Build Back Better Evangelicalism?

Does Evangelicalism need image consultants for damage control? Evangelicals on the Trump train – are they on the wrong track?

I ask because there are certain Christians who think that the image of Evangelicalism has been damaged by an “unholy” association with Trump and his supporters. Certain Christians are worried about what people think about Evangelicalism with its brand of Jesus and the gospel.

The Build Back Better campaign to restore the image of Evangelicalism is concerned about two things:  Evangelicals promoting a man of Trump’s character and (using the language of the Left) the “extremist” and “fascist” character of so-called Christian nationalism.

No doubt, Trump has an earthy communication style. He’s from New York. He speaks like a New Yorker and not like Evangelicals and Evangelical elites. On the record is a September 2005 conversation when he spoke in graphic, vulgar language about trying to commit adultery and forcing himself on women. 

Eleven years later (October 7, 2016) and one month before the United States presidential election, the Washington Post published a video and article about the conversation between then-presidential candidate Donald Trump and television host Billy Bush. Trump immediately issued an apology on Facebook, posted Friday, October 7, 2016:

“Here is my statement. I’ve never said I’m a perfect person, nor pretended to be someone that I’m not. I’ve said and done things I regret, and the words released today on this more than a decade-old video are one of them. Anyone who knows me, know these words don’t reflect who I am. I said it, it was wrong, and I apologize. I’ve travelled the country talking about change for America. But my travels have also changed me. I’ve spent time with grieving mothers who’ve lost their children, laid off workers whose jobs have gone to other countries, and people from all walks of life who just want a better future. I have gotten to know the great people of our country, and I’ve been humbled by the faith they’ve placed in me. I pledge to be a better man tomorrow, and will never, ever let you down. Let’s be honest. We’re living in the real world. This is nothing more than a distraction from the important issues we are facing today. We are losing our jobs, we are less safe than we were 8 years ago and Washington is broken. Hillary Clinton, and her kind, have run our country into the ground. I’ve said some foolish things, but there is a big difference between words and actions. Bill Clinton has actually abused women and Hillary has bullied, attacked, shamed and intimidated his victims. We will discuss this more in the coming days. See you at the debate on Sunday.”

After hearing about the conversation, Trump’s wife Melania put out her own statement:

“The words my husband used are unacceptable and offensive to me. This does not represent the man that I know. He has the heart and mind of a leader. I hope people will accept his apology, as I have, and focus on the important issues facing our nation and the world.”

And Trump’s former campaigner, Corey Lewandowski, said on CNN, “Is this defensible? I don’t think so.” 

“But we’re not choosing a Sunday school teacher here.”

I wonder. Should all Christian Never Trumpers have their past conversations exposed, as was done to Trump? I think it should be done. Never-Trumpers, as they are wont to tell us, are very concerned about the character of those they surround themselves with and support. For example:

Christians Against Trumpism & Political Extremism, was founded by friends and partners John Kingston and Joel Searby. It is at root a spiritual endeavor, because John and Joel believe in the potential for renewal in our church and the nation.

The wife of the staunch Never Trumper David French, Nancy French, is a supporter of this organization as are other of our Christian “betters” who are very worried about “the darkness of Trumpism and other political extremism.”

But the following recent report is sullying for all in support of this “informal yet organized group of Christian leaders, thinkers, influencers, and everyday believers who publicly stand against the personal behavior, degrading policy proposals, and poisonous rhetoric modeled by President Trump and extremist groups from the far left and right.”

The “Christians Against Trumpism” co-founder [Joel Searby] is facing charges for lewd/lascivious conduct, two counts of obscene communications related to luring a minor to meet for sex, and using a two-way communications device to facilitate a felony.

‘Christians Against Trumpism’ Co-Founder Arrested for Soliciting Sex from 15-Year-Old Boy | The Gateway Pundit | by Brian Lupo

And, here’s Never-Trumper David French in “extremist” mode:

CANNON: Never-Trumper David French Picks Half a Million Abortions Over Trump Being Re-Elected… Seriously. – The National Pulse

And, again, David French in “extremist” mode:

NYT Columnist Says Trump Support Less Excusable Than Slavery. (thenationalpulse.com)

~~~

Can Anything Good Come Out of Trump Tower?

Would God use a person of “questionable character” to lead the country?

In the previous post I wrote . . .

Like all of us, Jacob is a work in progress. He is of questionable character and not someone we would have thought of to be the namesake (Israel) of a nation of people who are to represent God’s character to the world. But God, in His wisdom and mercy, works with Jacob – his faults, his dysfunction, his deceitful ways, and his sins – and seeks to redeem him for his purposes. God is slow to anger and plenteous in mercy (cf. Psalm 103: 6-18) (unlike many judgmental types today who are loathe to work with God to redeem relationships with those they do not consider worthy of redemption.)

No doubt, if today’s Evangelical image consultants lived back then they would have worked vigorously to keep the scoundrel Jacob out of that role. They sure wouldn’t associate with Jacob. “He’s not one of us,” they would say.

“Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.”

“Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us. Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward.

-The gospel of Mark 9:38-41

Over and over in the gospels I find Jesus being counter-cultural. He isn’t constrained by demands of the image consultants – the Pharisees and legal experts, the religious types.

There are certain Christians who are very ‘concerned’ about Trump being associated with Evangelicalism because he is “not one of us.” (Trump’s not the squeaky-clean sweet old Sunday School teacher type– someone who looks Evangelical and talks Evangelical-ese – that we had in mind for the position.)

But haven’t Never-Trumpers and all Americans received a cup of water in the form of humanitarian goodness – peace and prosperity – under the scoundrel Trump’s first term? Was Trump working against Christians or for us? Wasn’t the Unprecedented Economic Boom under Trump something of a miracle?

The arm chair holier-than-MAGA disparagers no doubt benefitted from Trump’s presidency.

Trump Administration Accomplishments – The White House (archives.gov) 

A summary:

Unprecedented Economic Boom (3-1/2 years before the Chinese-Fauci virus), including:

Jobless claims hitting a nearly 50-year low

The number of people claiming unemployment insurance as a share of the population hit its lowest on record

Incomes rose in every single metro area in the United States for the first time in nearly 3 decades.

Income inequality fell for two straight years, and by the largest amount in over a decade.

The bottom 50 percent of American households saw a 40 percent increase in net worth.

Wages rose fastest for low-income and blue-collar workers – a 16 percent pay increase.

Tax Relief for the Middle Class

Massive Deregulation

Fair and Reciprocal Trade

American Energy Independence

Investing in America’s Workers and Families

Life-Saving Response to the China Virus – Restricted travel to the United States from infected regions of the world.

Remaking the Federal Judiciary

Achieving a Secure Border

Restoring American Leadership Abroad

Serving and Protecting Our Veterans

Making Communities Safer

Cherishing Life and Religious Liberty, and more.

During Trump’s first term there were NO wars. There was a Middle East peace deal – the Abrahamic accords. Constitutionalist SCOTUS justices were installed, securing Democracy. (Abortion decisions are to be made at state level.) And, . . .

Supreme Court delivers MASSIVE VICTORY for J6 politcal prisoners and a crushing blow to regime’s lawfare…

Supreme Court overturns Chevron deference, striking MASSIVE blow to the administrative state…

By shooting down ‘Chevron deference’ doctrine, SCOTUS restored democratic rulemaking, experts say | Just The News

Under Trump there was no invasion of our southern border.

There were no flood of illegals murdering our daughters.

Illegal Alien From Turkey Accused of Raping 15-Year-Old Girl in Albany, NY (legalinsurrection.com)

Open Borders Subject Women and Girls in the US to Rapes and Wanton Violence | Frontpage Mag

Under Trump there was no deluge of fentanyl killing people.

There was no surge of terrorists, gangs and drug cartels.

Inflation was around 2%. People had money to support themselves, buy a home, and to give to charitable causes like The Roy’s Report and The Trinity Forum, (where Never-Trumpers hawk their Never-Trumper wares.)

Americans weren’t ghosted by Trump. Trump was ghosted by Never-Trumpers who supported the mess we have today.

Under Bidenomics – “You will own nothing and be happy.”

This Is Fine: Average Salary Required to Own a Home Increased 80.5% Under Biden – Twitchy

During Trump’s four years in the White House, Never-Trumpers sat around and whined and nitpicked about all things Trump. They had the time and the means to write books about terrible Trump and Evangelical MAGA “extremists” who will destroy “Democracy!!”

~~~~

“White Raging” Rubes and MAGA Christians

Keep in mind two of Saul Alinsky’s 13 Rules for Radicals that are at work in Never-Trumper’s campaigns:

– “Ridicule is man’s most potent weapon.” There is no defense. It’s irrational. It’s infuriating. It also works as a key pressure point to force the enemy into concessions.”

– “Pick the target, freeze it, personalize it, and polarize it.” Cut off the support network and isolate the target from sympathy. Go after people and not institutions; people hurt faster than institutions.

The sneering class has deemed people of MAGA persuasion “deplorables” “bitter clingers” “extremists” “conspiracy theorists” “xenophobes”, “authoritarians”, and “fascists.” And MAGA Christians are deemed not just “a threat to Evangelicalism!” but to “DEMOCRACY!”

This while, (Our Statement – Christians Against Trumpism) . . .

“Political extremism, whether from the “left” or the “right,” uses violence, chaos, and degrading language as tools for social change.”

See above for who uses degrading language. But who uses violence and chaos as tools for social change? The “extremist” Left, for example;

Portland’s grim reality: 100 days of protests, many violent | AP News

47 arrested, 59 officers injured in Seattle protests that turned violent – KIRO 7 News Seattle

Masked Activists Violently Attack Jews at North Carolina Public Library – Algemeiner.com

Judge Rejects Biden Admin Bid To Dismiss Lawsuit Over ‘Illegal and Dangerous’ $1.5 Billion Palestinian Payment Plan (freebeacon.com)

We are told on MSM that us hobbits are white raging rubes who don’t know any better and are in a cult of personality and that the Christians in this sad group are making Christianity look bad. With the election season upon us, there’s a growing list of shaming screeds promoted on MSNBC.

These Never-Trumper books are meant to make readers feel morally superior if they make the ‘right’ choice: to not support and vote for Trump. Three of these authors want to move you in the direction of being an ‘acceptable’ Christian and politically ‘acceptable’ in their eyes:

Tim Alberta and The Kingdom, the Power, and the Glory: American Evangelicals in an Age of Extremism, published December 5, 2023

Tom Schaller and Paul Waldman with White Rural Rage: The Threat to American Democracy published on February 27, 2024

Jim Wallis: The False White Gospel: Rejecting Christian Nationalism, Reclaiming True Faith, and Refounding Democracy, published April 2, 2024

The After Party: Toward Better Christian Politics, Nancy French and Curtis Chang, based on project by David French, Russell Moore & Curtis Chang, published April 23, 2024

Please don’t tell me that these authors are writing and talking about these things to protect Jesus from the rabble. “Put down your sword, Peter.” Jesus – very God and the One who cast out demons and calmed the storm – is not beholden to anyone for protection. Their version of Christianity is what they are protecting.

Tom Schaller and Paul Waldman of White Rural Rage: The Threat to American Democracy went on MSNBC to push their polemic rant of a poorly researched book. They posit “fourfold threats” coming from the “White rural” rube demographic:

  1. Rural “Whites” are racist and xenophobic, adverse to DEI and are an impedance to a pluralist society
  2. Rural “Whites” embrace conspiracy-mongering because of their proclivity to anger
  3. Rural “Whites” rubes form authoritarian rebellious groups with “right-wing” money
  4. Rural “Whites” harass, intimidate, and are violent

Victor Davis Hanson reviewed On White Rural Rage by Tom Schaller & Paul WaldmanAll the rage | The New Criterion. He handily refutes the book’s “often-incoherent polemic.” Here’s his response to number 3 of the “fourfold threats” posed by raging “Whites”:

“In their psychodramatic formulation, the authors allege that

“U.S. democracy is in peril. Ballot blockers, wannabe authoritarians, White Christian nationalists, and constitutional sheriffs each pose existential and often overlapping threats to American constitutional government. Unfortunately, rural Whites form the tip of the spear for each of these movements.

“No data is supplied to support such an “existential” threat, much less one originating in rural white America—other than polls that suggest about half the nation feels that America is a Christian nation.”

Hanson’s impression of the book . . .

“White Rural Rage is for the most part a compilation of misleading polls, left-wing news accounts, interviews with state and local Democratic politicos, and sloppy, cherry-picked references to and quotes from kindred academics that reinforce the authors’ preexisting belief in a vast rural white cabal of violent racists and conspiracists. . .

“In the end, White Rural Rage is not so much a warning about a national, seething, rural white danger to democracy as it is a projection of the fears of elite white authors, conspiracy-minded as they often are themselves.”

Tim Alberta, journalist  and staff writer for The Atlantic and author of The Kingdom, the Power, and the Glory: American Evangelicals in an Age of Extremism, was also showcased on MSNBC to promote his own psychodramatic formulation about MAGA Christians. He also podcasted on The Trinity Forum where he talked about his book and on The Roy’s Report where he talked about The Corrupting of American Evangelicalism. Julie Roys interviewed Tim Alberta and shares his concerns about Evangelicalism.

Listening to the Trinity Forum podcast, I understood Tim Alberta to say that Christians should understand that as Christians they live “under siege” and basically that they should cool their jets (don’t get out of hand) and get used to abuse and persecution because that’s the way it is for Christians. I get the sense from Tim that Christians should be more like white suburban women, like Julie Roys.

Alternatively, on The Roy’s Report website – “reporting the truth and restoring the church” – Julie Roys posts articles and podcasts exposing abuse within the church. Victims of abuse (typically women) submit to the abuser (typically male) for a while and then they react and take action. You hear their stories on the website’s podcasts.

Per Alberta, shouldn’t church abuse victims just be quiet and take it like good little Christians?

Are we to believe that reacting to church abuse is more Christian than reacting to political abuse?

Isn’t it good to work to forestall persecution in society? Should Christians clamor to be martyrs?

Is it OK to expose and denounce abusive leaders in church but not leaders in politics? Never-Trumpers criticize Trump all day long. If MAGA criticizes what is being forced on them by the Left they are labeled
“extremists” and “a threat to democracy.”

What about “reporting the truth and restoring America” – is that out of Evangelical bounds?

Aberta labels “Trumpism as a kind of sub-cult in the evangelical world,” Wow. To use his own term, that is “extremist” language.

