Monthly Archives: August 2009 - Page 3

More on Gendered Language

Sometimes a quick flip through the dictionary can be most helpful on these matters. The argument by proponents of male-centric language goes something along the lines of saying that using “they” as a universal singular pronoun is grammatically incorrect and would only be done by Philistines who have no sense of literary decency. However, history and, ironically enough, tradition is against them on this.

Here are just a few samples of “they” being used as a universal singular pronoun in Western literature:

— Shakespeare: and every one to rest themselves betake;
— Jane Austen: I would have everybody marry if they can do it properly;
— W. H. Auden: it is too hideous for anyone in their senses to buy;
— Shakespeare: ’tis meet that some more audience than a mother, since nature makes them partial, should o’erhear the speech;
— W. M. Thackeray: a person can’t help their birth;
— G. B. Shaw: no man goes to battle to be killed. — But they do get killed;

- From Merriam Webster

All this to say, using “they” as a universal singular pronoun is not bad English whatsoever, nor is it grammatically problematic. Strangely then, it seems to me that the only reason for rejecting a grammatically-appropriate gender-accurate pronoun in favor of a male one would be . . . ideological. Imagine that.

This Doesn’t Bode Well

It looks like the über-Reformed emerging mega-churches have decided to create their own personal seminaries to train clones of their head pastors. Mark Driscoll, John Piper and others are all working towards creating degree-granting institutions that are part of their massive churches through which they will train pastors to go out and replicate the founding mega-churches and their pastors. What’s interesting to me about this whole thing is how open they’re all being about their attempts to create clones of themselves and their churches:

Many aspiring pastors are willing to forgo the prestige of attending an established seminary to obtain “the specific theological focus that most church-based seminaries offer,” said Tim Tomlinson, president of Bethlehem College and Seminary.

“The church-based theological seminaries like ours are more intent on offering a theological and philosophical worldview that is consistent with the teachings and writings of the well-known pastor-theologian with whom the seminary is affiliated,” Tomlinson said. “This seems to have a growing appeal to a growing number of students.”

The plan is explicitly one of direct indoctrination into the thought of a specific leader. This isn’t theological education. It’s theologically fascist and will only have a negative effect on the church’s mission. The blatantly arrogant self-promoting (and now self-duplicating) demagoguery that is coming from these Driscoll-Piper types is really quite extraordinary.

Let us Break for Hilarity

Karl Barth Blog Conference 2009

Keep your eyes open starting this Sunday for this year’s Karl Barth Blog Conference. The theme this year is related to Karl Barth’s Romans Commentary and the question of natural theology. There are some great contributors lined up and it promises to be a superb conference. The Karl Barth Blog Conferece, hosted every year at Der Evangelische Theologe is easily becoming the best collaborative theoblog event around. Stay tuned from some good posts and discussion

The Color of Socialism

Some interesting points here about the nature of the whole uproar about “socialism” among right wing rabble-rousers we keep seeing on the news. The main issue that needs to be recognized is that the whole uproar about “socialism” in American discourse is a profoundly racial matter:

As real socialists laugh at these clumsily made broadsides, and as scholars of actual socialist theory try and explain the absurdity of the analogies being drawn by conservative commentators, a key point seems to have been missed, and it is this point that best explains what the red-baiting is actually about.

It is not, and please make note of it, about socialism. Or capitalism. Or economics at all, per se. After all, President Bush was among the most profligate government spenders in recent memory, yet few ever referred to him in terms as derisive as those being hurled at Obama. Even when President Clinton proposed health care reform, those who opposed his efforts, though vociferous in their critique, rarely trotted out the dreaded s-word as part of their arsenal. They prattled on about “big government,” yes, but not socialism as such. Likewise, when Ronald Reagan helped craft the huge FICA tax hike in 1983, in a bipartisan attempt to save Social Security, few stalwart conservatives thought to call America’s cowboy-in-chief a closet communist. And many of the loudest voices at the recent town hall meetings — so many of which have been commandeered by angry minions ginned up by talk radio — are elderly folk whose own health care is government-provided, and whose first homes were purchased several decades ago with FHA and VA loans, underwritten by the government, for that matter. Many of them no doubt reaped the benefits of the GI Bill, either directly or indirectly through their own parents.

