【#TheDiplomat: 沈旭暉隨緣家書英文版🇭🇰】很久沒有向國際關係評論網 The Diplomat 供稿,但國際線十分重要,不應放棄。這次他們希望分享23條、國安法、反恐法風雨欲來的「新香港」前瞻,願國際社會能多了解快將出現的危機:
While the world is preoccupied with a fight against the COVID-19 pandemic, Beijing has been tightening its political grip on all aspects of Hong Kong’s civil society. Rumor has it that Beijing will push through legislating national security laws under Article 23 of Hong Kong’s Basic Law by unconventional means, such as massively disqualifying pro-democratic legislators or even directly applying a national law, widely argued as a major step to destroy the rights and freedom of Hong Kongers, and bring Chinese authoritarianism to Hong Kong.
After the 2019 protests, the administration of Carrie Lam, who theoretically is still leading the special administrative region of China, has little political capital at stake, with its legitimacy reaching rock bottom. The pro-government camp has dwindling prospects for the city’s upcoming Legislative Council election. The government‘s ”nothing to lose“ mentality is apparent from its recent blatant reinterpretation of the Basic Law’s Article 22 (another article that limits the influence of China’s offices in Hong Kong’s internal affairs). The debate is nothing new, but the pressure this time is quite different.
This article highlights the different strategies Beijing could adopt to enact Article 23 insidiously or under disguise to avoid backlash from the international community, while continuing to reap benefits from the city’s globally recognized special status. This seems to be part of Beijing’s brinkmanship to bring Hong Kong protesters and their supporters to their knees and move the city closer to authoritarianism. To counter these moves, Hong Kongers must define the boundaries beyond which Hong Kong falls into authoritarian rule and make a case as to why the city’s downfall is detrimental to the international community‘s interest.
The Long-Term Controversy Over National Security Laws
Back in 2003, the implementation of Article 23 was thwarted by the moderate pro-establishment politician James Tien. In face of overwhelming public disapproval of the law, he withdrew support and votes from his Liberal Party. However, 17 years later, it is hard to imagine Beijing following the old legislative playbook: start with a public consultation, followed by public discourse and political debate, and end with the majority rule. This playbook only works in peaceful societies ruled by a trustworthy government with integrity.
The aftermath of 2003, as well as the 2019 protests, should have taught Beijing and the Hong Kong government a lesson: pushing through national security legislation in a flawed parliament controlled by the minority pro-government camp would inevitably set off another full city-scale protest — and undoubtedly more fierce and focused this time. Given the current government’s numerous displays of dishonesty, it is conceivable that they will embark on a less-traveled path to implement Article 23.
Strategy One: “Anti-Terrorism”
In principle, one possible strategy could be to directly enact Chinese national law across Hong Kong, which can be achieved by declaring a state of emergency in the city. However, this is risky business as it would tarnish the integrity of “one country two systems” and subsequently Hong Kong’s international standing. Beijing, a risk-averse regime, is also unwilling to see Hong Kong’s status as a middleman for laundering money disappear into thin air.
Instead, Beijing could be concocting a narrative that would see Chinese national law applied to Hong Kong while not damaging Hong Kong’s international standing and Beijing’s own interests. The key word in this script is “anti-terrorism.” As early as 2014, pro-Beijing scholars have been claiming the emergence of “local terrorist ideology” on Hong Kong soil. Since the anti-extradition bill protests last year, government rhetoric frequently described the protests, which caused no deaths at all in the entire year, with phrases like “inclination to terrorist ideology.” That was a signal to the world that Hong Kong’s internal conflicts had ballooned into a national security issue. This gives the government the legitimacy to justify the implementation of Chinese national laws across the highly autonomous region to counter terrorism. The Chinese government knows that if it can persuade the world that terrorism exists in Hong Kong, and that it is as severe as the terror threat facing many other nations today, the international community will be less critical of Beijing’s actions in Hong Kong. Enacting Chinese laws directly is a convenient path that will save Beijing from having to tackle Hong Kong’s internal conflicts, basically turning the Hong Kong issue into a nonissue.
