Tuesday, January 10, 2012

Why America's Foreign Policy isn't Making America Safer

Last year I wrote an article for the Spokane Libertarian Examiner in which I discussed the unprecedented build-up of America's military that was occuring under the Obama administration. 

One of the things I pointed out in the article was that America's foreign commitments are not making America safer.

When American Presidents first began pursuing interventionist foreign policies at the close of the 19th century, it was ostensibly to make America a safer place. The idea was a simple one: America will be safer if it is bigger and tougher. This was the idea that led America into the Spanish–American War and other wars of territorial expansion. At around the time of Woodrow Wilson (right), a new justification for international war began to emerge. No longer was the goal merely to make America a safer place: the goal was now to make the world a safer place.
 
The result of this paradigm shift is that neither the world or America are actually safer. If anything, the opposite is the case: America’s military internationalism has been putting the American people at a greater risk than ever.
 
Consider that America’s expensive militaristic policies (financed almost entirely by debt) are threatening to destroy the very economic integrity of the nation – an integrity necessary for America’s safety in the most general sense. More directly, however, America’s interventionist politics have created unprecedented levels of what the CIA calls blowback. Blowback is the violent, unintended consequences for military action directed against the civil population of the aggressor government. The bombings of 9/11 were a classic case of blowback, since they came as a reaction to the long-time presence of the American military in the Middle East. As Philip Giraldi, former counterterrorism expert with the CIA put it,
I think anybody who knows anything about what’s been going on for the last 10 years would realize that cause and effect are operating here – that, essentially, al Qaeda has an agenda which very specifically says what its grievances are. And its grievances are basically that ‘we’re over there.’
Giraldi’s conclusion was confirmed by University of Chicago’s Robert Pape, who collected a database of 462 suicide terrorist attacks between 1980 and 2004. He found that the religious beliefs of suicide terrorists were less of a motivation for the attacks than has commonly been suspected. The primary motivation is a desire “to compel modern democracies to withdraw military forces from the territory the terrorists view as their homeland.” Commenting on this in his book The Revolution, Ron Paul pointed out that
Between 1995 and 2004, the al Qaeda years, tw o-thirds of all attacks came from countries where the United States had troops stationed. While al Qaeda terrorists are twice as likely to hail from a country with a strong Wahhabist (radical Islamic) presence, they are ten times as likely to come from a country in which U.S. troops are stationed. Until the U.S. invasion in 2003, Iraq had never had a suicide terrorist attack in its entire history. Between 1982 and 1986, there were 41 suicide terrorist attacks in Lebanon. Once the U.S. , France and Israel withdrew their forces from Lebanon, there were no more attacks. ...the longer and more extensive the occupation of Muslim terri tories, the greater the chance of more 9/11-type attacks on the United States.
This does not, of course, mean that terrorists are justified in their attacks, but it should serve to caution those Americans who assume that an aggressive foreign policy is needed to make the United States or the world a safer place. As an American, I do not sleep easier at night because I know Obama has positioned active missiles next to the border of Russia, provoking our former enemy into an arms race. Nor I do not consider myself particularly safer because America is engaged in dozens of undeclared wars in Africa. Neither will I sleep better knowing that America is involved in a proxy arms race (via Taiwan) with China. And I am certainly not safer as a result of the United States’ military being stretched almost to breaking point with bases in 150 different countries across five continents. If anything, such policies are making America and the world less safe. Only time will tell how true this is.
To read more about this topic, read my articles Obama at War and Foreign Policy.
 


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Monday, January 09, 2012

Free Speech and Islam

In an article I published today with the Chuck Colson Center, I suggest that one of the key differences between the classical liberalism of the 19th century vs. the progressive liberalism of today is in the area of free speech and intellectual freedom.
  
Classical liberalism, for all its limitations, was at least committed to defending individual freedom against the encroachments of state power. That is, after all, why it was called liberalism, which comes from the word liberty. However, as I explained in my articles “Thought Control” and “Is that Liberalism?”, a key aspect of today’s liberalism (what is sometimes called “progressivism”) is the expansion of the State at the expense of personal freedom. 

This was also the theme of Jonah Goldberg’s eye-opening book Liberal Fascism: The Secret History of the American Left, From Mussolini to the Politics of Change. Goldberg shows that contemporary liberals often have no qualms when it comes to limiting the free exchange of ideas – something that would have been anathema to earlier liberals like John Locke, John Stuart Mill and Adam Smith.
 
I was reminded of Goldberg’s book last month when the Obama administration joined forces with the Organization of Islamic Cooperation (OIC) to support a UN resolution that, critics fear, may result in criminalizing the criticism of Islam. 

