Fixed Point Foundation

Making Sense of Old Testament Violence

Administrator — Fri, 17 May 2013 21:09:45 +0000

There's More to Life than Happiness

Administrator — Thu, 25 Apr 2013 02:56:44 +0000

Saying that our society is “materialistic” hardly counts as an insightful cultural observation anymore; everyone knows it, everyone knows that it’s a problem, and yet, if anything, we seem to be hurtling deeper and deeper into it. Why? Probably because materialism, in all of its forms (wealth, power, fame, etc.), promises “happiness” – and as Americans, we’re very attracted to the “pursuit of happiness.”

But does the pursuit of materialism–most commonly exemplified in raw ambition to climb the corporate ladder – really produce happiness? Emily Smith suggests not in one of her recent articles in The Atlantic. Instead, she suggests that happiness is more likely to be found in relationships or (as she suggests in this article) the pursuit of a higher calling.

Undoubtedly, there is truth to her claims; indeed, a study of ambition suggests that it is often driven by a lack of relational grounding and higher meaning. But if that is the case, why are we still pursuing “happiness” through wealth, fame, and power? Why do the messages of Frankl and Dreher seem to fall on such deaf ears? And how do we remove the proverbial blinders?

Her Greatest Legacy

Administrator — Fri, 12 Apr 2013 03:32:43 +0000

A couple of days ago, the UK lost one of 20th Century's greatest politicians, Margaret Thatcher. Thatcher's often-controversial political career and exploits are well-documented elsewhere, but one facet of her career worth highlighting here is her role in defeating communism. As Francis Phillips notes in this article, it is her greatest legacy--one that she shares with President Reagan and Pope John Paul II, the other members of the "remarkable triumvirate" that Phillips mentions.

Though usually considered in pure political terms, the instrumentality of Pope John Paul II in the collapse of communism should serve as a reminder that the Thatcher/Reagan/John Paul struggle against communism was much more than simply a struggle against radical politics; fundamentally, it was a struggle against a materialistic secularism, just one that had found political form. In these terms, the struggle of Thatcher (and her peers) could be seen as having some religious, and even apologetic, overtones.

Perhaps that struggle can serve as a reminder that--while Christianity has no particular political form--Christ's teachings ultimately touch all aspects of life, and can give us guidance no matter what fields we choose to pursue.

Also, for further examination of the underlying atheistic principles of communism, and how those principles have very real, tangible effects, be sure to pick up a copy of The Grace Effect.

Proceed with Caution

Administrator — Thu, 04 Apr 2013 18:55:38 +0000

Last week, Roger Scruton wrote a very interesting piece for the New York Times on the cultural dynamics of "pessimism." Though his vocabulary might be somewhat imprecise (is he really speaking of an optimism/pessimism divide?), Scruton does an excellent job of highlighting a persistent feature of Western social change: naysayers are often pushed out of cultural dialogue until it's almost too late to listen to them. For support, Scruton looks to World War I, Word War II, the effects of communism, etc., all times where an undying popular optimism kept nations hurtling in precisely the directions that leveler heads (justifiably) claimed would be ruinous.

So, in the face of such strong (and recent) historical support for proceeding cautiously, why is it that we still see a society dominated by whimsical intellectual optimism (currently embodied in the popular notion that marriage can be redefined without consequences)? Scruton suggests that its because the battle between cultural "optimism" and "pessimism" is really a struggle between "hope" and "truth," and that people will almost invariably choose "hope" when presented with these options. Of course, you can probably see why the vocabulary needs some refinement, but in general, his thesis has force; and if we use Scruton's general framework, we can see that he has essentially described the cultural struggle between traditional liberalism - which offers a hopeful vision of a future not yet realized - and traditional conservatism - which offers to reapply principles grounded in past experiences and known truths.

The real question, though - one that Scruton does not touch upon - is how to unite these principles. No one wants to hope in a falsehood, nor do people want to accept truth that offers no hope; put another way, both optimism and pessimism have final and fatal flaws, so where are we to turn? Of course, you can probably guess our answer, and it isn't ultimately grounded in a political ideology; rather, it begins with "the Way, the Truth, and the Life" that provided the ultimate Hope for an eternal future.

Denied Asylum

Administrator — Tue, 02 Apr 2013 21:27:30 +0000

Christianity Today has just recently highlighted a developing story coming out of Sweden, where many Muslim Iranians who converted to Christianity are now being denied religious asylum. As we highlighted last year, Iran is an incredibly dangerous place for Muslim converts to Christianity because of Iran's policy of persecuting (perhaps even executing) Muslim apostates in accordance with traditional sharia.

This, of course, raises substantial questions about Sweden's asylum process given that asylum programs are traditionally designed precisely to help political and religious dissidents avoid personal persecution. Do Swedish officials simply fail to appreciate the realities of Iranian policy? Do they believe that these Iranian Christians have "faked" their conversions? Perhaps they misunderstand the theological rivalry between Christianity and Islam?

The details remain hazy, but the situation is worth watching as the confusion will very likely not remain isolated to Sweden.

