Brilliant piece by Alan Jacobs (HT: John Fea)
No longer any shame…
Echo chambers abound. In other words, on Facebook and Twitter you “gather” with like-minded people who confirm your entrenched views.
Funny name that Facebook. There is no real face to face interaction and “gathering” or connecting is all virtual. Real person to person interaction has gone the way of the Dodo bird!
Great pooling of ignorance. Yes, there are thoughtful people on both Facebook and Twitter, but there are many more who are ignorant, and a large percentage seem not to know it!
The ancient Greeks said that to “learn is to suffer.” Real learning usually means we have to unlearn something that we believed to be true. This rarely happens, though I know of a few examples like the Westboro Baptist woman who realized via social media that her views were wrong. But these kinds of examples are rare, very rare. Probably not wise to build a case for something based on rare examples.
Let’s say you spend twenty minutes a day on Facebook and /or Twitter. That adds up to a little over 120 hours per day. Now think what you could do with 120 extra hours!
Love this kind of compassion and creativity!
Christ is risen! Christianity is unique. Check out my latest interview:
HT: Micah Mattix’s excellent email blast, Prufrock
Two “much food for thought” insights from the article above:
Adam Smith spoke of “the man of system” who “seems to imagine that he can arrange the different members of a great society with as much ease as the hand arranges the different pieces upon a chess-board.” [Richard] Thaler and his benevolent friends are men, and some few women, of system. They hate the Chicago School, have never heard of the Austrian School, dismiss spontaneous order, and favor bossing people around—for their own good, understand. Employing the third most unbelievable sentence in English (the other two are “The check is in the mail” and “Of course I’ll respect you in the morning”), they declare cheerily, “We’re from the government and we’re here to help.”
The great essayist Lionel Trilling wrote in 1950 that the danger is that “we who are liberal and progressive know that the poor are our equals in every sense except that of being equal to us.” The same may be said of Burkeans or conservatives, too. He also wrote that “we must be aware of the dangers that lie in our most generous wishes,” because “when once we have made our fellow men the object of our enlightened interest [we] go on to make them the objects of our pity, then of our wisdom, ultimately of our coercion.”
From C.S. Lewis:
“Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies. The robber baron’s cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience.
They may be more likely to go to Heaven yet at the same time likelier to make a Hell of earth. This very kindness stings with intolerable insult. To be “cured” against one’s will and cured of states which we may not regard as disease is to be put on a level of those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals.”
Collin Hansen is the author and editor of several books, the most noteworthy being Young, Restless, Reformed: A Journalist’s Journey with the New Calvinists. Hansen is editorial director for The Gospel Coalition.
Hansen’s latest book is Our Secular Age: Ten Years of Reading and Applying Charles Taylor.
Moore: For those who are not familiar, tell us why an entire book is devoted to the work of Charles Taylor?
Hansen: Charles Taylor’s 2007 book A Secular Age might be the most ambitious work published in the last 10 years. He aims to account for nothing less than the decline of religion and rise of secularism in the industrialized West. The way he pulls together philosophy, history, sociology, and theology in order to tell the story makes him a fruitful conversation partner, even when we disagree about the conclusions. Nobody has been more helpful to me personally as I look behind and beyond the headlines to understand larger trends and factors that make evangelism and discipleship so exciting but also difficult today.
Moore: The philosopher, James K.A. Smith, has also written a book on Taylor. How is yours different than Smith’s?
Hansen: I’m thankful for Smith, who has helped me and many other of this book’s contributors understand the significance of Taylor’s project. Smith does a lot to translate Taylor, who’s not the easiest writer to understand. It can feel like you’re joining a conversation already in progress, and you don’t know if you’re welcome. Several of the contributors to our book, most notably Michael Horton, engage Taylor in more critical ways, especially as it relates to the legacy of the Protestant Reformation. And throughout the book we give more attention to applying Taylor’s work to a wide array of ministry scenarios, from preaching to discipling millennials to forming worship liturgies and more.
Moore: In your introduction you wrote, “We don’t yet know, then, whether the children of the “young, restless, Reformed” will imbibe more of the restless or the Reformed. (Emphasis yours) Would you unpack that a bit for us?
Hansen: I talked with a friend in ministry who instinctively understood one of my motivations for this book. He described his undergraduate years in a Reformed college. Everyone there had grown up Baptist but as a teenager shifted more Reformed in contrast to their parents and home churches. But then they got to this school, and they no longer stood out. Everyone else had the same story! So they searched for new ways to express their individualism: they dropped John Piper for N. T. Wright or converted to Eastern Orthodoxy or Roman Catholicism. Taylor would recognize elements of the secular “subtraction story” in this narrative. In an age of “expressive individualism,” just about anything can be co-opted for stylistic projection, even if for a time it looks like settled conviction. If the Reformed don’t dig into and catechize the riches of this biblical theology, then they’ll set up their children for another reaction in some unknown new direction.
Moore: Several of the contributors have important points of criticism with Taylor’s work. In that regard, I am thinking of Carl Trueman’s observation that the automobile may have more impact than Taylor appreciates: “Perhaps it is not so much Luther who created religious choice at a practical level but Henry Ford.” Carl says he is exaggerating there, but his general point remains. What do you think about Carl’s comment about the car?
Hansen: That’s one of the standout observations from the book. And as an appreciative reader of Wendell Berry, I couldn’t help but agree with Trueman. How can you practice church discipline if anyone can just leave your church and join another one down the road? And that’s just the tip of the iceberg when it comes to technology. What’s so special about your pastor’s preaching when you can watch someone better on television or listen to someone who tickles your earbuds via podcast? Why worry about sexual ethics if the pill and abortion separate intercourse from childbirth? Taylor has an unparalleled grasp on the philosophical factors, but he undersells the technological dimension to cultural change.
Moore: Let me ask this next question by invoking Yuval Levin’s masterful book, The Great Debate: Edmund Burke, Thomas Paine, and the Birth of Left and Right. Levin makes the point that radicals like Paine are not going to be moved to reconsider why tradition is worth keeping unless they see its beauty. I would give us “Evangelicals” high marks on defending the Bible’s truthfulness, but very low marks on showcasing its beauty. Do you think Taylor has much to offer in this regard?
Hansen: Taylor doesn’t so much show us how to do it, but he at least reminds us of the opportunity before us, to showcase the beauty of Jesus Christ and his gospel. Let’s keep preaching and writing books like this one. But let’s also take up the challenge issued by Alan Noble in his chapter on the “disruptive witness of art,” and let’s appreciate what Mike Cosper captures about the longing for transcendence despite the “immanent frame.” We do not live in a secular age in the sense that our neighbors reject anything extra-sensory. We’re secular in the sense that we look to the self, not to outside authorities, for meaning. When we can stir the self to appreciate the beauty of the gospel, the sacrifice of Jesus Christ for sinners drawn from every tribe and tongue for everlasting praise, we see that our secular age still longs for hope and eternity.
Moore: What are a few things you would like your readers to gain from your book?
Hansen: First, I want them to see that secularism isn’t just a problem outside the church but our primary challenge for discipleship inside every Christian home. If we don’t catechize ourselves and our children in the ancient gospel of Jesus Christ as revealed in God’s Word, the culture will catechize us in ways that undermine our faith. Second, I want them to know they can learn from Taylor without agreeing with him on everything. Certainly I would disagree strongly with his relatively positive assessment of Roman Catholicism before the Protestant Reformation. And third, I want them to see there is hope in our secular age. Even if we could turn back the clock, we wouldn’t want to. There are challenges to faith at the dawn of the information age, no doubt. But God is at work, if we will only look for him.