Evangelicals need to read Richard Hooker.

I’m pleased to host this excellent interview between Mere Fidelity contributor Alastair Roberts and my friend Dr. Brad Littlejohn. Dr. Littlejohn, who did his doctoral work at Edinburgh with Mere O favorite Oliver O’Donovan, has just published a popular level introduction to 16th century English theologian Richard Hooker. If you’re like me, you’ve probably come across Hooker’s name somewhere, but don’t know much about him. His lone major work, The Laws of Ecclesiastical Polity, is hard to track down in an affordable edition. So Hooker is just a name for most of us, like other obscure theologians in the church’s past. Brad’s book will go some way toward addressing this problem. Having read it, I now want to find a way of reading Laws, if only I can find an affordable edition. Enjoy the interview! (Full disclosure, Brad is the president of the Davenant Trust, an organization I’m pleased to serve as a board member. But even if I were not his friend and fellow board member I would be delighted to host this interview here at Mere O.)

Thank you for agreeing to join me to discuss the subject of your new book, Richard Hooker: A Companion to His Life and Work. For the sake of those who may not be familiar with Hooker, can you give a very brief description of who he was?

Sure thing. Basically, when I’m talking to Reformed people, I say something like “Think of him as Anglicanism’s John Calvin.” He became within a few decades after his death the preeminent theologian of the tradition that came to call itself “Anglican,” even though Hooker wouldn’t have thought of himself in these terms, just as Calvin never thought of himself as the first “Calvinist.” His life was comparatively short (1553-1600), almost entirely coinciding with Queen Elizabeth’s long reign (1558-1603), so he is mostly known only for his one great work, The Laws of Ecclesiastical Polity. Continue reading

Evangelicals are not modern gnostics. We’re materialists.

There’s a scene in HBO’s John Adams miniseries that remains one of the most succinct summaries of today’s defining cultural battle. The scene features the two guiding stars of the American founding, Thomas Jefferson and John Adams. The two friends are attending the launch of a hot air balloon in France where they are attempting to negotiate a treaty between France and the revolting American colonies.

As the balloon rises up into the sky, Jefferson sings “So our umbilical cord to mother Earth has been severed for the first time in history. Mankind floats upon a limitless plain of air.”

Typically unimpressed, Adams replies “hot air” as the two friends exchange a playful glance. Continue reading

What Narrative Can’t Say: The Limits of Narrative Theology

I’m pleased to run a second post today from new guest writer Berny Belvedere. You can follow him on Twitter here or catch up on all his online writing here.

From a very young age we learn the difference between narrative and expository writing: A narrative tells a story, whereas an expository text explains using information and facts. The heavy presence of both within Scripture speaks to the ability of each genre to convey transformative ideas. Clearly, though, they’re not communicatively identical—while narrative is the preferred method for gripping the heart, exposition is often chosen in order to inform the mind. Yet as far as identifying who God is, does one do it better than the other?

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The Strength of the Hills Is Not Ours–Our Modern Identity Crisis

Tolkien once remarked to me that the feeling about home must have been quite different in the days when the family had fed on the produce of the same few miles of country for six generations, and that perhaps this was why they saw nymphs in the fountains and dryads in the wood – they were not mistaken for there was in a sense a real (not metaphorical) connection between them and the countryside. What had been earth and air & later corn, and later still bread, really was in them. We of course who live on a standardised international diet (you may have had Canadian flour, English meat, Scotch oatmeal, African oranges, & Australian wine to day) are really artificial beings and have no connection (save in sentiment) with any place on earth. We are synthetic men, uprooted. The strength of the hills is not ours.
~CS Lewis

Wesley Morris has a fine essay on our obsession with identity over at the New York Times. Morris ties together a number of major news stories from the past year to highlight how they all relate in one way or another to a widely shared obsession with identity: What makes a person who they are? How much control does a person have over their own identity? How fluid can an identity be? And why is race, in contrast to gender, so much harder to redefine or shift?