The Claim

Administrator — Sat, 30 Mar 2013 03:36:25 +0000

When speaking with skeptics about Christianity, one of the most commonly raised questions is, "how is Christianity different from all of the other religions of the world?" The question is entirely legitimate, and what better time to ponder the answers (for there are many unique hallmarks) than during the Easter weekend -- the very center of Christian theology.

Consider, for instance, the importance and uniqueness of Christ's claim, exemplified in his death and resurrection, when compared with the two great heresies of western thought: materialism and mysticism. The atheistic materialism of our age that has so thoroughly conquered our academies and been popularized by the likes of the New Atheists would have us believe in only half of a man, denying the existence of his very soul. As such, materialism claims that death will once and finally conquer us all, for we are nothing more than bodies. Meanwhile, a rising tide of pantheistic/pagan thought that is perhaps best illustrated by our culture's increasing fascination with the occult, offers to devour both body and mind in its move toward inexplicable mystical experience.

Christ, by contrast, claims to unite the physical and spiritual worlds, and to do that in his very person, being both fully human and fully God. Where we often deny either the world's physical or spiritual character, Christ holds and lives both. We see this particularly in the claim of Good Friday - that a man's physical death could serve as a spiritual propitiation for the sins of all mankind. And we see the claim again in Easter Sunday - where God's conquest of the spiritual death of hell results in the physical resurrection of Jesus. All Christian theology, all hope of salvation rests in this claim that the world is made up of both a physical and a spiritual reality, that we as human beings are made up of both spiritual and physical elements, and that humanity and divinity were finally united in the person of Jesus Christ. No other religion or philosophy makes this final claim that God coded himself into the physical universe as a human being (not simply as the likeness of a man, but as a man) and suffered physically for the world's spiritual salvation.

So as we celebrate the Easter weekend, consider the profundity of Christ's claim. What does it mean for the world to be both physical and spiritual? What does it mean for us to be both spiritual and physical beings? What does it mean for mankind to be the kind of creature which God himself could become? And what does it mean that our physical actions can have such profound spiritual consequences that God himself had to suffer and die a physical death?

The Great Man Hunt

Administrator — Thu, 28 Mar 2013 00:56:43 +0000

Over the last several years, many cultural commentators have noted the rise of the ever-adolescent male - a class of video game playing college graduates who seem unable to let go of their fraternity house lifestyle. This article from World Magazine, however, provides an valuable and church-centric perspective on how this trend has affected young Christians, and particularly young Christian women.

Where this article (and many others) fails, however, is in identifying the root causes of this ailment. With the recent economic recession still fresh in may commentators' minds, economic instability has been used to explain why these men choose to live with their parents or buddies post-graduation. Undoubtedly, there is some merit to this notion, but let's not forget that this trend is not entirely new. Economic instability may be one cause of this adolescent trend, but the issue goes far deeper than just a man's wallet.

Consider, for instance, what effects other significant social changes might be having the on male psyche. What of the dangerous brand of ultra-feminism that has sought not only to elevate women (a good thing), but has simultaneously sought to abolish manhood and move towards androgyny? Might that be leading to identity confusion that in turn is stunting male development? What of the loosening of social mores so that sex-before-marriage is now considered at least mainstream? As this trend undermines the traditional family structure, might it also undermine the traditional male desire to provide for and support a family? And relatedly, what about the rise of internet pornography that keeps so many of the church's young men inebriated? Might the objectification of women be keeping young men from pursuing true romance and relationship?

And what of the church's role in all of this - quietly turning a blind eye to many of these developments or even promoting versions of these ideologies? As Thomas Hardesty's article recognizes, there is a real problem with today's young Christian men, and thankfully, a few churches are beginning to take notice. But when will they take note en masse? And how should they go about reversing the trend?

Privacy Was Good While it Lasted

Administrator — Wed, 27 Mar 2013 02:50:44 +0000

In this CNN piece, David Frum contemplates privacy and its demise, focusing on the the area where its loss is most obvious: social media. Facebook CEO Mark Zuckerberg is quoted as saying that privacy is no longer a social norm. Is this true? If so, what impact will this have on society?

Is privacy cherished as it once was? In a world of connectivity, does the public's desire to be informed outweigh claims to privacy?

Crude Comments & Concern

Administrator — Fri, 15 Mar 2013 19:00:22 +0000

The internet provides a fascinating laboratory in which to view the degeneration of social norms, and perhaps nowhere is this degeneration more acutely felt than in the "comments" section of blogs. We've commented on this general effect several times before, but if you don't believe us, just peruse Youtube's or any popular blog's comments sometime to see the "state of nature" at work - you'll leave horrified.

What is perhaps more surprising is the effect that these comments have on readers not involved in the commenting process. Just consider this recent discussion (and study) from the New York Times. While it might be easy to dismiss vitriolic comments in the abstract and assume that they are not affecting the way that normal (civil) readers filter the story, Brossard and Scheufele suggest otherwise. Like it or not, vitriolic comments have an effect on how people filter an article.

