15 May 2019

Political Visions and Illusions: release and interview

The second edition of Political Visions and Illusions is now out and available for purchase from the publisher, bookstores and the usual online vendors. An excellent place to find it is at the famous Hearts & Minds Bookstore in Dallastown, Pennsylvania, operated by the indefatigable Byron Borger, who has been a great supporter of my work. If you can't get there in person, he would be happy to send it to you.

If you want to know what's in the new revised edition, Steve Bishop has just posted an interview with me on the topic. Here is an excerpt:

13 May 2019

Christian Platonism and the Platonic redemptive story

Plato
Two weeks ago I was privileged to attend two back-to-back conferences at Calvin College in Grand Rapids, Michigan. The first was the annual Kuyper Conference, whose overarching theme was “Christ and Community.” One of the major speakers was Hans Boersma, until recently a professor at Regent College in Vancouver, BC, soon to join the faculty of Nashotah House near Milwaukee.

In an address titled, “Neo-Calvinism and the Beatific Vision,” Boersma suggested that the neo-Calvinist emphasis on continuity between this life and the next lacks a proper sense of the beatific vision of God.

10 May 2019

Voices at the Margins: the problem with identity politics

The Bible manifests great concern for marginalized, especially those among the people of God who fell into the categories of widow, orphan and resident sojourner. Because these groups were at a disadvantage under the land tenure system, thus deprived of a secure means of livelihood, the law of Moses mandated special means of ensuring that such people be provided for. When I was teaching, I would give my students a series of scripture texts that emphasized our duty to care for the poor, such as Isaiah 1:11-17, 10:1-4, Amos 5:21-24, and Psalms 72 and 82.

In recent years this recognition that God calls us to care for the poor and oppressed has taken a new form. Now many people are telling us that we have an obligation to listen to the voices of the marginalized. What does this mean?

13 March 2019

Is Nationalism Worth Defending?

When I first came across Yoram Hazony’s The Virtue of Nationalism, I found the title off-putting. After all, I have devoted an entire chapter of my Political Visions and Illusions to nationalism, which I treat as an idolatrous love of nation: in an effort to bind people together in a tighter unity, nationalists often exalt the nation, however they define it, at the expense of more proximate loyalties rooted in the pluriformity of communities making up a complex differentiated society. Thus when I started reading Hazony’s treatment, I steeled myself for what I expected to be a grim experience.

Nevertheless, once I was into the book, I quickly discovered that it was not what I had expected. Far from defending an idolatrous love of nation, the author has advanced what amounts to an implicitly Aristotelian defence of the nation-state as the optimal form of political governance. A world of independent nation-states is the virtuous mean between the extremes of tribal anarchy on the one hand and supranational empire on the other. In defending the national state against its apparently vicious rivals, Hazony mounts a modest argument in favour of a non-utopian order which, while far from perfect, he believes best facilitates political freedom. While his thesis has applicability across a broad range of political life, the author employs it in defence of his own homeland of Israel as a state embodying the Jewish nation, acting unilaterally when necessary. He refrains, however, from affirming a universal right to national self-determination, conceding the legitimacy of prudential considerations in particular cases. In this respect, his argument has Burkean overtones.

Does Hazony’s defence of the national state work? Yes. And no!


11 February 2019

Amsterdam and Mecca: Bridging the Gap

In an era when so many are interested in finding their ancestral roots, discovering an immigrant among our forebears is scarcely unusual. Since pre-history people have moved from place to place in search of the proverbial greener pastures and a better life, or to escape tyranny, disaster and hunger.
Yet immigration poses problems of adjustment for both the host community and the people entering it. Migration in sufficiently large numbers can overwhelm a host nation and permanently change its culture, a prospect fuelling fear in settled populations, especially during times of economic uncertainty. The reception of Muslim immigrants into western nations has been particularly fraught with tension, because Muslims bring practices that contrast markedly with the ways of the receiving communities. Yet as Christians we recognize that the Bible requires us to exercise hospitality to the sojourner in our midst. So how should we approach this issue?

