culture | Cindy Wity

The Case of Mistaken Identity

June 9, 2019 Leave a comment

Recently, I went to my state’s DMV to obtain a Real ID. Starting Oct. 1, 2020, this ID will be required for all domestic commercial flights and to enter Federal facilities requiring identification to enter, such as military bases or nuclear power facilities. The REAL ID Act passed in 2005 establishes minimum security standards for state-issued driver’s licenses and ID cards. The Act refers to federal anti-terrorism laws and regulations that control access. To obtain the Real ID I had to submit several documents that verified my identity and my relationship to the state and federal government and my address.

As important as it is to our federal authority to know who you are to identify any threats to its citizenry, it is vastly more important for us to know who we are in space and time. It is to which authority we submit to that matters with regard to the verification of our identity and to the rights granted to us by that authority. Therein lies the case for mistaken identity.

Modern man has placed himself at the center of the universe as the anthropic cause and reason for existence. Modern man sees himself as the final authority. As such, his identity as self-creator becomes the reference point for all matters of life. What came before, what has been handed down through millennia is of no concern to modern man. Religion, science, family – nothing is as important to modern man as his present tense self-created identity. Enter Identity Politics.

Identity Politics and its, as philosopher Roger Scruton has described it, “culture of repudiation”, are at the forefront of modern man’s renunciation of the past – inherited values, cultural identifications and namesakes. As modern man shakes off the past and its ties to his identity, the need to belong remains.

Here is an excerpt from Scruton’s address, How identity politics destroys freedom, during the Acton Institute’s “Crisis of Liberty in the West” conference :

…we have a craving for membership, which is a deep adaptation of the species, and which presses us always towards the group and the conformity that will protect us. Many young people, under the impulse of this feeling, search for a “conformity in defiance,” a belonging which is also a rejection, that will provide a new identity in place of the old.
As a result, the pursuit of freedom has taken on an entirely new character. The new activist on behalf of freedom does not stop at affirming the right to choose a course of action or a way of life. He or she builds around this right a rival identity, an identity that defies the one that was traditionally on offer. This search for identity claims a space in the public world, and claims it from and against the unspoken conventions that have, over the years, made our free society possible. In this way, the pursuit of individual freedom, detached from inherited obedience, leads to a new denial of freedom.
It is worth examining how this comes about. Every freedom creates a difference – the difference between those who exercise it and those who do not. When you use this freedom to define your identity, you are in a certain measure differentiating yourself from those who receive their identity by inheritance. It is then a small move to the claim that the inherited forms of membership discriminate against the new identities, since they exert an unfair pressure to conform. There arises a new and virulent condemnation of our old identity and an attempt to suppress it.

The culture wars confirm the last statement. Social media accounts are silenced and suppressed when any voice counters the identity politics narrative. Swarms of cultural repudiators descend on anyone who doesn’t affirm their chosen reality bombarding them with vitriol. At a minimum the voices of cultural avowal are upbraided by SJWs who, appropriating the words of Jesus, condemn the voices for “judging” and “not loving”. But often, the cultural war is taken to a heightened level.
“Attack and destroy!” is the battle cry against anyone who veers from the political narrative sanctioned by their political overlords. And so, there is character assassination and doxing and worse meant to hamstring, cripple and harm the ‘enemies’ of the “culture of repudiation” warriors. The self-created with self-endowed authority demand that you affirm their creation and their authority. There is a price to pay if you don’t.

What is not taken into account by the cultural repudiators is that the human race has been paying another price, an enormous price, for its descent into self-creation and self-affirmation. Identity Politics, in the form of the Serpent, was right there at the beginning of the human race. The offer on the table: if you eat this you can be like God and own your identity; you can be your own person and not be tied to some outside authority; you can become self-logos. Once the ‘apple’ of self-realization was taken from the hand of the Identity Politics purveyor, problems and misery began for mankind. Self-creation and self-authority would go on to create vulnerability, isolation, and a denigration of the image of God. The quest for power and the search for group identity and dignity also began in the Garden. The product of Garden-variety Identity Politics can be seen today in the Pride Parade – the in-your-face anti-God perpetuated rite of cultural repudiation.

Since the Garden, Identity Politics went on to crawl its way down through the centuries to affirm all takers in their narcissism and to get them to crawl on their bellies for affirmation and fostering a brood of snakes. These snakes offered mistaken identities in the form of self-realization.

Consider this passage from Polish philosopher and historian Leszek Kolakowski’s essay On the So-Called Crisis of Christianity:

Christianity is thus the awareness of our weakness and misery, and it useless to argue that there exists or could exist a “Promethean Christianity,” that is that Christian faith could be reconciled with hope for self-salvation. Two great ideas of the nineteenth century which, despite all that separates them, perfectly embodied this Promethean expectation –those of Marx and of Nietzsche – were anti-Christian in their roots, and not as a result of accidental historic circumstance. Nietzsche’s’ hatred of Christianity and of Jesus was a natural consequence of his belief in the unlimited possibility of mankind’s self-creation. Nietzsche knew that Christianity is the awareness of our weakness, and he was right. Marx knew this too, and from the Hegelians, he took over and transformed the philosophy (more Fictean than Hegelian) of self-creation and futuristic orientation. He came to believe that the collective Prometheus of the future would reach a state which his thought and action would be indistinguishable and in which even “atheism” would lose its reason for existence, since people’s self-affirmation would be entirely “positive”, not negatively dependent on the negation of God.

The Progressive Element, those with Promethean Expectation, do not embrace God. The Democrat party, its enabler, booed God at the 2016 convention. Together they embrace the ideologies espoused by Nietzsche and Marx. The words of Jesus are used by the Progressive Element as a tagline for behaviors they want justified for someone they deem marginalized.

