When we ponder the wonder of the Incarnation, we can find ourselves at a loss for words to express the wonder of that event. St Augustine wrote a profound selection in what we know today as Sermon 191. It was a message for his church, especially for those who had chosen to be nuns, on a Christmas Day. I offer it to you for your meditation and encouragement this Christmas season. See also a brief meditation on the Incarnation by Roy Clouser.
St Augustine on the Incarnation
“The Word of the Father, by Whom all time was created, was made flesh and was born in time for us. He, without whose divine permission no day completes its course, wished to have one day set aside for His human birth.
In the bosom of His Father, He existed before all the cycles of ages; born of an earthly mother, He entered upon the course of the years on this day.
The Maker of man became Man that He, Ruler of the stars, might be nourished at His mother’s breast;
that He, the Bread, might hunger;
that He, the Fountain, might thirst;
that He, the Light, might sleep;
that He, the Way, might be wearied by the journey;
that He, the Truth, might be accused by false witnesses;
that He, the Judge of the living and the dead, might be brought to trial by a mortal judge;
that He, Justice, might be condemned by the unjust;
that He, Discipline, might be scourged with whips;
that He, the Foundation, might be suspended upon a cross;
that Courage might be weakened;
that Healer might be wounded;
that Life might die.
To endure these and similar indignities for us, to free us, unworthy creatures, He who existed as the Son of God before all ages, without a beginning, deigned to become the Son of Man in these recent years. He did this although He who submitted to such great evils for our sake had done no evil and although we, who were the recipients of so much good at His hands, had done nothing to merit these benefits. Begotten by the Father, He was not made by the Father. He was made Man in the mother whom He Himself had made, so that He might exist here for a while, sprung from her who could never and nowhere have existed except through His power.”
https://www.canweknowgodisreal.com/wp-content/uploads/2019/12/250px-saint_augustine_portrait.jpg326240Bob Zomermaandhttps://www.canweknowgodisreal.com/wp-content/uploads/2018/04/Loge-Idea-Crafting-300x120.pngBob Zomermaand2019-12-19 16:14:542019-12-19 16:14:54St Augustine on The Incarnation
https://www.canweknowgodisreal.com/wp-content/uploads/2019/09/Life-After-Death-Feature.jpg8441066Roy Clouserhttps://www.canweknowgodisreal.com/wp-content/uploads/2018/04/Loge-Idea-Crafting-300x120.pngRoy Clouser2019-11-13 15:09:512020-03-04 23:43:10Do Near Death Experiences Confirm Faith about the After Life?
Thomas Jefferson’s 1802 Letter About Separation of Church and State
The expression “separation of
church and state” does not appear in any of the founding documents of the US.
It comes, instead, from a letter written by Thomas Jefferson in 1802 to an
association of Baptists in Danbury, Conn. Baptists had a history of being
persecuted in countries with an official religion, and wrote to the newly
elected President Jefferson with concerns that their state had no specific
statutes protecting their religious liberty.
In reply, Jefferson quotes the
first amendment to the effect that “Congress shall make no law” to establish an
official religion or to prohibit “the free exercise thereof…” Jefferson then
expresses his understanding of that amendment to mean there should be “a wall
of separation between church and state.”
Kuyper’s “Sphere Sovereignty.”
In an earlier blog, I gave a brief introduction to Abraham Kuyper’s idea of “sphere sovereignty.” (See also the blog here.) This was based on the way scripture recognizes different authorities in life. This recognition is, in Kuyper’s thinking, a hint as to how to come up with a general theory about the relations between the different forms of authority that naturally arise in human society.
The scriptures speak with approval of the authority of parents in a family, of the clergy in the church, of the owners of a business, the officials in government, and even of teachers in a school. Extrapolating from these examples, Kuyper proposes recognizing other natural authorities such as arise, for example, in medical practice, charity work, artistic organizations, political parties, and unions.
From the sphere sovereignty point of view, it isn’t only state and church that have different spheres of authority. Rather, there are multiple types of it throughout human social life all of which need legal protection from encroachment by other authorities.
These Are Not the Same
At first blush, then, it appears that Jefferson has anticipated by a century the Christian theory of sphere sovereignty with his idea of a “wall of separation” or the idea of the separation of church and state. A closer look, however, shows they are not quite the same ideas. For one thing, Kuyper never spoke about walling off any social sphere from any other. That, he believed, is impossible.
