Gerson on Locke and religious freedom

Michael Gerson has published an astute analysis of the current controversy south of the border over religious freedom: Catholics, contraceptives and John Locke. An excerpt:

One tradition of religious liberty contends that freedom of conscience is protected and advanced by the autonomy of religious groups. In this view, government should honor an institutional pluralism — the ability of people to associate, live and act in accordance with their religious beliefs, limited only by the clear requirements of public order. So Roger Williams welcomed Catholics and Quakers to the Rhode Island colony, arguing that a “Church or company of worshippers (whether true or false) . . . may dissent, divide, breake into Schismes and Factions, sue and implead each other at the Law, yea wholly breake up and dissolve into pieces and nothing, and yet the peace of the Citie not be in the least measure impaired or disturbed.”

There is another form of modern liberalism that defines freedom of conscience in purely personal terms. Only the individual and the state are real, at least when it comes to the law. And the state must often intervene to protect the individual from the oppression of illiberal social institutions, particularly religious ones.

This is the guiding philosophy of the American Civil Liberties Union. But as Yuval Levin, editor of National Affairs, pointed out to me, this approach has roots in the Anglo American tradition of political philosophy. John Locke’s “Letter Concerning Toleration” urges legal respect for individual conscience because “everyone is orthodox to himself.” But Locke offered no tolerance for the institution of the Catholic Church: “That Church can have no right to be tolerated by the magistrate which is constituted upon such a bottom that all those who enter into it do thereby ipso facto deliver themselves up to the protection and service of another prince.” In Locke’s view, Catholics can worship as they wish as individuals, but their institution is a danger to the liberal order.

It seems that the Lockean influence has blinded many citizens of English-speaking democracies to the need for institutional religious freedom. Here is where we do well to support the Institutional Religious Freedom Alliance, led by my friend Stanley Carlson-Thies.

In the meantime, Kevin L. Boonstra has published an analysis of the Supreme Court of Canada's recent decision in S.L. v. Commission Scolaire des Chênes: LexView 76.0 - Whose Children Are They, Anyway? Controversies over religious freedom have erupted virtually simultaneously on both sides of the 49th parallel. Let us pray for justice in the two countries and elsewhere.

Déjà vu all over again

Well, a war was fought over all this in the 17th century, wasn't it: Catholic monarch could put Church of England in peril, bishop warns.

The Bishop of Leicester, the Rt Rev Tim Stevens, who leads the 26 bishops who sit in the House of Lords, tells The Sunday Telegraph that David Cameron’s policy to end Britain’s 300-year-old succession laws risks overturning the Church’s constitutional role.

Bishop Stevens also defended the bishops’ recent political opposition to several Government reforms and said that they were watching draft legislation carefully for measures that could disadvantage particularly poor or vulnerable people.

He argued that the Prime Minister’s plans to repeal the ban on the monarch being married to a Catholic posed a serious potential risk. Currently the Queen is required to take on the role of Supreme Governor of the Church of England — making it the established Church. But the bishops said that it would be impossible for a Catholic monarch to have that role.

Two observations seem warranted. First, if the Act of Settlement were changed to allow a Catholic to become monarch, the Church of England would be forced to come up with another reason for existence rather than its current position as established church. Might it have to become — perish the thought! — a confessional church? The Thirty-Nine Articles of Religion would do just fine, I should think, but they might wish to consider the Heidelberg Catechism as well.

Second, if Britain moves to repeal or amend the Act of Settlement, the 15 other Commonwealth realms recognizing the Queen as head of state would have to follow suit. Here in Canada it would take a constitutional amendment to do the job, and this would require approval of both chambers of Parliament and all ten provincial legislatures under section 41(a) of the Constitution Act, 1982. If little Prince Edward Island were to object, the whole enterprise could be derailed and the Act of Settlement would remain. Either that or Canada could wind up with a resident Protestant monarch imported from England while the other Commonwealth realms end up with his or her Catholic relative, thereby breaking the personal union of the Commonwealth realms.

Unlikely? We shall see.

Religious freedom in Canada

Fr. Raymond J. de Souza writes in Canada's National Post: Bringing soft totalitarianism into the classroom. An excerpt:

Ill winds are blowing across the land when it comes to parental rights, religious liberty and education policy.

Quebec's new "ethics and religious culture" curriculum aims to promote religious tolerance by teaching that religious differences don't matter. If you are a Muslim parent who wants to teach your child that Islam is superior to being an atheist or being a witch, the education system will be undermining that view in class. Quebec will brook no exceptions to the new groupthink: No child is permitted to be exempt from class when the teacher instructs her that her pious parents are teaching her falsehoods. The Supreme Court of Canada affirmed this soft totalitarianism last month, saying in effect that parents ought to get with the program and get over their religious, moral and cultural obligations to instruct their children. That is the narrowing of liberty to the point of eliminating it; everyone is free to teach his kids what he wants at home, just as long as the state gets to teach the little ones the opposite at school.

After reading Fr. de Souza, I am reminded of this quotation from the great christian statesman Abraham Kuyper with more than a little relevance for current developments on both sides of the 49th parallel:

When principles that run against your deepest convictions begin to win the day, then battle is your calling, and peace has become sin; you must, at the price of dearest peace, lay your convictions bare before friend and enemy, with all the fire of your faith.

Shahbaz Bhatti's assassination: one year later

This past weekend my wife and I were privileged to attend a banquet near Toronto to mark the first anniversary of the assassination of Shahbaz Bhatti, Pakistan's minister of minorities and the only Christian in that country's government. A number of dignitaries were present at this event, including Canada's immigration minister, Jason Kenney, who delivered an excellent keynote address, and the newly minted Cardinal Thomas Collins, Archbishop of Toronto. Far from being a sombre event, there was a note of celebration and thanksgiving for the life and witness of this servant of Jesus Christ. No one can fail to be moved by this heroic statement of faith in Christ which Bhatti recorded prior to the death he so clearly anticipated.

Celebrating the Lord's Supper often

This morning we observed Holy Communion for the first time since late last year. How I wish Reformed churches would celebrate the Lord's Supper whenever they meet for worship. When will we finally follow Calvin's wishes rather than the defective practice of Geneva's city fathers? Many years ago I published this article in Reformed Worship: The Lord's Supper: How Often? Here is an excerpt:

As for the Lord's Supper itself, we should begin to think of it as it was meant to be: a meal. We eat meals three times a day. And the most pleasant and meaningful of these are eaten in the company of family and friends. Fellowship at table does not lose its significance simply because it is repeated two or three times daily. The same, I would argue, is true of frequent reception of communion.

Because we are frail human beings plagued with the normal doubts that beset everyone, we need this tangible confirmation of our salvation in Christ's body and blood. Far from being burdensome, our nourishment in the Lord's Supper should be cause for joy and gratitude. . . .

In churches where the Lord's Supper is celebrated weekly, the people have generally come to treasure this opportunity to "taste and see that the Lord is good" (Ps. 34:8). Far from becoming mundane and ordinary, the supper has come to enrich the faith of those receiving, who increasingly find themselves looking forward to each Resurrection Day with eager anticipation.

Two cheers for the welfare state

The welfare state consists of a network of public, financial benefits originally established to even out the boom and bust extremes of the business cycle. In the United States, the welfare state got its start with President Franklin Roosevelt's New Deal and continued with President Lyndon Johnson's Great Society.

Although the welfare state's existence is not especially controversial outside of libertarian circles, a number of related issues merit reflection. First, does the state possess the normative competence to provide a diverse array of services beyond its core functions of making and executing the law, as well as judging under the law? Second, does the state bear a legitimate responsibility for resolving social issues such as poverty, unemployment, homelessness and disease?

Read more at Capital Commentary's website.

Obama and religious freedom

I have thus far largely refrained from criticizing President Obama on this blog, even as I was put off by the messianic expectations he encouraged during his first presidential campaign four years ago and have been uneasy about his performance since then. But his attack on the religious freedom of overtly confessional institutions requires comment, which Michael Gerson ably provides here: Obama plays his Catholic allies for fools.