Strategy Two: Stacking the Legislature by Disqualifying Candidates
An even bolder strategy was probably foretold by a recent incident where the Hong Kong government and Beijing’s agencies for Hong Kong affairs (HKMAO and the Liaison Office) jointly criticized lawmaker Dennis Kwok for filibustering, framing it as “misconduct in public office” and “violating his oath.” It is incomprehensible to claim that filibustering goes against a lawmaker’s main duty; rather, it is common understanding that legislative work includes debating the law and representing public opinion against unreasonable laws. In a parliament controlled by the minority, pro-democratic members representing the majority of Hong Kongers are forced to express their objections using means like filibustering. Wouldn’t a lack of different political opinions turn the legislative branch into a rubber-stamp institution?
The above allegation has set a dangerous precedent for twisting the logic behind a certain provision in the Basic Law to target opposing lawmakers. In other words, to fulfill Beijing’s interpretation of the principal requirement for holding public office in Hong Kong, one could be required to take a meticulously legalistic approach to uphold the Basic Law down to its every single wording. A public official, by this new definition, not only needs to support “one country, two systems” or object Hong Kong independence, but also must abide by every single provision in the Basic Law. Worst of all, based on the previous cases, whether an official’s words or actions oversteps a provision is up to Beijing’s interpretation of his/her “intent.”
If this approach is applied, in the next election, there might be additional official questions for screening candidates like the following: “The Basic Law states that the enactment of Article 23 is a constitutional duty. Failing to support Article 23 legislation violates the Basic Law. Do you support it?” This question would suffice to disqualify even moderate or even pro-establishment candidates like James Tien. Even if any pro-democratic candidates were elected, once Article 23 re-enters the legislative process, they could risk ouster by raising objections.
Despite the absurdity of this tactic, the Chinese regime may just be tempted enough if such a strategy could resolve two of China’s current nuisances — voices of dissent in the Legislative Council and the previous failure to implement Article 23.
Strategy Three: The “Boiling Frog Effect”
Article 23 is not yet implemented, but the dystopian world that the protesters pictured in 2003 is already becoming reality. Regular citizens have been persecuted for “sedition” for sharing their views on social media or participating in legal protests; workers face retaliation for taking part in strikes; corporations are pressured to publicly side with the government’s stance; employees who have the “wrong” political views are fired; schools have been closely monitored for teaching material; protest-supporting fundraisers were framed for money laundering; a retweet or like may lead to persecution, under a colonial-era law. Only now have Hong Kongers woken up to their new reality — although the Basic Law technically protects citizens’ rights to speak, rally, march, demonstrate, and go on strike, the government could enfeeble civil rights by bending antiquated laws and legal provisions. The frequent abuse of law enforcement power on a small scale, such as improper arrests and police violence, is desensitizing the public and the international community. In a few years, Hong Kong will become unrecognizable. This is indeed a clever play on Beijing’s part to slowly strip away Hong Kong’s autonomy and freedom, without causing much international attention.
Counter-Strategies Against Beijing’s Brinkmanship
Beijing’s overarching goal is to hollow out Hong Kong but, at the same time, avoid major backlash from the international community, which could spell the end of the privileged global status of Hong Kong not granted to other Chinese cities. Beijing also aims at preventing single incidents that could cascade down into mass protests as seen in 2003, 2014, and 2019; and eliminating any resistance forces from within Hong Kong’s legislature. The tactics outlined above are typical in a game of brinkmanship.
In response, Hong Kongers in Hong Kong and on the so-called “international frontline” must know their strengths and bargaining chips on this negotiating table with Beijing.
Unlike Xinjiang and Tibet, Hong Kong is a city with transparency and free flow of information. Hong Kongers need to make a case to the world that the protests are not acts of terrorism. Some suggestions include comparing the Hong Kong protests to similar struggles in 20 or so other counties in the world at the present time, none of which were classified as terrorism; collecting a large amount of concrete evidence of the disproportionate use of force by the Hong Kong police; and showing how enacting Chinese national laws in Hong Kong will end the city’s autonomy and spell disaster for international community‘s interests.
The Legislative Council is the institution that can counteract Beijing’s “boiling frog” strategy and to keep Hong Kongers’ hope alive in the system. Those who plan to run for legislative office must be prepared to be disqualified from running. If only individuals are banned, there need to be alternative candidates as back-up plans. However, if and when the disqualification process is applied broadly to entire camps of candidates (for example, all who object to Article 23), the pro-democracy camp must make a strong case to the Hong Kong and global public that this is the endgame for Hong Kong democracy. Then the incumbent popularly elected legislators will hold the internationally recognized mandate from the public and serve as the last resistance.
