experiences are so shaped by Western culture that you cannot question those who criticize you. And thus you will become a good cultural leftist (which is the shape liberalism takes in the academy), or, if you are not convinced by these arguments, you will learn how to fake it for the sake of getting a good grade
The article continues:
All of this is profoundly anti-Christian, which is why Christian students are typically the most radical questioners of higher education. Because Christians believe in a universal human nature, they also believe they can make universal truth claims about human nature. That does not mean that every statement about human nature is true.
And so it is that Christians hold as profoundly and universally true the very thing that sticks in the craw of post-modern cultural relativists. Thus Christian students, albeit thoroughly unversed and ill prepared to “give an answer for the hope that lies within them”, they are nonetheless adherents of a gospel that declares that truth does indeed exist; truth about God, the meaning of life, the condition of man, and man himself. Further, they hold to the notion that these truths are not culturally bound, nor limited by time, but are always and in every place profoundly and fundamentally true.
It is true though that the lens of multiculturalism has brought a needed corrective to the myopia of the Christian church in the United States. It is perhaps a function of our relative isolation from people of different languages and ethnicity that the universality and thus the infinite translatability of the Christian religion has been lost on us. It is a good thing that churches are wrestling with questions of multi-ethnicity and culture. We must be careful though as we wrestle not to adopt the singularly unChristian, dare I say anti-Christian academy that reflexively dismisses the achievements of Christian civilization while highlighting its sins and lionizing those presumed to be victims.
It is no small thing that it is only in the Christian west that human freedom as a concept rooted in the Biblical view of all people being made in God’s image bore the fruit of eliminating slavery, or that women have enjoyed the relative equality of status that they do. When the West failed, it is perhaps not the failure of Christianity, but only an indication that the Christianization of society did not go far enough.
As one who works daily in the cauldron of ministry with the next generation of social, political, economic spiritual leaders (college students), I am well aware of the level of engagement or disengagement that many students have with the issues of the day. I also have an opportunity to evaluate, anecdotally, the level of biblical literacy that students coming from an evangelical background bring with them into college.
It is an understatement of the highest degree to assert that the current generation of college student evince a high level of Biblical illiteracy. Though many of them have been raised within the context of the church, have participated in missions, church youth groups, Sunday School, and numerous other church related activities, most of them do not have anything remotely resembling a worldview based on their Christian commitments, beyond that demanded by a cultural Christianity. They know, or are at least vaguely aware, that the Bible has something to say about sexual ethics – chiefly that believers ought to abstain from sexual activity until married. They also know that the Christians are to be generous, kind, share their faith, avoid lying and other overt sins. In many ways though, there consciousness, their life choices, their politics, their cultural engagements and social relations (including their sexual behavior) is not much different that of their peers.
One the other hand, we are in the midst of a dynamic season in the life of the larger church, as many pastors, theologians, and lay people are having conversations about how to revitalize what has become for many a dead orthodoxy or lifeless faith. There is a great deal of critique of current church culture which seems to be in many ways disconnected from the every day of life. There is a vitality among many, especially in the “millennial” generation who are excited about engagement in missions, social justice issues, diversity and multi-ethnicity and are examining how the gospel is connected with these questions. There is tumult in the church around critical issues, which often breaks down around geographical, social, and financial lines.
I am excited about how engaged and creative many are in wrestling with these issues, but I am also concerned that much of this activity and concerned, driven by the Spirit though it is, is being laid atop a very low level of Biblical knowledge, which leads to a social and political engagement rooted not in the gospel, but in sociology or political science. The thing is, we’ve been here before.
In the late nineteenth and early twentieth century a new religious Spirit driven movement was being birthed (Pentecostalism). The American church at large was orthodox in their theology and yet the issues of the Progressive movement (women’s rights, social justice, labor reform) were pressing concerns for the church of the day. Many American churches actively moved to engage these issues, or even took the lead in them. In time, many of those churches abandoned orthodoxy and are now, in terms of relevance, numbers and scriptural fidelity, are mere shadows of their former selves. Other churches retreated from any involvement in social issues, became proudly known as fundamentalists, then not a derogatory term, but one that denoted fidelity to the fundamental claims of the gospel. These believers retreated from engagement in the public sphere, from the university and in many ways from socity and were the forebears and progenitors of today’s evangelicals.