The implications of Obama’s power grab go further than contraception and will provoke opposition beyond Catholicism. Christian colleges and universities of various denominations will resist providing insurance coverage for abortifacients. And the astounding ambition of this federal precedent will soon be apparent to every religious institution. Obama is claiming the executive authority to determine which missions of believers are religious and which are not — and then to aggressively regulate institutions the government declares to be secular. It is a view of religious liberty so narrow and privatized that it barely covers the space between a believer’s ears.

Obama’s decision also reflects a certain view of liberalism. Classical liberalism was concerned with the freedom to hold and practice beliefs at odds with a public consensus. Modern liberalism uses the power of the state to impose liberal values on institutions it regards as backward. It is the difference between pluralism and anti-­clericalism.

I am not an enthusiast for the betrayal of liberalism thesis to which Gerson appeals, because I believe the contempt for nonvoluntary institutions is implicit in liberalism's logic from the outset. Nevertheless, Gerson persuasively points to the link between liberalism's claim to defend liberty and its narrowly individualistic interpretation of that liberty. Let us hope and pray that the policy will be changed before it is implemented.

Religious liberty and civil society

Controversy continues south of the border: Religious Liberty and Civil Society. Yuval Levin plausibly explains the origin of the current confusion over the definition of religious freedom in English-speaking democracies:

The English common law tradition of religious toleration, which we inherited, has always had a problem with religious institutions that are not houses of worship—i.e. that are geared to ends other than the practice of religion itself. To (vastly) oversimplify for a moment, that tradition began (in the 16th century, and in some respects even earlier) with the aim of protecting Protestant dissenters and Jews but (very intentionally) not protecting Catholics. And the way it took shape over the centuries in an effort to sustain that distinction was by drawing a line between individual religious practice (in which the government could not interfere) and an institutional religious presence (which was given far less protection).

Because Catholicism is a uniquely institutional religion—with large numbers of massive institutions for providing social services, educating children and adults, and the like, all of which are more or less parts of a single hierarchy—this meant Catholics were simply not granted the same protection as others. Obviously the intent to treat Catholics differently has for the most part fallen away since then, but the evolved legal tradition is very much with us, and it is not a coincidence that it always seems to be the Catholic Church that gets caught up in these situations when the government overreaches. . . .

Does civil society consist of a set of institutions that help the government achieve its purposes as it defines them when their doing so might be more efficient or convenient than the state’s doing so itself, or does civil society consist of an assortment of efforts by citizens to band together in pursuit of mutual aims and goods as they understand them? Is it an extension of the state or of the community?

Douthat on government and its rivals

Writing for The New York Times, Ross Douthat's mention of "liberal communitarians" sounds a little odd to my ears, but he is dead on in his analysis of the current situation south of the border: Government and its Rivals. An excerpt:

Liberals know that it takes a village; conservatives pretend that all it takes is John Wayne.

In this worldview, the government is just the natural expression of our national community, and the place where we all join hands to pursue the common good. Or to borrow a line attributed to Representative Barney Frank, “Government is simply the name we give to the things we choose to do together.”

Many conservatives would go this far with Frank: Government is one way we choose to work together, and there are certain things we need to do collectively that only government can do.

But there are trade-offs as well, which liberal communitarians don’t always like to acknowledge. When government expands, it’s often at the expense of alternative expressions of community, alternative groups that seek to serve the common good. Unlike most communal organizations, the government has coercive power — the power to regulate, to mandate and to tax. These advantages make it all too easy for the state to gradually crowd out its rivals. The more things we “do together” as a government, in many cases, the fewer things we’re allowed to do together in other spheres.

Sometimes this crowding out happens gradually, subtly, indirectly. Every tax dollar the government takes is a dollar that can’t go to charities and churches. Every program the government runs, from education to health care to the welfare office, can easily become a kind of taxpayer-backed monopoly.

But sometimes the state goes further. Not content with crowding out alternative forms of common effort, it presents its rivals an impossible choice: Play by our rules, even if it means violating the moral ideals that inspired your efforts in the first place, or get out of the community-building business entirely.

Read more.

Facebook politics

The following appears as the latest instalment of my monthly column, "Principality & Powers," in Christian Courier, dated 9 January 2012. Please subscribe today.

Facebook has been around for almost eight years, having been started by a group of enterprising Harvard students. Although it was intended initially for the Harvard student body alone, it was soon expanded to include other Ivy League universities and eventually the entire globe. In a short time it has remade the way we communicate with each other. Speaking for myself, I am now in constant touch, not only with immediate family and former students, but also with elementary and secondary school friends, my grade 5 teacher, and geographically distant relatives in Cyprus and elsewhere. Every week or so, I receive a friend request from someone who has read my book or shares my interest in sung psalmody.

It is not surprising that Facebook would begin to reshape political life as well. Candidates for public office now have Facebook pages, which supporters are encouraged to “Like” and thereby spread the word to their own expanding list of “friends.” Although the internet has been around for a decade and a half, and candidates have been posting websites for some years now, Facebook has developed into a distinct medium of communication in its own right. It has radically democratized the communication process by allowing users to reveal as much as they like about themselves in addition to following the activities of well-known personages. Facebook has made all of us potentially famous – to someone at least.

Perestroika. . . again?

From The New York Times: New Days to Shake the World. An excerpt suggesting that official attempts to control information are singularly ineffective in the 21st century:

Mr. Putin devised a new model of media management, keeping tight control of national television and most newspapers while allowing free rein to a few Moscow outlets (the newspaper Novaya Gazeta and the radio station Ekho Moskvy), providing a steam valve to the intelligentsia and a display of tolerance to foreign critics. But the growth of the Internet, which now reaches more than 60 million of Russia’s 140 million people, has begun to undermine the scheme.

Are we seeing the beginning of yet another Russian revolution?

ByzantineCalvinst youtube channel

A few weeks ago I set up a ByzantineCalvinist youtube channel. Among the items posted are my own guitar arrangements of Away in a Manger and Genevan Psalm 13. I hope at some point to access a venue with better acoustics for recording purposes. But for now this will have to do.

In þe bigynnyng was þe word

In þe bigynnyng was þe word, and þe word was at God, and God was þe word.
Þis was in þe bigynnyng at God.
Alle þingis weren maad bi hym, and wiþouten hym was maad no þing, þat þing þat was maad.
In hym was lijf, and þe lijf was þe liyt of men; and þe liyt schyneþ in derknessis,
and derknessis comprehendiden not it.

John 1:1-5 (Wycliffe translation)

A favourite Ravel piece

One of my all-time favourite musical pieces is Maurice Ravel's Le Tombeau de Couperin, a highly imaginative work that nevertheless follows traditional classical forms. In its original piano version, written between 1914 and 1917, Ravel composed six movements: the Prélude, Fugue, Forlane, Rigaudon, Menuet and Toccata. Each was dedicated to the memory of a friend who had died during the Great War. Despite these personal losses, and despite the title's allusion to the tomb of baroque composer François Couperin, it is not at all a morose piece — except possibly for the Forlane — as can be heard from the Prélude below:



In the months after the end of the war, Ravel scored four of the movements for orchestra: the Prélude, Forlane, Menuet and Rigaudon, changing their order so as to conclude with a moderately fast movement. Although Ravel was a master orchestrator (his version of Mussorgsky's Pictures at an Exhibition is more frequently performed than the Russian composer's original piano version), he chose not to score the Fugue and Toccata, possibly because the latter would have required a larger number of instruments than he had envisioned for the piece. The orchestral version thus has a somewhat different feel from the piano version. The complete orchestrated version can be heard below:



Many have wondered what the piece would have sounded like if Ravel had scored all six movements. Jack Jarrett has tried his hand at orchestrating the two missing movements below:



The results are intriguing, although I believe that Hungarian conductor Zoltán Kocsis has better captured the spirit of the piece and approximated Ravel's own orchestral timbre in the following performance of the spectacular Toccata:



Whether the following is Kocsis' arrangement of the Fugue I cannot say, but the Chicago Reed Quartet's performance seems very much along the lines of what Ravel would have done, that is, using a small wind group and giving the oboe a prominent place.