Man, as the principle cause and logos of the universe, creates his own values. Thus, the religion of humanity. Secular humanitarianism is the tie that binds the Progressive Element: atheists, agnostics, deists, social Darwinists and those who buy into sentimental Christianity for the sake of progress. The creation of man-as-logos values produces a querulous society of competing values, hence the culture wars. Amorphous and relativistic values are promoted under the high-sounding and ambiguous rubric of “social justice”. Individualism is turned inward toward self-centered anodyne interest to be protected by “rights”. Progressivism inverts The Second Commandment: “love me as you love yourself”. Lost in Self-Logos

The Progressive Element promotes another authority: the self as authorized, ID’d and dispensed by them. It is dedicated to the proposition that all behaviors are equal, that the ends justify the means, and that power is truth. It lambasts authoritarianism while acting in full authoritarian manner against anyone who wants to see the ring of power destroyed under their all-seeing eye.

If you want to read about the nefarious characteristics of the Progressive Element, I recommend reading C.S. Lewis’ Space Trilogy. The antagonist Weston (representing Western Civilization?) is a rationalist, scientist and secular humanist, who rejects God and any other form of knowledge outside science. He plots to create a Nietzschean-type super man race. His machinations turn him into a beast. Later, as becomes ever more possessed by the devil, he is identified in the story as the “Un-Man”. The Progressive Element aligned with dark forces is That Hideous Strength.

Or, for a historical take of the Progressive Element’s characteristics, one could read the Book of Daniel. The scribe Daniel records accounts of beastly kingdoms that were opposed to God and to His authority. The rulers self-ID’d as gods.

Or, you can watch the Pride Parade and witness the “dignity” of degeneracy and dehumanization of those making the case of mistaken identity. God does not ID his created beings as homosexual, perverse creatures. God IDs them – all of us – in His own image.

As with obtaining a Real ID, one has to submit their identity to a higher authority to obtain the rights and privileges the authority grants. Submitting a false ID is against the law. And, one could not submit their documented identification to the federal and state government and claim to feel like someone else. Emotional identity is not who you are. It is only a part of who of you are. One’s identity is a composite of the whole person and affirmed by an outside reference point. But the world rejects outside reference points as authoritarian and God-like. The Progressive Element has a significant problem with authority.

My identity is referenced or ‘sync’d’ with my relationship to the Highest Authority and with my relationships of those who also submit to the Highest Authority. I was reminded of this again today, Pentecost Sunday. The Holy Spirt was sent to indwell all believers of all nations, stamping their IDs “in Christ” and “located in the Kingdom of God”. The Holy Spirit was and is given as a pledge or seal (Eph. 1:14) of an inheritance – another reminder of my ID in as a child of God. Those in the world want to stamp their IDs with “self-appointed authority”.

Because of the coming inheritance I want to make sure all my documents are in order.

Filed under Christianity, cultural Marxism, Culture, Political Commentary, Politics, Progressivism Tagged with Christianity, cultural Marxism, culture, identity politics, politics, progressivism

Intersectional in All the Right Ways

May 19, 2019 Leave a comment

Merriam-Webster’s Definition of intersectionality

: the complex, cumulative way in which the effects of multiple forms of discrimination (such as racism, sexism, and classism) combine, overlap, or intersect especially in the experiences of marginalized individuals or groups.

I am intersectionality challenged. I am a white woman who was born into a lower middle-class family. I have not chosen a gay lifestyle. I haven’t experienced racism; I may have experienced sexism but I wasn’t looking for it. I don’t think I qualify, as a white who was only given a Christian heritage and a work ethic and who has worked all her life to be successful, to be a victim of classism. Maybe next year it will all come together for me and then I can claim to be marginalized and dip into the slush fund of rights. I am already being marginalized for not being gay affirming. And hated by some presidential candidate wannabes for being capitalism affirming and pro-life.

Who is the most oppressed? That hotly contested matter was solved when intersectionality was given life. The Frankenstein monster was created by a mad critical race theory scientist in her ivory tower laboratory. The monster was stitched together from several kinds of oppressed bodies. “Behold! It’s alive!” The townsfolk are terrified.

The monster was created to promote social and political equity, according to its creator. Of course, the opposite effect occurs. Claiming layers of victimhood is the means to claim layers of power over others (e.g., racial, gender and diversity quotas; affirmative action; Title IX abuse). The townsfolk are terrified.

I am intersectionality challenged. But for now, I’ll do what I have to do come hell or high water or a Frankenstein SJW roaming the village streets.

Every day I encounter someone doing what they have to do. Just this morning there was a woman, a mother of six children, working the checkout at the grocery store. She mentioned to another customer that she had worked to eleven the night before and then they called her in to work at six this morning. Someone had called in sick. She took it in stride.

Doing what you have to do is not glamorous. It doesn’t put you on TV (unless you are featured on Mike Rowe’s Dirty Jobs and Somebody’s Gotta Do It). There are folks who do what is required regardless of their skin color or gender or social status. Day in and day out people do what they have to do in the context of the randomness of life. They don’t label themselves as “oppressed” or “intersectional”. They make demands on themselves and not on society. They don’t submit to the Groupthink of the victim class. Because of this, they are not featured on the main stream media. Their lives are matter of fact and routine. Their stories don’t fit the narrative talking points of talking heads.

Here’s one prime example of positive intersectionality within the Kingdom of God on earth. A father and mother raising children, a family connected with each other and to God and to their church and to the community is horizontal and vertical intersectionality. The hurting and oppressed are addressed within this intersectionality. Christians are mandated to “be steadfast, immovable and always abounding in the work of the Lord, knowing that their work in the Lord is not in vain”. Christians don’t let life run roughshod over them. They actively infuse life with good.

Status, whether as victim or as privileged, is not found in the Kingdom of God. The poor were not called victims by Jesus. The poor were ennobled by his words. Jesus changed their focus. James and John, the sons of thunder, were rebuked by the Lord for wanting special status in his kingdom. Jesus changed their focus. Jesus was not about to create any Frankenstein monsters on his watch. Those who are poor in spirit have kingdom status.

As someone in the kingdom “Do what you have to do” continues to be my mantra, even when tomorrow looks like last Monday and like the Monday before that. And that makes me intersectional in all the right ways.

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Thomas Sowell is someone who could be labeled “intersectional” by definition. Yet, he is defined by and revered for his long scholarly career as an economist and as a common-sense conservative.

