Category: Adventures in Church History

I Guess He's Not Heard of Neo-Calvinism

Published on by D. G. Hart3 Comments

From a piece about Roger Scruton‘s religious convictions:

In I Drink Therefore I Am, Scruton ventured this thought: “A great wine is a cultural achievement, not available to Protestants, atheists or believers in progress, since it depends on the survival of local gods. One of the greatest goods bestowed on France by the Catholic Church is to have offered asylum to the battered gods of antiquity, to have fitted them out with the clothes of saints and martyrs, and to have cheered them with the drink that they once brought down from heaven to us all. That, in a nutshell, is why French wines are the best.” No wonder then that Scruton has called France his spiritual home. Is that still the case?

“I still think of the south of France as it was in the early Sixties, before the other France, the Parisian, revolutionary France suddenly reared its ugly head and put me off,” he said. “I think back to discovering the French countryside, discovering wine, discovering the language and the literature. It was, certainly, a spiritual experience, and Catholicism played its part.”

I like wine as much as the next guy (maybe more), but we need religious syncretism to justify French wine? Can’t we be exiles and strangers who know how to enjoy this world’s good things without confusing them with the things to come? Do we need faith to justify culture? Anyone for turning the producers and writers of Breaking Bad into Christians?

Sounds like fundamentalism to me. In order to make the world good (which assumes it’s not), we find a religious platform for it. Strange that the Roman Catholic editors of Catholic Herald would find this attractive. It’s not the sort of religious conviction that produced the ancient church’s martyrs (just covered the Martyrdom of Perpetua today).

Puritans Weigh In on Marriage Debate

Published on by D. G. Hart63 Comments

From David Hackett Fischer, Albion’s Seed:

The Church of England had taught that matrimony was a sacred union that must be solemnized by a priest. Anglicans also insisted that after the sacred knot was firmly tied, it could never be “put asunder” by mortal hands. Exceptions were allowed for monarchs and great lords, but for ordinary English men and women there was virtually no possibility of divorce in the seventeenth century.

The Puritans of New England rejected all of these Anglican ideas. They believed that marriage was not a religious ceremony but a civil contract. They required that this covenant must be “agreed” or “executed” (not “performed” or “solemnized”) before a magistrate, and not a minister. They also insisted that if the terms of the marriage covenant were broken, then the union could be ended by divorce. (77-78)

The License of Moral Authority

Published on by D. G. Hart28 Comments

Moral authority is a phrase that some have used to describe Pope Francis’ recent public appearances. For instance, the always insightful historian, Leslie Woodcock Tentler, writes:

The longest and presumably most consequential of those addresses was delivered to the joint meeting of Congress. The pope spoke slowly, in heavily accented English, and with an air of humility. (He did not use the papal “we.”) But his moral authority was palpable.

When you think about any authority the papacy might have upon citizens and residents of the United States, you begin to scratch your head. Wasn’t the point of anti-Catholicism that Roman Catholics would not be good Americans since they were subject to a foreign prince? But now we learn that the pope has moral authority. Doesn’t this raise the stakes? Not only does he have authority over Roman Catholic officials and citizens, but since morality of some kind is binding on all people, now Pope Francis even has authority over President Obama. Which is odd because Woodcock Tentler includes in her essay a frank acknowledgment that the papacy lost authority at Vatican 2:

The Church itself has changed. The Second Vatican Council (1962-1965) made official Catholic peace with religious liberty and the religiously neutral state, liberating popes from what had become a pointless ritual battle against nineteenth-century liberalism. Catholic immigrants to the United States saw their children and, more frequently, their grandchildren become socially mobile. Especially after 1945, a rapidly growing Catholic population—fully one-quarter of the nation’s total by 1960—moved in large numbers into the ranks of the middle and upper-middle class. Newly affluent Catholics were less reliably Democratic in their voting behavior than their immigrant forebears, emerging in recent decades as a crucial swing vote in national elections.

