Eighth Theistic Ethics Workshop

Georgetown University is hosting the Eighth Theistic Ethics Workshop from September 26 to 28, 2024, an event that promises to be a significant gathering for scholars at the intersection of theism and ethics. Organized by Christian Miller of Wake Forest University, Mark Murphy of Georgetown University, and Chris Tucker of William & Mary, this workshop aims to stimulate scholarly discussion and inspire new research directions in the fields of philosophy of religion, meta-ethics, and normative theory. Invited speakers include Matthew Benton of Seattle Pacific University, Ben Bradley of Syracuse University, Amy Flowerree of Texas Tech University, Meghan Sullivan of the University of Notre Dame, and Christian Miller of Wake Forest University, covering a wide array of topics from divine command theories to the ethical implications of religious beliefs.

The workshop not only features invited papers but also opens the floor for submissions from other scholars, encouraging a diverse dialogue on topics such as the role of God in natural law, moral arguments for the existence of a theistic being, and ethical issues within major religions. Interested individuals are invited to submit an abstract and a C.V. by June 1, 2024, for a chance to present their work. The event emphasizes inclusivity in its programming and aims to facilitate a balanced and comprehensive discussion on the various aspects of theistic ethics.

Thanks to generous support from the Robert L. McDevitt, K.S.G., K.C.H.S, and Catherine H. McDevitt, L.C.H.S Chair in Religious Philosophy, authors of selected abstracts will have their expenses fully covered, including travel. This initiative underscores the workshop's commitment to fostering an engaging and accessible platform for academic exchange. For more details or to submit an abstract, interested parties are encouraged to contact Mark Murphy at Mark.Murphy@georgetown.edu, marking this workshop as a pivotal opportunity for advancing dialogue and research in theistic ethics.

2023 Top Ten Most Read Articles

  1. C. S. Lewis and 8 Reasons for Believing in Objective Morality

    By Stephen Jordan

The cornerstone of the moral argument is the existence of an objective moral standard. If there really is a standard of right and wrong that holds true regardless of our opinions and emotions, then the moral argument has the ability to convince. However, apart from the existence of such an objective standard, moral arguments for God’s existence (and Christian theism) quickly lose their persuasive power and morality as a whole falls to the realm of subjective preference. Although I could say a fair amount about what the world would be like if morality really was a matter of preference (consider The Purge), the purpose of this article is to provide reasons for believing in objective morality (or “moral realism,” as philosophers call it).

2. God, Evil, and the Human Good

  1. by Jonathan Pruitt

A theodicy is an explanation of how God and evil can co-exist in the world. In order to build a theodicy, we will first see why there is such a thing as “the problem of evil.” Then we will see how Plantinga’s response to this problem provides useful guideposts in constructing a theodicy. With these guideposts in place, I will argue that one reason for supposedly gratuitous evils is that they are required to realize the human good

3. Loki and the Problem of Determinism

by Brian G. Chilton

Recently, my family and I binged the series Loki which is the latest of the burgeoning MCU[1] programs on Disney Plus. While all MCU programs thus far have been very well done—and mind you, I am a huge MCU fan—the Loki series proved to engage deep philosophical and theological questions which should be considered and pondered.

4. 9 Evidences for the Resurrection of Jesus

by Stephen Jordan

Christianity begins with Easter. Without the resurrection, there is no Easter. According to the apostle Paul, “If Christ has not been raised, then our preaching is in vain and our faith is in vain,” meaning that if the resurrection of Jesus never happened, then Christianity as a whole crumbles (1 Cor. 15:14).

5. Communion Meditation: The Assurance of Hope

by Elton Higgs

Hope is generally an undervalued quality of the Christian life, but its ability to focus our faith and bind us together puts it high on the list of virtues in Scripture.  It is mentioned twice (vv. 4 and 13) in the first thirteen verses of Romans 15, and it is at the heart of the prayer that concludes that passage: “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.”  In the previous verses, Paul has has been urging unity in the Body of Christ through following the sacrificial example of Jesus, and he marvels that Jesus’ servanthood has brought hope even to the Gentiles.  Now Paul pulls these themes together by praying that God’s diverse people, now one in Christ, may “overflow with hope.” 

6. The Moral Argument for God’s Existence

by Adam Johnson

The moral argument for God’s existence says that God exists because He is the best explanation for the fact that there are objective moral truths. Unlike the first-cause and design arguments, the moral argument is not based primarily on scientific evidence. Rather, it is based on the premise that objective morality is self-evident – we intuitively know that some things are right and others are wrong. Objective morality means that there are moral truths that exist beyond anybody’s own individual preferences, beliefs, or opinions. So, if morality is objectively real, what’s the best explanation for it? Where does it come from? Morality seems to be of a personal nature, and so it would make sense that morality comes from a personal source, but some atheist philosophers like Erik Wielenberg now argue that even though morality is objective, it doesn’t need a personal source. However, Adam believes that the description of God as a trinity in loving relationships provides the best explanation for the existence of objective morality.

7. Making Sense of Morality: Plato and Aristotle

by R. Scott Smith

For Plato, morals are not human products. Instead, they exist objectively in the intelligible realm, which includes the forms. A form is a universal that itself is not located in space and time (it is metaphysically abstract). A universal is one thing, yet it can have many instances in the visible, sensible realm. For example, justice is a universal, and there can be many just people. The identical quality, justice, can be found in many instances.

8. Four Reasons Jesus Died

by Jonathan Pruitt

Sometime around 33 A.D., in the springtime, Jesus was crucified on a cross. He endured the most brutal and tortuous form of capital punishment in perhaps all of human history. Today, many people throughout the world recognize the Cross as the symbol of the Christian faith. This is appropriate since the Bible clearly teaches that the death of Jesus is absolutely central to the gospel, the good news which Jesus tasked His followers to believe and proclaim. The Apostle Paul says, “that Christ died for our sins” is of “first importance.” But what is the meaning of the Cross? Why did Jesus have to die?

9. A Dozen Moral Arguments

by David Baggett

The Center for the Foundations of Ethics at Houston Baptist University exists to generate a community of scholars devoted to exploring the rich resources of moral apologetics. Moral apologetics has for its focus the evidential significance of moral realities of various sorts. On occasion such evidence can be put into premise/conclusion format. The following is a nonexhaustive list of moral arguments hammered into discursive format, in an effort to show some of the range of possibilities.

10. Urban Legends of the Old Testament: Radical Islam Has Inherited Ishmael’s Violent Spirit (Genesis 16:12)

by David Croteau and Gary Yates

The Legend: Abraham’s lack of faith and patience that led to the birth of Ishmael through Hagar is the cause of the perpetual conflict between Arabs (the descendants of Ishmael) and Jews (the descendants of Isaac) in the Middle East today. The Bible informs us that the conflict between Ishmael and Isaac would be never ending. Arabs, as the descendants of Ishmael, have inherited his rebellious (“like a wild donkey”) and violent qualities (Gen 16:12), and the existence of radical Islam and violent jihadism is proof that “the spirit of Ishmael” still exists among Arab peoples today. 

The Colorado Court Decision: A Test Case for Arguing Well

Photo by Colin Lloyd on Unsplash

Philosophy emphasizes that an intellectual virtue of great importance is the cultivation of excellence at attending to evidence. Such a venture resides at the heart of the rational enterprise, which has as its goal nothing less than truth itself. Truth-seeking and rationality are vital to our humanness, and to practice thinking well is an eminently valuable habit to develop. As we are headed into what promises to be a contentious election year, it may be useful to bring to bear these philosophical insights on a pressing but vexed social issue and to consider how they can support our mission to be salt and light for a world in desperate need of both.

Acknowledging the Challenge

Suppose now that we take up the recent Colorado Supreme Court decision that Donald Trump is unfit for the presidency as a test case for practicing this virtue. I think this a worthwhile effort. The analysis to follow will strive to avoid deriding ideological opponents as perverse, that is, arguments of derision that go after the holders of opinions rather than opinions themselves. It will also assiduously attempt to steer clear of an assortment of other informal logical fallacies, from false equivalences to ad hominems, question begging to non sequiturs, red herrings to straw men, poisoning the well to confirmation bias.

The effort presupposes that it is still possible to have rich intellectual discourse between people of good will who hold strongly opposed convictions, including political convictions. It may not be easy, but it is at least possible. And since sometimes the people we are disagreeing with are family and friends, it’s worth trying to get better at. I say this as one who’s often hit the wrong note, pushed too hard, been needlessly abrasive, and so forth. I’m likely to fall into a few of these traps in this very essay, so forgive me in advance. That the almost lost art of mutually respectful, robust civil discourse remains feasible is something of a tenet of (hopefully principled) faith animating this analysis. Admittedly this belief resides more comfortably within a modern than a postmodern context. Also, and importantly, the approach does not assume that a stance of complete neutrality is necessary, or even possible, but it at least aims for what objectivity is realistically practicable to achieve. It resists the cynical view that there is nothing but subjectivity.

Part of what makes this recent Court decision challenging to use as a test case is that all around it swirls rhetoric about the distorting influence of the worst sort of partisanship. It also involves moral judgment calls, and for those who uphold strict dichotomies between facts and values, invoking categories of morality can seem to some anything but neutral or objective. As one who thinks there are objective moral facts—torturing kids for fun is objectively wrong, for example—I’m not averse to incorporating axiomatic moral convictions into the discussion, and I don’t think doing so compromises objectivity, but rather presupposes it. Truth telling is (at least generally) good. Lying is (at least usually) bad. Kindness is a virtue. Love beats hate. And so on.

As for partisanship, it seems the best course of action is to assess each accusation of warping partisanship on its merits. Not every partisan is a rabid partisan; not every politician or jurist simply follows the script of their preferred political party. On occasion, at least, politicians rise above partisan rancor and attain the status of diplomats and statesmen. Some put their love of country above their political affiliations. The Founding Fathers could foresee the acidulous effects of rabid partisanship, and warned about it from the inception of the nation. They at least hoped it could be held enough in check that it wouldn’t destroy the country. I harbor the same hope. One of the telltale signs of the worst form of partisanship is the inability to conceive of oneself as ever problematically partisan, and a corresponding inability to see political rivals as anything but problematically partisan. This will not be part of my modus operandi.

Laying out the Case

So with all that said, let’s consider the Colorado decision. By a vote of 4 to 3, the finding of the High Court in Colorado was that Donald Trump, for being guilty of insurrection on and before January 6, 2021, is disqualified for public office. The decision was based on a clause in Section 3 of the 14th Amendment to the Constitution that says that people are ineligible to hold any federal or state office if they took an oath to uphold the Constitution in one of various government roles, including as an “officer of the United States,” and then engaged in insurrection or rebellion against the United States or aided its enemies. The Colorado court recognized the significant import of the decision, and included a “stay” that awaits further review by the Supreme Court of the United States. Several other states are considering similar cases, and with the prospect of different states arriving at different conclusions, a Supreme Court adjudication seems both needed and likely.

To begin with, then, there are two conceptually separable issues: (1) whether or not Trump was guilty of insurrection, and (2) even if so, whether the Supreme Court should interpret the Insurrection Clause as applicable to Trump. The lower court decision in Colorado illustrates the potential disconnect between (1) and (2). In that earlier decision, it was accepted that Trump was guilty of insurrection. Nevertheless, questions arose about the applicability of the Clause to Trump. As a result, the case failed, before it was appealed to the State Supreme Court.

