InterVarsity Press and Society of Biblical Literature Issue a Joint Statement

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Last night I posted on a report that the Society of Biblical Literature is banning InterVarsity Press from displaying books at its forthcoming meeting.  This morning I learned about a joint statement–yes a JOINT statement–put out by IVP and SBL.

I am encouraged by this statement.  Some of the concerns I expressed in my post last night still stand (about principled pluralism), but I am encouraged.  The statement corrects some misconceptions and illustrates the kind of dialogue on this matter that I hope will result in the SBL permitting IVP to display books at its next conference

Here is the statement:

InterVarsity Press Publisher Jeff Crosby has confirmed that the Society of Biblical Literature’s Council, at its next meeting on October 29-30, is taking up the question of IVP Academic’s right to exhibit at the 2017 annual meetings of the jointly-hosted AAR-SBL. That conversation is a part of a larger discussion the SBL Council will have regarding its protocols and standards for exhibitors at its events.

Crosby was notified of this intent in a letter of October 12, 2016 from John Kutsko, SBL’s executive director, who made clear that it is a question — not a decision — regarding whether or not IVP Academic will continue to have access to the exhibit space.

“I have been grateful for the cordial conversations I’ve had with John Kutsko of SBL, and appreciate the many complexities a person in his role is navigating at any given time,” Crosby said. “For 70 years, IVP has been committed to fostering dialogue and a robust exchange of ideas. All of us who represent the IVP Academic program genuinely hope the Council will continue to make room for the particularity of the discourse that IVP Academic brings to the theological academy via SBL’s annual events. Indeed, the American Academy of Religion and Society of Biblical Literature gatherings have been an essential component for our academic program for more than three decades.”

“While many concerned scholars have commented on social media and by email about a supposed ban of InterVarsity Press from exhibiting at the SBL-AAR Annual Meeting, IVP has not been banned or limited in any way at the Annual Meeting or for other matters relating to SBL. At its meeting later this month, the SBL Council will discuss protocols and standards for exhibitors and other groups associated with SBL in the context of ongoing discussions involving academic freedom and the disciplinary standards of discourse the organization fosters. Indeed, IVP was invited to contribute to this conversation. Further, SBL was not speaking for the American Academy of Religion, though any protocols for exhibitors would be drafted in conjunction with it. Finally, SBL values the contribution of IVP, and many SBL members have published with the Press,” John F. Kutsko, Executive Director, Society of Biblical Literature, said.

Report: Society of Biblical Literature Bans InterVarsity Press From Selling Books at Annual Meeting

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Here is Rod Dreher at The American Conservative:

This is extraordinary. The Society of Biblical Literature describes itself like this:

Mission, Visions, and Values
The following Mission Statement and Strategic Vision Statements were adopted by the SBL Council May 16, 2004, and revised October 23, 2011.

Mission Statement:
Foster Biblical Scholarship

Strategic Vision Statement:
Founded in 1880, the Society of Biblical Literature is the oldest and largest learned society devoted to the critical investigation of the Bible from a variety of academic disciplines.* As an international organization, the Society offers its members opportunities for mutual support, intellectual growth, and professional development through the following:

  • Advancing academic study of biblical texts and their contexts as well as of the traditions and contexts of biblical interpretation
  • Collaborating with educational institutions and other appropriate organizations to support biblical scholarship and teaching
  • Developing resources for diverse audiences, including students, religious communities, and the general public
  • Facilitating broad and open discussion from a variety of critical perspectives
  • Organizing congresses for scholarly exchange
  • Publishing biblical scholarship
  • Promoting cooperation across global boundaries

Here are what the SBL says are its “core values,” in a statement revised in 2011:

Accountability

Openness to Change

Collaboration

Professionalism

Collegiality

Respect for Diversity

Critical Inquiry

Scholarly Integrity

Inclusivity

Tolerance

You might wonder why an academic organization devoted to Biblical scholarship holds as its core values “respect for diversity,” “openness to change,” “inclusivity,” and “tolerance”? Isn’t this just one of those typically euphemistic liberal ways of saying, “No Biblical scholars who don’t accept progressive views on LGBT issues allowed”?