As for bad luck, there were years of that, too. But I learned a lot from that bad luck, so I am not sure that it was all bad luck in the long run.

-Thomas Sowell

You Don’t Need a Ph.D. to Help Your Child Get an Education

Thomas Sowell Biography

Filed under Christianity, Culture, social justice, social science Tagged with Christianity, culture, inequality, Intersectionality, social justice, social science, work

Coming Up Short

May 5, 2019 Leave a comment

Two TV programs that I watch when I can: Bar Rescue with Jon Taffer and The Profit with Marcus Lemonis. I watch these programs from the perspective of a former business partner in a multi-million dollar enterprise and as a follower of Jesus. I watch them because they provide insight into human nature and the nature of rescue. (Blessedly, there are no Progressive Element talking points (race equality, gender equality, wage equality, etc.) in these programs. The only politics involved are the underlying business relationships of the owners, managers and employees.)

A different bar is presented during each hourly segment of Bar Rescue. If one were to watch Bar Rescue over many episodes, one would see that each new scenario has many of the same old problems. And one would hear that the owners are deep in debt. In many cases the owners have invested their life savings, their home’s equity and their retirement funds to keep the failing business afloat. Because of bad assumptions and broken processes and botched relationships the heavily-invested owners will not only lose their business in a matter of months, if not weeks, they will also lose everything invested. So, they agree “to pull back the doors, bust open the books, and make a call for help—to Bar Rescue”.

Enter Bar Rescue’s Taffer. He is invited to assess the failing bar. My own assessment gathered from my many viewings of the program: the owners continue to do the same thing over and over hoping for a different result.

At the show’s opening Taffer is shown sitting in a car with two professionals, typically an experienced mixologist and a skilled chef. They view the bar via hidden cameras. They talk about what they see. Here’s a typical recounting of what they view from the car:

The bar’s name recognition is off. The signage is uninviting and confusing. The marketing is off and even off-putting. The signage is more of a liability than an asset.

The bar is chaotic. The employees have no direction and no constraints. The bartenders are drinking and over-pouring away the profits. Some of them sit at the bar. Others party with the customers. In one episode a woman, one of three equal partners, sits at the end of the bar every night smoking and drinking. She told Taffer that she thought that’s what her partners wanted.

The owners and managers appear indifferent and helpless and overwhelmed as to what is going on before their very eyes.

Relationships, at home and in the business, are dysfunctional. Denial and finger-pointing create more distance between partners. Employees and managers verbally fight in front of customers. The alcohol in their systems adds to the bar-family drama and acrimony.

Customers are given horrible beyond-expiration-dated food. The kitchen is unsanitary or unusable. The cook, often a novice, struggles to make decent food. The bar waitresses serve their customers slop.

As a “food and beverage industry consultant specializing in nightclubs, bars, and pubs”, Taffer becomes riled up as he watches. He storms into the bar and confronts the owners about what he saw. And what he saw was what has been right in front of the owner’s eyes for months.

Taffer, in a confrontational style, points out to the owners what he just witnessed via the hidden cameras. He makes “them face reality”: “nobody is being a manager!”; “It looks like the blind leading the blind!” In response, the bar’s owners usually become defensive and deny doing anything to create the situation. They deflect responsibility by acting as if they deserve better treatment from Taffer. They hold a sense of entitlement but not a sense of responsibility.

The staff confirms to Taffer what has been going on in the bar. He encounters employees who are conscientious and desire step-up management. And there are others who make excuses for their behavior after being caught on camera. The owners and managers are no different. Though the bar is obviously failing before their eyes, their pride is the resistance to accepting responsibility for the obvious failure. They balk at personal change. Taffer makes the reality of their dysfunction clear with a stress test: “If you can’t manage an empty bar, how will you manage when it’s filled?!”

After some initial training of the bartenders and the cook, Taffer invites in a crowd to see how the bar functions. By overwhelming the bar with customers, the test reveals to the staff that they cannot handle the level of business they need to succeed to meet monthly expenses, including employee paychecks, let alone be profitable.

Though the bar had opened successfully years before and brought in a stream of revenue, lack of good business practices and an “Anything Goes” mentality brought the bar to the brink of bankruptcy. Taffer opens the books. The bar’s revenue is less than half of what it was at the beginning. The heavily invested owners are about to lose their homes, their retirement and more.

Taffer talks to the owners one on one. He asks about the bar’s early years. With empathy he addresses issues both business and personal. Getting the business’s underlying relationships in order is a priority. Dysfunction has created the chaos and mounting losses. Regarding the unpaid staff, Taffer tells the owners “When you own a business you need to give the employees a better life.” Taffer seeks to light a fire under the owners/entrepreneurs. He offers a new vision and a new bar design with new tools. He offers hope for the bar’s turnaround.

“Let’s get to work!” Taffer tells the bar staff. The two experts are brought in to train the staff. The mixologist trains the bartenders in making properly poured cocktails. The chef trains the cook how to make delicious bar food. After the bar is rehabbed, Taffer presents the new look to the anxious staff. They are overwhelmed by the change. The bar’s signage is inviting and brand declarative. (Sometimes a new name is required despite the owners balking.) Renewed and revived, they gear up for a new opening of the bar.

The opening is flooded with guests. The processes begin to work as they should. Taffer had told the staff, countering their assumptions, “The guests don’t want cocktails, they want the experience.” The experience begins to happen for the guests. The bar appears ready for success. Taffer leaves after many hugs and the owners saying “Thank you.”

For the sake of brevity, I’ll sum up what I see of human nature and the nature of rescue from both reality TV shows. But first, some background on The Profit.

Marcus Lemonis is presented with applications from failing business (some 44,000 per Inc.com). When he picks a company, he considers it as a possible investment opportunity. “My ultimate goal is to make a reasonable return,” he says. “If I can average 15 to 18 percent on my money, I’m happy.”

The Inc. com web article Marcus Lemonis: The Way of the Profit starts with this:

Both on screen and off, Marcus Lemonis is the king of turning around failing small businesses. But his obsession with fixing companies comes at a price.