These recommendations delineates how the slogan “if we burn, you burn with us,” often seen in the protests, may play out in the game of international relations. If the national security laws are “passed” by a legislature that is jury-rigged in this manner, or if related national laws are directly implemented in Hong Kong, Hong Kongers should signal clearly to the world that it goes way beyond the promised “one country, two systems.” Crossing this red line by Beijing should be seen by the world as a blunt violation of its promised autonomy to Hong Kongers. At that time, if the international community led by the United States and the United Kingdom decided to revoke the “non-sovereignty entity” status of Hong Kong and regard the SAR as an ordinary Chinese city, it shouldn’t come as a surprise.
Dr. Simon Shen is the Founding Chairman of GLOs (Glocal Learning Offices), an international relations start-up company. He also serves as an adjunct associate professor in the University of Hong Kong, Chinese University of Hong Kong and the Hong Kong University of Science and Technology, and associate director of the Master of Global Political Economy Programme of the CUHK. The author acknowledges Jean Lin, Coco Ho, Chris Wong, Michelle King, and Alex Yap for their assistance in this piece.
▶️ 高度自治 vs 全面管治
https://www.youtube.com/watch?v=pwt8wZl8jHQ
wording word 在 โปรแกรมเมอร์ไทย Thai programmer Facebook 的最佳貼文
ขออัพเดตโครงการ หลักสูตรโค้ดดิ้งสำหรับเด็กไทย อันนี้สรุปให้ตามข่าวที่ รมช.ศธ. พูด
1) การส่งเสริมการโค้ดดิ่งให้กับเด็กไทย
มีอยู่ในนโยบายของภาครัฐที่ประกาศต่อสภา
2) หลักสูตรโค้ดดิ่งเริ่มต้นในเดือน พ.ย.
เปิดเทอมหน้านี้ที่จะถึง ก็พร้อมลุยกันเลย
แต่จะเริ่มนำร่องกับเด็กระดับชั้น ป.1-ป.3 ก่อน
3) การเรียนโค้ดดิ้งตามหลักสูตร
จุดประสงค์ไม่ได้สอนเด็กเป็น #โปรแกรมเมอร์
4) แต่เรียนเพื่อให้เด็กคิดมีตรรกะ ให้คิดเป็น คิดเป็นระบบ
นำไปใช้ในชีวิตประจำวันได้ คิดสร้างสรรค์ สร้างสิ่งใหม่ๆ ในชีวิตได้
5) รัฐบาลไม่ได้บังคับทุกโรงเรียนต้องเปิดหลักสูตรนี้
เงื่อนไขต้องให้โรงเรียนสมัครมาเอง
ผู้อำนวยการ และคุณครูต้องอยากสอน ไม่ได้บังคับ
....แต่น่าจะลืมถามนักเรียนว่าจะเอาด้วยไหม (อันนี้แซวเล่นนะ)
6) เดือน ต.ค. จะอบรมครูทั่วประเทศ 1,000 คน
สำหรับคุณครูอบรบ 3 วัน
ส่วนผู้อำนวยการก็ต้องเข้าอบรบด้วย แต่อบรบแค่ 1 วัน
7) ถามว่าหลักสูตรตอนนี้พร้อมหรือยัง?
ต้องบอกว่าพร้อมตั้งนานแล้ว
แต่ตามข่าวยังไม่ได้นำไปปฏิบัติใช้จริง
+++++
ความเห็นส่วนตัวผมเองก็ยังงงๆ
มันจะต่างกับหลักสูตร "วิชาวิทยาการคำนวณ" ของกระทรวงศึกษา
ที่สอนตั้งแต่ ป.1- ยันโน่นถึงม.6
มันต่างกันยังไง????
.
ส่วนเนื้อหาการเรียนและการสอนจะเป็นอย่างไรนั้น?
อันนี้ต้องติดตามตอนต่อไป ......
ถ้าใครมีน้องๆ ป.1 ถึง ป.3.
เปิดเทอมหน้าลองถามน้องดูได้ เรียนแล้วเป็นไง
.
###########
อีกอย่างหนึ่ง ขอให้ความรู้เพิ่มเติม
เห็นบางคอมเมนต์ไม่เห็นด้วยที่ใช้คำว่าโคดดิ้งสอนเด็ก
เพราะโปรแกรมเมอร์อาจคุ้นเคยกับการโค้ดดิ้งเป็น Text
.
