Archive for the ‘ Christians & Culture ’ Category

American Politics: Stranger Than Fiction?

I want journalism to be insightful and devoted to finding truth. That is the ideal, but it seldom is achieved. Those without historical context seem to think that there was a time when journalism was balanced and fair. As a historian, I can debunk that. From the first decade of the nation, in the 1790s, through the Civil War, newspapers were financed by one political party or another. Balance was in short supply.

Later, we got sensationalistic journalism that helped push us into the Spanish-American War. The 20th century has seen liberal/progressive “journalism” dominate. Sometimes, when the media attempts to shape the news, it gets some blowback, as the recent CNN woes indicate.

The Left nevertheless continues its crusade to remake our thinking as a nation, and media outlets like CNN and MSNBC cater to its peculiar logic:

Conservatives have tried to counter that Leftist perspective. Fox News became the favorite source for many conservatives because it allowed views to be expressed that were ignored in other outlets.

Then came Donald Trump, and a number of Fox programs (primarily the opinion-oriented ones) jumped on his bandwagon, promoting and excusing him no matter how indefensible his actions.

It’s becoming an old story now that Trump gets himself into unnecessary controversies through his tweeting. Even conservative cartoonists are calling him out for lowering the dignity of the office he holds:

He’s not exactly a role model:

Yet no amount of criticism dissuades him; he continues to create turmoil. His almost-paranoid obsession with hitting back at those with whom he disagrees is a major stumbling-block to doing his job, and it’s hurting the GOP’s agenda.

Is this where we are now?

We’re reaping the consequences of the seeds we have sown for many decades. We’re replacing the Biblical worldview and seeing the sad results.

I write about politics and government all the time, but I want it clearly understood that I don’t look to them for any kind of temporal salvation. Without the Biblical undergirdings, the system goes astray. While I continue to believe in the need for Christians to work in the political sphere, only an internal heart change based on Biblical principles will lead us back where we need to be.

Sacrificing Principles

An excerpt from the first chapter of my book, If the Foundations Are Destroyed: Biblical Principles and Civil Government:

A principle is the source or origin of anything; it is a general truth, that is, a truth that is so broad and sweeping that many other truths can be considered offshoots of it.

The idea of general truths that apply to all of society formerly had wide endorsement in America. The Declaration of Independence speaks of self-evident truths and goes on to list the basic rights God has given man.

One can legitimately question whether American society today still adheres to an unalterable body of truth. The onset of evolutionary philosophy and the pragmatism to which it has given birth has led us to think more in terms of expediency than principle.

People sacrifice principles to that which is less troublesome. Standing on principle can be wearying when no one else seems to care or understand what you are doing. Yet God calls Christians to make His principles the foundation of all they say and do.

Christians get in trouble when they conform to the world’s thinking and allow principles to slide. They are tempted not to cause waves, forgetting that the world already is a turbulent place and that men are seeking—whether they realize it or not—for the stability of fixed principles. These principles can come only from the Christians, from those who base all decisions upon Biblical truth.

If this piques your interest to read more, you can order this book on Amazon right here.

Lewis on Politics & Culture

C. S. Lewis’s “Meditation on the Third Commandment” is one of his essays I’ve used in my Lewis class because I include in the class some of his commentary on politics and government. He gives the essay this title because of his concern that Christians not take the name of the Lord in vain when we are involved in politics.

Although Lewis repeatedly said he wasn’t interested in politics, his writings belie that to some degree. He was definitely concerned about good government (his letters to Americans testify to that) and about how Christians should conduct themselves in the public sphere.

He wrote this essay to an Anglican newspaper called The Guardian in response to letters written to the paper by Christians who were advocating for the establishment of a Christian political party.

Lewis’s first point is that Christians disagree on some matters of public policy, so no one party could possibly incorporate all Christians’ views on government policy. It would turn into merely a subset of Christians who presume to speak for all, a group he called “schismatics blasphemously claiming to represent” Christianity.

Instead, Lewis promotes the tactic of Christians using their influence by exerting pressure on the various parties. He suggests setting up an interdenominational Christian Voters’ Society that could agree “on ends and means which every member was expected to exact from any political party as the price of his support.”

Far from taking a hands-off approach, Lewis says,

“So all it comes down to is pestering M.P.’s with letters?” Yes: just that. I think such pestering combines the dove and the serpent. I think it means a world where parties have to take care not to alienate Christians, instead of a world where Christians have to be “loyal” to infidel parties.

I agree. My “loyalty,” as such, is not to a party but to Biblical principles. Those principles lead me to support one party over another, but they also constrain me: I cannot place all confidence in a political party. Neither can I blindly proclaim loyalty when that party does things that blatantly contradict those principles.