It is not, in other words, a simple belief in smaller government or lower taxes that animates the near-hysterical cries from the right about wanting “their country back,” from those who have presumably hijacked it: you know, those known lefties like Tim Geithner and Rahm Emanuel. No, what differentiates Obama from any of the other big spenders who have previously occupied the White House is principally one thing — his color. And it is his color that makes the bandying about of the “socialist” label especially effective and dangerous as a linguistic trope. Indeed, I would suggest that at the present moment, socialism is little more than racist code for the longstanding white fear that black folks will steal from them, and covet everything they have. The fact that the fear may now be of a black president, and not just some random black burglar hardly changes the fact that it is fear nonetheless: a deep, abiding suspicion that African American folk can’t wait to take whitey’s stuff, as payback, as reparations, as a way to balance the historic scales of injustice that have so long tilted in our favor. In short, the current round of red-baiting is based on implicit (and perhaps even explicit) appeals to white racial resentment.

Its actually quite an important point. The whole discussion of “socialism” and “captitalism” needs to be diagnosed as the racialized discourse that it is.

Revisions, Revisions

As you can see, a new layout is up on this humble blog. Let me make all necessary effort to assure you that I am not engaged in a quixotic quest for the perfect blog theme. Sadly my last theme developed some problems that I couldn’t quite stomach after my latest update. A lot of changes I had made were lost and I didn’t feel like going to all the effort it would have taken to reduplicate them…even if it were possible and it wasn’t clear that it would be.

So, anyways I poked around for some new themes and found a few that looked promising. This one is my best choice at the moment. One of the excellent features you can all now enjow are the dropdown comments. I hope it is to your liking. If not, please say so.

Barth on Calvin

Since the Calvin quincentenary is the subject of much discussion these days, here’s a pretty cool quote from Barth on the 400th anniversary of Calvin’s death:

It is not worth while really to become a ‘Calvinist’, but it is certainly almost singularly worth while to become Calvin’s free pupil. If today, after the experiences we have had of his life’s work in its historical shape, and after a renewed return to the sources and origins to which he pointed so insistently, one can think and speak with him only by going beyond him only by thinking and speaking with him in the direction in which he pointed and do so looking back to the days of his work, his struggles and sufferings, in great reverence and genuine gratitude.

~ Karl Barth, Fragments Grave and Gay, 110.

Insane Quote of the Day

Feminists are trying to dictate to the rest of us what the masculine pronoun is allowed to mean. For me it means the same thing it meant to Milton, Shakespeare, Jane Austin[sic], Flannery O’Connor[,] and C. S. Lewis. Feminists want us to pretend they all meant to exclude women from practically everything but that is ridiculous. And they demand that we pretend that the traditional use of “man” for humankind MEANS males only. But it doesn’t and pretty much everybody knows it.

So you can demand that the meaning of words be changed. That does not mean the meanings will change. I suggest that you will find only pro-feminists (and people who haven’t thought much about it but are trying to be nice and agreeable) agreeing with you, which proves my point. It is not about communication, but ideology.

Of course the first thing to say about this is that the conflict is not about meaning, but about literary ethics. Sure we all know that folks mean humanity when they say mankind, but the question is why we should prefer to gender our gender-inclusive terms in the first place. What reason would justify talking about men and women in purely masculine terms? That is the question. Obviously.

How sadly hilarious the kind of thinking in this quote really is! What’s insidious about it is the way that it equates anything challenging the status quo with ideology: using masculine language to describe the human race as a whole is the norm; any challenge to that is ideological feminist totalitarianism.

Are we really fools enough to think that masculine-centric linguistic conventions are simply benign? What masquerades as a condemnation of “ideology” actually turns out to be an exercise of pure ideology itself. Certain contingent linguistic norms are enshrined as necessary, natural, and unquestionable. This is anything but the rejection of some new ideology. Rather it is merely the blind act of perpetuating an old one.