In his new book, Christian Hospitality and Muslim Immigration in an Age of Fear (Grand Rapids: Eerdmans, 2018), author Matthew Kaemingk, a professor at Fuller Seminary, has made a significant contribution to the discussion surrounding Muslim immigration. Much as Tertullian posed his famous question on the relationship between Athens and Jerusalem, Kaemingk focuses on that between Amsterdam and Mecca, representing the changing dynamics between a post-christian liberal culture and a traditional nonwestern monotheistic culture.


22 January 2019

Rev. Wang Yi and faithful disobedience

The church in China is growing dramatically, but in the meantime the government in Beijing is renewing its persecution of Christians. Last month members of the Early Rain Covenant Church in Chengdu, including Pastor Wang Yi, were arrested and taken into custody. Anticipating his likely arrest, Wang Yi wrote My Declaration of Faithful Disobedience, to be published in the event this did take place. Here is an excerpt:

If God decides to use the persecution of this Communist regime against the church to help more Chinese people to despair of their futures, to lead them through a wilderness of spiritual disillusionment and through this to make them know Jesus, if through this he continues disciplining and building up his church, then I am joyfully willing to submit to God’s plans, for his plans are always benevolent and good.

Precisely because none of my words and actions are directed toward seeking and hoping for societal and political transformation, I have no fear of any social or political power. For the Bible teaches us that God establishes governmental authorities in order to terrorize evildoers, not to terrorize doers of good. If believers in Jesus do no wrong then they should not be afraid of dark powers. Even though I am often weak, I firmly believe this is the promise of the gospel. It is what I’ve devoted all of my energy to. It is the good news that I am spreading throughout Chinese society. . . .

Those who lock me up will one day be locked up by angels. Those who interrogate me will finally be questioned and judged by Christ. When I think of this, the Lord fills me with a natural compassion and grief toward those who are attempting to and actively imprisoning me. Pray that the Lord would use me, that he would grant me patience and wisdom, that I might take the gospel to them.

Reading such a fearless statement should prompt those of us living in safer environments to consider what we ourselves would do under similar circumstances. In the meantime, let us pray for the safety of Pastor Wang Yi and the members of his congregation. Let us also pray that the Holy Spirit will change the hearts of their persecutors.

14 November 2018

Everything Changed: the impact of the Great War

You can see the differences in the old photographs. Before the war, cities were filled with horses pulling buggies, pedestrians filling the streets, women in long skirts and dresses and men in dark suits with ample facial hair.

But after the bloodletting had ended, everything had changed. Automobiles plied the thoroughfares. The “crime” of jaywalking was invented, and pedestrians were banished to the sidewalks. Young women shortened their hair and their dresses alike, advertising their sexuality in ways that shocked their parents. Men were clean-shaven. Jazz was in the air, and a hint of craziness had descended on a previously staid society. The reigning philosophy was an echo of the biblical Preacher: “eat, drink and be merry” (Ecc. 8:25). Life is short, so let’s enjoy ourselves while we can.

This new nihilistic philosophy spawned by the war had another more lasting effect: it accelerated the secularizing trends that had beset Europe since the 18th century. During the 19th century, especially in the English-speaking world, attending church was the respectable thing to do on Sundays, even if not everyone in the pews was equally devout. The Continent, which had been more affected by the French Revolution, was already experiencing the effects of this secularization, yet the vast majority of Europeans still wore the Christian label.

The Great War managed to erode European Christendom in a remarkably brief time. Why?

01 November 2018

Political Visions & Illusions, new edition online

Although the new edition of Political Visions & Illusions is not due out until May, the publisher's page is now live. Do check it out.


Statement on Social Justice, a final assessment

Now that we have evaluated in some detail each of the affirmations and denials of the Statement on Social Justice & the Gospel, it is appropriate to make a final assessment of the statement as a whole.

To begin with, it seems to me that we are manifestly living in a moment of manifesto fatigue. Too many statements are published to persuade people to come onside of a particular issue or set of issues. Forty-five years ago the Chicago Declaration of Evangelical Concern was published and garnered a number of signatories, including such mainstream stalwarts as Carl F. H. Henry, Richard Mouw and Lewis Smedes, but also those more evidently associated with the so-called Christian left such as Ron Sider, John Howard Yoder and Jim Wallis. I was particularly excited about this document, although I never had the opportunity to sign it, which was more difficult to do before the internet age.