Sunday, January 08, 2012

Reframing the Sexualization Debate

The center for Normalizing Any & All Sexual Preferences doesn't actually exist, at least not yet. At Salvo Magazine we invented the CNASP because it comes very close to the truth about how our society tends to approach sexuality. 'If it happens, it's natural. If it's natural, it's OK."

That is the topic of my article for the latest edition of Salvo Magazine, I pointed out that the debate over the sexualization of children (which was particularly strong in Britain last year) has centred primarily on quantitative questions. Are our young people being exposed to too much sex? Does this exposure happen at too young of an age?

Now certainly questions like these are important, especially when we ask who profits from the sexualisation of a 13 or 14 year-olds. I think few would doubt that the beneficiaries include the growing network of pedophiles in Britain.

What I find interesting, however, is that by framing the debate solely in terms of the above questions, the discussion has excluded crucial qualitative distinctions we need to be making.

Don't get me wrong. Certainly we should be concerned if media and marketing are influencing the next generation to think about sex when they ought to be thinking about dolls and trains. However, shouldn’t we be even more concerned if the marketing, media and the entertainment industries are subtlety influencing children to think about sex in the wrong type of way? We need to be asking not just whether children are being sexualized too early, but how they are being sexualized.

The stimuli children are bombarded with are, in fact, orienting them towards an illusory understanding of their sexuality. Embedded in the products now available to children, especially childrens’ TV and music videos, is a subtle false narrative about what it means to be a man or a woman.

The narrative I have in mind is one in which sex is disengaged from the secure relationship of marriage. It is a narrative which evacuates from sex any emotional, let alone ethical, underpinning, thus reducing it to something purely animalistic. It is a narrative which tends to associate the good life with what is fashionable, cool and up to date. In short, it is a narrative which says, 'If it happens, it's natural. If it's natural, it's OK."

To keep reading my thoughts on this subject, subscribe to Salvo magazine today and receive issue 19. Look for my article "Sex & the Kiddies The Sexualization of Children & How Advertising & Entertainment Change Their Brains!"

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Friday, January 06, 2012

Charles Hodge: Presbyterian Gnostic?

Charles Hodge was the living embodiment of the cerebral Presbyterianism who easily absorbed the rationalism of the reformers yet considered their high sacramentalism to be an anomaly; who eagerly embraced the Puritan hostility to form without the benefit of their spiritual dynamism; who embraced the Westminster Assembly’s doctrine of infant baptism but had lost their ecclesiological theology in the shuffle; who absorbed Jonathan Edwards discomfort with the material world without the advantage of Edwards’ poetic outlook; who rejected the popular revivalism of his day while importing the same individualism into his systematics. Above all, Charles Hodge was a man whose life was dedicated to the proposition that all would be right if only theology were done like a science - or better yet, like Euclidian geometry.

Keep reading...

Wednesday, January 04, 2012

The Reformed Imagination

I've just finished reading William Dyrness's excellent book Reformed Theology and Visual Culture: The Protestant Imagination from Calvin to Edwards. Dyrness, himself a reformed scholar, discusses many of the reasons why his tradition has found it difficult to articulate a theology of imagination. On page 304 he observes that "A second tendency in the developing Reformed imagination has been the encouragement to look within oneself to discover and reflect on the presence of God. Since the external forms of piety were forbidden, believers, raised on the catechism and exposed to the weekly preaching of Scripture, inevitably turned inward to shape their images of God. It is one of the ironies that we have traced, that in rejecting the visual mediation of spiritual power prominent in the Middle Ages - in turning away from the great imaginative works of earlier artists - the Protestants were forced to develop their own 'imaginations' as the template within which the new spiritual world was to be constructed and perceived."

For more on this topic, read my article, 'A Critical Absence of the Divine: How a ‘Zero-Sum’ Theology Destroys Sacred Space.'

Wednesday, December 28, 2011

Feast of the Holy Innocents

Today is the Feast of the Holy Innocents, a day that Christians have historically set aside for remembering the baby boys of Bethlehem that Herod cruelly slaughtered (Matthew 2:16-18).

Also called Childermas, the Feast was instituted between 400 and 500 AD by the Latin-speaking church and intentionally placed within the octave of Christmas to emphasize that the Holy Innocents – considered by many to be the church’s first martyrs - gave their life for the newborn Saviour.