Why did the lower court argue that the Clause did not apply to Trump, despite that they thought he had engaged in insurrection? A reading according to which “officer of the United States” did not include the president. Ruth Marcus at the Washington Post rejects that reading as implausible, and affirms the state Supreme Court for rejecting it. She writes, “It defies logic to believe that the framers of the amendment meant to exclude former Confederate soldiers from all offices but the most important and the Colorado Supreme Court was correct to disagree with this interpretation.” The High Court deemed that interpretation inconsistent with the plain language and history of Section Three.

The majority of the State Supreme Court agreed with both (1) and (2). That is, they agreed that Trump engaged in insurrectionist behavior on and before January 6, and that the Clause properly applies to him. As a result, they arrived at their conclusion. The case had been brought to court by a number of conservatives, but all the judges in the case had been appointed by a Democrat, which inevitably raises issues of the role of partisanship in all of this. But what we see from the start is that the picture is a bit messy, since the case was brought by conservatives. And analysis of the decision is also complicated. Whereas many conservatives are likely to disagree with the decision, just as many liberals are likely to support it; even still, no small number of conservatives support the decision, and some liberals resist it.

To offer but a smattering of examples, conservative legal analyst (and strong Never Trumper) Robert George thinks the Supreme Court decision a bad one, while a plethora of liberal legal analysts have chimed in to support the decision. At the same time, though, conservative analyst and former federal judge J. Michael Luttig has supported the Court’s decision, while liberal analyst Ruth Marcus rejects the decision and thinks the Supreme Court should do so as well, and do so unanimously. Generally, though, at least, those of a more conservative political persuasion resist the decision, while those more on the political left accept it.

By way of disclosure, I tend toward the political right on a great many issues. In fact, I voted for Trump twice. Nevertheless, I have come to agree that he is unfit for the office of the presidency, and—though I admit that I am not a trained lawyer—the case that the Insurrectionist Clause applies to Trump seems a good one to me.

Establishing Ground Rules

But if we are to have a fruitful conversation about this question, we cannot and must not simply ask for a person’s political affiliation and then chalk up their stance to that, either for purposes of agreeing or disagreeing. We—all of us—need to insist on looking carefully at the evidence. A real danger lurks here, and many in our contemporary moment are increasingly falling into a perspectivalist trap, where everything becomes irremediably subjective and attributable to (say) one’s prior political convictions. Such a movement toward a relativistic stance spells doom for rich civil discourse and meaningful engagement. As challenging as it may be, we have to do better, and the only way forward is by encouraging a scrupulously honest appraisal of the evidence that we have at our disposal. We all may retain our blind spots, but all the more reason we must learn to really listen to one another. (All the more so when we consider that the animus among at least some in the populace is likely because they feel ignored, discarded, sidelined, trivialized, and the like.) 

A move that seems out of bounds right out of the gate is to dismiss the Colorado Supreme Court as motivated by nothing but political partisanship. Perhaps they are, though it seems rather unlikely, but perhaps. Perhaps they are not. Conjectures either way are not particularly evidential. What good reason is there to think that they are problematically partisan? Remember that the case was brought by conservatives. Is that not relevant? Cherry picking evidence is not a good intellectual habit. Nor is casting shade on people’s political motivations without considering the evidence. What good reasons are there for thinking the State Supreme Court in Colorado was politically motivated? That their decision is unpopular among many conservatives is not a good reason. What evidence did they adduce in their majority decision? That is where we need to direct our attention first. Simply to dismiss them and cast aspersions on their motivations is presumptuous, uncharitable, and an instance of ad hominem. In our contentious political moment, we have to do better than that.

The Court appeared soberly aware of the import and potential impact of their decision. The majority wrote, “We do not reach these conclusions lightly. We are mindful of the magnitude and weight of the questions now before us. We are likewise mindful of our solemn duty to apply the law, without fear or favor, and without being swayed by public reaction to the decisions that the law mandates we reach.” The charitable move here is to take them at their word, assume their good faith, and examine the case they make and the reasons for their decision. Using their presumed motives to avoid doing so is hardly conducive to civil discourse and borders intellectual dishonesty.

Regarding (2), we already saw that they rejected the lower court judge’s view that the Clause did not apply to Trump. To my thinking, this seems right. I agree with the majority view here and with Ruth Marcus as well. If someone wishes to demur, they should make the case that the presidency is a legitimate exception to the Clause. If the Clause applies to lower offices, it seems logical that it would apply all the more to the highest office of all. Perhaps there is some good reason to reject such a notion, but if so, what is it? And what is the argument for the exception? As for me and my house, I see little reason at this point to be skeptical about applying the Clause to Trump.

Considering the Evidence

Which leads to the bigger question: Was Trump guilty of insurrection? Once more, the way to answer this question is by careful examination of the evidence. I have not, admittedly, read the 800-page report by the January 6 Commission. I did, however, recently read cover to cover Liz Cheney’s 370-page book about January 6 and what happened before and after it, and I found the case for Trump’s insurrection to be strongly compelling.

Once more, by way of anticipation of a knee-jerk response to this disclosure, it is simply out of bounds to dismiss the findings of the Commission by dubbing it as partisan-motivated. Marco Rubio, for example, has repeatedly denounced the insurrection, saying it was “inexcusable,” “disgusting,” “unpatriotic,” and “anti-American anarchy.” However, regarding the Commission, he followed the talking points of several of his conservative colleagues, saying on Face the Nation, “That commission is a scam. I think it's a complete partisan scam. And I think anyone who committed a crime on January 6 should be prosecuted and, if convicted, put in jail.”

Here Rubio’s skepticism about the Commission echoed that of Trump’s and others of his ilk: that the Commission was partisan and cannot be relied on to give an accurate picture of January 6. But of course assertion is not argument. So what is the argument or evidence that the Commission was problematically partisan and thus unreliable? One recurring motif is that, save for Liz Cheney and Adam Kinzinger, all the other Republicans were summarily dismissed from the Committee. Now, I’m no Washington insider and I wasn’t there to witness what happened. But this is a matter that seems easily answered. Did that happen or not? It’s a quite simple empirical question.

Cheney’s account was that Pelosi had the right of refusal for any Republican nominees to the Commission, and she refused two or three, including, not surprisingly, Trump sycophant Jim Jordan. Other Republicans she accepted. Republicans then had the option to replace those who had been rejected. But instead they withdrew altogether, claiming, falsely, that they had been summarily dismissed. I see no reason not to believe Cheney’s account, and a number of reasons to be skeptical of Trump’s. Besides which, the notion that a group made up predominantly of Democrats cannot be trusted to do their job with integrity seems, once more, to be little more than ad hominem. What good reason is there to think that those who would say such a thing are not the ones who are problematically partisan? What were the Republicans afraid the Commission would find? In light of what the Commission did find, I think we know.

If someone has genuine evidence that the Commission was unreliable, they should be forthright with what that evidence is. Positing possibilities isn’t establishing plausibilities. At least be as forthright as the Commission was in painstakingly chronicling the events of that day and what led up to it. Personally, I do not see how anyone can read Cheney’s book and listen to one heartbreaking story after another and not be deeply grieved over what happened. Nor how they could still say with a straight face that Trump did not foment an insurrection designed to reverse a lawful election.

There is a legitimate way to call into question the results of an election in this country. File lawsuits and take it to the courts. No one denied Trump’s freedom to do so, and he did. And he lost. He lost 60 of 61 cases. He lost impressively, spectacularly, and prodigiously. Then, having lost, he resorted to a panoply of efforts to reverse the election illegitimately. Read Cheney’s book and count the ways. Then he enlisted his zealous supporters, having whipped them into a frenzy, to engage in what was sure to devolve into a violent protest at the Capitol, and for more than three hours did nothing to stop it. This despite numerous desperate pleas for help from those on Capitol Hill trying to run for cover. Arguably, he instead threw gasoline on the fire with his infamous tweet calling Pence a coward while knowing the crowd was on the hunt for his Vice President. That there were not more fatalities that day was a grace, and a testament to the bravery of patriots fending off the misguided crowd who thought they were doing Trump’s bidding.

Interestingly, though Trump was free to pursue legal cases to reverse the election results, some are insisting that the Colorado court decision is the move of a “banana republic.” It’s an effort, we’re told, to disenfranchise half the country. This is hyperbolic and simply false. The tactics that Trump has followed, especially around January 6, resemble the machinations of dictators the world over. The Colorado court decision is measured, principled, and based on the rule of law. America is a constitutional republic, and the case is following its constitutional course. How it is adjudicated in the Supreme Court, if they choose to take the case, remains to be seen and is impossible to predict. But just as Trump had every right to challenge the election in court, so too those who brought this civil case in Colorado had the right to have their day in court. A banana republic hardly features a court, with some fear and trembling, offering their decision and admitting they are moving into uncharted waters and that their decision is subject to review by a higher court. Such dismissive rhetoric is laughably hyperbolic.

Whether the Clause will be applicable to Trump or not remains to be seen, but this is the messy way the judiciary in this country works. Cases are brought before judges. Verdicts are issued. Appellate courts can be appealed to. Some cases make it to state Supreme Courts. And some go all the way to the Highest Court in the land. Unlike Trump, though, the plaintiffs in the Colorado case are perfectly willing to abide by the decisions of the Court—whether they agree with them or not.

Examining Counterarguments

Now, some push this line: in order for the Clause to apply to Trump, he needs to have already been convicted of insurrection. From what I understand, this is not true. Either there is an established answer, or it’s a matter that needs further clarification in the law. But again, I am under the impression that the answer is that prior conviction is not necessary. Legal analyst Norm Eisen writes, “The 14A does NOT require a conviction for Trump to be disqualified—it merely asks courts to determine whether he committed insurrection.” So this argument seems to fail.

Another reason some give to think that Trump did not commit insurrection is that, if he had committed it, he would have already been convicted. But of course this is not necessarily so. Whether such a thing happens depends on a great many contingent political factors. Of course Trump has been brought to court for an incredibly high number of alleged offenses, and certain of his cronies have been brought to court for their assistance of him in various nefarious adventures, and several convicted. That Trump has not yet been convicted of insurrection is not good evidence that he shouldn’t be or that he won’t be. This is an ongoing story, and there is good reason to think that he will in fact, at long last, get his just desserts for the way he subverted the Constitution and illegitimately attempted to reverse a legitimate election. Note, too, that the Clause employs a disjunction: insurrection or rebellion against the Constitution. The January 6 Commission, for its part, made the case he did just that. That the DOJ has been slow to follow through is arguably as attributable to wanting to dot all their I’s and cross all their T’s as it is to not having a case. The case can be found in the Commission’s report, many would argue.

And this is exactly why the Colorado decision, to my thinking, is a good thing. It will force the issue. Based on the evidence, which needs to be studied carefully, was Trump guilty of insurrection and/or rebellion, or not? The case that he was has been made quite forcefully. Ignoring the evidence does not make it go away. Intellectual honesty demands attentiveness to the evidence.

Others wring their hands over the Colorado decision for this reason: It’s a problematic move because it carries the risk of disenfranchising half the nation. I have a hard time taking this one seriously, in all honesty, because it was Trump who strove assiduously via every mechanism, judicial and nonjudicial, he could think of to reverse the results of a legitimate election. Trump is the one who tried to disenfranchise. We learn more details of this scheme every day, with a new recording of him pressuring Michigan officials coming to light just today. The Colorado Supreme Court took on a case brought to them by a number of conservatives, looked at the law, and came up with their determinations, knowing they were subject to further review. That’s how it works in this country. That’s how it should work. And then the court decisions need to be abided by, a lesson Trump does not seem to recognize.

