Academia

Looking for strong political prejudices? The Atlantic offers a U.S. map packed with revelations

A quarter of a century ago, America was already a bitterly divided nation — especially on matters of religion, culture, morality and politics.

Thus, liberal theologian Harvey Cox of Harvard Divinity School (author of the ‘60s bestseller, “The Secular City”) was shocked when he invited to lecture at Regent University. It’s hard, he noted in The Atlantic (“Warring Visions of the Religious Right”), to titillate his sherry-sipping colleagues in the Harvard faculty lounge, but accepting an invitation to invade the Rev. Pat Robertson’s campus did the trick.

Cox was pleased to find quite a bit of diversity at Regent, in terms of theological and political debates. He was welcomed, and discovered lots of people testing the borders of evangelicalism — other than on moral issues with strong doctrinal content. He found Episcopalians, Catholics and Eastern Orthodox believers.

Politically, too, the students and faculty members I met represented a somewhat wider spectrum than I had anticipated. There are some boundaries, of course. I doubt that a pro-choice bumper sticker would go unremarked in the parking lot, or that a gay-pride demonstration would draw many marchers. But the Regent student newspaper carried an opinion piece by the well-known politically liberal evangelical (and "friend of Bill") Tony Campolo. … One student told me with obvious satisfaction that he had worked hard to defeat Oliver North in the Virginia senatorial contest last fall. If there is a "line" at Regent, which would presumably be a mirror image of the political correctness that is allegedly enforced at elite liberal universities, it is not easy to locate.

The bottom line: Cox found limits to the diversity at Regent, but they were limits that left him thinking about Harvard culture. In terms of debates on critically important topics, which school was more diverse?

I thought of that classic Cox essay a computer click or two into a must-read new essay at The Atlantic that ran with this double-decker headline:

The Geography of Partisan Prejudice

A guide to the most—and least—politically open-minded counties in America

So where does one find diversity that matters, people who are trying to be tolerant of their neighbors who represent different cultures and belief systems? You wouldn’t know that by reading that headline.

So let’s jump-start this a bit with the headline atop the Rod “Benedict Option” Dreher take on this piece, which has been updated several times (including his detailed reaction to a criticism from one of the authors). That headline: “Least Tolerant: Educated White Liberals.”

Where is Dreher coming from? Here is a key passage in the interactive Atlantic piece:


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This is not a trick question: Do Christians and Muslims worship the same God?

This is not a trick question: Do Christians and Muslims worship the same God?

THE QUESTION:

Do Christians and Muslims worship the same God?

THE RELIGION GUY’S ANSWER:

This topic hit the news February 4 when Pope Francis and Grand Imam Ahmed Al-Tayebb of Egypt’s influential Al-Azhar University issued a joint declaration “in the name of God who has created all human beings equal in rights, duties and dignity.” Did Francis, who was making history’s first papal visit to the Arabian Peninsula, thereby mean to say that the Christian God is the Muslim God?

Yes, he did, if properly understood, and this was no innovation on his part.

In 1965, Pope Paul VI and the world’s Catholic bishops at the Second Vatican Council approved Nostra Aetate, the declaration on relations with non-Christian religions. The decree’s denunciation of calumny against Jews gets most of the attention, but it also proclaimed this:

“The church also regards with esteem the Muslims. They adore the one God, living and subsisting in himself, merciful and all-powerful, the Creator of heaven and earth,” although “they do not acknowledge Jesus as God” and regard him as only a prophet. The subsequent Catechism of the Catholic Church likewise defines the belief that “together with us [Muslims] adore the one, merciful God, mankind’s judge on the last day.”

Such interfaith concord is disputed by some conservative Protestants in the U.S. For example, the Christian Apologetics and Research Ministry believes the Catholic Church has “a faulty understanding of the God of Islam,” and Muslims “are not capable of adoring the true God.” Hank Hanegraaff of the “Bible Answer Man” broadcast — now a convert to Eastern Orthodoxy — has asserted that “the Allah of Islam” is “definitely not the God of the Bible.” [Note that “Allah” is simply the Arabic word meaning “God.”]

Back in the century after Islam first arose, such thinking was expressed in “The Fount of Knowledge” by John of Damascus, a revered theologian for Eastern Orthodoxy. John spelled out reasons why Islam’s belief about God is a “heresy” and Muhammad is “a false prophet.”