The church exercises its proper authority when it governs the preaching of the gospel, the administration of the sacraments, and regulates church membership. The government exercises its proper authority when it makes and enforces a public legal order. This means for sure that the church doesn’t make or enforce public law, and the government doesn’t set theological standards or make requirements for church membership. But can these two institutions of society actually be completely walled off from one another?
Spheres Influence One Another
Scientific ideas influence art, and artistic trends influence how people understand their history. So, too, the moral teachings of the church cannot fail to have an impact on what people believe should be included or not in public law. This includes, but is not limited to, how public law must go about protecting people’s right to freedom of religion. (See, for example, the 4th myth in the Washington Post article Five Myths About the Constitution.)
If this sounds like a tidy prescription, it isn’t. In practice, it can be a messy business to sort out precisely where and how one authority limits another. Consider, for example, the ways Federal law has sought to prevent workplace discrimination. The law, by unintended consequence, ends up endangering a religious institution’s right to hire only employees who are devotees of that religion. That wrinkle got ironed out, but spin-offs of it remain to be sorted out. (See this article.)
Don’t Take It Too Literally
My point here is that – famous as it is – the expression separation of church and state may not be taken too literally or it will be in danger of bringing itself into disrepute. There is a proper separation (of distinct) of authorities, to be sure. And that includes all types of authorities, not just the church and the government. But any “wall” between them is porous, not airtight. That is why the sphere sovereignty idea is not a panacea. It does not guarantee we will never draw the boundaries between different authorities correctly. But we are still better off tackling political/legal issues from within that idea than we would be without it. We will still come closer to what is just than if we begin without recognizing that there are a number of legitimate authorities to be done justice to.
To Sum Up
In sum, this means we must continue to do the hard work of thinking through each specific issue to see where we, as Christians, should stand. There is no short-cut of proclaiming an impenetrable wall between any two of them. Instead, this “thinking through” must be multi-sided. Just as there are many spheres of social life (not only the state, church, and family), there are equally many sides to every major issue of life. And all sides must receive their due, just as all must be protected by the law.
https://www.canweknowgodisreal.com/wp-content/uploads/2019/11/church-and-state.jpg380575Roy Clouserhttps://www.canweknowgodisreal.com/wp-content/uploads/2018/04/Loge-Idea-Crafting-300x120.pngRoy Clouser2019-11-11 16:30:112019-11-11 16:31:49Separation of Church and State
We hear a lot these days about the US becoming less religious, or, more specifically, has less religious affiliation. Nation-wide polls show that more and more people check off “None” when asked about religious affiliation. And that the percentage of those identifying as agnostic or atheist has risen from 16% to 23 %. What are dedicated Christians to make of such figures? Are we seeing a real downturn in religious commitment? If so, what is to be done about it?
The answer, I think, is:
“Yes,” there is a real downturn but, “No,” the figures aren’t accurate. Let’s
take the downturn first.
Following WWII, the US Government hit on a great idea to help slow the return of 10 million GIs into the work force. The idea was to give them a free college education as a benefit of having served their country. Many of those who started college under what was called “the GI Bill” never finished, but whether they finished or not having that opportunity forever changed their attitude toward college. Higher education, which had up to that time been available only to the wealthy, was now something the so-called “greatest generation” wanted for their children.
The result was that from
roughly the middle of the last century onward, a college education was added to
the expected post high school rites of passage for all but the poorest segment
of the population. Moreover, the number of high school grads applying to
college was given a significant boost in the 60s by the fact that going to
college could exempt men from being drafted to serve in Viet Nam. The result
was that by the early 70s, hundreds of thousands more high school graduates
were seeking college entrance than would ever have dreamed of it.
Is Educating People Making them “Unaffiliated?”
So, am I suggesting that
becoming more educated has resulted in the downturn in religious commitment?
I’m sure that’s what some would like to have us believe, but it’s not quite
true. It’s not simply being educated that has had the results we’re now seeing.
Rather it’s the way religion has been
taught at the college level across the nation for the generations since WWII.
Religion courses of all types have been among the most popular in the college curriculum for a long time nation-wide. Comparative Religion, for example, has been a huge draw on all campuses from community colleges to major research universities. Students are drawn to religion courses by curiosity and by what they see as the opportunity to study a fascinating subject. The students’ expectation was a course taught from an unbiased source and point of view, as opposed to the biased sources of their childhood religious upbringing.
The reputation of being
difficult that attaches to philosophy courses didn’t prevent philosophy of
religion from being well enrolled. Actually,
most Introduction to Philosophy courses have regularly included the
existence of God among the topics covered. It
is the prevailing way these courses were handled that I see as the cause of the
present-day decline in religious commitment and religious affiliation.