If Trump was guilty of insurrection, then the Clause in question says he should not be on the primary ballot. That is a fact. That the preponderance of prospective Republican voters would vote for Trump does not alter that fact. Neither can they vote for someone under 35 or for others outside the scope dictated by the Constitution. Perhaps some might wish to eliminate such clauses, but if so, their beef is less with the Colorado Supreme Court than with the Constitution.

Some are concerned what the effects of a ban on Trump to run in some or all states would look like. They are concerned about potential violence. And surely this is a concern, especially the more we move away from being a nation of laws. The Colorado judges have already been inundated with a barrage of death threats—pretty obviously an appeal to force, yet another fallacious maneuver, and a scary one. The nation may be approaching a crossroads where they need to decide whether capitulation to the mob trumps the rule of law. The most vitriolic and aggressive of Trumpians (hopefully a small minority) have already shown themselves ready and willing to engage in gross violence to support his narrative, irrespective of the paucity of evidence for its truth. Demonization of enemies and toxic rhetoric has considerably changed the complexion of the political landscape. Trump seems to have a knack for tapping into discontent and channeling it to destructive ends.

What the majority in the Colorado Supreme Court found was this: “President Trump did not merely incite the insurrection. Even when the siege on the Capitol was fully underway, he continued to support it by repeatedly demanding that Vice President Pence refuse to perform his constitutional duty and by calling Senators to persuade them to stop the counting of electoral votes. These actions constituted overt, voluntary, and direct participation in the insurrection.”

Finally, the vote was 4 to 3, which means there were three dissenting opinions. Some think that, if Trump sees victory in the Supreme Court, one or more of these avenues may be his path to the win.

Analyzing Divergent Perspectives

Ruth Marcus considers this one the most interesting: Justice Carlos Samour Jr. said that barring Trump from the ballot without legislation from Congress implementing Section 3 violates Trump’s due process rights, especially because Trump has not been charged with insurrection. “More broadly, I am disturbed about the potential chaos wrought by an imprudent, unconstitutional, and standardless system in which each state gets to adjudicate Section Three disqualification cases on an ad hoc basis,” Samour wrote. “Surely, this enlargement of state power is antithetical to the framers’ intent.”

Marcus thinks this a good reason for the Supreme Court to step in. As do I. Somehow, though, she also takes it to be a reason for the Supreme Court to strike down the decision. I do not. The evidence and the evidence alone should determine whether or not the Clause applies to Trump. The Supreme Court can make a decision that ensures state uniformity, but the content of the uniformity should be a function of the evidence alone.

In this connection, Samour raised the question of whether Section 3 is “self-executing.” Here, the justices have the benefit of a decision by Chief Justice Salmon P. Chase in 1869—the year after the 14th Amendment was ratified—that Section 3 requires enabling legislation.

Marcus is of the view that “there is no world in which the justices are going to empower states to throw Trump off their ballots. Given that, the court should keep in mind: This is a moment it should aspire to be the unanimous court of Brown v. Board of Education, not the splintered, party-line body of Bush v. Gore.

I’m not sure why she’s so convinced that Trump won’t be removed from the ballot. I hope it’s because she thinks the evidence points in that direction, and not capitulation to mob rule. The question seems to be a good one: If Trump is guilty of insurrection, should he be removed from the ballot? Someone might argue the answer is “no,” but I hardly think that’s the obviously right answer. We need arguments to this effect. Either deny for principled reasons that Trump is thus guilty, argue the Constitution should be changed, or admit that, in virtue of his actions, he should be disqualified.

Conservative legal analyst George Conway has a quite different take on this issue of whether Section 3 is self-executing. He admits that this argument comes closest in the dissents to a federal law issue that should give someone pause. Again, it’s the claim that the Clause can’t be enforced unless Congress passes a law detailing how. Conway replies, though, that all one needs to do is what any good originalist or textualist would do and look at the wording of the Clause. Although Section 5 of the Amendment gives Congress the power to enact enforcement legislation, nowhere does the Amendment suggest that such legislation is required. And Conway goes on to give highly counterintuitive implications of insisting on such a requirement.

Conway also debunks Samour’s claim that Trump was deprived of due process by the proceedings in the district court. There was a full-blown, five-day trial with sworn witnesses and lots of documentary exhibits. “And Samour’s suggestion that Trump was denied a fair trial because he didn’t have a jury is almost embarrassing: Any first-year law student who has taken civil procedure could tell you that election cases are not even close to the sort of litigation to which a Seventh Amendment jury-trial right would attach.”

I don’t here presume to be able to adjudicate these finer-grained aspects of jurisprudence. But I do think telling that Conway finds all of the various dissenting arguments weak. Whether the Supreme Court will or not, I have no idea. But why not give them a chance to look at the evidence for themselves and make their determination? I won’t reiterate Conway’s analysis of the other dissenting views, but his conclusion was this: “The dissents were gobsmacking—for their weakness. They did not want for legal craftsmanship, but they did lack any semblance of a convincing argument.” If nothing else, this makes me think that casual dismissals of the Colorado Supreme Court’s decision are hasty.

Finally, what is remarkably illuminating and indicting is that not one of the dissenting opinions challenged the district court’s factual finding that Trump had engaged in an insurrection.

So where does that leave us? I hope the Supreme Court chimes in eventually and makes its decisions. Whatever those decisions are, they should be abided by. Not because they are sure to get it right, but because this is what it means to live in a nation of laws. Of course civil disobedience is an option, but the sanguine rapidity with which some make recourse to violence when they do not get their way is a recipe for anarchy like we saw on January 6. It marks a collapse of civil discourse, and it does not bode well.

Moving Forward

Should Cheney’s views be dismissed by conservatives because, after all, she takes a “progressive” stance on some issues? I know that may sound strange, but I’ve heard such an argument, which seems like a non sequitur, ad hominem, and red herring rolled into one. Unless such a stance somehow relates to her work on the Commission, its relevance is unclear. Should we refrain from holding Trump’s feet to the fire because Biden has been allowed to get away with bad mistakes? That seems nothing but an elaborate false equivalency. I am no fan of Biden, but as far as I know, he has not fomented an insurrection that threatened the institutions of our country as Trump has. Is the Colorado decision the first step toward a banana republic? I hardly think so, as it’s a legitimate case brought before a state Supreme Court and the decision is subject to further judicial review. Such overblown rhetoric does nothing to advance the discussion, and teeters at the brink of an unprincipled slippery slope argument. Does the fact that the judges in the case were appointed by a Democrat undermine their authority? Not at all; that’s just poisoning the well and flagrant ad hominem.

I don't claim to have the definitive answer and plenty of people can disagree with me. But I have tried here to clearly map out what my reasoning is, to highlight the evidence I am relying on, and to make plain my priorities and values that have directed my pursuit of the truth of the matter. In doing so, I hope that I have modeled the intellectual and emotional skills necessary for wrangling a complex and charged issue, providing a framework for further engagement, and setting a tone for productive conversations to follow.

Let’s lower the volume, lessen the bombast, reduce the dogmatism, attenuate the demonization of opposing sides, and together let’s be attentive to the evidence. Let’s criticize viewpoints more than people. Let’s cultivate better listening habits. Let’s not take every criticism of our own viewpoint as a personal attack. None of this can guarantee that we’ll resolve every dispute to everyone’s satisfaction, which would be quite a mean feat. But it’s our best bet to think rationally, argue well, follow the evidence, show due regard for the truth, and value those with whom we disagree.

And let’s try to learn as much as we teach. If no amount of evidence can convince someone, that’s a paradigmatic example of patent irrationality—and there’s too much of that already, on both sides of the aisle. We can and should do better.

Book Recommendation: Christianity and Modern Medicine

Bioethics provides a revelatory snapshot of deep worldview divides in our society today, as well as a nearly unparalleled opportunity for outreach and faithful witness. As a result, it is a topic of great importance and bound to become only more so in a culture increasingly bereft of resources to take principled stances against abortion on demand, problematic transgender policies, and embryonic stem cell research. More positively, a distinctively Christian bioethic can, in contrast, effectively posit grounds for understanding human persons as infinitely valuable and ends in themselves, whose worth is neither a function of their abilities nor diminished by handicaps.

My dear friend and former colleague Mark Foreman, with invaluable assistance by Lindsay Leonard, have written Christianity and Modern Medicine: Foundations for Bioethics, and in the process have contributed an important, powerful, and persuasive voice—and eminently readable book—into this vitally important arena. It is with enthusiasm that I endorse their project and recommend their excellent and laudable work.
— David Baggett, Professor of Philosophy & Director of the Center for the Foundations of Ethics, Houston Baptist University

Review of Christopher B. Kulp, The Metaphysics of Morality, Part 2

Table of Contents

As I turn now to critically assess Kulp’s thinking, I note that he writes clearly, develops his position in good logical order, and also treats opposing positions briefly but fairly throughout his work. I should point out that my critical assessment comes from a distinctively theistic viewpoint, and that his work is one of several expositions of the ascending viewpoint of moral non-naturalism in the last 20 years or so.[1] Although this book has a lot of the same content as his earlier work, Knowing Moral Truth: A Theory of Metaethics and Moral Knowledge,[2] it develops the metaphysics more thoroughly than the earlier work.

Clearly, the key to understanding Kulp’s metaethical approach is in understanding his starting point for inquiry, namely, tutored, everyday, common sense moral beliefs and commitments. This is where Kulp thinks we must begin because these are foundational to our moral lives.[3] This starting point not only shapes how he proceeds in developing his metaethical account, but also shapes the wider character of that account and how he develops certain key broader themes within his account.

Metaphysics of Morality
By Kulp, Christopher B.

Kulp formulates the bedrock of such everyday common sense moral belief in terms of first-order moral propositions. He does not, for example, appeal to our experience of everyday common sense morality in terms of moral phenomenology, as is common among ethical theorists. His approach is to move from bedrock first-order moral propositions to the nature of morality and its second-order metaphysics.[4] This then is a bottom-up approach that works from bedrock first-order moral propositions to the wider and more encompassing second-order moral metaphysics.

I think that this is a worthwhile and interesting move. I agree with most of his thinking here and also agree with his critique of the various non-realist positions that he engages in a critical way. This thoroughgoing bottom-up approach, however, is not matched by an equally rigorous and logically structured top-down approach in developing the metaphysics of morality. Consequently, key questions over a range of top-down fundamental matters are given no thorough consideration in his analysis.

The most significant of these is a matter that we briefly noted in our previous review which we will now consider in a bit more detail. Recall that in Kulp’s metaphysics the moral domain is ontically distinct; it exists in a mind-independent manner. Recall also that moral properties exist as abstract entities, that they supervene on a base set of physical properties and that they are emergent properties.[5] As Kulp asserts, if there is no physical universe then no morality is possible.[6] What then of the status of the moral domain before the Big Bang?[7] Kulp answers that there was no morality before the Big Bang, nor could there have been since no physical universe existed.

Does this then mean that somehow, at the Big Bang, a mind-independent domain of abstract entities comes into existence, for example, necessary and eternal mathematical truths or mind-independent moral properties, to name just a few of the horde of uninstantiated abstract entities that must exist on Kulp’s Platonic account?