Then came the 1976 Hartford Appeal for Theological Affirmation, spearheaded by Richard John Neuhaus and Peter Berger, and signed again by Mouw and Smedes, among others. This statement attempted to combat a number of defective views concerning the relationship between religion and modernity. I could list more, such as the Manhattan Declaration (2009), the Nashville Statement (2017), and now the Statement on Social Justice & the Gospel. Since the most recent statements cover much of the same ground, it is unclear why some people think that new statements are necessary, apart from the fact that they emerge out of different organizations with somewhat different emphases and constituencies. Some people have signed one of these statements but feel unable to sign the others for various reasons. Dare I ask whether there should be a moratorium on the making of new manifestos? If they appear too frequently, they will tend over time to lose whatever impact they might have had as singular documents tailored to specific circumstances.

Nevertheless, as this document is now "out there", I will indicate right off that I cannot sign it for several reasons, despite my agreement with much of its content. Why?

29 October 2018

Statement on Social Justice, 14: Racism

Here is what the Statement on Social Justice & the Gospel has to say about racism:

We affirm that racism is a sin rooted in pride and malice which must be condemned and renounced by all who would honor the image of God in all people. Such racial sin can subtly or overtly manifest itself as racial animosity or racial vainglory. Such sinful prejudice or partiality falls short of God’s revealed will and violates the royal law of love. We affirm that virtually all cultures, including our own, at times contain laws and systems that foster racist attitudes and policies.

We deny that treating people with sinful partiality or prejudice is consistent with biblical Christianity. We deny that only those in positions of power are capable of racism, or that individuals of any particular ethnic groups are incapable of racism. We deny that systemic racism is in any way compatible with the core principles of historic evangelical convictions. We deny that the Bible can be legitimately used to foster or justify partiality, prejudice, or contempt toward other ethnicities. We deny that the contemporary evangelical movement has any deliberate agenda to elevate one ethnic group and subjugate another. And we emphatically deny that lectures on social issues (or activism aimed at reshaping the wider culture) are as vital to the life and health of the church as the preaching of the gospel and the exposition of Scripture. Historically, such things tend to become distractions that inevitably lead to departures from the gospel.

Because I wholeheartedly agree with most of the affirmations and denials, I will focus on those near the end that I believe are wanting, beginning with this statement: "We deny that the contemporary evangelical movement has any deliberate agenda to elevate one ethnic group and subjugate another." Because movements are generally rather nebulous phenomena, it is difficult to ascribe a "deliberate agenda" to them. Are there racists among professed evangelicals? Undoubtedly, yes. Do some subordinate their evangelical allegiances to their racism? It is certainly possible. Many Greek Orthodox Christians maintain their ecclesiastical affiliations because they are Greek rather than serious followers of Jesus Christ.

25 October 2018

Statement on Social Justice, 13: Culture

Section 13 of the Statement on Social Justice & the Gospel is titled, Culture.

We affirm that some cultures operate on assumptions that are inherently better than those of other cultures because of the biblical truths that inform those worldviews that have produced these distinct assumptions. Those elements of a given culture that reflect divine revelation should be celebrated and promoted. But the various cultures out of which we have been called all have features that are worldly and sinful—and therefore those sinful features should be repudiated for the honor of Christ. We affirm that whatever evil influences to which we have been subjected via our culture can be—and must be—overcome through conversion and the training of both mind and heart through biblical truth.

We deny that individuals and sub-groups in any culture are unable, by God’s grace, to rise above whatever moral defects or spiritual deficiencies have been engendered or encouraged by their respective cultures.

I see the authors addressing two issues here. First, the popular notion that all cultures are equally good and that differences among them are a matter of legitimate diversity rather than better or worse. Second, that human beings are simply products of their respective cultures.

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can be contacted at: dtkoyzis@gmail.com