Stanley Hauerwas - 'Thinking, Writing and Acting Politically'

Prof Stanley Hauerwas delivers the 2013 New College Lectures

We have just completed the 2013 New College Lectures that were delivered by Professor Stanley Hauerwas from Duke University. His lectures had the title 'The Work of Theology: Thinking, Writing and Acting Politically'. In the three lectures Professor Hauerwas revisited positions he had taken in the past, and reframed them to help clarify and understand how he has engaged in theology as a practical discipline. Hauerwas suggested that the talks were in a way inspired by Karl Barth who wrote an essay entitled, “Rudolph Bultmann—An Attempt to Understand Him.” However, Prof Hauerwas suggested that they might best be characterised as a series of thought experiments entitled, “Stanley Hauerwas—An Attempt to Understand Him.” There were three lectures in all on consecutive nights (17-19th Sept) preceded by a shorter address to the residents of New College at a formal dinner prior to the lectures (16th September). You can download the lectures plus the formal dinner address HERE.

‘How I Think I Learned to Think Theologically’ – In the first lecture Professor Hauerwas explored the character of practical reason as an exemplification of the kind of reasoning that is intrinsic to the theological task. In this first lecture he drew heavily on the work of Alasdair MacIntyre and MacIntyre's argument that if we are to consider questions of justice and rationality, then we must recognise that such questions are not the same for all people. Hauerwas (acknowledging MacIntyre) argued that "...a person of practical reason is able to think for themselves only by thinking with others." He suggested that this will also depend on who you are and how you ultimately understand yourself. The ideas explored of course owe much to Aristotle and the way he distinguishes between scientific knowledge and practical wisdom. Having provided an account of practical reasoning Hauerwas then turned to a reflection on how he might have learned to think theologically drawing in particular on his memoir 'Hannah's Child'.

‘How To Write a Theological Sentence’ – In his second lecture Hauerwas drew heavily on Stanley Fish’s book ‘How to Write a Sentence: And How to Read One,’ and explored how difficult it is to write a sentence that expresses what we should say theologically about God. Before discussing Fish he again reminded us that how we understand and communicate theology reflects '...how Christians find themselves in the world' and that for theological writing to have impact it must make the familiar strange. Theology also needs to be writing about God rather than writing about what theologians in the past have said about theology. He explained that one of the key foundations of the theories of Fish is that syntax has an inexorable logic '...a ligature of relationships that makes a statement about the world that we can contemplate, admire, or reject'. He then used this to consider effective theological thinking and writing. In doing this, he drew many examples from the work of Robert Jenson. For example, his sentence 'God is whoever raised Jesus from the dead, having before raised Israel from Egypt' was unpacked and the power and work of 'whoever' discussed. Theology he suggested frequently confirms the familiar and that a sentence like Jenson's makes the familiar strange and engages us. This he argued should be the quest of any theologian.

‘How To (Not) Be a Political Theologian’ - In the final lecture Professor Hauerwas considered how politics has been at the heart of the first two lectures by drawing attention to current developments in political theology and in what ways he is, and is not, a political theologian. Of course, whether he is a 'political theologian' as some claim, will depend on how one defines 'political theology'. In the first section of his talk he considered how in Christian America there has been a sense of 'moral obligation to be political actors in what [is seen] to be democratic politics.' This talk drew heavily on John (Howard) Yoder's work, a critique of the work of Richard Niebuhr on 'Christ and Culture', and Walter Rauschenbusch's argument that the social gospel is the '...religious response to the historic advent of democracy.' With this as a backdrop he explored the relationship between Christianity and politics and suggested that, in a sense, the development of Christian thinking about politics and government resulted in '...the loss of the politics of the church.' Hauerwas suggested that Yoder's thinking is a strong counter argument to Niebuhr and Rauschenbusch and that the church can serve democracy by being a community that respects adversaries within and outside the church, rather than simply becoming a '...tributary to whatever secular consensus seems strong at the time'.

