His Eminence George Cardinal Pell, the Archbishop of Sydney, who delivered the keynote address at Acton’s 2004 annual dinner (full text here), has recently produced two notable commentaries: the first on global warming, the second on the Christian foundations of modern Western Civilization.
You often hear that Europe is much more secular than America. Just take a look at the Netherlands, for instance. How much more secular can you get?
But one place in which this stereotype rings false is in terms of academic institutions. You can pursue (as I currently am) a degree in theology at a European public university. Can you imagine that in the United States?
No, here we have departments of “religious studies” in public colleges and universities (if we cover religion there at all, and to be sure, “theology” and “religion” aren’t identical). My friend Hunter Baker might point to this difference not as secularism in a strict sense, but rather an institutional separation between state and church (for more on his definition of secularism, check out his book, The End of Secularism).
And thus from accounts of the institutional differences between the academic study of religion and theological study in America, you might easily get the impression of a kind of intellectual or academic secularism. After all, to study theology in America, you have to go to a private college or seminary (as I also am currently doing). This perspective from the Chronicle of Higher Education is representative, “The Ethics of Being a Theologian,” in which K.L. Noll writes, in part,
I do not presume to tell theologians how to be theologians, and I will not attempt to define the value of theology. I simply request that theologians fulfill basic ethical obligations, such as the affirmation that theology is not knowledge and must position itself apart from those academic disciplines that try to advance knowledge, such as history, anthropology, religious study, and (perhaps especially) the natural sciences.
Meanwhile, in secular Europe, as ENI’s Stephen Brown reports, “European theology faculties warn of shift to religious studies.” Read the rest of Brown’s story after the break.
Read more on Secularism in Academe…
From the Holy Land, sung in Arabic. Merry Christmas to all PowerBlog readers and our blogging crew!
St. Paul’s Letter to the Galatians 4:4-7
Brethren, when the time had fully come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave but a son, and if a son then also an heir of God through Christ.
By Cassia the nun, from the Great Vespers for the Feast of the Nativity of Christ
I love the song, “Mary, did you know?”…
Reflect on the words…
The Incarnation is at the heart of the Gospel– not just that Jesus came
as the GodMan in bodily form,
as the ultimate sin-bearer,
as the Perfect High Priest offering Himself
as the Perfect Sacrifice for our sins.
Contrary to the belief of some, the two realities referred to in the title of this post are not identical.
But the discussion around a recent Boston Globe article reminds me of the saying from Jerry Taylor, a senior fellow at the Cato Institute, “Capitalism without the threat of bankruptcy is like Christianity without the threat of hell. It doesn’t work very well.” It may well be that capitalism without the threat of hell doesn’t work very well either.
For the mysterious dynamic of history resides in man’s choice of gods. In the service of his god — or gods (they may be legion) — a man expends his energies, commits his sacrifices, devotes his life. And history is made. Understand Communism, then, as a religion; or miss the secret of its power! Grasp the nature of this new faith, and discern in contrast to it the God who alone can oppose its onward march; or misapprehend the character of the contest in which mankind is engaged, and misconceive our own historic task.
Kling’s analysis is worth reading, and he concludes that the divide between conservatives and libertarians has to do with respect (or lack thereof) for hierarchical authority. Kling does allow for the possibility of a “secular conservative…someone who respects the learning embodied in traditional values and beliefs, without assigning them a divine origin.”
The point has been made by outstanding thinkers like Stephen Carter and Richard John Neuhaus that the New York-Washington, D.C. establishment eats up left wing religion and declares it delicious. Give a radical a cross and we have activists bravely “speaking truth to power” and “speaking prophetically.” Put the cross in the hands of a conservative and suddenly secularism is the better course and church and state must be rigorously separated lest theocracy loom every closer.