Summary of Chapter #4: SECULAR LIBERALISM AND THE NEUTRAL STATE (Pgs.119-143)


In this chapter Beckwith begins pointing out that Christians who support a liberal democracy (see chapter 2) nevertheless are dismayed at the fruits of incivility, relativism, and the use of tax dollars to support abortion, SSM (same sex marriage), and public education that’s less educative and more indoctrinative in nature.

In all spheres of life people have embraced “secular liberalism” as the position to maintain and safeguard democracy while simultaneously marginalizing “religious positions” for making public policy.  There’s much confusion concerning the term “religious” but it’s assumed by far too many people such that the  cultural haze is continues to be perpetuated.

After considering the aforesaid, Beckwith delves into the meaning of secular liberalism which at its core makes the individual king when moral disputes arise in order to resolve them.  That is, the individual is ultimate never the state nor any “religious” tradition, all of which is a relativized view of the “good life”.

When it comes to the meaning of “secular” Beckwith notes that restraints on citizens can only be enforced through “non-religious” arguments or worldviews.  The problem of definition of course obtains but no one bothers with this.  They just assume everyone “knows” the meaning being employed.  In other words, “religion” brings bondage to citizens, but the “secular” non-religious bring liberty.   The state here may even pay for the poor to have an abortion, but it must never stop said procedures from obtaining lest personal liberty be hindered.

The reality here is that a relativistic presupposition is being employed in absolute terms.  It’s Secular Liberalism that’s largely responsible for advocating SSM, Abortion, etc., which is fine because the reasons used to support such acts are secular, not religious.  That’s bogus because it’s also coming from a worldview that is absolutely not neutral but “closed minded”.

Beckwith continues and points out three arguments used to advocate (SL) that doesn’t measure up to rationality and are thus self-refuting in nature.  First, is the Golden Rule argument advanced by philosopher Robert Audi which holds that we ought not to impose our religious viewpoint on those who disagree with us because we would not want that done to us.  Two problems obtain here; one is that the term “religious” is vague and second there’s always a worldview governing human affairs telling us what is and is not good.  Why is SL better than a “religious” point of view?  Beckwith then uses examples which either expose SL’s relativism or radical subjectivism [pgs123-132].

Second, there’s the Secular Argument which essentially hi-jacks reason to mean “non-religious in nature” but Beckwith rightly points out that reason has the properties of either true or false  right or wrong, not black or white, religious or non-religious.  This muddies the waters of reason and clarity  and is used to justify the issue of abortion [pgs.133-138].

Third, there’s the Err on the Side of Liberty argument which ends up being not just obtusely incoherent but also shoots itself in the foot when applied to itself [pgs.139-142].  Beckwith concludes the chapter by pointing out that secular liberalism is no more dogmatic in its stance than any “religious” view ever has been.  The irrationality here is legion and yet largely goes undetected by throngs of people.  It’s bizarre.


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