What I would love to hear is a performance of the full six movements of Le Tombeau de Couperin, in their original order and with Ravel's and Kocsis' orchestrations. That would be one thrilling concert.

Question authority. . . unless it's mine

In putting the finishing touches on my manuscript on authority, office and the image of God, I came across this wonderful passage in Thomas Molnar, Authority and Its Enemies (p. 112):

There have always been people like Dr. Ronald Fletcher, who writes: "Never accept authority; whether that of a jealous god, priest, prime minister, president, dictator, unless in your own seriously considered view, there are good grounds for it. . . . Rationalists in the modern world reject the authoritarian heritage of Moses and substitute a set of non-commandments, i.e., principles on which the individual must work out his own conduct when faced by particular problems." One wonders what authority issues (or doesn't issue?) the non-commandments which tell individuals how they must work out their problems, and one is reassured again that the enemies of authority do not allow authority to fade away. If not Moses, then Dr. Ronald Fletcher is in authority.

Religion and soft drink labels

Many of us are persuaded that religion is not merely one element among many in life but is central to one's entire being. Social and political scientists have explored the implications of this for partisan loyalties, among other things. But could one's ecclesial commitments influence the more mundane side of life? For example, take a look at this map:



. . . and then look at this map:





I won't pretend to isolate the causal connection, but it certainly appears that what Southern Baptists call coke, Lutherans and Methodists call pop and Catholics call soda. I offer this puzzling phenomenon to the graduate student in the social sciences casting about for a dissertation topic.

US party reform needed

David Frum, former speech writer for George W. Bush, wonders aloud: When Did the GOP Lose Touch With Reality? The German weekly Der Spiegel carries this article in its English-language edition: A Club of Liars, Demagogues and Ignoramuses. Even if this is rhetorical overkill, the Republican Party's range of would-be presidential nominees is rather less than impressive. Those who were sceptical of Obama's deliberate cultivation of messianic expectations in 2008 hoped he would face a credible opponent in 2012. But thus far the GOP has yet to deliver and shows no signs of doing so any time soon.

It is long past time to repeal the internal party reforms of the early 1970s. It used to be said that any boy could become president. Even if we update the gender reference, we should not be happy with such a possibility. Do we really want just anyone to be the CEO of earth's remaining superpower? I sure don't. When I was a child, delegates to a party's convention actually chose its candidate for president. Party leaders in state, federal and local politics did their best to put forward a candidate they believed was qualified for the position and had a good chance to beat his opponent. Yes, there were smoke-filled rooms. Yes, there was wheeling and dealing. Yes, the occasional Warren G. Harding would somehow make it past the filtering process. Nevertheless, obvious incompetents were generally weeded out before they got too far.

That all changed four decades ago when Democrats and Republicans sought to more thoroughly democratize their candidate-selection process through a series of binding primary elections and state caucuses. Now by convention time everyone knows who the party's candidate will be. No genuine choices have to be made. If the voters have chosen a weak candidate, the party convention is nevertheless obligated to give him or her its backing. Not to do so would be perceived as undemocratic.

Philosopher Yves R. Simon observed that a democratic constitution needs nondemocratic elements if it is to survive and flourish. There is truth in the ancient Greek and Roman preference for the classical mixed constitution, combining the best elements of monarchy, aristocracy and democracy into a stable and enduring form of government. That the current crop of Republican candidates is being taken seriously as presidential contenders is a sign that things have got out of hand. It may be time to make the candidate-selection process within the parties a little less democratic for the sake of preserving the competitive character of electoral politics in the United States. It may be too late for 2012, but let's shoot for 2016.

In crisis: Canada's first peoples

Canada's native reserves are in crisis and have been for a very long time. Stephen Harper's government is under fire for its handling of an emergency housing crisis on the Attawapiskat reserve. Ottawa has ploughed $90 million dollars into the reserve with little positive to show for it. Whose fault is it? Brian Dijkema suggests that responsbility lies with "a complex cauldron of abuse, mismanagement, moral waffling, lies, and other foul ingredients put into the pot by a variety of cooks, including the federal government."

Gary Moore, an immigrant from South Africa to Canada, finds that this country's reserve system bears more than a passing resemblance to his homeland's odious racial policies of the past: Apartheid laws rule Canada’s First Nations reserves.

Change was once in the air in Canada. In 1969 the then Indian-affairs minister Jean Chrétien issued a policy white paper which proposed repeal of the Indian Act, the winding-up of the Indian-affairs department and transfer of its functions to other government departments, equal treatment for aboriginals, interim funds for native economic development, rejection of land claims, and new measures to allow indigenous people to control and own the land. Chiefs and others objected. Mr. Chrétien’s proposals were dropped.

Mr. Chrétien’s 1969 white paper still rings true. It says that to be an indigenous person is to be someone apart in law and provision of government services and to lack power, and that special treatment has made aboriginals disadvantaged.

I am far from an expert in aboriginal affairs, but I do wonder whether our reserve system has not worsened life for our first peoples. Would they be better off under a different régime — one in which they enjoyed equality under the law with their nonaboriginal fellow citizens, and no longer suffered under special treatment? Such a change should obviously not be imposed on our first peoples without their consent, yet something just as obviously needs to be done to facilitate their taking responsibility for their own communities' welfare and to free them from their crippling dependency on Ottawa.

What the cultural mandate is not

Reformed Christians often refer to Genesis 1:28 as the Cultural Mandate:

And God said to them, “Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”

There is nothing especially earth-shaking in this; it is simply affirming that, as God's image-bearers, we shape the world around us and adapt it to a diversity of uses. In recent years a number of books have been published by Christians on precisely this topic. One of the best is Andy Crouch's Culture Making: Recovering Our Creative Calling.

However, there is a persistent tendency amongst some to misidentify the Cultural Mandate as a command to redeem the larger culture from the distorting effects of sin. Chuck Colson's recent Breakpoint commentary is typical in this respect: Dual Commissions. Colson properly understands that the Cultural Mandate — or Commission — and the Great Commission (Matthew 28:18-20) are not antithetical but, properly conceived, are complementary. Nevertheless, his understanding of the former is not entirely spot-on:

If Christians do not seize the moment and act on the cultural commission, there soon won’t be any culture left to save. But when we do our duty, we can change the world. Look at Christians like William Wilberforce, who spent most of his life fighting — and winning — the war against slavery in Britain, and bringing about a great cultural renewal in that country.

I will not deny that there are battles to be fought over significant issues, but that's not really what the Cultural Mandate is about. As Crouch puts it, "Culture is, first of all, the name for our relentless, restless human effort to take the world as it's given to us and make something else" (p. 23). We have a God-given propensity "to make something more than we were given." This is fairly basic stuff. We fashion "paintings (whether finger paintings or the Sistine Chapel), omelets, chairs, snow angels." Those who believe the cultural mandate was superseded by the Great Commission have only to look around: we human beings make culture willy nilly, and we always will, because God created us to do so. You don't have to be a culture warrior to recognize this reality of life.

Of course, one cannot escape the fact that our culture-making activities are affected by our sinful natures. This is the implication of Genesis 4:19-22. To be sure, there is nothing intrinsically wrong with fashioning culture. Yet neither can we escape the taint of sin in all our undertakings. Moreover, a distinction must be made between obedient culture-making and disobedient culture-making, which corresponds to St. Augustine's distinction between the City of God and the City of this World. Rightly-oriented culture-making obeys the norms God has given us for life in his world: social, economic, aesthetic, ethical, political and other norms.

