Tag Archives: American

The Birth of Religious Freedom in America

Do we have religious freedom by the generosity of our government or by our natural rights as human beings? Is it more correct to say “all Men should enjoy the fullest Toleration in the Exercise of Religion, according to the Dictates of Conscience” or “all men are equally entitled to the full and free exercise of [religion], according to the dictates of Conscience”?

Justin Taylor writes about the birth of religious freedom in the American colonies. The quoted lines above are from George Mason and James Madison respectively. “Madison’s breakthrough was the insight that since the human mind and consciences only works properly when they are uncoerced, it is therefore inherently wrong to coerce them. One should not revoke or restrict religious liberty because it is based on human reason and conscience, which cannot be revoked or restricted.”

He draws this thought from the book The Right to Be Wrong: Ending the Culture War Over Religion in America by Kevin Seamus Hasson.

The End of Democracy?

Twenty-five years ago, Francis Fukuyama argued that liberal democracy was the only viable political structure of our world and all nations would eventually adopt it out of their own interests. Some disagreed with Fukuyama, saying “the Western traditions of rights and limited government, which themselves had evolved out of Christian tradition, particularly Western Christian tradition,” were in no way universally adaptable. Democracy needs fertile ground in which to grow. Now, two political scientists are arguing that our rising generation is far less committed to democratic principles than any previous generation, even willing to accept authoritarianism in various forms. (via Prufrock News)

Is the Declaration of Independence Racist?

Dr. Thomas Kidd is now blogging at The Gospel Coalition and he responds to a charge made this week that the Declaration of Independence is a systemically racist document.

“The greatest ideal animating the American experiment is here: the notion of equality by creation.” And yet, “if people are equal before God, then how can you justify slavery? Some African Americans like American soldier and evangelical pastor Lemuel Haynes asked this question within weeks of the promulgation of the Declaration.”

Haynes wrote an essay in response to Jefferson, in which he said, “Liberty is equally as precious to a black man, as it is to a white one, and bondage equally as intolerable to the one as it is to the other.”

But is the Declaration fundamentally racist? No, though it does have troubling spots, which only makes it an imperfect document. The key idea still isn’t racist at all, even if it was originally interpreted in a way we would not today. “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness”

When The Church Doesn’t Feel Triumphant

Abandoned Church Building .

Russell Moore on the church in America and our intersection with public policies in today’s New York Times. We are not a majority white church anymore more nor should we want to be.

The Bible calls on Christians to bear one another’s burdens. White American Christians who respond to cultural tumult with nostalgia fail to do this. They are blinding themselves to the injustices faced by their black and brown brothers and sisters in the supposedly idyllic Mayberry of white Christian America. That world was murder, sometimes literally, for minority evangelicals.

Alan Noble talks about  the politicization of our morals and how that has raised fences around our communities.

Politics do not (or at least should not) define us, but cultural values that are traditionally wrapped up in political movements impact our perception of our neighbor. If politicians and the pundits who support them regularly speak about immigrants as threats to our country or view poor minorities as drains on our economy, or if they mock Christian voters as backwards bigots and pro-life advocates as anti-woman, it shapes the way we envision one another. We grow skeptical of one another, hostile, and cynical. In a word, we become less neighborly.

Mississippi, Lower the Confederate Flag

A South-Carolinian professor of history, who has many good reasons to celebrate his Confederate heritage, talks about the problems with the Confederate flag.

After the Civil War, the Confederate battle flag took on new meanings on the Southern landscape. It became thoroughly identified with a movement known as the Lost Cause, which sought to memorialize and preserve a collective Southern memory celebrating the Confederacy. However, as African-Americans were entering into civic spaces, running for office and voting in large numbers during Reconstruction and into the 1880s, they began to represent to Southern whites many of the great changes affecting the Southern landscape — chief among them a threat to Southern white political power. The Confederate flag began to be used publicly as a symbol that represented a return to “white rule.” Further, the Mississippi Constitution of 1890 became a legal tool to help whites regain political control through massive disenfranchisement of African-Americans. Through literacy clauses, poll taxes and interpretation clauses, African-Americans were almost entirely removed from the voting process in Mississippi until the mid-1960s. In the midst of this, attacks on African-Americans in the form of lynchings and violent intimidation attempted to keep African-Americans from political activity or challenging a new system of white control.