ต้องเข้าใจว่าในระดับปฐมเวลาสอนโค้ดดิ้งเด็ก
เขาไม่ได้ใช้ภาษาอย่างเช่น C++, Java, PHP มาสอน
.
ภาษาอย่าง Python มีสอนอยู่ในหลักสูตร
ที่มีอยู่ในตำราเรียนวิชาวิทยาการคำนวณ
จะเริ่มสอนในชั้น ม.ต้น ในประถมยังก่อน
(แต่จะให้ทางโรงเรียนเลือกสอนระหว่าง Python หรือ Scratch)
.
ในระดับเด็กประถมอย่างมากสุด
จะสอนเขียนโปรแกรม จะใช้เป็น Scratch
เวลาฝรั่งบอกว่าสอนโค้ดดิ้งให้กับเด็กเล็กวัยปฐม
ก็จะใช้ Scratch เป็นส่วนใหญ่ เพื่อเน้นตรรกะ และกระบวนการคิด
.
ซึ่งมันเป็นการใช้บล็อกคำสั่ง ควบคุมตัวละครในเกม
...โดยเน้นไปที่ ฝึกตรรกะ ฝึกกระบวนการคิด
...แต่ถ้าถามว่าใช้ Scratch สร้างเกมง่ายๆ ได้ไหม ก็ตอบว่าทำได้นั่นแหละ
.
สำหรับ Scratch ฝรั่งมันก็บอกว่า เป็นภาษาโปรแกรมมิ่งเหมือนกัน
แต่เป็นชนิดหนึ่งเรียกว่า visual programming language (VPL)
เป็นภาษาภาพ ใช้ภาพสร้างโปรแกรมขึ้นมา
.
ในการทำงานจริงถ้าใครเคยอยูภาคอุตสาหากรรม
คงรู้จัก LabView ซึ่งใช้ควมคุมฮาร์ดแวร์ PLC
มันก็ใช้ภาษาภาพนี้แหละเขียนโปรแกรมควบคุม
ไม่ต้องมาเขียน Text ด้วยมือ ที่เขียนคำผิด ก็มีผลต่อโปรแกรม
.
จึงไม่น่าจะแปลกอะไรที่ฝรั่งมันจะบอกว่าใช้ Scratch สอน
เพื่อปูทักษะ ฝึกพื้นฐานตรรกะ
ก็เหมาตีรวมว่าเป็นการโค้ดดิ้งไปเลย
กลายเป็นคำที่ขายได้ หรือคำการตลาด เวลาใช้โปรโมต
.
---
ที่มาข่าว
https://www.youtube.com/watch?v=SHXRHbdpcnY
สรุปโดย โปรแกรมเมอร์ไทย thai programmer
I would like to update the program of the teaching course for Thai kids. This one is summarized according to the news at the NCO. .. Speak.
1) Promotion of codeing for Thai children.
contained in public sector policy declared to congress
2) Code wording course starts in Feb. Y.
This next semester will be ready. Let's fight
But to start the pilot with the grade school kid 1-P. 3 first
3) Study code following the course.
Purpose doesn't teach kids to be #programmers.
4) But study to make kids think logically. Think as a system.
Apply everyday, get creative, create new things in life.
5) Government is not mandatory. All schools have to open this course.
Conditions must be applied for the school itself.
The director and the teacher must want to teach, not mandatory.
.... But I should forget to ask students whether they want to take it too (this one is teasing.)
6) The month of the year. .. I will train 1,000 teachers nationwide.
For the teacher. 3 days of training.
The director also has to go to the battle, but the training is only 1 days.
7) Ask if the course is now ready?
I have to say I have been ready for a long time
But according to the news, it hasn't been implemented yet.
+++++
My personal opinion is still confused.
It will be different to the ′′ Computational Science ′′ course of the Ministry of Education.
I have taught since the first grade. 1-Solstice to university. 6
What is the difference????
.
What would the content and teaching be?
This one must follow the next episode......
If anyone has kids in P.O. 1 to the P.O. 3.
Open next semester. Ask my sister. How was she studying?
.
###########
One more thing, more knowledge.
I see some comments that I don't agree with using the word ′′ code ′′ to teach kids ′′
Because programmers may be familiar with Text code rolling.
.
I need to understand that in premiere time teaching child code.