Why yes, apparently, it is. SBL has reportedly banned InterVarsity Press from having a booth at the 2017 SBL convention in Boston because of InterVarsity Christian Fellowship’s recent decision to hold firmly to orthodox Christian teaching on homosexuality, and to ask employees who dissent to resign.

Read the entire piece and the links for the full context.

Here is another piece on the topic from World magazine.  If someone is aware of any other posts or articles please let me know.

I am holding judgment on this story until I get some more information.  Certainly the Society of Biblical Literature is not suggesting that men and women and organizations (IVCF) who believe that the Bible teaches that marriage is between a man and a woman should be banned from their annual meeting.  There must be more to the story.

InterVarsity Press publishes some great books.  Some excellent historians and theologians have published with the press, including Mark Noll, Tracy McKenzie, Harry Stout, David Bebbington, Thomas Oden, Douglas Sweeney, Justo Gonzalez, Crystal Downing, Alister McGrath, Gerald McDermott, Roger Olson, G.R. Evans, Brian Stanley, Richard Mouw, and Kevin Vanhoozer.  I don’t know what most of these authors think about gay marriage, but it would be a shame if their scholarship is banned from the Society of Biblical Literature and American Academy of Religion meetings.

I am also an InterVarsity Press author.  I wrote the foreword to John Wilsey’s excellent American Exceptionalism and Civil Religion: Reassessing the History of an Idea

I mentioned the American Academy of Religion above.  They have not made any announcement yet on the fate of IVP.   I have never been to a meeting of the AAR, but in November there will be an entire session at this conference devoted to my book The Bible Cause: A History of the American Bible SocietyTo be honest, I am not sure what to think about attending a conference that plans to have an entire session on one of my books, but will not allow another book with my name on the title to be displayed in the book exhibit.

Let me be clear:  For me this whole thing is not a matter of the correct definition of marriage.  It is a matter of principled pluralism or what George Marsden describes as a “more inclusive pluralism.”

I need to think this through a bit more and, as I mentioned above, gather more information.

Religious Leaders Oppose California Senate Bill 1146

azusa-pacific-university

Azusa Pacific University, a Christian college in Azusa, California

Christianity Today’s website has published a statement, signed by Christian, Muslim, and Jewish leaders, opposing a bill sitting before the California State Senate that will essentially punish religious colleges that uphold traditional views of human sexuality.

Here is the statement, in full:

The California Assembly has proposed legislation that is harmful to the free exercise of religion in higher education. In particular, the legislation disadvantages low-income minority students who want an education at private religious colleges. Though it purports to eliminate discrimination, Senate Bill 1146 results in its own form of discrimination by stigmatizing and coercively punishing religious beliefs that disagree on contested matters related to human sexuality. If SB 1146 were to pass, it would deny students’ ability to participate in state grant programs—programs that exist to help low-income students, and which are overwhelmingly used by racial minorities—at schools that are found in violation of the bill. Moreover, it would severely restrict the ability of religious education institutions to set expectations of belief and conduct that align with the institution’s religious tenets.

While we do not all agree on religious matters, we all agree that the government has no place in discriminating against poor religious minorities or in pitting a religious education institution’s faith-based identity against its American identity. This legislation puts into principle that majoritarian beliefs are more deserving of legal protection, and that minority viewpoints are deserving of government harassment. Legislation of this nature threatens the integrity not only of religious institutions, but of any viewpoint wishing to exercise basic American freedoms, not least of which is the freedom of conscience.

