UN to censor critics of Islam

Too often, Islam presents a disturbing (violent, repressive) face to the world. Islam’s vehement opposition to free speech is one of the symptoms that causes me concern:  for example, the absurd over-reaction to the Danish cartoons.

(To be clear, I didn’t approve of the cartoons, which gratuitously mocked Mohammed and stereotyped Islam. Nonetheless, it’s absurd to respond violently to a cartoon. Sticks and stones may break my bones, but cartoons will never hurt me.)

Muslim countries, by virtue of their aggressive campaign against any opposition to Islam, have cowed international institutions like the United Nations. Hence the grossly distorted condemnations of Israel at Durban.

Johann Hari alerts us to the latest development:  the UN’s Rapporteur on Human Rights has been mandated to seek out and condemn the “defamation of religions and prophets”.

The Universal Declaration of Human Rights stated 60 years ago that “a world in which human beings shall enjoy freedom of speech and belief is the highest aspiration of the common people”. It was a Magna Carta for mankind — and loathed by every human rights abuser on earth. […]

Starting in 1999, a coalition of Islamist tyrants, led by Saudi Arabia, demanded the rules be rewritten. The demand for everyone to be able to think and speak freely failed to “respect” the “unique sensitivities” of the religious, they decided — so they issued an alternative Islamic Declaration of Human Rights. It insisted that you can only speak within “the limits set by the shariah [law]. It is not permitted to spread falsehood or disseminate that which involves encouraging abomination or forsaking the Islamic community”.

In other words, you can say anything you like, as long as it precisely [matches? — Hari has left a word out of the sentence] what the reactionary mullahs tell you to say. The declaration makes it clear there is no equality for women, gays, non-Muslims, or apostates. It has been backed by the Vatican and a bevy of Christian fundamentalists.

Incredibly, they are succeeding. The UN’s Rapporteur on Human Rights has always been tasked with exposing and shaming those who prevent free speech — including the religious. But the Pakistani delegate recently demanded that his job description be changed so he can seek out and condemn “abuses of free expression” including “defamation of religions and prophets”. The council agreed — so the job has been turned on its head. Instead of condemning the people who wanted to murder Salman Rushdie, they will be condemning Salman Rushdie himself.

Anything which can be deemed “religious” is no longer allowed to be a subject of discussion at the UN — and almost everything is deemed religious. Roy Brown of the International Humanist and Ethical Union has tried to raise topics like the stoning of women accused of adultery or child marriage. The Egyptian delegate stood up to announce discussion of shariah “will not happen” and “Islam will not be crucified in this council” — and Brown was ordered to be silent. Of course, the first victims of locking down free speech about Islam with the imprimatur of the UN are ordinary Muslims. […]

As the secular campaigner Austin Darcy puts it:  “The ultimate aim of this effort is not to protect the feelings of Muslims, but to protect illiberal Islamic states from charges of human rights abuse, and to silence the voices of internal dissidents calling for more secular government and freedom.”

I’m disappointed by the statement, “It has been backed by the Vatican and a bevy of Christian fundamentalists.” Christians should not support a crackdown on freedom of speech.

I’m with Francis Shaeffer, who said that Christians (and people of other faiths) must learn to compete in the “free marketplace of ideas”. In other words, let everyone say their piece. Let everyone muster their most persuasive arguments.

The public can separate truth from falsehood, and distinguish words that build up from words that tear down.

Good news? For whom?

Christians commonly refer to the New Testament message about Jesus as “the good news”. In fact, that designation appears in the Gospels themselves. For example, Luke 7:22:

Jesus answered them, “Go and tell John [the Baptist] what you have seen and heard:  the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.”

Is the Gospel good news? Yes: but perhaps not for everyone.

I want to discuss one of my favourite Christmas texts. The text is beloved by Roman Catholics, who call it the Magnificat. But, in my experience, evangelical Protestants rarely refer to it, let alone preach on it.

The context is this. Mary was visited by an angel, who told her that she was going to bear a son:  “He will be great and will be called the Son of the Most High … of his kingdom there will be no end.”

Mary and ElizabethThe angel added that Mary’s cousin Elizabeth had also conceived a son (John the Baptist) in her old age:  “This is the sixth month with her who was called barren. For nothing will be impossible with God.”

Mary then rushed off to visit Elizabeth, at which point we come to my text, the Magnificat.
 
 
 
 
 
 
 
 
Mary says:

My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
for he who is mighty has done great things for me,
and holy is his name.
And his mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
and exalted those of humble estate;
he has filled the hungry with good things,
and the rich he has sent empty away.
He has helped his servant Israel,
in remembrance of his mercy,
as he spoke to our fathers,
to Abraham and to his offspring forever.(Luke 1:46-55)

The Gospel is indeed good news — for some. According to the first passage I sited, it is good news for the blind, the lame, lepers, the deaf, the poor: and even the dead. According to the second passage, the Gospel is good news for “those of humble estate” and the hungry.

Mary illustrates the kind of person for whom the Gospel is good news. She describes herself in these exact words:  “God has looked on the humble estate of his servant.” Mary was chosen, not for her significance in the eyes of the world, but for her insignificance.

Yes, I assume Mary was devoted to God and morally respectable. But it was also a prerequisite of her calling that she should be one of the “people of the land” — the common rabble — who were viewed with contempt by those who held religious office.