A good portion of what Colson calls the "Cultural Commission" must rather be understood to be the last part of the "Great Commission": "teaching them to observe all that I have commanded you." Evangelization requires that we proclaim, not only God's saving grace, but the norms by which he intends those who are in Christ to live. In no way do mere human beings redeem culture by engaging in creative activity. This is presumptuous. Only God in Christ redeems his fallen creation. We are at most agents of his kingdom, manifesting his saving grace in everything we do — including the shaping of culture.

'And with your spirit'

Yesterday, the first sunday in Advent, our English-speaking Roman Catholic brethren began using a newly revised liturgy that is closer to the Latin texts than the previous 1973 version in use for nearly four decades. Liturgy Training Publications has posted a comparison of the two texts for those wishing to see the differences side by side. Perhaps the most immediately noticeable change comes with the greeting at the beginning of the eucharistic prayer, which runs as follows in the old version:

"The Lord be with you"
"And also with you."

This now reads:

"The Lord be with you."
"And with your spirit."

This brings the English liturgy into closer conformity, not only with the Latin of the Novus Ordo mass, but with its translation into other languages as well, for example, French and Spanish. This month's issue of First Things carries Anthony Esolen's fascinating discussion of the new English texts: Restoring the Words.

Many other church bodies followed the Roman example during the 1970s, adopting the texts of the ordinary of the mass for their own use in, for example, the Episcopal Church's 1979 Book of Common Prayer, the Anglican Church of Canada's Book of Alternative Services and the Lutheran Book of Worship. Our own congregation yesterday celebrated the Lord's Supper with the now familiar greeting: "The Lord be with you." To which we responded: "And also with you." This new disparity in our liturgies prompts me to wonder whether other denominations will eventually follow the Roman lead once again and bring their own liturgies into closer conformity with the new, more accurate, texts.

At this point I am reluctant to speculate on this question. Official ecumenism has fallen on hard times in recent decades, as various denominations have gone their own way on a variety of divisive issues, seemingly unconcerned with the impact on their sister churches, and sometimes even on their own communions. A more practical consideration is that composers have used the 1973 texts for their own mass settings, which are in use in countless congregations throughout the English-speaking world. Without a Vatican-style authority to impose a different translation on them, force of habit will likely incline them to stick with what they have. In the meantime, as of yesterday we are all just a little further apart, liturgically speaking.

Whither the GOP?

David Frum is a conservative commentator south of the border who appears to have been anathematized by other American conservatives enthralled with the Tea Party. He poses a question: When Did the GOP [i.e., Republican Party] Lose Touch With Reality?

I’ve been a Republican all my adult life. I have worked on the editorial page of The Wall Street Journal, at Forbes magazine, at the Manhattan and American Enterprise Institutes, as a speechwriter in the George W. Bush administration. I believe in free markets, low taxes, reasonable regulation, and limited government. I voted for John ­McCain in 2008, and I have strongly criticized the major policy decisions of the Obama administration. But as I contemplate my party and my movement in 2011, I see things I simply cannot support.

America desperately needs a responsible and compassionate alternative to the Obama administration’s path of bigger government at higher cost. And yet: This past summer, the GOP nearly forced America to the verge of default just to score a point in a budget debate. In the throes of the worst economic crisis since the Depression, Republican politicians demand massive budget cuts and shrug off the concerns of the unemployed. In the face of evidence of dwindling upward mobility and long-stagnating middle-class wages, my party’s economic ideas sometimes seem to have shrunk to just one: more tax cuts for the very highest earners. When I entered Republican politics, during an earlier period of malaise, in the late seventies and early eighties, the movement got most of the big questions—crime, inflation, the Cold War—right. This time, the party is getting the big questions disastrously wrong.

Will the Republican Party listen to Frum, or will it sideline itself in next year's election and hand another presidential victory to the opposition? Stay tuned.

Choice in education?

An educational policy for the 21st century? Might be worth a try here as well.

PR and the courts

The leader of Canada's Green Party is seeking a laudable goal with dubious means: Elizabeth May backs Supreme Court challenge against first-past-the-post elections. From the National Post:

May noted that more than 80% of people vote in Scandinavian countries and some other European nations, but she said the lowest voter turnouts in the world occur in countries with first-past-the-post systems, such as Canada, the United States and the United Kingdom, where governments can be elected with majorities despite having received less than 50% of the ballots cast in elections.

The Association for the Advancement of Democratic Rights has failed in a previous legal challenge of Quebec’s first-past-the-post system. Now it’s hoping an appeal to the Supreme Court of Canada will be heard and could eventually overturn the previous court ruling, changing elections across the country.

I would be somewhat surprised if the Supreme Court decided to hear this case. Yes, I agree with May: our single-member-plurality electoral system wastes votes, unfairly handicaps smaller principled parties, produces artificial majorities, and depresses voter turnout. But I am most reluctant to see the courts take the matter out of the hands of Parliament, even if the latter is, in effect, stacked against what many of us are convinced is a long overdue reform. If a court imposes electoral reform, even in the interest of enhancing democracy, it will be difficult for Canadians to take ownership of it. Questions concerning its legitimacy will continue to haunt our political life thereafter. Let's not go that route, please.

Parental authority and children's rights

In 1989 the United Nations General Assembly adopted the Convention on the Rights of the Child (CRC), which was subsequently signed by representatives of 140 countries and ratified or accepted by 193, with the notable exceptions of Somalia and the United States. This was not the first time that obligations towards children had been expressed in terms of rights; an earlier Geneva Declaration of the Rights of the Child had been adopted by the League of Nations in 1924, although in its five brief points it never once used the word “rights,” speaking instead the language of duty: the child “must be fed,” “must be sheltered and succored,” “must be protected against every form of exploitation,” &c. The 1959 UN Declaration of the Rights of the Child is similarly spare in using the language of rights, mentioning them twice under Principle 1 and not at all in Principles 2 through 10. By contrast, the CRC consists of 54 articles in which “rights” are referred to 26 times and the obligations of “States Parties” mentioned 110 times.

These differences between the CRC and the two earlier documents are significant in that they represent an historic shift which Michael Ignatieff has described as the Rights Revolution, Francis Fukuyama as the Great Disruption, and what I have elsewhere referred to as the dawn of the choice-enhancement state.

It is worth noting that, especially in the US, the CRC is controversial because it would seem to bring the state too deeply into the legitimate sphere of family intimacy. Such reservations have thus far successfully prevented the US from ratifying the Convention. Even among the signatories, several states, including the Vatican, have explicitly qualified their acceptance for various reasons. Indeed it is not altogether clear that recasting parental or societal obligations towards children as rights represents genuine progress in ensuring the latter's well-being, especially if we do not curtail the tendency to view all rights as policed by the courts.

In one sense, of course, no one can doubt that children have the right to be loved and cared for by their parents. Yet the primary agents for fulfilling this responsibility are the parents themselves, and not the “states parties” which have signed the document, though the latter certainly have an obligation towards both parents and their children under their general mandate to do public justice. It is worth noting that the word authority appears only three times in the text of the 1989 Convention and each time refers to legal or judicial authority. When used in the plural form, authorities always denotes political authorities. Noticeably absent from all three documents is a recognition of the primacy of parental authority in nurturing the child towards maturity.

I have just completed the first draft of a manuscript on the subject of authority, office and the image of God. In the course of researching and writing this, I have become convinced that we need to reconfigure the ongoing conversation surrounding authority so as to recognize that it resides in an office – or, better, offices – given us by the God who has created us in his image. Accordingly we would be better served, in speaking of parental obligations towards their children, to focus on the authoritative offices borne by each, namely, father, mother, son and daughter.

What will a shift to the language of authority gain for us? I believe it will enable us better to account for the full complexity of the relationship between parents and minor children – necessarily an ever-changing relationship as the children grow to maturity. It will also help us to distinguish between the legitimate authoritative offices of parents and government, recognizing that, while both presumably intend the child's best interest, the secondary authority of government is necessarily limited by the primary authority of parents. It is thus not a matter of opposing freedom, say, of parents to the authority of the state but of recognizing that different agents possess authoritative offices whose demands are different yet, properly understood, mutually supportive and equally worthy of respect.