A section of the audience of almost 400 on the first night of the lectures

The lectures where challenging and yet very practical. As always, Professor Hauerwas provoked all in attendance to examine varied assumptions and offered insightful and enjoyable critique, analysis and synthesis of the work of some key thinkers. He engaged the work of these theologians as he tussled with the challenges of thinking, writing and acting politically by using himself as a case study and backdrop to his thinking. Once again, you can download all three lectures plus his after dinner address below.

The lectures and after dinner address

'A Theologian at Work', address to New College Formal Dinner, 16th Sept, 2013

‘How I Think I Learned to Think Theologically’, New College Lecture, 17th Sept, 2013

'How To Write a Theological Sentence' - New College Lecture, 18th Sept, 2013

‘How To (Not) Be a Political Theologian’ - New College Lecture, 18th Sept, 2013

Presenting the New College Lecture's medal to Prof Hauerwas

Professor Stanley Hauerwas is an American theologian, ethicist and public intellectual. He currently teaches at Duke University serving as the Gilbert T. Rowe Professor of Theological Ethics at Duke Divinity School with a joint appointment at Duke University Law School. He is considered by many to be one of the world's most influential living theologians and was named 'America's Best Theologian' by ‘Time Magazine’ in 2001. His work is frequently read and debated by scholars in fields outside of religion, theology, or ethics, including political philosophy, sociology, history and literary theory.
 

Who Am I?

In recent times, I’ve experienced the fascination of exploring who I am in our family tree, as my daughter has researched our ancestors across six generations. There have been many surprises. We have discovered political activists, paupers, convicts, farmers and even a missionary couple to Van Dieman’s Land. But the most significant insight has been that across four centuries God has been at work in our family, intervening in lives, turning people in different directions, rescuing some from disaster, and sending others to places unknown.

My identity partly reflects the lives of ancestors – actions, goals, desires, values etc - but ultimately I am the work of the one who has searched me and knows me, He who ‘… created my inmost being…[and] …knit me together in my mother’s womb’ (Psalm 139). My God has ordained my purpose and continues to work in my life to mould and shape me by his Spirit as I live in the world. And he does this even though I am so easily distracted by the world and by those who don’t know me as he does.

In the well-known Australian children’s book ‘The Bunyip of Berkeley’s Creek’ a creature climbs out of a muddy creek, sits on the bank and immediately asks of himself and anyone who will listen, ‘What am I’? A passing platypus helpfully tells him that he is indeed a ‘Bunyip’! But this isn’t enough. He needs to know not just what he is, but what he looks like, and ultimately, who he is? Some witnesses run away in fright when he enquires about his identity, but eventually he bumps into a scientist who informs him that he looks ‘like nothing at all’ because ‘Bunyips simply don’t exist.’ The Bunyip ultimately finds peace when he comes face-to-face with a female bunyip and understands something of what and who he is by seeing another of his kind.

Like the bunyip, humans thirst after an understanding of who they are, their purpose, and why they are here. And like the bunyip, we often seek such an understanding through the eyes of others and our life circumstances. We even try to reshape ourselves to match the expectations of those who think they know best about our identity. Sadly, while humans are made in the image of God with a purpose that he ordained for us before we were born, we often spend much of our short lives searching for who we are, and why we are here in surprising and pointless places.

Our latest issue of Case magazine explores the theme 'Who am I?'. Our identity is a topic that all of us have a direct interest in. But what does the Bible say that might help us to negotiate the tricky waters of who we are?  Michael Jensen kicks this edition off with his reflections on what is perhaps the most fundamental distinction of all in regard to identity: what makes me a someone rather than a something? While this is a distinction we all feel we can make instinctively, it is not easy to spell out how it is that we identify ‘someones’. Ultimately, it is the knowledge of who we are in relation to God that gives us a way forward.

The other articles in this issue all deal, in one way or another, with the consequences of the human failure to understand our significance and identity in relation to our creator, saviour and Lord. Like the Bunyip, we often seek identity in the wrong places as we define ourselves by lesser things as sexuality, personality traits, sporting success, and the groups we belong to. The results are damaging both to individuals and those around them. No doubt, it has always been the case that people’s self-identity has been caught up with sexuality to some degree, and now the connection seems stronger than ever. The obsession with being sexy/skinny/buff—whatever is the flavour of the month in sexual desirability—means sexuality can easily become the chief characteristic determining who we are to others and even yourself. Kamal and Patricia Weerakoon seek to contrast popular views of sexuality with the Bible’s view, and see how each stacks up against current sexological research.