And, later in the article we learn of Marcus’ and the viewer’s perspective:

“In most cases, the people who apply to get on the show are really in need of more than just financial help,” Lemonis says gently, and when he offers more, as he often does–by calling out a bully boss or defending an overworked and underappreciated employee–that’s when viewers might see parallels with Dr. Phil or even the Dog Whisperer. A lot can happen in those 40 unscripted minutes.

Where Bar Rescue presents a consultant-rescuer, The Profit presents an investor-rescuer. Both men must deal with the underlying issues that negatively affect a business. Both offer retooling and reimaging the business. Both encounter a wall of resistance to change. Pride, denial and the owner’s excuse “we’ve always done it this way” impede the business. The consultant and the investor challenge the assumptions, the habits and the lack of accountability they find. The business will not grow and, worse, it may fail completely if their advice is not taken.

Both offer a rescue from the way things are for the heavily invested and the deeply in debt. As Taffer said on one occasion, “We need to take a different path.” Both men give stern warnings about the business’s state of affairs. They each point to the wall of resistance and to the wall of reality.

For both the consultant and the investor, the business’s outcome becomes personal. People’s lives and their welfare are at stake. The business is an extension of the owner’s personal failure or his success.

Both men command respect. They speak with strong self-assured voices. And both are empathetic to the owner’s plight, especially as it concerns relationships that have soured. Their combined benevolent authority and considerate empathy bring about change in the businesses they rescue.

Human nature: Man is often antagonistic to personal change. Man will point to the circumstances and/or others as the problem. Man has blind spots. Man’s pride keeps him from seeing what is right before his own eyes. Man often refuses to communicate his shortcomings wanting to appear in control of himself as things he cares for spin out of control. Man resents being told he is going down the wrong path and that he has come up short. Man is often lazy and seeks the minimum of effort to correct what is wrong. Man invests heavily in himself as the captain of his fate. Yet, his Titanic ego doesn’t let him see the icebergs until it is almost too late.

Rescue: An authoritarian voice is required. There are those third-party consultants and investors with years of experience who can show a man the way to succeed. They are able to see things as they are without emotional attachment.

Rescue requires turning around and taking a new path. Rescue requires meekness. Rescue requires learning new habits and processes. Rescue requires facing reality and throwing away assumptions based on unreality. Rescue requires a man taking responsibility for his actions. Rescue requires a man seeing he has come up short and seeking the advice to fill up what was lacking in himself.

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One very clear dynamic I see in both programs: employees want to be part of something successful and worthy of their effort. They gain a sense of dignity when they invest themselves in things that they deem profitable to their well-being, to their self-esteem and to other’s well-being. They want to tie their wagons to owners/managers who are success bound and who are both firmly directive and also have good human relations skills such that make them able to convey direction. They desire managers and bosses who are empathetic when it is called for. Employees desire training to improve their skills, to achieve success personally.

Employees want to see themselves involved in something much higher than a bottom line. The owners/managers must evoke a vision that dignifies and elevates the work being done, especially in light of the customer. Work must be all-around humanizing.

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For those of you who know they have come up short of the glory of God and have put their trust in the One True Authoritative and Empathetic Counselor Jesus, you can rejoice in “the proper goal of your faith – namely, the rescue of your lives. 1 Peter 1:8-9

“Let’s get to work!”

Filed under business, Christianity, Culture, social science Tagged with Bar Rescue, business, Christianity, culture, social science, The Profit

Living Out of Context

April 27, 2019 Leave a comment

A recent Twitter conversation offers some insight into the thinking of many.

Background: a presidential candidate presents himself as Christian and gay. A Twitter post highlighting this candidate was replied to by a well-known religious figure (XYZ). The reply stated unequivocally that you cannot be Christian and gay. (I am purposely leaving out the names (and politics) involved because there is a greater issue going on here. Politics adds another level of misanthropy to an already contentious and serious issue lurking beneath.)

In a reply to XYZ’s censuring Twitter post, a gay man (rainbow flag tagged) replied:

“Jesus NEVER SAID ONE WORD about being gay He did however warn us about false prophets – like XYZ.”

After reading many similar replies over the past two years the selective blind-men and the elephant thinking behind such responses goes something like this: Jesus the Progressive revolutionary showed up one day to bring about change we can believe in. God’s initial project – keeping the Law – was too off-putting and not inclusive. Besides, there are no more animal sacrifices the Law required. Jesus deemed the project a failure. And so, he rejected that plan and began a new one of love, grace and mercy, of inclusion and diversity. To make his point Jesus had to kick some butt, the butt of those who judge and of hypocrites (since man is the measure of all things and feelings are truth). And because of the new radical program imparted by Jesus, Biblical accounts like the account of Sodom and Gomorrah therefore must be revised to fit the new narrative: God’s fire and brimstone judgement was not brought on by the attempted homosexual rape of Lot’s guests but due to people not being welcoming and inclusive. Does this sound familiar?

As I have witnessed time and again, the standard replies from gays and social justice warriors (SJWs) on Twitter (as evidenced above) is that Jesus, as Condemner, did not mention homosexuality and therefore gave it a pass. This way of thinking, of course, is not inclusive (except in revisionist form) of all that happened before Jesus showed up, nor of the whole of Scripture and its narrative of the Enduring Context. These gays and SJWs live out of context.

Though the gospel accounts record Jesus saying that he did not come to abolish the Law and the Prophets but came to fulfill them (Matt. 5:17), it seems that many today think that Jesus did abolish the Law and the Prophets in effect. They understand the gospels as Jesus freeing people from the letter of the Law and offering a more human (read liberal) way of living apart from the Law. They posit a contrast between the (negative) Jews who sought to please God by keeping the Law and the (positive) Jesus who they believe taught that you can only please God by having faith and love. The law-following Jews, stereotyped, are seen as rigid and obsessed with the Law the many deem antiquated. Jesus is seen as modern, flexible and love obsessed. Jesus’ encounters with the Pharisees is brought up as the example of this contrast.

