From my article ‘The Abstraction of God and the Culture Wars (Nominalism 7)‘
“Often the Christian perspective on culture comes to amount to little more than colonizing isolated issues, which are assessed in terms of a divine will that has already been abstracted from any larger sense of teleological and ontological order. Failure to recognize an inner-logic within the world (including human nature) often leaves evangelical spokespersons unable to point to the normativity of Christian moral order, or the fittingness of God’s commands within any scheme larger than, and antecedent to, mere will. A result of this functional nominalism is that Christian contributions to the public discourse can become largely unintelligible to those in different ideological communities. Worse still, such unintelligibility is seen to be inevitable and unavoidable, thus disincentivizing Christians from exploring new and creative ways to communicate.”
if liberty really does require that questions of ultimate meaning be relativized, as our Supreme Court has claimed, then all that is left for public conversation is to see who can yell the loudest.
As the tumultuous year of 2016 draws to a close, new political forces, impulses and ideologies dominate American public space and demand to be taken seriously. From the surprising groundswell of support for socialism that we saw in the Democratic primary to the political potency of social media in the Presidential election, it is clear that American politics is entering a new era where the winners and losers can no longer be easily quantified according by familiar canons.
However, one force that has been all but overlooked this year, but which remains central to understanding the emerging political scene, is the triumph of philosophical nominalism.
From my Colson Center article ‘The Abstraction of God and the Culture Wars‘:
In talking about sexual morality, it is typical to find pastors, Christian spokespersons and lay people alike, operating as if there can never be any question of a right-ordered nature that precedes and animates God’s commands: we simply need to know what the rules are and to keep them.
Under such a scheme, all the ordering of our world is deliberate ordering and creation becomes radically contingent. It thus becomes difficult to speak of certain sexual patterns as being “rightly ordered” or “fitting” in any sense more general than, or prior to, God’s pedestrian commands.
Indeed, it is easy to slip into assuming that for God to be truly free and all-powerful, the categories by which our moral and material lives are ordered must be wholly the result of God’s disposing will and not rooted in structures antecedent to His commands, such as the fixities of His nature that find expression in the inherent patterns embedded in creation’s design.
Among evangelicals from legalistic backgrounds, this functional nominalism often finds expression in the notion that the only objective criteria for making decisions is sin-avoidance. In areas where the category of sin does not apply, the only criteria to influence our decisions is personal subjective choice. There are thus no categories with which to talk meaningfully about the telos of a thing, or the internal logic of nature’s ordering, independent of moral questions about right and wrong.
This type of abstraction from teleology turns creation into a playground for us to do with as we like provided we do not sin, while the criteria for determining what counts as sin is truncated to specific divine commands interpreted independently from the teleological-directedness of how creation is. (The recent flare-up in Moscow Idaho’s food debates hinge on this very problem, as do some of the modern music myths that have taken the church captive in recent years.)
I’ve been publishing some articles with the Colson Centre dealing with the debates between the medieval nominalists and realists, looking at the relevance these debates have for issues in contemporary culture.
Throughout this series I hope to show that these seemingly archaic philosophical distinctions are actually of profound practical significance for how we understand our world today, in everything from sex to food.To read these articles, click on the following links:
Also see my series on Nominalism and John Calvin:
From ‘Gay Marriage and Creational Realism‘ (part 5 in my 6 part series on nominalism vs. realism)
For the nominalist, in order for God to be truly free and all-powerful, the categories by which our moral and material lives are ordered must be the result of God’s disposing will and not rooted in structures antecedent to His will (i.e., the fixities of God’s nature or the inherent patterns of creation). The nominalist will thus find it difficult to speak of things being “fitting” or “rightly ordered” in any sense more general than, or prior to, God’s pedestrian commands….
Unfortunately, the impasse of communication that persists in the “gay marriage” debate has left some Christian thinkers suspecting that genuine dialogue with unbelievers about the meaning of marriage is impossible. The thinking tends to run something like this: if someone doesn’t share our Christian worldview, there isn’t much we can appeal to when defending traditional marriage. Moreover, why would it even make sense for the other side to listen to us given that they don’t share the worldview that gives rise to our understanding of marriage in the first place?…
If the Christian understanding of marriage arises from the raw command of an omnipotent God arbitrarily constituting the world in a certain way that might just of easily have been otherwise, then I agree that there is little we can say about the moral constitution of the world to those who do not share our theocentric worldview. On the other hand, if we are realists then we believe that God’s commands about sexual ethics flow out of the teleological directedness intrinsic to creation itself. Under the realist scheme of things, it becomes possible to appeal to unbelievers on the basis of that ordering without needing to invoke explicitly Biblical arguments.