Sports doping and asylum seekers have been hot topics in the Australian recently, and both have connections to personal identity. Every few weeks, a new revelation is made about drug use in sport, tainting past glories, and calling into question each new achievement. Edwina Hine and Dani Scarratt explain the what, how and why of sports doping, and outline a Christian response that sees the problem as going deeper than cheating to the very heart of who we are. The groups we belong to (and shun) also contribute to self-identity.

Mark Glanville puts recent Australian asylum-seeker policy under the microscope of Deuteronomy, and finds it seriously at odds with the ethics of the Old Testament Law. This is challenging and important reading for those of us who serve a God who cares for the oppressed and the outsider.

In our ‘Books and Ideas’ section. Craig Josling delves into issues of personality with his discussion of two recent books on introversion, one from a Christian perspective and one secular. Finally, I review the long-awaited book from Megan Best Fearfully and wonderfully made which comprehensively explains the many medical and ethical issues surrounding the beginning of life. I hope there is something to interest and challenge everyone in this issue.

If you would like to subscribe or simply purchase this single issue of Case, please visit our website HERE.

The more things change…

A post by Dr John Quinn

Image from Wikipedia Commons

Shortly after being elected Anglican Archbishop of Sydney in 2001, Dr Peter Jensen found himself embroiled in a stoush with the then Prime Minister John Howard over the issues of aboriginal reconciliation and the treatment of asylum seekers.  Twelve years later and the newly elected Anglican Archbishop of Sydney, Dr Glenn Davies, has also called for more humane treatment of asylum seekers.  Has nothing really changed in the last 12 years?

Image courtesy of google images

The 24 hour news cycle, with its insatiable hunger for new stories, creates the impression of a fast paced world where issues move rapidly and circumstances change constantly. You can tune into news around the clock, through ABC News 24, the BBC, CNN, Al Jazeera or any number of other media outlets.  News websites are constantly being updated with new material.  Live blogs cover the day’s goings on in Parliament or on the campaign trail.  Political parties and businesses engage communication consultants and PR executives to monitor the perception of their image. The treatment of any issue is necessarily superficial to keep up with the frenetic pace of the news cycle, and the image projected or the “spin” is where the real game seems to lie.  Any in-depth research on a policy question is practically “out of date” before it enters the public domain.  One has to wonder whether this is serving us at all well. 

Even though we have greater and faster access to information than ever before, the pace of genuine progress on any given issue does not seem to have increased. Aboriginal reconciliation and asylum seeker policy are two great examples, but there are plenty of others.  Whether the issue pertains to cost of living, housing affordability, work/life balance, mental health services, aged care facilities or environmental sustainability, it feels like we have had the conversation a thousand times over. And we usually have. 

Many Christians have embraced the digital revolution, blogging constantly and tweeting incessantly. Christian organisations invest an increasing amount of time and effort into online and social media resources (the irony of posting this on a blog is not lost!). Certainly we need to meet the world where it is at, having a presence in the digital realm is the being “all things to all men” of our generation (1 Cor 9:19-23).  At the same time, the writer of Ecclesiastes ought to give us pause for thought:

What has been will be again,

    what has been done will be done again;

    there is nothing new under the sun.

10 Is there anything of which one can say,

    “Look! This is something new”?

It was here already, long ago;

    it was here before our time.

11 No one remembers the former generations,

    and even those yet to come

will not be remembered

    by those who follow them.

The tools of digital and social media bring the constant temptation to be saying something new. In many cases the same thing was said a metaphorical five minutes ago, and the repetition changes little. Yet in the word of God we find what the world truly needs to hear. And it is the same today as it was yesterday and will be tomorrow.

Pushing Through The Election Blues?

A post by Rev Ben Gooley

Australians have an upcoming Federal Election. In many conversations I have had, disillusionment seems to be high with many struggling to find a party or leader to support with genuine enthusiasm.