Convivium

Canada now has a counterpart to First Things, the 21-year-old journal founded by the late Fr. Richard John Neuhaus. It's called Convivium, is edited by Peter Stockland and Fr. Raymond J. de Souza, and is published by the Cardus Centre for Cultural Renewal. The name comes from the homily Fr. de Souza preached at Fr. Neuhaus's funeral.


In each issue Fr. de Souza offers Small Talk, "an eclectic and ecumenical roundup of incidents, events and oddities that catch our editor's eye." Here's a sample:

What's the difference between Orthodox and Roman Catholics anyway? Not much, apparently. "The differences are slight," we are told by the Toronto Star. "They use the same liturgies, though Orthodox Christians don't consider the Pope a divine figure." So writes Murray Whyte. No one expects Whyte to know anything more about religion than anyone else at the Star, so it is sad but not surprising that he doesn't know that Catholics don't consider the Pope divine. But does he really consider a dispute about whether a man is or is not divine to be "slight"? Imagine if the Star had been covering the court of Constantine back in the fourth century. Breaking news from Nicaea: Arius and Athanasius quibble over slight differences.

The October 2011 preview issue is now out and subscriptions can be had here. Please subscribe today.

End of month notes

It's almost certainly past time for this: Commonwealth agrees first-born girls can be queen. Two observations: First, eliminating gender discrimination is the easy part; ending birth-order discrimination would be more complicated. Then again we are talking about hereditary monarchy, no? Second, the United Kingdom can change the succession to the Crown more easily than Canada. In the UK an act of parliament is sufficient; here we would need a constitutional amendment requiring unanimous provincial approval. It seems unlikely that a single province would stand in the way, but stranger things have happened in our history.

We Canadians are not as wedded to our national symbols as are Americans to theirs, so changing them is not unthinkable: Should a polar bear replace the beaver as Canada’s national emblem?

Some months ago a friend, knowing my American birth, made me feel sheepish for not knowing that the oak tree is the United States' national tree. However, I subsequently discovered that the choice of a national tree was made only in 2004, long after I left the country. It seems my memory isn't as bad as I had feared. Um, now what were we talking about again?

The global protests are becoming more specific:

How many deadlines have passed for the indefatigable Harold Camping's doomsday predictions? Apparently a week ago last friday was the last straw, even for Camping: Family Radio Founder Harold Camping Repents, Apologizes for False Teachings. Last I heard, Family Radio was still airing on shortwave, but for how long?

Andrew Coyne is dead-on here: If our leaders were corrupt, would we know it?

In other countries executive power is subject to various checks and balances. Who or what prevents a prime minister of Canada from doing as he pleases? The governor general? But he is his appointee. The Senate? He appoints all the senators. The courts? He appoints every member of the Supreme Court, and all the federal court judges, too. The bureaucracy? He appoints the clerk of the privy council, every deputy minister, the heads of all the major Crown corporations, even the ambassadors. The police? He appoints the chief of the RCMP. And so on, hundreds and hundreds of posts, great and small, and nearly all without any independent oversight.

Reform is long overdue. I think modifying our first-past-the-post electoral system towards some form of proportional representation would be a step in the right direction, but it's not the only one.

This is from my Genevan Psalter blog, but it is worth posting here as well. The Psalm Project will be performing at Redeemer University College during its North American tour in January.



I hope their efforts will lead to a recovery of psalm-singing in North American churches, but one thing puzzles me: why would anyone tour North America in January?

Soprano recital

I may be prejudiced, but I think this is worth sharing with the world:

October snippets

Jason Hood has posted something on The Death of Christianity in the Middle East, for which the United States and its allies may bear some culpability. The statistics are sobering:

Here’s the big picture, from the Jersualem Post: “…at the time of Lebanese independence from France in 1946 the majority of Lebanese were Christians. Today less than 30% of Lebanese are Christians. In Turkey, the Christian population has dwindled from 2 million at the end of World War I to less than 100,000 today. In Syria, at the time of independence Christians made up nearly half of the population. Today 4% of Syrians are Christian. In Jordan half a century ago 18% of the population was Christian. Today 2% of Jordanians are Christian.”

Please continue to pray for our brothers and sisters in that troubled part of the world.

Many of us baby boomers grew to maturity in the suburbs that sprang up around the major North American metropolitan areas in the wake of the Second World War. Is it possible, however, that the settlement patterns characteristic of these communities are unsustainable over the long term? Robert Johnson and Kevin Lincoln have given us A Complete Guide To The Ponzi Scheme That Is Suburban America. An excerpt: "The suburbs do not create wealth, they destroy it. The American style of building our places is simply not productive enough to continue." It's something to think about.

The protesters on Wall Street and elsewhere have also given us something to think about. In the meantime Henry Blodget gives us Four Charts That Explain What The Protesters Are Angry About...

1. Unemployment is at the highest level since the Great Depression (with the exception of a brief blip in the early 1980s).

2. At the same time, corporate profits are at an all-time high, both in absolute dollars and as a share of the economy.

3. Wages as a percent of the economy are at an all-time low. In other words, corporate profits are at an all-time high, in part, because corporations are paying less of their revenue to employees than they ever have. . . .

4. Income and wealth inequality in the US economy is near an all-time high: The owners of the country's assets (capital) are winning, everyone else (labor) is losing.

Whose fault is this? That's where the disagreements come in.

Jean Bethke Elshtain is one of my favourite living political philosophers. We were privileged to host her at Redeemer University College back in 1998. Now we read that she is heading to Baylor University as Visiting Distinguished Professor of Religion and Public Life. Should the biblical proscription of coveting keep us from envying Baylor?

Canada may finally be getting its own counterpart to First Things in the form of Convivium, the brainchild of Peter Stockland and Fr. Raymond de Souza. The new journal was launched last evening in Ottawa. The National Post carries an inaptly-titled report: New magazine reunites church and state. Thus far there appears to be no online presence, but that will likely come in time.

Two decades ago we learned that a Class A minor league baseball team would be coming to Geneva, Illinois, a picturesque community on the Fox River not far from where I grew up. I had my own ideas concerning a name for the team, which they saw fit to christen the Kane County Cougars instead of my own preference: the Geneva Psalms.

Later: Convivium is indeed online. Check here.

Liberalism . . . and liberalism

Miroslav Volf, author of the new book, Public Faith, speaks about the need to save liberalism as a way of securing an open public square where all faiths can meet and work for the common good.



I am increasingly persuaded that the contemporary debate over liberalism has been hampered by the failure of most of the participants to distinguish between two different, albeit related, meanings of the word.

On the one hand, there are those who critique liberalism, noting that its individualism is incapable of doing justice to community or accounting for our responsibilities to each other in a variety of settings. On the other, those defending liberalism, even if their defence is as moderate as Volf's, tend to emphasize that it provides a framework within which diverse citizens can work out their differences for the sake of the common good. This is the approach taken by the late Fr. Richard John Neuhaus and many of the writers in First Things.

I would suggest that the two sides are talking past each other and are referring to different phenomena. The first group is critiquing what is essentially a spiritually-based ideology which tends to reduce all communities to mere voluntary associations, thereby levelling the distinctions among church, state, family, marriage, business enterprises, labour unions, &c. Under such an approach, it is virtually impossible to speak of intrinsic differences among these. That marriage has been increasingly reduced to a private contract between self-interested parties should not surprise us, given the predominance of liberal ideology in the English-speaking countries. This is the kind of liberalism I take on in chapter 2 of my Political Visions and Illusions, as well as here.