He is also firm on rejecting the idea that our moral beliefs are the result of naturalistic evolutionary forces and rejects evolutionary ethics as strongly physicalistic.[8] This way of formulating the ultimate etiology of the moral is not unusual in the case of the various versions of secular nonnaturalist metaethics.[9] However, these non-naturalist formulations raise a host of vexed questions that need to be answered given that they introduce a number of deep metaphysical challenges.

The fact that Kulp never takes theistic metaethics seriously is telling. The fact that he never works out in a rigorous manner a fully integrated top-down account to balance out his bottom-up account of metaethics is likewise telling. But even his bottom-up approach misses key elements that theism handles quite well. How does a universe such as ours, an intelligible universe, given the kind of moral rational beings that we are, come into being in the first place? Not only does Kulp not attempt to come to terms with such fundamental questions, but his mostly bottom-up oriented approach never forces him to fully confront such fundamental matters.

Moral propositions seem to be the kind of entities that require minded, knowing beings to be the meaningful and distinctive propositions that they are. They are necessarily person related.[10] Does a non-minded, impersonal, morally indifferent universe bring into being non-physical, non-natural, moral properties as abstract entities that are obviously fitted for minded, moral, personal moral beings like us? If this is the case, then how and why is this so? We can see here that the first major top-down challenge for any fully secular, non-theistic account is the existence of the universe itself; this has to be explained.

Then the second fundamental challenge for any impersonalist Platonic non-naturalism is the personal moral beings that we are, coming into being and situated in a vast impersonalist universe that includes an infinite array of uninstantiated, ontically specific, diverse, abstract entities to which we are somehow connected in multiple ways. How does an impersonal universe, truth indifferent, morally indifferent, bring into being the minded, moral persons that morality requires, and how then is abstract, propositional moral truth non-accidentally integrated and matched to moral persons like us? Obviously, some causal story must be true that accounts for the universe in which we live and the moral rational beings that we are.

Kulp offers no such causal account, but only vaguely gestures in this general direction. In this respect his bottom up approach is wholly inadequate. Also, nothing in the causal story can come from the side of abstract entities themselves since, as Kulp acknowledges, and most thinkers concur,[11] abstract entities are to be understood as atemporal, non-spatial, non-causal, non-empirical entities.[12]

We then have here another significant problem for all versions of impersonalist Platonism—the problem of exemplification of properties, and of moral properties in particular. How is it that the universe is made in such a way that abstract properties are exemplified in physical properties in precisely the ways that they are? Mere fluke or grand cosmic coincidence will not suffice here; this amounts to no explanation at all and renders the entire matter deeply problematic and mysterious. Surely this undermines Kulp’s theory.

Additionally, in the case of moral properties, merely invoking something like “emergence” will not suffice.[13] Emergence itself is problematic.[14] Also, the relations of supervenience have been questioned in a similar sort of way as emergence? It is generally understood that supervenience merely states a relation but does not actually explain the stated relations.[15] How did the relations of supervenience come to be the way that they are in the first place and how is it that they continue in just the recurrent ways that they do? How is this relation to be explained?

This matter is particularly acute in the case of Kulp’s moral metaphysic since he rightly rejects all versions of physicalism as well as moral constructivism. Kulp nowhere attempts to come to terms with the vast infinite assortment of ontically diverse abstract entities that must exist on any account like his and how these have come to exist and be integrated and exemplified in the actual world in which we live.[16] Mathematical Platonism is typically seen as the paradigm case of certainty and logical necessity and moral Platonism too easily slides into an unstated assumption that moral propositions are to be conferred a similar sort of certainty and necessity. Clearly, mathematical and moral necessities are different in some important respects.[17] The one is true by logical necessity, the denial of which generates a logical contradiction, while the other is made true as a grounded necessity, the denial of which does not generate a logical contradiction. Grounded necessity is made true given a truth condition relation that makes it true. This involves an asymmetric relation of metaphysical dependence.

In the case of Kulp’s non-naturalist metaethics, moral truth is grounded in complex abstract moral properties and facts. However, the existence of these abstract moral facts themselves, as truth makers, is ultimately left unexplained on Kulp’s account. This is therefore a fundamental metaphysical, ontological gap regarding the nature and origin of these abstracta in his account. Given the above criticisms, once again, the fact that Kulp never takes theistic metaethics seriously is telling.

Theism better explains the universe in which we live, the moral domain and the moral nature of humanity. It better accounts for the moral truth that Kulp wants to argue for. It should be pointed out that Kulp nowhere directly denies theism or argues explicitly against theism, but he clearly proceeds in such a way that God is completely irrelevant to his metaphysics of the moral.

If we take something like Kulp’s bottom up approach and work from the moral nature of humanity, there is much that the theist will agree with in Kulp’s metaethics. Theists will naturally embrace some form of moral realism, some form of moral cognitivism, some form of moral objectivism, some form of moral non-naturalism, perhaps even embracing some form of revised Platonism.[18] In this respect there is wide agreement between theists and secular non-naturalists.

Perhaps the most significant area of agreement between theists and secular non-naturalists is the shared rejection of all forms of naturalism; of physicalism as an adequate account of metaethics. In this regard there is shared consensus between theists and secular non-naturalists that naturalism cannot adequately ground and explain the moral domain and the moral nature of humanity. The theist rightly points out that for humanity to exist the life-friendly universe and all subsequent creative acts for our world to be the kind of world it is must also be accounted for.

To account for the kind of beings that we are, moral-rational beings, theism takes within its creative purview not just humanity and the moral domain, but all the following:

 

1.      The personal creative God that freely creates the contingent universe in which we live; a fine tuned, life permitting universe and world.

2.      The personal, minded God that creates complex, specified information.

3.      The personal God that creates not only biological information, but information rich biological entities.

4.      The personal God that creates sentient biological life and beings.

5.      The personal God that creates self-knowing, moral rational beings like us fitted to an intelligible universe.[19]

 

Moral facts are intrinsically person relatable, that is, person-related facts. This fundamental property of moral facts must be accounted for. It must naturally and fittingly lay into the overall wider metaphysical account of the moral. Impersonalist moral Platonism cannot account for this essential property of moral facts. In a theistic account of Reality personhood is ontologically fundamental to Reality. It does not somehow mysteriously emerge from a finite, contingent, impersonal materialist universe, as must be the case on Kulp’s account. Moral facts thus flow naturally and fittingly, out of a personalist theistic account of Reality.

Since the actual physical universe both has a beginning and is fully contingent, the theist takes issue with Kulp’s affirmation that the physical is both necessary and sufficient for the moral to exist.[20] It is neither. On a theistic account, the living God, a personal, infinite, necessary moral being grounds and manifests the moral domain in and from himself, has freely created humanity to be like himself as regards moral rational being. This God therefore adequately explains the kind of universe in which we live, the moral domain, and the personal dimensions of our existence and the fact that these are integrated and matched from the top down in a necessary sort of way. If the physical universe did not exist the moral domain would still exist–in the living, personal, necessary God. There is thus no need to posit the infinite horde of abstract entities that Kulp’s non-naturalism must posit for his non-physicalist account to succeed.[21]

Theism works equally as a fully integrating top-down explanation of things as well as a comprehensive bottom-up approach that explains the varied particulars of our moral lives; from the Grand Story to the particular story of our everyday, common sense, tutored moral beliefs and commitments.

            On the whole, Kulp’s work is commendable and should be read by all who are interested in an accessible exposition of moral non-naturalism. For the theist there is much to agree with in his work. It is clear, well written, and generally well argued. His reviews of the various non-realist metaethical positions are also very useful even though generally brief. But at times Kulp too easily glosses over big issues that he either merely stipulates on, too briefly comments on, or fails to follow through on the logical implications of his own metaphysics. All this taken into consideration, theistic metaethical thinkers should fully engage his work.   


[1] For example, see David Enoch, Taking Morality Seriously: A Defense of Robust Realism (Oxford, UK: Oxford University Press, 2013); Russ Shafer-Landau, Moral Realism: A Defence (New York: Clarendon Press; Oxford University Press, 2005); Erik J. Wielenberg, Robust Ethics: The Metaphysics and Epistemology of Godless Normative Realism (Oxford, UK: Oxford University Press, 2014); Michael Huemer, Ethical Intuitionism (New York: Palgrave Macmillan, 2008).

[2] Lexington Books, New York, 2017.

[3] Kulp, Metaphysics of Morality, 6.

[4] Ibid., 8–9.

[5] Ibid., 126.

[6] Ibid., 124.

[7] I fully recognize the problem of using the temporal term “before” in reference to the beginning of the universe. In Perfect Being Theism God is eternal and therefore there is no problem here since God is creator even of our temporal dimensions of time that begin with our physical universe.

[8] Kulp, Metaphysics of Morality, 61.

[9] Each non-naturalist thinker earlier cited formulates his position of the ultimate historical development of the moral in a similar way to Kulp. Each of these thinkers however has attempted a response to the problematic issues raised by evolutionary debunking arguments and other various critiques, whereas Kulp has not. For an overview of debunking arguments, see Guy Kahane, “Evolutionary Debunking Arguments,” Noûs 45, no. 1 (March 2011): 103–125. For an overview of Plantinga’s arguments, see Andrew Moon, “Debunking Morality: Lessons from the EAAN Literature: Debunking Morality,” Pacific Philosophical Quarterly 98 (December 2017): 208–226; Daniel Crow, “A Plantingian Pickle for a Darwinian Dilemma: Evolutionary Arguments Against Atheism and Normative Realism,” Ratio 29, no. 2 (June 2016): 130–148.

[10] Stephen E. Parrish, Atheism?: A Critical Analysis, 2019, 168–171.

[11] Gideon Rosen, “Abstract Objects,” ed. Edward N. Zalta, Stanford Encyclopedia of Philosophy (Stanford, CA: The Metaphysics Research Lab, Spring 2020); Sam Cowling, Abstract Entities (New Problems of Philosophy) (New York: Routledge, 2017); Bohn, God and Abstract Objects (New York: Cambridge University Press, 2019).

[12] Kulp, Metaphysics of Morality, 157.

[13] Ibid., 126. See for example Olivier Sartenaer, “Sixteen Years Later: Making Sense of Emergence (Again),” Journal for General Philosophy of Science 47, no. 1 (April 2016): 79–103. J.P. Moreland effectively brings out the problems with emergence in his critique of Eric Wielenberg’s “godless normative realism.” See chapter 11 in William Lane Craig, Erik J. Wielenberg, and Adam Lloyd Johnson, A Debate on God and Morality: What Is the Best Account of Objective Moral Values and Duties? (New York: Routledge, 2020).

[14] Pat Lewtas, “The Impossibility of Emergent Conscious Causal Powers,” Australasian Journal of Philosophy 95, no. 3 (July 3, 2017): 475–487. As Lewtas points out, part of the challenge to any view of emergence comes from what is known as “causal closure of the physical.” If a truly emergent property has causal powers emergent from, over and above, the physical properties of the entity in question this is not easily reconciled with causal closure of the physical, i.e. that all causal powers are strictly physical powers that come from within the physical system.

[15] Jaegwon Kim, “Supervenience As a Philosophical Concept.” Metaphilosophy 21, no. 1 & 2 (April 1990): 1–27.

[16] William Lane Craig, God Over All: Divine Aseity and the Challenge of Platonism, First edition. (Oxford, United Kingdom: Oxford University Press, 2016), 18, 41.