We, the undersigned, do not necessarily agree with one another’s religious views, but we agree on the necessity of the liberty to exercise these views. At the root of the American experiment is the idea that conscience and religious conviction come before the demands of the state. Some of us disagree with the sexual ethics of orthodox Jews, Christians, and Muslims giving rise to this legislation, but we are unified in our resistance to the government setting up its own system of orthodoxy. As the American founding father Benjamin Franklin once said, “We must all hang together, or assuredly we shall all hang separately.” No less is this true than on matters of religious liberty. Where the state can encroach on one religion’s free exercise, it can just as easily trample on any other religion’s free exercise. We therefore join in solidarity across religious lines to speak against Senate Bill 1146.

We call on the California Assembly to abandon Senate Bill 1146. To ensure the future of the free exercise of religion in higher education in California and across America, we respectfully call on the supporters of Senate Bill 1146 to immediately withdraw their support of this bill, with the commitment to disavow similar intrusions in the future. Opposition to this bill is not grounded in the protection of religious liberty only, nor for the special pleading of one religion in particular, but for the protection of American society and American democracy. Such protection requires a civil society welcoming of religious diversity.

The future of a free America requires the full participation of religion in public life. Religious higher education cultivates both the mind and the soul. Senate Bill 1146 endangers the integrity of religious education institutions and discourages them from acting according to their conscience for fear of government retribution. As Americans with a rich legacy of freedoms afforded to us by the laws of nature and of nature’s God, and enshrined in the Constitution, we can do better. As we renew our commitment to religious pluralism in the public square, we should embrace debate, welcome dissent, and encourage civility as we work together for the sake of the common good and of a country we are all unreservedly blessed to call our home.

The bill is signed by many prominent religious leaders and thinkers.  Names that might be familiar to readers of The Way of Improvement Leads Home include Russell Moore, Rick Warren, Robert George, John Inazu, Ron Sider, Samuel Rodriguez, Michael Cromartie, Timothy George, Thomas Kidd,  Richard Land, Gerald McDermott, Richard Mouw, Marvin Olasky, Paige Patterson,  Ramesh Ponnuru, Karen Swallow Prior, and R.R. Reno.

Frankly, I am disappointed that the list of signers is not more politically and theologically diverse.  Why are there so few liberals (political and theological), mainline Protestant thinkers, or Catholics endorsing this?  Did the authors of the statement reach out to people who are not part of either mainstream evangelical or conservative intellectual circles?

Having said that, I wholeheartedly affirm this statement.

As my readers know, I am no fan of the idea that America is a Christian nation. So I would not put myself in the camp of people who suddenly jumped on the “religious liberty” bandwagon because Christian attempts to reclaim the nation have failed in the wake of the Obergfell decision.

I do, however, believe in religious liberty and religious pluralism. There seems to be some legitimate models out there for living together with our deepest differences.  They include George Marsden’s idea of “principled pluralism” as set forth in his book The Twilight of the American Enlightenment: The 1950s and the Crisis of Liberal Belief and John Inazu’s idea of “confident pluralism” as set forth in his book Confident Pluralism: Surviving and Thriving Through Our Deepest Differences.

Confident Pluralism

Confident PluralismI am looking forward to reading and possibly reviewing John Inazu‘s new book, Confident Pluralism: Surviving and Thriving Through Deep Difference (University of Chicago Press, 2016). If Inazu’s argument in the book is anything like his recent piece with Tim Keller at the Christianity Today website, I think I am going to enjoy it.

Here is a taste of Inazu and Keller, “How Christians Can Bear Witness in an Anxious Age.”

…One way that we can engage with the world around us is by attending to the practical needs of our neighbors. When tragedy strikes any community, Christians ought to be among the first to give time, money, and other resources to help those who have been harmed and to mend the social fabric. We can respond with compassion and love for the sake of our neighbors, with actions as well as with words. We can do so in response to tragedies that unfold in seconds, and to those that take shape over the course of decades.

