Category Archives: History of Christianity

A Review of William D. Gairdner’s THE WAR AGAINST THE FAMILY

I had read this book a while ago but was revisiting it as I frequently do and realized I had never written a review. If you have read my Science Fiction book about a university that is transported to a parallel world (The Halcyon Dislocation) I think you will see some of the “what if” elements in my book were influenced by Gairdner’s thesis.

The War Against The Family: A Parent Speaks OutThe War Against The Family: A Parent Speaks Out by William D. Gairdner
My rating: 4 of 5 stars

This well-referenced, thought-provoking book caused me to re-evaluate a number of events happening in Canada. Gairdner makes the case that it is in the interest of the more controlling and totalitarian political elements to destroy the family. The well-functioning family is self-contained, self-sufficient, and becomes a source of stability for citizens developing independent ideas.

In contrast, as Gairdner argues, if the family unit is broken down, then individuals are forced to develop a co-dependency with the government. They must look to the government and its agencies for social help, financial help, and all other things a family would ordinarily provide. They will therefore be strongly motivated to not only expand the influence of government, but also, of necessity, expose themselves to whatever new wave of teaching and thinking that their government wants to impress upon them. Gairdner would argue this makes these citizens much easier to control.

Whether you agree with Gairdner’s thesis or not, his book is filled with so much data that it’s worth the read in my view. The book was written in 1992. A great many events have happened since then. It is very interesting to see which of Gairdner’s predictions have come true and which have not.

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Fearing then Fearing Not

Perhaps it was because I am reading Eric Metaxas’ excellent book Amazing Grace that the words of the hymn Amazing Grace (John Newton, the ex-slaver-Christian-convert likely influenced William Wilberforce to work to eliminate the slave trade) struck me so forcefully at the Good Friday service at my church The Meeting House in Oakville.
It was the lines:

‘Twas grace that taught my heart to fear
And grace my fears relieved
How precious did that grace appear
The hour I first believed!

It struck me how often this sequence of “ grace teaching my heart to fear” followed by “and grace my fears relieved” is followed.

The fear of the crucifixion … was followed by the joy of the resurrection

John Newton’s fear that his sins were too great to be forgiven … was followed by the joyful revelation that grace is greater than all his sin

The Apostle Paul on the road to Damascus had to endure the fear of blindness … until grace restored his sight and gave him a new mission [Acts 9]

When Peter, James, and John fell on their faces, terrified at the transfiguration … Jesus touched them and said “rise and have no fear.” [Matthew 17:1-13 ESV]

When Isaiah in his vision of the LORD was compelled to cry out “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” … one of the seraphim touching Isaiah on the mouth with a burning coal was able to say: “your guilt is taken away, and your sin atoned for” [Isaiah 6]

For me this pattern of “grace teaching my heart to fear” followed by “and grace my fears relieved” is important. The first step teaches how dangerous my current state is and how insufficient I am to rescue myself, while the second proves that my rescue is taken care of by someone who loves me. All I have to do is give my honest permission.

A Response to Stuart Aken’s Blog on “Why are we required to respect religion?”

Images of Religious Symbols courtesy of Wikimedia

Images of Religious Symbols courtesy of Wikimedia

Writer Stuart Aken, in his blog entitled I’d Like to Know: Why? #3 Religion, asks the provocative question: “Why are We Required to Respect Religion?” This question is of interest to me as a Christ-follower (even though I would not characterize myself as religious—I know other people would characterize me in that way).
As I thought about Mr. Aken’s blog, it led me to think about how the phrasing of the question channels the responses that this question elicits. It’s always handy to set up a contest or a discussion so that only one side is given the bows and arrows while the other is left only with a shield. It’s like a Canadian or American football game where the rules of the contest allow only one team to play offence (and hence is best set up to score points) while the other is perpetually on defense. I think such a rule-based asymmetry is neither sporting nor does it readily necessarily let the better team prevail.

If one looks at the question in its current form, then Christians, Jews, Muslims, Hindus, and other adherents of a religion are on trial to justify their beliefs and explain why their beliefs merit respect, but atheists, agnostics, materialists, and secularists are excluded from scrutiny by the form of the question itself.
It seems to me a more instructive and fairer form of the question would be: “Why should I respect the World View of others when their World View differs from my own?” In this context I use “World View” to mean how I and others view reality. I think this re-configuring of the question has important advantages:

1. Now everyone, religious and agnostic alike has a chip in the game and has beliefs that may be called into question.
2. It ought to be understood that everyone intrinsically believes that their World View best explains the real world (material and spiritual).
3. Any criticism that is leveled at another World View can also properly be asked of one’s own. So if one asks if religious world views are prone to violence, one has to ask if one’s own World View is different in this regard and why.
4. In this kind of a discussion, if one begins to believe that many of the key things one genuinely believes about the nature of reality are wrong, this will be a very unsettling development for everyone who experiences it—not just religious people.
5. Finally, I think it prevents participants in the discussion from making the disastrous mistake of assuming that all religions are really the same, merely because they are religions. Even within a religion there may be substantial differences in World View by adherents because of differences in emphasis, in interpretation of sacred texts, in theology, or by reconciliation with other sources of evidence.