Is it Ok for Never-Trumper Christians to vilify MAGA Christians?

~~~~

“Unholy mix”

The Roys Report promo for Corrupting of American Evangelicalism podcast:

“On this edition of The Roys Report, bestselling author and journalist Tim Alberta joins host Julie Roys to explore a disturbing phenomenon in American evangelicalism. Though once evangelicals understood that the Kingdom of God and the kingdom of men are separate, now the two are being combined into an unholy mix. And sadly, for millions of conservative Christians, America is their kingdom—and proper adherence to their political ideology is their litmus test for Christian orthodoxy!

“. . .major players and institutions within the evangelical movement that have succumbed to political idolatry.

“. . . mixing political advocacy with the gospel is misleading and wrong.”

Huh?!? You wouldn’t advocate for someone willing to abolish slavery and drug and sex trafficking? You wouldn’t advocate for someone willing to bring peace and prosperity and uphold the rule of law? Are these good things outside the bounds of The Roys Report gospel?

“Though once evangelicals understood that the Kingdom of God and the kingdom of man were separate, now the two are being combined into an unholy mix.” Huh?!?

When Jesus came to Galilee proclaiming the good news of God and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news” the kingdom of God and the kingdom of man came together in an “unholy mix” and Christians have been trying to sort out what that means.

And when Jesus sat at dinner in Levi’s house, many tax collectors and sinners were also sitting with Jesus and his disciples, for there were many who followed him. Now there’s an “unholy mix” according to the scribes of the Pharisees – guardians of their religion’s image.

Jesus taught his disciples to pray May your kingdom come, may your will be done, as in heaven so on earth? Sounds political, especially when the elements of this world fight against that happening and work to divide Christians with books, documentaries, media campaigns, etc.

Calling Jesus “Lord” is political. Living under his lordship is political.

(I don’t understand Jesus of the gospels as docile, demure and worried about image. He did take offense when the scribes who came down from Jerusalem said, “He has Beelzebul, and by the ruler of the demons he casts out demons.” They were implying unholy things about the Holy Spirit.)

(Note: In the podcast, Tim Alberta and Julie Roys set their disapproving sights on Liberty University, Jerry Falwell Sr., Jerry Falwell, Jr., Robert Jeffress, and Ralph Reed. They don’t talk about Francis Schaeffer, Focus on the Family or other Christians who were engaged early on in the culture and politics.)

The Roys Report put out another NeverTrump article, one written by Jim McDermott promoting a documentary:

‘Bad Faith’ Sounds The Alarm On The Past & Future of Christian Nationalism (julieroys.com)

(BAD FAITH is a feature-length documentary that explores the dangerous rise of Christian Nationalism in the United States. Part archival chronicle, part exposé, the film reveals the secretive political machinery that has relentlessly sought to weaken and destroy American democracy in order to promote its authoritarian vision. Bad Faith – Movie Reviews | Rotten Tomatoes)

Jim McDermott writes:

“In Bad Faith: Christian Nationalism’s Unholy War on Democracy, filmmakers Stephen Ujlaki and Chris Jones trace the origins of Christian nationalism from the Ku Klux Klan in the 19th century through the creation of the Moral Majority, the sudden rise of the tea party and the election of Donald Trump. What they uncover is an essential aspect of our current political situation, one that puts evangelical Christianity in new light.”

(Note: The records of Congress reveal that not one Democrat either in the House or the Senate voted for the 14th Amendment. Three years after the Civil War, and the Democrats from the North as well as the South were still refusing to recognize any rights of citizenship for black Americans.”)

One of its filmmakers, Stephen Ujlaki, spoke in an interview by phone in Los Angeles, about the making of “Bad Faith”. Here are excerpts from that interview:

“When Trump got elected, I was shocked. Nobody thought he had a chance. He was obviously a joke. It was never going to happen. When he got elected, I realized I didn’t really know anything about what was going on. I was in a bubble.

“More than anything, . . . the film was just to find out: How did [Trump} do it, how did he win, and who were the Christian evangelicals (who supported him)? But then I discovered all of this plotting, all of these deals, and the fact that those behind them were anti-democratic from the beginning.”

“Would it be fair to say Christian nationalism’s goal is fascism?  Yes. It’s pure fascism. It’s pure power.”

“Bad Faith” . . .  tells of how a large swath of religious voters came to believe that President Joe Biden is in league with the devil while Trump is essential to the spiritual salvation of America.”

(Not: Joe Biden is in league with a lot of bad actors as we find out more and more about his dealings. Trump during his first term did “save’ the nation from decline and left Democracy still standing.)

Ujlaki wants us to know that Christian nationalism “has nothing to do with theology, nothing to do with religion, nothing to do with God or with Jesus. I don’t even consider Christian nationalism as a religion. What is its ethos? What is its morality? It’s actually amoral, which is why it uses the church. The church lends it that moral, ethical authority that it doesn’t have otherwise.”

“If you look around you at the divisiveness and the distrust of institutions that exist today in this country, you will realize how incredibly successful they have been in executing their plan. It’s been like a slow-motion revolution in a way, happening bit by bit all over the place.”

The creators of Bad Faith have shown their own Bad Faith by knowingly misrepresenting, with a broad brush, Christians who want to restore America and Chrisitan values when having to deal with Progressivism’s in-your-face values. It appears the documentary, like the books above, was created in time to impact the 2024 election – to scare voters away from anything Chrisitan and Trump.

Never-Trumper David French has continuously railed against Trump. He thinks Trump supporters have “unrighteous rage.” In this self-promoting mea culpa, French uses the divisive language of the Left: “rage.”:

“French, who has now spent the best part of a decade bemoaning the 45th President, now acknowledges the “bond” between Donald Trump and most Republican voters and concludes:

“I don’t regret my arguments against Trump. I’d make them again, and I will continue making them. I do ask myself how I missed the sheer extent of Republican anger. And I’m deeply, deeply grieved by the thought that I did anything in my life before Trump to contribute to that unrighteous rage.”

Do white suburban women and their epicene men find railing against Trump both titillating and necessary to emote their tribal scorn of Trump?

BTW: Democratic strategist James Carville is very concerned that ‘preachy females are to blame for Biden’s polling numbers:

“A suspicion of mine is that there are too many preachy females. Don’t drink beer. Don’t watch football. Don’t eat hamburgers. This is not good for you – the message is too feminine,” Carville said. “If you listen to Democratic elites — NPR is my go-to place for that — the whole talk is about how women, and women of color, are going to decide this election. I’m like: ‘Well, 48 percent of the people that vote are males. Do you mind if they have some consideration?”

‘Preachy females’ blamed for Biden’s polling numbers: ‘This is about driving men out of the Democratic Party’ | Fox News

 ~~~

“unrighteous rage”?

According to people like French there were no catalysts for MAGA anger. There was no hellish COVID handling with church closings, social distancing, masking and vaccine mandates. There has been no “fundamental transformation” of America. Our children were never indoctrinated with CRT and Queer Theory. There has been no “trans” mutilation of children, no drug trafficking and fentanyl deaths. There has been no FBI monitoring of Catholics who want Latin masses. There has been no massive illegal migration. No highest rate of inflation. There has been no janky lawfare to hamstring Trump and no political persecution. Yeah right.

This Is Fine: Average Salary Required to Own a Home Increased 80.5% Under Biden – Twitchy

The Left, along with the enabling Never-Trumpers, have created the existential crisis they claim Christians on the Right have created. The Left, along with the Never-Trumpers, have created a Constitutional crisis just like what happened before the Civil war. Our country has been exposed to great evil, incompetence, and risk under Joe Biden and the Democrats with the help of the Never-Trumpers who put them in power.

We are told that Christian Nationalism poses “a threat to democracy!” This is projection and a lie. It is the Democrats who are putting political opponents in jail. It is the Democrats who wanted to take Trump off the ballot. It is the Democrats who stole the 2020 election and are working to steal the 2024 election.

15 Secretaries Ignore Subpoenas While Refusal Lands Bannon In Jail (thefederalist.com)

Tell me, is it the Christians who are in control of things or is it the Progressives who taken over every aspect of society with their long march through the institutions? Progressive Christians write against Christians who oppose them calling them an “extremist threat.” But Christians working against Progressivism’s lies and authoritarian ways are not “a threat to democracy!”

Given that it’s an election year, Democrats and Never-Trumpers will unleash every tactic under the sun to disrupt the 2024 election. See the above for a sample. They are franticly trying to keep Trump out of the White House. Trump will take apart the administrative state that rules every inch of our lives, that so enjoys having rule over every inch of our lives.

Who will the Never-Trumpers vote for this November? Will they vote or stay home? Will they vote for the continued destruction of America and more of the Biden regime. Will they vote for neo-con Nikki Haley and more wars? If they vote solely on the basis of character, as they say they do, then who will they vote for? Is there someone who looks and talks Evangelical like the stiff Mike Pence? Ron DeSantis?

It seems that elite Christians, of either political stripe, spend their days with their tribe and in their bubble. And it seems they believe themselves to be the voice of reason, pluralist, inclusive, and magnanimous to a fault. Next to the Trump they portray they come across as good little Christians. And that is why they are loved by the Left and paraded thru MSNBC, CNN, WaPo, NYT, etc. They are controlled opposition.

The image consultants of Build Back Better Evangelicalism have no clue about us Hobbits. They view people from top down – not as one of them. Middle America has been ghosted by them.

God works in mysterious ways, but the elites – the scribes and Pharisees of Christianity – proscribe ways, fundamentalist ways, that God must not work. How sad! My Lord doesn’t need image management. And I don’t need their sanctimonious scolding.

~~~~~

Are people now afraid to put the American flag in front of their home out of fear people will think them patriotic and Christian and nationalist? Fear is the psyop produced by the Left to get people to back off love of their country. Progressives along with Globalist-dominionists have plans for you. Totalitarians include, as I have written about, the World Economic Forum (WEF) and the World Health Organization (WHO) and the Democratic party.

“If you grew up in the 21st century, all you know is our current hangdog, ashamed, self-conscious country, embarrassed by its own shadow, tail between its legs, stooping and supplicating, begging everyone’s forgiveness for its sins.

“But if you were fortunate to have experienced any of the last few decades of the 20th, then you know: it was not always thus! The national vibe (until quite recently!) was cool confidence bordering on arrogance.”

American Swagger – Peachy Keenan’s Extremely Domestic

Independence Day is Thursday. Put your flag out.

Patriotic picture of the day

“After a windstorm last July, the flag in front of our home got flipped up and stuck on the flagpole. My boyfriend, an Air Force veteran, went outside to untangle it. About 15 minutes later, I realized he was still there, admiring the flag and watching the cars go by. I grabbed my camera and took this photo from our kitchen window. My boyfriend had no idea until he came inside, but now he thinks it’s just as idyllic as I do.” —Michele Garrant, Mooers Forks, New York

~~~~~

Evangelicals, after all, have made heroes of those who have smuggled Bibles behind the Iron Curtain, who have sought to evangelize tribes that met them with arrows, and who have engaged in bait-and-switch campaigns closer to home, such as “study skills seminars” offered on college campuses or “neighborhood clubs” hosted in summertime backyards that conclude with an unadvertised gospel call.

The ultimate end of winning souls justifies a sometimes-startling variety of means. One might wonder to what extent this tradition of pragmatic ethical bargaining has enabled evangelicals to support Donald Trump.

Evangelical support for Trump continues to be wildly inconsistent with some basic Christian values. It is also, however, consistent with a combination of fear and exceptionalism—along with a flexible pragmatism—that has been part of the story of American evangelicalism going back to its seventeenth-century roots.

Donald Trump and the Exceptions of American Evangelicalism – The University of Chicago Divinity School (uchicago.edu)

~~~~~

The Left Doesn’t Want You to See What You See

Remember Build Back Better and the Inflation Reduction Act?

The Biden Economy Image Consultants want us to believe Trump will be a disaster for the economy.

But, The Nobel Laureates Strike Out | City Journal (city-journal.org)

Modern Monetary Theory employed by the Biden Regime has created the massive debt and inflation that we and our children and grandchildren must live with.

“Most Americans believe it is unhinged to deliberately destroy the border and allow 10 million illegal aliens to enter the country without background audits, means of support, any claims to legal residency, and definable skills. And worse still, why would federal authorities be ordered to release repeat violent felons who have gone on to commit horrendous crimes against American citizens?

“Equally perplexing to most Americans is borrowing $1 trillion every 90 days and paying 5-5.5% interest on the near $36 trillion in ballooning national debt. Serving that debt at current interest exceeds the size of the annual defense budget and may soon top $1 trillion in interest costs, or more than 13% of the budget. . .

“The Biden years did the country great damage and rendered Biden himself one of the most unpopular incumbent presidents in American history. But his agendas may have fundamentally changed the country for decades, if not longer—and will require tough remedies that may be almost as unpopular as the wreckage they wrought.” – Victor Davis Hanson

The Logic in All the Madness – Victor Davis Hanson

~~~~~

The Character of The Lincoln Project:

21 Men Accuse John Weaver, Lincoln Project Co-Founder, of Online Overtures and Harassment – The New York Times (nytimes.com)

Inside the Lincoln Project: Claims of harassment, sexism, ‘toxic’ workplace (usatoday.com)

Lincoln Project founders knew of alleged harassment months before they claimed (usatoday.com)

Anti-Trump ‘Lincoln Project’ Paid $35,000 to Hackers. (thenationalpulse.com)

Lincoln Project, Co-Founded by ‘Predator’ John Weaver, Funded ‘Bloodbath’ Hoaxsters MeidasTouch. (thenationalpulse.com)

The Lincoln Project: Leadership

Regarding Steve Bannon going to prison:

~~~~~

Water, Rural Rage, and Popular Classes

June 13, 2024

Victor Davis Hanson and cohost Jack Fowler talk about the California water madness, the Gaza pier bust, white rural rage hoax, and why the international leftists hate the popular classes.

Water, Rural Rage, and Popular Classes – Victor Davis Hanson (victorhanson.com)

Home – VDH’s Blade of Perseus (victorhanson.com)

Biography – VDH’s Blade of Perseus (victorhanson.com)

Read this instead:

The Unprotected Class: How Anti-White Racism Is Tearing America Apart: Carl, Jeremy: 9781684514588: Amazon.com: Books

The Unprotected Class – Chronicles (chroniclesmagazine.org)

No wonder, then, that we should expect some sort of similar hoax to arise before the 2024 election. Do not be surprised when told of a “secret” Trump plan uncovered to round up critics in 2025 and send them to “camps,” or lurid revelations about “evidence” that Trump is in worse physical and mental shape than is a debilitated Biden, or some fantastic MAGA plot to implement “voter suppression,” or allegations that the Trump campaign’s “dark money” involves “collusion,” “disinformation,” and “sinister foreign actors.”

How Left-wing Conspiracies Work – Victor Davis Hanson (victorhanson.com)

~~~~~

Watch Young Voters Explain Why They’re Walking Away From Joe Biden and the Democrats (VIDEO) | The Gateway Pundit | by Mike LaChance

I said this would happen:

Outrage as Surgeon General Vivek Murthy Declares Gun Violence a Public Health Crisis

The Promise in Person

“Surely the Lord is in this place—and I did not know it!”

Born into a dysfunctional family? Making your own way through life anyway you can? Does God know where to find you?

When Rebekkah’s time to give birth came, sure enough, there were twins in her womb. The first came out reddish, as if snugly wrapped in a hairy blanket; they named him Esau (Hairy). His brother followed; his fist clutched tight to Esau’s heel; they named him Jacob (Heel). Isaac was sixty years old when they were born.