The Pharisees were devout men who sought to keep the letter of the law. Jesus did not upbraid them for doing so. Rather, he challenged their keeping the spirit of the Law, their intentionality. And, it would be wrong to superimpose the understanding of the Law held by the Pharisees onto all Judaism at the time of Jesus. The Pharisees were among several religious groups at that time. Each held their own interpretation of the Law. It would be equally wrong to interpret Jesus’ encounters with the Pharisees as his rejection of the Law and his replacing it with love.

When the Pharisees test Jesus “Teacher, which commandment in the law is the greatest?” Jesus summarizes all of the commandments with words from the book of the law, the Torah’s Deuteronomy (6:5): Love the LORD your God with all your heart and with all your soul and with all your strength. And, from Leviticus (19:18): ‘Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.

The gospel writer Matthew, whose account was intended for a Jewish audience, recorded Jesus’ the above encounter with the scribes (Matt. 22:34-40). His record of the Sermon on the mount is all about Jesus infusing the Law and Prophets with its intended meaning: to create a people who would represent the true humanity to the world.

When Jesus says, “You’ve heard that it was said…” Jesus is not contradicting the Torah. Jesus was providing a radical interpretation of its meaning and effect – to produce righteousness and life in his kingdom on earth. Jesus ends his sermon with “Be perfect, therefore, as your father in heaven is perfect.” (Matt. 5:48)

Like Matthew, the Apostle Paul, a scholar of the law, was keen to present the gospel within the context and continuity of the law and the prophets. He strove to make it clear what the law was intended for and not intended for. Early on Paul was adamant to write that the law was not what declared us righteous or gave us life or the promises of God (Rom. 4:13). He wrote to the church in Galatia in this regard and to admonish them (and Peter’s recent behavior) regarding the Law’s matter of circumcision, Gentile believers and being in the Messiah. He states that his law-keeping heritage is not what produces what is freely offered by the One Who is Faithful to the Law and its promises:

“We are Jews by birth, not “Gentile sinners”. But we know that a person is not declared “righteous” by works of the Jewish law, but through the faithfulness of Jesus the Messiah.” (Gal. 3:15)

Later in the same passage, he writes of the law’s purpose:

Before this faithfulness arrived, we were kept under guard by the law, in close confinement until the coming faithfulness should be revealed. Thus the law was like a babysitter for us, looking after us until the coming of the Messiah, so that we might be given covenant membership on the basis of faithfulness. (Ga. 3: 23-24)

Earlier, Paul writes of the law, the babysitter, keeping him in line with God’s intention:

Let me explain it like this. Through the law I died to the law, so that I might live to God. I have been crucified with the Messiah. I am, however, alive – but it isn’t me any longer; it’s the Messiah who lives in me. And the life I do still live in the flesh, I live by the faithfulness of God. (Gal. 3: 19-20)

And…

Let me put it like this. As long as the heir is a child, he is no different than a slave –even if, in fact, he is master of everything! He is kept under guardians and stewards until the time set by his father.

When we were children (babysat children), we were kept in “slavery” under the “elements of the world.” But when the fulness of time arrived, God sent his son, born of a woman, born under the law, so that he might redeem those under the law, so that we might receive the adoption of sons. (Gal. 4: 1-5).

Pauls’ letter to the church at Rome is an explanation of the gospel of Jesus Christ by means of its coherence with and continuity of the Old Testament. Paul writes, as above, that the Law was given to God’s people to shepherd them until an Israelite would one day come and completely obey the perfect law of the Lord (Rom. 5:18). Out of God’s righteousness, his covenant faithfulness, came Jesus, the Messiah, who obeyed his Father perfectly. Pauls’ letter to the church in Rome goes into great detail about the righteousness of God – his faithfulness to the covenants he made, as recorded in the Torah. God’s law would be fulfilled by God’s covenant. The reason God made a covenant with Abraham was to undo the sin of Adam and its effects, as revealed by the law. The law babysat those who received the covenant, keeping them in line with God’s promises until the Faithful One appeared and rescued the world.

Returning to the opening conversation, it is important to note that Jesus came to his people Israel. He spoke in the context of what they knew: the law and prophets. He did not speak to pagan issues such as idol worship and homosexuality. The law forbade that behavior. The Jews in Jesus day were well aware of this. Jesus commissioned Paul as “apostle of the gentiles” (Rom. 11:13). Paul did speak to those issues. Maybe that’s why many today reject Paul’s writings and choose an ends-justifying-the-means lawlessness.

In summary, if one hangs their hat on a just few chosen words of Jesus that justifies their worldview, then God’s worldview[i] as recorded in the Law and the Prophets and continued in the New Testament is meaningless to them. They are living out of context, just like the prodigal son.

The Prodigal Son 1888 John Macallan Swan 1847-1910

I am reminded of what Grace said at the end of the goings on in C.S. Lewis’ That Hideous Strength:

“Those who call for Nonsense will find that it comes.”

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[i] We read in Genesis that God created heaven and earth. It was to be a His temple. Images of God – humans – were placed in the temple. Humans were to tend to it. Humans failed. The garden, the temple, became despoiled by sin. The law would not only act as Israel’s guardian but also the guardian of creation. If humans mess up, the creation is hurt.
Abraham was chosen to undo the sin of Adam. To make this happen, God promised him descendants as many as the stars and a tract of land. His descendants would be the caretakers of that smaller garden. Israel failed as the true humanity. They could not keep the law. They went into exile.
A Savior came to rescue the world. The kingdom of God on earth was initiated. The church was founded with the giving of the Holy Spirit into the likes of Peter, fallible humans. The church was created to reveal the true humanity to the world. The image of God would be restored in humans. Humanity and creation are to be redeemed as the church awaits the appearing of the Lord and final redemption.
God dwells with man in the New Heaven and New Earth. The law of the land: justice, righteousness and peace. There will be no, “Jesus NEVER SAID ONE WORD about …” It will be UNDERSTOOD.