Lewis concludes his thoughts with this:

But I had forgotten. There is a third way—by becoming a majority. He who converts his neighbour has performed the most practical Christian-political act of all.

Again, I agree. Our primary calling from God is the Great Commission. Yet I’m concerned that some Christians hide behind this, believing that they therefore don’t have to care much about politics and government. They also might think they have no obligation to change the culture but should concentrate solely on individual salvation.

We need to keep in mind, though, that when enough individuals are touched by God’s grace, the culture is touched also. I think it’s incumbent upon Christians to do whatever we can to challenge anti-Christian trends in the culture.

There’s no valid reason that I can see in Scripture for neglecting the culture as a whole. After all, didn’t Jesus tell us we are salt and light? We can do both: seek the salvation of individuals while simultaneously persuading others of the need for a more Biblical culture.

Indeed, we ought to do both. That, I think, is what Lewis was saying.

Literary England II: The Wordsworth-Lewis Link

Prior to my recent England trip with students, the only time I can recall reading English poet William Wordsworth was in one of our sessions in preparation for the trip.

For today’s blog post, I was simply going to include Wordsworth as one of three authors whose homes we visited.

Then, just yesterday, as I was doing more research on him, I discovered a stronger connection with C. S. Lewis than I had imagined. I decided Wordsworth needed a post of his own, especially as I wanted to put a spotlight on that connection.

For eight of Wordsworth’s most productive years, he lived in Dove Cottage in the picturesque village of Grasmere, located in the Lakes District, an area of England I’d never seen before.

Wordsworth’s poems, especially those from his early years, are quite focused on nature. In fact, for the first thirty-plus years of his life, one could say that nature was his religion. That’s why he’s considered one of the originators of Romantic poetry. The beauty of the Lakes District certainly can help engender such feelings. The back yard of his home is a garden with a hill from which one can see the nearby village and mountains.

I knew Lewis called himself a Romantic and that he had referenced Wordsworth occasionally, but until yesterday’s research, I didn’t know how strong that link was.

I don’t know how I missed it, but Lewis’s autobiography, Surprised by Joy, takes its title from a Wordsworth poem, “Surprised by Joy–Impatient as the Wind.” You can even find that quote on Lewis’s title page. Wordsworth’s poem is about memory and an intense longing for a love who was lost to death. Lewis’s memoir also focuses on that intense longing for joy that Wordsworth enunciated. Lewis even attempted, at first, to write his autobiography as a long poem in the Wordsworth style in his classic, The Prelude.

Romanticism was one of Lewis’s philosophical stops on his journey to Christianity. I also read that when he wrote The Pilgrim’s Regress, the fictional tale of his roundabout path to Christian faith, it not only took that form with John Bunyan’s Pilgrim’s Progress as a model, but also with Wordsworth’s The Prelude in mind.

Lewis couldn’t stop at Romanticism; it didn’t fulfill that longing ultimately. He mentions Wordsworth in Surprised by Joy, and in chapter XI, “Check,” he describes how a walk he took (Wordsworth loved walks also) gave him a sense of tasting heaven, and how he longed to find that experience again. He realized, though, that he couldn’t replicate the exact experience, but that it wasn’t the experience itself that was the issue—instead it was the stab of joy that he could still remember.

What Lewis eventually learned was that you cannot recapture that very moment; that would be idolatry. Then he said,

Wordsworth, I believe, made this mistake all his life. I am sure that all that sense of loss of vanished vision which fills The Prelude was itself vision of the same kind, if only he could have believed it.

Lewis says Wordsworth made this mistake all his life, but in my research I saw that he finally came to orthodox Christian faith and was known as a strong Anglican. I would need to research more to see how that influenced his later writings, but at least one source noted that he moderated his nature worship and brought it into submission to Christianity. I sincerely hope that is true.

The Wordsworth-Lewis link is most interesting. I’m glad I could add this to my ever-increasing boatload of knowledge about English literature.

Lewis’s Oxford

Twenty years ago, I had a whirlwind tour of a very small section of Oxford. This time, with my university students, I was able to spend a little more time—not enough, but more directed, more significant, more focused on the sites with which C. S. Lewis was familiar.

Lewis taught at Magdalen College for approximately thirty years. For the first time in my sixty-six years, I was on the same grounds.

Lewis’s rooms were in the New Building (“new” because it wasn’t built until the eighteenth century), top floor, the two windows to the right of the protruding section in the middle.

I neglected to take a picture of the sign that told students to keep off the grass. It would have been humorous.

Next to the New Building was the entrance to Addison’s Walk, a lovely wooded path by the winding river. It was here that Lewis had a long conversation with Tolkien and another Inkling, Hugo Dyson, that convinced him to believe in God.