Islam’s fundamental profession of faith declares that “there is no god but God; Muhammad is the messenger of God.”

How are we to understand this one true God?


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Was the New Testament's Simon Magus a true believer or a fraud?

Was the New Testament's Simon Magus a true believer or a fraud?

NICHOLAS ASKS:

In the New Testament, Acts chapter 8 says that Simon Magus “believed” and then was baptized. But he was not saved. Does this teach us there’s a gap between mental assent and change of heart? Or what?

THE RELIGION GUY’S ANSWER:

The intriguing figure known in Acts 8 as just Simon was later designated “Simon Magus,” which helped distinguish him from the Bible’s other Simons. His name led to the sin called “simony,” the corrupt buying or selling of spiritual powers, benefits, or services.

In its earliest phase, the Christian movement was centered in Jerusalem and entirely Jewish in membership. Acts 8 depicts the new faith’s very first missionary venture, Philip’s visit to neighboring Samaria. The Samaritans were despised by Jews due to historical enmity and their quasi-Jewish religion. For instance, the Samaritans regarded only the first five books of the Bible (the Pentateuch or Torah) as divine Scripture, and did not believe in the future coming of the Messiah.

Philip’s preaching was accompanied by miraculous healings, which won the attention of Simon, who had “amazed the nation” with his magic performances. We’re told that Simon described himself as “somebody great” (thus that “Magus” moniker) and that people thought “the power of God” was at work through his magic.

As Samaritans began accepting Philip’s message to follow Jesus Christ, “Simon himself believed, and after being baptized he continued with Philip.” That must have caused quite a stir. But – believed what, exactly?

The apostles in Jerusalem then dispatched Peter and John to Samaria, where they laid hands on the new converts who “received the Holy Spirit.” This passage underlies the Catholic, Eastern Orthodox and Anglican belief that ministers must be formally set apart by the laying on of hands, in a line of “apostolic succession” that traces back to Jesus’ original founding apostles.


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Gay students clashing with Christian clubs: Inside Higher Ed needs more balanced coverage

Usually I like the articles that Inside Higher Education comes up with, but its recent piece about a lawsuit involving the University of Iowa was so biased, I first thought it had appeared in a college newspaper.

The intro read thus: “Judge says university cannot deny recognition because of antigay rules. But decision says main flaw at Iowa is inconsistent enforcement, not the rules themselves.” As in, it’s wrong to use one standard for religious groups and another for secular causes?

Why is believing that marriage between a man and a woman — a concept supported by every major religion for thousands of years — automatically “anti-gay?” That slur tints the article, which continues:

A Christian student group at the University of Iowa can’t be stripped of its affiliation with the institution, even if its members follow a “statement of faith” that bans those in LGBTQ relationships from leadership roles, a federal judge ruled Wednesday.

The decision by Judge Stephanie M. Rose has alarmed advocates for queer men and women. They are worried it would open the door for a challenge of a U.S. Supreme Court case from 2010 that allows colleges and universities to enforce anti-discrimination policies, even when student religious organizations claim those policies infringe on their beliefs. That ruling requires colleges that want to enforce such anti-bias rules to apply them to all groups equally. Judge Rose's decision, however, suggests that her ruling may be relevant only to circumstances at Iowa.

But how did the other side respond to the ruling? We’re not told up front.

The clash between Iowa officials and Business Leaders in Christ began in 2016.

A gay student had approached the then president, Hannah Thompson, about becoming vice president and, during a discussion, disclosed to her his sexuality.

Did this student just show up from out of nowhere or was he a part of this business club? We’re not told. (This Associated Press piece on the matter says he was.)

The student, whose name has never been publicly released, was denied the leadership post. Thompson said this was because of his “desire to pursue a homosexual lifestyle/relationship,” according to court documents.


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Must reads: The Atlantic offers a blunt pair of think pieces on hot late-term abortion debates

The Atlantic ran a headline the other day that really made me stop and look twice.

(Wait for it.)

I realize that The Atlantic Monthly is a journal of news and opinion. Every now and then, that means running essays by thinkers who challenge the doctrines held by the magazine’s many left-of-center readers in blue zip codes.