[17] For a useful analysis of this see Michael B. Gill, “Morality Is Not Like Mathematics: The Weakness of the Math‐Moral Analogy,” The Southern Journal of Philosophy 57, no. 2 (June 2019): 194–216.

[18] John M. Rist, Real Ethics: Reconsidering the Foundations of Morality (New York: Cambridge University Press, 2002); John M. Rist, Plato’s Moral Realism: The Discovery of the Presuppositions of Ethics (Washington, D.C.: Catholic University of America Press, 2012). Robert Merrihew Adams, Finite and Infinite Goods: A Framework for Ethics (New York: Oxford University Press, 1999). For a good overview of theistic ethics, see David Baggett and Jerry L. Walls, God and Cosmos: Moral Truth and Human Meaning (New York: Oxford University Press, 2016); David Baggett and Jerry L. Walls, Good God: The Theistic Foundations of Morality (New York: Oxford University Press, 2011); David Baggett, The Moral Argument: A History (New York: Oxford University Press, 2019). For another exposition, see John E. Hare, God and Morality: A Philosophical History (Malden, MA: Blackwell Publishing, 2007); John E. Hare, God’s Command (Oxford: Oxford University Press, 2015). Note that I include within theistic ethics the natural law tradition as well, see for example Mark C. Murphy, God and Moral Law: On the Theistic Explanation of Morality (New York: Oxford University Press, 2011); Craig A. Boyd, A Shared Morality: A Narrative Defense of Natural Law Ethics (Grand Rapids, MI: Brazos Press, 2007).

[19] A naturalist account of the universe and life has difficulty with all of these necessary precursors to the existence of humanity. See Stephen C. Meyer, The Return of the God Hypothesis: Compelling Scientific Evidence for the Existence of God (New York: HarperOne, 2020).

[20] Kulp, Metaphysics of Morality, 126.

[21] It should be pointed out that Kulp nowhere addresses the view that abstract moral properties might possibly be classed as “naturalistic” yet non-physicalistic. This issue is raised by William J. FitzPatrick, “Ethical Non-Naturalism and Normative Properties,” in New Waves in Metaethics, ed. Michael Brady (London: Palgrave Macmillan UK, 2011), 7–35. Theists have proposed various ways to understand the nature and relation of abstract objects relative to God. See Paul M. Gould, ed., Beyond the Control of God? Six Views on the Problem of God and Abstract Objects, Bloomsbury Studies in Philosophy of Religion (New York: Bloomsbury Publishing, 2014). I espouse a divine conceptualist position wherein these are not autonomous abstract objects but eternal ideal objects in the mind of God. See Stephen E. Parrish, The Knower and the Known: Physicalism, Dualism, and the Nature of Intelligibility (South Bend, Indiana: St. Augustine’s Press, 2013).

$50,000 Matching Fundraising Campaign

It scarcely goes without saying that moral foundations in our country and in this current moment are eroding and degrading all too fast. The Center for the Foundations of Ethics at Houston Baptist University seeks to address this trend and offer a positive and well-reasoned vision for believing in enduring moral truths built on ancient foundations that are altogether sure and trustworthy. The Center, we believe, is an important piece of what Andy Crouch calls culture making, an institution that will be around well after we are gone and that will continue to make a great impact. Our hope is to establish a central hub of cutting-edge research in moral apologetics and the foundations of ethics.

In its inaugural year, the Center has overseen a great many initiatives along these lines, with many more in the works. Here is a small sampling of the Center’s activities:

Under the new leadership of executive editor TJ Gentry and managing editor Jonathan Pruitt, MoralApologetics.com is doing better than ever generating solid content.

We have also expanded our Moral Apologetics team to include as associate editors at the site and/or research fellows at the Center Zach Breitenbach, Jan Shultis, Brian Chilton, Stephen Jordan, TJ Gentry, Jonathan Pruitt, David Ochabski, and Tony Williams. Pending approval by the president and provost of HBU, the Center saw passed a Certificate in Moral Apologetics, hopefully to begin June of 2022.

Moral Apologetics Press, in just the next few months, will be publishing a number of volumes under Jonathan Pruitt’s leadership: my journal of my second year as the Center director chronicling its ongoing development and maturation; our Strauss lectures called Coming to Life; Daniel McCoy’s book on Buddhism and Christianity; Elton Higgs’ collection of Twilight Musings; a few books by TJ Gentry; and a collection of Worldview Bulletin articles. Additionally, Marybeth Baggett has assumed the series editor role for a new series on Apologetics and Popular Culture, and Marybeth and I published our Telling Tales: Intimations of the Sacred in Popular Culture.

In another significant development for the Center this past year, Marybeth and I were privileged to give the Strauss lectures at Lincoln Christian University, where Zach Breitenbach and Richard Knopp, kindred spirits both, are doing stellar work with Room for Doubt.

This school year the Center also initiated a Student Fellows program run by Taylor Neill and me here at HBU featuring about a half dozen meetings throughout the school year.

Additionally, my research and writing has born much fruit. Ronnie Campbell and I got a contract with Broadman and Holman for a forthcoming book on philosophical theology. Jerry Walls and I have a contract with Oxford University Press for the fourth in our tetralogy on God and morality—a book on moral realism. Yale’s John Hare and I have a contract with OUP for a significant collection on the moral argument, with contributions from leading scholars in the field. Marybeth and I have a contract to edit Ted Lasso and Philosophy for Wiley Blackwell, and just a few days ago William Lane Craig and I were informed that Baker will be offering him and me a contract to write a book on the moral argument.

Additionally, the Center is currently planning a number of activities over the near year. Mike Austin will be speaking at HBU in the spring of 2022, and Baylor’s Steve Evans in the fall of 2022. We are also hoping to put on a major conference on the moral argument in the spring of 2023 at HBU in conjunction with the collection that Hare and I are editing, culminating in the publication of that volume.

Owing to a $50,000 gift to the Center, we are now in a position to do a matching fundraising campaign to support the continued work of the Center. All donations will support the Center’s goals of generating a diverse community of scholars at work in the arena of the foundations of ethics and the moral argument(s) for God’s existence. Specifically, financial gifts will be used wholly for such purposes as scholarships for students enrolled in the four-course Certificate of Moral Apologetics, conferences, and invited speakers lecturing on God and ethics.

We are earnestly praying that God blesses this ambitious effort to raise money to help build the Center, forge this important community, and advance cutting-edge work in the area of theistic ethics and moral apologetics. There is no other outfit or institution quite like this one, and the fruit of this ministry has only just begun bearing great fruit.

If you want to contribute to a bulwark against encroaching secularism and equip voices to articulate with rigorous minds and warm hearts the love of God, the goodness of the gospel, the enduring value of persons, deliverance from guilt and shame, the evidential significance of moral truth, and the transcendent foundations of ethics, please consider contributing to this important ministry.

Submit tax-deductible gifts through the HBU online giving form (select “Additional Giving Opportunities” and designate Center for the Foundations of Ethics from the pop-up list). You may also mail contributions to the following address (with Center for the Foundations of Ethics in the memo line): HBU Advancement Lockbox, PO Box 4897, Dept #527, Houston, TX 77210. (Link)

Blessings,

David Baggett

Director of the Center for the Foundations of Ethics, Houston Baptist University

Book Recommendation: Why God Makes Sense in a World That Doesn't: The Beauty of Christian Theism

Ortlund’s considerable talents applied to the ultimate question have yielded an impressive and eminently readable treatise that is both academically rigorous and deeply personal. Impressively researched and beautifully crafted, this book makes contagious the author’s obvious delight at exploring life’s mysteries, and it casts an animating vision of gripping beauty and enchanting transcendence. Without triumphalism it features epistemically modest yet hearty reasoning that invites readers into a conversation and into close consideration of existentially central threads of evidence—from math to morals—that end up weaving a lovely tapestry and providing a needed corrective to the postmodern fragmentation of truth, goodness, and beauty.
— David Baggett, Director of The Center for the Foundations of Ethics

Book Recommendation: Truth About God: What Can We Know and How Can We Know It?

Motivated by a practitioner’s heart and informed by decades of teaching philosophy and apologetics, Richard Knopp’s handy primer is an eminently useful roadmap for navigating the thorny terrain of whether and what we can know about God. Crackling with both biblical and philosophical clarity, these pages can serve to embolden and equip prospective defenders of the faith. With rigor and winsomeness, perspicacity and orthodoxy, Knopp’s work, in impressively short compass, by turns resonates with the likes of Charles Taylor and John Henry Newman, C. S. Lewis and A. E. Taylor, impeccably helping fill the dire need for such substantive and streamlined treatises.
— David Baggett, Director of The Center for Moral Apologetics

A Surprising Hope: Review of When Narcissism Comes to Church by Chuck DeGroat

To my mind, Chuck DeGroat’s When Narcissism Comes to Church (IVP, 2020) was published at precisely the right time. I say that because it’s a book I would have snatched up a decade ago had it been available, given the situation I found myself in at the time, but I would not have been emotionally prepared to fully appreciate. The intervening years, I realized as I read the book recently, have softened me up to many of the conclusions DeGroat draws and positions he contends for, most notably in calling us all to identify and empathize with the narcissistic personality.

DeGroat, to his credit, sees the narcissist as so much more than a label, and in fact highlights small and large ways that such analysis can dehumanize and—ironically enough—perpetuate the troubling thought and heart patterns at the root of the narcissism we think we despise. Most impressive about DeGroat’s work is that he carefully balances penetrating insight into the nature of narcissism and the damage it does (to individuals and communities) with a generous compassion for all involved. Ultimately, he demonstrates that these two postures are not at odds but are intimately intertwined, given the locus of narcissism in shame and trauma all its own.

Ultimately, the promise of DeGroat’s book is the promise of Christianity applied to what often seems an irremediable condition. If the gospel is true, then no human being is outside the reach of grace, DeGroat compellingly insists and beautifully depicts. If the gospel is true, then redemption is not a zero-sum game, available for only one segment of humanity at the expense of another. And if the gospel is true, we must not deny the reality and destructive power of sin but instead face it squarely and surrender to Jesus as “the living antidote to narcissism” (167), a sentiment that in DeGroat’s hands transcends what might otherwise be dismissed as cliche.

My interest in the book’s topic stems, among other things, from an abusive friendship that ended long ago. I’m no therapist and have no background in psychology or counseling, but “toxic narcissist” is the label I eventually landed on as a way to understand my traumatic experience with this person. All the literature I have read on the subject fits the patterns I endured: the mercurial spirit, the entitlement, the belittling and callous control. It was soul-crushing. The insights offered in the work of experts like Leslie Vernick and Lundy Bancroft provided a means of escape, self-protection, and hope for recovery.

It has been a decade since I broke free from that dysfunctional relationship, and I have experienced much healing during that time. I think, though, the success of that process required a measure of callousing my heart to my abuser. For far too long, I had (unwisely) made myself vulnerable to this (unsafe) person and my empathy for the traumatic childhood she had endured was manipulated to keep me under her thumb. Escaping the clutch of her machinations was possible only by building up strong boundaries, perhaps even overcompensating for my prior lack of them.