He recommends the state of Mississippi put this symbol behind them. “Mississippi can be a beacon to the rest of the world that love, selflessness, repentance and reconciliation can reign.”

Origins of Ghetto Culture

Dr. Carl Ellis describes what he calls “ol’ redneck culture” in the South and how it produced a group of African-American underachievers who celebrate the ghetto. “The values of this culture,” he says, “produced self-sabotaging, self-destructive behavior patterns, including: drunkenness, gang formation, ‘talkin’ trash,’ a scornful attitude toward education and boisterous exhibitionism, to name a few.”

[The achievers] who participated in the great northern migration generally succeeded in spite of racial discrimination in housing and employment. However those who continued to wallow in the ol’ redneck culture became what I call “non-achievers.” Unlike the achievers, they generally did not succeed when they migrated to the urban North. Thus, for many non-achievers, the ol’ redneck culture morphed into what we now recognize as “ghetto culture.” The values that governed their lives included devaluing work as a means of getting ahead, instant gratification with a disregard for the future, and crisis orientation with no planning.

How Christmas Grew Up in America

Going to church on Christmas Eve - a 1911 vintage Xmas card illustration
Penne Restad of the University of Texas in Austin and the author of Christmas in America describes how the celebration of Christmas in the United States began to come together in the 1850s.

The swirl of change caused many to long for an earlier time, one in which they imagined that old and good values held sway in cohesive and peaceful communities. It also made them reconsider the notion of ‘community’ in larger terms, on a national scale, but modelled on the ideal of a family gathered at the hearth. At this cross-roads of progress and nostalgia, Americans found in Christmas a holiday that ministered to their needs. The many Christmases celebrated across the land began to resolve into a more singular and widely celebrated home holiday. . . .

The ‘American’ holiday enveloped the often contradictory strains of commercialism and artisanship, as well as nostalgia and faith in progress, that defined late nineteenth-century culture. Its relative lack of theological or Biblical authority – what had made it anathema to the Puritans – ironically allowed Christmas to emerge as a highly ecumenical event in a land of pluralism. It became a moment of idealized national self-definition.

Making an Idol of American Exceptionalism

Nathan Finn summaries his Facebook friends’ political banter like this: “America is a Christian nation, we have lost our spiritual moorings, and political liberals are mostly to blame—but if we elect the right politically conservative (or perhaps libertarian) candidate, he or she (probably the former) will restore America’s greatness and perhaps usher in another Great Awakening.”

This, he says, is a false gospel. Believers are not called to make America great, but to expand the kingdom of Christ. We aren’t called to political action so much as we’re called to evangelicalism.

Finn writes to review what looks like a great book from John Wilsey,  American Exceptionalism and Civil Religion: Reassessing the History of an Idea. If we take the idea of American Exceptionalism to the extend described above, we have politicized the gospel, rendering to Caesar what should be rendered to God alone.

This is the idea I was getting at back when I asked this question, “How would your perspective change if you became convinced the United States was not founded as a Christian nation?

Memoirs Are the New Fairy Tale

“Here we take fairy tales, magic tales, and wonder tales so seriously. This is the land of magic. I think it’s because overall American culture is still able to dream about a better future, to dream that something better is going to come. It’s part of the American DNA.”

Armando Maggi, professor of Italian literature and a scholar of Renaissance culture, says the American memoir is the new fairy tale.

The Most Evangelical Founding Father

Thomas Kidd, who has written on Patrick Henry and George Whitefield and is writing on Benjamin Franklin, offers this glimpse into the life of one of the lesser known founders of America.

Perhaps the most evangelical of all the Founding Fathers, however, is one whom few Americans recall today: Elias Boudinot. Baptized as an infant in Philadelphia by the great evangelist George Whitefield, Boudinot embraced and defended evangelical principles throughout his prominent career as a Patriot in New Jersey and U.S. government official.