I do not think that we are repeating history. In fact I believe that we are in many ways on more solid ground than our predecessors. Evangelicals have in the years since the mainline/fundamentalist split, developed seminaries, worked to engage social issues more actively, and thought long and hard about how the gospel has social implication. However, we are at a disadvantage in that our predecessors, both mainline and fundamentalist, were much more thoroughly versed in scripture than we are. Likewise American society shared a common language of Christian ethics which provided the social apologetic for many of the reform movements. It was very possible to hold to an orthodox view of scripture, of miracles, of Jesus, and yet remain socially engaged. Many in the millennial generation however, are illiterate concerning the Bible. They do not know how to think Christianly about their own lives (which was the concern of fundamentalists) much less about society. What will be the impact of a generation of Biblically illiterate believers charging into the fray to engage society and transform the church?
There’s a lot out there about the “new evangelical left,” the “emerging church,” and new missional communities that are seeking to embody the gospel in new ways and live out the mission of Jesus in the world. I’m painting in hugely broad strokes, but many of these churches share in common a skepticism / critique of church as it has been practiced and especially of the political activism of the religious right. It is an easy to blog surf and find some church, group, preacher, or random know-it-all with a laptop (guilty!!) spouting off about how the church has ceased to be relevant, how abortion and gay marriage are important but not really, how the church needs to apologize for so many things, and on and on. There is a good deal out there about how the church needs to deal with issues of poverty, social justice, and oppression and complaint that the church hasn’t done enough. And again there is usually a call for the church to apologize.
Theologically speaking, there is ample room for the emerging dialogue to take place under the umbrella of orthodox evangelicalism, defined broadly as belief that: 1) the Bible is true, and authoritative and we ought to follow it, 2) Jesus is the only Son of God and Savior, 3) return of Christ in judgment, 4) umm something else that I’m probably forgetting. The current movement though is often self described as being “prophetic” because of the ways that the prophets of the Old Testament and Jesus himself spoke about the poor and the marginalized. They see themselves as standing in that stream seeking to “be the church” in a prophetic kind of way rather than just “proclaiming” the gospel in a way that is disconnected from the day to day lives of the average person.
Socially speaking the movement seems to be dominated by White middle class, college educated people who wear black rimmed glasses and use Macs instead of PC’s. They tend to hang out in coffee shops and have churches with one or two word names like “Quest” or “Missio Dei” that obscure more than they reveal. They care about multiethnicity and try to actively pursue it. They have “creative class” jobs and live in gentrifying neighborhoods that have local food markets. They know what arugula is.
In other words, they fit neatly the typical demographic of liberal Democrats except for their pesky clinging to evangelical religion. But honestly, much of what is discussed in the blogosphere and bandied about in circles of these new evangelicals is hardly distinguishable from the Democratic Party platform. Without intending to, their prophetic voice on issues like abortion is suspiciously reminiscent of the bumper sticker, “Against abortion? Don’t have one!” Of course, it much more nuanced than I am portraying it, but there is a distinctive unwillingness to be notably and publicly FOR anything typically associated with recent evangelical politics and a concomitant willingness to be AGAINST anything championed by the Republican Party.
How prophetic though is it to align oneself with the prevailing currents of social and political thought? Has the Christian right spoken only a “negative and condemning message,” and if even they have, isn’t that also in the prophetic tradition? John the Baptist was not exactly sitting down for a conversation with those he preached repentance to, and Jeremiah would likely have been treated for clinical depression based on his frequent weeping and lament over the sinful state of his nation. Does being a faithful follower of Jesus mean that you support the notion of Universal Health Care Coverage?
It is not an easy task to make an informed decision when it comes to hiring someone, especially in a ministry field such as my own. There are so many competing issues with which to contend, not the least of which is the notion that all such applicants have that God has led them to apply for the position. Hiring, supervising, and firing people seems such an easier thing in a secular context where personal feelings and question of faith need not be given much (if any) consideration. Certainly when I was laid off from my position in the insurance industry some years ago, no one in management seemed especially concerned about the impact of that decision on my faith. (Ironically, it was wonderfully providential as it afforded me the necessary space and time to transition smoothly into my current work).
However, there are clearly some issues that translate into a secular construct, as I’ve laid out in my title. These four: resume, record, references, and rhetoric (I love alliteration!!) are the key things I examine when weighing in on a hiring decision and I believe that these four things are important to examine in the context of politics.
Resume: The resume is quite simply a candidates (job or political) history of relevant experiences and education. When hiring, it is very important to examine, because experience in a similar type job can tell you a lot about whether a person has the requisite understanding of what the job they’re applying for entails. In ministry it means that youth or missions work relates more easily to campus work than say, parish work with the elderly. In politics it means that executive leadership (governorships, business executive) translates more directly to president than does legislative work — which is why we don’t typically elect senators to the presidency. Legislators rarely have experience running anything other than their mouth.