The question is, then, how do we deal with this effect? Is this just a necessary evil that comes with free speech, or is there a way to set a more appropriate tone without killing the conversation? Do authors have a duty to moderate comments? Is anonymity the issue? How do we encourage freedom of thought and expression while simultaneously discouraging obscenity and vitriol?

Sex-Ed Scrutiny

Administrator — Mon, 11 Mar 2013 18:36:00 +0000

Unsurprisingly, sex education can be a touchy topic. Yet, while parents cannot seem to decide on things as basic as their general approach to or timing for sex-ed with their own kids, states are busy passing laws mandating how it should be taught in public schools. Even here, however, the lack on consensus on the issue is sharply highlighted - just consider Chicago's new policy and Mississippi's new house bill to see how wildly approaches can differ.

What's your opinion on the requirements for sex-ed in school? Does the timing affect your opinion? Methods?

Old Testament Violence

Larry Taunton — Fri, 08 Mar 2013 04:39:26 +0000

Fixed Point has never been about avoiding the tough questions, so we've taken on one of the most difficult subjects when it comes to the Bible: How do we understand Old Testament violence? It's a serious topic that defies simple, trite, or dismissive answers. Is this utterly indefensible ground, or could it be that we need to know our Bibles better?

This new resource provides some principles that are helpful in processing these jarring events and the reasons behind them.

Why I Believe in God in an Age of Skepticism

Larry Taunton — Thu, 07 Mar 2013 22:48:39 +0000

Check out one of our newest resources! Fixed Point Executive Director Larry Taunton gives a firm defense for his Christian faith while living in a secular world that champions skepticism. In modern culture, has the Bible become a handicap for believers? Does God hide himself from us? Is faith a blind leap into the unknown? Is belief in God simply a product of where you were born?

Helga's Diary

Administrator — Fri, 01 Mar 2013 20:40:24 +0000

We highly recommend that you read this article in the Guardian on the experiences of Helga Weiss during the Second World War. We offer it without commentary, except for this: what will happen to these stories after their authors pass from this life? Will we continue to face them and consider their testimonies, or let them fade into forgotten memory?

What's in a Name?

Administrator — Fri, 01 Mar 2013 04:16:17 +0000

Sometimes we believe and perpetuate myths. It happens. Sometimes people do this intentionally - often for political reasons. But rarely do people so openly and maliciously perpetuate a myth as Laura Miller does in her recent Salon book review, where she accuses historical Christianity of fabricating myths of persecution under Roman rule. Undoubtedly certain aspects of Miller's article are correct, and on that basis, the review is - in small part - worth considering. Again, the human penchant for inflation is not new. But, at the heart of Miller's article is not a rigorous historical inquiry, but a devious sleight-of-hand trick.

Consider, for instance, the statement in the middle of the article that "it's important to distinguish between 'persecution' and 'prosecution' ... between those cases in which Christians were prosecuted simply for being Christians and those in which they were condemned for engaging in what the Romans considered subversive or treasonous activity." This is very significant; indeed, that "distinction" is the proverbial ball game, and the reason why Miller and a Notre Dame scholar (Candida Moss) can reach such an absurd conclusion: when they use the word "persecution," they don't mean what everyone else means. What Miller (and Moss) are saying is that Rome didn't really kill Christians for being Christians, they killed them for other (legitimate?) reasons. So, when Pliny the Younger sent his letter to the Emperor Trajan in the early Second Century and outlined his procedure for dealing with Christians, it did not qualify as persecution. Why? Because Pliny was actually executing these people (who just happen to be Christians) for 1. their "stubbornness and inflexible obstinacy," and 2. for not worshiping the Emperor - not for their Christian creed itself.

Now, to anyone familiar with something as basic as the First and Second Commandments, this should sound like a distinction without a difference. No one who is a practicing Christian can worship another god precisely on account of their Christianity (Daniel 3, anyone?). Hence, regardless of whether the official legal charge reads "execution - for not worshiping the emperor" or "execution - for being a Christian," there should be little doubt that the person's Christian faith had a direct causal relationship to their death. Put another way, when Christians were "prosecuted" by Rome for "subversive or treasonable activity," it very often was directly related to their Christian faith. The rest of the world would call that "persecution," I think. So Miller and Moss can play their "persecution/prosecution" shenanigans for as long as they like, but watch carefully, because they're really just playing an elaborate shell game.

Let this be an important lesson, though, on the importance of paying attention to definitions and the use of language. Very, very often, he who defines the terminology controls the game. And if you listen closely, you might notice some very clever efforts to fundamentally alter the rules that govern our current society, all with a few simple, subtle re-definitions of commonplace terms. Be careful.

Uncommon Valor

Larry Taunton — Mon, 25 Feb 2013 22:15:14 +0000

The Larry Taunton Show: Larry discusses the Iwo Jima Flag Raising’s 68th anniversary, an American pastor being tortured in Iran for not renouncing his Christian faith, political correctness, and more.

Stream Episode - Duration: 1 hour