This was especially true during the glory years when the Atlantic was edited by the late, great Michael Kelly — an old-school Democrat who frequently made true believers in both parties nervous. Click here for a great Atlantic tribute to Kelly, who was killed while reporting in Iraq in 2003.

It really helps for journalists to read material that challenges old lines in American politics. In my own life, there have been very few articles that influenced my own political (as opposed to theological) thinking more than the classic Atlantic Monthly piece that ran in 1995 with this headline:

On Abortion: A Lincolnian Position

Principled yet pragmatic, Lincoln's stand on slavery offers a basis for a new politics of civility that is at once anti-abortion and pro-choice

This brings me to that Atlantic headline the other day that made my head spin. In this case, my shock was rooted in the fact that the headline actually affirmed my beliefs — which doesn’t happen very often these days when I’m reading elite media. Here is that headline, atop an essay by Alexandra DeSanctis of National Review:

Democrats Overplay Their Hand on Abortion

In New York and Virginia, state governments are working to loosen restrictions on late-term abortion—and giving the anti-abortion movement an opportunity.

Here are two key chunks of this piece, which includes all kinds of angles worthy of additional research. Journalists would have zero problems finding voices on left and right to debate this thesis. And there’s more to this piece than, well, Donald Trump.

So part one:


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Did the reporter ask? Rape survivor profiled by Los Angeles Times had a God story to tell

It’s a compelling story; an Oregon woman who was gang-raped by Oregon State football players 20 years ago and has made it her life mission to stop sexual violence, especially by members of sports teams.

Ever since the Oregonian first reported Brenda Tracy’s story four years ago, she’s founded a non-profit: Set the Expectation, conducted a crusade for victim protection laws and worked to extend statutes of limitations for rape.

How is she managing to do this? Where is she getting the strength to carry on? And, yes, is there a religion angle here? Let’s look.

The Los Angeles Times caught up with her recently as she spoke at Sacramento State University and ran a Column One story about her on Thursday. It says in part:

Tracy has no memorized speech, no notes or litany of statistics about sexual violence in America. She hits her audience with something different: sheer honesty, a graphic and unflinching description of that night.

“The next time I came into consciousness, one of the men was cradling me in his arm and he was pouring a bottle of hard alcohol down my throat and I was choking and gagging on it,” she says. “And I passed out again.” …

Tracy estimates she was conscious for only a small fraction of an ordeal that lasted six hours. Her fragmented memories include pleading with the men at some point, telling them she felt nauseated.

“So one of them picked me up kind of like a rag doll and carried me to the bathroom,” she says. “He laid me over the counter and he shoved my head into the bathroom sink and, as I was vomiting on myself in the sink, he was raping me from behind.”

The next morning, she woke on the floor, still naked, with food crumbs and bits of potato chips pressed into her skin. Gum was stuck in her hair.

“I mostly just remember, in that moment, feeling like a piece of trash. I was a piece of trash they had forgotten on the living-room floor,” she says. “I didn’t even feel like a human.”

Later, there is this:

Oregon State conducted a separate investigation, but when the next season came around, the two football players inside the apartment received suspensions of only one game each.


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When presidents of religious colleges gather, do they share any strategies for coming battles?

I’ve covered enough stories about the cultural battles endured by Christian colleges to wonder why they don’t team up with similar schools from other faith traditions to get more support. This week I saw a story from Religion News Service about a meeting that did just that.

Imagine presidents of several evangelical Protestant, Mormon, Muslim, Jewish and Catholic schools together on a panel. What was interesting was not so much what they did discuss but what they didn’t.

Let’s see: What’s the most newsworthy topic that you can think of right now in the world of Christian education?

It would have to be the doctrinal and lifestyle covenants that many faith-defined schools require people to sign — students, staff, faculty, etc. — when joining these voluntary, private institutions. This is often referred to as “freedom of association,” for this who follow First Amendment debates.

In terms of news, I’ve written before about how the California state legislature went after 42 faith-based institutions not long ago in an unsuccessful effort to forbid these colleges requiring statements of faith in order to attend. Keep that thought in mind.

WASHINGTON (RNS) — Like most college presidents, Ari Berman and Hamza Yusuf care about giving their students the best education possible in the classroom.