Thank you Mr. Aken for raising this important topic. Perhaps as time becomes available, I will be able to give my perspective on some of the other follow-on questions you raised in your post.

Personal Thoughts on Peter Kreeft’s BACK TO VIRTUE.

I have previously published my review of Peter Kreeft’s excellent book, Back to Virtue. In this post I wanted to provide a more personal view of how the book changed or perhaps broadened my thinking. At one point, Kreeft talked about how Christianity brought together the best of what Hebrew, Greek, and pagan thought and tradition had to offer. This is depicted in the diagram below (reworked to capture my own musings on this important idea from a similar diagram in the book).Christian Nexus

The Hebrew Foundation

If one reads the New Testament, one can’t help but notice how Christianity is grounded on, and grew forth from Hebrew history, revelation, and practice. All of the very early Christians were Jewish. The Old Testament is cited again and again in the New. Even the Christians called out of Greek and pagan backgrounds were steeped in the Greek translation of the Old Testament. When Paul spoke in 2 Timothy 3:16 about “all scripture,” he was primarily referring to the Old Testament.
Jesus had to be born into Jewish society because they had a high view of God: his Oneness and His creation of the world out of nothing. Had Jesus been born in Athens, as pantheists and polytheists, they would have happily put Jesus alongside Zeus and so missed the whole point of the incarnation. The shocking incredulity of the Jewish mindset to the incarnation was absolutely necessary for us to get the message and import of what was taking place.
This Hebrew ground or environment for the incarnation did not come without cost or loss. As far as I can tell from my reading, the first century Jewish people were remarkably free of idolatry. A by-product of this achievement was a complete lack of development of some of the arts such as sculpting and painting because they were too closely associated with idol worship. Kreeft helped me realize how this temporary omissions were build back in to the Christian community after the significance of the incarnation and resurrection of Christ were recognized.

The Greek New Testament

The use of Koine Greek (the lingua franca of the Mediterranean and Middle East) as the language of the New Testament had profound consequences. Not only did it bring the Good News in the common language of the Roman Empire, but it could make use of the nuances of language and thought brought into Greek by Socrates, Plato and Aristotle. So for example it enabled the distinction between the old nature (flesh – sarx) from body (soma), drawing a clear distinction between Gnosticism and Christian teaching by putting a high value on the body as well as the spirit (Gnosticism values only the spirit). It also made God-guided reason an important way of testing truth claims and made reason an integral part of understanding teaching.

Pagan Imagination

When viewed as a religious system, pagan polytheism was simply a branch of pantheism. But pagan practice had given rise to stories, plays, and poetry that showed a wonderful imagination and a longing for truth. Here again, it seems to me Christianity was able to keep the good. Much if not all of the ancient literature was preserved by the Church as the Roman Empire collapsed and the anarchy of the Dark Ages replaced it. The use of imagination as an engine of the written arts and also of science has played a significant role and life of the church.

So What Does This Mean to Me?

Kreeft’s analysis and synthesis has allowed me to see a number of things in a new way. Here are some of them:
1. God is always working toward the summum bonum, the greatest good.
2. Sometimes because of our weakness and frailty, we miss out on some things as the Israelites did as they were learning to avoid idolatry and so gave up some of the arts. These temporary omissions are part of our growing process.
3. In the end all genuine good comes from God and we as his people are not wrong to seek it. You cannot go far wrong if one truly seeks the good.
4. My own Christian walk is founded on my personal interaction with the Lord Christ through His received word and His Spirit. Imagination and reason play an important role in that interaction.

Note Added on “Reason”

In The Philosophy of Thomas Aquinas, Kreeft points out the differences in the way the word “reason” was used by Aquinas and how it’s used by modern philosophers. Aquinas and other ancients used reason to denote knowing, judging, as well logical processes such as inductive and deductive analysis. Modern philosophers, according to Kreeft, tend to use it only in the third sense.

Review of Peter Kreeft’s BACK TO VIRTUE

Back to VirtueBack to Virtue by Peter Kreeft
My rating: 4 of 5 stars

This is another thoughtful book from Peter Kreeft with many valuable insights. Of particular significance to me was his observation (and my realization) that our society speaks of “having values” rather than “pursuing virtue.” This crafting of our language supports the subliminal indoctrination that channels us into believing or even espousing the idea the “the good or what is right” is not a real quantity like the natural laws but rather is made up or invented by people. Kreeft calls us back to pursuing virtue and abandoning the relativism that plagues us with moral equivocation. He sums up this idea by stating that society cannot long exist without virtue and virtue cannot long exist without religion.