The boys grew up. Esau became an expert hunter, an outdoorsman. Jacob was a quiet man preferring life indoors among the tents. Isaac loved Esau because he loved his game, but Rebekah loved Jacob. (Genesis 25:24-28.)

Years later, Jacob the heel-grabber buys Esau’s birthright with a bowl of stew. The birthright was recognition of the chief position in the family and the inheritance of a double portion of everything a father owned. Esau rashly “sells” the birthright to Jacob for a bite to eat after a day of hunting.

Jacob said, “Make me a trade: my stew for your rights as the firstborn.” And Esau said, “I’m starving! What good is a birthright if I’m dead?” Esau did not appreciate the gravity of birthright.

Jacob had had his eye on the birthright and saw the moment to grasp it by cooking up a stew.(Genesis 25:19-34)

Years after that, Jacob the heel-grabber, by tricking his weak blind father, grasped the blessing that Isaac had in store for his favorite son Esau. The blessing was more personal than the birthright. It provided, with God’s assurance, a purpose and a path for the family’s future.

God had promised to bless Abraham and, through his descendants, the world (Genesis 12:1-3). The blessing was passed on to Isaac who first heard of God’s personal presence (Genesis 26):

I am the God of Abraham your father;
    don’t fear a thing because I’m with you.
I’ll bless you and make your children flourish
    because of Abraham my servant.

The scheme was concocted by the boy’s mother Rebekkah. She was going by what God had told her when she was pregnant:

“Two nations are in your womb,
    two peoples butting heads while still in your body.
One people will overpower the other,
    and the older will serve the younger.” (Genesis 25)

When Esau found out about the stolen blessing, he was furious and ready to kill Jacob. Rebekkah gets word of this. She pretends like nothing has happened and lies to her husband Issac. She presses Issac to send Jacob some five-hundred miles away – to her homeland. She says that Jacob should find a wife there among her kin and not from among the locals.

So, Isaac sends Jacob away, to Paddan-aram and to Laban, the brother of Rebekah. Turns out, Laban is a schemer just like his sister. (Genesis 29)

Jacob left his hometown Beersheba in a hurry and headed toward Haran. On his way he came to a place outside the city of Luz in the land of Canaan. He camped there for the night since the sun had set. He took one of the stones there, set it under his head and lay down to sleep. And he dreamed of a ziggurat stairway that reached all the way to the sky. Messengers of God were going up and down the stairway, between earth and heaven. (Genesis 28:10-12)

Jacob saw God standing beside him and saying, “I am God, the God of Abraham your father and the God of Isaac. I’m giving the ground on which you are sleeping to you and to your descendants. Your descendants will be as the dust of the Earth; they’ll stretch from west to east and from north to south. All the families of the Earth shall be blessed in you and in your offspring. Yes. I’ll stay with you, I’ll protect you wherever you go, and I’ll bring you back to this very ground. I’ll stick with you until I’ve done everything I promised you.

Jacob woke up from his sleep. He said, “God is in this place—truly. And I didn’t even know it!” (Genesis 28:10-16)

At the foot of the stairway and not from the towering top of the ziggurat, a man-made temple where mortals ascend to the gods, God revealed himself to Jacob as the same God who spoke to Abraham. He confirms Jacob’s place and identity in the chosen line. Jacob is given a divine promise of presence.

And that very night the Lord appeared to Isaac and said, “I am the God of your father Abraham; do not be afraid, for I am with you and will bless you and make your offspring numerous for my servant Abraham’s sake.” Genesis 26:24, cf. 26:28

God has come all the way down the stairway to be where Jacob is (intimacy) to announce himself to Jacob. It is on the earth where human beings sleep that we encounter God and not at the top of the ziggurat of philosophical reasoning and empirical research.

This is the first time Jacob encounters God. It’s his first acknowledgement of a transcendent dimension to his life. He is gob smacked by the experience. To mark the spot of God’s presence, he places a stone pillar, pours oil over it to sanctify it, and calls the location Bethel – house of God. This is Jacob’s first religious response. Then Jacob vowed a conditional vow:

“If God stands by me and protects me on this journey on which I’m setting out, keeps me in food and clothing, and brings me back in one piece to my father’s house, this God will be my God. This stone that I have set up as a memorial pillar will mark this as a place where God lives. And everything you give me, I’ll return a tenth to you.” (Genesis 28: 18-19)

Jacob’s vow to God is all about taking care of himself. He is preoccupied with personal well-being and wanting his father’s assets. He is obsessed with blessing and property. His vow is not a commitment but a bargain. His personal bandwidth, even with the presence and promise of God, hadn’t expanded. But God’s encounters with Jacob would continue.

As noted above, Jacob as he was leaving the land promised to him, has an encounter with God in a “ladder” dream. When he returns to the land, he has another encounter with God – a wrestling match at the river Jabbok (emptying).

Like all of us, Jacob is a work in progress. He is of questionable character and not someone we would have thought of to be the namesake (Israel) of a line of people who are to represent God’s character to the world. But God, in His wisdom and mercy, works with Jacob- his faults, his dysfunction, his deceitful ways, and his sins – and seeks to redeem him for his purposes. God is slow to anger and plenteous in mercy (cf. Psalm 103: 6-18) (unlike many judgmental types today who are loathe to work with God to redeem relationships with those they do not deem worthy).

Of course, there is much more to the Jacob/Israel story than presented here. But this was presented so that you might know that God will encounter us. He may find us in a dysfunctional family (Jacob). He may find us roaming a desert watching a flock of sheep when most of our time on earth is behind us (Moses). He may find us sitting beneath a tree or up a tree (Nathaniel, Zaccheus). He may find us working on a fishing boat (Simon, Andrew, James, John) or at a tax collecting booth (Matthew).

The incomparable and personal God will search for us, the lost sheep and the lost bad pennies, to make his presence and promises known. When we find out that we are found, what will be the response?

~~~~~

For another perspective on God tracking us down, read what Fr Donovan learned when he was attempting to evangelize the Masai, a fiercely independent semi-nomadic tribe of herders spread over thirty thousand square miles of Tanzania.

A Masai elder contrasted ways of faith in hunting terms: a white hunter shooting an animal from afar to a lion wrapping its limbs and claws around its prey. You will want to read this to find out about the lion:

The Hound of Heaven – A Sermon preached in Duke University Chapel on September 16, 2007 by the Revd Dr Sam Wells

The Hound of Heaven (duke.edu)

~~~~~

Who is God? – with Iain Provan

Who is God? – with Iain Provan (gospelconversations.com)

Iain W. Provan | Faculty | Regent College (regent-college.edu)

~~~~~

Passion – Crushing Snakes (Live From Passion 2020) ft. Crowder, TAYA (youtube.com)

Uncharted Understanding

Hadn’t things already been mapped out? Most thought they knew the system of cosmic order and justice in a world of evil, suffering, and chaos. But the course they followed, was it determined by superstitious and romantic assumptions?

Someone had a novel idea: write a prose tale of events and characters employing an extreme case to exemplify, expand, and examine common notions at the time. What was created is similar to a parable.

The conventional wisdom was that you take care of the gods through ritual and they take care of you. You forget the gods and the gods got angry. And then one had to work to appease the gods to regain favor and benefits. This quid pro quo piety-for-prosperity symbiosis between contingent and capricious gods and mankind was considered the foundational principle in the cosmos. It was thought to represent order and justice in the cosmos.

Two particular issues were scrutinized by the author. (1) Was the Retribution Principle (RP) – the righteous will prosper and the wicked will suffer – the foundational principle of the cosmos? (2) Does anyone serve God for nothing?

The characters or figures in the fictional account:

The Arbiter – a character representing God

The Challenger. His function was adversarial: to point out issues with people and policies and to present arguments against a person or policy.

Job, a ritually pious man and the subject of the problem posed.

Eliphaz, Bildad, Zophar, and Elihu. They are Job’s friends, counselors, advice givers, and challengers.

An unnamed friend of the heavenly court. He offers supplemental material.

The following is a brief summary of the account:

One day the Arbiter was holding court. Heavenly beings were there to report on what was going on in the cosmos. Among them was the Challenger.

The Arbiter pointed out Job to the Challenger. There was no on quite like him, he said. He considered Job to be honest through and through, a man of his word, totally devoted to him, and someone who hated evil with a passion. Job even made sacrificial atonement to the Arbiter for his children just in case they sinned during their partying.

Knowing that Job was incredibly wealthy and the most influential man in all the East, the Challenger alleged that a self-interest symbiosis with the Arbiter motivated Job. Righteous people like Job behaved righteously, he contended, because of the expectation of a reward from the Arbiter.

Was this true? Was the Retribution Principle the Arbiter’s policy? Was reward Job’s motivation to be righteous? Does Job serve God for nothing? The Challenger wanted to find out. He picked Job to be the unwitting focus of his posed problematic policy:

“So do you think Job does all that out of the sheer goodness of his heart? Why, no one ever had it so good! You pamper him like a pet, make sure nothing bad ever happens to him or his family or his possessions, bless everything he does—he can’t lose!

“But what do you think would happen if you reached down and took away everything that is his? He’d curse you right to your face, that’s what.”

With the Arbiter’s go ahead, Job, a blameless and upright man was exposed to devastating loss. Yet, in spite of losing everything including his sons and daughters, Job maintained his integrity. And, he didn’t blame the Arbiter.

Seeing the failed result of this trial, the Challenger wanted to further test his proposition – that righteous behavior is based on physical blessing:

“A human would do anything to save his life. But what do you think would happen if you reached down and took away his health? He’d curse you to your face, that’s what.”

The Arbiter once again gave the go ahead but with the condition that Job does not lose his life in the process. Job was then struck with terrible sores. He had ulcers and scabs from head to foot. He used pottery shards to scrape himself. He went and sat on a trash heap among the ashes. Job was in extremis.

Job’s despair – William Blake

And it was there, among the ashes, that Job gets his first feedback into the horrendous situation that he finds himself and has had no control of:

 His wife said, “Still holding on to your precious integrity, are you? Curse God and be done with it!”

Job’s wife responded with imperatives to her husband: accept the tragic situation, curse God, and accept the fate of death – in effect, “life is not worth living Job”. It should be noted that if Job does what she says, the Challenger’s claim would be proven true: benefits had motivated him all along. But Job tells her that she is out of line:

“You’re talking like an empty-headed fool. We take the good days from God—why not also the bad days?”

The study records that after all that had been inflicted on Job, he remained blameless and said nothing against the Arbiter.

Included in this tale are three cycles of dialogs that Job had with his three friends Eliphaz, Bildad, and Zophar. These three heard of Job’s situation and came to console him. When they saw him, it was written, they sat quietly mourning. They thought Job was on the way out.

Later, after days of silence, they each in turn offer Job their worldly wisdom about his dire state. They believed there was something off about him and his thinking. So, they each try to find fault with Job and they each reaffirm the Retribution Principle in the process.

The Arbiter, they tell Job, protects the righteous and punishes the wicked. Regarding the reason for his suffering, they tell Job that no mortal is righteous and how can mortals understand what the Arbiter demands.

Their advice to Job: put away sin, restore your righteousness, plead your case before the Arbiter, and regain benefits. Notably, their counsel was contrary to Job’s wife’s directive when she told her husband to just be done with the RP and die. The friends, like Job’s wife, do tell Job to accept the tragic situation but they want him to revise his thinking and his life and then he will find that life is worth living through restored benefits.

Job Rebuked by His Friends – William Blake

The three friends counsel was in line with the Challenger’s claim: there’s a symbiotic relationship between piety and prosperity. To defend this principle, they reject any notion of Job’s righteousness. For them, the end game was material reward.

If Job acted in accord to what his three friends said, he would validate the Challenger’s claim. But Job has not been swayed by their words directing him back to benefits. He has shown that his righteousness stands apart from benefits. And so, the three friends are silenced.

Job does question the Arbiter’s justice:

“Does it seem good to you to oppress, to despise the work of your hands and favor the schemes of the wicked?”

In saying his suffering is undeserved, Job claims that what has happened to him cannot be justified by his behavior. He thinks the RP system of justice is broken and the Arbiter is being petty.

The dialog with the three friends ends with them not finding fault with Job’s behavior. Job maintained his innocence all along. He had done nothing wrong and admitted to no wrong doing. And Job does not expect any benefit or reward. He does serve the Arbiter for nothing. As such, he refutes the Challenger’s claim.

In standing by his righteousness, Job believed there was an advocate or mediator (a redeemer) who would show up and vindicate him. This seems to be Job pointing a finger at the Arbiter and wanting the Arbiter to justify his actions to Job. The Arbiter remained silent throughout the dialogs.

After the dialogs, supplemental material is inserted. Someone who has not been involved (an unnamed friend of the heavenly court?) offers poetic insight that speaks to the cosmic issues raised. He provides perspective from territory not explored in the dialogs.

He asks “Where do mortals find wisdom? and “Where does insight hide?” And he answers: “Mortals don’t have a clue, haven’t the slightest idea where to look.”

With what’s been dug up so far in the dialogs, these questions raise issues: what man has found- the Retribution Principle – is this the foundational principle of order in the cosmos? Is justice the foundational principle of the cosmos? If neither is true, then what is?

The supplemental material would have us understand that the foundational principle of the cosmos is wisdom and not justice. And, that the Arbiter alone knows the exact place to find wisdom. For the Arbiter is the only source of wisdom and its only evaluator.

The poem states that the Arbiter, after focusing on wisdom and making sure it was all set and tested and ready, created with wisdom thereby bringing order and coherence to the cosmos. What’s man to do? Totally respect the wisdom of the Arbiter. Insight into that wisdom means shunning evil

After this poetic insert there are three speeches.

Job begins by pining for the past: “Oh, how I long for the good old days, when God took such very good care of me.” The RP was working and things seemed coherent. He was in a good place then and in good standing socially.

“People who knew me spoke well of me; my reputation went ahead of me. I was known for helping people in trouble and standing up for those who were down on their luck.”

But now, Job says, things are not good. His role and status in society has reversed – from honor to dishonor. He’s the butt of jokes in the public square. He’s mistreated, taunted and mocked. And the Arbiter has remained silent. He laments:

“People take one look at me and gasp.
    Contemptuous, they slap me around
    and gang up against me.
And the Arbiter just stands there and lets them do it,
    lets wicked people do what they want with me.
I was contentedly minding my business when the Arbiter beat me up.
    He grabbed me by the neck and threw me around.

For Job, things are incoherent. It’s a dark night for Job’s soul. He feels abandoned, empty, and desolate along with enduring extreme physical agony.

The trauma he is experiencing may have scrambled his senses. He lashes out at the Arbiter:

“I shout for help, you, and get nothing, no answer! I stand to face you in protest, and you give me a blank stare!”

“What did I do to deserve this?” he says. “Haven’t you seen how I have lived and every step I take?”

Job tries to restore coherence with an oath of innocence. He lists forty-two things that he is innocent of and then pleads for a vindication scenario: “Oh, if only someone would give me a hearing! I’m prepared to account for every move I’ve ever made – to anyone and everyone, prince or pauper.”

As things seem to be out of control, Job considers the Arbiter something of a wild card, an unknown or unpredictable factor. He’s being capricious like all the other gods.

After Job speaks, another friend enters the conversation. Elihu, younger than the others, has been waiting and listening to the conversation. He’s somewhat brash in addressing the group. Elihu, in a somewhat superior way, wants Job and the others to know that he is speaking on behalf of the Arbiter.

“Stay with me a little longer. I’ll convince you.
    There’s still more to be said on God’s side.
I learned all this firsthand from the Source;
    everything I know about justice I owe to my Maker himself.”

Elihu is angry with the older three friends. They had condemned Job and yet were stymied because Job wouldn’t budge an inch—wouldn’t admit to an ounce of guilt. And they ran out of arguments. He contends that the wisdom of their many years – the conventional thinking about the self-interest symbiosis and the carrot sticks of the Retribution Principle – did nothing to refute Job.

Elihu presents another accusation angle and it’s not the motivation claim of the Challenger. He starts by repeating Job’s words:

“Here’s what you said.
    I heard you say it with my own ears.
You said, ‘I’m pure—I’ve done nothing wrong.
    Believe me, I’m clean—my conscience is clear.
But the Arbiter keeps picking on me;
    he treats me like I’m his enemy.
He’s thrown me in jail;
    he keeps me under constant surveillance.’”

Job thought that he was being scrutinized way too much by the Arbiter. He was being excessively attentive and petty.

Elihu is angry at Job for justifying himself rather than God. Job, he claims, regards his own righteousness more than the Arbiter’s and is therefore self-righteous and proud. That is why he is suffering. And, his suffering, Elihu claims, may not be for past sins but as a means to reveal things now to keep him from sinning later.

Elihu heard Job questioning the Arbiter’s justice: Job was not happy about a policy where the righteous suffer; something was off with the RP system or its execution. Job thought that the Arbiter could do a better job of things. Job, claims Elihu, doesn’t know what he is talking about and speaks nonsense.

He comes at Job with a defense of the transcendence of the Arbiter.

“The Arbiter is far greater than any human.
So how dare you haul him into court,
    and then complain that he won’t answer your charges?
The Arbiter always answers, one way or another,
    even when people don’t recognize his presence.”

And,

“Take a long, hard look. See how great he is—infinite,
    greater than anything you could ever imagine or figure out!

Against Job’s “senseless” claims, Elihu says that the Arbiter is not accountable to us. The Arbiter is not contingent and not bound to our scrutiny. In a break with the conventional wisdom – the quid pro quo piety-for-prosperity symbiosis with the gods – Elihu says that neither righteousness and wickedness have an effect on the Arbiter.

The Arbiter, he says, “is great in power and justice.” He uses nature to explain:

“It’s the Arbiter who fills clouds with rainwater
    and hurls lightning from them every which way.
He puts them through their paces—first this way, then that—
    commands them to do what he says all over the world.
Whether for discipline or grace or extravagant love,
    he makes sure they make their mark.”

Elihu wants Job to know that no one can out-Arbiter the Arbiter. He poses a theodical reason for Job’s suffering –the Arbiter’s justice. And that is how he tries to introduce coherence to Job’s situation. He thinks justice is the foundational principle of the cosmos.

Elihu’s justice and cosmic order also includes the RP. At one point he tells Job that if people listen and serve the Arbiter, they will complete their days in prosperity and their years in pleasantness.

Finally, from out of a whirlwind, the Arbiter speaks. He remains silent about Job’s oath of innocence.

Starting with “Who is this that darkens counsel by words without knowledge?” the Arbiter asks Job rhetorical questions which reveal the utter lack of understanding of those who thought they knew how the complex cosmos was ordered.

“Where were you when I laid the foundation of the earth?”

“Have you ever in your days commanded the morning light?”

“Where does light live, or where does darkness reside?”

“Can you lead out a constellation in its season?”

Job and friends had reduced cosmic order to be a mechanical system of automatic justice: the Retribution Principle. The Arbiter would have Job know that he and his friends don’t know all the ins and outs of how the cosmos is ordered including why there is suffering. And that he is not to be defined and held accountable by their systems of thought.

After detailing some of the knowledge and intricate design that went into the ordered cosmos, a cosmos that encompasses the yet-to-be ordered, the disordered, and wild things, the Arbiter then corners Job: “Now what do you have to say for yourself? Are you going to haul me, the Mighty One, into court and press charges?” The Arbiter agrees with Eliphaz’s assessment of Job: Job is self-righteous.

Job responds: “I’m speechless, in awe—words fail me. I should never have opened my mouth! I’ve talked too much, way too much. I’m ready to shut up and listen.”

The Arbiter challenges Job: “Do you presume to tell me what I’m doing wrong? Are you calling me a sinner so you can be a saint? Go ahead, show your stuff. Let’s see what you’re made of, what you can do. I’ll gladly step aside and hand things over to you—you can surely save yourself with no help from me!”

To exemplify their differences and respective roles, the Arbiter instructs Job with examples of imaginative creatures seemingly both natural and mythical: Behemoth and Leviathan

Job is compared to Behemoth: “Look at the land beast, Behemoth. I created him as well as you. Grazing on grass, docile as a cow . . .”

Behemoth – William Blake

Behemoth is content and well-fed, strong, first of its kind, cared for, sheltered, not alarmed by turbulence. Behemoth is an example of stability and trust: “And when the river rages, he doesn’t budge, stolid and unperturbed even when the Jordan goes wild.”

The Arbiter is compared to Leviathan, the sea beast with enormous bulk and beautiful shape.

“Who would even dream of piercing that tough skin or putting those jaws into bit and bridle?”

Leviathan can’t be tamed or controlled and should not be challenged or messed with. “There’s nothing on this earth quite like him, not an ounce of fear in that creature!”

The Arbiter has drawn a vast distinction between himself and Job.

Job had been speaking about his own righteousness and God’s justice. Behemoth is not an example of righteousness or of a questioning attitude. Rather, Behemoth is an example of stability amidst turbulence (crisis). Behemoth symbolizes creaturely trust.

Leviathan, not an example of justice, is the image of a rather terrifying creature. There is nothing wilder than the Leviathan. Leviathan cannot be domesticated. It would be utter folly to tangle with such a creature.

Behemoth and Leviathan – William Blake

After the Arbiter finishes his description of Leviathan, Job answers:

You asked, ‘Who is this muddying the water,
    ignorantly confusing the issue, second-guessing my purposes?’
I admit it. I was the one. I babbled on about things far beyond me,
    made small talk about wonders way over my head.
You told me, ‘Listen, and let me do the talking.
    Let me ask the questions. You give the answers.’
I admit I once lived by rumors of you;
    now I have it all firsthand—from my own eyes and ears!
I’m sorry—forgive me. I’ll never do that again, I promise!
    I’ll never again live on crusts of hearsay, crumbs of rumor.”

The Arbiter accepts Job’s admission that he was both ignorant and wrong about the Arbiter. Job has grown in his understanding: justice is not automatic – good is not rewarded and evil punished mechanically. The Arbiter is not a contingent being. He is not beholden to Job. He is not accountable to Job. Job cannot force the Arbiter to act.

The Arbiter, who heard Elihu say true things about the Arbiter, addresses Eliphaz:

“I’ve had it with you and your two friends. I’m fed up! You haven’t been honest either with me or about me—not the way my friend Job has!”

The Arbiter tells them to go to Job and sacrifice a burnt offering on their own behalf and Job will pray on their behalf – just as Job did for his own children just in case they’d sinned. The Arbiter accepts Job’s prayer.

After Job had interceded for his friends, God restored his fortune—and then doubled it! Job’s later life was blessed by the Arbiter even more than his earlier life. He lived on another 140 years, living to see his children and grandchildren—four generations of them! Then he died—an old man, a full life.

Job’s restoration at the end does not make up for the losses he incurred. The restoration seems to reset the stage for Job to bring the understanding he gained during his suffering to a new generation. He will tell his daughters to have Behemoth-like trust in the Arbiter and not in a mechanical system of justice.

He may even tell them that prayer is not a cause-and-effect mechanism. Prayer is listening to God.