For all its faults, the democratic system we enjoy in Australia works best when the wider populace is properly engaged with the electoral process, understands the key issues and asks their candidates intelligent questions.

For Australian Christians there are a number of tools to help move beyond the sound bites of the nightly news and understand a little more about the stated positions of the various parties.

The ABC has launched their Vote Compass which tries to plot your answers to a short set of questions against the policies of the major parties (they evaluate the ALP, Coalition and Greens). Its plotting is necessarily fairly basic, but it is also quite straightforward to use and may be helpful to some in understanding the differences of the major parties on a variety of issues. There are also links that give more detailed summaries on various issues.

The Bible Society Australia has also tried to gather relevant information on a variety of issues for Christians in their Federal Election Guide 2013. It considers more than just the major parties, and unashamedly takes a Christian perspective. With the enormous breadth of opinion among Christians on every issue this is non-trivial. Their methodology is to provide quotes and articles by key leaders and commentators, as well as a summary of the party positions, and allow the reader to reach their own (better) informed opinion. It takes a little work, but is a useful summary on understanding the issues more deeply.

While it’s often easiest to slide into a cynical disillusionment about Australian politics, remaining uninformed will only encourage more sound-bite policies. Perhaps these resources will help in pushing through the election blues.

Rethinking the place of work, rest and play in the 'self-consistent' life

I wrote a post on 'Children's loss of play' a couple of years ago and I continue to reflect upon my central thesis. That is, could the failure of adults to understand the nature of play and its importance, be depriving their children of play, and at the same time offering them life models that might just shape their own use of time in negative ways when they grow up?

In my last post on this topic I cited Kenneth R. Ginsburg's work that suggests play is critical for children and fulfils many needs:

• Play allows children to use their creativity while developing their imagination, dexterity, and physical, cognitive, and emotional strength.
• Play is important to healthy brain development.
• Through play children at a very early age engage and interact in the world around them.
• Play allows children to create and explore a world where they can achieve a sense of mastery.
• Play can also help them to conquer their fears while practising adult roles, sometimes in conjunction with other children or adult caregivers.
• As they master their world, play helps children develop new competencies that lead to enhanced confidence.
• Undirected play allows children to learn how to work and create with others, to share, to negotiate, and to resolve conflicts.
• When play is allowed to be child driven, children practice decision-making skills, move at their own pace and discover their own areas of interest.
• Play is essential for the building of active healthy bodies.

But as well as being important for children, play is important for adults. In 'The Christian at Play' Robert Johnston argues that play is part of life and hence should be part of our consideration of what it means (quoting Thomas Oden) "to live self-consistent and intelligible [lives] of faith in Christian community".

Johnston has many interesting things to say.  As someone who has a spent a lot of time as a researcher observing children at play, I have become conscious that I know less about play as an adult. Here's how Johnston describes play:

I would understand play as that activity which is freely and spontaneously entered into, but which, once begun, has its own design, its own rules or order, which must be followed so that the play activity may continue. The player is called into play by a potential co-player and/or play object, and while at play, treats other players and/or "playthings" as personal, creating with them a community that can be characterized by "I-Thou" rather than "I-It" relationships. This play has a new time (a playtime) and a new space (a playground) which function as "parentheses" in the life and world of the player. The concerns of everyday life come to a temporary standstill in the mind of the player, and the boundaries of his or her world are redefined... But though play is an end in itself, it can nevertheless have several consequences. Chief among these are the joy and release, the personal fulfillment, the remembering of our common humanity, and the presentiment of the sacred, which the player sometimes experiences in and through the activity. One's participation in the adventure of playing, even given the risk of injury or defeat, finds resolution at the end of the experience, and one re-enters ongoing life in a new spirit of thanksgiving and celebration. The player is a changed individual because of the playtime, his or her life having been enlarged beyond the workaday world (p. 34).

His comments are interesting and lead me to ask, might play have a different human value to rest and leisure? Is it a distinctive part of the life of the adult as well as the child, and can my engagement in play bring glory to God and help me to live a life of faith well?
 

