Author: D. G. Hart

How A Biblical W-w Conflicts with American Conservatism

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This may explain further how the so-called Religious Right is an untrustworthy ally to political conservatives, an interview with Jonathan Compton, the author of The Evangelical Origins of the Living Constitution:

JC: I was intrigued by the fact that many nineteenth-century evangelicals were openly critical of certain aspects of the constitutional system. The example of the antislavery movement is well known, but one finds the same sorts of criticisms within the temperance and anti-lottery movements, among others. After further investigation, I discovered the underlying source of this discontent: evangelical activists wanted to eradicate various forms of “sinful” property, and this goal put them at odds with a constitutional order that was designed, in large part, to protect vested property rights and to insulate national markets from state and local regulation.

JF: In 2 sentences, what is the argument of The Evangelical Origins of the Living Constitution?

JC: By the late nineteenth century, the prohibition and anti-lottery movements had grown so powerful that judges and lawmakers were forced to accommodate their demands, even if this meant weakening property rights and federalism constraints across the board. The triumph of the evangelical reform movements convinced many Progressive-era Americans that key constitutional categories like “property” and “commerce” were simply social constructs that could be modified to reflect the views of the present generation.

Who Says the U.S. Lacks a Religious Establishment?

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From Dwight Eisenhower’s December 22, 1952 speech as president-elect before the Freedoms Foundation’s directors:

I had a friend, a man who really turned out to be quite a good friend, and who suffered for it. His name was Marshal Zhukov, of the Red Army. In fact, his later disgrace came about because of the fact that he was supposed to be too good a friend of mine; . . . We used to talk about the bases of our respective forms of government, our civilizations.

One day he put me back on my heels with the statement: “of course, we have difficulty in promulgating our theory, because we appealed to the idealistic in man and you appeal to all that is materialistic and selfish. We tell a man that he is not to work for his own special rights, for his own privilege and the opportunity of indulging himself in anything from religious worship to earning and saving our property and giving it to his children. We appeal to something higher and nobler,” he said. “We tell him his only glory is in the glory of the body, of the whole group, the entirety of the organism to which you belong. Therefore, we say, don’t worry about earning money. Don’t worry about worldly advancement. Work for the Soviet Union. Work for Russia. That,” he said, “is what we have to say. But you tell a man, ‘why you can do as you please, and there are really no restrictions on the individual.’ So you are appealing to all that is selfish.”

I must say that in just a matter of immediate dialectic contest, let’s say, I didn’t know exactly what to say to him, because my only definition was what I believed to be the basic one, the basic reason for its existence. I know it would do no good to appeal to him with it, because it is founded in religion. And since at the age of 14 he had been taken over by the Bolshevik religion and had believed in it since that time, I was quite certain it was hopeless on my part to talk to him about the fact that our form of government is founded in religion.

Our ancestors who formed this Government said in order to explain it, you remember that, that a decent respect for the opinion of mankind impels them to declare the reasons which led to the separation [between the American colonies and Britain] and this is how they explained those: “We hold that all men are endowed by their Creator . . . .” Not by the accident of birth, not by the color of their skins or by anything else, but “all men are endowed by their creator.” In other words, our form of Government has no sense unless it is founded in a deeply felt religious faith, and I don’t care what it is. With us of course it is the Judeo-Christian concept but it must be a religion that all men are created equal. . . .

Now, it seems to me that if we are going to win this fight we have got to go back to the very fundamentals of all things. And one of them is that we are a religious people.

This is the speech often quoted for its inane remark about the importance of religion combined with indifference to the specific religion. But in the context of the Cold War and a struggle between an ideology that was explicitly atheistic, materialist, and collectivist, Eisenhower’s recognition of theism’s value, even as confused as it is, makes some sense. His point specifically about theism and personal freedom is a point that not only evolutionists might need to hear, but also Christian critics of the West who blame notions of political freedom for the selfishness and decadence that afflicts the United States. If the choice is between the Soviet communism or Christendom dominated by Holy Roman Emperor and infallible bishop, I’ll stand with Ike. Freedom has its flaws. But it keeps the free on their toes. Autocracy doesn’t leave much room for correction, nor does group think.