~~~

As we find out, this fictional tale is not an answer as to why there is suffering or benefit, for that matter. The author’s narrative was meant to educate and expand the reader’s understanding of Yahweh in a world where there are things that make people suffer. Its purpose was to challenge conventional thinking about order, justice, and Yahweh.

The narrative asked questions: Is the Retribution Principle (RP) – the righteous will prosper and the wicked will suffer – the foundational principle in the cosmos? And, does anyone serve the Arbiter for nothing?

The first question is answered through two contrasted views of reality: the old-time religion of piety-for-prosperity as order and justice in the cosmos and the Arbiter’s Wisdom as being the foundational principle in the cosmos. The second question is resolved by Job.

He continued to serve the Arbiter (and did not curse him as the Challenger supposed would happen) during his suffering. He did so without expectation of reward thereby rejecting the piety-for-prosperity symbiosis that was thought to exist between the gods and man.

We find out that the Arbiter, not Job, is put on trial. Under great suffering, Job questioned the Arbiter’s policies. He wondered if the Arbiter was petty and unjust.

The Arbiter, with no need to defend himself, corrects Job. For, Job did not begin to understand what’s involved in the mysteries of creation nor about cosmic order and justice. Job and his friends were not the source of Wisdom.

The Arbiter, along with the supplemental “wisdom” poetry, raised Job’s and the reader’s focus on suffering – the “raging waters” – up to great heights – the uncharted territory of creation beyond man’s comprehension where one would find a Leviathan-like being beyond our control.

This brief summary does not begin to extract the wealth of wisdom and understanding found in Dr. John Walton’s study of the book of Job:

Job (The NIV Application Commentary): Walton, John H.: 9780310214427: Amazon.com: Books

Dr. John Walton, Job (30 mini-lectures) – YouTube

How should we understand our world?

Session 25: The World in the Book of Job: Order, Non-order, and Disorder by John Walton from Dr. John Walton, Job (30 mini-lectures) – YouTube

John H. Walton (Ph.D., Hebrew Union College) is professor of Old Testament at Wheaton College. Previously he was professor of Old Testament at Moody Bible Institute in Chicago, Illinois.

Bibliography: Block, Daniel I., ed. Israel: Ancient Kingdom or Late Invention? Nashville: Broadman & Holman, 2008; Longman, Tremper III, and John H. Walton. The Lost World of the Flood: Mythology, Theology, and the Deluge Debate. Downers Grove: InterVarsity, 2018; Walton, John H. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Second edition. Grand Rapids: Baker, 2018; idem. Genesis 1 as Ancient Cosmology. Winona Lake: Eisenbrauns, 2011; idem. Old Testament Theology for Christians: From Ancient Context to Enduring Belief. Downers Grove: InterVarsity, 2017; idem. The Lost World of the Israelite Conquest: Covenant, Retribution, and the Fate of the Canaanites. Downers Grove: InterVarsity, 2017; idem. The Lost World of the Torah: Law as Covenant and Wisdom in Ancient Context. Downers Grove: InterVarsity, 2019.

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“The suffering and evil of the world are not due to weakness, oversight, or callousness on God’s part. But rather, are the inescapable costs of a creation allowed to be other than God.” – John Polkinghorne

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In light of the severe suffering and trauma that Job is exposed to, some may see the Arbiter’s response as cold and clinical, unfeeling and even autistic. Some in this day and age may hold that feelings and victimhood are core principles for understanding the world and may bad mouth the Arbiter for not being empathetic. Some might assert that his response is not their version of the RP’s justice and order- social justice. They may want an Arbiter to express himself like they do. Finding out that the Arbiter is beyond all reckoning unsettles them.

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The Uncertainty Specialist with Sunita Puri

Pain is like a geography—one that isn’t foreign to palliative care physician, Dr. Sunita Puri. Kate and Sunita speak about needing new language for walking the borderlands and how we all might learn to live—and die—with a bit more courage.

In this conversation, Kate Bowler and Sunita discuss:

How to walk with one another through life’s ups and downs—especially health ups and downs

What “palliative care” means (and how it is distinct from hospice)

The difference between what medicine can do and what medicine should do

Sunita’s script for how to talk to patients facing difficult diagnoses

Sunita Puri:The Uncertainty Specialist – Kate Bowler

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“Here be dragons” (Latin: hic sunt dracones) means dangerous or unexplored territories

“Here be Dragons” was a phrase frequently used in the 1700s and earlier by cartographers (map makers) on faraway, uncharted corners of the map. It was meant to warn people away from dangerous areas where sea monsters were believed to exist. It’s now used metaphorically to warn people away from unexplored areas or untried actions. There are no actual dragons, but it is still dangerous.

The Psalter world map with dragons at the base:

The Life of Ripley

Luke Ripley, the focal character of A Father’s Story by Andre Dubus, begins his narration with what he calls “my life” – the life people in northeastern Massachusetts know about. He then goes on to detail his personal “real life.” And later, we hear about his life without peace after an incident involving his daughter. After all is said and done, I wonder what you would think about this self-reliant guy who is comfortable with his contradictions and who refuses to sacrifice his daughter. And, who is he really protecting when all is said and done?

Luke’s publicly recognized “my life” is that of a stable owner. He boards and rents out thirty horses and provides riding lessons. The “my life” that people would see if they looked in his front room window at night is a solitary “big-gutted grey-haired guy, drinking tea and smoking cigarettes, staring out at the dark woods across the road, listening to a grieving soprano.”

Luke’s “real life” – the one nobody talks about anymore, except Father Paul LeBoeuf”- is revealed to us before the accident in the first three-quarters of the story. What do we learn?

Luke Ripley is a divorced Catholic and an empty nester with three sons and a daughter off somewhere else. His solitary existence is lived out in routine. We learn of Luke’s morning habit of prayer while making his bed and then going to feed his horses. He talks to God because there’s nobody else around.

His morning habit also includes seeing his best friend – Father Paul Leboeuf, the priest at a local Catholic church. Most mornings Luke rides one of his horses over to church where Father Paul’s officiates. There Luke hears the Mass and receives the Eucharist.  During the week the two men get together for a dinner meal.  With Father LeBeoeuf present and a can of beer in hand Luke verbally grieves his despair over losing his wife and his family.

At one point Luke tell us about the importance of ritual, having already told us that he is basically lazy person:

Do not think of me as a spiritual man whose every thought during those twenty-five minutes is at one with the words of the mass. Each morning I try, each morning I fail, and I know that always I will be a creature who, looking at Father Paul and the altar, and uttering prayers, will be distracted by scrambled eggs, horses, the weather, and memories and daydreams that have nothing to do with the sacrament I am about to receive. I can receive, though: the Eucharist, and also, at Mass and at other times, moments and even minutes of contemplation. But I cannot achieve contemplation, as some can; and so, having to face and forgive my own failures, I have learned from them both the necessity and wonder of ritual.  For ritual allows those who cannot will themselves out of the secular to perform the spiritual, as dancing allows the tongue-tied man a ceremony of love.