Not to worry about papal supremacy in a more conciliar church. Even more than temporal or spiritual authority, the papacy has moral authority. Or is it a function of the man who is holds the papal office? Does the pope have moral authority or does Jorge Bergoglio by virtue of his manner and conduct? Did Ratzinger have moral authority? (And why does a pope need a new name when a bishop doesn’t? Rowan Williams was still Rowan Williams when he was Archbishop of Canterbury? Fancy shoes and funny hats. . . )

So if a pope has moral authority which gives him license to address climate change, economics, international affairs, what does a Protestant minister have? Does a Protestant minister even have authority? The traditional answer was always that by virtue of ministering God’s word, the minister has authority. His office implies some authority, but even more the authority whose word he ministers, adds even greater weight to his authority.

But Andrew Wilson thinks that pastors have as much scope in their jurisdiction as the papacy:

A pastor, by contrast, is a generalist and does not have the luxury of specializing. The people that pastors serve do not restrict their concerns according to their areas of expertise, so neither can pastors. No pastor collared by an anxious congregant who wants the Christian take on divorce, the state of Israel, spiritual gifts, or same-sex marriage can deflect by muttering, “It’s not my field.” They can do their best in the moment and then promise to learn more. But they cannot duck an issue because they don’t know much about it. Their people look to them for theological guidance, and since all of life is theological, they have to know something about everything.

Wow. So much for the sufficiency of Scripture.

That understanding of a pastor’s scope of concern may explain why the press, Roman Catholics — observant and non-observant, and onlookers were so overwhelmed by Pope Francis. If an ordinary pastor gets to speak on everything that his church members bring him, how much more a pastor with universal and moral authority?

The funny thing is that of the oldest legal professions, attorneys and physicians have much more leverage when telling your average Christian what to do either about legal affairs or health. Generally speaking, when my professional advisers tell me what to do, I follow their counsel. The reason has a lot to do with their speaking on the basis of their professional authority and competency.

So why do pastors think they have the competency to talk about everything in the world? Might they not be in danger of compromising their real authority? Maybe pastors should go back to ministering God’s word and priests should go back to liturgy and canon law and let the rest of us lay people figure out the material (as opposed to the spiritual) world.

Same Only Different

Published on by D. G. Hart6 Comments

Are these commentators talking about the same bishop (remember, it’s about office not the man)?

Here‘s an excerpt from a review of a biography of William Henry O’Connell, the archbishop of Boston for the better part of the first half of the twentieth century. Notice how authoritarian the papacy seems in 1992 (not 1492):

Even at the height of the papacy’s temporal power, when medieval and Renaissance popes deposed emperors, appointed kings, and divided the world among competing colonizers; even during the Reformation, when popes fought Protestants to the death and excommunicated half of Europe, the universal Church’s ancient claim to “inerrancy” in its mission of handing on the Gospel was not formally restricted to the person of the Bishop of Rome. The claim that the Pope, teaching ex cathedra on matters of faith and morals, was exempt from the capacity for error was not solemnly made until 1870 — as an act of the fathers gathered at the First Vatican Council. They were moved to make this extraordinary proclamation as a kind of compensation for losing the last remaining temporal holdings of the papacy to King Victor Emmanuel II, in the same period. The Papal States had once stretched from coast to coast across Italy, but from then on the Pope’s worldly sway was to extend only to the hundred-odd acres of Vatican City. The fathers of the council saw to it that the spiritual sovereignty of Peter’s successor would be as absolute as possible — far more absolute than Peter’s authority had ever been.

The story of the Catholic Church from 1870 through the first half of the twentieth century, ending with Vatican II and Humanae Vitae, is the story of an efficient, ever extending spiritual imperialism under the banner of papal infallibility. That proposition has politicized — and parochialized — the New Testament notion of the Holy Spirit’s enduring presence in the Church. Future generations of Catholics will surely seek to explain away this astounding doctrine with ever more arcane redefinitions, much as this generation explains away the once solemn doctrine of no salvation outside the Church. The key to the papacy’s success in solidifying its hold over the soul of the Church was not the virtue of the men who held the office or the clarity of their moral vision but a far simpler thing: the Pope’s expanded authority to appoint bishops without regard for the preferences of local churches. The Pope controls dioceses and archdioceses around the world by making sure they are administered by men whose first loyalty is to him. Nothing demonstrates the significance of this power better than the career of Boston’s flamboyant Cardinal Archbishop William Henry O’Connell.

