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Trump: What to Do? (Part One)

About the Author
David Wagschal
Part One: The Problem
  1. A Creeping Authoritarianism
  2. How did we get here? The Root Problems
    1. Trump CEO
    2. Death-throes of American Conservatism?
1. A Creeping Authoritarianism

So I think it’s clear now that the US is in some serious trouble.

Of course everyone is still hoping that things are going to normalize. We hope that Trump is soon going to settle down into a typical, if a bit “spicy”, pro-business Republican. “Yes, he’s going to be aggressive and a bit unpredictable, and he’s going to push boundaries, but fundamentally he’s going to stick to the rules, and play the game. Don’t worry. He’ll be kept in check.”

Perhaps. But the line between hope and denial can be a fine one. If we step back a little, there are a lot of signs that are pointing in a darker direction. It’s getting hard to ignore them.

Trump has been…

  • scapegoating the outsider (Mexicans, refugees) and subtly green-lighting a whole host of anti-minority prejudices
  • encouraging nationalism
  • systematically denigrating and bullying all established bases of power that intimidate him or are independent of him (intelligence, army, the central bank, judiciary, congress) — there is a very good article on Bloomberg about this
  • attacking and delegitimizing the press and undermining its trustworthiness and credibility
  • placing relatively inexperienced and politically “unattached” figures in key positions of power, who are therefore almost totally, personally dependent on Trump for their position
  • playing the security card

Does this sound familiar?

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Kicking the Gnostic Habit: The Problem of Faith as Knowledge (Essay)

About the Author
David Wagschal

Three Pillars of the Old Order: Part Three

This post is the final instalment in my three-part series on the central doctrinal pillars of the classical, mainstream synthesis of Christian theology as it has developed since approximately the 4th C. (A bit earlier, to be truthful, but this isn’t history class…)

My central contention in this series is that there is a lot more wrong with this core synthesis than most of us recognize. But if we are going to move towards a new synthesis – which I think is now inevitable – we need to start to engage in a much more open and comfortable critique of these older ideas.

The final pillar in my triad is the idea that Christian faith is a kind of knowledge. This is the subtle but pervasive idea that Christianity is a religion of insight, wisdom, and knowledge. It’s the belief that Christianity is the ultimate “philosophy”, even in the broadest, ancient sense of the word as a wise or holy way of life.

It’s hard to get your mind around the idea that Christianity might not be this, at least not at its core — but once you do, the effect is pretty dramatic.

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The Problem with Deification (Essay)

About the Author
David Wagschal

Three Pillars of the Old Order – Part Two

 In this series, I’m exploring a few of the fundamental assumptions of what I call the “classical” or “imperial synthesis”.  This is the doctrinal mainstream of Christianity as it has developed since the 4th century or so. It’s most representative forms are perhaps the Roman Catholic, Eastern Orthodox or Calvinist churches, but its assumptions have permeated most forms of Christianity.

My contention is that some of the core doctrines of this synthesis are much more problematic than is often acknowledged. Yet we are still so deeply “within” this synthesis that we rarely directly and frankly question its central ideas.

Last week I looked at the common notion that Scripture is the revelation of God – and the problematic idea that Christianity is somehow at core an exercise in biblical exegesis. This week: salvation as divine transformation.

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The Problem with Scripture as Revelation

About the Author
David Wagschal

Three Pillars of the Old Order – Part One

I frequently have conversations with friends who ask me: “why have you abandoned the old patristic / Greco-Roman synthesis?”

By “Greco-Roman synthesis”, depending on the conversation, they might mean Catholicism, Orthodoxy, or, for that matter, traditional forms of Calvinism or even Lutheranism.

In all cases they expect that I will launch into a laundry-list of complaints about the institutional problems or moral stances of contemporary churches. They are surprised when I instead answer: “theology.”

Then follows a few uncomfortable moments when they realize that I seriously think we need to question several central pillars of the Great Church synthesis, that is, of the central trajectory of Christian doctrinal elaboration since at least the 3rd/4th C, whether in its eastern or western forms.