Why My Pants Were Damp Yesterday

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While visiting Notre Dame this week I encountered bathrooms that had gone green. That is, they had signs that instructed me (while still giving me the option) that using an electric hand dryer was environmentally positive, while using paper towels was environmentally insensitive. Why, I wondered, was something that required electricity more eco-friendly than a piece of paper that could be recycled? Confused, I wiped my hands on my pants. Later, I received a little help for my dilemma and embarrassment from an article at Slate:

Calculating the impact of electric dryers is easy enough. A fair amount of energy goes into manufacturing metal goods with mechanical parts. But the fact that dryers last so long—typically between seven and 10 years—means that production accounts for a negligible part of the hardware’s total energy consumption. The vast majority of a dryer’s environmental toll stems from the electricity it requires; a typical warm-air dryer uses around 2,200 watts of power when switched on, plus about 2 watts while in standby mode. If you dry your hands for 30 seconds (as opposed to the 43 seconds required to get them fully water-free), then you’re using about 0.018 kilowatt-hours of electricity. Do that three times a day for a year, and your insistence on dry-hand decorum has run you 19.71 kWh of electricity, which translates into roughly 26.61 pounds of carbon dioxide emissions.

There are several variables that can complicate the hand-dryer equation. The first is the emergence of a new generation of dryers, such as the XLerator and the Dyson Airblade, that claim to be at least 80 percent more efficient than their forerunners (due in part to much shorter drying times). You also need to consider how your local power grid generates its electricity—the more coal that is used, the more carbon a dryer will generate per kilowatt-hour. (As always, you can check out your grid’s fuel mix by using the Environmental Protection Agency’s Power Profiler tool.)

These complications, however, pale in comparison with those that bedevil the life-cycle assessment of paper towels. The main problem here is that there’s so much variation in how rolls are produced, starting with how the trees are harvested. The vast majority of American paper towels begin life in well-managed commercial timberlands, where trees are replaced after harvest, so deforestation isn’t a pressing issue. But one must account for the fossil fuels expended on machinery and log transport. Then there is the energy-intensiveness of the pulping process, which can result in the emission of harmful pollutants into nearby waterways. One must also consider the cost of trucking the towels from manufacturer to client, a data point that will vary widely according to the restroom’s distance from the paper mill. (Yes, dryers must be transported in this manner, too, but far less frequently, given how long each one lasts.)

The problem here is the experience of anyone who uses public restroom — the technology of hand-washing and hand-drying never abides for more than 18 months. I have long wondered, after seeing soap dispensers and paper towel holders and electric dryers come and go, how often the salesmen for these items visit bar and restaurant owners to push a new line of advanced products. We have long had a crisis in hand-drying and no one, not even the neo-Calvinists, seem to care!

Maybe the best option is for all of us to imitate professional golfers and carry around our own personal hand towel.

Texts Neo-Calvinists Won't Preach?

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We have already considered hymns that don’t square with the thisworldliness of transformationalism, now a few teachings from Christ himself. First, one that you would think would give urbanphiles pause: “Lay not up for yourselves treasures on the earth, where rust and the moth consume, where theives break through and steal. But lay up for yourselves treasures in heaven, where neither rust nor moth consumes, and where thieves do not break through nor steal. For where your treasure shall be, there will also your heart be” (Matt 6:19-21). Here is a paleo-Calvinist interpretation:

This deadly plague reigns everywhere throughout the world. Men are grown mad with an insatiable desire of gain. Christ charges them with folly, in collecting wealth with great care, and then giving up their happiness to moths and to rust, or exposing it as a prey to thieves. What is more unreasonable than to place their property, where it may perish of itself, or be carried off by men? Covetous men, indeed, take no thought of this. They lock up their riches in well-secured chests, but cannot prevent them from being exposed to thieves or to moths. They are blind and destitute of sound judgment, who give themselves so much toil and uneasiness in amassing wealth, which is liable to putrefaction, or robbery, or a thousand other accidents: particularly, when God allows us a place in heaven for laying up a treasure, and kindly invites us to enjoy riches which never perish. . . .