Now a recent word of encouragement to liberals in the church in relation to the current pope. Notice how open the church now is:

But culture’s about more than sex, and this pope is no less confrontational than his predecessors. In Laudato si’, he treats economic and environmental policy as moral and, yes, cultural issues, and he doesn’t seem to mind offending those who stand in the way of conversion and reform. Did you hear what he said to Congress about the arms trade? If Francis is a pope particularly committed to dialogue, he is also a pope who believes in plain-speaking.

So, if you are a Catholic who supports same-sex marriage, women’s ordination, or anything else about which this pope’s position cannot be described as liberal, you should feel perfectly free to share in the widespread enthusiasm for him. There are, after all, many reasons to admire Francis, and you don’t need anyone’s permission. You should also feel free not to admire him: there’s no obligation, not even for Catholics. But Catholics should at least respect him, and that means taking him at his word. All his words.

Arminians in the Southern Baptist Convention might think that their change of fortunes in the wake of the New Calvinism are just another day at the office compared to this makeover. And the apologists think that we don’t notice the lack of discipline and what goes with it, coherence? Shouldn’t office count for something?

Finally Time to Re-Think Establishment Principle

Published on by D. G. Hart27 Comments

Barna Report conducted a study of Christianity in Scotland and the results have some discouraged even if not surprised:

31% say Scotland is a Christian nation

52% identify as Christian – although 70% of them don’t believe the basics of Christian doctrine

17% of Scots claim to be born again Christians…1 in every six is a born again Christian- committed to Christ. “The presence of more than 800,000 Scots—17 percent of the population—who report they have confessed Jesus as Saviour and have made a commitment to him that is still important in their life today—even though nearly half of them do not currently attend church”

17% of Scots regard the bible as totally accurate or authoritative.

24% of 18-24 year olds do. 23% of young 18-24s say that faith has changed their lives, as compared with 12% of all adults.

One in 8 Scots attend church once a month – i.e. they are practicing Christians but only half of those say their faith has transformed their lives – which surely indicates that they should be called ‘churchgoers’ rather than Christians. If following Christ doesn’t change your life then what does?!

David Robertson blames the churches of Scotland for this state as much as any other factors:

Something is missing. I am trying to work out what that is, and I am not clear yet…but let me have a go. Strangely enough I think it is because they seem very inward looking and are more about transforming the Church than transforming Scotland. I guess that if the Church is transformed then it will have a transformational effect upon the whole country. But I would love to have added to the nine points education, biblical ecclesiology, prophetic preaching, mercy ministries, creative arts and perhaps above all, repentance.

Scotland is in the state it is in, not because of the ‘world’ or the culture…we are in the state we are in because of the Church. We need to repent of our lukewarmness, unbelief, hypocrisy, lack of zeal and lovelessness. We need to realize that we cannot do or say anything that will fundamentally change the situation. Without the Spirit of Christ we are lost. We can write Ichabod over our nation. But we are promised the Spirit of Christ. There is hope: “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” 2 Chronicles 7:14

What also may be missing is an attachment by Scottish Presbyterians to the Establishment Principle (see point 10), the idea that the state has a duty to promote the true religion both through churches and schools. As most people who study the evangelization of Europe know, the way to get a people to “convert” was to make the king a Christian. From there the rest follows. Peter Leithart thinks the same dynamic is at work in Africa (he quotes Andrew Walls):

Religion was always in Igboland directed to the acquisition of power; the gods were followed in as far as they provided it. So the combination of military defeat by the British, the desirable goods and capabilities in the power of the whites; and the association of all this with the power of the book now on offer to them declared the inferiority of the traditional religious channels. There was every religious reason to abandon them.

Don’t get me wrong. It’s not as if the world of the voluntary church that we have in the United States will make the rest of the world properly blessed. We have as much superficial Christianity in the United States as other parts of the world have serious resistance to belief.

But if you want to hurt the cause of Christ, it sure seems to me that identifying it with the political establishment is a long term losing proposition. Does anyone in the United States take public education seriously? And these teachers and principles are only subject to local governments. Imagine tying them directly to the feds and see conservatives, libertarians, and Christians flock to the private and home schools.

