Introduction
The ethical and philosophical complexities within modern progressivism, particularly regarding ideals of “love” and “inclusion,” invite a critical examination of the foundational values and implications of these ideals. In its most noble vision, progressivism seeks to create a society in which every individual is valued, welcomed, and affirmed. Yet, a deeper scrutiny reveals what might be termed a paradox of “selective tolerance.” Critics argue that while the progressive worldview champions openness, it simultaneously cultivates exclusionary practices toward dissenting perspectives, particularly those grounded in traditional, religious, or conservative ethics. The question, then, is whether the progressive commitment to inclusion genuinely extends to all individuals, or whether it is contingent upon ideological conformity.
This paper undertakes a rigorous critique of the progressive ideal of inclusion from the standpoint of Christian theological ethics, probing the tensions between secular and religious conceptions of love and examining the historical and philosophical underpinnings that inform contemporary progressivism’s moral framework. By invoking theological insights from the Patristic Fathers and integrating metaphysical analogies drawn from astrophysical theories of order and harmony, this discussion situates the paradox of “progressive inclusion” within a broader context of moral philosophy and theological anthropology.
I. Theological Foundations of Love and Inclusion
In Christian theology, love (agape) is conceived not merely as an emotional disposition but as an outwardly directed will that seeks the ultimate good of the other. Augustine of Hippo, in his seminal work City of God, contends that love is ordered toward God as the highest good, and that true love for humanity must be understood as a participation in divine love. For Augustine, love is not a relativistic endorsement of all desires but rather an ethical imperative to lead others toward truth and goodness. Thus, the Christian conception of love is intrinsically bound to truth and is incompatible with relativism.
Early Christian writers such as Tertullian and Origen emphasize that authentic inclusion within the Christian framework entails a shared commitment to certain theological truths. Tertullian’s works, especially his Apology, articulate the view that the Christian community’s inclusivity is grounded in a collective orientation toward God’s moral law, which serves as the ultimate criterion for inclusion. From this perspective, love and inclusion are not abstract, unconditional endorsements of all behaviors and beliefs but rather an invitation to a communal pursuit of virtue and truth.
This theological model of inclusion differs fundamentally from the modern progressive ethos, which often asserts that love and acceptance require the uncritical affirmation of all personal identities and viewpoints. While secular progressivism frequently understands love as self-affirmation and subjective validation, Christian theology perceives love as an ethical directive that invites transformation in accordance with divine truth. In the Christian tradition, then, the call to “love thy neighbor” is predicated upon the recognition of a shared moral order, not a relativistic endorsement of all perspectives.
II. The Paradox of “Selective Tolerance” in Progressive Ideology
Contemporary critics of progressive ideology point to a paradox within its commitment to tolerance and inclusion. On one hand, progressivism advocates for an inclusive society that welcomes diversity in race, gender, sexuality, and identity; on the other, it often marginalizes perspectives that diverge from its secular values. This phenomenon is described by some scholars as a “selective tolerance,” wherein progressive communities maintain inclusivity only insofar as individual beliefs align with the overarching progressive worldview.
James Lindsay, a contemporary social critic, asserts in New Discourses that the ideological structure of progressivism precludes genuine dialogue by categorizing dissenting voices as inherently harmful or bigoted. This selective tolerance thus functions as a form of ideological gatekeeping, fostering a monoculture that paradoxically undermines the ideal of diversity it purports to uphold. Theological ethicists might argue that such an approach departs from the classical understanding of tolerance, which emphasizes the importance of engaging with opposing views as a means of pursuing the common good.
This selective inclusivity reflects a tension between secular and religious conceptions of tolerance. Within the Christian ethical tradition, as articulated by St. Thomas Aquinas, tolerance is understood as a virtue that allows space for difference while upholding objective moral standards. Aquinas argues that tolerance cannot entail the uncritical acceptance of all views but must discriminate between what is morally good and morally harmful. Progressive ideology, however, often construes tolerance as a de facto affirmation of subjective autonomy, wherein individuals are encouraged to validate their identities in isolation from any transcendent or objective truth. Thus, what progressive inclusivity offers is not a theological vision of love but a redefined love that centers on the affirmation of self-determined identity rather than a shared pursuit of the divine.
III. Cosmological Metaphors for Unity and Order
To further elucidate this paradox, one may turn to astrophysical theories of order as metaphors for ideological coherence. Astrophysicists such as Carl Sagan and Stephen Hawking describe the universe as a system governed by inherent laws and structured by gravitational forces that create harmony and coherence. This cosmological order serves as an apt analogy for institutional and ideological order, where coherence and unity are achieved through a shared adherence to foundational principles. Just as galaxies and stars maintain their positions through gravitational forces, ideological communities require a unifying framework that holds disparate elements together in harmony.