He doesn't use language like C ++, Java, PHP to teach.
.
Languages like Python are taught in the course.
Available in computational science textbooks.
Gonna start teaching in middle school class Early in primary school.
(But the school will choose between Python or Scratch)
.
At the highest grade kid level
I will teach programming. I will use it as Scratch.
When a foreigner says that she teaches code to young children in early age.
Scratch will be mostly used to focus on logic and thought process.
.
It's a character control command block in a game.
... With focus on practicing logic, practicing thought processes.
... But if you ask me whether I can use Scratch to create an easy game, I will say I can do it.
.
For Scratch, it says it's a programming language too.
But it's a kind called visual programming language (VPL)
In visual language, use image to create a program.
.
In real work, if anyone has ever lived in the industry.
I would know LabView which uses PLC hardware control.
It's using this image language. Programming. Control.
Don't have to write Text with hand written words. It affects the program.
.
It shouldn't be strange that a foreigner says that they use Scratch to teach.
To pave the skills, practice the basic logic.
Well, it's just a code.
Become a selling word or marketing word when you use to promote it.
.
---
News Source
https://www.youtube.com/watch?v=SHXRHbdpcnY
Summary by Thai Thai Thai programmerTranslated
wording word 在 Sam Tsang 曾思瀚 Facebook 的精選貼文
Ideologies just got mixed into doctrinal basis ...
For my friends who are interested in the Evangelical Theological Society, please take a look at this important message from past president Stan Gundry, who, like me, is vitally interested in the continuing health of the Society. He has given me permission to copy it here.
WHENCE AND WHITHER ETS?
An Open Letter to the Members of ETS
Stanley N. Gundry
President of the Evangelical Theological Society, 1978
The following resolutions were adopted in the last business session of the 2015 national meeting of the Evangelical Theological Society:
(1) We affirm that all persons are created in the image and likeness of God and thus possess inherent dignity and worth.
(2) We affirm that marriage is the covenantal union of one man and one woman, for life.
(3) We affirm that Scripture teaches that sexual intimacy is reserved for marriage as defined above. This excludes all other forms of sexual intimacy.
(4) We affirm that God created men and women, imbued with the distinct traits of manhood and womanhood, and that each is an unchangeable gift of God that constitutes personal identity.
In the immediate aftermath of this business session, many ETS members were deeply troubled that any ETS members would vote against these resolutions. The post-ETS blogs of a few ETS members and the comments of their followers expressed dismay that anyone who claims to be evangelical and subscribes to the Doctrinal Basis of the Society would cast a negative vote.
But there was also a significant minority that opposed and voted against these resolutions. These members were troubled that such resolutions would be introduced, that they were not ruled out of order or at least tabled, and that they were passed by a significant majority of those present and voting. I was among the minority that voted “Nay.”
Why? It is a question that deserves to be answered because I am convinced that the future of ETS depends on our repudiation of what happened in that session and that ETS members must realize that resolutions of this nature are not consistent with the nature of the Society. In fact, the issue at stake is whether or not ETS will remain committed to the original purpose for which ETS was formed. I have not taken even an informal poll of others who voted against the resolutions, but I have discussed the matter with enough members to give me confidence that many members agree that the future of ETS is at stake.
My history within ETS uniquely qualifies me to address the concerns these resolutions raise. I have been immersed in the culture and affairs of ETS since my student days in the 1950s and 1960s. I knew on a first-name basis many of the first-generation ETS members. I was taught by some of them. I have been a full member of the Society since about 1968. I have attended most national meetings since 1970, and in the 1970s I was an active participant in the Midwestern section of ETS, serving also as president of that section and on its leadership committee. Then in 1978 I served as the national president of ETS and planned the program for the 30th Annual Meeting of ETS in collaboration with Dr. Kenneth Kantzer, followed by serving the allotted time on the ETS Executive Committee. Relevant to the concerns at hand, my first-hand knowledge of the workings of ETS and its Constitution, most especially the Purpose and Doctrinal Basis of the Society as stated in the Constitution, and my acquaintance with many of the founders and first-generation members of ETS give me insight into their intentions in forming the Society.
So why did I vote against the resolutions? Because the resolutions went beyond the Doctrinal Basis of the Society and were inconsistent with the clearly stated Purpose of ETS. But I run ahead of myself and it is a bit more complicated than that. So let me start at the beginning, the resolutions themselves.