Sometimes, loving our neighbors means engaging in politics. Washington Post columnist Michael Gerson recently observed that the maxim “politics always follows culture” is most often espoused by those who have the luxury of reflecting on culture. For many people, however, politics is not an afterthought but an urgent need. That is particularly true in areas where the social fabric is torn. In these settings, politics—and law, government, and public institutions—can often be a matter of life and death. Christians have a role to play in these settings, not as self-interested rulers but as active participants seeking the good of our neighbors. Of course, politics is messy, and Christians who engage in it will quickly find themselves working with people and institutions whose purposes are not gospel-oriented. But practical partnership does not require endorsing all of the goals or values of those with whom we partner.

Another area where Christians can bear witness in an anxious age is by committing to the work of racial justice. Despite the many failures of white-majority churches to take action in this area, the gospel has tremendous resources for seeking justice and peace across racial divisions. The death and resurrection of Jesus has broken down cultural barriers throughout history—no other major religion has spread as far and across as many cultures as Christianity.

For many people of color, frustration has outpaced hope. Yet Christians, as Thabiti Anyabwile notes, can resist “the temptation to hopelessness,” even in the “thick fog of despair that settles on entire blocks of families mangled and maligned by mass incarceration.” The consequences of mass incarceration are enormous, as are the ongoing realities of neighborhood and school segregation, education inequity, and employment and health care disparities. Christian hope is not blind optimism. But neither is it utter despair.

Christians of all races can learn how longstanding policies and practices around housing, education, and criminal justice disproportionately harm some of their neighbors. We can take the time to listen to the pain of our neighbors without presuming either easy solutions or insurmountable challenges (and sometimes we will need first to learn how to listen). Instead of walking away from challenges that seem “too big,” Christians who confront the barriers of race and class disparities can draw near to their affected neighbors through the power of the gospel. Suburban churches can engage in the hard work of understanding the personal and structural consequences of generational injustice. Through a posture of reconciliation and humility (not merely a vision of “community service”), they can engage urban communities through volunteering with early-stage literacy programs, partnering with ministries in underserved neighborhoods, and investing financial and human capital in local urban businesses.

Finally, Christians might engage in the cause of religious liberty with more hope and less anxiety. Many Christians today feel increasing legal pressures on their institutions and the ways of life they are accustomed to. Some of these challenges are significant: campus ministries experience hurdles to campus access, Christian adoption and social service agencies confront regulations in tension with their missional convictions, and Christian educational institutions face threats to their accreditation and tax-exempt status. We should not be naïve to these challenges, and we should work diligently to find appropriate legal and policy responses. But we must make our case in publicly accessible terms that appeal to people of good will from a variety of religious traditions and those of no religious tradition. In doing so, we cannot ignore the importance of religious liberty for all. There is no principled legal or theological argument that looks only to the good of Christians over the interests of others.

Focusing on others means attending to the challenges and limits that they confront in the practice of their faith. Today’s cultural climate makes it especially essential for Christians to defend the religious liberty of American Muslims. Whatever challenges Christians may feel to their practices pale in comparison to the cultural and often legal challenges that confront American Muslims. As one Muslim leader shared, “Muslims today are afraid to think in this country.” These challenges are exacerbated when some Muslims engage in acts of terror in this country. Even though Christians and atheists also perpetrate acts of terror and violence (in places like movie theatres, elementary schools, and shopping malls), many of our neighbors react with particular fear and judgment when the perpetrator is identified with Islam.

We can be encouraged by the work of the Becket Fund for Religious Liberty, which spends time and money defending people of all faiths, including Muslims. Other prominent Christian leaders, like Russell Moore, have rightly challenged the anti-Muslim rhetoric that has emerged from some segments of religious and political discourse. We can do this on the local level, too. Christians can engage with our Muslim neighbors through acts of friendship, sharing meals, and opening our homes and churches to refugees. And we can resist careless rhetoric that imputes the actions of some onto the beliefs of all. Just as we rightly resist charges that all Christians are bigots or that Christian teachings are responsible for violence against abortion clinics, we should be quick to do the same when the perpetrators of violence are tied to other faiths or identity groups.

Read the entire piece here.