More than about Mmmmmm(eeeeeEEEE)e

It’s about the cats.

Spring break is in session. Chicago is not doing a very good impersonation of Spring. But after having coffee with one of our favorite writers we took even more public transit out to Wilmette to see this:

Hard to beat a combination of a glorious city, the greatest of God’s furry creatures, and the Turks who care for Istanbul’s felines.

Why Mencken Matters

He is a reminder that belief is not normal (to fallen human beings).

The reason for that aside is Regis Martin’s article about the stupidity of atheists (trigger warning for the w-w deniers):

…people do not arrive at atheism as a result of hours heuristically spent perusing the philosophical journals. That is because it is not a matter of the intelligence that compels one to choose disbelief, but a movement of the will. One would have to be pretty witless if, on the strength of a syllogism, one were to conclude that there is no God. An atheist can no more eliminate God’s existence by his refusal to believe than a blind man can by his inability to see expel the sunlight. “The essence of God does indeed lie beyond the scope of intelligence,” Fr. Murray freely concedes, “but his existence does not.” And not to know at least that much, “is to nullify oneself as a man, a creature of intelligence.” Because belief in God is, very simply, the bedrock truth upon which everything else depends. To think otherwise, he argues, amounts to “a miserably flat denouement to the great intellectual drama in whose opening scene Plato appeared with the astonishing announcement that launched the high action of philosophy—his insight that there is an order of transcendent reality, higher than the order of human intelligence and the measure of it, to which access is available to the mind of man.”

In which case, we should never trust an atheist or unbeliever with any sort of responsibility (and we should live in a Christendom because only God-affirmers have the bedrock for truth).

But what if faith is not natural? What if philosophical inquiry and logical deduction still don’t make a man or woman believe? What if, get this, Paul was right?

28 And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. 29 They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, 30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31 foolish, faithless, heartless, ruthless. 32 Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them. (Romans 1)

Imagine that: Reformed Protestants take atheists more seriously than Roman Catholics because of the doctrine of total depravity. If you start with the reality that all people are lost in their trespasses and sins, that their minds are “darkened” as a result, you set your expectations of unbelievers accordingly. But if you look at faith as the bedrock of understanding the world (think w-w), and you need to trust your neighbors not to do irrational things, then you are going to attribute belief in God to them (and meanwhile deny total depravity).

Mencken matters because he’s proof that unbelievers are smart, and that the Holy Spirit is more powerful than reason in giving people faith in Jesus Christ as their savior.

Why Does It Take an Election To See This?

But thank the dear Lord for general revelation.

Archbishop Chaput (of Philadelphia) thinks a leaner meaner holier church is preferable to one that is large but not very in charge.

In a stark prognosis for contemporary Catholicism, a leader of the conservative wing of the U.S. hierarchy has said that “a smaller, lighter Church” of fewer but holier believers is preferable to one that promotes inclusion at the expense of orthodoxy.

In a speech delivered Oct. 19 at the University of Notre Dame, Philadelphia Archbishop Charles Chaput also suggested that many prominent Catholics are so weak in their faith that they ought to leave the Church.

Chaput singled out Democrats such as Vice President Joe Biden and vice presidential nominee Tim Kaine for special criticism, linking them to the concept of a “silent apostasy” coined by Pope Emeritus Benedict XVI and saying Catholics who do not champion the truth of Church teaching are “cowards.”

“Obviously we need to do everything we can to bring tepid Catholics back to active life in the Church,” Chaput told a symposium for bishops and their staff members at the South Bend, Ind. campus.

“But we should never be afraid of a smaller, lighter Church if her members are also more faithful, more zealous, more missionary and more committed to holiness.

“Losing people who are members of the Church in name only is an imaginary loss,” he continued. “It may in fact be more honest for those who leave and healthier for those who stay. We should be focused on commitment, not numbers or institutional throw-weight.”

No shrug there and some support for those of us who marvel at the seeming innocence of Bryan and the Jasons and wonder what they are seeing. And kudos for a bishop who is acknowledging what at least Orthodox Presbyterians understood 80 years ago.

The problem though is that Archbishop Chaput doesn’t hold the mirror up to his own visage. Why has his communion become so loose and amorphous? Don’t the bishops have the mechanisms and authority and charism (no less) to make the ship ship shape?

Perhaps the problem is the general problem of our time is that we all want to be victims, from the abused to the bishops. It’s the new source of authority — my victimhood trumps your legitimate authority. But if the magisterium is what Bryan and the Jasons say it is, sure Archbishop Chaput can do more than give a speech.

And the question remains, why would it take a presidential election to provoke the Archbishop’s call to holiness?

Chaput’s main focus, however, was on the wider threat posed by what he said was a secularizing culture and a progressive political agenda that “bleaches out strong religious convictions in the name of liberal tolerance.”