First, it is unfortunate that the resolutions were presented at the last business meeting and then discussed and voted on as a group. My understanding is that those responsible for the agenda did not anticipate that the resolutions would be controversial and so they were scheduled to be considered in the last business session. This was not inconsistent as such with the ETS Constitution or Bylaws, but in a case like this, members should have had advance warning of the nature of the resolutions and ample opportunity to discuss them among themselves and on the floor of the business meeting. Further, many members had already left the conference or were absent for other reasons. Thus, members could not deliberately consider in advance whether or not voting on such resolutions was even consistent with the Purpose of ETS; and, given the time constraints of the program, there was not sufficient time to debate the merits of the individual resolutions and to vote up or down on each one.
The resolutions were so poorly stated that they needed such careful consideration. For instance, the second resolution ignored the question of biblical grounds for divorce and remarriage. And given the diversity of views on divorce and remarriage within ETS, is this really a question on which ETS should be taking a position even in the form of a resolution? What about the third resolution? Viewed superficially, who could possibly object to that resolution? But looked at more closely, “sexual intimacy” and “all other forms of sexual intimacy” are squishy descriptors. Are they intended to refer to physical sexual intimacy, and if so, are holding hands, kissing, or hugging forbidden? My fundamentalist and separatist father would have thought so, but what about the membership of ETS? Would we have a consensus on that question?
And what about the fourth resolution affirming “distinct traits of manhood and womanhood”? While I suspect all members of ETS (even those of us who self-identify as biblical egalitarians) believe that men and women in many respects are complementary to one another, many of us also believe that the terms “manhood” and “womanhood” are reifications of socially and culturally conditioned patterns of behavior more than they are descriptors of biblically supported male and female characteristics. Rather than being biblically supported, the terms tend to refer to stereotypical lists of alleged gender characteristics to which men and women are expected to conform. Even self-avowed complementarians have no consensus on what constitutes “manhood and womanhood,” so why would a scholarly society like ETS that includes both complementarians and egalitarians even take such a resolution seriously?
So I return to the opening statement of this first point—scheduling the resolutions for consideration as a group at the second business meeting without prior notice meant there was not adequate time to consider and debate the merits and wording of the resolutions and it made it impossible to carefully consider whether or not voting on such resolutions was even consistent with the Purpose of ETS.
Second, this broader issue needs to be considered by the Society. Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society? I believe the answer is a clear and unequivocal “No!” Members tend to forget that ETS was never intended to have a doctrinal statement to which members had to subscribe. We have a “Doctrinal Basis,” one that originally had one affirmation: The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs. Years later, the Trinitarian statement was added to the Doctrinal Basis out of concern that anti-Trinitarians such as Jehovah’s Witnesses might successfully claim membership in ETS. But even with that addition, it remains a Doctrinal Basis, not a doctrinal statement. Some members seem not to understand and/or remember the significance of the fact that we function as a scholarly society with a Doctrinal Basis. But even many who remember that we have a Doctrinal Basis all too easily and sloppily refer to it using the phrases “doctrinal basis” and “doctrinal statement” interchangeably, suggesting they do not really understand (or perhaps accept) the significance of the distinction. But this distinction is at the very heart and Purpose of ETS. A bit of historical context will be useful here.
When ETS was formed in 1949, evangelical biblical and theological scholarship was just beginning to emerge from its decline in the dark days of the modernist-fundamentalist debate and the loss of so many mainline denominations and associated colleges, seminaries, and missionary agencies to the takeover of these institutions by theological liberals. For at least fifteen or twenty years, fundamentalists and evangelicals at the local church and grassroots level had a profound suspicion of serious biblical and theological scholarship. But in the mid and late 1940s, this began to change as scholars who were willing to self-identify as fundamentalists (in the classic meaning of that term) and/or evangelical began to find each other, come together, and realize that in spite of all that divided them, they held one thing in common—the Bible and the Bible alone in its entirety is God’s Word written, it speaks truthfully on whatever it intends to say and teach, and hence it is the only rule for Christian faith and practice. Eventually in 1949 many of the fundamentalist and evangelical scholars who shared this conviction agreed there was a need for a scholarly society where members shared the same basis on which conservative scholarship and research should be discussed and debated. On that Doctrinal Basis, they formed the Evangelical Theological Society.
