Civilisation States…and the West

Over at Unherd, Aris Roussinos has written a provocative piece that strikes at the heart of the new world order. The future of global politics, he argues, is the civilisation-state, that nation state (like China, Russia, Turkey, India) which consciously describes itself as a distinctive civilisation and which is prepared to enter the international stage and strongly assert its cultural values and political institutions.

It isn’t central to his article, but I think Roussinos offers a good and necessary counter-balance to some of the exclusively parochial and national focus of post-liberalism (emphases which I think are much-needed, I should add, but which should not be asserted to the exclusion of robust international activity). The implication of Roussinos’s piece is that Western nations should take more seriously the need to act on the world stage. He points to Macron as an example of a Western leader who understands the future battle of civilisation-states, and the need for Western states to offer a strong cultural and political alternative.

For Britain’s part, we shouldn’t have to choose between national and international interests. Yet, in a post-Brexit Britain where the national will naturally come to greater prominence (as it should), we might be in danger of losing our sense of perspective on global affairs. 

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Lars and the Real Girl

I watched Lars and the Real Girl again tonight. It’s a beautifully theological film, rich and layered with meaning. It’s particularly perfect, I think, for students training for ministry, as it touches on mental illness, family relationships, grief, death, community, purpose and patience. And it does so through the most bizarre of plot devices—a sex doll. It’s truly genre-defying stuff.

It was my third watch (and my wife’s first) but I still saw new things I hadn’t seen before.

There’s the obvious references to Easter, Bianca’s Christian faith and missionary career (“Bianca said that’s why God made her, to help people”) the church services (with the pastor’s reference to Paul’s words, “when I was a child I spake as a child” just before the point of Lars’ epiphany). But I also noticed the dynamic of the Two Sons/Brothers and Bianca’s “baptism” in the lake.

I was struck most of all, though, by the care and compassion of the little community that gather around Lars as Bianca gets sick. When Lars’ brother Gus and sister-in-law Karin go out to get some rest, three older ladies from the community come over to keep Lars company with their knitting. “We came over to sit”, they explain. “That’s what people do when tragedy strikes”. “They come over to sit”.

This scene was such an apt illustration of what I had been thinking today about the benefits of the tribe. Here is a community that stood in solidarity and grief, allowing Lars the space to come to terms with the death of his own mother and so make peace with the past and move on to a healthier future.

Homo Tribus: To Be Human is to Belong to Tribes

This is part 1 in a series of 4 blogposts entitled Pitching a Tent: Practical Resources for Navigating A Tribal Age

You can read the introductory post here.

“As soon as Joseph saw his brothers, he recognised them”—Genesis 42:7

“One day, after Moses had grown up, he went out to where his people were and watched them at their hard labour. He saw an Egyptian beating a Hebrew, one of his own people”—Exodus 2:11

***

My aim in this series on Christianity and tribalism is twofold:

  1. to rehabilitate the concept of the tribe as a site of meaning and belonging which each of us inhabits

even as 

2. I move against tribalism—the inclinations, practices and habits we adopt through which we seek salvation in something bigger than ourselves and erect walls of hostility that barricade us from those different from ourselves. 

This first post unfolds the first of these two goals—the rehabilitation of the tribe in our collective imaginations. 

We Cannot and Should Not Get Rid of Tribes 

My main point is that we cannot get rid of tribes and, even if we could, we shouldn’t. Let me explain each of these points. 

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Particularity and Duty

There’s a humorous meme that’s been making the rounds recently that goes something like this: “there any many things in life that you and I do not choose: parents, nationality, appearance…and the Queen of England”.

Chuckles aside, this meme gets at something rather profound about life and our response as late-moderns to it. I’m talking about the givenness of much of human experience. As this joke expresses, we do not choose how we look or our parents. They are given to us. 

Bound up with this givenness is particularity. Each of us is given, which is to say born into, a particular place and a particular family. The particular aspects that make me “me” and you “you” are very often things that you and I do not choose. 

I have a hunch that in the West, we are slowly but surely turning our backs on the givenness and particularity of certain aspects of life. We are increasingly suspicious of “particular” attachments to place and kin, which we view as parochial, burdensome, even oppressive. Conversely, we increasingly seek attachments to groups with universal causes and values. 

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Half Year Review: How Well Have I Stuck to Those New Year’s Resolutions?

We’re over half way through the year and it was my birthday recently, so, I’ve been in a slightly reflective mood. I thought it would be useful to review my new year’s resolutions (see here). The coronavirus was an interesting time for testing these habits and developing new ones along the way.