So when I picked up DeGroat’s primer on narcissism, especially as it is manifested in the church, I expected more of the same—a rundown of narcissistic personality traits, a guide to recognizing narcissistic abuse, and tips for recovery from such trauma. When Narcissism Comes to Church has all that, and it is particularly helpful for identifying ways in which Christian organizations and churches have specific susceptibilities to narcissistic personalities and dynamics. The spiritual mission can be quite the cudgel, and theological truths like sin and forgiveness are often flattened out to fit an abuser’s agenda. When Narcissism Comes to Church fills in helpful context for better understanding the many ways narcissism sadly finds an easy fit in Christian circles. Born from DeGroat’s twenty-plus years as therapist and church-planting assessor, it offers hard-won and practical wisdom, complemented by myriad examples drawn from his study and practice. This is not merely abstract theoretical knowledge about abstruse psychological categories but guidance for real life.

As DeGroat explains in his introduction, there has been an uptick in narcissistic tendencies on a cultural level, and so his concern in what follows is not simply to nail narcissists to the proverbial wall with a restrictive diagnosis or to separate out the abusers and the victims, the bad guys and the good. No, his goal instead is to “invite each of us to ask how we participate in narcissistic systems while providing clear resources for those traumatized by narcissistic relationships, particularly in the church” (4).[1] He does so through appeal to psychiatric diagnostic tools, to the Enneagram (an approach unique to him), to a wealth of counseling resources, to the Church Fathers, and to scripture.

The book traverses much ground: from defining narcissism (while also complexifying the definition), to showing the tremendous range of the narcissistic spectrum and the myriad ways narcissism can present itself, to unpacking characteristics of the narcissistic leader and system, to diagnosing the wounds and shame at the heart of the narcissistic personality and sketching the contours of abuse, and to offering pathways to healing for the narcissist and those wounded by him or her. DeGroat does all of this in less than 200 pages. It is an accessible book, and the author’s background enables him to wrangle otherwise dense and difficult material into a clearly organized presentation, hitting the most important highlights and illustrating key ideas with memorable and poignant examples.

This is a must-read for anyone interested in learning more about narcissism and emotional and spiritual abuse, and even more so for those in Christian communities. As DeGroat explains, we are charged in scripture to be diligent, to “keep watch” and do what he calls “shadow work” to root out unhealthy strongholds and to inculcate habits of flourishing. The material he provides in this book, though not exhaustive, will certainly be a starting point for anyone wanting to undertake this journey and, in fact, will encourage them to do so.

When Narcissism Comes to Church is not primarily a reference manual, though in some ways it is that; rather, it paints a beautiful picture of hope. Bookended by references to Philippians 2, DeGroat’s volume undermines the theological manipulations often employed by the narcissist in Christian circles. Paul’s call to humility, in imitation of Christ’s kenotic move to dwell among us, could easily be twisted by an abusive personality or system—burdening the disempowered to become even more powerless in service of the authoritarian leader or toxic organization. “Don’t expect to get what you deserve,” such voices might say. “Be obedient and surrender to the leader’s authority, no matter how capricious or unjust.” Those who have been beholden to such figures recognize well how easily truths of scripture can be wielded as weapons.

But by holding the passage from Philippians as a standard for all Christians and especially by emphasizing the promise of the Incarnation depicted there, DeGroat defangs the narcissist’s bite. The humility and condescension of Christ of course stands in stark contrast to the narcissist’s grandiosity and self-centeredness, but it also vividly displays the beauty and love of Christ’s participation in our sufferings and the paradoxical power enacted by his sacrifice. Christ beckons us to love like that. Even more importantly, his love enables us to love the otherwise unlovely and—gloriously enough—to transform the unlovely into someone beautiful and fully alive.

This review cannot do justice to the richness of DeGroat’s conclusions, especially his final chapter and epilogue. As a survivor of narcissistic abuse, to my surprise, I was deeply moved by his generous call to love, to identify with our fellow image bearers no matter where they fall on the narcissistic spectrum, and to seek healing holistically and communally. As DeGroat himself notes, this may be too challenging a charge for the moment for those still dealing with the aftermath of narcissistic trauma.

But for those who can, for those who have done the inner work and can enter in from a position of strength, DeGroat invites us on a journey from slavery to freedom, of death to life, of despair to hope. We would be wise to join him.


[1] This is the kind of thing I would have bristled at a decade ago, especially since I would have had a hard time seeing past the invitation to examine my complicity in my narcissistic relationship. It may even have set back my healing. But this side of that healing process, I can now more than see the wisdom of DeGroat’s call.


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Marybeth Davis Baggett teaches English at Houston Baptist University. Having earned her Ph.D. in English from Indiana University of Pennsylvania, Marybeth’s professional interests include literary theory, contemporary American literature, science fiction, and dystopian literature. She also writes and edits for Christ and Pop Culture. Her most recent publication was a chapter called “What Means Utopia to Us? Reconsidering More’s Message,” in Hope and the Longing for Utopia: Futures and Illusions in Theology and the Arts. Marybeth's most recent book is The Morals of the Story: Good News about a Good God, coauthored with her husband, David.

Book Review of Wade Mullen’s Something’s Not Right: Decoding the Hidden Tactics of Abuse and Freeing Yourself from Its Power

In a dark time in my life, I found myself angered, hurt, and heartbroken by the type of experiences that I had encountered in a previous institution. Like many people, I had been hurt in church before. But I never experienced as much difficulty in finding healing. Drs. David and Marybeth Baggett were God-sent to help me find a pathway to healing. They ministered to me and expressed their concern for the hurt that I was feeling. Marybeth mentioned a couple of books that I might find interesting. One was a work by Wade Mullen entitled Something’s Not Right: Decoding the Hidden Tactics of Abuse and Freeing Yourself from Its Power. The book proved extremely beneficial to me as it explained the hurt that I had experienced. I realized that I was not alone. For the remainder of this article, I would like to provide a review of Mullen’s work. First, I will offer a summary of Something’s Not Right, then I will identify the strengths of the book, before concluding with some personal reflections.

 

Summary

Wade Mullen writes for those who have suffered from institutional abuse and for those who think they may be currently experiencing it. Mullen writes from his own dealings with it, having suffered from his own encounters with institutional abuse. Mullen reflects that he knew that something was not right (hence, the title of the book), but neither he nor his family had suffered from sexual or physical abuse.[1] Yet it was clear to him that he and his family had suffered some form of abuse. He later realized that he had suffered from institutional abuse—that is, suffering from the oppressive and bullying nature of organizations that permit narcissistic dictators to emotionally harm those under their care.

By Mullen, Wade

Mullen draws his argument from the field of impression management and the research of Erving Goffman. Goffman defines impression management as the process of “creating, influencing, or manipulating an image held by an audience.”[2] Making a comparison to a stage play, the author contends that impression management tactics take on an abusive and unethical nature when “the front-stage persona is used to hide truths that ought not to be hidden.”[3] The actor(s) adjust the performance when problems arise to keep the audience engaged but never attempt to resolve the inner problems, or actors, causing the abuse. Everything becomes much more about image than character.

Mullen further inquires, why do institutions and individuals, though they may have begun with good intentions, operate in such a manner? The answer is simple: power. Mullen contends, “The chief desire of abusive individuals and organizations is to attain or retain power—most often the kind of power gained and held firm through deception.” Through the remainder of the book, Mullen describes the tactics by which abusers use impression management to attain or retain their power. He identifies the use of charm, dismantling the victim’s internal and external world, intimidation used to silence victims, walls of defense,[4] disingenuous apologies to save the image of the abuser or institution,[5] and demonstrations.[6]

 

Strengths

Mullen’s book is a much-needed resource due to the rising number of institutional cases of abuse. His book features numerous strengths. But for the sake of space, we will consider three. First, Mullen provides compelling examples of institutional abuse. Some may wonder whether institutional abuse even, exists, but, in a clear and winsome fashion, Something’s Not Right exposes the problem of institutional abuse and offers examples to show its malevolent practice. In the pages of Mullen’s book, the reader may find oneself reflecting on personal examples of the very practices that Mullen describes. The book is relevant for those who have suffered from abuse in the church, universities, businesses, and other institutions. Earnest readers will be left with a clear depiction of the reality of institutional abuse.

Second, Mullen exposes the methodology of institutional abuse. The illustration of a stage play is quite telling as it covers the array of organizations that may be guilty of abuse. Quite to the point, institutions that permit abuse do not desire to expose the interior problems. Some may conclude that the institution does not want to expose skeletons in the closet. Yet when those skeletons are permitted to continue to harm, they need to be exposed if institutional healing is to take place, the abuse is to be eliminated, and the victims healed. Abusive institutions are more concerned with image than character.

Finally, the book diagnoses the root moral problem behind institutional abuse. Simply put, the assignment of primacy to self-serving power drives people within institutions to abuse individuals. Such power also drives institutions to permit such behavior as the institution desires to perpetuate its influence in the community. Unrestrained power is not concerned with a utilitarian ethic, neither is it concerned with the wellbeing of others. Rather, Mullen shows that those whose primary or only ethical standard is acquisition and consolidation of power will only be concerned with what others can do to help retain their status or position. Readers should be driven to promote transparency within the establishments with which they are associated. Institutions that have nothing to hide will not mind sharing their internal workings.

 

Reflections

Two critiques can be offered at this point. First, it is possible that genuine repentance could come while trying to salvage the institution in question. While I fully agree with Mullen’s concerns about institutions trying to sweep former events under the rug, I also believe there comes a point that the institution and person must move on from events that occurred. While the abusive situation should never be forgotten, rehashing scandals of the past can prove harmful to the person who was victimized. Particularly for those suffering from PTSD, continual discussions of past harms and abuses can prove detrimental to the victims, just as much as not discussing them enough. Delicacy and discernment are the needed antidote.

For instance, with the greatest of intentions, I continued talking to a couple who suffered from mental impediments about safeguarding themselves from people who tried to take advantage of them financially. They had previously been persuaded to buy a computer that was well out of their price range and, quite honestly, was not worth the price. While my intentions were noble, my continued discussions brought back the pain of their victimization. Thus, an institution needs to do everything possible to make amends for abusive behaviors and resolve systemic problems permitting abuse to occur. But there might come a point at which further dwelling on past wrongdoings reaches a point of diminishing return.

Second, Mullen’s work raises the matter of forgiveness. It is not his main focus here, although he does end the book with a section on it. It obviously is a highly important matter, as Mullen would be the first to agree. One issue concerning forgiveness is what happens if the guilty party never asks for forgiveness? An abuse victim’s exit from the situation of abuse is important, but what about this matter of forgiveness when there isn’t repentance? Such a scenario is, sadly, not uncommon. Abusers more often make excuses for their abusive behaviors than come clean, repent, and ask for forgiveness.

What can an abused person do spiritually if reconciliation with the abuser doesn’t happen? The biblical answer is that a forgiving stance is still required. Jesus pleaded for the forgiveness of those who were crucifying him (Luke 23:34). This kind of forgiveness does not mean that the abuser and abusive systems are never held accountable for his or her actions. Abusive institutional and systemic systems must be corrected and reformed, as evidenced by Jesus’s overturning of the tables in the temple. Again, forgiveness most certainly does not indicate that a person remains in an ongoing abusive situation. Remember, Jesus told the disciples to wipe the dust off their feet while leaving a town that rejects them (Luke 10:10-11).

Still, forgiveness is vitally important, and it is just as much about one’s walk with God and peaceful mindset as it is for the guilty party. As someone once said, “Holding a grudge is like trying to poison another by drinking the poison yourself.”