Their first reaction is to think I’ve gone a bit crazy. To be fair, even three or four years ago, my reaction would have been similar.

But abandoning the classical synthesis is easier, simpler and maybe more plausible than you might think. Read More…

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Luther Reading List Updated

About the Author
David Wagschal

Time to get this blog going again!

My reading list is still quite modest, and certainly a work in progress, but, voila:

David’s Annotated Luther Reading List – October 2016

Why read Luther?

  1. It’s amazing how few theologians really know anything about him.
  2. His influence, acknowledged or not, is incredibly pervasive (this guy’s already in your head in all sorts of ways).
  3. Luther represents something really very new and different. You may not like him in the end, but after you read him, it’s amazing how Barth or Aquinas, Athanasius or Calvin, Augustine or Pseudo-Dionysius … they all kinda start sounding the same. (Doubt it? Try it.)

Have fun!

Reforming Popes, Holy Councils: Are We Asking the Right Questions?

About the Author
David Wagschal

Change is in their air. There is no doubt about it. Even within the last 20 years we’ve seen a major change in the role of the church in society and in society’s view of the church. Internally, churches are experiencing increasing fragmentation and polarization as different groups respond to these changes in different ways. Almost all denominations are in the midst of some type of transition.

Recently we’ve seen some interesting developments within two of the oldest Christian confessions: the Roman Catholic and Eastern Orthodox churches. In the former, the pontificate of Pope Francis has been decisively reformist, marked by progressive “signaling” on all manner of issues, particularly the environment and the economy, but also gay rights and even abortion. The Orthodox churches have been keeping a lower profile, but they too are about to hold their first formal pan-Orthodox council in centuries. Topics include relations with other churches, the status of Orthodox Christians outside of traditional Orthodox countries, and a variety of ritual practices.

Both developments have created quite a stir within church circles (and sometimes even without). Commentators have been carefully weighing the nature and significance of phrases, statements, and each and every political move.

But when I encounter the commentary, controversy and buzz, I keep having the same existential reaction:

Does any of this matter? Really?

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A Humane Reform II: Surmounting the Obstacles

About the Author
David Wagschal

Last post I raised the question: how do we enact reform in a way that is kind, that is respectful, that is humane?

The prospect of deep structural and even theological reform is very intimidating. I identified three obstacles in particular:

  1. Identity (reform threatens our personal and corporate identities, particularly those of church professionals);
  2. Money (reform threatens our livelihoods);
  3. Few things are totally bad (reform threatens things we genuinely cherish).

Can we surmount these obstacles to move forward with real reform?

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A Humane Reform?

About the Author
David Wagschal

As readers of this blog know, I’ve increasingly come to believe that the church needs some serious reform.

This is not a very radical idea these days. How often do you meet a theologian or church leader, of any stripe, who is satisfied with the status quo, and wishes to defend it? The polarization we are seeing across denominational lines testifies to this. Everyone feels that something is wrong, possibly seriously wrong. Everyone has a different assessment of the problem, and a different solution: neo-conservatism, radical pluralism, neo-traditionalism, radical reconstructionism, more cultural assimilation, less cultural assimilation, more bible, less bible, more church, less church, etc. But whatever the case, most people feel that the church somehow needs to move to a different place from where it now is. Something has to change.

Fine.

But what about the how of reform?

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Why the Episcopal Church Shouldn’t be Afraid to Leave the Anglican Communion

About the Author
David Wagschal

Rocking the boat is not a very Anglican thing to do. So the measured response of the Episcopal church to their new “demotion” over their championing of LGBT rights is not unexpected – and, politically, almost certainly the “right” response.

But their reaction should perhaps be stronger. It may well be time for the Episcopal Church to actively dissociate itself from the Anglican communion – and quite possibly issue a formal rebuke to both Canterbury and the other senior primates.

Here’s why:

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