Nasrullah Mambrol offers this perspective:

The life that Luke tells the reader about is one filled with a variety of contradictions: He is a devout Catholic but divorced; he attends Mass regularly but does not always listen; he enjoys talking to his priest but casually, preferably over a few beers, and what they discuss is mostly small talk; he is a self-described lazy man who dislikes waking up early but does so each morning to pray, not because he feels obligated to do so but because he knows he has the choice not to do so. Luke Ripley is a man who lives with contradictions and accepts them.

Luke wants us to know that he lived through difficult days after the divorce and what he believed ritual could have done for his marriage:

It is not hard to live through a day, if you can live through a moment. What creates despair is the imagination, which pretends there is a future, and insists on predicting millions of moments, thousands of days, and so drains you that you cannot live the moment at hand.  That is what Father Paul told me in those first two years, on some bad nights when I believed I could not bear what I had to:  the most painful loss was my children, then the loss of Gloria, whom I still loved despite or maybe because of our long periods of sadness that rendered us helpless, so neither of us could break out of it to give a hand to the other. Twelve years later I believe ritual would have healed us more quickly than the repetitious talks we had, perhaps even kept us healed. Marriages have lost that, and I wish I had known then what I what I know now, and we had performed certain acts together every day, no matter how we felt, and perhaps then we could have subordinated feeling to action, for surely that is the essence of love. I know this from my distractions during Mass, and during everything else I do, so that my actions and my feelings are seldom one. It does happen every day, but in proportion to everything else in the day, it is rare, like joy.

The loss of his wife Gloria and her leaving the church and the loss of his children figured large in Luke’s life. But the “third most painful loss, which became second and sometimes first as months passed, was the knowledge that I could never marry again, and so dared not even keep company with a woman.”

Luke lets Father Paul know that he is bitter about this. And, that when he was with Gloria he wasn’t happy with the “actual physical and spiritual plan of practicing rhythm: nights of striking the mattress with a fist…”

Early in the narration we learn Luke’s thoughts about his friend Father Paul, the Catholic church, and tithing – “I don’t feel right about giving money for buildings, places.”

We later hear his reflections on Jennifer, his only daughter, becoming a woman: “It is Jennifer’s womanhood that renders me awkward.”

He relates how her growing up affected the ‘ritual’ of memories he kept of her as his sheltered little girl at home. Jennifer became an on-her-own twenty-one-year-old girl with a purse full of adult symbols including a driver’s license. Luke says that he wants to know what she is up to and he doesn’t want to know what she is up to.

And then one night, Jennifer involves her father in a life-altering incident. Luke, to manage the situation, sticks with ritual as if nothing had happened. Ritual, we learned, might have saved his marriage to Gloria. So, Luke returns to default ritual to “save” the only other woman in his life. He wasn’t about to give her up, not even to Father Paul. Luke continues his rituals but does not confess to Father Paul.

The story ends with Luke telling the reader how he justifies himself to God, in Job-like fashion each morning, for what he did: the love a father has for a daughter is different than he has for a son and he loves his daughter more than truth.

Luke’s OK with a guy being hit by the car and but not a woman. Men, like Charles Bronson and Clint Eastwood, are supposed to take the bang ups and arrests and prison time.

In the end, however, Luke must answer to God for what he does to protect Jennifer. Self-serving ritual will not save him.

I’ve read this story twice. The first time, several years ago, I felt I knew the protagonist. He was like a former father-in-law: a divorced Catholic man in his fifties who wore Old Spice, hid Playboys, had daughters, and who thought himself manly in a Hemingwayesque sense. So, it was easy to have a sentimental attachment to Luke. I could empathize with his grief about losing a spouse and children and with his ritual-managed loneliness. And especially so as he acted instinctively to protect his daughter.

After a second reading this past week, I saw Luke differently – beneath the surface, so to speak. And, I had some questions:

When all is said and done by Luke, is he really protecting himself, his “real life”, his ritualized sources of comfort, when he protects his daughter from being taken away?

Did Luke really just act out of laziness (laziness being the opposite of love) in order to maintain ritual and continue life as he knew it?

Was Luke’s manhood tied to his comfort from women?

Wasn’t it cruel, unjust, and devastating to the other family and father involved for Jennifer and Luke to leave the scene of the crime and to let things just go on without answers?

As a parent, what would I do in this situation?

A Father’s Story was first published in the Spring 1983 issue of Black Warrior Review

Profile: Andre Dubus (youtube.com)

Andre Dubus: Father and Son – YouTube

Dubus (youtube.com)

It’s Time for Some Pruning – Bishop Barron’s Sunday Sermon (youtube.com)

Easter Morning

Easter morning me and father are down in the basement brushing shoes. We put polish on them last night with a rag father keeps with his shoe shine kit on a shelf over the washing machine. I used the rag but brown polish came through on my fingers. We polish our shoes every Sunday but I know this Sunday is Easter because we went to church on Friday and we died eggs and my mother set the dining room table and there’s a lily in the front room and ham in the refrigerator and yellow jello with something in it and plastic eggs in a basket on the kitchen table and the sun shines like this only on Easter. I woke up cold this morning. I put on clean pajamas and put the wet ones in the clothes basket. Then I went into the kitchen and ate cereal. Father woke up. He got the Sunday paper off the front porch and came into the kitchen to make coffee. He waits for me to finish eating and scratches his belly and yawns. He tells me to let mum sleep in. She works too he says. After I’m done with my cereal we go downstairs to polish our shoes. We go back upstairs and father sits at the kitchen table drinks coffee. He opens the Sunday paper and gives me the funnies. We wait for mum and my brother to wake up. They wake up. My mother has coffee and my brother eats cereal. My mother says something to father in his ear. He tells us kids to go into the front room so he and mum can talk. We go. I share the funnies with my brother. We sit there for an hour. We look out the picture window and see father walking around the bushes with a basket of plastic eggs. We know what he is doing. We run to the back door. I hold the door handle and my brother bites his nails. Father comes to the door and says there are fifteen eggs hiding in our yard. See what you can find he says. We run to the front yard and look through the bushes and behind trees and in the mail box. The grass is wet and sparkly we find eggs but there are more we run to the back yard and find more. We pull up the bottoms of our PJ tops and hold the eggs there. We count them I have eight and my brother has seven we go back inside and see what’s inside Jelly beans gum tootsie rolls mother says to have only a couple she doesn’t want us bouncing around in church she says. Father is in the kitchen peeling sweet potatoes. Mother is washing goblets. I don’t know why she calls them goblets. They are not scarry to me. Me and my brother get ready for church. The clothes feel stiff but I wear them to look nice mother says. Father combs my hair and my brother’s hair. We wait in the front room and read the funnies. Finally it is time to go. We get in the car and drive to our church. I’ve never seen so many people. Mother wants to get a seat before they are gone we sit next to my friend Jeremy’s parents I smell flowers. People are talking a lot. Mothers are telling kids to be quiet. My friend Jeremy is sitting on the other side of his parents. Hes kicking the pew in front of him. The lady in front of him with a flower hat turns around looks angry but she smiles when Jeremys mom puts a hand on Jeremys knee and makes him stop. My best friend Billy isn’t here his family doesn’t go to church. We have to stand up and sit down a lot and listen a lot the seat is hard and I can’t sit still and I can’t listen a big woman is singing a high song that hurts my ears. I want to draw. I take the pencil in front of me and a card I draw Easter eggs and the face of the big woman I show it to Jeremy and he laughs. The man up front walks back and forth and then he stops and says o death, where is thy sting o grave, where is thy victory and I think about bee stings and moms gravy. Finally he stops and we stand up again and my pencil and card fall under the seat. A man behind me picks them up and gives them to me and smiles. Everyone smiles today even the woman at the organ who made a big burp sound when the music fell. Father and mother talk and talk and talk and finally we get back into the car and go home. On the counter is a strawburry pie. Mother puts on her apron and puts the ham in the oven. Father mashes the sweet potatoes. I tell them don’t forget to put marshmallows on the sweet potatoes. Mother takes a bag off the shelf and gives me and my brother a marshmallow. She tells us to go watch TV while they make dinner. We go downstairs. I turn on the TV and only Charlie Chan is on. Finally mother calls us and we go upstairs to eat we have to wash our hands before we sit down. Mother lights two candles on our table before the food comes father prays he thanks God for the food and Jesus and empty tomb abundant life heaven and earth sea and dry land family and friends those present and not present wonders great and small and mother says amen. Finally mother brings out the ham and the sweet potatoes and something green. Everything is hot she says. When the rolls come out me and my brother grab one. My mother asks me if I washed my hands. I look at them and my fingers are brown. They smell like polish it’s shoe polish soap and water and some scrubbing will take it off father says I tell them I better eat first because scrubbing is a lot of work. The end of what we did special on Easter Mrs Meyers your student Micheal M Skokram.

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©Lena Johnson, Kingdom Venturers, 2024, All Rights Reserved

The Unbroken Chain of Truth in the Lives of Broken People

Our common understanding of what Peter’s betrayal of Jesus meant. Our shared history of misery and redemption. Our interrelated human experience of being guided by truth and beauty. Each of these connections are considered by a twenty-two-year-old clerical student named Ivan Velikopolsky in the very short story The Student (1894) by Anton Chekhov.

Things start out fine for hunter Ivan on Good Friday. The weather is agreeable. But when it begins to grow dark the weather turns cold and stiff winds blow. He starts to walk home.

On the path, he feels that nature itself is “ill at ease” by the change in weather and that darkness in response is falling more quickly. He senses overwhelming isolation and unusual despair surrounding him and the village three miles away where he spots the only light – a blazing fire in the widow’s garden near the river.

As he walks, he remembers what is waiting for him at home – a miserable situation that he sees as the desperation, poverty, hunger, and oppression of what people have dealt with over time and that it’s always been this way no matter the secular changes by those who come along. He doesn’t want to go home. Instead, he walks over to the campfire at the widow’s garden.

There, by the fire, are two widows – Vasilisa and her daughter Lukerya. He greets them and they talk.

Ivan relates the gospel events to the two widows. This has an acute effect on them. As he heads home, Ivan reflects on the implications of this and has an epiphany.

“At just such a fire the Apostle Peter warmed himself,” said the student, stretching out his hands to the fire, “so it must have been cold then, too. Ah, what a terrible night it must have been, granny! An utterly dismal long night!”

 . . .it was evident that what he had just been telling them about, which had happened nineteen centuries ago, had a relation to the present — to both women, to the desolate village, to himself, to all people.

He returns home with a different outlook. He sees the “same desperate poverty and hunger, the same thatched roofs with holes in them, ignorance, misery, the same desolation around, the same darkness, the same feeling of oppression” differently – with an attitude of “unknown mysterious happiness”. There’s a sense of resurrection in Ivan’s attitude as he rises out of the despondency of dark winter’s return to a new life of hope based on the human connection to enduring truth and with Easter on the horizon.

Was Ivan’s new attitude born out of the women’s reaction that signaled an age-old inherent understanding of what the betrayal of truth produces?

It seems to me that Ivan is more than just a clerical student. He’s also a student of history and cultural anthropology. And he knows scripture. He is able to see our common plight and our common redemption through the broken lives of others.

I’m not going to share any more of this gem of a very short story (2 min. read). Ivan has more to say to us from his epiphany. I recommend reading the story before listening to the audio version of it with commentary at the end.

The Student was written 130 years ago. Chekhov’s realist fiction hands to readers today one end of an unbroken chain of truth.

Will the human condition improve with Progressivism or when humans stop betraying the truth and seek what is above instead of materialism?

John Donne wrote “No man is an island entire of itself”.  Certainly, no man is a context entirely of himself.

And Thomas Dubay said

The acute experience of great beauty readily evokes a nameless yearning for something more than earth can offer. Elegant splendor reawakens our spirit’s aching need for the infinite, a hunger for more than matter can provide.

Reading Chekhov’s The Student

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Beauty out of brokenness?

“Poetically translated to “golden joinery,” kintsugi, or Kintsukuroi, is the centuries-old Japanese art of fixing broken pottery. Rather than rejoin ceramic pieces with a camouflaged adhesive, the kintsugi technique employs a special tree sap lacquer dusted with powdered gold, silver, or platinum. Once completed, beautiful seams of gold glint in the conspicuous cracks of ceramic wares, giving a one-of-a-kind appearance to each “repaired” piece.”Kintsugi, a Centuries-Old Japanese Method of Repairing Pottery with Gold (mymodernmet.com)

“The aesthetic that embraces insufficiency in terms of physical attributes, that is the aesthetic that characterizes mended ceramics, exerts an appeal to the emotions that is more powerful than formal visual qualities, at least in the tearoom. Whether or not the story of how an object came to be mended is known, the affection in which it was held is evident in its rebirth as a mended object. What are some of the emotional resonances these objects project?

“Mended ceramics foremost convey a sense of the passage of time. The vicissitudes of existence over time, to which all humans are susceptible, could not be clearer than in the breaks, the knocks, and the shattering to which ceramic ware too is subject. This poignancy or aesthetic of existence has been known in Japan as mono no aware, a compassionate sensitivity, an empathetic compassion for, or perhaps identification with, beings outside oneself. It may be perceived in the slow inexorable work of time (sabi) or in a moment of sharp demarcation between pristine or whole and shattered. In the latter case, the notion of rupture returns but with regard to immaterial qualities, the passage of time with relation to states of being. A mirage of “before” suffuses the beauty of mended objects.”

Christy Bartlett, Flickwerk: The Aesthetics of Mended Japanese Ceramics (12/51

“What kind of a church would we become if we simply allowed broken people to gather, and did not try to “fix” them but simply to love and behold them, contemplating the shapes that broken pieces can inspire?”
― Makoto Fujimura, Art and Faith: A Theology of Making

Mending Trauma | Theology of Making (youtube.com)

Online Conversation | Art + Faith: A Theology of Making, with Makoto Fujimura | The Trinity Forum (ttf.org)

https://makotofujimura.com

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Thrown Off Balance

One of the greatest disciples of the twentieth century was neither a priest, nor a religious, nor a married person. She was a celibate, single woman who spent the last 13 years of her life battling lupus while writing some of the best fiction the world has ever known—all while living on a 544-acre dairy farm in Milledgeville, Ga. with her mother, her books, and forty-four peacocks. Her name was Flannery O’Connor.

-Fr. Damian Ference, The Vocation of Flannery O’Connor

Writing that may be dismissed as jarring, acerbic, and too controversial by people who are loathe to sit in the same room with someone who won’t validate their narrative – whether Progressive or Christian – are the short stories of Flannery O’Connor (1925–1964). She didn’t compile fluff for people to sit with the comfortable.

