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Sep
09

The Bible Tells Me So

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ForTheBibleTellsMeSoI will never forget my Bible college professor’s comment a month before I graduated: “Don’t forget: reading the Bible can really ruin your theology.” He intended to remind me that our theology is subservient to the Bible, not the other way around.

Christians have been doing theology ever since there have been Christians. Some traditions have well-established theological “houses” that are untouchable, such that even mild efforts to “freshen the paint” or “reorder the furniture” are met with resistance and disdain from loyal adherents. Other traditions make efforts to freshen their home a bit every generation or so. Individual Christians often talk about being on a journey where God is doing the remodeling of their heart, so old beliefs are replaced with new ones with more solid material.

I grew up in a tradition where defending the Bible was a major element to reading it. To be sure, personal devotional time and reflection upon the meaning of Scripture for my life was highly encouraged. But there were few sermons in my church where the reliability and authority of the Bible were not mentioned. It was not enough to read and study the Bible for ourselves. We had to be sure we knew how to defend it against antagonistic scholars, science teachers, or our unbelieving friends. Sunday school classes taught us how “real science” conforms to a literalist reading of the Bible or how archeologists are godless scholars undermining God’s Word. Read More→

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This article was jointly written by Doug Stuart and Jessica Hooker.

In Stoker’s original article, she outlined three objections to the compatibility of Christianity and libertarianism, with subsequent expansions in later posts. Our previous posts addressed her first two points, and this article addresses her third point. Read our first post here, and our second post here. A substantial amount of time has passed since the aforementioned posts were originally written, so we encourage you to review them for additional context.

The first biblical story about humans is about human action and consequences. Whether one takes the story of Adam and Eve as historical-factual or non-literal, the narrative in Scripture functions as more than a mere explanation of why sin exists or where humans come from. This origin story frames the questions about divine-human relationship: “How shall we relate to God?” and “What are God’s expectations?” (among others). Far from playing the part of Divine Puppeteer,  God bestowed Adam and Eve with the dignity of choice.  God had spent six days creating the good world in which God placed God’s crowning creation—mankind—and from our perspective God would have been justified in thwarting any attempt to mar that world.  If God was willing to give them such a level of freedom that could—and ultimately did—result in cursing a perfect world, how much more freedom are we then given in the small things? We may even wonder why God placed a tree in the garden whose fruit could bring such sadness and destruction into the world.

3) Libertarians value freedom so heavily because we believe in non-aggression; that is, that peaceful action is the only permissible way to treat others. The common good can never be reached through violence or coercion. 

In the freedom to choose right or wrong, good or evil, humanity has a considerable amount of freedom in both big and small. Stoker is right in that the explicit freedom spoken of in Scripture is about freedom from sin and freedom to righteousness. But this far from negates libertarian free will! Throughout the Scriptures we see God imploring humanity to choose the way of life. Israel was beckoned at the beginning of Joshua, “Choose this day whom you will serve.” They were free to reject God’s covenant, free to reject God’s justice, and free to reject God’s blessings for doing it “God’s way.” It is here that we find an inherent integration of our Christianity and our libertarianism. God did not create us puppets on a string, controlling our every move, making us do right. Nor did Jesus implore us to preach the gospel, and—if people reject it—declare ourselves, by proxy through the state, masters of their morality. We are never called to make Jesus Lord of other people’s lives. One of the aspects of Jesus’ Parable of the Sower is that absent the story is the forceful “plowing under” of the seeds, a common and expected practice in his culture. Jesus was saying (in part) God’s Kingdom comes peacefully, not forcefully. We can not force it to happen!

This is where we believe Stoker ultimately misses the mark.  Throughout her series on Christianity and libertarianism, her arguments have hinged upon using force to coerce people to behave a certain way—her way.  She has stated that “Justice in the world actually occurs when people engage with others in a just way,” yet has failed to illustrate how it is just to forcibily take from those who have to give to those who have not.  Coerced charity is not charity at all.  Doing the right thing for the wrong reason is no better than doing the wrong thing for the right reason—it’s just the words that are reversed.

The prophet Micah tells the people of Israel, “He has shown you, O mortal, what is good.  And what does the Lord require of you?  To act justly and to love mercy and to walk humbly with your God” (Micah 6:8, NIV).  Challenging words, indeed.  But here again we see the same thread we’ve been following through our previous two posts: the freedom to fail, to mess up, to choose wrongly or irresponsibly.

It is nearly impossible to read the narrative of the New Testament without considering the backdrop of the Exodus narrative in the Old Testament. Being released from bondage in Egypt was more than just slavery per se, it was—and still is—imagery that characterized the whole of human existence: bondage to powers that enslave us. Most Christians consider sin that which enslaves all of us. In this sense, the meaning of the Exodus narrative is fully captured in the climactic event of the entire Christian story: resurrection of Jesus. God has freed humanity from the bondage of sin through a new exodus, a new creation. We are thus freed from sin and the effects of sin. The Truth—Jesus—will set us free. We are set free for freedom. Stoker would rightly point out that the biblical writers were probably not thinking of what we call “Enlightenment freedom,” but there is no escaping that the gospel according to Jesus is freedom from all that enslaves, not simply our sinful nature or eternal destination. While this connect far from “proves” libertarianism, it certainly demonstrates compatibility with it.

