A salient feature of the success of any social, religious, or moral movement is the degree to which its advocates understand, shape, and employ the flow of ideas that forms the intellectual backdrop against which those advocates carry out their work. Setting aside Marxist and other self-refuting materialist forms of social determinism, it seems clear that ideas are among the primary things that impede or facilitate revolutionary movements. ¶ Nowhere is this more evident than the pro-life cause. But just exactly what ideas constitute the core components of the milieu in which pro-life advocates live and move and have their being? I am not a sociologist nor the son of one, and I am no expert in the sociology of knowledge. However, I am a philosopher and, as such, I have a take on this question upon which I believe it is important for us to reflect.
Samuel Goldman writes: “Rod Dreher has summarized the “Benedict Option” as “communal withdrawal from the mainstream, for the sake of sheltering one’s faith and family from corrosive modernity and cultivating a more traditional way of life.” And small but vibrant communities around the country are already putting the Benedict Option into practice. Without being rigorously separatist, these communities do aim to be separate. Some merely avoid morally subversive cultural influences, while others seek physical distance from mainstream society in rural isolation. ¶ But a neo-Benedictine way of life involves risks. Communal withdrawal can construct a barrier against the worst facets of modern life — the intertwined commodification of personal relationships, loss of meaningful work to bureaucratic management, and pornographic popular culture — yet it can also lead to isolation from the stimulating opposition that all traditions need to avoid stagnation.”
We might naively hope that the world would welcome salt-of-the-earth types who are committed to reconciliation, faithfulness, truth-telling, love, and piety. But some worlds are built on vengeance, lust, and hatred; some churches are energized by hostility toward other churches. Some religions turn piety into an honor competition. Such religions and worlds naturally see serious Christians as a threat to their way of life, because Christians are a threat to their way of life. Where mutual hatred determines the structure of social life, lovers are dangerous. Anyone who reaches across the barricades to bless an enemy is tampering with the way the world is, and ought to be. In a world such as ours, where virtually every sexual desire demands respect, disciples who urge the lustful to pluck out their lecherous eyes aren’t just prudes, but dangerous prudes. In a world of lies, truth-tellers must be silenced.
For Nature requires that the same right and the same rank should necessarily take place amongst all those who are equal by Nature; for as it would be hurtful to the body for those who are of different constitutions to observe the same regimen either of diet or clothing, so is it, with respect to the honours of the State, as hurtful that those who are equal in merit should be unequal in rank; for which reason it is as much a man’s duty to submit to command as to assume it and this also by rotation; for this is law, for order is law; and it is more proper that law should govern than any one of the citizens; upon the same principle, if it is advantageous to place the supreme power in some particular persons, they should be appointed to be only guardians and the servants of the laws, for the supreme power must be placed somewhere; but they say that it is unjust that where all are equal one person should continually enjoy it. But it seems unlikely that man should be able to adjust that which the law cannot determine; it may be replied, that the law having laid down the best rules possible, leaves the adjustment and application of particulars to the discretion of the magistrate; besides it allows anything to be altered which experience proves may be better established. Moreover, he who would place the supreme power in mind, would place it in God and the laws; but he who entrusts man with it gives it to a wild beast, for such his appetites sometimes make him; for passion influences those who are in power, even the very best of men for which reason, mind is law, without desire. [Emphasis added.]
Rod Dreher writes: “The decadence represented by Charlie Hebdo is probably a greater threat to Western civilization than anything the Islamists can dream up, and it’s important to keep that straight even as we defend the right to free expression and a free press. It destroys everything for the sake of … what, exactly? Charlie Hebdo was straightforward about its far-left agenda of driving all religion out of society. Houellebecq, who is not a religious believer, asks: what are people supposed to live by, then? Man cannot thrive without religion, he believes — and he believes this as a matter of sociology, not theology. … I don’t know what’s coming. Nobody wants to live under hard Islamism. The Islamists have nowhere built a society capable of thriving. But at the same time, the society the West has built and is building without God or any kind of sacred values other than the Self cannot be said to be thriving either. … We are morally compelled to defend artists and journalists against those who would kill them for what they draw or say. But we should be clear that we are defending one culture of death from another one.”