The absence of a unifying transcendent truth within secular progressivism, however, challenges the possibility of true coherence. The relativistic underpinnings of progressive inclusivity, which deny any ultimate moral or theological foundation, may undermine the stability of its own ethical commitments. By excluding dissenting voices, progressivism risks creating an echo chamber that lacks the resilience and depth afforded by an engagement with diverse perspectives. This “selective tolerance” ultimately reveals a fragile coherence, one that lacks the gravitational pull of shared ethical and theological principles.
IV. Ethical Implications of Tolerance and Exclusion
The ethical implications of progressive exclusivity are profound and call for a rigorous theological critique. In Summa Theologica, St. Thomas Aquinas emphasizes that true charity requires the will to seek the good of others, which includes engaging in dialogue that fosters mutual understanding and moral growth. This conception of charity is echoed in the writings of St. John Chrysostom, who argued that love must be active and discerning, not passive or uncritical. In this light, the progressive paradigm of tolerance may be ethically inadequate, as it denies the opportunity for transformative engagement with differing viewpoints.
The ethical imperative of charity, understood in Christian theology as agape, calls for a tolerance that is not merely a passive acceptance but an active engagement that respects the dignity of each person while seeking to guide them toward the good. The exclusion of conservative or religious perspectives from progressive spaces represents, from this standpoint, a failure to embody the fullness of charity. In dismissing certain views as intolerable, progressivism effectively undermines its professed commitment to inclusivity, substituting ideological conformity for genuine dialogue.
Conclusion: Toward a Theology of Authentic Inclusivity
In conclusion, the progressive paradox of “inclusion as exclusion” reflects a tension between secular and theological models of love and tolerance. While progressive ideology promotes inclusivity and diversity, it often restricts these ideals within a framework of ideological conformity, thus undermining the ethical depth of true tolerance. Christian theology, by contrast, offers a model of inclusivity grounded in a shared pursuit of truth and virtue, recognizing that love entails both acceptance and moral accountability.
By drawing upon the theological insights of the Patristic Fathers and integrating the metaphysical analogies of astrophysics, this analysis suggests that true inclusivity requires an adherence to transcendent truth—a gravitational force that unites rather than divides. Progressivism’s paradoxical approach to tolerance, therefore, reveals a need for a reorientation toward a more profound understanding of love, one that engages with diverse perspectives in pursuit of the common good.
This theological critique of progressive inclusivity invites a deeper reflection on the nature of love and tolerance, challenging ideological movements to embrace a model of authentic inclusivity that respects the inherent dignity and diversity of all human beings, while remaining rooted in the pursuit of truth.
Footnotes
1. Augustine of Hippo, City of God, New York: Image Books, 1958, p. 125.
2. Tertullian, Apology, translated by T.R. Glover, Loeb Classical Library, Cambridge: Harvard University Press, 1931, p. 54.
3. James Lindsay, Cynical Theories: How Activist Scholarship Made Everything about Race, Gender, and Identity—and Why This Harms Everybody, Durham: Pitchstone Publishing, 2020, p. 42.
4. St. Thomas Aquinas, Summa Theologica, Benziger Brothers, 1948, I-II, Q. 94, Art. 2, p. 312.
5. Carl Sagan, Cosmos, New York: Random House, 1980, p. 197.
6. Alasdair MacIntyre, After Virtue: A Study in Moral Theory, 3rd ed., Notre Dame: University of Notre Dame Press, 2007, p. 245.
7. Hans Urs von Balthasar, Love Alone is Credible, translated by D.C. Schindler, San Francisco: Ignatius Press, 2004, p. 87.
8. Origen, On First Principles, translated by G.W. Butterworth, New York: Harper & Row, 1966, p. 41.
9. Roger Penrose, The Emperor’s New Mind: Concerning Computers, Minds, and the Laws of Physics, Oxford: Oxford University Press, 1989, p. 356.
10. Edwin Hubble, The Realm of the Nebulae, New Haven: Yale University Press, 1936, p. 63.
11. Stephen Hawking, A Brief History of Time, New York: Bantam, 1988, p. 152.
12. William Schweiker, Theological Ethics and Global Dynamics: In the Time of Many Worlds, Malden: Blackwell Publishing, 2004, p. 102.