In a piece that ranges from Anne Hathaway’s new movie to Barack Obama to Mr. Robot to Amazon’s popular show “Transparent,” Morris attempts to answer those questions. Continue reading

Neglecting the Body and Ignoring Nature–Thoughts on Complementarianism

In A Severe Mercy Sheldon Vanauken tells the story of his conversion from the High Paganism of his youth, a paganism defined by fidelity to beauty, honour (which he always spelled in the British fashion), and one’s people to orthodox Christianity. Instrumental to that conversion was his relationship with CS Lewis. Though (because?) he was a child of the old south, Vanauken struggled against what he saw as the smallness of Christianity as he had seen it practiced and taught.

For him the world was shining with glory and beauty and Christianity simply wasn’t big enough to speak about it all. Vanauken writes movingly of how bare branches against the night sky remained for his entire life a symbol of beauty and how he and his wife Davy resolved from early in their relationship to give themselves wholly to the goodness of the world. Continue reading

Listener Response to the Mere Fidelity Refugee Episode

Hannah Sillars, a Mere Fidelity listener, wrote in after listening to last week’s Mere Fidelity refugee episode to comment on one particular point about the ongoing refugee crisis. Hannah Sillars is an author and marketing professional who lives in Toronto, ON, with her husband, Jordan. She’s written for Christianity Today, WORLD magazine online, and blogs at www.hold-the-anchovies.com. We also have a separate post on Notes with more resources on refugees. If you want to help refugees in your area, we have information to help you do that over there.

Hi there, I’ve just started listening to Mere Orthodoxy about two episodes ago. I respect your perspectives and have since followed many of you on Twitter. I did want to comment, however, on the refugees podcast. A little background: I’m a conservative Anglican Christian. I’ve volunteered with refugees in Fort Worth, Texas, on and off since high school. This was mostly “off” until after college, when my husband and I committed to volunteering at least one night per week for a year. Continue reading

Forgiveness and Our Fundamentalist Technocrats

Over at the Federalist Mollie Hemingway has written about Kim Davis, the Kentucky county clerk refusing to sign same-sex marriage licenses. Many in the media have noted that Davis has been married four times, which certainly calls into question her understanding of natural marriage.

But as Hemingway notes her in her piece, each of Davis’s divorces happened prior to her conversion to Christianity. This doesn’t take away from the tragedy of the divorces, of course, but it puts her opposition to same-sex marriage into a different context. This is not a hypocritical person who wants companionate marriage for me but not for thee. Rather, it is a person who has in the past failed to live up to her marriage vows but has repented of that failure and, as best we know, has been faithful to her vows since her conversion.  Continue reading

Next Week: The Future of the Church

One of my favorite things about the Mere Fidelity podcast is that it gets three or four (at least) different people together directly discussing a given topic. With writing this sort of direct interaction happens only rarely and usually in contentious circumstances—we don’t respond to someone else’s essay unless we think it is wrong in significant ways.

That, for me, sums up what made the Future of Protestantism such a successful event. Drs. Peter Leithart, Carl Trueman, and Fred Sanders had an hour and a half (I think…) to share a stage and discuss a specific topic, directly interacting with each other’s ideas.

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Protestantism and the Benedict Option

The following is less a long-form essay and more a series of semi-connected thoughts concerning the Benedict Option and American Protestantism. I’ve broken them down with headers in hopes of making it easier for readers to pick out which parts are of greatest concern to them.

So far much of the conversation about the Benedict Option has been amongst American Catholics and Orthodox. Part of this, no doubt, is because the very name “Benedict Option” is drawing on traditions of monasticism that are far more at home in Rome and Constantinople than in the various Protestant traditions.

That said, the problems that the BenOp is trying to address will concern all small-o orthodox Christians and so Protestants must have a way of thinking about this and talking about that is plausible for Protestant believers. (Indeed, it’s worth noting that many of the businesses currently tied up in legal battles appear to be run by Protestants.)

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On Tinder and Why It’s OK to Commodify Sex

In the aftermath of last week’s Vanity Fair story on Tinder and the end of dating there was no shortage of hand-wringing by many readers who were, rightly, appalled at what they found in the story. But upon reflection it seems odd that it would be this particular story that elicits such strong reactions from readers. In many ways the story being told is not new. We have had dating apocalypse stories for far longer than we’ve had Tinder, after all. And when you shift from the anecdotal approach used by Nancy Jo Sales, the author of the original piece, and toward more comprehensive data sets the resulting picture is much more complex than Sales’s story would suggest. Continue reading