By this statement Christ proves that they are unhappy men who have their treasures laid up on the earth: because their happiness is uncertain and of short duration. Covetous men cannot be prevented from breathing in their hearts a wish for heaven: but Christ lays down an opposite principle, that, wherever men imagine the greatest happiness to be, there they are surrounded and confined. Hence it follows, that they who desire to be happy in the world renounce heaven. We know how carefully the philosophers conducted their inquiries respecting the supreme good. It was the chief point on which they bestowed their labor, and justly: for it is the principle on which the regulation of our life entirely depends, and the object to which all our senses are directed. If honor is reckoned the supreme good, the minds of men must be wholly occupied with ambition: if money, covetousness will immediately predominate: if pleasure, it will be impossible to prevent men from sinking into brutal indulgence. We have all a natural desire to pursue happiness; and the consequence is, that false imaginations carry us away in every direction. But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings, (by the deceitful attractions of which the greater part of men are fascinated,) and to rise towards heaven.

Can anyone say with a straight face that cities are places known for men avoiding wealth, people restraining ambition, or residents sublimating pleasure? Of course, the desirability of wealth and pleasure also afflicts suburbanites and farmers. But in cities, wealth, ambition, and pleasure are the way of life. They are what make cities great. Wouldn’t redeeming the city mean not celebrating its accomplishments but warning people about its dangers?

And when it comes to the debate over continuity between this world and the world to come, how does a neo-Calvinist read Jesus’ words and continue to think that the life to come will be a lot like life in this world? If that were so, if the new heavens and earth will be similar to the old version, why does Calvin instruct us to “despise earthly blessings”? Could it be that Bach, Cezanne, and Shakespeare do not even compare with heavenly blessings?

And then we have Matt 10:39: “He who findeth his life shall lose it; and he who loseth his life for my sake shall find it.” About which Calvin writes:

[Christ] affirms that persons of excessive caution and foresight, when they look upon themselves as having very well defended their life, will be disappointed and will lose it; and, on the other hand, that those who disregard their life will sustain no loss, for they will recover it. We know that there is nothing which men will not do or leave undone for the sake of life, (so powerful is that attachment to it which is natural to us all;) and, therefore, it was necessary that Christ should employ such promises and threatenings in exciting his followers to despise death.

To find the life means here to possess it, or to have it in safe keeping. Those who are excessively desirous of an earthly life, take pains to guard themselves against every kind of danger, and flatter themselves with unfounded confidence, as if they were looking well to themselves, (Psalm 49:18:) but their life, though defended by such powerful safeguards, will pass away; for they will at last die, and death will bring to them everlasting ruin. On the other hand, when believers surrender themselves to die, their soul, which appears to vanish in a moment, passes into a better life. Yet as persons are sometimes found, who heedlessly lay down their life, either for the sake of ambition or of madness, Christ expressly states the reason why we ought to expose ourselves to death.

I guess it is possible that someone can try to convince himself that he is losing his life by having it all, or that he is really pursuing eternal life by studying philosophy, going to a good restaurant, or living on the Upper West Side. But that would make him an adherent of the prosperity gospel.

Those Were The Days

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A big bowl of civil religion to put the culture wars in perspective:

Almighty God: Our sons, pride of our nation, this day have set upon a mighty endeavor, a struggle to preserve our Republic, our religion, and our civilization, and to set free a suffering humanity.

Lead them straight and true; give strength to their arms, stoutness to their hearts, steadfastness in their faith.

They will need Thy blessings. Their road will be long and hard. For the enemy is strong. He may hurl back our forces. Success may not come with rushing speed, but we shall return again and again; and we know that by Thy grace, and by the righteousness of our cause, our sons will triumph.

They will be sore tried, by night and by day, without rest — until the victory is won. The darkness will be rent by noise and flame. Men’s souls will be shaken with the violences of war.

For these men are lately drawn from the ways of peace. They fight not for the lust of conquest. They fight to end conquest. They fight to liberate. They fight to let justice arise, and tolerance and goodwill among all Thy people. They yearn but for the end of battle, for their return to the haven of home.

Some will never return. Embrace these, Father, and receive them, Thy heroic servants, into Thy kingdom.