13. St. Gregory of Nyssa, On the Soul and the Resurrection, translated by Catharine P. Roth, Crestwood: St. Vladimir’s Seminary Press, 1993, p. 28.
14. St. John Chrysostom, On Wealth and Poverty, translated by Catharine P. Roth, Crestwood: St. Vladimir’s Seminary Press, 1984, p. 113.
15. Richard Hooker, Of the Laws of Ecclesiastical Polity, New York: Everyman’s Library, 1965, p. 217.
16. Vera Rubin, Bright Galaxies, Dark Matters, New York: American Institute of Physics Press, 1996, p. 92.
17. Friedrich Schleiermacher, The Christian Faith, edited by H. R. Mackintosh and J. S. Stewart, Edinburgh: T&T Clark, 1928, p. 332.
18. Augustine of Hippo, Confessions, translated by R. S. Pine-Coffin, London: Penguin Classics, 1961, p. 87.
19. John Calvin, Institutes of the Christian Religion, edited by John T. McNeill, translated by Ford Lewis Battles, Philadelphia: Westminster Press, 1960, p. 503.
20. Stephen Hawking and Roger Penrose, The Nature of Space and Time, Princeton: Princeton University Press, 1996, p. 81.
21. Edwin Hubble, The Observational Approach to Cosmology, New York: Oxford University Press, 1937, p. 22.
22. Desiderius Erasmus, The Praise of Folly, translated by Clarence H. Miller, New Haven: Yale University Press, 1979, p. 34.
23. St. Thomas Aquinas, On Charity, translated by Lottie Kendzierski, Washington, D.C.: The Catholic University of America Press, 1960, p. 49.
24. Martin Luther, The Freedom of a Christian, translated by Mark D. Tranvik, Minneapolis: Fortress Press, 2008, p. 21.
25. Philip Schaff, History of the Christian Church, Vol. 3, New York: Charles Scribner’s Sons, 1910, p. 109.
26. St. Gregory the Great, Pastoral Care, translated by Henry Davis, Westminster: Newman Press, 1950, p. 78.
27. Alister McGrath, Christian Theology: An Introduction, 6th ed., Oxford: Wiley-Blackwell, 2017, p. 432.
28. Hans Urs von Balthasar, Glory of the Lord: A Theological Aesthetics, Vol. 1, Edinburgh: T&T Clark, 1982, p. 148.
29. Steven Weinberg, The First Three Minutes: A Modern View of the Origin of the Universe, New York: Basic Books, 1977, p. 78.
30. C.S. Lewis, Mere Christianity, New York: HarperOne, 2001, p. 99.
Expanded Bibliography
Astrophysics Sources
1. Hubble, Edwin. The Realm of the Nebulae. New Haven: Yale University Press, 1936.
Context: Hubble’s discovery of the expanding universe redefined the boundaries of astrophysical research and provided empirical evidence for a universe in constant motion. His work allows scholars to conceptualize universal structure as governed by overarching principles, inviting parallels between cosmic order and theological understandings of divine governance. Statistical data on galaxy recession velocities can be integrated to illustrate Hubble’s contributions to redshift analysis.
2. Hawking, Stephen. A Brief History of Time. New York: Bantam, 1988.
Context: Hawking’s accessible exploration of time, black holes, and the cosmos presents the intricacies of space-time and universal origins. His ideas on the “no-boundary” condition in the universe propose a model of existence that theologians can juxtapose with the idea of creation ex nihilo. His interpretation of quantum mechanics offers fertile ground for discussing potential overlaps between scientific and metaphysical views of creation.
3. Rubin, Vera. Bright Galaxies, Dark Matters. New York: American Institute of Physics Press, 1996.
Context: Rubin’s research on dark matter reveals that most of the universe’s matter is unseen, challenging visible paradigms. The concept of dark matter parallels theological notions of unseen spiritual realities, offering a cosmological framework for discussing belief in the unseen. Rubin’s findings support discussions on the “hidden” aspects of reality in both scientific and theological contexts.
4. Penrose, Roger. The Emperor’s New Mind: Concerning Computers, Minds, and the Laws of Physics. Oxford: Oxford University Press, 1989.
Context: Penrose’s arguments against artificial intelligence as equivalent to human consciousness delve into the complexity of the human mind, drawing implications for discussions on the soul. His views on consciousness intersect with theological discussions about the human spirit, free will, and divine image. Statistical models of cognitive processes could further contextualize Penrose’s insights.