The text goes so far as to say that God will scatter the proud, bring down the mighty from their thrones, and reduce the rich to penury. For people in these categories, the Gospel apparently is not good news.
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Slavery during the New Testament era

The New Testament frequently refers to slaves and slavery. For example,

Each one should remain in the condition in which he was called. Were you a slave when called? Do not be concerned about it. […] For he who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. You were bought with a price; do not become slaves of men. So, brothers, in whatever condition each was called, there let him remain with God.

But what was slavery like during the New Testament era? What follows is some of the raw data I’ve unearthed on the topic. I offer just a little interpretative commentary in the conclusion.

An entrenched institution:

Slavery in the Greco-Roman world was a judicially protected institution. It has been estimated that slaves comprised roughly one-third of the entire population of the empire, with slaves being anywhere from three to five times more numerous than Roman citizens, and slaves and former slaves (“freedmen”) together constituting the majority of the population.

Seneca tells us that legislation to compel slaves to wear a particular type of clothing to distinguish them from free men was defeated in the Roman senate because it was feared that slaves would then recognize how large and powerful a group they were, and might revolt (De Clementia 1.24.1). …
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Women in the Church: the missionary mindset

Q. What does the following text have to do with the role of women in the Church?

To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel. (1Co. 9:20-23)

A. Christians can (and should!) make cultural accommodations to eliminate obstacles to evangelism.

The West as a mission field:

I wish Christians in North America would adopt a missionary mindset. I suppose that, in some parts of the USA, Christianity is still a dominant force. Therefore it is very difficult for Christians who live in those states to conceive of the USA as a mission field.

In other parts of the USA, it’s a different story. Likewise, in Canada, Australia, England, and continental Europe, the Church has been in steady decline for decades now. A sizeable percentage of the population is now three generations removed from any church connection.

The point is, the West is quickly becoming a mission field. And anyone who wants to succeed in evangelism must learn to think like a missionary.

The missionary mindset:

But what does that mean — to think like a missionary?

Missionaries communicate the Gospel across cultural boundaries. Therefore, missionaries must learn to distinguish between the moral imperatives of the Gospel and the culturally specific expressions of the Gospel that may be second nature to them.

Some time after his conversion, Paul made the decision that obedience to the law of Moses is in the realm of culture; it is not a moral imperative. Therefore he could accommodate the preferences of whatever group he was evangelizing at a given time. When he was evangelizing Jews, he “became as one under the law”. When he was evangelizing Gentiles, he “became as one outside the law”.

Such flip-flopping has the appearance of unprincipled behaviour. But, on the contrary, Paul was acting on principle:  a principle to which he subordinated all other considerations. The principle is, “I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel.”

Application to the role of women in the Church:

I believe that women should be permitted to hold any office in the Church, on an equal basis with men. And I believe there is good scriptural precedent for that position:

There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus. (Gal. 3:28)

Previously, I asserted that the scriptures do not speak with one voice on the role of women in ministry. On the one hand, we have Jesus’ selection of twelve men to be Apostles. On the other hand, we have the precedent established by Jesus when he taught Mary and allowed women to travel with him as part of his entourage of disciples.

On the one hand, we have Paul’s dogma that women are to remain silent in all the churches. On the other hand, we have Paul’s approving reference to women prophesying and praying in the assembly.

I could multiply examples, but the point is this. The scriptures vacillate on this topic because the role of women in the Church is a cultural matter; it is not a universal moral imperative.

Let’s step back at this point, and take a historical perspective on the issue. I promised, in an earlier post, to engage in this sort of historical analysis.
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Slavery in the first century Roman empire

What follows is some of the raw data I’ve unearthed on the issue of slavery in the first century Roman empire, with a minimum of interpretative commentary.

An entrenched institution:

Slavery in the Greco-Roman world was a judicially protected institution. It has been estimated that slaves comprised roughly one-third of the entire population of the empire, with slaves being anywhere from three to five times more numerous than Roman citizens, and slaves and former slaves (“freedmen”) together constituting the majority of the population.

Seneca tells us that legislation to compel slaves to wear a particular type of clothing to distinguish them from free men was defeated in the Roman senate because it was feared that slaves would then recognize how large and powerful a group they were, and might revolt (De Clementia 1.24.1). …

Slavery was a recognized part of the Greco-Roman economy, and was increasing rather than declining during the first century A.D. The lives of the middle and upper classes could hardly have gone on without it, so ingrained was it in the fabric of society. Slave trading was an accepted profession, and slave revolts were seldom successful in the prevailing climate of opinion.1

Sources of Slaves:

  1. Roman military conquests:
    Slave traders followed the armies to capture and enslave displaced individuals. This source of slaves declined around the New Testament period as Rome’s wars of conquest ended.
     
  2. Natural reproduction:
    Children born of slaves were also slaves. Sometimes slaves were deliberately bred by their owners.
     
  3. Rescue from Exposure (intended infanticide)
     
  4. International trade
     
  5. Piracy (kidnapping):

    At the beginning of Rome’s central period the pirates of Citicia were already notorious for the scale on which they conducted kidnapping and trafficking activities:  the island of Delos, where they dumped their victims because they knew Roman merchants were waiting there to receive them, is said to have turned over tens of thousands of slaves daily in the early second century BC. …

    Augustine [wrote] of the formidable presence along the coasts of North Africa, and especially at Hippo Regius, of itinerant slavedealers, Galatians in particular, who were buying up as slaves freeborn people captured by independent marauders who made it their business to undertake forays from the coast into remote rural villages in order to hunt down and kidnap as many victims as possible.2a

    (I presume this is the practice condemned in 1Ti. 1:10 (“enslavers”, ESV = “kidnappers”, NKJV).

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