We Protestants have always been suspicious of play and idleness, trusting instead in the worth of work and diligence in all that we do. But in the process we have often failed to understand the biblical sense of 'rest' and have been just as confused about 'work and its purposes. We know that God ordained rest at creation when He rested from the work that he had done (Genesis 2:2-3). As well, we know that physical rest has a relationship to spiritual rest and God's ultimate plan and design for us, that we are to seek him in our lives. Our lives are to demonstrate that we understand and seek the only true rest that is to be found in Christ (Matthew 11:28-29). Play is an added complexity because it isn't the same as rest, but it may be pursued as part of rest, as we seek in the midst of life, rest for our souls not just our bodies. Understanding work, rest and play is made even more difficult because in the modern era the place of play and rest, relative to work, has become confused.  Johnston cites some of the following trends:

• As the amount of leisure time increases for some, the meaningfulness of work has decreased.
• While opportunities for leisure and play have increased for some, there has been a reverse trend for many women with paid work adding to many of their previous responsibilities at home.
• For many, work has become simply a means to an end; primarily, a way to increase purchasing power for life, with leisure increasing dramatically as an area of expenditure.
• Free time does not necessarily mean rest, leisure or play for those who Staffan Lindner labelled "the harried leisure class"; those for whom consumption dominates non-working time.
• What people do when they have time away from their jobs can often be simply idleness.

There is much that could be added to Johnston's list some 30 years later. For example, today I suspect that Christians, like people in general, have a tendency to binge on rest and play, and I'm also not too sure that anyone has much more leisure time. For many, there is an inconvenient truth about the dominant place of work, as they seek to earn money to allow insatiable consumption in all parts of life.

In an age where most people feel time poor, and we spend too much time working and too little time entering into rest, a consideration of the role of play in life might just be helpful for many of us. As well, we may need to give careful consideration to the way we model what rest and even play mean in our lives as others observe us.

If you're interested in this topic, you might have a look at issue #24 of Case Magazine on 'Work in Progress'. You might find this helpful.

On Intelligence and Omniscience

A post by Dr John Quinn

Edward Snowden (Courtesy of Wikicommons)

As I write, former US intelligence analyst Edward Snowden is en route to Ecuador, passing through Moscow and Havana. Mr Snowden is wanted by US authorities for disclosing information regarding the extent of US surveillance of its citizens’ internet and telephone activities. The disclosures, which were first reported in “The Guardian”, have rocked the US Government to the core, and have met with praise and contempt in almost equal measure.  Those in the government and security establishment argue that Mr Snowden’s disclosures are treasonous, endangering the lives of innocents by compromising effective security programs and intelligence mechanisms.  At the same time his actions are hailed as heroic by civil libertarians and journalists for pushing back against the increasing intrusion of the state into personal affairs.  As thinking Christians what are we to make of this?

The New Testament is not silent on the role of government. In Chapter 13 of his letter to the Romans, Paul exhorts his readers to “submit [themselves] to the governing authorities.”  Paul’s reasoning is not pragmatic, but is tied up in God’s sovereignty over earthly affairs: he writes “for there is no authority except that which God has established.” As result, “he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves”. Moreover, “if you do wrong, be afraid, for he [the ruler] does not bear the sword for nothing”.  In short, the ruling authorities are to be treated with respect and a measure of fear, as they are instituted by God to administer justice.

Image courtesy of Google images 

I have to admit that these verses bring me some discomfort in light of Edward Snowden’s revelations. What if, God forbid, it became illegal to be a Christian?  What if checking an online bible, calling your local church or even reading www.case.edu.au could land you in prison? These are activities we do every day: should we just stop them in submission to a tyrannical state? While a cursory reading of Romans 13 might invite that conclusion, I don’t think the picture is quite that straightforward. In Verse 3 of chapter 13, Paul writes:

“For rulers hold no terror for those who do right, but for those who do wrong.” 

So it is really wrongdoers that ought to fear the government, not those who do right.  Of course, we now have a problem of definition: who are “those who do right” and “those who do wrong”?  I don’t think there is anything too controversial in suggesting that for Christian people “those who do right” must ultimately be those who trust and obey the Lord Jesus.  If this is the case then any government acting against Christians has moved from being an administrator of God’s justice to a persecutor of God’s people. The Bible is clear on both the reality and certainty of persecution for Christians.  Moreover, while persecution brings suffering in the here and now, it ultimately points to the certainty of hope in Jesus.  Hence there is nothing to fear from a government that persecutes, for the Christian holds to certain hope of ultimate deliverance through Jesus.