Too many Catholics are guilty of cooperating with that process, he said, transferring “our real loyalties and convictions from the old Church of our baptism to the new ‘Church’ of our ambitions and appetites.”

He named Biden, Kaine and House Minority Leader Nancy Pelosi as prime examples of this phenomenon, as well as Supreme Court Justice Anthony Kennedy, a Catholic and Republican appointee whose deciding vote in the landmark 2015 gay marriage case made him anathema to many social conservatives.

The politics of the U.S. hierarchy are in flux largely because Francis, who was elected in 2013, has begun naming and promoting bishops who embrace his outgoing approach to ministry and evangelization.

That trend away from the “culture warrior” bishops who came to dominate the U.S. Conference of Catholic Bishops over the past three decades was evident in the men Francis chose this month as his first American picks to be cardinals.

The three – the archbishops of Chicago and Indianapolis and the former bishop of Dallas – are known for their moderate tone and pastoral style while hard-liners like Chaput, who in a previous era might have been a strong candidate for a red hat, were passed over.

But Chaput, 72, and other conservatives in the U.S. hierarchy have been speaking out with greater frequency about the election. They tend to lament Trump’s obvious faults while singling out the Democratic ticket for special criticism and noting that opposition to legal abortion – which is part of the Republican platform and a Trump campaign promise – overrides every other policy consideration.

Called to this communion? Is Bryan and the Jasons serious?

Interpreting the Bible

Tommie Kidd and Gerald McDermott try to salvage providential history. Of course, such an exercise is dangerous:

Over-readings of God’s providence were relatively easy targets of ridicule for the new skeptics and deists of the eighteenth century. For them, Edwards’ kind of interpretation raised obvious questions with no easy answers. Does an absence of drought or worms mean that people are without sin? What did it mean when non-Christians around the world enjoyed abundant harvests, and heavily Christian regions went without? And what of Matthew 5:45’s statement that God “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust”? Many traditional Christians abandoned close providential readings of current events because, with all due respect to Edwards, those interpretations are easier to defend when no one is asking difficult questions about them.

But we lose something without it:

Yet Gerald McDermott suggests that we also lost good things when we gave up on providential readings of history. Christians certainly believe that God is the Lord of history, and that all things have meaning and purpose within God’s economy. No ruler comes to power, and no nation falls, without God’s sovereign permission. Providential interpretations of a nation’s suffering and turmoil remind us that we stand under universal moral standards. No matter how powerful and wealthy, no nation (perhaps especially those with high rates of professed Christian faith) can expect to provoke God forever with no consequences.

We didn’t already have those assertions from simply reading the Bible? And if we read the Bible and cogitated on its status as God’s word, we might notice that God is the one who interprets history, which is what happens in the pages of Holy Writ — something happens, and we learn its meaning from the apostles and prophets. When things happen and God doesn’t interpret, why would we ever think we have the capacity to fill the void?

Even so, Kidd will not relent:

The most appropriate occasions when we can make modest assertions about God’s historical interventions are when we detect dynamics of reaping and sowing. For example, the financial meltdown of 2008 was clearly connected to irresponsible practices and products, like the infamous “credit default swaps.” At a minimum, we can say that in 2008, God let our nation reap what we had sown financially. We are still trying to recover from the disaster that ensued.

Well, knowing that you reap what you sow is something that farmers understand without the aid of providential history. The challenge for arguments like Kidd’s is the dark side of providential history (and the fall more generally). If God let the nation reap what the banks had sown, isn’t it also the case that God let the banks sow?

Are providentialists really up to tackling the problem of evil? I don’t think so.

All Men Know that Women Are More Pious

That’s what makes Tim Challies’ brief for spiritual zeal and all things earnest all the more mystifying:

A number of times I have spoken to a woman and heard her admit that she essentially drafts behind her husband. She takes comfort in her husband’s spiritual strength and discipline but neglects her own. She goes to church when he is around but is quick to bail when he is not. She allows him to carry the load when it comes to teaching and training the children, when it comes to reading and praying with them. She doesn’t only allow him to take the lead (as, indeed, he should) but uses his leadership as a quiet excuse to not put in much effort of her own. She finds that the family is in good shape spiritually but admits that this is far more because she rides in his draft than that she is full-out pursuing the Lord. If he stopped putting in the effort, she would have little strength of her own.