It is easy to forget, or perhaps many ETS members do not know, how deep and sometimes rancorous the divisions were that otherwise separated these same scholars. These divisions ranged from matters of church polity to biblical hermeneutics to the various loci of systematic theology. In fact, dispensational and amillennial theologians were accustomed to trading charges that the hermeneutical methods and theological systems of the other undermined the authority of Scripture. Scholars who practiced secondary separation risked their reputations if they joined with other evangelical scholars who practiced only primary separation or who were inclusivists. At least four of the ETS presidents in the first twenty years of the society would have been sympathetic to what is now known as biblical egalitarianism, a matter over which ETS members today have profound disagreements. Yet these scholars came together in ETS as did Pentecostals and cessationists, believer-immersionists and paedo-sprinklers, Arminians and Wesleyans and Reformed and Lutheran, as well as those who held to congregational, or presbyterial, or episcopal church polity.
A quick scan of the listing of ETS presidents over the past sixty-seven years and the institutions they represented makes the same point. Schools represented range from Wycliffe College, to Dallas Theological Seminary, to Southern Baptist Theological Seminary, to Trinity Evangelical Divinity School, to Liberty Baptist Theological Seminary, to Moody Bible Institute. The theological spectrum represented by ETS presidents is also quite remarkable. As I look at the list I can identify at least twelve presidents associated with one of five or six varieties of Presbyterian and Reformed communions, thirteen who were dispensationalists, five who were covenant premillennialists, one Pentecostal, three Wesleyans, and twelve sympathetic with biblical egalitarianism.
Throughout its history, ETS has been a demonstration of the Purpose for which ETS was formed: The Purpose of the Society shall be to foster conservative biblical scholarship by providing a medium for the oral exchange and written expression of thought and research in the general field of the theological disciplines as centered in the Scriptures.
So I return to the opening question and statement of my second point—“Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society?” I believe the answer is a clear and unequivocal “No!” Why? Because such resolutions are inconsistent with the Purpose of ETS and the reason why we have a Doctrinal Basis and not a doctrinal statement.
Third, the introduction and passage of the four-fold resolution package and the internet conversations following the 67th Annual Meeting are symptomatic of the desire of some ETS members to move the Society in the direction of precise, doctrinal, and interpretive clarity and definition, ideally in the form of a doctrinal statement and other “position statements.” I am trained not only as a theologian but as a church historian; consequently I am inclined to be skeptical of conspiracy theories unless there is compelling evidence. Nevertheless, based on the evidence, some of us are now wondering if there is a conspiracy within ETS to:
1) ease out biblical egalitarians,
2) exclude women from the leadership of ETS,
3) let qualified women scholars know they are not part of “the old boys network,”
4) shut down discussion of contentious ethical and theological issues,
5) marginalize those who do not come out on the “right side” of those issues,
6) “pack” the nominating committee so as to get their compatriots in the positions of leadership,
7) question the evangelical and inerrantist bona fides of those who ask hard questions and come up with answers that most of us are not persuaded by, and
8) propose and pass a poorly framed set of four resolutions that makes the Society sound more like the Family Research Council or the Council on Biblical Manhood and Womanhood than the intentionally diverse “medium for the oral and written expressions of thought and research in the general field of the theological disciplines as centered in the Scriptures” as stated in the ETS Purpose statement.
Lest I be misunderstood, I do believe that theological boundaries are important within the church and its institutions, and as an evangelical Protestant, I believe it is appropriate for churches and parachurch organizations to draw those boundary lines, based on their understanding of Scripture. But ETS is not a church and it was formed to serve a clearly defined purpose. It is significant that it takes an 80% majority vote to amend only three things in the ETS constitution—the Doctrinal Basis, the Society’s Purpose, and the requirement for an 80% majority to amend the first two items. The founders of our Society could hardly have made it clearer that they regarded the Purpose and Doctrinal Basis of ETS to be essential to the organization they were creating.
Why is it important to guard the integrity of the original Purpose and Basis of ETS? I will answer with another question. What better forum is there for collegial discussion and debate of complementarianism and egalitarianism, open theism and classical theism and all points in between, eschatology, the “new perspective” on Paul, and yes, even the question of whether same-sex “marriages” can be defended biblically, than a forum where we have agreed to appeal to the sole source of authority for Christian faith and practice, the Bible, God’s Word written?
Copyright © 2016 by Stanley N. Gundry. Used by permission. All rights reserved.