And for us at home — fathers, mothers, children, wives, sisters, and brothers of brave men overseas, whose thoughts and prayers are ever with them — help us, Almighty God, to rededicate ourselves in renewed faith in Thee in this hour of great sacrifice. . . .

Give us strength, too — strength in our daily tasks, to redouble the contributions we make in the physical and the material support of our armed forces.

And let our hearts be stout, to wait out the long travail, to bear sorrows that may come, to impart our courage unto our sons wheresoever they may be.

And, O Lord, give us faith. Give us faith in Thee; faith in our sons; faith in each other; faith in our united crusade. Let not the keeness of our spirit ever be dulled. Let not the impacts of temporary events, of temporal matters of but fleeting moment — let not these deter us in our unconquerable purpose.

With Thy blessing, we shall prevail over the unholy forces of our enemy. Help us to conquer the apostles of greed and racial arrogances. Lead us to the saving of our country, and with our sister nations into a world unity that will spell a sure peace — a peace invulnerable to the schemings of unworthy men. And a peace that will let all of men live in freedom, reaping the just rewards of their honest toil.

Thy will be done, Almighty God.

Amen.

Can anyone guess the source (without using Google or some other search engine)?

Does this make the spirituality of the church look any more appealing?

All Roads Do Not Lead to Redeemer NYC

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Finally an acknowledgement by the Allies that not everyone is cut out for life in Manhattan under the oversight of Presbyterian elders. In an interview with authors of a book on how to prepare kids for college, we receive the following candor:

College is more expensive than ever. But with regard to future earnings prospects, it’s also more significant than ever. In June 2013, the unemployment rate for non-college grads was 7.6 percent, but for college grads it was about half of that (3.9 percent). You’ll see this pattern, in good times and bad, over the last few decades. And the “earnings premium”—the additional money that a college graduate earns relative to a non-college graduate—has been steadily increasing. In 1979, high school graduates were paid 77 percent of what college graduates made; today they make about 62 percent.

This doesn’t mean every high school graduate should immediately pursue a bachelor’s degree. Associate degrees in health care and technology-related disciplines lead to high-paying jobs (and require less educational expense to access). Moreover, economists expect “middle skill” job openings—those requiring more than a high school degree but less than a bachelor’s degree—to increase. The skilled trades are also in demand (think welders, electricians, heavy equipment technicians, and so on). So it’s not a matter of “four-year college for all,” but having some kind of advanced degree or certification is increasingly important.

In other words, not everyone can afford to experience Christ’s kingdom in NYC unless he or she can graduate from Harvard or Swarthmore — and then find a high-paying job. Forget about it if your degree is from Bucknell.

Pietistic (not harmonic) Convergence

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I believe this was in print before we learned the theology of puff pastry:

A year ago, I prepared a last minute Thanksgiving feast for my husband, kids and myself. In the end, it was a lot of food for just four people and sure enough, we had a lot of leftovers. While I was grateful for God’s bounty, I wasn’t exactly jumping up and down at the thought of eating the same thing for the next four days. But letting even a morsel go to waste wasn’t an option, so I improvised that year and lovingly turned those mundane extras into something better.

There is beauty and joy in such things. Turning an inferior “has-been” into a shining star is somehow so fulfilling and therapeutic. As with the restoration of a rusty classic car or the renovation of a once-stately building, our human nature relishes the return of a forgotten and unremarkable outcast.

And so does our Lord. For without his redemption, our souls would be corrupt and unworthy – even worse than four-day-old turkey. But with Christ’s saving grace and redemption our souls can be made new and perfect and desirable again. So while Thanksgiving is a great time to pause and express our gratitude for what we have, I find that by creatively reworking the leftovers on the days that follow Thanksgiving, we participate in a great metaphor for redemption. And that is what we should all be most thankful for!

For a critique of stories like this from a truly conservative Roman Catholic (not a logical Roman Catholic), check this out (sorry it’s a video and not much of one but the point it makes about Christian lameness is well worth hearing) and see if it brings back memories of the print version of By Faith.

Do Bishops Use A Different Standard from Pollsters?