Maybe Challies is simply channeling men’s historic discomfort with women taking the lead, as Jill Lepore reports:

The debate about a female prince advanced all kinds of political ideas, not least the rule of law, the mixed nature of the English constitution, and the sovereignty of the people. It also inaugurated an era of topsy-turvy play in everything from Elizabethan drama and French carnival to German woodcuts, as the brilliant historian Natalie Zemon Davis argued in a 1975 essay called “Women on Top.” Davis wrote that the fascination with female rule came at a time when men were asserting new claims over women’s bodies and their property. In 1651, in “The Leviathan,” Thomas Hobbes wrote about Amazons to support his claim that “whereas some have attributed the dominion to the man only, as being of the more excellent sex; they misreckon in it,” which is why it’s important that laws exist, to grant man that dominion. In 1680, in “Patriarcha,” Sir Robert Filmer located the origins of all political authority in Adam’s rule. Meanwhile, some theorists who imagined a state of nature, a time before the rise of a political order, became convinced that America, before Columbus, had been a “gynæocracy,” as one French writer called it. But the chief consequence of this debate was the Lockean idea that men, born equal, create political society, to which women do not belong; women exist only in the family, where they are ruled by men. Hence, in 1776, Abigail Adams urged her husband, in a letter, to “remember the ladies” in the nation’s “new Code of Laws,” which he most emphatically did not. “Depend upon it,” he wrote back, “we know better than to repeal our Masculine systems.”

Male headship and female piety may explain why human flourishing is as plausible as w-w.

Identity Economics

I thought that neo-Calvinism was supposed to do away with the sacred-secular distinction that led fundamentalists to produce the Christian Yellow Pages — you know, the phone book that allowed Christian consumers to buy goods and services from Christian providers of goods and services. Well, even in the hipster land of urban Protestantism, the logic of every square inch only extends to redeemed businesses. Bethany explains:

But we also believe that God is working in areas beyond literature, academia, and journalism. In fact, as our Theological Vision for Ministry makes clear, we have a vision for a church that equips its people to think out the implications of the gospel on how we do everything—from teaching to plumbing to accounting. “Such a church will not only support Christians’ engagement with culture, but will also help them work with distinctiveness, excellence, and accountability in their trades and professions.”

This Christmas, our faith and work channel—Every Square Inch—wants to celebrate products made by companies founded by Christian entrepreneurs. As entrepreneurs, they created something from nothing and, along the way, have given people jobs, contributed to the economy, engaged in ethical business practices, been generous with their neighbors, and expressed the creativity of God.

This guide isn’t comprehensive. There are thousands of outstanding Christian-led companies, and I welcome your suggestions in the comments. Also, each company featured makes many products, not just the ones below, so I encourage you to explore. These items are simply “my favorite things.” I hope you that enjoy the guide and—even if you don’t find anything in it—that you’re encouraged to see God at work.

Aside from projecting a kind of insularity that conflicts with Redeemer NYC’s cosmopolitanism, Bethany fails to explain how exactly non-Christians fail to give people jobs, contribute to the economy, engage in ethical business practices, be generous to neighbors, and express the creativity of God. That sacred-secular distinction might come in handy and let Christians recognize the creational norms that govern not just sanctified but all human existence.

Maybe the explanation for Christians’ superiority is that only Christians can create “something from nothing.” If so, Bethany doesn’t understand ex nihilo or the omnipotence of God (where are TGC’s theological editors?). She also does not seem to agree with President Obama. Bethany appears to have us believe that Christian entrepreneurs “did build that.”

How Red State.

Not All, Just Some of the Bible

So 8 out of 10 Americans believe that “following the Bible’s teachings would be good for American society.”

And Daniel Darling and Andrew Walker argue that Americans should follow the same divine law that Christians do:

Imagine we took the same approach with a different issue—say, crime—that some do with marriage and family policy. What if our approach toward murder or theft was as laissez-faire? Why should we expect our neighbors not to murder? Why should we think non-Christians will act like believers and obey the sixth commandment? But if the home of one of these advocates were broken into by an unbelieving neighbor, they would call upon the local, God-ordained authorities, and accusing the thief of violating a fundamental principle of justice that all of our consciences know to be true: It is unjust to steal. Stealing is a violation not only of God’s revealed law, but also of the basic concept of justice that is written on the heart of every person. If our unbelieving neighbor steals from us, we don’t excuse their behavior because they don’t follow a Christian code of ethics. We simply expect them not to steal.

All Christians, if they are honest, hope non-Christians think and act like Christians—whether in maintaining a just and well-ordered society or when approaching issues like human trafficking, abortion, racial justice, child poverty, and other pressing issues. We fight for laws that reflect what we believe to be true about human dignity and human flourishing. Why? Because principles of morality are not limited to or binding on only Christians.

Of course, the authors skirt the first table of the Decalogue and what those commandments might mean for Muslims, Roman Catholics, and Jews, not to mention agnostics and atheists.

My complaint is that the advocates of the-Bible-is-good-for-what-ails-the-United-States is that they are overwhelmingly selective. What if all Americans followed Peter’s teaching at the end of his second encyclical epistle:

8 But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. 10 But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.

11 Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! 13 But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.

On the one hand, that solves the problem of Christian busy bodies and transformationalists. Chill.

On the other hand, Peter seems to have a remedy for climate change. Burn, baby, burn.

Or maybe we just let the Bible do what it was supposed to do.