When the second group hears that some people, including Christians, are criticizing liberalism, they hear a critique of political institutions that facilitate deliberation as a means of resolving potentially intractable differences. Such people as David VanDrunen and my friend and colleague Janet Ajzenstat fall into this category. They think that the first group is dismissing representative democracy, democratic elections, parliamentary debate and constitutional limits and is pining for a restored monarchy or a socialist commonwealth. There may be a few critics seeking these goals, but, as far as I can tell, the majority of such critics, myself included, value highly what some call liberal democracy but which I prefer to call constitutional democracy.

To be sure, our contemporary democratic institutions do owe something to the ideology of liberalism, with its contractarian account of the origins of civil government, but the smooth functioning of a democratic constitution is not dependent on this account. In fact, as the late Sir Bernard Crick pointed out half a century ago, democracy itself, if liberated from constitutional constraints, can become antipolitical in the sense that it hinders the chief political task of peacefully conciliating diversity.

My proposal is that, before the debate over liberalism continues, the two sides clarify what they mean by liberalism so as to avoid the misunderstandings that have beset the conversation up to now.

A Conservative dynasty?

This is my latest column in Christian Courier, published under the general title of "Principalities & Powers." Please take out a subscription today.

Five years ago I was invited by columnist Lorne Gunter to speak at the annual meeting of the Civitas Society in Ottawa. This was after he read an article I had written for the Cardus publication, Comment. Although the organization touts itself as “a strictly non-partisan ‘society where ideas meet’,” it soon became clear to me that this gathering of journalists, academics, prominent politicians and political aides was only too pleased to celebrate the recent victory of Stephen Harper’s minority Conservative government at the polls. Tasting the first fruits of political power, Stephen Harper himself made an unscheduled appearance with his entourage on that first evening of the event.

The most revealing session of this meeting was an in-house talk by Frank Luntz, the American pollster and consultant – or spin-doctor, in current parlance – whose work for the Republican Party had contributed to two electoral victories for President George W. Bush. Somewhat to my surprise, Luntz told the gathering that, if Harper’s party were to listen to his advice, he could help them create a Conservative dynasty that would last for twenty years. At the time this seemed somewhat implausible. After all, the Liberals had ruled virtually unopposed for more than a decade and could still claim in some fashion to be Canada’s “natural governing party.” The newly elected Conservatives had only a minority in the House of Commons, and the Bloc québécois had a stranglehold on La Belle Province, apparently preventing any other party from achieving majority status.

I was reminded of Luntz’s promise after the Canadian people gave the Conservatives their coveted majority in May, demoted the Liberals to third place, virtually eliminated the Bloc as a political force, and elevated the New Democrats to official opposition. Now the notion of a lengthy Conservative dynasty does not seem nearly as far-fetched as it did in 2006. The NDP has just lost Jack Layton and is being led for the time being by a neophyte. Michael Ignatieff has become only the second federal Liberal leader, after Stéphane Dion, not to become prime minister. Finding a suitable replacement will not be easy for the deeply-divided party.

Even those otherwise sympathetic with the federal Conservatives’ policies should be uneasy with the current state of affairs. One senses that Harper and company have smelled blood and are going in for the kill. Yet a healthy democratic polity requires more than one robust political party. These parties must be fairly evenly matched to preserve the genuinely competitive character of elections. A ruling party must function under a realistic threat of being defeated in the next election; otherwise it will become complacent and take its popular mandate for granted. Where one party is repeatedly favoured to win, corruption and injustice are likely to creep into its activities.

If Stephen Harper wishes to leave behind a positive legacy for Canada, he should do what he can to support the New Democrats’ choice of an able leader who will keep the Conservatives on their toes and hold them to account for their policies. A weakened opposition unable to perform this vital task will tempt the government to pursue policies of short-term benefit to itself but detrimental to the public interest just because they can get away with it.

One of the things that brought down the Liberals in 2006 was public indignation over the Sponsorship Scandal, which saw their government disbursing funds by questionable means to advertising firms for unclear purposes. It did so during a period when its position in the House of Commons was virtually unassailable, facing as it did a divided opposition. During Luntz’s address to Civitas, he emphasized the “disgusting” waste of tax dollars by the Liberals – something intended to appeal to the participants’ sense of justice.

However, partisanship itself can be taken to unjust lengths. Partisans are more easily outraged by their opponents’ missteps than by their own. Reinhold Niebuhr once observed that those fancying themselves the “children of light” underestimate the power of self-interest in themselves even as they see it in their enemies. Yet if we understand clearly the teachings of Scripture, we must admit that everyone, and not just our opponents, has sinned and fallen short of God’s glory (Romans 3:23). This recognition will keep us from embracing a narrow partisanship that ignores the good in our adversaries and the evil in ourselves.

Up with Authority

My review of Fr. Victor Lee Austin’s most recent book appears in last week’s edition of Comment: Why We Need Authority. Given that I am in the latter stages of writing a book on the subject, I have found Austin’s defence of authority refreshing and eloquent. I strongly recommend it.

Looking north

Stratfor Global Intelligence has published a fascinating analysis of American global hegemony that argues, in effect, that geography is destiny: The Geopolitics of the United States. Here is a sample:

The American geography is an impressive one. The Greater Mississippi Basin together with the Intracoastal Waterway has more kilometers of navigable internal waterways than the rest of the world combined. The American Midwest is both overlaid by this waterway, and is the world’s largest contiguous piece of farmland. The U.S. Atlantic Coast possesses more major ports than the rest of the Western Hemisphere combined. Two vast oceans insulated the United States from Asian and European powers, deserts separate the United States from Mexico to the south, while lakes and forests separate the population centers in Canada from those in the United States. The United States has capital, food surpluses and physical insulation in excess of every other country in the world by an exceedingly large margin. So like the Turks, the Americans are not important because of who they are, but because of where they live.

On the other hand, all is not well economically in the "Land of the Free," and some Americans are queuing up at their northern border: Americans flee north to Canada for economic opportunity.

Canadian officials say the number of Americans applying for temporary work visas doubled between 2008 and 2010. Immigration lawyers in Toronto and the border city of Windsor, right across from job-starved Detroit, say they’re seeing a dramatic growth in clients seeking to come to Canada to work, or even as permanent residents. . . . Canada was one of the few to escape the 2008 financial meltdown relatively unscathed, a turn of events largely attributed to Ottawa’s long-standing refusal to deregulate the banking sector.

Canada is sometimes said to be cursed by its own geography, which tends to divide rather than unite Canadians. Yet we must be doing something right, even if we haven't the slightest chance of displacing America's global prominence.

August snippets

The second half of the 20th century saw a dramatic proliferation of Bible translations, especially in English. It may not be much of an exaggeration to observe that one man fuelled this growth: Eugene Nida, Who Revolutionized Bible Translations, Dead at 96. The Good News Bible and its successors were obvious examples of his influence, but even the New International Version bore his imprint. I am of two minds concerning Nida's legacy. On the one hand, there is no doubt that easier-to-read Bible translations have brought to life God's word for the last two generations of Christians and seekers alike. At the same time, some translations have effectively obscured the peculiarities of the ancient cultures, discarding some metaphors (e.g., "to know" as a synonym for sexual relations) that perhaps ought to have been explained in footnotes rather than replaced by contemporary idioms in the text itself. I am somewhat sympathetic with the views expressed here by Raymond Van Leeuwen a decade ago: We Really Do Need Another Bible Translation.

Writing for The New York Times, Ross Douthat has poked holes in a recent New Yorker piece by Ryan Lizza connecting a well-known evangelist and "dominionism": The New Yorker and Francis Schaeffer. I am not one of those who was influenced by Schaeffer, but I personally know many people who were and who found direction for their lives through his ministry at the l'Abri communities. And not one of them, as far as I know, has tried to overthrow the US government.

This is from the National Geographic Society: 18th-Century Ship Found Under 9/11 Site. "Others have also suggested that the ship—which was likely deliberately sunk—may have done duty as a British troop carrier during the Revolutionary War." Contemporary New Yorkers may have forgotten that their city was a bastion of loyalty to the Crown during what is probably better called the war for American independence.