Real Theology

Thanks to Melissa, I came across a series of incredibly moving reflections yesterday from a couple who are pregnant with a child, Ethan, who has a fatal birth defect. Amidst all the vitriolic rhetoric and ideological warfare that takes place between “pro-choice” and “pro-life” movements in America, this intensely personal story is really a true witness to the nature of Christ’s peace. This is a true example of what embracing the way of Christ’s hospitality looks like. It is at once a testimony to the cost and the joy that attends a life given over to that hospitality. May Eric and Dayna be blessed, sustained, and kept through this time.

Here is just one snippet of Dayna’s poignant reflections:

The idea that God’s providence or purposes are somehow at work behind tragedies like Ethan’s death is appealing to many people. I think this might be because, in our moments of powerlessness, this thought reassures us that God is in complete control, even if we cannot comprehend what God is doing in our lives. But I’m not sure it’s an honest conclusion. Surely God is at work in our world and in our lives, and surely the promise of the resurrection is that one day the power of death will be completely swallowed up by the God who is the source of all life. But the moment in which we live is somewhere between the promise and its fulfillment. The moment in which we live requires both stark honesty about the realities of our broken world and radical faith in the coming vision of wholeness that God has promised. The moment in which we live requires us to acknowledge that there is much that remains terribly broken about our world, even as we wait in faith for the day when all will be made whole. . . .

I know that if I am open and listen, there are things I will learn through this experience. I know that the heart-rending experience of loving and losing Ethan will shape me in life-changing ways. At the very least, going through this dark valley has the potential to make me a more wise and compassionate pastor and friend. But I don’t believe for a minute that God caused this to happen or that this was in God’s plan for Ethan’s life. I don’t believe God wills babies to be born with birth defects any more so than God wills tsunamis or genocides or mass starvation. I believe God hovers like a heartbroken mother, tending to a dying child, among the wreckage of our world. I believe God longs with a longing far more intense than what I feel for Ethan, for the healing and wholeness of all the broken and dying life in our world. I believe God is actively fighting against the powers of death and destruction in our world, and will continue to fight against them until the day that they are no more. And I believe that God is grieving with us as we wait for that day when all of creation will be completely freed from the strangle-hold of death.

On Gender-Accurate Language

There’s a pretty interesting article in the Times about the “controversy” over gender-accurate language (scare quotes are because there isn’t really a controversy, just a handful of very irrational and vocal people that think masculinity is the ultimate definition of the human).

Anyways, it turns out that the use of masculine pronouns as a stand-in for humanity in general is not an ancient phenomenon—at least not in the English language:

Traditionalists, of course, find nothing wrong with using he to refer to an anybody or an everybody, male or female. After all, hasn’t he been used for both sexes since time immemorial? Well, no, as a matter of fact, it hasn’t. It’s a relatively recent usage, as these things go. And it wasn’t cooked up by a male sexist grammarian, either.

If any single person is responsible for this male-centric usage, it’s Anne Fisher, an 18th-century British schoolmistress and the first woman to write an English grammar book, according to the sociohistorical linguist Ingrid Tieken-Boon van Ostade. Fisher’s popular guide, “A New Grammar” (1745), ran to more than 30 editions, making it one of the most successful grammars of its time. More important, it’s believed to be the first to say that the pronoun he should apply to both sexes.

The idea that he, him and his should go both ways caught on and was widely adopted. But how, you might ask, did people refer to an anybody before then? This will surprise a few purists, but for centuries the universal pronoun was they. Writers as far back as Chaucer used it for singular and plural, masculine and feminine. Nobody seemed to mind that they, them and their were officially plural. As Merriam-Webster’s Dictionary of English Usage explains, writers were comfortable using they with an indefinite pronoun like everybody because it suggested a sexless plural.

Read more »

Elull on Prayer

“The person who claims to be full of hope but fails to lead a life of prayer is a liar. Prayer is the sole ‘reason’ for hope, at the same time that it is its means and expression. Prayer is the referral to God’s decision, on which we are counting. Without that referral there can be no hope, because we would have nothing to hope for. Prayer is the assurance of the possibility of God’s intervention, without which there is no hope. Prayers is the means given by God for the dialogue with him, that is to day, it is the very junction of the future with eternity, where we have seen that our hope is located. In its dialogue it embraces the past presented for pardon, the future defined by cooperation between the praying person and God, and eternity, which prayer lays hold of through the sighs uttered by the Holy Spirit.