In 1960 JFK Had to Explain Himself to Texas Baptists

Published on by D. G. Hart263 Comments

In 2015 Hillary Clinton, a Methodist, needs to explain herself to Roman Catholics. And she does so by jumping on the Pope Francis bus (which is about to leave nation):

For the first time in history, we are within reach of eradicating hunger and extreme poverty. But climate change threatens that progress.

Thanks to President Obama’s leadership, the United States is rallying the world to act. Now Pope Francis is bringing his extraordinary moral leadership to the fight.

I’m grateful — as so many Americans are — for the pope’s teachings. And as president, I hope to follow his example. I will make combating climate change a top priority of my administration.

We’ve made progress in promoting clean energy. Now we must do more to help developing countries embrace lower-carbon fuel sources, and continue to pick up our pace at home.

We’ve made progress in managing our lands and waters. Now we must do more to protect our global forest, which is still being slashed and burned, and our global ocean, which is growing more acidic, threatening the lives and livelihoods of billions of people.

We’ve made progress in cleaning our air over the last 40 years. Now we must do more to protect our poorest and most vulnerable citizens — including the elderly, children and communities of color — from the worst health effects of climate change.

But in spite of the strongest possible scientific consensus about what climate change means for our environment, economy, health, and future, there are still some who deny the facts. They’re intent on obstructing progress.

We can’t let them win this fight. We have no choice. There is no Planet B.

We need to develop an ethic of stewardship, of responsibility and sustainability — in our businesses, in our governments, and as citizens of the earth. The scale of the challenge we face demands nothing less.

The great American conservationist John Muir wrote, “Everybody needs beauty as well as bread, places to play in and pray in, where nature may heal and give strength to body and soul.” Climate change threatens every place on our planet, from majestic landscapes to ordinary city streets. It threatens every facet of our economy—our agriculture, energy, transportation and tourism. And most importantly, it threatens the health, happiness, and future of every one of our children.

I want my granddaughter Charlotte to know that her grandmother did everything possible to protect and preserve God’s gift to us, this beautiful planet, our common home. That’s why I’m in this fight. And I want all children everywhere, in countries large and small, to know the same thing about their leaders.

This week, as Pope Francis visits the White House, Congress and the United Nations, I urge Americans of every faith and political persuasion to listen to what he has to say. Heed his message of God’s love for all creatures. Follow his urging to become good stewards of the earth. And do your part to fulfill our shared responsibility to our planet, our children, and our future.

Did Jesus really teach progress?

As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” And Jesus answered them, “See that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains.

“Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Matthew 24:3-14 ESV)

The Omar Effect

Published on by D. G. Hart7 Comments

Will I be the only American to sense the insult that may lurk behind Pope Francis’ visit to the U.S.? While Ross Douthat considers the Francis effect, let’s not forget about Omar Little who worked the streets of Baltimore, the city that was the capital of American Roman Catholicism for its first 125 years at least. (Can you say Baltimore Catechism? Sure you can.)

Rorate Caeli has a set of images of the churches that Pope Francis will visit while in the U.S. But what about this one, the original Roman Catholic cathedral in the U.S.:
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Of course, a visit like this has lots of symbolism. I was relieved to see that discussion of Pope Francis arriving in the U.S. by way of a Mexican-border crossing fizzled. I imagine that photo-op went no where once adults in the room figured out how much security it would take for the pope to identify with Mexicans seeking entry to the U.S. How strange might it have appeared to have 8 to 10 black SUVs along side the pope’s little white Fiat crossing from Mexico into Texas from the town of Sarita (just north of Laredo)? Would the SUV’s have to put the papal Fiat on a flatbed to cross the river? Some are not convinced, though, that the pope is immune to posing for cameras.

Still, imagine the two-fer that Pope Francis could have executed had he spent one more day in the United States and visited a city rich in Roman Catholic history. After all, Baltimore is only 40 miles north of D.C., and only 100 south of Philadelphia. He could have honored those Roman Catholics of English descent, like John Carroll, the first American archbishop who organized Roman Catholicism in the new nation. And he could have scored points by identifying with the mourners of Freddie Gray’s death and the many others who have protested the brutality of urban police against African-Americans.