Filed under Christianity, Culture, Homosexuality, Judaism, Progressivism, Scripture, The Temple Tagged with Christianity, culture, Homosexuality, Judaism, progressivism, Scripture, the Law and the Prophets, The Temple

Good Friday and the Problem of Self-Pity

April 19, 2019 Leave a comment

Definition of self-pity

: pity for oneself especially: a self-indulgent dwelling on one’s own sorrows or misfortunes

Evening Melancholy I 1896 – by Edvard Munch

The philosophy of Epicureanism posited by the Greek philosopher Epicurus (341-270 BC) a few centuries before the birth of Christ offered mankind self-pity with license. Per Epicurus, there was no God or the gods were uninvolved with men and there was no life after death. So, mankind had to make the best of the atoms he was dealt. Man was to do so by avoiding pain and seeking pleasure in the company of like-minded friends. Self-pity could be dealt with in intimate and safe surroundings.

Prior to Epicurus, the pre-Socratic Greek philosopher and sophist[i] Protagoras (490 BC – c. 420 BC) postulated “Man is the measure of all things.” There were no Universal truths for Protagoras. As Epicurus would later teach, everything to be believed was to come through the senses. Protagoras’ atheism adopted moral relativism as a way to give meaning to a life of self-pity: “What’s true for me may not be true for you…”; “Anything goes…If it feels good, do it” until you die.

“Concerning the gods, I have no means of knowing whether they exist or not, nor of what sort they may be, because of the obscurity of the subject, and the brevity of human life.” – Protagoras

The Stoics[ii], around the same time as Epicurus, posited a grim fatalist outlook. Considering themselves cogs in life’s machinery their response was to lead a virtuous life in spite of “it all”. Materialism and passions were of no interest to them. “No Fear” and apathy towards life’s randomness were the attitudes they wore on their shoulder to appear non-self-pitying. They also advocated for suicide, the ultimate self-pity.

I cite these two Greek philosophers and the Stoic philosophy, because, as it seems to me, the ideals posited by them summarize all of the ensuing humanist philosophies: man is the measure of all things; there is nothing transcendent only naturalistic causes; man operates as a product of animal organism within different cultures; man must create his own meaning; man is logos.

Evident today in modern man’s worldview are philosophies espoused centuries ago. Strains or genealogies of man-as-logos thought has been passed down from the Garden through generations. I recognize the dehumanizing philosophies, those that elevate man to be the center of the universe and also entice him to live in servility to his bodily functions. There is no doubt in my mind that modern man is influenced by these self-pitying based philosophies. Our current politics, especially the politics of the Progressive Element, highlight their invasiveness into modern thought. Below, a recent campaign appeal to self-pity for votes (and a humanist version of Jesus’ “Come to me, all you who are weary and burdened, and I will give you rest.”):

To anyone who has ever felt different or unloved or not good enough-this is a moment to show you that you matter to all of us. Keep believing in yourself, we love you. Change is coming.

@PeteButtigieg

Around the first century Epicureanism and Stoicism were evident in Greek, Roman and Pagan life. These philosophies gave words to what was inherent in man from his days in the Garden. During the first century these philosophies were already fused with pantheism and the zeal to worship pagan deities. Pagan sacrifices were offered to placate the angry gods posited by philosophers and the temple priests. Such offerings to the angry gods were meant to ensure that the self-pity-self-logos applecart was not overturned. Into that self-reflecting age came a Reflection of Heaven.

During the first century the Apostle Paul wrote “when the fulness of time arrived, God sent his son, born of a woman” to redeem those kept in “slavery” under the “elements of the world” Gal (4:3-4). The self-pitying responses to life were given notice.

Paul wrote to the Corinthian church, a church embedded with Epicurean thought, about the Israelite’s desert plight. The Israelites displeased God with their self-pitying Epicurean ways:

The people sat down to eat and drink, and got up to play. – 1 Cor. 10:7

The self-pity (“God doesn’t care.”; ‘We’re all going to die.”) the Israelites had in Egypt they brought with them into the desert. Their self-pity became a pattern of living: idolatry, immorality, testing God and grumbling.

Epicurus taught of a shared life with friends. Paul wrote to the believers in Philippi about a shared life in the King. He taught a different way of thinking, one not of self-pity, but one centered on the Logos and other-centered. Paul taught about a partnership in the spirit, about fixing your mind on the Messiah, about never acting out of selfish ambition and, about looking “after each other’s best interests, not your own”.

Stoics taught a grim fatalist apathy towards life’s hardships, that one must muddle through bravely without hope. Jesus taught “Blessed are the poor in spirit. For theirs is the kingdom of heaven.” There was no after life for a stoic. Jesus said, “There is plenty of room to live in my father’s house. And if I go and prepare a place for you, I will come back and welcome you into My presence, so that you also may be where I am.

Paul’s epistles explain more: Jesus knew what he had to do to rescue men from self-pity and its consequent self-destruction. He would deny himself and empty himself of all pleasure -glory in the company of his father-and take on the incomprehensible pain of the world. He didn’t blame fate or others for his coming crucifixion. There was no posturing stoicism against unknown odds or self-indulgent dwelling on one’s own sorrows or misfortunes when Jesus asked “My father, if it’s possible –please, please let this cup go away from me! But… not what I want, but what you want.” Love for the father and for his creation was his motivation and his life’s meaning and, his means to bring humankind into the same intimacy he enjoyed with the father.

I have given them the glory which you have given to me, so that they may be one, just as we are one. – John 17: 22

Protagoras taught “Man is the measure of all things.” Paul wrote that King Jesus was the measure of all things.

This is how you should think among yourselves – with the mind that you have because of you belong to the Messiah, Jesus:

Who, though in God’s form, did not

Regard his equality with God

As something to exploit

Instead, he emptied himself,

And received the form of a slave,

Being born in the likeness of humans.

And then, having human appearance,

He humbled himself, and became

Obedient even to death,

Yes, even the death of the cross.

And so God has greatly exalted him,

And to him in his favor has given

The name which is over all names:

That now at the name of Jesus

That every knee within heaven shall bow—

On earth, too, and under the earth;

And every tongue shall confess

That Jesus, Messiah, is Lord,

To the glory of God, the father.