In the context of chronic and acidic abuse, however, it is also important to remember that abusers, especially within religious contexts, are often adept at exploiting the rhetoric of forgiveness and “moving on” to conceal their culpability, avoid accountability, and sometimes even perpetuate abuse. So while we must endeavor to retain a forgiving stance, forgiving others as we have been forgiven, we must also resist disingenuous efforts by abusers to wrap the cloak of religious legitimacy around efforts to evade responsibility and continue mistreatment under a new, and perniciously religious, guise.

 

Conclusion

Wade Mullen’s book Something’s Not Right is a must-read. I give the book five stars out of five. The book effectively illustrates the abusive tactics found in unhealthy organizations while also recognizing the importance of spiritual healing. More cases of institutional abuse are being revealed in churches, universities, and denominations. To counter the abuse, one needs to first recognize unhealthy patterns found within institutions as well as practices by abusive individuals. Mullen’s work will prove to be an essential tool in doing just that. Regardless of whether you have suffered abuse, suspect abuse, or desire to know more about institutional abuse, Mullen’s book is a tour de force on the topic. I would suggest supplementing Something’s Not Right with Diane Langberg’s work Redeeming Power. Additionally, I would also recommend Os Guinness's book God in the Dark along with In Search of a Confident Faith, co-written by J. P. Moreland and Klaus Issler, to learn more about overcoming barriers to faith after being victimized by abusive power structures.

About the Author

 

Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, the author of the Layman’s Manual on Christian Apologetics, and a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in pastoral ministry for nearly 20 years and currently serves as a clinical chaplain, an editor for the Eleutheria Journal, and an Associate Editor for MoralApologetics.com.

https://www.amazon.com/Laymans-Manual-Christian-Apologetics-Essentials/dp/1532697104


[1] Wade Mullen, Something’s Not Right: Decoding the Hidden Tactics of Abuse and Freeing Yourself from Its Power (Carol Stream, IL: Tyndale Momentum, 2020), 1.

[2] Ibid., 9; Erving Goffman, The Presentation of Self in Everyday Life (New York, NY: Anchor, 2008).

[3] Mullen, Something’s Not Right, 12.

[4] The four walls of defense include denials, excuses, justifications, and comparisons. Ibid., 102.

[5] This includes the unwillingness to condemn the abuser’s actions, appeasing the situation, excusing behavior, justifying one’s own actions by claiming that the victim in some ways bears the burden of guilt, self-promotion, and sympathy. Ibid., 149.

[6] Demonstrations include actions that does only what is necessary to survive that scandal rather than making amends for the abuse that occurred. Ibid., 162.

Editor's Recommendation: Human Freedom, Divine Knowledge, and Mere Molinism by Tim Stratton

Among the moral phenomena in need of rich explanation is moral freedom, without which it would seem we cannot rightly be held deeply responsible for our actions—either accolades for doing well or blameworthiness for shirking our duties. Speaking as an advocate of the moral argument(s) for God, I applaud my friend Tim Stratton’s clear-headed and rigorous defense of the sort of robust libertarian freedom without which morality and many of its salient categories lose much of their distinctive import, prescriptive clout, and binding authority. Resonances between Stratton’s principled and clearly explicated views and my own considered convictions are legion, and I recommend with enthusiasm his work—not least his operative theology rife with the implications of God’s essential and perfect goodness, unspeakable love for everyone, and genuine gracious offer of salvation to all.
— David Baggett, Professor of Philosophy and Director of the Center for Moral Apologetics, Houston Baptist University

Editor's Recommendation: Slipping through the Cracks by Zach Breitenbach

Over the course of my long friendship with Zach Breitenbach, he has consistently shown a remarkable willingness to keep struggling with an issue until clarity comes. I recall that he used to be a wrestler, and it would appear that he still is! Like many of the luminaries in the history of apologetics, he is willing to sit with an issue, live and wrestle with questions, and give a topic the time and effort required to do it justice. 

This delightful book is a product of such laudable patience, tenacity, and labor, and the result does not disappoint. To the contrary, he has done the Christian, philosophical, apologetic, and theological community a wonderful service. Unafraid to tackle prohibitively difficult questions, the prodigiously gifted author has the expansive mind and requisite skill and aptitude to navigate their contours, often with penetrating profundity. He is unrelenting in his search for a theory that is at once both philosophically rigorous and biblically sound. 

One of the significant challenges assailing those who believe in a wholly good and loving God is to make sense of the category of the “contingently lost” (i.e., those who are lost but would have been saved in other circumstances that God could have brought about). Indeed, this problem is intractable enough that some insist that no sense can be made of it at all, and that no one is ultimately unredeemed in the actual world if they are redeemed in some other world that is feasible for God to make. This deep existential issue of whether some people “slip through the cracks,” as it were, can hardly be overstated, shedding light by turns on the human condition and questions of ultimate meaning and significance, the nature of reality and the very character of God. 

Breitenbach’s original theodicy offered here is both extremely thoughtful and eminently worthy of careful consideration. Canvassing and digesting, integrating and synthesizing an array of disparate discussions—from Reformed epistemology to Molinism, from exclusivism to theodicy—he makes accessible and brings to life wide, important, and difficult literatures, deftly navigating their nuances and generating real clarity in the process. 

With lucid prose and crystal clear explanations, he has written a wonderful book that is both philosophically astute and historically informed, and both theologically sophisticated and biblically faithful. He does not make the job he carves out for himself an easy one. He aims to effect a rapprochement of nothing less than the conjunction of exclusivism and the possibility of some people being contingently lost, a God of perfect love (for all) and substantive doctrines of sovereignty—albeit decidedly non-Calvinist variants of election and predestination. His interlocutors may agree or disagree with his analysis, but they will be unable responsibly to ignore it. 

-David Baggett, Executive Editor

Editor's Recommendation: The Poetics of Evil by Phil Tallon

Impeccably written and beautifully argued, Tallon’s book traverses impressive terrain, carving out a critical role for aesthetic considerations from beauty to tragedy to horror in a manner insightful and deeply moving. It defends the wager that beauty can put us in genuine contact with reality and makes the case that no theodicy is complete without countenancing the possibility that the artistry of God and the beauty of the incarnation vitally informs the discussion.
— David Baggett, Executive Editor

Editor's Recommendation: Talking about Ethics by Jones, Farnham, and Saxon

Talking about Ethics does its readers several great services. In terms of both its expansive scope and aerial perspective, with innovation and crystal clarity, an irenic spirit, and jargon-free accessibility, it models for readers what substantive engagement with ethical issues looks like. In these strident and divisive days, exhortations are all too rare to listen respectfully to the best positions on all sides of an argument. Such encouragement, however, is the very heart and salient strength of this book. This volume can serve as a vital and refreshing antidote to the tendentious, partisan, conversation-sabotaging animus that is such a recurring and lamentable fixture of public discourse today. Unafraid to acknowledge complexities and explore hard questions, these inviting and enjoyable pages provide powerful witness to the fact that ethics is no mere academic matter. It is rather rife with practical import and real-life repercussions, and worthy of our diligent efforts. Kudos to the writers, and highly recommended!
— David Baggett, Executive Editor

Editor's Recommendation: Between Heaven and Hell by Peter Kreeft

So often reason and imagination are seen in tension or conflict, but Kreeft’s classic piece of posthumous fictional dialogue powerfully illustrates the prospect of their seamless integration. Rife with no-nonsense uncommon common sense, not to mention unapologetic apologetics, it explores timely and timeless questions—from the nature and primacy of reality to the power and purpose of evidence, argument, and even debate—in an utterly charming, engaging way. Eminently readable and a veritable delight to relish, it takes truth with sober seriousness yet also with playfulness, creativity, and a winsomely light touch. Its longevity and enduring impact is no mystery.
— David Baggett, Executive Editor

Editor's Recommendation: Reimagining Apologetics by Justin Bailey

In these pages Justin Bailey extends readers an enticing invitation to an expansive epistemology, one that weaves together truth, goodness, and beauty for a fresh vision of the gospel. Bailey locates this apologetic method at the intersection of theology, philosophy, and culture, shaping his innovative evangelistic approach through careful engagement with the work of Charles Taylor, George MacDonald, and Marilynne Robinson. What emerges is a volume as engaging as it is accessible, as historically informed as it is relevant, and as scholarly as it is practical. Reimagining Apologetics would be a fine fit for both college classroom and layperson’s library alike.
— Marybeth Baggett, Associate Editor

Editor's Recommendation: Telling a Better Story by Josh Chatraw

An extraordinary exegete of both scripture and society, Chatraw has already become a leading thinker and writer about what a powerful and penetrating apologetic strategy requires in our “late modern” day and age. In his new book, mining insights from the likes of C. S. Lewis, Charles Taylor, St. Augustine, and a whole spectrum of others, he patiently shows readers inspiring and innovative ways to generate substantive conversations about God—starting with more intentional listening. Dialogical and engaging, irenic and relational, his “inside out” approach highlights how the cross of Christ can best meet our most compelling existential needs—for meaning and morality, beauty and hope, love and worship—and satisfy our deepest human hungers and highest aspirations. The wild truth of Christianity makes it eminently worthwhile to learn how best to tear down barriers and build bridges of trust and understanding. This book will help you do just that.  
— David Baggett, Executive Editor

New Developments in Moral Apologetics: Kevin Richard

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Editor’s note: Below is a summary of Dr. Kevin Richard’s doctoral dissertation work entitled: Tawḥīdic Allah, the Trinity, and the Eschaton: A Comparative Analysis of the Qualitative Nature of the Afterlife in Islam and Christianity.

The doctrine of eternal life raises certain qualitative and existential questions. Considering the unfathomable duration, one may rightly ask, what will that experience be like and will it be eternally satisfying? British moral philosopher Bernard Williams once stated that “nothing less will do for eternity than something that makes boredom unthinkable.”[1]

The prospect of eternal life creates a potential existential problem for humanity. The problem is potential because eternal existence creates a certain need, a need which can concisely be stated in this way: quality must overcome quantity. One can imagine becoming satiated with the pleasures and joys promised in religious Paradise. Consider this, at the first intimations of boredom, even if that moment took a billion trillion years to reach (if time is still measured that way), you would arrive at this moment relatively quickly given eternity as there would still be as much time in front of you as when you first stepped into this reality. One can further imagine that this boorish reality could quickly become hellish as pleasures and joy would continue to lose their appeal and boredom would increase and abound with no end.

Christianity and Islam have robust eschatologies and both teach that human beings are intended to live forever. Furthermore, this eternal life is presented as intrinsically good. I would submit that if they are in fact intrinsically good then each respective eschatological reality must overcome this problem of eternal duration if eternal life is something to be desired. My concern here is not with comparison between Paradise and Hell. Faced with the option to choose between the two, most rational people would embrace the former. But what if Paradise would eventually become hellish? What then? The notion of this paradisal life would not be a blessed reality, a divine gift, but the worst of all curses to befall mankind. Therefore, I am concerned with the goodness of Paradise as it is in itself. Does either faith tradition’s purported eternal bliss have the ability to eternally satisfy human creatures?

To answer that question, two fundamental assumptions will be made. If the answer is to be yes, that eternal life is intrinsically good, it would seem that two things must obtain in the afterlife. First, eternal pleasure would have to be found in and/or derive from the ultimate Good (i.e. God or Allah). Second, given that human creatures experience goodness in this life – love, happiness, relationality – and that for these creatures their telos is eternal bliss, then these goods in this life will be part of the life to come.