But the Feast is also a time when the church annually reaffirms her commitment to the sanctity of life. As George Grant observed last year,
It has long been the focus of the Christian Church’s commitment to protect and preserve the sanctity of human life--thus serving as a prophetic warning against the practicioners of abandonment and infanticide in the age of Antiquity, oblacy and pessiary in the Medieval epoch, and abortion and euthanasia in these Modern times. Generally set aside as a day of prayer, it culminates with a declaration of the covenant community’s unflinching commitment to the innocents who are unable to protect themselves.
As Dr. Grant’s words suggest, today is a time for us to mourn, not only over the Bethlehem martyrs, but over the tens of thousands of innocent victims who have been slain on the altar of the abortion industry.

Further Reading

The Magi, the Massacre and Herod the Horrible

My Columns at the Chuck Colson Center

Saturday, December 24, 2011

Christmas and Church: Do They Go Together?

This year Christmas Day happens to fall on a Sunday. That means that many American Protestants will do something they are not used to doing: they will attend church on Christmas Day.


Do Church and Christmas Day go Together?

When my wife and I first moved to America from England, we found it odd that almost all Protestant churches were shut for Christmas Day, though many Protestant liturgical churches will have Christmas Eve services.
 
In England, church attendance on Christmas morning is as much a part of the celebrations as stockings, mince pies and carols. In fact, many English men and women who hardly ever set foot inside a church will attend their local Anglican church on Christmas morning. Indeed, walking to the village church on Christmas morning, accompanied by the festive music of the church’s bells, is such an integral part of an English Christmas that when we moved to America my wife and I found it difficult to imagine a Christmas without it.
 
In America, the tradition of going to church on Christmas morning has been preserved mainly among Roman Catholics and Eastern Orthodox, with the exception of a handful of liturgical churches. The reformed Presbyterian church that my family attends reintroduced the practice a few years ago.
 
Keep reading...

Thursday, December 22, 2011

Celebrating Advent in the Spirit of Saint Boniface

Ye clouds and darkness, hosts of night
That breed confusion and affright,
Begone! o’erhead the dawn shines clear,
The light breaks in and Christ is here.

Earth’s gloom flees broken and dispersed,
By the sun’s piercing shafts coerced:
The daystar’s eyes rain influence bright
And colours glimmer back to sight.

So shall our guilty midnight fade,
The sin-stained heart’s gross dusky shade:
So shall the King’s All-radiant Face
Sudden unveil our deep disgrace.

No longer then may we disguise
Our dark intents from those clear eyes:
Yea, at the dayspring’s advent blest
Our inmost thoughts will stand confest.

So opens the ‘Morning Hymn’ of the 4th century Christian poet Aurelius Prudentius Clemens. (To read the rest of the poem, click here.)

Aurelius’ poem captures the spirit of the season we are now celebrating, the season of Advent. The hymn reminds us that in the early church the season of Advent was a time when Christians anticipated Christ’s second coming. It was a time when they expectantly waited for Him to come and judge the earth, scattering the darkness with His light.

The theme of light conquering darkness was the message that Boniface took to the ancient Germans in the 8th century.

Keep reading...


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Wednesday, December 21, 2011

History of 'O come, O come, Emmanuel'

"O come, O come, Emmanuel," is one of the oldest Christian hymns that we possess. The words are based on the ancient Latin text "Veni, veni, Emmanuel" while the musical setting derives from an antiphon stretching back at least to the time of the 12th century. There is some evidence that the original antiphon, from which our metrical version of the song derives, may itself have evolved out of earlier Hebrew temple liturgy, which could push the origins of the work back to the very time of our Blessed Lord. The significance of this is almost staggering as we realize that Jesus Himself may well have sung this very piece, or an earlier version of it.

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Monday, December 19, 2011

Scripture Readings for the last week of Advent

At the Chuck Colson Center I have published special scripture readings, together with reflection questions, for each of the days this week, the last week of Advent. To get the scriptures and questions, click on the following link:

North Korea update

I have posted an article on the Christian Voice website today giving an update on North Korea following the death of the monster Kim Jong Il. The situation in North Korea has been much on my heart over the last few years, because of researching the situation for both Christian Voice and Open Doors ministries. To read my article, click on the link below:

From Eucharist to Pulpit

Saint-Leu-Saint-Gilles in Paris France

The blood (and bones) of the martyrs is the seed of the church

“The blood of the martyrs is the seed of the church.” So wrote the church father Tertullian at the close of the 2nd century, even as Christians were perishing under the reign of emperor Septimius Severus.

Throughout church history, Tertullian’s words have been a constant reminder that God works in unexpected ways, using the Persecution of His church to strengthen and expand her.

More recently it has been impressed upon me that while it is true that the blood of the martyrs is the seed of the church, this is also true of their bones.

Rethinking Unquenchable Fire (complete series)

Over the last few days I have been doing a series of blog posts on the topic of Unquenchable Fire. Following are links to all the posts in this series followed by a summary of my basic argument.

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