-Early Christian hymn recorded in Philippians 2

Both Protagoras and Epicurus taught that death was the end. For them and for many since, there would be no thought of resurrection, only the dust bin of history containing once self-pitying lives lived seeking pleasure and avoiding pain.

Even though first century Judaism (and freaked-out King Herod) was abuzz with talk about the resurrection of the dead, Mary and Martha, (in bouts of self-pity?) appear to have thought that their brother’s death was the end of life as they knew it.

“Master,” said Martha to Jesus, “if only you’d been here! Then my brother wouldn’t have died!

“Master!” Mary said. If only you’d been here, my brother wouldn’t have died!”

The Resurrection and the Life would have none of this talk. And, he would deal with self-pity.

~~~~

On my dining room table there is a fragrant pot of lilies. The fragrance….is not the smell of death but of resurrection…

__________________________________________________________________________________________________________________________________________________

[i] The philosophical school of Sophists did not deal in truth, logic, beauty or the transcendent. As Pluralists their teaching was a mix of philosophy, politics, opportunism and entrepreneurship. They were pragmatists who offered their life-counseling services for fee. They were self-help gurus.

[ii] Stoics taught that there is no universal truth, that what could be learned was through the senses and experience. The Divinity they believed in was the Logos, or mind. According to the pantheistic Stoics, we all breathed in pneuma, the air of the soul of the universe, the Oversoul. They avoided passion and worldly pleasures and thought the ascetic life ideal. Pleasure was not considered good and pain was not considered evil. Virtue is good and vice evil. Life deals cards, deal with it. Their philosophy can be summed as follows: “Everything happens for the best, and you can usually expect the worst.”; “c’est la vie!”

Filed under Christianity, Culture, Good Friday, Philosophy, Progressivism Tagged with Christianity, Crucifixion, culture, Epicureanism, Good Friday, kenosis, philosophy, progressivism, Stoicism

Genealogies of Straw?

April 7, 2019 Leave a comment

…If the dead are not raised,

“Let us eat and drink,

for tomorrow we die.”

1 Cor. 15:32

People delight in looking into their genealogy to tell them where they came from and their ancestral background. But, what about the genealogy of our thoughts and our beliefs that are passed down? Continuing with the theme of my previous post, man as logos and centerpiece of the universe, man considers himself left to his own devices and to fend for himself. The “dead are not raised” has been passed down to us. Also passed down, la dolce vita, the Epicurean worldview prevalent today.

The originator of Epicureanism, the Greek philosopher Epicurus, and many others since, decided that God was not good at being God so man must take his place. In terms of the evil man encounters, this thinking is restated in the Epicurean paradox.

Per the Oxford Dictionary, Epicurus (341-270 B.C) was a “Greek philosopher, founder of Epicureanism. His physics is based on Democritus’ theory of a materialist universe composed of indestructible atoms moving in a void, unregulated by divine providence”.

According to several accounts, Epicurus lived and taught a philosophy of the unnoticed good life. He posited that man, a collection of particles he called atoms, would return to the earth when he died. From atoms to atoms you shall return, he postulated. When you are dead you are dead and while you are alive, as Epicurus advocated, seek pleasure and avoid pain.

Epicurus was not a political nor a spiritual man. He was more of a homebody given to a small circle of friends. Per Epicurus, everything to be trusted and believed came through the senses. And so, he deemed that God was remote if at all. And friends were real and to be trusted.

Epicurus also taught that nothing should be believed, except for that which was tested through direct observation and logical deduction – believed via the sensate and reason. Hence, the beginning of the fact/value split so prevalent in man’s thinking today. It is likely that Epicurus formed this worldview when he decided that God was uninvolved and impersonal at best and that he had to fend for himself.

Epicurean thought was embraced by some and passed down through the centuries. The Roman poet Lucretius, a disciple of Epicurus’s teachings and someone who lived about 70 years before Jesus, promoted the “god is angry” meme along with the theory of atomism formulated by Demetrius (460-370 B.C.), who died 29 years before the birth of Epicurus.

The atomic theory of the cosmos in brief: random, unguided ‘atoms’ smash into each other, thereby create the world and life as we know it. Such a hypothesis turned philosophy by Epicurus offered the ‘means’ to do away with a personally involved god and remove human accountability to God. Lucretius went on to tweak Demetrius’ theory.

Demetrius said that atoms do not always go in straight lives but can “swerve”. As such, his philosophy was then able to avoid atomism’s inherent determinism and to allow for man’s free will.

“What was most important in Epicurus’ philosophy of nature was the overall conviction that our life on this earth comes with no strings attached; that there is no Maker whose puppets we are; that there is no script for us to follow and be constrained by; that it is up to us to discover the real constraints which our own nature imposes on us.” ― Epicurus, The Epicurus Reader

Unlike the innocuous passing-on-sex Epicurus, the Romans took Epicureanism to new lows. The name of the Roman Emperor Caligula is associated today with unbridled decadence. Licentiousness continues today as the justification for the avoid-pain-seek-pleasure self.

The Enlightenment furthered Epicurean acceptance. As many began to claim science as the explainer for things being as they are and man as the interpreter of things as they are, the Enlightenment augmented the fact/value split. With science being claimed as the only arbiter of truth and reality, the transcendent was eschewed, as being unreasonable to ponder. Materialism and utilitarian atomism replaced the transcendent and facilitated the self-made man as the imago homo. An honest look around today would reveal that the worldview from the days of Epicurus down through the Enlightenment has been passed down to us.

“It is folly for a man to pray to the gods for that which he has the power to obtain by himself.” –Epicurus

As I see it, underlying cultural Marxism, secular humanism, Progressivism and the American Dream is the philosophy of Epicurus: extreme preoccupation with and indulgence of one’s feelings, desires, etc.; egoistic self-absorption, aka, solipsism. It is the worldview of safe spaces. It is the philosophy behind the Progressive’s push for acceptance of multiculturalism whereby all cultures are deemed equal including the dehumanizing ones so that individual culture has a larger safe space to operate in. The philosophy promotes universal healthcare as another safe space in the form of insurance against financial suffering as paid for by others so one can live an Epicurean lifestyle without pain. It is the worldview of the virtue-signaling relativist social justice warriors – I want a safe space for me to live my life as I see fit so I will serve up my self-justifying, self-righteous viewpoint of high-sounding humanitarianism. Epicureanism is the doctrine of the Religion of Humanity and the paean to mind and matter as savior.

Epicureanism underlies identity politics and individual rights. It promotes a circling of the wagons around your ersatz ‘friends’, your tribe, to protect your values and your territory for further self-satisfaction. It promotes dehumanization with its message that life has no meaning other than what you give it; life is only material and sensate. So, grab yours while you are alive. Out of this dehumanizing process comes the art, music, literature, media and architecture which degrade human existence and the imago dei in humans. But. Modern man, left to his own Epicurean devices, comes up short.

The narrator in C.S. Lewis’ Space Trilogy novel That Hideous Strength tells us about one of the central characters Mark Studdock. He is a young academic, a sociologist, and a member of the Progressive Element at Bracton College. He is an ambitious, self-centered and shallow intellectual who has come into the service of the National Institute of Coordinated Sciences (NICE). He believes NICE will serve the best interest of humanity through progress at any cost. Once he stopped hemming and hawing about joining the organization he is welcomed into the inner circle. But he soon finds that he has committed himself to a hellish organization which plans to re-do humanity by force so that only the best humans (in NICE’s view) remain. He is made aware that the tentacles of the organization are growing.

Studdock is told in no uncertain terms that the organization wants his wife Jane to join him. He is ordered to bring her in. With no moral depth and no moral base outside himself to guide him, Mark is perplexed and now in great fear for his life. Pain and death are the only things that are real for him.

It must be remembered that in Mark’s mind hardly one rag of noble thought, either Christian or Pagan, had a secure lodging. His education had been neither scientific or classical – merely “Modern”. The seventies both of abstraction and of high human tradition had passed him by: and he had neither peasant shrewdness nor aristocratic honor to help him. He was a man of straw, a glib examinee in subjects that require no exact knowledge (he had always done well on Essays and General Papers) and the first hint of a real threat to his bodily life knocked him sprawling. And his head ached so terribly and he felt sick. Luckily he now kept a bottle of whisky in his room. A stiff one enabled him to shave and dress.

What is your genealogy of thought and belief? Is it a genealogy of strawmen?