They also want to support their students’ rights as people of faith.

Faith-based schools help students “to contextualize our lives in a greater mission, to have a sense of holiness about everything that we do,” Berman, president of Yeshiva University in New York, told a gathering of Christian college presidents in the nation’s capital last week (Feb. 1)…

Berman and Yusuf, president of Zaytuna College in California, took part in an interfaith panel focused on what faith-based schools from diverse backgrounds have in common. The panel, which also included presidents of Mormon, Catholic and Protestant schools, took place at the end of the Presidents Conference of the Council for Christian Colleges and Universities, an evangelical consortium of more than 180 schools.

The most interesting comments in the piece came from Yusuf.

(Berman and Yusuf) defended their institutions as alternatives for students of faith who may be met with hostility from college professors at secular schools who consider their religion to be superstition or fellow students who don’t understand their beliefs.


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Duck and cover: What was the worst misuse of the Bible in history?

Duck and cover: What was the worst misuse of the Bible in history?

THE QUESTION:

Across the ages, what passage in the Bible was the subject of the most heinous misinterpretation and application?

THE RELIGION GUY’S ANSWER:

Without doubt, the answer is Genesis 9:18-27.

The use of those verses as biblical support for black slavery was “devastating, and patently false,” says David M. Goldenberg, who wrote the important studies “The Curse of Ham” (2005) and “Black and Slave” (2017). Black History Month is an appropriate season to contemplate a perverse biblical claim long perpetrated by various Christians, Jews and, from a different tradition, Muslims.

This Genesis passage, aptly called “obscure” and “enigmatic” by scholars, records a sordid incident in primeval times. After surviving the great Flood, Noah planted grapes and then (possibly by mistake) became drunk with wine. As Noah lay uncovered in a stupor, his son Ham “saw the nakedness of his father” and reported this to his brothers Shem and Japheth, who then took care to cover Noah without looking upon his naked body.

When Noah awoke and learned what had happened, he cursed Ham’s son Canaan, saying “a slave of slaves shall he be to his brothers.”

So this was not a “curse of Ham” so often spoken of, but upon Noah’s grandson Canaan. We are not told that God cursed Canaan, only that Noah did so. Noah then asked God to bless his sons Shem and Japheth while omitting Ham, but God had previously blessed all three brothers equally (Genesis 9:1).

“The Bible says nothing about skin color in the story of Noah,” Goldenberg observes, and others agree. Analysts differ on the geography and ethnicity that might be indicated in the genealogy that follows in Genesis chapter 10 but do agree on one obvious point. The Bible identified Canaan as the ancestor of the Canaanites, Israel’s pagan rivals. The family line in Genesis 11:10-31 designated another of Noah’s sons, Shem, as the ancestor of Abraham and thus the Israelites, as he was also to be of Ishmael and the Arabs.


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Friday Five: #ExposeChristianSchools, Trump's Bible, buried lede, tmatt's future, Mariano Rivera

“Reporter Trolls Christian Schools” was the headline on a recent Wall Street Journal column after a New York Times reporter asked for feedback from people who had attended Christian schools.

A lot of conservatives saw the request — tied to the viral hashtag #ExposeChristianSchools that emerged after headlines over Vice President Mike Pence’s wife, Karen, teaching at an evangelical school — as a pretense for a looming hit piece.

In fact, the actual New York Times article published drew praise from some, including a Southern Baptist minister who called it “insightful reporting and not one-sided negative.”

Me? I didn’t find the piece terribly insightful, enlightening or revealing of Christian school experiences that I know about.

This will give you an idea of the tone: The Times starts with quotes from those who “struggled with bullying and depression” at Christian schools, moves to quotes from those who “experienced lasting pain and confusion” at Christian schools and finishes with — this must be the “not one-sided negative” part — those who “shared stories of love and acceptance of others” at Christian schools.

Got a different view of the article? Feel free to comment below.

Now, let’s dive into the Friday Five:

1. Religion story of the week: This is one of those weeks when a single story or issue didn’t really stand out. So let’s go with President Donald Trump’s tweet supporting Bible literacy courses in public schools.

I wrote an entire post about this subject earlier this week, and since I see our analytics, I know many of you missed reading it.

So here’s another chance to check it out.


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