Record: The record is what person has actually accomplished in their previous work. When I hire someone, the fact that they’ve achieved certain demonstrable goals, or accomplished certain objectives counts for a lot. In politics it should be the same: examination of the actual policy changes achieved or bipartisanship, or significant legislation, or initiatives accomplished matter a great deal.
References: Usually I don’t let references make or break a hiring decision, but they can be the difference between a solid yes and a strong maybe; sometimes they bring me to a full NO! References give insight to the kind of people and relationships a person cultivates. In politics, references are best not done through the lens of endorsements, because the endorsing parties have too much to gain, but by examining the kinds of people, institutions, and associations a politician has. One or two oddities are forgivable; three or four ought to give SERIOUS pause.
Rhetoric: I say rhetoric just because it starts with R, but I mean the interview. This is the least important part of the process for me, because the interviewee is doing all he or she can to impress me and answer the questions the right way. All an interview can really do is give me a face to face sense of the person, or perhaps give them an opportunity to clear up anything that seems untoward from the other 3 things. In politics, the election campaign is the interview, so I don’t put much stock in anything the candidates say about what they’re going to do. They are just interviewing for the job and will tell me exactly what I want to hear.
Of these four, the record counts the most. If the rhetoric matches the record, then it is believable. If not, the person is not honest. So if a candidate claims to be a unifier, look for evidence in their record, their resume, and their references. If a candidate claims to be bipartisan or wants to work in a bipartisan way – examine the record. If he/she has done it before, then believe them. Otherwise they’re lying. If a candidate has lots of bad references and associations, question their judgment and disregard their rhetoric. It really doesn’t matter how well a person interviews / campaigns if everything else about them doesn’t add up. Likewise no matter how poor someone interviews, if the rest of the things stack up, hire them.
Our current president interviewed /campaigned very well, as a compassionate conservative and a unifying figure, but his resume showed a track record of minimal accomplishment, cronyism, partisanship, and pretty poor executive experience. Is it any wonder that his administration has been so thoroughly unaccomplished, and plagued with cronyism, excessive partisanship and horribly administration? The administration of the next president will not reflect his rhetoric, but his record; of that you can be sure.
Just reported a little while ago, the Supreme Court of the state of Connecticut reversed a lower court ruling against the recognition of same sex marriage. Connecticut is the third such state to move in this direction, though NY state’s supreme court has already ruled that they must recognize same sex marriages that have been performed in other states.
Gay rights, especially same sex marriage rights, are THE civil rights issue of our time, or at least that is how the issue is largely presented in the media. In the course of my adult life, homosexuality has moved quite rapidly into the conscience of mainstream America as an acceptable, though not necessarily welcomed, reality. Most people are still uncomfortable with the idea of homosexuality and even more are opposed to gay marriage, though notably they often lack a sustainable moral philosophy to underlie their opposition. Mostly it comes down to a kind of “ick”‘ factor and some sense that it just isn’t quite right. Inundated as we have been as a society in the last twenty years with the normalcy and acceptability of homosexuality, most people really aren’t quite sure why they’re opposed to gay rights, and at minimum self censor lest they be thought to be homophobic. Certainly most people haven’t really thought through the issue in any way other than the bare minimum required to get on with their lives. This is most especially obvious among our youth for whom homosexuality is regarded as one reality of a diverse society among many, without any particular morality attached to it.
Due to the nature of the controversy, the same sex marriage issue is unlikely to be quickly resolved at the state level before it is kicked upstairs to the federal courts. Both candidates Obama and McCain are ostensibly opposed to gay marriage or want to leave it to the states, but it is very unlikely that either will have the luxury of maintaining their default position if elected to the presidency. This issue is not going away. The Defense of Marriage Act is unlikely to remained unchallenged, though the Supreme Court has heretofore turned down opportunities to take it up. It remains a controversial piece of legislation.
Christians have a different set of concerns as the church (and I speak broadly here) is currently convulsed with controversy over the issue. Few churches openly embrace homosexual practice as valid from a scriptural or historic point of view, and even those churches which are most “liberal” have not gone so far as to accept homosexuality entirely. Unlike politicians, pastors do not have the luxury of remaining uncommitted on this issue as it directly affects the pastoral, priestly, and prophetic roles of the church. Contrary to the beliefs of some, most evangelicals are not unconcerned about the impact of their theology on the lives of those within and without the congregation who are gay, nor are they especially homophobic — which is a word that is thrown around far too easily these days. They, and all Christians who hold to historic Christian orthodoxy on issues of sexual ethics, tread uneasy ground and the convulsions of a social earthquake shift the landscape around them.