“She believed that story-telling ought to help modern men and women see “things as they are,” cutting through the fog of a culture that tells us that everything can be just the way we’d like it to be.”  -George Weigel, Flannery O’Connor and Catholic realism

O’Connor’s stories are typically set in the rural American South. Her sardonic Southern Gothic style employed the grotesque, the transgressive, and wild, comical and deeply-flawed characters who are often alienated from God and often in violent situations. Because of these traits, her stories may be dismissed by some readers – they do not sense a clear-cut Gospel message in her work or a comforting message.

Faith, for O’Connor, was not something easy or comforting. It involved a struggle with doubt within the seeming randomness and cruelty of life. She understood that struggle as maturing her faith.

In a letter to Lousie Abbot, O’Connor wrote

I think there is no suffering greater than what is caused by the doubts of those who want to believe. I know what torment this is, but I can only see it, in myself anyway, as the process by which faith is deepened. A faith that just accepts is a child’s faith and all right for children, but eventually you have to grow religiously as every other way, though some never do.

What people don’t realize is how much religion costs. They think faith is a big electric blanket, when of course it is the cross. It is much harder to believe than not to believe. If you feel you can’t believe, you must at least do this: keep an open mind. Keep it open toward faith, keep wanting it, keep asking for it, and leave the rest to God.

O’Connor wrote about the world as she found it in the Protestant South and etched her Catholic worldview into her stories. She professed: “I see from the standpoint of Christian orthodoxy. This means that for me the meaning of life is centered in our redemption by Christ and what I see in the world I see in relation to that.” 

Her signature short story, A Good Man is Hard to Find, embodies this. You might recognize yourself and what’s at work in your life upon reading it.

The title of the story is the title of a well-known song of O’Connor’s day, sung by Bessie Smith. But the story doesn’t reference a woman’s hard time with men as the song does. The story would have us look at what it means to be a “good man”. Everyone has their own definition of what it means to be good, as do two characters in the story – the grandmother and the Misfit.

The grandmother values her Southern upbringing and mannerisms. For a road trip, the grandmother is all fancied up, white gloves and all, as is the habit of Southern women. The grandmother thinks goodness is being polite, nice, respectful, and agreeing with her views on things. This is brought out in her conversation with Red Sam, a character as fatuous as the grandmother. He delivers the title’s line that comes across as a cliché dismissive of the real world’s Misfit-type violence.

The escaped-convict Misfit, also steeped in Southern tradition, views the world through an amoral nihilist filter. He is unconcerned with traditional morality or even the value of other people’s lives. He shows up in a big black hearse-like vehicle. By a turn of events, generated by the manipulative grandmother and her cat, they meet. The grandmother, “good” in a decent person sense of good does not appreciate what she is up against. Will she finally grasp what makes a “good man?”

The family members, who shout and argue until someone gives in and behave in petty selfish ways without much reflection or moral thought find themselves in a less-than-good situation. What happens to them?

What does the Misfit say about punishment, the law, and about Jesus and the resurrection?

And what does the story show about the activity of and need for grace and the state of the human condition that refuses it?

I have purposefully not given you a summary of A Good Man is Hard to Find. Reading it first and then listening to podcasts would be the best introduction to her work.

Why do I read Flannery O’Connor?

Her unsentimental gimlet-eyed Kafkaesque realism speaks to me as a writer in our distorted and moronic times.

“Writers who see by the light of their Christian faith will have, in these times, the sharpest eye for the grotesque, for the perverse, and for the unacceptable. To the hard of hearing you shout, and for the almost-blind you draw large and startling figures.” ― Flannery O’Connor

Flannery O’Connor. Photo: Joe McTyre

Her stories move mystical concepts down from a theological mountain into the hands of her characters – the misfits, freaks, and outsiders who reckon with them or don’t. Her ‘parables’ hit home more than all the logical sermons I’ve heard on grace, salvation, goodness, punishment, forgiveness, and moral decay.

And, like Jesus, she’s “thrown everything off balance.”

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The Great Books Podcast: ‘A Good Man Is Hard to Find’ Flannery O’Connor

The Great Books Podcast: ‘A Good Man Is Hard to Find’ Flannery O’Connor | National Review

A Good Man is Hard to Find BONUS episode

A Good Man is Hard to Find BONUS episode (1517.org)

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Bishop Barron Presents | Ethan and Maya Hawke – Understanding Flannery (youtube.com)

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Further on Flannery:

Flannery O’Connor Reads ‘A Good Man is Hard to Find’ in Rare 1959 Audio | Open Culture

A Good Man Is Hard to Find by Flannery O’Connor — HCC Learning Web (hccs.edu)

How Flannery O’Connor and Cormac McCarthy Helped to Invent the South – By Nick Ripatrazone | The Marginalia Review of Books

The Complete Stories (archive.org)

Flannery O’Connor Reads ‘A Good Man is Hard to Find’ in Rare 1959 Audio | Open Culture

Flannery | American Masters | PBS

The Vocation of Flannery O’Connor – Word on Fire

Flannery O’Connor Reads “A Good Man Is Hard to Find” (1959) (youtube.com)

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(Cormac McCarthy (1933 – 2023) had a several influences including O’Connor. Georgia-born O’Connor wrote in Southern Gothic mode and Tennessee-born McCarthy in Appalachian Gothic mode.  Both, with grim-humor, created grotesque characters and nihilistic settings – O’Conner to reveal the possibility of divine grace and lapsed Catholic McCarthy to wonder about the meaning of life. Both writers use violence in their stories. McCarthy to the extreme (Anton Chigurh, No Country for Old Men.)

Flannery O’Connor on Why the Grotesque Appeals to Us, Plus a Rare Recording of Her Reading “A Good Man Is Hard to Find”:

In these grotesque works, we find that the writer has made alive some experience which we are not accustomed to observe every day, or which the ordinary man may never experience in his ordinary life. We find that connections which we would expect in the customary kind of realism have been ignored, that there are strange skips and gaps which anyone trying to describe manners and customs would certainly not have left. Yet the characters have an inner coherence, if not always a coherence to their social framework. Their fictional qualities lean away from typical social patterns, toward mystery and the unexpected. It is this kind of realism that I want to consider.

All novelists are fundamentally seekers and describers of the real, but the realism of each novelist will depend on his view of the ultimate reaches of reality.

Your Best Lent Now

“Be All You Can Be” is not just the Army’s recruiting slogan. It is the appeal of self-help books, magazines, videos, seminars, and podcasts. It is the allure of prosperity gospel and the appeal of bucket lists. It is also the speculative assurance of transhumanism, the technological heir of evolutionary progressivism. There are plenty of gurus, gimmicks, and gizmos ready to give you Your Best Life Now.

We can live at full potential by taking seven steps. We can name-it-and-claim-it wealth, health, and total victory over circumstances. We can choose to have incredible experiences and to do incredible things before we die. And we can, one day, live with boosted cognition and become a radically enhanced superhuman. Why, we can conquer the whole universe by human will and consciousness and with a little help from my “Be All You Can Be” friends.

Certainly, such offerings have purchase. People want to be healthy, financially secure and control outcomes. And people want to “feel” alive.

Just as certain, “Be All You Can Be” taps into a fear of missing out on Your Best Life Now before you kick the bucket. “You Only Live Once” is the high-octane fuel in the motivator engine – get busy and live full throttle. The FOMO messaging comes from all corners, including from the expected self-help speakers both secular and Christian and from celebrities.

“Go for it now. The future is promised to no one.”

Wayne Dyer, self-help author and a motivational speaker.

“A life of adventure is ours for the taking, whether we’re seven or seventy. Life for the most part is what me make it. We have been given a responsibility to live it fully, joyfully, completely, and richly, in whatever span of time God grants us on this earth.

Luci Swindoll, author and speaker with Women of Faith

Dream as if you’ll live forever. Live as if you’ll die today.

James Dean

The possibility of “A New You” born out of the intensity of experiences and the dramatic are oft portrayed as producing “real” life, while the prosaic life of simple acts of truth, goodness, and beauty are deemed ho-hum and therefore not worth exploring and exploiting. (The dramatic life vs. the prosaic life is found in a close reading of Tolstoy’s Anna Karenina.)

The self-improvement racket has spawned cottage industries such as “biblical manhood” and “biblical womanhood”. Such topics, that get at our core identities and callings, are prone to scams, as Karen Swallow Prior writes in her Opinion: The ‘Biblical Manhood’ Industry Is A Scam:

In my recent book, “The Evangelical Imagination,” I devote an entire chapter to the notion of “improvement,” showing how this early modern concept contributed to the rise of the self-help movement in the 19th century and has spilled over into Christian thinking and practice today.

Many of the publications centered on “biblical manhood” and “biblical womanhood” are just a continuation of this Victorian (and secular) movement.

As you reflect on how to be within the time you have, do you envision having a multiplicity and intensity of experiences – 101 Incredible Things to Do Before You Die? Do you hear yourself speaking the “it” you want and believing you will receive “it” and “it” will come to pass? Do you see yourself embracing a you-can-have-it-all “Be All You Can Be” life? Is the bucket list of your now filled to the brim with FOMO activity?

Does submission to digital technology effect how to be within the time you have?

An interesting concept, noted in the context of the digital revolution suddenly increasing
“the rate and scale of change in almost everyone’s lives,” is presented by the Lionel Trilling Professor in the Humanities Edward Mendelson in his essay “In the Depths of the Digital Age”:

In Thomas Pynchon’s Gravity’s Rainbow (1973), an engineer named Kurt Mondaugen enunciates a law of human existence: “Personal density … is directly proportional to temporal bandwidth.” The narrator explains:

“Temporal bandwidth” is the width of your present, your now…. The more you dwell in the past and future, the thicker your bandwidth, the more solid your persona. But the narrower your [bandwidth] sense of Now, the more tenuous you are.

The genius of Mondaugen’s Law is its understanding that the unmeasurable moral aspects of life are as subject to necessity as are the measurable physical ones; that unmeasurable necessity, in Wittgenstein’s phrase about ethics, is “a condition of the world, like logic.” You cannot reduce your engagement with the past and future without diminishing yourself, without becoming “more tenuous.”

As I read this: if you’re just constantly in the moment rushing from one thing to the next without the context of the past and future, your personal density becomes diffuse and unsupportable.

Alan Jacobs, the Distinguished Professor of Humanities in the Honors Program at Baylor University, provides his insight into Mondaugen’s Law, in his web article To survive our high-speed society, cultivate ‘temporal bandwidth’. He writes that a . . .

. . . benefit of reflecting on the past is awareness of the ways that actions in one moment reverberate into the future. You see that some decisions that seemed trivial when they were made proved immensely important, while others which seemed world-transforming quickly sank into insignificance. The “tenuous” self, sensitive only to the needs of This Instant, always believes – often incorrectly – that the present is infinitely consequential.

It seems to me, and your own experience will bear this out, that This Instant is the impetus of Your Best Life Now and that self-help schemes produce the thinness and self-deception of a tenuous now.

(The wicked thrive in the tenuous now. The wicked want nothing to do with the past or the future. The narcissistic now is all the wicked care about.)

Is there a better way to address our frailty, finitude, imperfection, and self-esteem and produce a thicker bandwidth?

As a follower of Jesus, I look to him for affirmation and not from the world’s gurus, gimmicks, and gizmos.

As a follower of Jesus, I’ve seen that for the world, the drive to succeed is paramount and can be all-consuming. But I’ve come to understand that I can’t have it all and be it all in my mortal life. I am content with that. I have no fear of missing out. The Lord knows the desires of my heart and what I need. (See Psalm 37 & Matt. 6:32)

As a follower of Jesus, I’ve come to understand that the density of my “Temporal bandwidth” does not consist in an abundance of possessions (Luke 12:15) nor in the abundance of experiences (Luke 10: 20).

As a follower of Jesus, I’ve learned from Job to not be deceived into thinking of life in terms of “what’s in it for me”. Nor will I be incentivized by a Retribution Principle that has God prospering the “righteous” with material gain and health while inflicting suffering on the wicked.

As a follower of Jesus, I understand, contrary to the world’s notion of acquiring power, that I am a sheep cared for by the Good Shepherd. (See Psalm 23 & John 10: 1-30) My Temporal bandwidth is within his care. My personal density is being thickened; my persona becoming more solid. Seven decades into life and I know this to be true.

And, there’s the realization that unmeasurable moral aspects of life are as subject to necessity as are the measurable physical ones. They’re a condition of the world, like logic.

Ash Wednesday: “Remember that you are dust, and to dust you shall return.” With these words and the ash-cross marked on our foreheads we are engaged with our past and our future.

Ash Wednesday and Lent, the 40-day season of prayer, fasting and of giving up things, addresses our frailty, finitude, imperfection, and self-esteem. This Lent Be All You Can’t Be before the Lord and He will lift you up.

~~~~~

The Blessing of Imperfect Days with Kate Bowler – February 21, 2023

In this conversation, Kate shares about her work detailing the Prosperity Gospel movement from an academic standpoint, and how her own setbacks and health catastrophe in a cancer diagnosis both deepened her sense of being loved by God and softened her toward those desperate for a miracle.

Kate and Cherie’s conversation goes through deep waters, but does so with much humor and heart. We hope you’ll listen and share it with your friends and loved ones.

The Blessing of Imperfect Days with Kate Bowler

Episode 56 | Blessings for Imperfect Days with Kate Bowler | The Trinity Forum (ttf.org)

Blessings for Imperfect Days – YouTube

I WAS ON THE TODAY SHOW (youtube.com)

Kate Bowler, in her dissertation and later book Blessed: A History of the American Prosperity Gospel argues that these diverse of Christian faith-fueled abundance can be understood as a movement, for they stem from a cohesive set of shared understandings. First, the movement centered on Faith. It conceived of faith as an “activator,” a power given to believers that bound and loosed spiritual forces and turned the spoken word into reality. Second and third respectively, the movement depicted faith as palpably demonstrated in wealth and health. It could be measured in both in the wallet–one’s personal wealth–and in the body–one’s personal health–making material reality the measure of the success of immaterial faith. Last, the movement expected faith to be marked by victory. Believers trusted that culture held no political, social, or economic impediment to faith, and no circumstance could stop believers from living in total victory here on earth.

~~~~~

Escaping the Prosperity Gospel

In this episode Mikel Del Rosario and Costi Hinn discuss the prosperity gospel, focusing on Hinn’s spiritual journey out of the religious movement. This interview was recorded before March 2020.

Escaping the Prosperity Gospel – The Hendricks Center (dts.edu)

~~~~~

For those committed to human flourishing, absorbing that transhumanism is a scientific nonstarter would be a major boon. But a singular focus on information is not limited to this arena. It increasingly pervades our day-to-day existences, in terms of how we proceed in our professional and social lives, as well as when others decide what counts about us (or even who we “are”), often without our awareness. Prospects for societal improvement depend, in part, on our becoming more conscious of this informational frame, especially where it is a mismatch with the nonlinear and richly contextual nature of what matters most to us as human beings.

Why transhumanism is fundamentally wrong. (slate.com)

~~~~~

Truest Grit

The life of Rose E. Livingston is something to behold. The rescued becomes the rescuer. The restored becomes the restorer. And the wronged becomes redeemer. Do not doubt the resolve of the battered and broken-jawed Rose. And do not dismiss the value she placed on the lives of young women even as a price was put on her head. Please read on.