Missing an opportunity like that suggests a pontiff that knows not life in the United States. We get our first Bishop of Rome from the Americas and he turns out to be — well — European.

You Know What Would Really Be Audacious?

Published on by D. G. Hart117 Comments

So the papal visit to the United States has even more people reaching above their pay grades, trying to interpret that the chief interpreter is really up to. Is Pope Francis a lefty, is he a traditionalist, will anything change on marriage? So far Bryan and the Jasons are stuck.

What I’m curious about is whether Pope Francis is a pastor who ministers the good news of Jesus Christ. Think about this. Yesterday in the Wall St. Journal William McGurn opined that the pope is mistaken in his understanding of poverty, that capitalism is far better for raising the prospects of the poor than other schemes. That seems sensible enough.

In on of the comments on McGurn’s piece, a defender of Pope Francis tried to explain for the infallible explainer:

William misses the whole point. The Pope isn’t saying capitalism is wrong, he is saying the greed of executives and stockholders is wrong. It isn’t enough to make a good salary, they have to make more than the executives at their competition. They have the attitude, what is the minimum we must pay to get someone to do the job competently and that is what we will pay. The attitude of sharing the wealth is foreign to most executives and stockholders. Stockholders are not satisfied with the return they get, they insist the returns must increase or I will take my money elsewhere. It is when greed takes over that capitalism fails.

Maybe this person also has a point. Capitalism isn’t evil. It’s people who abuse capitalism. Got it.

Here’s the thing, Pope Francis actually has the remedy for the greed of executives and stockholders. He has at his disposal the truth of the gospel (as he understands it), a Petrine ministry, and a sacramental system that could actually change the hearts and minds of New York City financiers. Imagine if instead of visiting political figures, the pope went to Wall St. and preached. Short of a Cornelius Van Til moment, imagine if he had Cardinal Dolan set up a bunch of meetings in the board rooms of corporate New York and he explained the sinfulness of the human condition and the possibility of grace in the sacraments (not to mention the assistance of the Blessed Virgin). Wouldn’t that be something a pastor would do?

Imagine this as well, not only could he point the world’s capitalists to a life of virtue, he also has the remedy for these folks should an insufficient number of them convert and follow Jesus. If the world continues to warm and catastrophe happens, Pope Francis is actually sitting on the goods for a good life in the world to come.

Not too shabby.

But popes don’t do this and this is one of the greatest problems of episcopacy — it removes ministers from their flocks, or makes the pastors of flocks that are beyond their capacities. If Tim Keller has trouble visiting all the people who belong to Redeemer PCA, imagine the pope’s challenge of visiting 1.2 billion Roman Catholics, in addition to evangelizing Wall Street’s financial tycoons.

Peter Steinfels, by the way, as a liberal Roman Catholic is not pleased by all the attention on Pope Francis since Steinfels believes that Roman Catholicism “is bigger than one man.” Well, Protestants have been saying that about Christianity for some time, though they have also said Christianity is all about the God-man, Jesus Christ. Even so, Steinfels is pointing in the direction of the serious flaws that come with episcopacy and especially one whose universal jurisdiction makes the ordinary efforts of priests look irrelevant. Talk about subsidiarity.

Even so, if as J. Gresham Machen said, ministers have something that the world can never give, isn’t that even more true (on Roman Catholic grounds) of the papacy? He has it all — truth, ministry, sacraments. And what do popes do? To the untrained Protestant eye, it looks like a modern encyclical merely becomes a conversation starter. It’s a jumping off point for the faithful (now much better educated than the immigrant church that paid, prayed, and obeyed) to show off their expertise.

And to answer his critics, Pope Francis says that he could affirm the Nicene Creed. Yes, he could do that. But why not teach it? Why not explain it? Why not take it to the executives of Wall Street, Berlin, London, Rome even?