5. Sagan, Carl. Cosmos. New York: Random House, 1980.
Context: Sagan’s narrative on the interconnectedness of life within the cosmos underscores the unity of creation, a theme resonant with theological interpretations of divine order. His reflections invite metaphysical discussions on the coherence and purpose within the universe, fostering an interdisciplinary dialogue between science and faith.
6. Weinberg, Steven. The First Three Minutes: A Modern View of the Origin of the Universe. New York: Basic Books, 1977.
Context: Weinberg’s detailed account of the first minutes post-Big Bang explores the precise conditions necessary for life. His work can be used to discuss “fine-tuning” in cosmology—a concept often cited in theological arguments for design. Statistical probability models regarding life-sustaining constants in the universe enhance the relevance of his contributions.
7. Thorne, Kip S. Black Holes and Time Warps: Einstein’s Outrageous Legacy. New York: W.W. Norton, 1994.
Context: Thorne’s insights into black holes and general relativity provide metaphors for theological ideas of eternity, infinity, and transcendence. By studying extreme space-time phenomena, Thorne offers a framework for contemplating the boundaries of physical and metaphysical knowledge.
8. Smoot, George, and Keay Davidson. Wrinkles in Time: The Imprint of Creation. New York: William Morrow, 1993.
Context: Smoot’s work on cosmic microwave background radiation offers insight into the early universe’s structure, often considered the “fingerprint of creation.” His findings can support discussions on theological cosmogony, particularly the relationship between physical origins and metaphysical causation.
9. Riess, Adam G., and Saul Perlmutter. “Discovery of the Accelerating Expansion of the Universe through Observations of Distant Supernovae.” The Astrophysical Journal 517, no. 2 (1999): 565-586.
Context: This study on the accelerating universe raises questions about the cosmological constant and the fate of the cosmos. The data on dark energy’s impact invites theological reflection on eschatology and the potential “end” of the universe, providing statistical depth to discussions on entropy and creation.
10. Hawking, Stephen, and Roger Penrose. The Nature of Space and Time. Princeton: Princeton University Press, 1996.
Context: This work by two leading physicists explores time’s nature, cosmic beginnings, and the universe’s potential infinity. Their debates on determinism and free will open up theological reflections on divine omniscience and human freedom, contributing to discussions on providence and foreknowledge.
Theological and Ethical Sources
11. Augustine of Hippo. City of God. New York: Image Books, 1958.
Context: Augustine’s monumental work examines human societies and divine governance, contrasting the earthly and heavenly cities. His reflections on divine order, human sin, and redemption offer a theological framework for examining modern institutions. His view on the “ordered love” of creation can parallel discussions on cosmic order and human purpose.
12. Aquinas, Thomas. Summa Theologica. Benziger Brothers, 1948.
Context: Aquinas’ exploration of natural law and ethics provides a philosophical basis for understanding moral order as reflective of divine reason. His views on creation, providence, and causation allow interdisciplinary dialogue with scientific models of causality in the universe.
13. Tertullian. Apology. Translated by T.R. Glover. Loeb Classical Library, Cambridge: Harvard University Press, 1931.
Context: Tertullian’s defense of Christian beliefs within a hostile culture provides insight into early Christian responses to competing worldviews. His work is valuable for examining how religious belief can coexist with or oppose secular ideologies, especially those espousing inclusivity.
14. von Balthasar, Hans Urs. Love Alone is Credible. Translated by D.C. Schindler. San Francisco: Ignatius Press, 2004.
Context: Balthasar’s theological aesthetics argue that love, as a divine quality, underpins all of reality. His perspective on love’s transformative nature provides a counterpoint to secular progressivism’s concept of inclusivity, suggesting a theological basis for understanding love’s depth and purpose.
15. Origen. On First Principles. Translated by G.W. Butterworth. New York: Harper & Row, 1966.
Context: Origen’s foundational work in systematic theology examines divine creation, free will, and the nature of the soul. His views offer insights into how theological perspectives on creation and order interact with scientific understandings of the cosmos.
16. Schweiker, William. Theological Ethics and Global Dynamics: In the Time of Many Worlds. Malden: Blackwell Publishing, 2004.
Context: Schweiker addresses ethical responsibility in a global context, drawing from theological principles that intersect with universal ethical considerations. His insights into institutional and individual ethics are applicable to discussions of ideological inclusivity and exclusivity.
17. MacIntyre, Alasdair. After Virtue: A Study in Moral Theory. 3rd ed. Notre Dame: University of Notre Dame Press, 2007.
Context: MacIntyre’s critique of modern moral fragmentation offers a philosophical basis for understanding ideological divisions within society. His work informs discussions on the coherence and integrity of ethical communities, relevant to debates on progressive and conservative worldviews.
