Recently Larycia Hawkins, a professor of political science at Wheaton College, claimed that “Muslims and Christians worship the same God” — a statement which, in the estimation of Wheaton’s administration, contradicted the college’s statement of faith. Dr. Hawkins, in defending the orthodoxy of her claim, cited Yale theology professor Miroslav Volf as authority. The Wheaton administration was unconvinced: it placed Dr. Hawkins on administrative leave.
This morning, Miroslav Volf himself waded into this controversy by publishing the following indictment of the Wheaton administrators:
There isn’t any theological justification for Hawkins’s forced administrative leave. Her suspension is not about theology and orthodoxy. It is about enmity toward Muslims. More precisely, her suspension reflects enmity toward Muslims, taking on a theological guise of concern for Christian orthodoxy.
And what, exactly, is the evidence for the charge? Volf’s essay gives none. For example, Volf provides no evidence that other Wheaton professors had claimed that “Mormons and Christians worship the same God” or “Jews and Christians worship the same God” without consequence. Nor does Volf provide direct evidence of actual enmity — e.g. inflammatory statements about Islam made by Wheaton administrators. Volf’s general statement that “[m]any Christians today see themselves at war . . . with Islam,” and his allusion to Jerry Falwell, Jr.’s recent asinine comments about “ending” certain Muslims, do not count as evidence against Wheaton.
Which means that Volf is mind-reading the Wheaton administrators — and interpreting their minds by a hermeneutic of suspicion — unless the claim that Christians and Muslims do not worship the same God is plainly flimsy and pretextual.
But is it? Let’s play a game of identify-that-character: Say Jack is married to a dark-eyed brunette named Jane, whose nature is reserved, and whose conversation is plain, precise and rationalist. Then say that one day, Jack bumps into his old friend Jim, and Jim congratulates Jack on marrying someone as lovely as Jane — commenting on Jane’s strawberry blond hair, bright blue eyes, gregarious nature, and expansive, vivid conversation, full of jests, half-meanings and double entendres. Would Jack be inclined to accept the man’s congratulations? Would he think, “how interesting that two perspectives on the same woman can be so different”? I doubt it. More likely, Jack would tell Jim, simply, “there must be some mistake.”
Now let’s play another round: Say there’s a another man named John, for whom the testimony “in the beginning was the Word, and the Word was with God, and the Word was God; the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only son from the Father, full of grace and truth” is the thing that moves him to wonder and worship. Say the story of Christ being slain and raised and made alive evermore, and having the keys of Death and Hades, is the story that keeps John afloat amidst all the troubles of the world. And then say John’s friend Amaar comes along and said, “we worship the same God! But all that stuff about the Trinity and Incarnation is incoherent, polytheistic and vulgar.” Why would John’s response to Amaar be any different than Jack’s response to Jim?
If the homeliness, grittiness and fleshliness of the Incarnation, Nativity, Passion and Resurrection are essential parts of the Christian story of God and the world, and if Christians adore these mysteries and hold that they reveal the essential character of God, then Christians cannot “worship the same God” as people who flatly deny that God ever did any such things.
It isn’t hateful to say so. No daggers need be drawn over it — and the Christian story supplies plenty of reasons why the Christian should leave his dagger sheathed, or at home. Dr. Volf himself states the chief reasons at the conclusion of his article: that God “justifies the ungodly” and commands us to love our enemies.
“Enmity demands exclusivity.” But does it follow — especially in a world where God commands love to enemies — that exclusivity demands enmity?
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