Over at my Genevan Psalter blog, I have now reached the halfway point in my thus far 25-year effort to set to verse the biblical Psalms, with fresh metrical versifications of Psalms 127 and 122. I also call attention to two compelling renditions of the Psalms by a group styling themselves Brother Down: Psalm 13 and Psalm 75. Yes, these are the Genevan tunes! Here is more from Douglas Wilson: Psalm Off Results. "Canon Press is now negotiating with the band Brother Down in Santa Cruz in hopes of releasing an album of Reformation-era psalms, all done in their distinctive style." It seems we have something to look forward to.

Who was H. Evan Runner? A Calvin College philosopher who had considerably more impact on the North American christian university scene than the relative paucity of his academic writings might otherwise indicate. Read about him here: The Importance of H. Evan Runner Although I did not know him well, Runner was nevertheless something of a spiritual and intellectual grandfather to me, as I was taught by a number of his students at a crucial stage in my own pilgrimage.

Holy smokes!

Tobacco use has never been a temptation for me and I certainly would not advise anyone else to take up the habit. However, it seems there is a relationship between widespread availability of Bibles and cigarette use unknown to most of us. J. Mark Bertrand reports on the connection: Smoke ‘Em If You Got ‘Em?

Mark O. Hatfield (1922-2011)

As a young Christian trying to sort out the relationship between my faith in Jesus Christ and the political landscape, Senator Mark O. Hatfield was one of my heroes. I was privileged to hear him speak at a church in Minneapolis back in 1975, and I was favourably impressed. Here are two retrospectives on Hatfield's life and witness within the political realm, coming from opposite sides of the political aisle: Cal Thomas: A Conservative Remembers Mark Hatfield; and Wesley Granberg-Michaelson: A Tribute to Mark O. Hatfield. This is from my own Political Visions and Illusions (pp. 148-149):

U.S. Senator Mark Hatfield of Oregon enjoyed a long political career extending over nearly half a century, although many of the positions he took on specific issues were quite controversial, especially his early opposition to American involvement in Vietnam. Hatfield explicitly claimed to vote in accordance with his convictions whether or not his constituents always agreed. Nevertheless, Oregon voters continually re-elected him, twice as state Governor and five times as Senator, not because he followed their wishes, but because he acted on principle and in so doing earned their continued respect. Refusing to bow the knee to the god of popular sovereignty is not necessarily a recipe for political failure. On the contrary, many citizens prefer to vote for someone willing to stand on principle.

May Senator Hatfield rest in peace until the resurrection and may the LORD see fit to raise up principled statesmen and stateswomen in his place.

Church decline across the pond

Many North American Christians have been influenced by the remarkable political and social witness of the great Abraham Kuyper in the Netherlands. I am pleased to count myself among them. Thus it saddens me to read the following BBC report: Dutch rethink Christianity for a doubtful world.

An imposing figure in black robes and white clerical collar, Mr Hendrikse presides over the Sunday service at the Exodus Church in Gorinchem, central Holland. It is part of the mainstream Dutch Protestant Church, and the service is conventional enough, with hymns, readings from the Bible, and the Lord's Prayer. But the message from Mr Hendrikse's sermon seems bleak - "Make the most of life on earth, because it will probably be the only one you get". "Personally I have no talent for believing in life after death," Mr Hendrikse says. "No, for me our life, our task, is before death."

Nor does Klaas Hendrikse believe that God exists at all as a supernatural thing. "When it happens, it happens down to earth, between you and me, between people, that's where it can happen. God is not a being at all... it's a word for experience, or human experience."

Mr Hendrikse describes the Bible's account of Jesus's life as a mythological story about a man who may never have existed, even if it is a valuable source of wisdom about how to lead a good life.

Much as a vibrant Puritanism had turned to unitarianism within a century of the settlement of New England, so has Kuyper's Gereformeerd community been largely assimilated into the Dutch mainline Protestantse Kerk, which, though pockets of vitality definitely exist within it, is far from being a confessional church.

However, the story is not over, and signs were already present four years ago that secularism in the Netherlands may be running its course. This Weekly Standard article is cause for hope: Holland's Post-Secular Future. Whenever we are tempted to despair over the apparent progress of secularism, we need only recall that ultimately it cannot satisfy. As St. Augustine put it so well, our hearts are restless until they find rest in the One who alone can provide it.

Pennings on Breivik

My friend Ray Pennings has written an insightful op-ed piece in The Globe and Mail that is worth reading: Don’t blame religion for Anders Breivik. An excerpt:

The crimes of which Anders Breivik stands accused don’t show how religion can inspire evil. Quite the contrary: They are proof positive that a Christ-less Christianity is a cultural construct that can’t bring the depth of relationship required to prevent the horrors that evil inspires. It doesn’t show how faith makes us evil – it shows only why we so badly need to be inspired by the social virtues propagated by its institutions.

John R W Stott (1921-2011)

Never mind the radio and television preachers we hear so much about. The two most influential figures on English-speaking evangelicalism in the 20th and 21st centuries were, not Baptist or Pentecostal, but members in good standing of the Church of England: C. S. Lewis and John R. W. Stott, the latter of whom we were privileged to host at Redeemer University College several years ago. He will be greatly missed.

July snippets

When I was growing up in Wheaton, Illinois, it was definitely a dry town. Not any more. Here is incontrovertible evidence of how much things have changed in what has become just one more Chicago suburb: More than 99 Bottles of Beer on the Wall at Wheaton Ale Fest.

The son of the last Habsburg emperor, Archduke Otto von Habsburg, has died at age 98. Although Habsburg represented a family with centuries-old imperial ambitions for a united Europe, he spent his later years working for federal unity within the context of the European Union, especially as a member of the European Parliament. Photos of the funeral in Vienna can be see here. A survey of Habsburg's life can be read here.

Three years after its publication, I have finally obtained a copy of The Orthodox Study Bible, the first complete Bible in English for Orthodox Christians. At some point I will post a fuller review of the volume. For now I will make some initial observations. The Old Testament is a fresh translation from the Greek Septuagint, while the New Testament, somewhat oddly, is the New King James Version, originally published in 1982. The "canonical order" of the Old Testament books differs from that familiar to most English-speaking Christians, having been "taken from The Old Testament According to the Seventy, published with the approval of the Holy Synod of the Church of Greece" (p. xi). At the beginning is an essay titled, "Introducing the Orthodox Church" (xxi-xxviii), whose appearance is somewhat surprising given that its target audience should already be acquainted with their own ecclesial communion. "Introducing the Bible" would seem more appropriate at that point. More to come.

Our prayers ascend to God for the people of Norway who have suffered an unspeakable tragedy in the deaths of so many at the weekend. In the coming days and weeks much will be written about mass-murderer Anders Behring Breivik, whom much of the media were quick to label a fundamentalist Christian. As it turns out, one would have to stretch the definition rather a lot to make it fit: A Word About Anders Behring Breivik’s Christianity. One wonders why the press didn't jump instead on his anachronistic claim to be a Knight Templar, which, along with his nonreligious Christianity, is one element of a very weird mix.

I had certainly intended to comment before now on Canada's watershed federal election, which took place at the beginning of May. The 2011 election will go down in history along with such crucial elections as those of 1896, 1911 and 1993, each of which saw significant realignments in voter support for the parties. The 1993 election all but finished off the old Progressive Conservative Party, while the May election placed the Liberals — Canada's "natural governing party" — in third place for the first time ever — behind the socialist New Democrats, who now form the official opposition. Admittedly, I hadn't seen it coming. I had predicted a third Conservative minority government, assuming that the separatist Bloc québécois would continue to hold the balance of power in Parliament. Their unexpected collapse enabled the Conservatives to win a majority government for the first time in nearly two decades. I've been wrong before, and I'll probably be wrong again.