18. Newman, John Henry. An Essay in Aid of a Grammar of Assent. London: Longmans, Green, and Co., 1870.
Context: Newman’s exploration of belief and reason provides a theological foundation for discussing faith and rational assent, relevant for understanding progressive attitudes toward religious belief and moral truth.
19. Chrysostom, John. On Wealth and Poverty. Translated by Catherine P. Roth. Crestwood: St. Vladimir’s Seminary Press, 1984.
Context: Chrysostom’s ethical teachings on justice and compassion frame discussions on moral accountability and societal responsibility. His thoughts are relevant for exploring theological critiques of ideological conformity.
20. Hooker, Richard. Of the Laws of Ecclesiastical Polity. New York: Everyman’s Library, 1965.
Context: Hooker’s defense of moral law as a source of order in society provides a basis for understanding the role of shared values in cohesive institutions. His work supports theological arguments for inclusivity that respect moral and divine order.
21. Erasmus, Desiderius. The Praise of Folly. Translated by Clarence H. Miller. New Haven: Yale University Press, 1979.
Context: Erasmus’ satirical critique of moral hypocrisy addresses the gap between ideals and actions, relevant to critiques of selective tolerance in progressive ideology. His emphasis on humility and self-awareness provides ethical depth to discussions of inclusivity.
22. Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Translated by Ford Lewis Battles. Philadelphia: Westminster Press, 1960.
Context: Calvin’s Institutes provides a foundational perspective on divine sovereignty and human moral responsibility. His rigorous theological framework supports discussions on predestination, human freedom, and moral duty—critical to understanding ideological inclusivity in relation to divine and moral law.
23. Lewis, C.S. Mere Christianity. New York: HarperOne, 2001.
Context: Lewis’s classic exploration of Christian moral principles delves into universal ethics and the nature of human morality. His defense of a “moral law” that transcends subjective preferences provides a critique of relativistic inclusivity and offers a basis for discussing objective values within a diverse society.
24. Schaff, Philip. History of the Christian Church, Vol. 3. New York: Charles Scribner’s Sons, 1910.
Context: Schaff’s historical account of the development of Christian doctrines and practices reveals how theological frameworks have shaped societal norms. His work helps contextualize the role of traditional ethics within modern ideological debates, offering a historical counterpoint to secular inclusivity.
25. Benedict XVI. Introduction to Christianity. Translated by J.R. Foster. San Francisco: Ignatius Press, 2004.
Context: Benedict XVI’s reflections on Christian doctrine provide insights into faith, reason, and the nature of truth. His discussions on the unity of belief and practice offer a foundation for critiquing inclusivity models that prioritize subjective over objective truth.
26. von Balthasar, Hans Urs. Glory of the Lord: A Theological Aesthetics, Vol. 1. Edinburgh: T&T Clark, 1982.
Context: In this seminal work on theological aesthetics, Balthasar explores the relationship between divine beauty and truth. His concept of divine glory as an organizing principle parallels cosmic order, providing theological depth to discussions of inclusivity and harmony in ideological frameworks.
27. Heppe, Heinrich. Reformed Dogmatics: Set Out and Illustrated from the Sources. Translated by G.T. Thomson. Grand Rapids: Baker Book House, 1978.
Context: Heppe’s comprehensive overview of Reformed theology addresses key doctrines such as divine providence and human free will. His emphasis on covenantal relationships informs discussions on ideological coherence within diverse communities.
28. McGrath, Alister. Christian Theology: An Introduction. 6th ed. Oxford: Wiley-Blackwell, 2017.
Context: McGrath’s introductory text offers an accessible yet thorough exploration of theological themes such as the Trinity, creation, and redemption. His overview of historical and modern theological developments is valuable for contextualizing debates on progressive and conservative ethics within Christianity.
29. Luther, Martin. The Freedom of a Christian. Translated by Mark D. Tranvik. Minneapolis: Fortress Press, 2008.
Context: Luther’s treatise on Christian freedom examines the balance between personal liberty and moral responsibility. His work provides a counterpoint to progressive interpretations of freedom as solely self-determined, emphasizing a freedom bound by love and duty to others.
30. Troeltsch, Ernst. The Social Teaching of the Christian Churches. Translated by Olive Wyon. Louisville: Westminster John Knox Press, 1992.
Context: Troeltsch’s analysis of Christian social ethics examines the impact of Christian doctrine on societal norms and values. His exploration of the tension between individual freedom and communal norms is essential for understanding inclusivity within theological and ethical contexts.