This is one reason why I think the church has become modernist. Sure, you can say the Nicene Creed. But do you believe it? Even more, does it inform your ministry? But if you think you are a moral life coach for the world’s population, a source for thinking virtuously about human flourishing, the leader who will point the world’s systems to a better and more just way — if you think of this world as home rather than as a foreign land — then you very well might engage in all sorts of pious thoughts about the world system of finance and technology and not consider that if you saved more people from their sins and put them on a path to holiness, maybe this world would be a better place.

When you are accustomed to mixing it up with emperors, monarchs, and presidents, mixing with the ordinary laity — even the ones making guhzillion figures — looks, well, shabby.

Apostolic Audacity

Published on by D. G. Hart1 Comment

A new sermon series from 1 Corinthians stimulated thoughts about apostolic greetings in the New Testament. Here are the ones Paul used with Corinth:

Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes,
To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:
Grace to you and peace from God our Father and the Lord Jesus Christ. (1 Corinthians 1:1-3 ESV)

Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God that is at Corinth, with all the saints who are in the whole of Achaia:
Grace to you and peace from God our Father and the Lord Jesus Christ. (2 Corinthians 1:1-2 ESV)

Compare that to the first pope (ahem):

Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood:
May grace and peace be multiplied to you. (1 Peter 1:1-2 ESV)

Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ:
May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. (2 Peter 1:1-2 ESV)

Now to round out the comparison, one from John Paul II:

Venerable Brothers and Dear Sons and Daughters,
Greetings and apostolic Blessing

What’s striking about Paul’s greetings is that if Peter were as supreme among the apostles as papal defenders allege, you might think Paul would acknowledge Peter or the wider body of apostles since his status was in dispute. But he claims to be called directly by God and has as much authority as any apostle does. Peter’s claims are even more subdued than Paul’s — an apostle compared to an apostle “by the will of God.”

When you do read the New Testament, Matt 16:18 sure does seem like a slender reed on which to rest all of the Roman See’s authoritative weight. Wouldn’t it be nice to have that confirmed somewhere else in the New Testament? And for the guys who get more pages than anyone else — Paul and Luke (especially if Luke is the author of Hebrews) — you would think they would have gotten the “on this rock” memo.

Mencken Day 2015

Published on by D. G. Hart9 Comments

This year is one of those not so ordinary times when the annual celebration of Mencken’s birth by the Mencken Society and Enoch Pratt Free Library actually coincides with the man’s birthday (September 12, 1880). The missus and I have descended on Charm City for the festivities and the warm associations with the city — from Machen and Mencken, to living here during grad school, to Barry Levinson’s movies (Diner, Tin Men, Avalon, Liberty Heights), to David Simon, Bunk, Jimmy, Omar, and Avon — have come flooding back.

Mencken was no choir boy, but he did know most of the gospel songs of his era thanks to his days as a Sunday school student. His favorite song was “Are You Ready for the Judgment Day?”:

. . . a gay and even rollicking tune with a saving hint of brimstone. We grouped it, in fact, with such dolce but unexhilarating things as “In the Sweet By-and-By” and “God Be With You Till We Meet Again” – pretty stuff, to be sure, but sadly lacking in bite and zowie. The runner up for “Are You Ready?” was “I Went Down the Rock to Hide My Face,” another hymn with a very lively swing to it, and after “the Rock” come “Stand Up, Stand Up for Jesus,” “Throw Out the Lifeline,” “At the Cross,” “Draw Me Nearer, Nearer, Nearer, Blessed Lord,” “What A Friend We Have in Jesus,” “Where Shall We Spend in Eternity?” . . . and “Hallelujah, Hallelujah, Revive Us Again.” . . . It was not until I transferred to another Sunday-school that I came to know such lugubrious horrors as “There Is A Fountain Filled with Blood.” The Methodists avoided everything of that kind. They surely did not neglect Hell in their preaching, but when they lifted up their voices in song they liked to pretend that they were booked to escape it. (Happy Days, Library of America edition, 179-180)

If anyone wonders why Mencken’s father, a religious skeptic, sent his boys to Sunday school, the reason is that August Mencken wanted a Sunday afternoon nap and the boys were not so docile as to accommodate. So with Sunday school a two-hour afternoon production in the 1800s, off he shipped the young H.L. to sing with the Methodists.