We also stopped by the University Church of St. Mary the Virgin. It was from this pulpit that Lewis delivered one of the most powerful sermons I’ve ever read: “The Weight of Glory.”

My favorite passage from that sermon is a poignant reminder of how we should view other people:

It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. . . .

There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilization—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours.

What visit to Lewis’s Oxford would be complete without a stop here?

We had our evening meal at the “Bird and Baby.” I was particularly interested in seeing the section where Lewis and his Inklings friends had their weekly get-together. At first, it was filled with diners, so I waited until after we had finished our meal (the Shepherd’s Pie was very good, by the way) and then I was able to get this photo without bothering too many people.

You can’t read the plaque above my head in this picture, but here’s what it says:

What could be better than this for someone who has studied Lewis as much as I have?

How about time spent at C. S. Lewis’s home with Walter Hooper, the American who became Lewis’s close friend and who then has spent the rest of his life as the agent for his literary estate?

That’s what we did on the next day. That’s also what I’ll be posting about tomorrow.

Free Speech on Campus: A Tipping Point

Free speech at our secular universities is in danger. That’s probably not news to anyone who is alert to the trend. Conservatives, in particular, are under attack whenever they are slated to speak on campuses. They get shouted down and violence is often threatened.

One of the best organizations dealing with this threat is Young America’s Foundation (YAF). It works to place influential conservative speakers on those campuses to help students get an alternative viewpoint—all too often, they are treated to progressive, Marxist indoctrination in the classroom without other options.

This past week, one of YAF’s sponsored speakers, Ann Coulter, faced a possible uproar for her scheduled event at UC Berkeley, which is hardly the campus that comes to mind if one thinks of balanced perspective in higher education.

I used to appreciate Coulter’s boldness, but she seems to have morphed into a complete provocateur in recent years, looking more for a fight than illuminating truth. The last straw for me, honestly, was her latest book, In Trump We Trust. Amongst all the fine speakers YAF sends to campuses, she is at the bottom of my list, and I wonder why she is still on theirs.

Nevertheless, the threats against her were real. There is controversy over who actually called off the event, but Coulter came out of it angry at YAF, for some silly reason. It’s as if she wanted confrontation that would lead to violence. I have little sympathy for her approach.

Yet that doesn’t excuse the university officials who have apparently lost control of the student agitators who want only speech they agree with. We have reached, in my view, a tipping point in higher education. Parents need to think more seriously about where they are sending their almost-adult children for college degrees.

It’s become all too easy to make fun of this current generation of college kids:

Given the drift of our culture away from its Biblical roots, things may only get worse on campuses. Don’t think we’ve hit rock bottom just yet.

All this controversy only intensifies my commitment to Christian higher education. Yes, I know there’s a lot wrong on evangelical campuses; progressive tendencies pop up there as well. But professors like me who attempt to bring their Biblical principles into the classroom and apply them to history, government, and the culture are not silenced. We still have a voice.

After what I’ve experienced in some of Christian higher education, I sometimes joke that it is one of God’s minor miracles that I still believe in it. Yet that’s just the point: God is still in the business of performing miracles. I will remain faithful in my calling and hope He can use me and others to help whatever students He has placed in our care to see the world through the principles He has established.

Democrat Clarity

Clarity from politicians is always a breath of fresh air, except when the clarity they bring reveals the heart of of darkness behind the facade they erect to soften their image. Here’s Tom Perez, former labor secretary for Obama and current chair of the Democrat National Committee, being crystal clear where his party stands on abortion:

Every Democrat, like every American, should support a woman’s right to make her own choices about her body and her health. That is not negotiable and should not change city by city or state by state.

At a time when women’s rights are under assault from the White House, the Republican Congress, and in states across the country, we must speak up for this principle as loudly as ever and with one voice.

Notice the word “abortion” is not used. Instead, the old tired rhetoric about women’s own bodies and their health attempts to cover up for the reality. Yet for those who know how terminology is misused, this is clarity. All Democrats are now on notice (as well as all Americans, it seems) that no one should be allowed to think differently on this issue. Abortion must be a right that all agree on.

Perez is the public face of the Democrats for at least the next four years. He won this position by staving off a strong challenge from Minnesota congressman Keith Ellison, a Muslim with a history of supporting Louis Farrakhan and his radical views. As a sop to Ellison, he was made the deputy chair under Perez.

These radicals at the top of the party are not there by mistake: this is what the Democrat Party now stands for.

I appeal to all those who say they have submitted their lives to Jesus Christ to be their Lord to look soberly at the worldview of this party and ask themselves how they can possibly, without rank hypocrisy, support a party that seeks to undermine the inherent value of each individual and casts aspersions on traditional Christian faith.

That’s not only cognitive dissonance, that’s spiritual death.