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Michael New complains that the Pew poll on Roman Catholics in the U.S. does not distinguish between average and serious church members:

The “Public Religion Research Institute” released a fact sheet a few weeks ago on the attitudes of Roman Catholics which had the mainstream media swooning. It found that majorities of Catholics disagree with church teachings same-sex marriage and contraception. It also found that White Catholics were more likely than not to believe abortion should be legal “in all or most cases.” It also found that 60 percent of Catholics feel the church places too much emphasis on sexual issues and should instead focus on issues pertaining to social justice. Furthermore, about 60 percent of Catholics also believe that the church should either “adjust traditional beliefs and practices in light of new circumstances or adopt modern beliefs and practices.”

However, anyone with a passing familiarity with survey research knows that there is a significant problem with this survey and others like it. Namely, it lumps all self- identified Catholics together. It does not draw distinctions between Catholics who attend Mass on a weekly basis and those who attend less often. Both scholars of public opinion and survey research professionals know that church attendance is far better predictor of opinions on issues — particularly social issues — than one’s faith tradition. Furthermore, there is a substantial body of research which finds that frequent Mass attendees are likely to agree with church teachings.

But doesn’t the church’s hierarchy also lump all these people together? Why would Mr. New expect pollsters or the press to be more disciplined in their evaluations than the church’s clergy?

To Which Church Do You Belong?

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The fault line that still doesn’t show up on the Allies’ radar:

The recent controversy surrounding World Vision USA’s decision to open employment to same-sex couples and the organization’s subsequent reversal reveals the fault lines in evangelicalism today.

For the evangelicals distraught by World Vision’s initial decision, the controversy was never about the legitimacy or worthiness of people with differing views of marriage doing good work around the world. We should applaud good deeds of relief and compassion wherever we see them and wherever they come from. No, this particular controversy was about the meaning of evangelical.

Can an institution with an historic evangelical identity be divided on an issue as central as marriage and family and still be evangelical? Related to this discussion are questions about the authority and interpretation of Scripture, cultural engagement, and institutional power. All sides of the debate recognize that the definition of evangelical is at stake, which is why some are now publicly casting off the term altogether.

The World Vision decision was a tremor that warns us of a coming earthquake in which churches and leaders historically identified with evangelicalism will divide along all-too-familiar fault lines.

At the risk of sounding proud, Protestants who actually believe that church membership and ordination matter, the World Vision kerfuffle was just more background noise.

Taking Every Square (Liquid) Ounce Captive

Published on by D. G. Hart52 Comments

In honor of the series running over at TGC on pastries, Old Calvinists may be in the mood for a post that has less to do with flour and more with peat. The following is also a confirmation of a point made one student this morning during discussion of Progressivism and Prohibition. I had not heard this before, but legend has it that Laphroiag was on sale throughout the 1920s because no one believed anyone who was not sick would drink it:

This Scotch whisky carries an interesting story with it. During Prohibition in the United States, Laphroaig was still allowed to import their whisky at its cask strength as cough medicine because the United States government deemed the whisky too strong and medicinal to be consumed recreationally.

Here is how one Scotch-drinker describes Laphroiag:

This to me is the most immediately identifiable nose in the realm of Scotch whisky—beast-like, phenolic, wheelbarrels of iodine, sea salt, nonstop peat and kippers—and as if the medicinal tidal waves aren’t enough, beneath them lies a thin layer of fino sherry—is this loutish nose too much? why am I reaching for a rifle?—on palate, the peat reek is so thick I have to scrape it off my tongue with a spatula; the three-alarm smokiness leaves scant room for anything else—I wonder if there is anything else in terms of flavor—maybe it’s just peat, smoke, peat, smoke; I appreciate the damn-the-torpedoes character of this burly brat, but if I were stranded on that proverbial island with only one single malt, Laphroaig 10 most definitely would not be my choice; make sure you have a whip and a chair handy after you open this beastie; my biggest objection to this malt is, what does a newcomer to malts think if they happen to try this five-alarm malt before tasting other, tamer, more elegant malts? Do you lose that person forever?

For (all about) me, the older I get, the more peat, hops, pepper, garlic, Honduran leaf, the more I enjoy. Is this a sign that tastebuds are wearing out?