In “The Dangerous Mind of Peter Singer,” Joe Carter wonders whether there’s an ethical minimum that scholars need to meet before being treated seriously by others:
While it is necessary to consider and debate unpopular views, there should be a minimum standard for ethical discourse whether on the elementary playground or in the lecture halls of Princeton. There are certain moral issues that are all but universally recognized as self-evidently wrong by those in possession of rational faculties. Rape is wrong, torturing babies for fun is objectively morally bad, and the Holocaust was not just a violation of utilitarian ethic, but an event of grave moral evil. If someone cannot meet this basic requirement, they can safely be ignored, regardless of where they received a paycheck.
For far too many years, Singer’s ill-conceived sophistry has been considered and debated by some of our country’s best minds. It’s time to end such silliness. Let’s assign a sophomore philosophy student to rebut his arguments and the rest of academia can move on to squashing the bad ideas being championed by morally and intellectually serious people.
In case you’re wondering why Carter goes so hard after Singer, check out “The Wit and Wisdom of Peter Singer,” in which Carter reveals some of the Princeton ethicist’s very disturbing beliefs:
To give a representative taste of Singer’s thoughts, I’ve selected a few choice quotes from some of his most popular works. There is always the danger that taken out of context the quotes could be misconstrued, which is why I recommend that whenever possible the passages be read in their original. Taken in context only makes his positions appear even more disturbing and absolutely chilling in their banality.
“The War Against Girls: Since the late 1970s, 163 million female babies have been aborted by parents seeking sons.” In this article, Jonathan V. Last reviews Unnatural Selection by Mara Hvistendahl. Last highlights a fundamental contradiction in Hvistendahl’s perspective:
Despite the author’s intentions, “Unnatural Selection” might be one of the most consequential books ever written in the campaign against abortion. It is aimed, like a heat-seeking missile, against the entire intellectual framework of “choice.” For if “choice” is the moral imperative guiding abortion, then there is no way to take a stand against “gendercide.” Aborting a baby because she is a girl is no different from aborting a baby because she has Down syndrome or because the mother’s “mental health” requires it. Choice is choice. One Indian abortionist tells Ms. Hvistendahl: “I have patients who come and say ‘I want to abort because if this baby is born it will be a Gemini, but I want a Libra.’”
This is where choice leads. This is where choice has already led. Ms. Hvistendahl may wish the matter otherwise, but there are only two alternatives: Restrict abortion or accept the slaughter of millions of baby girls and the calamities that are likely to come with it.
Check out June’s “Ask the Superintendent,” a monthly live webcast in which Dr. George O. Wood—the general superintendent of the Assemblies of God and my dad—fields questions from ministers about issues relevant to the fellowship.
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“The Heart Has Reasons” is a review of Existential Reasons for Belief in God by Clifford Williams. I agree with the reviwer’s assessment of the book, which I have read, and which I hope to review myself at some point in the near future.
As the New Atheism becomes old news, debates about how to best justify faith have been rekindled. Certainly, Existential Reasons can be read as a volley against those who place confidence in reason alone. In Williams’s work, one finds echoes of “postconservative” theologians, who remind us that Christianity is about transformation, not just information. But the genius of this book is that it doesn’t swing the pendulum too far. Or perhaps more appropriately, Williams shows that reason and emotion are not opposing poles on a single continuum at all; each has its place in the cultivation, strengthening, and defense of Christian belief. For those of us who need a faith at once meaningful and reasonable, that is good news.
…in an era when religious pluralism is an unquestioned element of American culture, it is somewhat baffling that Mormons remain the object of hate. Some may put it down to the rigid beliefs of conservative evangelicals who think Mormons are not Christians, but considering the rude treatment the Mormons have gotten on both Broadway and HBO, it must be considered that some sophisticated liberals may be among the prejudiced 22 percent Gallup has discovered. Indeed, the survey says 27 percent of Democrats said they would not vote for a Mormon as opposed to only 18 percent of Republicans and 19 percent of Independents. All of which goes to show when it comes to religious bias, so-called liberals may turn out to be less tolerant than conservatives.
The challenge facing Southern Baptists is whether or not the internal political polity of the denomination can embrace a “blue state” reality without fracturing along the dividing lines of conservative political issues. Advancing the gospel, not proving conservatism, must be the goal.
The challenge facing Southern Baptists [and other evangelical denominations] is whether or not the internal political polity of the denomination can embrace a “blue state” reality without fracturing along the dividing lines of conservative political issues. Advancing the gospel, not proving conservatism, must be the goal.
“Pawlenty’s prominent pastor not a political pawn.” A good article about Leith Anderson’s studied non-partisanship, but what editor approved the alliteration of the title?
“Until Adultery Do Us Part?”: in which an Episcopal priest argues that questions about adultery need to be asked in pre-marital counseling.
“Is Revivalist Spirituality Still Relevant Today?” Given that nineteenth-century revivals were also hotbeds of social reform, I should think so.
The gospel also frees us geographically: no longer needing to be in a certain place, known by certain people, on the social mountaintop, we are free to be anonymous, unknown, in the valley. Grace renders a verdict of acquittal not only over our identity but also over our location. A deep rest, a settled “okayness,” lands not only on who we are but also on where we are.