Stoker concluded her first post with explaining why the state is the best means by which our collectively pooled resources are able to render help to those in need. It’s truly ironic, because where the Bible describes those who need rescue from oppression and slavery, it is from oppressive empires, which is exactly the type of institution which enslaves those whom God cares most about! God heard the cries of God’s people in Egypt, and responded by mocking, shaming,  and ultimately demolishing the Egyptian gods as they knew it. Stoker herself even recognizes the inherent power-over nature of the State, giving further credence to the libertarian claim that power easily corrupts! She cannot have both the State monopolizing the distribution of resources while at the same time chastising the institution of private property as “participation in state power.”

Comments on Stoker’s website have been disabled, but she is reachable on Twitter or via email. Please be kind and respectful if you write to her.

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I tend to find myself in the minority among friends with the viewpoints I hold as a libertarian and a Christian. I can frustrate my conservative and progressive friends at the same time in a single statement. I have had to learn to navigate the high seas of conservativism and progressivism, knowing that I can find some common ground among both.

A progressive friend of mine is the supervising an independent study for a doctoral student, and asked me to suggest some reading materials from the free market/Austrian economics perspective. There are plenty of materials I had to forego, not because I found them lacking in value (I really wanted to suggest everything ever written by Thomas E. Woods, Jr.!), but because it was a doctoral student looking for some academic works. After consulting with Art Carden and Norman Horn, I responded with the following list:

Bastiat Collection – Best works from within are The Law and That Which Is Seen, and That Which Is Not Seen

Human Action by Ludwig von Mises

Man, Economy, and State by Murray Rothbard

Capital and Interest by Bohm-Bawerk

Principles of Economics by Carl Menger

Applied Theory of Price by Donald McCloskey

Individualism and Economic Order by F.A. Hayek

Theory of Moral Sentiments by Adam Smith

There’s also a wealth of materials on econlib.org

I also added the following: “You can read Keynes’s General Theory, but honestly Keynes is part of the reason we have a consumerism problem (The whole, ‘Feed the addiction to keep economy growing’ approach!).”

For those of you looking to suggest reading materials for your friends, mind your audience. If the author labels every minor deviation from complete and total free markets as “socialist,” then that author will be unlikely to speak meaningfully to the progressive. Likewise, a conservative reader may be rather turned off by harsh criticism of those who adhere to a “God and country” viewpoint. Remember that everyone is at a different point in a journey, and if you wish to reach them, then meet them where they are. Otherwise, you are probably wasting your time.

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Jul
08

Meet the CFL Speakers: Doug Stuart

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Doug StuartRegular LCC readers know Doug Stuart well, and I know all attendees will be thrilled to meet him in person at this year’s Christians for Liberty Conference.

Doug Stuart holds a Master of Divinity degree from Biblical Seminary and is a regular contributor to LibertarianChristians.com. As a natural contrarian with an incredulity toward those in authority, his writing and speaking focuses on challenging the status quo. Doug became a full-fledged libertarian while studying the theology of the social justice movement. While embracing much of the movement’s ideals and aims, he was very unsettled by the political solutions being proposed by its advocates. Economics, he realized, was a critical component to understanding society and informs the Christian’s approach to changing the world.

While many people defend libertarianism from the perspective of their own rights, Doug believes that Christians can defend liberty as a necessary aspect of loving others and defending the rights of the oppressed. Doug says, “I’m passionate about liberty because of the benefits it brings to others. As an advocate for social justice in the world, libertarianism provides a framework within which we can avoid violating the rights of one person while fighting for the rights of another. My passion is to help convince those interested in social justice to embrace liberty and to see the benefits to society that come by embracing and promoting freedom to all.” He believes that, without liberty, our world would be neither social nor just.

Doug’s favorite Christian personalities are N.T. Wright, Greg Boyd, Brian Zahnd, Tim Keller, and Brian McLaren. His libertarian influences include Jeffrey Tucker, Thomas E. Woods, Jr., Steve Horwitz, and Ron Paul. He currently lives with his wife and three children in Lancaster, Pennsylvania, where he enjoys home brewing, coffee roasting, reading, and aviation. He is a life group leader and deacon at an evangelical church, where he has also taught classes on film and culture, evangelism, faith and economics, and non-violence.

See Doug’s LCC archive here, and see his intro post here. Haven’t registered for the conference yet? Sign up today!

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zahnd-on-empire

This is Part 2 of my interview with Brian Zahnd, author of A Farewell to Mars. You can read Part 1 here and my review here.

DS: Most libertarian Christians are highly suspicious of centralized power. We contend that when power becomes increasingly concentrated, it becomes increasingly corrupt and more harmful to society. You strongly oppose the idea of empire in your book, especially when the empire claims to have God on its side. Few Christians (even Christian anarchists) would deny that governance is needed, but at what point does government become empire? Are local governments less likely to become satanic than federal governments?

BZ: I loosely define empires as rich, powerful nations who seek to rule other nations and claim a manifest destiny to direct history. As a Christian I am opposed to empire for the simple reason that what empires claim for themselves, God has given to Christ. God loves nations, but is opposed to empire. So, yes, smaller is better. This is where I think we should all listen to Wendell Berry. If there is a prophet in America today it’s Wendell Berry. Read More→

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