Anyone calling this diminutive woman (about five feet tall and weighing about 90 pounds) “a force to be reckoned with” would sound daft. But this phrase matches the description of Rose in the numerous newspaper clippings of her time. The “Angel of Chinatown” intervened in the coercion of White females into prostitution rings in New York City’s Chinatown during the Progressive Era (1890–1920).

Read about Rose, “the battling freelance missionary of Chinatown”, in the New York Times Dec. 3rd, 1912 article[i]:

How Rose works – a quote from the above article:

“I don’t go in to visit these girls and give them a tract and say ‘God bless you,’ and invite them around to take tea with me. That’s not my kind of work. There are some girls that it’s mighty hard to help, but there are some little, fresh young things that have just been brought to Chinatown, and that you can sometimes reach in time to save them. Sometimes you can get there before the harm is done. There are 350 white girls in Chinatown now, by friends. I got thirty-seven of them out last year. I once rescued a little bit of a girl who was only 10 years old. That’s the sort of work it is. I don’t get much help. It seems as though as soon as a cop in Chinatown shows himself to be honest they move him to some other part of town. They don’t want honest cops down there. I don’t know whose fault it is — Gaynor‘s or Waldo‘s or whose — but it makes it mighty hard sometimes. Sometimes they tell me these are bad girls and there’s nothing I can do for them. They try to tell me that these girls could escape if they wanted to, but that they don’t want to. I tell you it isn’t true. I saw a girl running away from a cadet, and she ran almost into a policeman’s arms. I was over there in a jiffy. ‘Officer,’ I said, ‘won’t you protect this poor girl from this fellow?’ and, would you believe it. that policeman just knocked her back into the cadet’s arms and watched while he beat her up.”

The following are various accounts of Rose’s life primarily sourced from early 1900s newspaper articles:

“It’s believed Rose was only ten years of age when she was taken from her home and transported to New York City’s notorious Chinatown, an area known for prostitution and opium dens. There, she would become forcibly hooked on opium. The man who held her captive sexually abused her, and by the time Rose was sixteen, she’d given birth to two children.” [ii]

~~~~

“Rose Livingston was an American suffrage activist and social reformer. She was abducted as a young girl and forced to work as a prostitute in New York’s Chinatown. Livingston developed a drug problem, but managed to escape. She then devoted her life to helping prostitutes and victims of human trafficking, teaching them about Christianity, gaining the nickname the “Angel of Chinatown.” In 1910, she helped pass the Mann Act, which made interstate sex trafficking a federal crime. Livingston was attacked in 1912, while trying to rescue a prostitute, suffering permanent damage to her jaw. In 1914, her life was threatened after a gang offered a $500 reward for her death. Livingston supported woman suffrage, believing that if women could vote they might not be driven to prostitution. She was well-known for her work for suffrage and against human trafficking; in 1929 she received a gold medal from the National Institute of Social Science, and in 1937 she received a silver cup from Edith Claire Bryce of the Peace House. Livingston lived in poverty most of her life, but in 1934 the public raised a retirement fund for her. By this point, she had worked for three decades and rescued over 5,000 young women and children. She retired in 1936.”[iii]

~~~~

“In 1909, Rose Livingston, a reform worker, was working to intervene in the coercion of White females into prostitution rings in New York City’s Chinatown (“Save Young Girls from Chinatown,” 1909, p. 7). In 1912, she was brutally beaten when she attempted to save a girl from her procurer (“How Rose Livingston Works in Chinatown,” 1912, p. 5). Livingston, who was supported by several suffrage organizations, toured the country lecturing on white slavery in Chinatown. Moreover, women’s organizations were active in the anti-prostitution movement’s efforts; for example, the Woman Suffrage Party of New York listed the “abolition not regulation of the White Slave traffic” (p. 46) as a chief component of its social reform agenda (Laidlaw, 1914). Livingston routinely criticized the police for turning a blind eye to prostitution. Her efforts brought public pressure on Mayor Gaynor to seriously address the issue of the prostitution rings (“How Rose Livingston Works in Chinatown,” 1912, p. 5). Livingston was all too familiar with white slavery in Chinatown. She herself had been held captive and abused from the age of 10 to 17. At the ages of 12 and 15 she gave birth to her captor’s children. Eventually she was rescued by a missionary worker and underwent a religious conversion (Lui, 2009).”[iv]

~~~~

The following is sourced from multiple newspaper clippings referenced below [v]:

Rose Livingston (1876 – December 26, 1975), known as the Angel of Chinatown, was a suffragist who worked to free prostitutes and victims of sexual slavery. With financial and social support from Harriet Burton Laidlaw and other noted suffragettes, as well as the Rose Livingston Prudential Committee, she worked in New York City‘s Chinatown and in other cities to rescue girls from forced prostitution, and helped pass the Mann Act to make interstate sex trafficking a federal crime.

Livingston initially thought that she wanted to work overseas as a missionary. She realized, though, that there was much good that she could do in New York. She referred to herself as a missionary and worked nights looking for pre-teen and teenage girls who were forced into sexual slavery. A small and thin woman, she was beaten and shot, sometimes spending months in the hospital recovering from her injuries. Once she rescued girls, she helped them transition into a life of freedom. She lectured about the dangers of children and young women being forced into sex work. She also advocated for women’s right to vote.

Early life

Rose Livingston was born in New York in 1876. Her parents were born in New York. Livingston was reportedly raised in Ohio and Texas in the Methodist faith. Livingston came to New York City at age 12.

Livingston was initially interested in becoming a foreign missionary, but decided she could be an independent missionary in New York City after she saw a drug-crazed girl being rescued.

Life’s work

Initially, about 1903, Livingstone worked at Sunshine Settlement, a settlement house on Baxter and at 106 Bayard Street in New York City. Established in 1900, Sunshine Settlement helped mothers and poor children by providing health services, education, and “healthful” visits to the seaside beaches. Gospel services and lectures were performed there. It offered a kindergarten, sewing school, and a library. Clients could request medical and legal advice. It operated through ca. 1911.

Unidentified striker, Fola La Follette and Rose Livingston in New York City in 1913

Background

Girls and women became sexual slaves by being physically kidnapped, drugged, or unknowingly lured into the industry with a promise of a job or an adventure. In 1934, the New York City police department statistics showed that 4,000 females disappeared from that city each year, and many more disappeared without being reported missing. Their captors often got the girls addicted to drugs to better contain and control them. Ultimately, some girls were rescued and did well, some were rescued but were so broken they had to be institutionalized, some died early, and others remained as captive sex workers.

Many girls that Livingston rescued said something like, “I met him and he was nice to me. Then he invited me to go for a ride.” Then the girls were handed off to another person who would drug, poison, beat, or otherwise mistreat them. Girls were often transported across state lines. Livingston found that there was an auction on the Lower East Side of New York where girls and women were sold.

Rescues

Focusing on girls that were nine to seventeen years of age, Livingston made it her life’s work to free thousands of girls and women from sexual slavery beginning on March 4, 1903 or about 1904. Her modus operandi was to follow men that were sexual slavers, figure out what females were held captive, make friends with them, and encourage them to escape. She looked for enslaved girls in opium dens, dance halls, and bars, particularly in New York City’s Chinatown and the Brooklyn Navy Yard. Sometimes she ventured out of the city to Boston, Newark, BridgeportNew Haven, and Chicago. In 1907, there were 300 girls younger than 18 in Chinatown that were sex workers, out of a total of 800 white slaves. Six years later, she could not find any girls under age 18 there.

She had a masculine looking face and she wore short hair and men’s clothing, which allowed her to blend in at dance halls and other night spots when she went in search of girls to rescue.

Once freed, she offered the girls and young women rehabilitation and ministered to them in accordance with her Christian faith. Called the “Angel of Chinatown”, she considered herself a missionary and an independent social worker. She saved an eight-year-old girl who had been kidnapped and taken to Philadelphia, after being asked by her father to find his daughter. There were times when bravery and quick thinking helped her rescue girls, like the time that she saved a girl who was being kidnapped by three men. She motioned that she had a gun in her pocket and waited for the police, who arrested the men. She went on high-speed chases in taxis to save girls. When she rescued girls, she took them to her apartment, rather than the police or the children’s society, and contacted the girls’ families. She was aware of the fact that it was a difficult process to transition back into a family, so she did not believe in rushing girls back to their parents’ homes. Livingston described her brand of missionary work:

“I don’t go in to visit these girls and give them a tract and say ‘God bless you’, and invite them around to take tea with me. That’s not my kind of work. There are some girls that it might hard to help, but there are some little, fresh young things that have just been brought to Chinatown, and that you can sometimes reach in time to save them. Sometimes you can get there before the harm is done.”

— Rose Livingston, speaking at the Metropolitan Temple, 1912

By 1934, with over 30 years of experience, the number of young women Livingston had reportedly rescued varied: 800, 4,000, or 5,000 girls or young women. Of the girls that she rescued, only two returned to life as a sex worker. If the girl had a baby, in her experience, not one of the girls’ families took the baby into the family. Many of the girls she rescued looked on her as a mother, and brought potential husbands to her for approval. The League of Nations identified her as a noted figure in the fight against sexual slavery around the world. She found that there was a world-wide network of trafficking sexual slaves. In a report by the League,

“Miss Livingston sets forth the diabolical tactics of white slave rings in this country as she has seen them. She suggests a remedy and sounds a warning to mothers and fathers.”

— League of Nations

She offered solutions to the sexual slavery problem, particularly regarding girls and young women. She asked all women to be more understanding of children, so that they did not want to run away from home. She suggested that cities hire plain-clothed police women to patrol vice-ridden districts to prevent girls from being led into slavery. She asked parents to talk to their daughters about the danger of being taken, without terrorizing them. Livingston stated that she believed that this would dramatically reduce the likelihood of girls being kidnapped by avoiding the first false, reckless step—like getting into the car of a stranger.

Financial support

Before the Rose Livingston Committee was established, she received support from Miss Elizabeth Voss, whose father had been the city’s District Attorney. The Committee of Fourteen women from Brooklyn supported her. At some point a church in Brooklyn, New York provided for her maintenance. About 1911, she became affiliated with suffragettes who offered her support. A few women met her when she was trying to save a girl from killing herself. They introduced Livingston to Harriet Burton Laidlaw whose husband, James Laidlaw, created the Committee of Three with Rev. M. Sanderson and Lawrence Chamberlain.

In the late 1920s or early 1930, her work was sponsored by the Rose Livingston Committee, also called the Rose Livingston Prudential Committee, who paid her $600 (~$10,511 in 2022) a year. She used part of her salary to pay for clothes and food for the girls she rescued. The members of the committee included women, several ministers, and a former assistant district attorney. Livingston was supported, financially and socially, by Harriet Burton Laidlaw, as well as other noted suffragettes across the country, and James Lees Laidlaw. She lectured across the country about the prevalence of white slavery. The Rose Livingston Committee issued an annual report of the freed girls and convicted people who were the slaveholders.

Danger

As she rescued women, she put herself in danger. About five feet tall and weighing about 90 pounds, she faced male procurers, or cadets, as she tried to rescue girls and women. She was severely beaten, shot, wounded, and thrown out windows. In 1912, she was severely beaten, resulting in permanent damage. She had severe neuritis and persistent neuralgic pain due to a fracture of the alveolar process of the upper jaw bone. On one side of her face, she lost all of the teeth of the upper jaw.

In 1914, a contract was taken out on her life for $500 (equivalent to $14,610 in 2022). Once, a few years before 1934, she was hurt so badly trying to save a girl from Boston that she was in the hospital for five months and on crutches for two years. She was pushed from a roof of the red-light district in Brooklyn. By 1933, she had 22 beatings, one of which caused severe injury of her eyes. After a number of operations, her eyesight continued to fail her in the 1930s. She carried a gun with her, but was never known to have shot at anyone.

Mann Act

Before 1910, it was not illegal to engage in sex trafficking across state lines. Livingston helped pass the Mann Act, that made interstate sex trafficking a federal crime in 1910.

Awards

A week of testimonial dinners were conducted in 1927 to celebrate the 24 years that she helped girls attain freedom. In 1929, she was awarded a gold medal by the National Institute of Social Sciences, for her “unique work and indefatigable faithfulness for almost 30 years.” In 1937 she was awarded a silver cup by Mrs. J. Sergeant Cram (Edith Claire Bryce) of the Peace House for her “deeds of courage without violence”.

Personal life

In 1914, she participated in one of the Suffrage Hikes from Manhattan to Albany, New York and over the years, she lectured about women’s suffrage. In 1914, she conducted lectures throughout 40 counties of Ohio for the Ohio Woman Suffrage Association to explain to girls the dangers of being led into a life as a sexual worker.

In order to search for girls at night, Livingston slept during the day for about three hours. To protect her safety, only her best friends knew her address. She lived in cold water flats and had a very frugal lifestyle. For instance, she lived in a three-room flat on E. 49th Street in New York City for 46 years, beginning about 1929. It was near the East River. By 1928, she wore masculine clothing. In 1934, she was found living in poverty, and a retirement fund was established for her.

Although she read the Bible and a book on Christian Science, she did not attend church services, unless she had agreed to speak at the church. She did not consider herself a Christian Scientist.

Although she was quoted as saying that she was still involved helping girls in 1950, she retired after 1937 and received a pension of $100 per month. She was cared for by neighbors who helped her obtain a supplemental Social Security pension and did chores for her. She particularly needed help once she started to lose her sight. She died on December 26, 1975, at 99 years of age. A rabbi conducted a Jewish service for her, and her friend, Mike Supple, a Catholic, arranged for a Mass in her memory.

References

  1. Fields, Sydney (January 19, 1976). “Only Human”New York Daily News. p. 43. Retrieved March 12, 2020 – via newspapers.com (clipping).
  2. “Rose Livingston, lived at E. 49th Street, NYC. 50 years of age, born in New York”, Manhattan, New York, New York, Enumeration District: 0628, United States of America, Bureau of the Census. Fifteenth Census of the United States, 1930., Washington, D.C.: National Archives and Records Administration
  3. “The Free-Lance Soul Saver of New York’s Slums”. Salt Lake Telegram. January 28, 1917. p. 26. Retrieved March 13, 2020.
  4. “‘Angel’ Braves Dens of Vice to Rescue Girls”Brooklyn Daily Eagle. March 4, 1934. p. 6. Retrieved March 13, 2020 – via newspapers.com (clipping).
  5. “Suffrage Speakers to Come Next Week”. News-Journal. October 7, 1914. p. 4. Retrieved March 13, 2020.
  6. “Finds Mission Work at Home” (PDF)The New York Sun, March 21, 1934
  7. Dutka, Alan F. (2014). AsiaTown Cleveland: From Tong Wars to Dim Sum. Arcadia Publishing. p. 29. ISBN 9781625850867.
  8. “22 Beatings and Medal Reward Angel of Chinatown – Rose Livingston”El Paso Herald-Post. March 17, 1933. p. 9. Retrieved March 12, 2020 – via newspapers.com (clipping).
  9. “Gets Cup for Lone Fight Against Vice – Rose Livingston”. The Evening Sun. November 4, 1937. p. 15. Retrieved March 12, 2020 – via newspapers.com (clipping).
  10. Bibliography of College, Social, University and Church Settlements. Blakely Press. 1905.
  11. “Sunshine Settlement of New York City records”. New York Public Library Archives. Retrieved March 12, 2020.
  12. Church, Douglas (September 16, 1934). “White Slave Racket, America’s Growing Curse: Rose Livingston, “Angel of Chinatown”, Warns Mothers to Be on Their Guard”. St. Joseph Gazette. p. 19. Retrieved March 12, 2020 – via newspapers.com (clipping).
  13. “The American Truth – Rose Livingston”. The Times. March 25, 1928. p. 48. Retrieved March 12, 2020 – via newspapers.com (clipping).
  14. “The American Truth, part 2 – Rose Livingston”. The Times. March 25, 1928. p. 49. Retrieved March 12, 2020 – via newspapers.com (clipping).
  15. “Rev. Hopkins Tells of Wart to White Slavery Traffic”. The Akron Beacon Journal. March 11, 1913. p. 5. Retrieved March 12, 2020 – via newspapers.com (clipping).
  16. “Suffragists Give Talk In The Park. Miss Rose Livingston and Mrs. Myron Vorce Give Address”Mansfield Shield, October 13, 1914
  17. United Press (August 17, 1934), “Chinatown Angel Found Destitute”Berkeley Daily Gazette – via newspapers.com (clipping)
  18. “‘Angel of Chinatown’ Holds Her Anniversary”Bridgeport Telegram. March 5, 1927. p. 19. Retrieved March 13, 2020 – via newspapers.com (clipping).
  19. “Rose E. Livingston”. Jane Addams Digital Edition. Retrieved September 11, 2019.
  20. Rosen, Ruth (1983), The Lost Sisterhood: Prostitution in America, 1900-1918, JHU Press, p. 57ISBN 9780801826658
  21. Lui, Mary Ting Yi (September 1, 2009), “Saving Young Girls from Chinatown: White Slavery and Woman Suffrage, 1910–1920”Journal of the History of Sexuality18 (3): 393–417, doi:10.1353/sex.0.0069PMID 19739340S2CID 27886467
  22. “How Rose Livingston Works In Chinatown. Free Lance Missionary’s Worst Enemy Is Mayor Gaynor, Metropolitan Temple Audience Hears” (PDF)The New York Times, December 3, 1912
  23. Landsberg, Brian K. (2004). Major Acts of Congress. Macmillan Reference USA: The Gale Group. pp. 251–253.
  24. Kinkead, EugeneHarold Wallace Ross (October 2, 1937). “Peace House”The New Yorker. Retrieved December 2, 2013.
  25. “Fears Gang Will Kill Her. Miss Livingston Says $500 Has Been Offered for Her Death”The New York Times, January 8, 1914
  26. “Chinatown is Still Oriental, Haunting”. The Post-Crescent. November 21, 1950. p. 13. Retrieved March 12, 2020 – via newspapers.com (clipping).