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Pitching a Tent: Practical Resources for Navigating A Tribal Age (Introducing the Christianity and Tribalism Series)

By faith Abraham dwelt in the promised land as a stranger in a foreign country. He lived in tents, as did Isaac and Jacob” – The Epistle to the Hebrews 11:9

This post introduces a four-part series on Christianity and tribalism.

Confessions of a Tribalist 

I want to start this blog post with a confession. In recent weeks, I have to admit that I have been left reeling as our news cycle in the UK has moved from one major societal upheaval after another. 

I remember the distinct sense of national unity that followed the news of lockdown. Culture wars seemed for a brief moment to pause as we took stock of an enemy that, at least at face value, cared little about differences. In its face, we were all human beings. 

As we all know, that sense of unity didn’t last long. (And, to be fair, some of that unquestioned “unity” needed to be challenged, as I wrote about here). 

There was Cummings-gate, the Black Lives Matter protests and counter-protests. As many remarked, the world seemed to be on fire in June 2020. 

In all of this, what struck me the most was not the time and effort I was spending in forming opinions on the big topics of the day. Rather, it was that these events came to be invested with rich meaning. As I read and had conversations with others, the positions I took, and didn’t take, came to define me. Whereas I thought I was informing myself on complex and hot-button issues, what was actually happening was that I was being formed by them—or more accurately, I was being formed by the positions I took on those issues. 

And I’ve been wondering why that is…

At one level, I’m sure that part of it is down to being confined to home with (seemingly) little to do. Boredom, in other words. But I think there’s a deeper explanation for the profound and formational impact that these stances were having on me, than sheer ennui. 

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Reformed Protestantism and The Origins of the Progressive Left

Over on his Youtube page, Nathan Hood has posted an extremely erudite discussion about reformed Protestantism and the origins of the modern left.

Nathan confronts the argument that it is Calvin and the Puritans that lie behind contemporary left wing politics, and particularly the form of progressive left-wing identity politics that exists in the West today. Nathan is careful to define his terms, making clear from the outset that he is dealing primarily, though not exclusively, with the “progressive left” (think Jeremy Corbyn), which focusses on certain dogmas around gender, sexuality and race and promotes an identity that is “multicultural, inclusive, politically correct, social justice-oriented, eco-friendly, and so on”. Nathan dialogues carefully with one proponent of “the Left as heir to Calvinism” view—the blogger Mencius Moldbug—though one need not look far to find the Crypto-Calvinist argument (“the left is puritanical”) in a wide variety of sources.

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Once Again on the Location of Worship: The Persecuted Church and Domestic Space

It’s been over a month since I’ve kept my Covid diary. The long weekend has afforded me a bit more time to write and reflect. Part of my thinking has revolved once again around the whole “location” controversy in the Church of England.

In my piece on worship location as adiaphoron (where I argued that the matter is ultimately non-essential), there were a couple of points that I didn’t get to discuss that I’d like to touch on briefly now.

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In Praise of Unherd’s Coverage of Lockdown

According to a recent Sky/YouGov poll, trust in journalists is at an all time low. In the results of the poll, which surveyed 1652 British adults, journalists fared the worst in terms of public faith, with TV journalists receiving a net score of minus 40 and newspaper journalists, minus 55.

The issue of public trust in journalism is certainly complex. There’s clearly a massive debate to be had about the limits of this data (extent), where the data is and isn’t pointing in this direction (demographics), why people are thinking this way (cause) and why all of this matters (significance).

But in the face of this story, I want to focus on an example of journalism that I have greatly appreciated. In all of this, I have been most impressed by the coverage of the lockdown offered by the team at Unherd.

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Hopeful Realism: Night Reflection for Compline (1 Peter 1:3-5)

Night Reflection for Compline, Trinity College Chapel via Zoom (Easter Season in Coronatide). Weds 6th May 2020

Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who are being protected by the power of God through faith for a salvation ready to be revealed in the last time.

May I speak in the name of the Father, Son and Holy Spirit. Amen

In times like these, death seems to be omnipresent. We knew it’s name before, of course. But in these days of Corona-tide, as some have taken to calling this season, we know with greater clarity the painful reality of death. There’s no mistaking the long, dark shadow it has cast over our nation’s public life.

In the UK, during the month of April alone, 25,000 souls were lost to the coronavirus. Just last week, in a single day 600 died of Covid-19—in a one 24-hour period, what is equivalent to a medium sized Cambridge college lost to the ravages of this horrible pandemic. 

It is no surprise that in times such as these, our assumptions about that most basic reality of our existence—death—are laid bare. 

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