There has been an interesting discussion of guilt over at Bob and Logan’s blog. In response to some comments that I made, Russell makes the following intriguing remark:
Category: Liberal Arts
Economics – Law – Philosophy – etc.
Office, Oaths, and Sins
I work as a law clerk for a federal appellate judge. As part of my work, I routinely assist in the enforcement of legal rules that I think are unwise or even unjust. Of late I have been wondering about the morality of what I do every day.
Justice for Fornicators
The extended discussion of Matt’s last post has got me thinking about abortion. I freely admitt that this is not a subject that I have actually spent a lot of time on, so I can’t claim that what follows is informed by either deep reading or deep thinking. What I have tried to do is put together an argument that makes sense out of the Church’s somewhat modified pro-life position, i.e. no abortion with limited exceptions of for rape, threats to life, etc. Warning, what follows contains a fair amount of pseudo-philosophical rambling.
Mormonism and Christianity
“Are Mormons Christian?” The question comes up again and again, and causes no small amount of frustration and hard feelings between Mormons and (other?) Christian groups. The response of the church, and of many members, has been to assert “Of course we’re Christian! We believe in Christ, don’t we?” Mormons are frustrated that that assertion doesn’t answer the question. After all, Christians, including those who believe that Mormons are not Christian, state that the requirement for Christianity is acceptance of Christ. If that’s the sole requirement, then Mormons are in (The church states “Jesus Christ is the Son of God. He was the Creator, He is our Savior, and He will be our Judge.”). However, Dave’s recent discussion of a Methodist examination of differences between Methodism and Mormonism made me rethink the question. Are we all being a little too simplistic? That is, is Christianity defined solely by belief in Christ, or is there more to being “Christian”?
Mormonism and Commodification
One of the perennial (and perennially fun) debates in legal theory revolves around the issue of commidification. In this context commidification means the ability to take something and sell it. Thus, we have all sorts of fun debates about prostitution, markets in adoption rights, surrogate mothering contracts, and the like. So does Mormonism offer us anything that gives us any unique traction in these debates, or as Mormons do we simply argue about these sorts of issues in the same way as everyone else?
Covenant and Contract
I have been working on this post for a while, and I have finally given up (for the time being) on trying to make my thoughts more coherent. So be warned, what follows involves some rather rambling discussions of legal theory and legal history. I disclaim any warranties explicit or implied. Read at your own risk. Void where prohibited. One of my main academic interests is contract law and contract theory. As a result, I am fascinated by the theological idea of “covenant.” Generally, when people talk about “covenant” and “contract,” they distinguish them by saying that “covenants” involve spiritual things, while contracts are merely commercial transactions. They then go on to describe a covenant as a set of recipricol promises. We promise X and in return God promises Y. I tend to think that this whole approach to the question is wrong.
Mormon Structuralism
There is an interesting post on “The Strange Career of Mormon Structuralism” over at the Metaphysical Elders about the relationship between structuralism and the thought of Hugh Nibley. I am not sure that I agree with everything in the post, but it does raise some interesting questions
A Whole Lot More on Natural Law
In a mad attempt to throw together Kaimi’s post on the “Christian Right” and Nate’s post on natural law, while also tossing in a bit about Catholic and Protestant theology… A few years ago I dug a little into a group called the World Congress of Families. It, like United Families International, has its roots in a loose network of politically conservative churches that saw the United Nations as beholden to an anti-traditionalist agenda. This is hardly a new complaint; it dates back to the 1960s and 70s, where you can find old John Birch Society stuff warning against the “unisex” and collectivist designs of the U.N. But it really seems to have picked up steam in the 1990s, perhaps because the weight of the Vatican and the Roman Catholic hierarchy really began to be added to the agenda (especially in regards to the role of U.N. agencies in promoting birth control and “family planning” (i.e., abortion rights)). Whatever the reason, a lot of groups joined the bandwagon. At some point in there, some LDS lawyers began participating, setting up their own parallel organizations and writing and publishing a lot on the anti-traditionalism implicit in the evolving international law regime. (Bruce Hafen gave a big speech at one of their conferences in Europe on the “natural” role of mothers and how the main U.N. documents of women’s rights is either oblivious or hostile to that role.) Of course, with the…
Noel Reynolds, Natural Law, and the Personalized Good
One of my favorite former professors, Noel Reynolds, dropped by and left some very interesting comments on natural law. He begins by faulting the Thomistic natural law tradition for beginning its analysis with Aristotelianism rather than the scriptures, noting that in the scriptures it is either God’s command or our covenant with him that provides moral direction, not nature. Noel goes on to ask: And yet, the plan of salvation does presume the necessity of some disposition within us to seek after good or evil. And our salvation depends on the choice we will make. Or is that already a hellenized way of putting it? For other scriptures pose this alternative as choosing to obey the Father or the devil. So is God pursuing the Good, or is he laboring to build a universe committed to doing what he believes is good? Whatever might lie behind it, the latter seems to be the view provided by him to mortals. I tend to be suspicious about abstractions like the Good, particularity when we posit them as what “really” lies behind God’s actions. The basic solution of the Christian tradition to this problem has been to identify God with the Good, but this has had a tendency to lead to the sorts of metaphysical definitions of God that Mormons (and others) have historically found problematic. (Note Noel’s hesitancy about hellenization). However, I wonder if it might still be possible to solve the…
Mormonism and Natural Law
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Against Mardell
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Re: Suing the church
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A Conversation with Mardell
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Suing the Church
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