~~~~

ROSE E. LIVINGSTON TO JANE ADDAMS, 1912[vi]

Rose writes to Jane Addams about her article on white slavery, because she herself is working in the Chinatown area of New York City working to help women get out of prostitution.

Dear Miss Addams

Pardon me for writing to you but have been reading Nov Magazine about the white slavery you wrote. I feel my heart go out to every woman that is fighting against this great evil. I have been shut up for 10 long years in China Town NY, and this coming March 4 will be 9 years since I have been out serving God, and doing [page 2] missionary work for God. last year with God help have got 29 young girls out from China Town girls from 10 years old to 17. hope if God willing someday I may see you, and tell you of the work I am doing and all about how God has keep me true for 9 years.

God bless you in your fight for the young girls. [page 3]

Yours in God work.

Miss R E Livingston.

49 Greenwich Ave

NY City.

“In the United States during the 19th and early 20th centuries, “white slavery” was the term used for sexual slavery. It was not a phrase indicative of race, but simply referred to the practice of organized coercion of unwilling persons into prostitution. Any race could be forced into white slavery, although of main concern were White women. Any race could also be a “white slaver” (i.e., slave holder or master); however, Eastern European Jews and Chinese immigrants were often singled out to be the most likely suspects.”[vii]

For the “historical context of interventions with sex workers in New York City during the Progressive Era (1890–1920)” read Saving Young Girls from Chinatown: White Slavery and Woman Suffrage, 1910-1920

~~~~

If one is “severely beaten, shot, wounded, and thrown out windows” as happened to Rose during her rescues, the natural inclination would be to return evil with evil. Isn’t that the premise of all revenge movies and of most so-called “social justice”? But Rose took on the challenge to not allow herself to be overcome by evil and become evil. She responded to evil as a force of good, as the “Angel of Chinatown”.

Take care not to despise one of these little ones. I tell you this: in heaven, their angels are always gazing on the face of my father who lives there.

Jesus, Matthew 18: 10

I considered writing a condensed version of Rose’s life. But would readers skim through and move on to the next thing? Her life and times deserve our full attention, especially in light of Biden’s open-border invasion of our country and the human-trafficking it enables via the cartels, coyotes, and on-the- government-dole NGOs. Democrats and globalists have a demand for trafficked humans.

Please consider reading the newspaper clippings referenced in the links above. With them you’ll get a sense of the times and of Rose – her dealings with the denizens of darkness, her valiant rescues, and her self-sacrifice to save young women from hell on earth. Hers is not a Hallmark made-for-TV life.

Likewise, what was depicted in the Sound of Freedom was not about providing a short-term emotional ride and then release. It was about joining the fight to stop child trafficking and children being sold into sex slavery.

For disciples of Jesus, Rose’s Christ-like nature deserves the greatest attention. Hers is a life not only to behold but as an example to follow. For, it is the way of life in Christ Jesus as the Apostle Paul states:

We are under all kinds of pressure, but we are not crushed completely; we are at a loss, but not at our wit’s end; we are persecuted, but not abandoned; we are cast down, but not destroyed. We always carry the deadness of Jesus about in the body, so that the life of Jesus may be revealed in our body. Although we are still alive, you see, we are always being given over to death because of Jesus, so that the life of Jesus may be revealed in our mortal humanity. So this is how it is: death is at work in us – but life in you!

The apostle Paul, 2 Corinthians 4:8-12

~~~~~

Do not be deceived. There is no climate crisis. There IS a child trafficking crisis. The open border is a human trafficking situation.

Unaccompanied minors crossing the U.S. border each year present among the most worrying challenges in America’s response to [illegal] migration, with reports showing a recent rise in apprehensions of children, and criticism that the White House has violated providing legal protections for them.

Under Joe Biden, Have 85,000 Undocumented Children Gone ‘Missing’? (newsweek.com)

Who are the sponsors? Are they background checked?

As record numbers of migrants continue to enter the United States from Mexico, border authorities are also seeing higher numbers of minors traveling without a legal guardian. In response to the surge in unaccompanied youth, the Biden administration is releasing children to sponsors in an average of 28 days. Prospective hosts can fill out their paperwork remotely and case workers rarely visit their home. Officials are required to follow up with the child via a phone call one month later.

Between 2021 and 2022, 85,000 unaccompanied children—one third of children released to sponsors in the United States—didn’t pick up the phone. The government is unable to account for their whereabouts or welfare. Following a congressional hearing last April, Sen. Josh Hawley, R-Mo., demanded the FBI locate the “missing children.”

Are thousands of immigrant children missing in the United… | WORLD (wng.org)

The Supreme Court’s recent unconstitutional response to states protecting themselves shows the direction this country is headed – towards lawlessness, anarchy, and civil war.

Behind The Rescue in The Sound of Freedom, Paul’s Mission to Eradicate Child Trafficking.

In this special episode of Liberating Humanity, host Paul Hutchinson takes us behind the scenes of the movie “The Sound of Freedom.” Join him as he shares the real-life story behind the film, recounting his firsthand experiences on a daring undercover mission to rescue children from human traffickers in Colombia. As an expert in investigative journalism and true crime, Paul sheds light on the shocking reality of child trafficking, emphasizing the importance of combatting this global crisis through organizations like the Child Liberation Foundation and the Sentinel Foundation. Discover the inspiring journey of hope, bravery, and the relentless pursuit of justice in the fight against child exploitation. Let’s unite to make a difference and protect the most vulnerable among us.

Behind The Rescue in The Sound of Freedom, Pauls Mission to Eradicate Child Trafficking – Mountain (liberating-humanity.com)

Behind The Rescue in The Sound of Freedom, Paul’s Mission to Eradicate Child Trafficking

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Sound of Freedom [Official Trailer] (youtube.com)


[i] https://commons.wikimedia.org/wiki/File:How_Rose_Livingston_Works_In_Chinatown.png

[ii] Michelle Shocklee, https://www.hhhistory.com/2021/04/rose-livingston-angel-of-chinatown.html

[iii] Livingston, Rose E. (1876?-1975) · Jane Addams Digital Edition (ramapo.edu)

[iv] Smolak A. White slavery, whorehouse riots, venereal disease, and saving women: historical context of prostitution interventions and harm reduction in New York City during the Progressive Era. Soc Work Public Health. 2013;28(5):496-508. doi: 10.1080/19371918.2011.592083. PMID: 23805804; PMCID: PMC3703872.; https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3703872/

[v] https://www.wikiwand.com/en/Rose_Livingston

[vi] https://www.digital.janeaddams.ramapo.edu/items/show/3741

[vii] Saving Young Girls from Chinatown: White Slavery and Woman Suffrage, 1910-1920

Give Me the Old Old Old Time Religion

“The church is like a country club.”

That’s what I said to my parents as a teenager back in the 60s. I don’t remember what occasioned me to say this, but I can still hear myself saying it.

No doubt adolescent idealism played a part in the negative perception of my inherited church. And no doubt the countercultural 60s played a part in me speaking up about it. For the 60s were a time of social unrest and revolt against norms, materialism, and war. People organized and worked for change in the social order and in government. Raised in the church and on plenty of scripture, I saw the church operating as just another establishment enterprise and as one that was evocative of the nearby country club.

Wasn’t the church a social venue, a private club where members came together for banquets and weddings and as something to belong to? Wasn’t the member-run church I attended flush with country-club type politics? Weren’t there were bitter disputes over issues during church business meetings? Wasn’t there a membership cost for upkeep and to have a say on what was what?

With that familiar system in place, one could play a round on Sundays on a familiar course and be reminded of green pastures, still waters, and hazards. A bit cynical? Perhaps. But that is how teenage me saw things. And I wasn’t alone in my opinion that the church I inherited resembled something other than what is described in the Acts of the Apostles and the epistles.

The Jesus People Movement, begun on the west coast in the late 60s, was a spiritual awakening that, by the power of the Holy Spirit, took place outside the established church and on the street. The JPM sought a reset and a return to the life of the early church, a life that included the gifts of the spirit, miracles, signs and wonders, healing, prayer, and simple living.

What first alerted me and several in our church youth group about the Jesus People Movement, I don’t recall. There was no internet back then. Some of what was going on in Haight-Ashbury San Francisco was covered in the secular media. But Chicago media had no local Jesus People reports.

May 5, 1973: Hundreds of Calvary Chapel members line Corona del Mar beach for baptism ceremony.

I do remember Jesus People music showing up at a local Chrisitan book store and seeing event flyers posted there. That’s how I came to hear long-haired Larry Norman sing I Wish We’d All Been Ready at the DuPage County fairgrounds one night. And that’s how I learned of street preachers and their meetings at local high schools. And some preached in farmer’s fields and baptized in a pond.

While parents and church leaders tuned into the evening news and read the newspapers trying to see where things were headed and, perhaps, wondering if their established ways were under attack, us ‘radical’ youth met in homes and read scripture, specifically the Acts of the Apostles, from our “One Way” New Testaments. And that was when we saw what the church was to be and what it wasn’t. And that was when our church, in typical establishment practice, decided to hire a youth leader to “oversee” and manage the youth.

I write these things not as the judge of the church. Read the book of Revelation and the letter to the seven churches in Asia for the One who does judge the church. Rather, I write as am a member of the body of Christ. My concern: has the body transitioned into something akin to the bride of the world?

My 60s assessment signaled this. The Jesus People Movement signaled this. What about the Church of 2024 – is it the Bride of Christ? Why are people leaving the church? Does ensuring that everything is done “decently and in order” mean the Holy Spirit is restricted to only work within a corporate power structure and hierarchy? Wasn’t the body of Christ given one spirit to drink? (1 Cor. 12:13)

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Why is church after church succumbing to corruption and false doctrine? Yes, it’s the result of greed, immorality, and a lust for power. But we’ve had those vices forever. So, why is there an epidemic of corruption in the church now?

Author, pastor, and church planter, Lance Ford, who’s worked inside pastor training networks for decades, answers that question with a line reminiscent of Bill Clinton’s first presidential campaign motto: “It’s the system, stupid.” Lance explains more in this enlightening edition of The Roys Report, featuring his session from our recent Restore Conference.

‘It’s the System, Stupid’ | The Roys Report (julieroys.com)

‘It’s the System, Stupid’ | The Roys Report

‘It’s the System, Stupid’ transcript:

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If one member suffers, all members suffer with it . . . (1 Cor. 12;26)

Hundreds of Nigerian Christians Killed in Recent Attacks…… | News & Reporting | Christianity Today

Exclusive: Nigerian Christians, Forgotten by the West, Face Christmas Under the Shadow of Jihadist Genocide (breitbart.com)

Help Nigerian Christians – The Voice of the Martyrs (persecution.com)

Serving Persecuted Christians Worldwide – Nigeria – Open Doors UK & Ireland

Christians in Northern India Forgo Christmas Celebrations After ‘Record’ Year of Persecution (breitbart.com)

On Christmas, ostensibly Christian leftists launch a diversity attack on Christ – American Thinker

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The Eve Of Destruction (Vietnam Footage) (youtube.com)

Links:

The Jesus People Movement: 50-plus Years Later – Talbot Magazine – Biola University

‘Jesus People’ – a movement born from the ‘Summer of Love’ (theconversation.com)

How Did the Jesus Movement Change American History? (christianity.com)

Why People Aren’t Religious Anymore: 15 Simple Reasons – Critical Financial

Full article: Data and debate in science and faith: exploring and extending Ecklund’s research programme (tandfonline.com)

The Misunderstood Reason Millions of Americans Stopped Going to Church – The AtlanticWhy are people leaving church? It’s time for faith leaders to change (usatoday.com)