To most Western ears, the very idea of punishing heresy conjures up a time four or five centuries ago, when Spanish inquisitors terrorised dissenters with the rack and Russian tsars would burn alive whole communities of ultra-traditionalist Old Believers. Most religions began as heresies. Today the concept of “heresy” still means something. Every community built around an idea, a principle or an aim (from fox-hunting enthusiasts to Freudian psychotherapists) will always face hard arguments about where the boundaries of that community lie, and how far the meaning of its founding axioms can be stretched. But one of the hallmarks of a civilised and tolerant society is that arguments within freely constituted groups, religious or otherwise, unfold peacefully. And if those disputes lead to splits and new groups, that too must be a peaceful process, free of violence or coercion.
S. G. Tallentyre, The Friends of Voltaire (1907). Addressed in What they Didn’t Say – A Book of Misquotations, edited by Elizabeth Knowles (Oxford University Press, 2006), p.55.
What the book could never have done for itself, or for its author, persecution did for them both. ‘On the Mind’ became not the success of a season, but one of the most famous books of the century. The men who had hated it, and had not particularly loved Helvétius, flocked round him now. Voltaire forgave him all injuries, intentional or unintentional. ‘What a fuss about an omelette!’ he had exclaimed when he heard of the burning. How abominably unjust to persecute a man for such an airy trifle as that! ‘I disapprove of what you say, but I will defend to the death your right to say it,’ was his attitude now. [Editor: Emphasis added. Though Tallentyre’s summation of Voltaire’s view has been misattributed as a quote by Voltaire, Voltaire did say much else in his Treatise on Toleration.]
This is why we should care about regulation: because it is the banal way that the modern, liberal, democratic state tries to secure some baseline of justice and flourishing. Government regulations are one of the sorts of “nuts and bolts” that hold together the girders of our social architecture—and are best complemented by other sorts of “regulations,” such as social mores and cultivated virtues. But when we think “regulation,” we generally picture government oversight. ¶ Even if we grant that licensing and state management of commerce have in some ways run amok, we can still witness tragedies and injustices that result from a lack of regulatory protections. As my colleague, Brian Dijkema, noted in the wake of a 2013 factory collapse in Bangladesh, the tragedy was in no small part the result of weak social infrastructure. The challenge is to be able to both critique a choking regulatory Leviathan and still affirm the good of regulation as an institutional expression of care for our neighbor. For every overreaching, micromanaging tentacle of the state that wants to mediate every form of social transaction there is the unnoticed, taken-for-granted inspector or regulation that is preserving health, safeguarding fairness, or even saving lives.
J. Gresham Machen, an address on "The Scientific Preparation of the Minister", delivered September 20, 1912, at the opening of the one hundred and first session of Princeton Theological Seminary. In The Princeton Theological Review, Volumes 11 (MacCalla & Co: 1913), pp. 1-15.
One of the greatest of the problems that have agitated the Church is the problem of the relation between knowledge and piety, between culture and Christianity. This problem has appeared first of all in the presence of two tendencies in the Church — the scientific or academic tendency, and what may be called the practical tendency. Some men have devoted themselves chiefly to the task of forming right conceptions as to Christianity and its foundations. To them no fact, however trivial, has appeared worthy of neglect; by them truth has been cherished for its own sake, without immediate reference to practical consequences. Some, on the other hand, have emphasized the essential simplicity of the gospel. The world is lying in misery, we ourselves are sinners, men are perishing in sin every day. The gospel is the sole means of escape; let us preach it to the world while yet we may. So desperate is the need that we have no time to engage in vain babblings or old wives’ fables. While we are discussing the exact location of the churches of Galatia, men are perishing under the curse of the law; while we are settling the date of Jesus’ birth, the world is doing without its Christmas message.
To a remarkable extent, American political and cultural thinking takes place within well-worn, familiar grooves. The right is religious; the left is secular. The right frets about sexual liberation; the left cheers it. The right valorizes markets; the left views them with suspicion. The right praises individualism; the left longs for solidarity. The right defends nations and borders; the left longs for universalism. The right worries about the collapse of authority and the rise or moral and cultural decadence; the left does not.