Many Christians, having “failed” to act quickly during the Civil Rights era, do not know want to be seen as being on the “wrong side of history” and yet also want to remain faithful to scripture. Others believe that their embrace of gay rights is being faithful to scripture. Caught in the very center of this vortex are those Christians and their families who are themselves gay and seek to live with integrity and in obedience to Jesus.
All of this brings to mind the scripture from Psalms 11.3: If the foundations are destroyed, what can the righteous do? The foundations of societal consensus on the meaning of life, what marriage is, the ethics that ought to govern social relations, and the role and function of the family have all been consistently undermined over the past 80 years with remarkably predictable results.
From the sexual revolution (the real one in the twenties, not the fake one of the sixties) onward, churches have been consistent in first actively fighting, then passively resisting, then grudgingly accepting and finally actively endorsing social change. The path from the acceptance of artificial birth control as a right to the normalization of divorce, straight through to women’s liberation (which has happened in ALL the churches complementarian and otherwise) is clear and will likely lead, inexorably to an embrace of homosexuality as a valid practice. The link between all of these seemingly disparate matters is clear as Mary Eberstadt says in First Things:
Before 1930, no Christian Church permitted the use of contraception, but that year’s Lambeth Conference, with its approval of contraceptive intercourse, was the beginning of the end. “If a church cannot tell its flock ‘what to do with my body,’ as the saying goes, with regard to contraception,” writes Eberstadt, “then other uses of that body will quickly prove to be similarly off-limits to ecclesiastical authority.” In short, homosexuality and sexual promiscuity will—and did—quickly follow.
And so it is. Are the foundations destroyed? If so, what can the righteous do?
In the midst of an election campaign one of the most significant areas of interested to the general public is that of immigration. My hometown is currently embroiled in a rather (I think) inane controversy stemming from this very issue to make English the official language of city government. Having been vetoed by the former mayor, the intrepid councilman has submitted the measure to the public as an addition to the charter of the city government. It is currently held up in legalities, but I am certain that if it passes the hurdles being thrown up by the election commission and others, it will pass. It is to me extraneous legislation, since the official language of the state of Tennessee is already English, but oh well. The chamber of commerce has come out against it (it’s bad for business and makes us look like hicks) while the hicks themselves are all for it in the mistaken belief perhaps that it will force all the “fer’ners” to learn English or go home. I for one am embarrassed. Illegal immigrants of the brown type seem to be a convenient outlet for all the virulent racial hatred that is no longer publicly acceptable to vent towards Blacks. It is made easier by the fact that they are, well, illegal.
The larger issue of immigration though is one which our society is being confronted with in a much more significant way than we have had to in the last several decades. Despite the influx of Asian immigrants from the late sixties onwards, the current immigration boom is new for many, and frightening. A recent census bureau report indicates that soon the US will be “majority minority” a phrase I find particularly interesting. Interesting because it has only been fairly recently that Hispanics (or Latinos if you prefer) have been counted separately. Interesting because they are only minorities in that they are not White. The last great immigration boom, around the turn of the 20th century, saw many millions of European immigrants come to the US. There was great debate at the time over whether they would properly assimilate into what was a clearer dominant Anglo culture.
Successive waves of immigrants each dealt with the baggage if you will of not being White enough. First the Irish, then the Italians, the Poles, the Russians… all the eastern Europeans. Most of these White ethnics settled in enclaves on the east coast and upper midwest where they were accused of the same sorts of things that Hispanic immigrants are now accused of. Of course in time they assimilated, intermarried, and largely became White. Being White in America mainly meant not being Black or Yellow (no offense to my Asian American readers, just using the lingo of the times). Many people don’t realize that many of the soldiers that went to fight in WW2 spoke a language other than English at home as their first language; maybe as many as 1/3.
Nowadays now one really is focused on the many illegal Irish or even Asian immigrants in the country. No one is going door to door at Korean cleaners and checking how much under the table cash is being doled out to someone’s cousin’s sisters brother in law. Those immigrants aren’t scary, and they aren’t brown.