A second important insight for me had to do with the strands of thought and practice that were brought together in Christianity. He argued that as Christianity built on it’s Jewish foundation, wrote it’s ideas using the Greek language and gradually brought more and more gentiles under it’s wing, it brought together three strands: conscience from Judaism, reason from the Greeks, and imagination from the pagan gentiles to craft the fabric of the faith.

Having said that, I will read this book over and over again because of the powerful and significant ideas it advances. I am less enthusiastic about the writing style. Kreeft often uses short sentences and the ideas do not flow well but rather come out like a machine gun barrage. I overlook the stylistic deficiencies because of the content.

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On Re-reading Isaac Asimov’s Foundation Trilogy

FoundationI enjoy re-reading books. As a rule of thumb, after reading a new book, I’ll go back to revisit one I’ve read before. Recently I had a chance to re-read Isaac Asimov’s classic Science Fiction trilogy Foundation, Foundation and Empire, and Second Foundation.

I have been reading these books since high school. Although the books haven’t changed, I have and so has society around me and this observation is really behind today’s commentary on the series.

In the trilogy, Asimov imagines Homo Sapiens spread throughout the Milky Way galaxy participating in a galaxy-wide empire run by Trantor. This empire has existed for 16,000 years and is thought to last forever. The new science of psychohistory is able to predict the inevitable actions of large groups of people (an interesting metaphor for some theological reconciliations of predestination and free will) and Hari Seldon, the originator of psychohistory, predicts anarchy as the empire inexorably disintegrates. Seldon plans to mitigate the interregnum from 30,000 years of anarchy to 1000 years. That sets the stage for the formation of the Foundation at the fringe of the galaxy. You’ll have to read the book to find out what happens.

What interested me in this reading was a simple statement that came about in the dialogue between Sermak and Bort who were discussing Salvor Hardin’s (Mayor of Terminus, the Foundation home world) use of a technology-based  religion to control neighboring worlds (Bort and Sermak are dissidents). Bort is asked what kind of religion is it? He says (p95, first Avon printing):

[Sermak] “But what kind of religion is it Bort?”

Bort considered. “Ethically it’s fine. It scarcely varies from the various philosophies of the old Empire. High moral standards and all that. There’s nothing to complain about from that viewpoint. Religion is one of the great civilizing influences of history [italics mine] and in that respect, it’s fulfilling—”

When I read that statement “Religion is one of the great civilizing influences of history” written by Asimov in 1951, I wondered how we as a society have moved from “great civilizing influences of history” to the twenty first century mantra that “religion ruins everything?” After all our history hasn’t changed and the actual facts of church history known today are substantially the same as those Asimov’s considered in 1951.

As I thought about this, I realized our perspective has changed because the reporting on religious history, particularly the history of the Christian Church has changed. In Asimov’s time, as in ours, there were many aspects of the history that were positive, and others that were terrible. What has changed? Where we focus our camera and where we place our microphone as we report on the past has changed.

McRae BookLet me illustrate my analysis with an example from the Prologue of the well-referenced book,  A Book to Die For by William J. McRae.

William Tyndale was burned at the stake (after being strangled) at the age of 42 on October 6, 1536 in Vilvoorde, near Brussels. His crime? Translating the Bible into English so that people could read the scriptures for themselves.

Tyndale’s execution (according to Foxe) was witnessed by the attorney and doctors of Louvain who then moved off to complete their day.

So what’s my point? One’s perspective on this story depends on where you point the camera and hold the microphone. I think in 1951, the camera and the microphone were pointed at William Tyndale, who’s love for freedom and the truth motivated him to risk and lose his life in a translation project that would give others the chance to read the Bible for themselves—an example of religion’s civilizing influence.

What about today? We point the camera and microphone at the religious power brokers—the attorney and the doctors who set up the execution. But that’s the difficulty. History is a mixture of power, politics, noble aspirations, courage, conviction, and tragedy. The message we receive from history depends on where we point the camera and how we use the images. Curiously today, we have a secular perspective that completely dissociates itself from any of these historical actions because they are presumed to be religiously (and not politically) motivated and from our modern perspective, thankfully we’re through our religious phase. The net result is a general villainization of religion in our culture.

An accurate reading of history compels a much more balanced view, a view that does not assume that modern secularists don’t have their own injustices that they foist on their own political and ideological opponents, particularly the religious. History, if we read it properly, will help us to avoid acts of injustice on our part, not just inflict them on a new target group.

To me this is one of the reasons for re-reading older books—it let’s me see the world through the eyes of someone from a different culture than my own, and lets me discover some of the assumptions that make up my own perspective.

Thanks for reading,

Peter