I am just now back from a very quick trip to Oslo. I was there for a small writing workshop, mostly composed of members of the Faculty of Theology from the University of Oslo, as well as a couple of North Americans. This working group is preparing a volume on the theme of “Protestantization,”a word used to describe how certain tenants of Protestant thought (freedom of the conscience, the importance of non-clerical vocations, the separation without division of church and state, etc) have become a lens by which certain nations view themselves, for both good and ill. Protestantization speaks, for instance, to the manner in which a state allows for people to refuse religious life and so creates a condition for the possibility of a secular public square where no one religion holds pride of place. Of course, it is not always so very successful in this regard.
It was also noted that under this paradigm, religion is construed primarily as adherence to a confession of faith. This is not always helpful. And so, to give an example, there were a couple of papers on the topic of the public discussion concerning the regulation of circumcision in some nations in Europe. Some voices propose that circumcision could be allowed if families have faith in a belief system that demands it. These same voices would not consider as a valid religious reason one in which adherents point to their cultural identity with a religion despite lack of belief in the metaphysical tenants of a religion. So, to give an example, an agnostic or even atheistic Jewish family may well seek circumcision for their son despite personal beliefs, or disbelief. Their Jewish identity is not about what they believe, but about who they are and so they are accepted as Jews in the Jewish community despite their beliefs or lack thereof. I have had Jewish students who do not believe in God yet practice many of the rituals of Judaism without any sense of hypocrisy. Judaism, for these folks, is about their community not their individual convictions. The Nazis, as we know from history, did not distinguish between those Jews who believed and those who did not, and so we might begin to understand something of a Jewish solidarity that is more interested in communal identity than individual confession.
Of course, some papers addressed the positive contribution of Protestantism to political life, a point of no small significance in Norway, a nation that regularly rates high in terms of happiness, health-care, safety from gun incidences, etc.
Shortly after I returned from Norway, the President of the USA made a horrendous comment about America’s need for more immigrants from places like Norway than “shithole” nations like Haiti and countries in Africa and Latin America. The blatant racism of this comment is reprehensible. It stimulates hate crimes. It misrepresents immigrants and advances white supremacy. Moreover, it has no grasp of history. Many articles have since been published noting that the bulk of immigrants to North America a century or so ago were rather like immigrants from places like Haiti today: economically distraught, willing to do any work that would keep food on the table, and very glad to become contributing citizens in their adopted home. Norwegians, as one may well imagine, have not been pleased with the kind of comparison employed by the President, pitting Norway against Haiti, for instance. Protestanization, in varying degrees, has contributed to a history of Nordic countries welcoming the other.
My contribution to the volume is tentatively called “Embodying Protestantism.” In it I critique modern Protestantism’s too often animus against the body and frequent disinterest in the body politic. I look to Luther and the Danish theologian/philosopher Knut Løgstrup for resources to envision again the body and the body politic as gifts from God. As I work on this chapter for publication, I most certainly will ponder President’s racism and the need for people of all faiths, and none, to “protest” both this white supremacy and any religion that neglects social justice in its concern for the soul alone. People suffer and die because of the peculiarities of their body, and any Protestantism or Protestanization that will not call racism sin deserves disinterest and demise.