“Most of the Bible is a history told by people living in lands occupied by conquering superpowers. It is a book written from the underside of power. It’s an oppression narrative. The majority of the Bible was written by a minority people living under the rule and reign of massive, mighty empires, from the Egyptian Empire to the Babylonian Empire to the Persian Empire to the Assyrian Empire to the Roman Empire. This can make the Bible a very difficult book to understand if you are reading it as a citizen of the the most powerful empire the world has ever seen. Without careful study and reflection, and humility, it may even be possible to miss central themes of the Scriptures.”
Whether or not you like Rob Bell – I think he can be a mixed bag at times – you have to appreciate the insight of this quote regarding empire in Scripture. We frequently discount from our 21st century Western perspective just how dire things often are for the people of Scripture, and just how much they had to depend on God for providence and protection. We can thank God for how blessed we really are with the amazing operations of free market capitalism (NOT government!) and reflect upon how the Bible continues to speak to the oppressed today. Thanks for the tip, Bonnie and Rob!
LCC author Doug Douma is now an admin on the Gordon H. Clark Foundation website. Dr. Clark (1902-1985) was a prominent Calvinist philosopher as well as a supporter of libertarian political theory. Doug’s goals for the site include transcribing and posting unpublished articles from Dr. Clark’s personal papers. Although Dr. Clark wrote primarily in the area of epistemology (the philosophy of knowledge) he also wrote on topics of political science.
Of likely interest to LCC readers is the most recently posted unpublished article of Dr. Clark’s entitled Perspective on Natural Law.
Speaking of the advantage of a Christian basis for natural rights, Dr. Clark writes: “The idea of natural rights is not the kind of concept which has legs of its own to stand on; as a deduction from religious premises it makes sense, otherwise not.” Whether or not one agrees with Clark’s conclusion, one must agree that it is challenging and interesting to consider. Dr. Clark continues:
“The Natural Law concept is more than a tool for lawyers. It is an indispensable concept for the proponent of liberty and limited government and, as liberty comes to seem more precious and popular disillusionment with political panaceas become more acute, we may expect to see increasing reliance on the Natural Law philosophy as an indispensable means for achieving a sounder society, one more in harmony with the eternal verities and the accumulated wisdom of the race.”
Doug is also currently engaged in researching and writing Dr. Clark’s biography. Doug also recently spoke about Gordon Clark at the first annual Christians For Liberty Conference, and we will be posting his talk here as soon as it is available. We can all be very proud of Doug’s fervor for original research in theology and liberty, and LCC will continue to provide updates regarding his progress periodically.
During debate, red herring statements are designed to distract hearers from better made arguments. Although irrelevant, red herrings appear so nearly germane to a topic that they are frequently accepted as evidence by all but the most discerning listener.
When discussing the death penalty, two “conservative” red herrings are frequently offered. If asked whether the death penalty should remain a sentencing option, individuals often assert that some crimes deserve the harshest penalty imaginable. Additionally, there are criminals who cannot be rehabilitated – prison will not instigate the behavior change for which it is designed. These statements can be accepted as true.
Furthermore, Christians acknowledge that God – the Creator of life – includes provisions for the death penalty in his revealed word. The Pentateuch commands the death penalty for murder (Numbers 35: 16), adultery (Leviticus 20: 10), blasphemy (Leviticus 24: 14) and numerous other crimes. Again, this assertion can be accepted as true.
Although these statements are factual, they remain red herrings. The capital punishment debate asks whether the state should be permitted to intentionally end life as a means of punishment. Responses which affirm that some crimes deserve death, that some criminals cannot be rehabilitated, and that the death penalty is included in the Bible appear compelling, but they evade the question. Read More→
Today, being the Tuesday after the first Monday in November, is election day. Aside from the fact that I don’t vote, and therefore couldn’t even vote for myself, there are a number of reasons why I could never be elected to office—any office: federal, state, or local.
Not in any particular order, here are twenty-five of them.
1. The war on drugs is a monstrous evil that has destroyed more lives than drugs themselves. It should be ended immediately. All drugs should immediately be legalized, not just marijuana. Everyone in prison solely on drug charges should be released immediately.
2. U.S. foreign policy is reckless, belligerent, and meddling, and has been for over 100 years. The United States should strictly adhere to the foreign policy of Thomas Jefferson: “Peace, commerce, honest friendship with all nations – entangling alliances with none.”
3. Since the Constitution does not authorize the federal government to have anything to do with education, there should be no federal student loans, Pell grants, Department of Education, Elementary and Secondary Education Act, school breakfast or lunch programs, Head Start funding, math and science initiatives, etc. On the state level, there should be no public schools. Education should be a market service just like car repair and haircuts. However, since every state has a provision in its constitution for the operation of K-12 schools, they should have as much local control as possible.
English Baptist minister Robert Hall (1764-1831) was the namesake and youngest child of fourteen born to a Baptist minister. One website recounts his life thusly:
He was an accomplished theologian at the tender age of nine, having then mastered (among other works) “Edwards on the Will” and Butler’s “Analogy.” Notwithstanding such precocity, he did not prove to be a fool, but was one of the few “remarkable children” who turn out really remarkable men. In his fifteenth year he began his series of studies for the ministry at Bristol College, where his progress in learning was rapid; but as a preacher he seemed likely to be a failure. On his first public trial he repeatedly broke down, through an excessive sensibility that made public speech an agony to him, almost an impossibility. He mastered this weakness, however, and thenceforth steadily increased in power as an orator. Four years spent at King’s College, Aberdeen, where he was first in all his classes, brought him to his majority. His pastorates were at Cambridge, Leicester, and Bristol, and in each city his ministry was greatly successful. Many of his sermons were printed and had a wide circulation. No preacher of his time was more highly esteemed by the leaders of thought in Great Britain. Hall was master of an ornate and stately kind of eloquence long extinct in the pulpit, much esteemed in its day and perhaps too little esteemed now. To the present generation his sentences seem cumbrous, his style is pronounced affected and stilted, his tropes frigid. Indeed, the reader of today is at a loss to understand how his sermons could ever have won such encomiums as they received. Yet at his death, in 1831, it was universally agreed that one of the greatest lights of the pulpit had been extinguished.
Hall’s legacy as a popular preacher and cultural celebrity is now largely unknown. His Works, which were widely read in the nineteenth-century, are now rarely cited. Those who today walk by the statue of Hall in the middle of De Monfort Square in Leicester, England, certainly have no idea who he was. Hall was a defender of religious liberty, freedom of the press, and peace. The occasion of his sermon on war was the Day of Thanksgiving throughout England that was proclaimed for June 1, 1802, after the signing of the Treaty of Amiens in March that temporarily ended hostilities between France and Great Britain during the French Revolutionary Wars. I have transcribed the sermon from The Works of Robert Hall, A.M. (Vol. I, 4th ed., London: Holdsworth and Ball, 1834, pp. 81-121). – Laurence M. Vance