The Search for Unbiased Teaching
First off, the standard treatment of religious belief was not religiously neutral as opposed to the “biased” treatment of the average church, synagogue or mosque. College instructors have their beliefs and inclinations as do all other humans. And these include whether they believe in God or not. No one can expect anything different, but the average student entering college has been unprepared for that fact. Many even supposed the existence of a neutral stance from which to debate the question of God’s reality. There isn’t.
Second, the standard treatment of whether God is real was (and still is) to examine the arguments that have attempted to prove (or disprove) God’s existence. And there are, and always have been, a minority of professors who defend one or another proof. But, the vast majority left the upshot of their examination stamped “UNDECIDED.” This conclusion conveyed two great mistakes to the last four or five successive generations of American students. Without explicitly stating or examining these mistakes the following was simply accepted. 1) the way to ascertain God’s reality is by argument and proof. And 2) the attempts at proving God’s reality have all failed. The conclusion these generations reached is that no one really knows the truth about whether God exists or not. Many choose to have no religious affiliation.
The Proofs Have Failed
Let’s take the second one
first. I agree that the proofs have all failed. But I disagree that their
failure leaves God’s existence in doubt. There’s a simple but important point
that all attempts to prove God’s reality have overlooked: the New Testament
says that God created “everything visible or invisible (Col. 1: 16). If that’s
right, it includes the laws of logic, one of the invisible creations. But if God created
the laws by which we prove anything, then he is not subject to them. Applying
them to God is therefore demoting him to the status of a creature. The proofs
argue that God is governed by laws of proof instead of being their Creator.
The proofs have also done
other mischief against their best intentions. They have led many people to
think that belief in God is a theory,
and therefore in need of proof. When we make theories we do, indeed, try to
test them. And logical proofs are frequently part of that process. But belief
in God is no theory! It is instead a report of the experience of those who have
Experience it for Yourself
College students today need
to be told to look for their own experience of God, rather than to engage in
the logical evaluation of arguments. They need to be urged to read the
scriptures in order to hear God speak to them. They need their own encounter
with the living Creator who is not the conclusion of an argument. Instead, he is
the God and Father of Abraham, Isaac, Jacob, and Jesus Christ.
The term “basic morality” is one which I think of as the basis for ethical positions taken on any number of subjects. Basic morality is the moral vision which is shared by a whole community. Ethics is a shared group of moral values which help a community to exist. Basic morality is the foundation for a society that can function justly. Basic morality is the shared understanding of what is expected from all members of society.
Perhaps an illustration is called for here. As I write this,
there is a group of five men working on the landscaping at a property I own. Basic
morality says that since they are working, they are to be paid for their work.
It would not be just for me to refuse to pay them. But I am going to only pay the
company itself for the work. There is one man who is the owner of the company, therefore
I am fulfilling my moral obligation in extending payment to the company through
him. The company, in turn, is expected to pay the employees. That is the moral
thing to do. The company cannot withhold
payment from the workers without incurring moral judgement which could lead to
legal judgement in a court of law.
There are several places in the Judeo-Christian Scriptures which call upon a person who employs another to pay that worker for his/her efforts. That is the “right thing” to do. Jesus (in Luke 10) referred to a verse in Deuteronomy when he said, “A workman is worthy of his hire.” When a person gives of her time for another, it is a basic morality obligation to remunerate her for her work.
All of this requires a mutually agreed upon basic morality. I did not ask each of the men who are working for me to arrive such and such a day at this time, and work. They arrived by agreement with the owner of the business. The various workmen do not expect me to pay them for their labor. It is understood by all of us that the company will pay them. Therefore, my observation is that basic morality leads to a system that is deemed to have justice at its core.
When we seek justice, we embody basic morality for our community. The commonly agreed upon moral order needs people who will “en-flesh” that moral order. The principles of the moral order need embodiment in society. The principles must be put into practice by people who are moral agents fully aware of the implications of their actions for society.
So, when you decide on a certain course of action for your life as a laborer, you are expecting (rightly so) that the person who hires you will treat you honestly. However, there are far too many occasions where employers are less than honest when dealing with their employees. It is when that happens that we all become moral/ethical thinkers who rely on a philosophical outlook to shape our response to the situation.
What is your take on this? Were you aware of being a
philosopher when asking for a paycheck? Philosophy is not so abstract after