Long-time readers of this blog are aware that I dislike majority governments, especially when they do not have the support of a majority of voters. The Conservative Party of Canada has 166 out of 308 seats in the House of Commons, but received only 39.62 percent of the popular vote. Electoral reform would put an end to this anomalous situation, with the Commons better representing the views of Canadian voters. It would by no means solve all our problems, but it would force our political leaders to negotiate with each other and — perish the thought! — to compromise, rather than relying on an artificial majority to push what is in effect a minority agenda into law.

Responsibility claimed in Norway attacks

Frank Schaeffer does it again: Christian Terror in Norway: I Predicted Terror from the Religious Right in My New Book “Sex, Mom and God.”

Murdoch's good news of the world

A newsworthy item from the CNN Belief Blog:

It just so happens that Rupert Murdoch’s News Corp., which is weathering a storm of criticism around newspaper ethics, also owns the rights to the world's best-selling English Bible, the New International Version.

Could this lead to an explosion in sales of the NRSV or ESV?

A family bible

My great-grandmother, Lucy Jane Bentley Hyder, died several years before I was born, so I have no personal memories of her. However, I do have her family Bible, a hefty King James version printed in 1892 that has been passed down the generations and came into my possession not quite twenty years ago. I cannot say whether her family read from it regularly, but, like so many other bible owners, she recorded births and deaths in its pages – something giving it inestimable value to her descendants.

Lucy Jane and her husband Nelson were both born in 1875 and married in 1896. The first event she recorded was the birth of their eldest child, Mary E. Hyder, later that year. The most poignant record in her handwriting was the birth of twins Emmet and Emma in 1901, followed a day later by a record of their deaths. One suspects they were born — perhaps premature — at home before the days of hospital neonatal intensive care units. Apparently there was a page listing marriages as well, but at some point one of their sons seems to have torn it out to expunge evidence of an earlier matrimonial moment he preferred to forget.

Lucy Jane was a Virginian by birth, growing up and living in East Stone Gap, Virginia, until around 1914, when she and Nelson moved to a farm outside Adrian, Michigan. They were members of the local Friends Church, not because they were Quakers, but because it was nearest their home. A cousin assures me that Lucy Jane believed the world was flat until her dying day. My mother tells me she spoke with a distinctive southern accent, pronouncing the neuter third-person pronoun as hit, a holdover from Anglo-Saxon and Chaucer’s Middle English, with an obvious family resemblance to the Dutch het.


Though she had little formal education, Lucy Jane had the presence of mind to record two reminiscences of her own ancestry extending back to the end of the eighteenth century. One of these was dictated to my mother’s elder sister and is still found between the pages of the Bible in the book of Daniel. Armed with this information, I was easily able to find myriad connections with the so-called World Family Tree, containing the various European noble and royal figures from which virtually everyone we might chance to meet on the street is descended in some fashion. The results of my research I posted here nearly a decade ago: The Ancestry of Nelson Hyder and Lucy Jane Bentley Hyder, along with entries from the Bible itself.

There are no underscorings in the text of this Bible. Whether it was read in the course of daily family prayers I cannot say. I wish I had thought to ask her daughter, my grandmother, while she was still alive. Yet it was obviously an important part of the family’s life together, collecting over the years newspaper clippings, personal letters and pressed leaves. The binding is intact, although the front cover is loose and some of the cloth has clearly worn away near the spine. I hope that my own daughter will treasure this volume, as have more than a century of her ancestors.

Incidentally, during a recent visit with relatives, I rediscovered a family bible dating to 1841 belonging to the first settlers in a region of Michigan where my cousins were born and raised. I can no longer recall how it came into my possession some thirty years ago. But when I found it again and recognized what it was, I typed the original owners' names into the ubiquitous Google and quickly discovered that a descendant had posted their information on a popular genealogical website. I was able to contact her and return the volume to a family member who would value it more than I. This would not have been possible two or three decades ago.

My curiosity is piqued. In an age of mass printing and the easy availability of books, does anyone keep a family bible anymore? The people I know have scores of individually-owned bibles in their homes, but does any have the clear status of family bible? Responses are welcome.

Farewell to a prophet: Gerald Vandezande

Adrian Helleman has posted a eulogy for Gerald Vandezande, who died this past saturday. I myself had known Vandezande for more than 30 years, mostly through associations with Citizens for Public Justice, on one of whose boards I served in the mid-1990s. He will definitely be missed. Here is Helleman:

He was born in the Netherlands and emigrated to Canada in 1951 at the age of 17. Although he had only a high school education, by dint of hard work he learned cost accounting at night school. His employer sent him to Sarnia, where he met his future wife and coworker, Wynne. He originally had a dream to become a minister in the Christian Reformed Church, but God had other plans for him: proclaiming the gospel through Christian action.


He did this first in the Christian Labour Association of Canada, where he became executive secretary. He was instrumental in winning certification for the CLAC. After that he worked for social justice through the Committee for Justice and Liberty, which became the CJL Foundation and later formed the nucleus for Citizens for Public Justice.

This brief sketch cannot begin to do justice to Jerry's many ventures. Later in life his efforts for social justice expanded to include the environment, abortion, pluralism, independent schools, and child poverty. No doubt, I have forgotten many other things that he did.

Jerry had a way of speaking to everyone in Canadian society, from factory workers to politicians. And he was fearless in addressing the issues of the day. Above all, he had a knack for uniting people from many faiths and working with them for a common cause.

He was an inspiration and mentor to many younger people in Canada, who learned from him how a Christian should be engaged in politics. Jerry's thought had been shaped by the Dutch Christian religious leader and politician, Abraham Kuyper, who asserted that all of creation belongs to Christ. That means politics as well.

On abortion, for example, Jerry supported proposed federal legislation that many anti-abortion Christians opposed and was thus defeated. This loss was a great disappointment to him.

For Jerry, justice meant more than "Just Us," which was the title of his book. In the name of justice, we must not support only our own individual or community projects, but we must prepared to build bridges to those of other political views or religious faiths. We must be prepared to compromise, if necessary, in order to achieve our common political objectives. That, after all, is the nature of politics.

The nation of Canada indicated its respect for Jerry by awarding him the Order of Canada [our counterpart to knighthood] in May 2001.

His death is a great loss to all Canadians who are passionate for social justice. Many people from diverse walks of life and widely differing faiths have lost a great friend. I count myself among them. My wife and I have enjoyed his friendship and encouragement for many decades.

Jerry was a prophet for our time, and Canada has lost one of its greatest prophetic voices. Our condolences go out to Wynne and their daughters, Janice and Karen, as well as the grandchildren.

Farewell to a faithful prophet. A good and faithful servant of God, Jerry has received the commendation of the master (Mt. 25:21).

Americans ahead of their time

In 1931 the Statute of Westminster elevated the so-called Dominions within the British Empire to a status of equality with the United Kingdom itself. These included Canada, Australia, New Zealand, Newfoundland, the Union of South Africa and the Irish Free State. The Empire thus became the Commonwealth of Nations or, more popularly, the British Commonwealth. Each Dominion had its own Parliament and was functionally independent, sharing only a common monarch whose representative, the Governor General, was appointed by the King on the advice of his Dominion government.

Two centuries earlier, however, the American colonists believed that something like the Commonwealth of Nations already existed. This is what contributed to the outbreak of hostilities in 1775. Here is David Hackett Fischer:

These county oligarchies [in colonial Virginia] were not sovereign bodies. Above them sat the Assembly, Council and Royal Governor. The status of these institutions was in dispute until the American War of Independence. The Assembly was understood by Imperial officials as the colonial equivalent of a municipal council in England. They called it the House of Burgesses, a name which brought to mind the Burgesses of Bristol and other British towns. But Virginians had a different idea of their Assembly. In 1687, William Fitzhugh called it "our Parliament here," a representative body which knew no sovereign except the King himself (p. 407).

Tragically, this difference of opinion had to be settled on the battlefield, with Americans claiming full independence on this day 235 years ago.