I confess it – I am an Olympics junky! Glued to the TV last night as Bolt, Blake and Weir gave Jamaica at clean sweep in the 200 metres on the 50th anniversary of Jamaican independence…John Reader is right to remind us in his recent post on this Blog that the Roman ethic of ‘bread and circuses’ infused the ancient games – they were a means of social control. Is that what has been going on in London for the last two weeks?
Joshua Brockway, Director of Spiritual Life and Discipleship for the Church of the Brethren, seeks a path beyond the recent conversations on the survival of Liberal Christianity.
In the cover story of the August 6 edition of Time magazine, Joe Klein offers a rather grim account of the U.S. national conversation about guns in the wake of recent mass shootings. He writes about the ways in which the political climate, increasingly and rather bizarrely governed by the gun lobby, has made it impossible to have any serious political dialogue about the regulation of guns and ammunition. The article is provocatively entitled, “How Guns Won.” It is clear to me from reading the piece, however, that Mr. Klein wants to stay far from actually attributing victory to guns themselves. Rather, he wants to maintain the more commonsense view that it is those political actors that value gun-owning, certainly backed by the gun industry but also fiercely devoted to libertarian ideals, that have won decisive victories. However, I think we could take Mr. Klein’s title quite literally and say that guns themselves have essentially won what Bruno Latour might call a “trial of strength” in which they had been engaged with their critics….
The crucial thread in Perry’s narrative has been that of the “turn to loyalty”: where Rawlsian liberalism can dismiss the problem of religious loyalty and imagine that religious and political loyalties ought by their very nature never to conflict, Locke recognized clearly that such conflicts do happen, and such loyalties must be carefully attended to if they are to be harmonized. Accordingly, he provides not merely a solution of political theory, but a solution of political theology that attempts to establish, from within Christianity, the proper nature of Christian loyalty. Unfortunately, most interlocutors today simply no longer recognize the tension but persist in a naïve conviction that civil loyalty and religious loyalty ought to pose no threat to one another in modern America…
Samuel speaks of God as working in and through the events to deliver “ruin on Absalom.” This is not simply God with us. It is God against us–whenever we treat our “kingdom” as if it was ours and ours alone. Both David and Absalom acted as if their people, the Kingdom of Israel, were their own plaything.
We face a seductive fantasy of independence from a wider, dynamic order of things, with the result that our response to challenges in international relations or ecological crisis have been rather consistently out of touch. But of course this is far from simply an American problem. I suggest that it stems from a disease of the modern subject, a way of looking at the world that treats “its” objects as inert and easily manipulated. In other words, this is a deeply-rooted metaphysical problem, a constitutional failure to account for the capacity of objects in the world to push back…..
Chapters 4 and 5 of Pretenses of Loyalty constitute the heart of Perry’s argument, offering as they do an intriguing re-interpretation of Locke’s Letter Concerning Toleration and revealing the tensions that will bedevil it in following centuries. Perry’s overall thesis, we will recall, is that modern liberalism suffers from an amnesia, forgetting that there are in fact two prerequisites for a successful policy of religious toleration: harmonization of loyalties and abstract respect. Relying upon the latter alone, modern liberals find themselves flummoxed at the frequency with which border conflicts erupt between religion and politics—having agreed to tolerate all purely religious practices, governments find that many believers insist on expanding the scope of their religion to include civil matters. They ask that believers consent to be led behind a veil of ignorance, willing to treat others and themselves be treated as abstract rights-bearers, but many believers refuse.
Nolan’s Dark Knight trilogy is obsessed with the question: what are the conditions of possibility for political judgment? Judgment, as Oliver O’Donovan has written in The Ways of Judgment, “both pronounces retrospectively on, and clears space prospectively for, actions that are performed within a community” and is therefore “subject to criteria of truth, on the one hand, and to criteria of effectiveness on the other” (9). Although judgment must meet both criteria, very often in the world of politics, they appear to be in rivalry. Truth-telling, in a world of fickle voters and predatory media, in a world of terrorists and hidden threats, can seem like a very unwise proposition, a luxury that must be dispensed with if order and justice are to be preserved. This tension haunts Nolan’s trilogy.
A critical issue left unaddressed in Bass’s response to Douthat is the state of power relations within mainline Protestant denominations. In her well-intentioned attempt to counteract the corrosive and controlling ‘narrative of decline’ that plagues mainline Protestant communities, she inadvertently diverts attention away from the reality that the majority of their leadership positions and financial resources are firmly in the control of the Baby Boomer generation….
While the abuses of power and privilege in modern banking may not be as explicit as David’s crime, they are parallel. People in power tend not to consider the cost of their self-interest in communal terms. Most families who are facing foreclosure in New York City today are the victims of banks who regard a homeless child as a reasonable side effect of their profit motive just as David regarded Uriah’s death as a reasonable way to Bathsheba.
Michael Sandel has provided an interesting critique of markets that will likely be of interest to the socially concerned theologian. While this is an area he has long given attention to, his 2012 release What Money Can’t Buy: The Moral Limits of Markets asks the question: “What is wrong with a world where everything is for sale?” Whereas theological appraisals of markets emphasize that “Markets marginalize,” Sandel has proclaimed “Markets leave their mark.” In other words, beyond inequality and fairness, Sandel asserts that markets don’t simply allocate goods, but they “express and promote certain attitudes toward the goods being exchanged”…..