From these two assumptions emerge two “gap” problems, problems against which either religion can be critiqued: the Qualitative Gap Problem (QGP) and the Teleological Gap Problem (TGP). The QGP is perhaps the more obvious problem and is based on the previous statement “quality must overcome quantity.” This is an objective problem, either the quality of the experienced afterlife overcomes eternal duration, or it does not. Some may speculate that one simply could not know if this gap could or could not be overcome, and perhaps there is some merit to this point. In response to this, however, as was mentioned about, if God is the Ultimate Good, as both Christianity and Islam teach, then it would seem that he alone could be the source of a goodness that can overcome eternity’s demand. Here, one emerging thought becomes of ultimate concern: What is one’s relationship to God or Allah in the afterlife? One’s proximity to the divine, relational or otherwise, would weigh heavily on the gap being overcome.

The TGP is a subjective problem and considers how the ultimate good of the afterlife aligns with the human telos in this life and, consequently, human flourishing. The TGP considers three facts that highlight and emphasize the multi-dimensionality of human creatures:

1.     Human beings have a physical dimension.

2.     Human beings have a mental/spiritual dimension.

3.     Human beings have a social/relational dimension.

These are the teleological realities in need of fulfillment in the life to come. If Islamic Paradise or the Christian Heaven is to be desired over the other, it will be because these subjective dimensions, which form our fundamental longings and aspirations, are met. Furthermore, this teleological consideration has theological implications. As Jerry Walls notes, “The question of whether we believe in God is another form of the question of whether the fleeting glimpses of joy we experience in this life are intimations of a deeper wellspring of happiness, or whether they are tantalizing illusions, shadowy hints of a satisfaction that does not really exist.”[2] Although Walls writes within the Christian tradition, his words apply equally within an Islamic context. Applying Walls’s question to both visions of the afterlife, are the experiences of this life intimations of a deeper “wellspring of happiness” or a “tantalizing illusion”? Do they have their place in the life to come? Also, what is the source of this wellspring, God or Allah, or another source?

Within the Islamic tradition, broadly speaking, there are two theological traditions concerning the rewards of Paradise in the afterlife. The first is the one that people are most familiar with, namely, the sensuous and exorbitant afterlife. The second is not so familiar but it comes from the Qur’an itself. In Surah 56, when humanity is judged before Allah, there are three possible outcomes. The wicked are cast into Hell, the righteous are granted Paradise, and then there are a select few, those in the middle, those whom Allah brings near. Their end will be proximity to Allah, their reward is nearness. This station is the ultimate one and is reserved for the select few who attain to that level of nearness on Earth.

But, as I see it, there is a problem with this notion of nearness to Allah. The doctrine of Allah (or Tawhid) teaches that he is One, without distinction, beyond all language and description, utterly transcendent. What then is nearness or proximity to the One? In short, Islamic philosophy teaches that as the other (man) approaches the One (Allah), the more the other diminishes and only the One remains. In the afterlife, then, proximity to Allah amounts to a quasi-absorption into the divine. It is in this state that the self is slowly annihilated as all creaturely distinctions fade out of view and only the divine reality remains. Proximity to Allah, the highest level of Paradise, reaches its culmination in the Beatific Vision, but at what cost? In this moment, the QGP is met, but what comes of the self? Overcoming this gap problem seems to entail willing self-annihilation.

Now concerning the Teleological Gap Problem, how does it fare? As was mentioned above, the traditional readings of Paradise in Islam connect the telos of man in this life with the life to come. In the life to come, all manner of sensuous pleasures and desires are fulfilled. Those intrinsic goods experienced on Earth are now surpassed 1,000-fold. But according to Islamic doctrine, proximity is lost. Those who attain to this level of Paradise are not near to Allah in any real sense. And so, while they may be fulfilled sensually and relationally, it is apart from the Ultimate Good. This seems problematic, for, on the one hand, if they maintain that love is an intimation of love to come in the afterlife, a good worth retaining, then what is the source of the experience of the good in Paradise? The source is not Allah, for his love is self-contained.

At this point, I would submit that there is a greater inherent dilemma for Islam than for Christianity. On the one hand, if the QGP (the objective problem) is to be met it will entail proximity to Allah. But as we see, proximity to Allah entails the annihilation of the human subject, which does not solve the TGP (the subjective problem). On the other hand, if the TGP is to be met, it will entail a severed proximity to Allah. In the physical depictions of Paradise, the TGP, the multi-dimensionality of human creatures, is met. But, at the same time, the QGP is not met because any meaningful experience with the divine is removed. The two gap problems cannot be met simultaneously.

This study argues that the Islamic view of the afterlife does not have the theological and philosophical resources to meet both of these gap problems simultaneously and must compromise on one in order to meet the other. Islam’s doctrine of Allah – Tawhid –raises the following question in need of resolution: “How does the divine overcome the unlikeness that exists between God/Allah and man and yet not annihilate the individual (the other) in the process?”

It is at this point where the Christian doctrine of the Trinity helps to bridge this impasse. Trinitarian love is the fundamental fabric of God’s nature. Instead of this love remaining an abstraction, unknowable through human perception, the triune God acted in human history manifesting the quality of divine love in full display. While humanity remained enemies to God and hostile to his lordship, the Word-made-flesh descended into creation to save and redeem all things. Through Jesus’ sacrifice on the cross, the quality of God’s immense love was demonstrated. In that moment, humanity was given a glimpse of the quality of love that has existed within the Godhead from eternity past. It is this kind of love that Christians identify as part of the ultimate Good. And not only is that love freely given, it made a way for humanity to experience true relationship with God. To know and be known, to love and be loved. The triune God’s love for man is a non-mystical reality, grounded in the very nature of the Godhead. Christians love God because, in a very real and direct expression, God loved mankind first (1 John 4:19). Humanity can embrace those good aspirations of love and relationality both because it is how God created human beings to be and because the God of Christianity has demonstrated it to the world in human history.

This study submits that the Christian view of afterlife overcomes both gaps because of the God/man relationship in Heaven focused supremely on, in, and through the God-man Jesus Christ. It is our holistic relationship to the Triune God that grants eternal joy for all of redeemed humanity. The Christian view of Heaven presented here coupled with the nature of the Triune God is a more desired reality. The teleology of heaven better accounts for and meets the needs of the multi-dimensionality of human beings. Each of the components of the subjective experience in this life are fundamental aspects of the life to come. It is through the relation with the Triune God of Christianity that the problem of eternity is met, where quality does overcome the quantity.


[1] Bernard Williams, “The Makropulos Case: Reflections on the Tedium of Immortality,” in Problems of the Self, (New York, Cambridge University Press, 1973), 95.

[2] Jerry Walls, Heaven: The Logic of Eternal Joy, (New York: Oxford University Press, 2007), 197.

New Developments in Moral Apologetics, Part 5

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T. J. shares a passion for the moral argument(s) and brings much to his new post. He is, in his own words, a “mere Christian with genuine fascination and awe for the breadth and depth of God’s gracious kingdom.” He became a Christian in 1978, and began pastoral ministry in 1984. He has worked as a youth pastor, senior pastor, church planter, church-based seminary professor, and as a chaplain assistant in the Army Chaplain Corps. A southern Illinois native, T. J. is a graduate of Southern Illinois University-Carbondale with a BA in Political Science; Liberty University with an MAR in Church Ministries, an MDiv in Chaplaincy, and a ThM in Theology; and Piedmont International University with a DMin in Pastoral Counseling. T. J. is currently pursuing a PhD in Theology and Apologetics at Liberty, hoping to write his dissertation on some aspect of the intersection of moral apologetics and the pastorate. He is the author of God Help Us: Encouragement for Evangelism, and Thinking of Worship: A Liturgical Miscellany, as well as the forthcoming Evangel-ogetics: Apologetics for the Sake of the Lost. T. J. has published articles on liturgics, pastoral counseling, and church-based counseling ministries. He lives in Carterville, Illinois with his wife and five children, where he pastors an independent evangelical church, directs a Christian counseling ministry, and serves as a Brigade Chaplain for the Army National Guard.

Four areas of recent work on the moral argument are of note in T. J.’s work.

First, as part of his dissertation for the PhD in Theology at North-West University in Potchefstroom, South Africa, he developed the DEUS Challenge as a model for engaging Mormons in dialogue around the following concerns. The D is for the Deity Question, and asks: Are the Christian and Mormon Gods the same?  The response: The Mormon God is not the Christian God.  Evidence is presented for the response based on discussion of the doctrine of God.  The E is for the Ethics Question, and asks: What is the Mormon account of morality?  The response: Mormon morality derives from moral standards outside God.  The evidence for this response focuses on moral realism.  The U is for the Uprightness Question, and asks: Does Mormon morality conduce to a moral argument for the Mormon God’s existence?  The response: Mormon morality does not conduce to a moral argument foe the Mormon God’s existence.  The evidence at this point investigates moral apologetics.  The S is for the Subjectivity Question, and asks: Is the “burning in the bosom” reliable evidence for Mormon claims?  The response: Mormon affective claims contradict rational claims for Mormon doctrine.  The evidence considers passional reason.  Additionally, each of the four questions includes a practical application of the gist of the relative arguments, presented in the form of an imagined dialogue between a Mormon missionary and a Christian.

Second, his forthcoming thesis for the MA in Philosophy at Holy Apostles College and Seminary in Cromwell, CT, is entitled “The Moral Way: An Enquiry into the Relationship between Aquinas’s Fourth way and the Moral Argument for God’s Existence.” As the introductory paragraph explains, “In discussion of the philosophical and apologetical nuance within the moral argument for God’s existence, there is an opportunity for a substantive consideration of Aquinas’s fourth way, the argument for God’s existence from gradation of being/perfection, as a cohort and possible expression of the moral argument. In so doing, Aquinas’s insights can be carefully examined and further developed as a means to understanding the relationship between how reason and conscience offer an innately and discursively developed segue to evidence for God’s existence and his goodness, vis-à-vis his perfections and as a maximal being. By giving Aquinas a more robust exploration of this type, the moral apologetic enterprise receives the help of the Angelic Doctor whose bellow continues to echo wherever matters of philosophy, theology, apologetics, and evangelism are discussed.”

Third, his forthcoming article for the philosophical journal Studia Gilsoniana, “Human Dignity, Self-determination, and the Gospel: An Enquiry into St. John Paul II’s Personalism and its Implications for Evangelization” develops themes of a moral apologetic nature, especially touching on philosophical anthropology and its application to evangelism. In the article, personalism is explored along the following lines of enquiry: What is personalism vis-à-vis JP II? What is the significance of human dignity and self-determination in JP II’s personalism? How might JP II’s personalism serve evangelization? Findings suggest that JP II’s philosophical personalism, especially at the nexus of its understanding of human dignity and self-determination, provides a robust and faithfully Christian anthropology that can effectively inform efforts in evangelizing all person, as all persons are image bearers of God that are necessarily self-determining and possessed of profound dignity and worth.

Fourth, T. J’s recent book published by Wipf and Stock, Pulpit Apologist: The Vital Link between Preaching and Apologetics, explores ways to integrate apologetics into preaching for both discipleship and evangelism. Focused consideration is given to the relationship between moral apologetics and preaching, specifically considering how moral apologetics aids the preacher by emphasizing the moral nature of God and humanity; helping center evangelistic preaching on sin, righteousness, and redemption; and by engaging passional reason.