“Without such prayer we can piece together a few false hopes to give the appearance of hope, but all that, even when arranged theologically, can only be illusory. That is why it is quite right to recall that hope is based on God’s promise constantly fulfilled and renewed. But how can we forget that, throughout the Bible, this promise is linked with the ceaseless outcry of prayer? It is man’s prayer which demands the fulfillment, and it is again his prayer which demands its renewal and its ongoing. Without prayer, the promise and its fulfillment are forces just as indifferent and blind as Moira (fate) and Ananke (necessity).”

~ Jacques Elull, Hope in a Time of Abandonment, 272-3.

Hauerwas’s Problem with Liberalism

In the appendix to his recent book of sermons, A Cross-Shattered Church, Stanley Hauerwas attempts to give a miniature “accounting” as it were of his own work. He does this, interestingly through Samuel Wells’ secondary work on him, which he takes to provide the best guide to understanding him.

Here is what he has to say about his critiques of liberalism, a topic that came under much discussion back when the Church and Postmodern Culture blog symposium on Nate Kerr’s book was underway:

My problem with liberal political arrangements is not that they are liberal, but rather that Christians confuse such arrangements with Christianity. Wells notes that not all of my criticisms of liberal social and political practices depend on specific theological claims. That is true, but when I develop criticisms of liberalism using what I have learned from non-theological sources (Wolin, Coles, Connoly) I do so because I think liberalism is not only bad for Christians but also for liberals. It is so because the self that is formed by liberal practice lacks the substance to be virtuously habituated to acknowledge our character as ‘dependent rational animals’ [MacIntyre].” (p. 148-9)

So, it seems the problem Hauerwas has with liberal politica arrangements is that they produce bad selves. As such, it seems that the conflict between Christianity and liberalism must be, on his view a contest between two different sites of production. That seems to me to be quite problematic, ecclesially speaking. Can we really just reduce the church to a site of self-production?

Theology and the Humanities

Kings College, University of Aberdeen is hosting what looks to be an excellent conference later this month (August 23-25) on the place of theology in the humanities. The impressive list of speakers includes John Webster, Travis Kroeker, Laurence Hemming, and Gavin d’Costa. Some of the questions that the conference will explore include the following:

  • What is a realistic idea of the relationship of Theology to the Humanities in the modern university?
  • Is the development of a ‘theological humanism’ one of the tasks of theology? If so, how should theology go about it? If not, should one look to interdisciplinarity to ‘humanise’ theology?
  • Does theology have something unique to say about interdisciplinarity?
  • Is pursuit of interdiscipinarity a properly theological vocation, or is it a distraction?

Those in the area or who are able to make it to Aberdeen should really think about attending.

Hope and Apocalyptic

“Hope is not confidence in the virtues of history, any more than it is confidence in the virtue of the noble savage or of man’s nature. To the extent it reduces itself to that, it means nothing. Whoever nurtures that kind of belief is merely an idealist, and hope is, in that case, a vague, pleasent feeling.

“Hope is the act whereby a person becomes aware of the distance of the Kingdom, and it clings to apocalyptic thinking. If the Kingdom is there, within easy reach, if the Kingdom is quite naturally within us, there is no need for hope. The latter is the measure of our distance from the Kingdom. Certainly the saying which attests that the Kingdom is at hand, that the Kingdom is in our midst, is truthful, but it is truthful as a saying of hope. It is not the report of an observable, measurable reality, complete with tangible consequences. It is an affirmation of a counter-reality. Humanly speaking, it is not true that the Kingdom of God is present. . . .

“The Apocalypse is tied to the thought of a God who intervenes in history, who makes his own decisions and acts as sovereign, creating the world he wants through his almighty Word, whose fiery approach melts mountains and causes man and his works to collapse. It is to take the living God seriously. Now hope is that work which incites this God to come and reveal himself, no ling in his discreetness, weakness, and humiliation, but also in his glory. If one doesn’t hope in the glory of God, of which the Apocalypse is a translation, there is no hope. There is only human progress and the hatred of those who obstruct it.”

~ Jacques Ellul, Hope in a Time of Abandonment, 206-7, 209.

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