So, do Christians have anything to fear from a government that monitors our every movement? At one level the answer is no, because God would ultimately deliver us from a persecuting government. That said, it does not seem adequate to say that since God gave the authorities the power to monitor all our activities, we should just accept it. The potential for misuse of surveillance is substantial, and it is not only Christians who might face injustice as a result of government intrusion. As people who put others before ourselves we should be attentive not only to our own vulnerability, but also of others who might face persecution from an intrusive tyrannical state.  The scale of government monitoring now evident, we need to think about how we work toward change, not through illegal means, but by advocating through legitimate channels.

Did Edward Snowden do the right thing? I have no idea. His actions have certainly upset the US government who are making all sorts of claims about the legality of what has occurred. Moreover, he has almost certainly violated those confidentiality clauses that were part of his work arrangements. Deliverance for Edward Snowden appears to be coming from somewhat unexpected quarters, via the Russian, Cuban and Ecuadorian governments. Leaving aside the morality or legality of Mr Snowden’s actions, and his now precarious situation, through his disclosures he has flagged a significant issue with which we need to grapple. We can thank him for that.   

Christianity and Terrorism

Above: Photo 2013 Boston Marathon (WikiCommons)

We are often reminded that we live in a fallen world. Incidents such the Boston Marathon bombing, or the killing of the British solider a week or so ago are cases in point. In the aftermath of these events people are left scratching their heads and often fingers are pointed every which way.

In Case magazine  #11  in 2007,  Moore College Lecturer Dr Andrew Cameron, wrote a particularly helpful article on Christianity and Terrorism. He asked, since terrorism is firmly implanted in our social landscape, how does it connect with Christianity and how can we respond? What type of voice should we have in public debates on terrorism?

Christians who engage in these debates are often confronted by the retort "but Christianity advocates similar violence, just look in the Old Testament". Regular viewers of the Australian Broadcasting Corporation's Q&A television program would have seen this demonstrated as this very question was posed to conservative Christian politician Rev Fred Nile, specifically referring to Psalm 137.  Rev Nile tried to explain to the audience that the Old Testament was part of God's 'Old Covenant' and for Christians the emphasis is in the 'New Covenant' .  Christians who viewed the program most likely could see the point that Nile was trying to make. Of course we need to remember that covenantal language is unfamiliar to most people, so the idea that the 'Old Covenant' is fulfilled 'in Christ' is not easily grasped. Thus Nile's point was lost on most.

It occurred to me that the ideas raised and explanations in Andrew Cameron's article 'Christianity and Terrorism' (Case #11) would have been very useful when trying to respond to the accusation that the bible advocates acts of terrorism. In particular Andrew's article explains well that there is no justification for Christians to engage in holy wars as described in the OT. He wrote:

Even when they occurred they were pictured as a special occurrence, not a general rule; and because in the ‘story arc’ of the Bible, the death of Christ is the penultimate fulfillment of the same purpose as these wars. The satisfaction of the wrath of God, instantiated in these wars, is for the time being completed on Christ’s cross (and finally completed at humanity’s final judgment). Hence in Christian theology, there is no longer any warrant for any holy war anymore

In addition to the above explanation, Andrew's article has an excellent analysis of how governments  are responding to terrorism around the world, and I found his concluding remarks on how Christians should respond to such events as very timely.

This cry of ‘come, Lord Jesus!’ lies at the core of a Christian response to terrorism. To pray for angry and misguided Islamist terrorists; to pray for our leaders in the fearful decisions they must daily make; to pray for the wounded lying in hospitals; to pray that it doesn't happen again and that peace reigns—in such prayers, we do well, because we take our helplessness, and the lostness of humanity, to the powerful throne of God.

I know Case subscribers would enjoy Dr Cameron's  article. So I encourage you to pull out your back issue of the magazine. The article can be viewed online.  New Case subscribers are also welcome. More information regarding our publication is found at the Case website