What should be the Christian response to the challenges of immigration? On the one hand it is easy to assert that we should be treat the foreigner and alien as neighbor, since that is what God commanded Israel. At the same time, how do we apply that principle meaningfully in a nation whose laws we are called to obey? What is our priority? And what is the true face of the immigration debate that is tearing our society up? John Lamb, a somewhat acquaintance who I’ve never officially met but admire nonetheless is doing a talk on this issue tomorrow at Vanderbilt. If anyone knows what he’s talking about, its John.
Whilst perusing various blogs earlier in the day I ran across one that had a quite disturbing graphic depicting the steps undertaken by a physician performing an abortion procedure on a child at approximately 20 or so weeks. Though I have seen such graphics before, I was this time horribly disturbed in a way that I have not been previously.
If I am honest with myself I must admit that at least part of my reaction was likely due to the particularly sensitive state of my emotions following several weeks of intensive ministry, family and social obligations, all of which serve to make me more tender than I perhaps am in “normal” circumstances. Perhaps it is such tenderness that our Lord would desire me to always have.
Nevertheless and despite the cause, I was deeply moved and given the political season in which we are engaged, my thoughts turned quite readily to that arena. The political structure of our government and the evolution of political decision making alongside developments in the understanding of the role of the courts in refereeing political and social life in our nation make it certain that for many religious and otherwise socially conservative persons, the issue of judicial appointments to the federal bench is a salient issue in their minds as they weigh their voting responsibilities. It is fair to say that many, if perhaps not most of the so called evangelical vote that has been given consistently to Republican Party candidates over the last two decades has been heavily influenced by this political consideration.
The courts have become the most contested battleground in the long waging culture wars of American political life as evidenced by the recent California Supreme Court decision concerning homosexual marriage. It is also fair to say that many of these same conservatives have been likely disappointed by what they perceive as a lack of progress in overturning controversial decisions such as Roe vs. Wade and with the ongoing dissolution of what had been a large scale social consensus concerning such things as marriage and the family. The rabid unpopularity and arguably failed governance of the current president have left many evangelicals thoroughly disenchanted with these age old controversies and many, especially of the younger generation, are likely to see abortion and homosexuality in the same light as their secular non religious friends. It remains to be seen whether the California decision will serve to rally such “conservative” voters around a McCain candidacy that has received, at best, a lukewarm reception (something no doubt due in part to the tepidness of the candidate himself).
As an evangelical Christian it might perhaps surprise some that I have not always been “pro-life” as the terminology has it (though I know of no one who is publicly “pro-death”). In my youth I was quite settled in my opposition to efforts to limit the exercise of a woman’s freedom over her own body. It seemed to me at the time a potentially unjust imposition of state power and an unnecessary intrusion by the state into what was fundamentally a private matter of health and safety. At the time my greatest consternation with the issues was the exclusion of the father from the decision making process, as I believed (then as now) that the vagaries of our biology do not afford one parent greater rights of decision making vis a vis a child or potential child. Though the woman physically carries the child, he is no more or less responsible than she is in determining how best to proceed in such as case. Likewise I believed it to be reasonable that adult parents of under aged teens held primary responsibility for making the decision for or against abortion as it was a medical procedure and excluding them from the matter would be an uneven application of existing laws. As you might imagine, while it was simple to hold these positions from a political point of view, it became increasingly difficult to justify abortion theologically, though honestly in my youth, I never attempted to do so.
One of the fundamental problems with abortion and with other socially and politically challenging questions from a biblical perspective lies not simply in the application of seemingly arcane laws and mores from the Old and New Testament to a very different social context, but rather in an inherent contradiction between the social and political philosophy of the Bible and The Republic.
The political philosophy of the United States is the product of two distinct and important streams of thought that culminated in the production of the founding documents of the republic and which account for some of the tensions inherent therein.
The first is the tradition of English common law which stretched back several centuries and was influenced by its Norman, Celtic, and Anglo-Saxon precursors and came about in a time of stark realism about the hardships of life. It was part of the feudal compact of European society that at core was conservative, agrarian, and individualistic and yet was cognizant also of the responsibilities of the common man to “do his bit” for his feudal master or, less frequently, the crown. This was all the government he wanted or needed.
The second is that of the French Enlightenment which was more recent, yet in some ways more potent. It was the product of educated elites who were, in the main, atheistic in their orientation if not in their actual belief. It was largely corporatist and viewed society as a series of “compacts” or agreements between groups, but most especially the “governed” and the government, which was the monarchy. It was also humanistic, anti-authoritarian (in the sense of its rejection of any authority deriving from sources external to the “people” i.e. divine right), and, like common law, rights oriented but in an idealistic sense. That is to say rights are common, rather than individual goods.
The joining of these two streams under the leadership of the elites who founded the country largely explains the tensions inherent in the American political system. It is a system wherein the corporate, utopian, group rights orientation derived from our Enlightenment roots are ever in conflict with the radically individualistic, dystopian and personal rights orientation of our English common law ancestry. Ironically, it is our Enlightenment legacy that, despite its anti-hierarchical bent, that lends itself more readily to domineering executive power utilized generally in the guaranteeing of perceived corporate “rights” and less frequently in the pursuit of utopian aims.
So then, how is the political philosophy of the United States fundamentally at odds with a biblical worldview and what does any of this have to do with abortion? Indeed there are some Christians who would argue against this characterization and point to many things within the intent of the framers original documents that have Christian antecedents, as well as pointing out that many of the framers were themselves Christians.
The Christianity of certain of the framers is not at issue here, nor is it particularly relevant in this argument. It is quite possible to hold and practice a solidly active faith in the Lord Jesus Christ and still adhere to, support, and even endorse a political philosophy that is not especially Christian or even biblical. Likewise the presence of certain Christian presuppositions within the founding documents does not mean that the entirety of such documents reflect a Christian or biblical framework. Indeed it is more likely a reflection of the fact that the United States was birthed out of a culture that had been influenced by Christianity for several centuries and whose predominant philosophic impulse was Christian.
The answer to my question is rather simpler than my arguably inaccurate and unhelpful description of American political philosophy and is at least two fold (though I suppose I could dig out another fold if I were so inclined).
Firstly, the Bible specifically and Christian thinking more broadly has very little use for the concept of “rights” in either the Enlightenment or the English common law sense of that word. As a religion, Christianity is preoccupied with cultic questions of proper religious practice and with ethical questions of proper social relations. Political commentary, where given, is generally sparse, situational, and at times prophetic. There is little said about how the government as an institution ought to function in relation to its citizens / subjects since government was largely personal and arbitrary in nature. Subsequent years of Christianization provided abundant opportunity for discourse on how princes ought to conduct themselves towards their subjects, but such advice was given with the understanding that the rulers themselves would be Christian, in word if not in actual fact. Even so, the way in which we talk about rights is a concept alien to Christianity. Much more is written in scripture about the responsibility of Christians to one another, to unbelievers, to God and occasionally to the government. In all of these cases, the over arching thrust is towards the giving up of ones prerogatives both as a spiritual discipline, and as a practical matter leading towards peace.
Secondly, the principle of majority rule or more elegantly, “the consent of the governed,” is as alien to Christianity as my critique of it is likely to be to those who are democracy’s most ardent defenders. Rightful critique of “activist” jurists often falls back upon a philosophical position that it is the responsibility (or right) of the people to decide upon certain issues and that courts over overstep their boundaries and usurp this presumably sovereign right. A counter critique is then launched about the need to protect the rights of the minority opinion from the “tyranny of the majority.” In this case, both positions are right and both in error. To prevent what would likely be an even more tedious post to finish I will deal only with the error of the former as I have already discussed the fallacy of “rights” inherent in the counter critique. The notion that “the people” have a right to decide anything is a clearly unchristian concept when applied outside of a covenanted Christian community as was present in Acts, and flies in the face of our common depravity and deceivability. It was after all a majority position to select a king in 1 Samuel, and we know well how the democracy of the Tower of Babel worked out.
Thirdly and finally (I knew I’d find another ‘fold’ in there somewhere), the Bible and Christian history hold Christians, not government, to a high standard of interventionist responsibility on behalf of justice for those most unable to assist themselves. The testimony of scripture is that government exists to “reward good and punish evil.” In such circumstances that the government inverts its function and begins to reward evil and punish good, it is the responsibility of Christians to resist (and of course to bear the consequences). In a democratic system, Christians can work more actively towards that metric through the democratic process by electing officials who will act towards that end. In any government system Christians can work toward eliminating or ameliorating the most detrimental effects of injustice, oppression, brokenness or sin on “the least of these” as we did in the earliest days of our faith when Christians actively rescued abandoned babies who had been left to die.
What a Christian cannot do is work actively or passively towards the support or institutionalization of those governments or official which fail to adhere to the metric of scripture to “reward good and punish evil.” This is not to say that Christians ought to be single issue voters or should otherwise ignore the promises, characteristics, and commitments of any candidate for the sake of his or her position on an issue such as abortion or homosexual rights. It is rather to say that due consideration must be given always for those who have the least ability to defend themselves or their own inte