~~~~~~~~~

The opening quote is from the Apostle Paul’s letter to the Corinthian church. He is countering the embedded Epicureanism active in the church in Corinth. He does so with the resurrection.

To be continued.

Filed under Christianity, cultural Marxism, Culture, Progressivism Tagged with Christianity, cultural Marxism, culture, Epicureanism, philosophy, progressivism

Lost in Self-logos

March 31, 2019 Leave a comment

Thus, in the conception of Humanity, the three essential aspects of Positivism, its subjective principle, its objective dogma, and its practical object, are united. Towards Humanity, who is for us the only true Great Being, we, the conscious elements of whom she is composed, shall henceforth direct every aspect of our life, individual or collective. Our thoughts will be devoted to the knowledge of Humanity, our affections to her love, our actions to her service. -Auguste Comte, A General View of Positivism [1848]

Mankind learned centuries ago, by the efforts of men like Polish astronomer Copernicus, that we do not exist in a geocentric universe. Now, according to some physicists, mankind is at the center of the cosmos. In order to avoid a Creator scenario, these scientists promote the anthropic theory: the reason for the perfectly-tuned universe, for its fundamental physical constants, and the reason why things exist as they are on earth is that human existence required it. To support this theory, they posit a multiverse scenario with infinite trials and errors until man could exist.

Amir Aczel, PH. D., in his book Why Science Does Not Disprove God, describes some physicists’ viewpoint:

…if we are here, and the parameters need to be perfectly chosen for us to be here, then surely there must be infinitely many other places where parameters are wrong. We are here because we can only live where the parameters are right for our existence.

Now, I have no issue with the possibility of multiverses. But as Dr. Aczel writes, the proposed multiverse-as-cause theory to replace the creation narrative offers no mechanism to create the multiverses. The theory proposes an infinite number of somehow existing parameters doing something over and over infinitely many times to finally ‘create’ the perfect conditions for a habitable zone. Dr. Aczel goes on to state, “The anthropic theory is the weakest route to the multiverse.” As I see it, the theory has no mechanism for merit other than those who promote a God-less universe. The theory is basically one of effect with no Ultimate Cause. It is a theory of chance which says man is the reason for his existence.

Man-centered philosophical endorsement would come from the likes of Nietzsche. His “God is dead” rejection of Christian values was a push for mankind to move beyond good and evil and to loving necessity. One is therefore to live with uncertainty as a “superman”, above and center of it all. From the mighty-warrior Nimrod to Wagnerian heroes to the present FX-ed generated superheroes versions of Nietzsche’s “superman” have been around since the Garden. The “superman” notion is akin to Darwin’s theory natural selection and the survival of the fittest. In Nietzschean terms, What doesn’t kill you, makes you stronger.

Social scientists place man at the center of the universe. Since Adam and Eve’s forced exit from the Garden of Eden, man, it seems to me, has always struggled to reclaim the Garden. Many seek to create a Garden Utopia through a relentless and self-directed improvement of the species. Darwin’s On the Origin of the Species supplies the process: selection, struggle, favored, preservation. Engels and Marx, Lenin, Trotsky, Stalin, and MaoTse-tung used Darwin’s theory of natural selection as justification for their “class struggle” political and economic theories. Millions have been imprisoned and slaughtered under the banner of “class struggle”. Strands of this ‘societal improvement’ is behind the current humanist thinking which is now being promulgated systematically by the Progressive Element. For Progressives, the social multiverses are the identity-centered tribes they select and deem struggling and require favored status and preservation.

Vying for special status, groups call themselves “marginalized” and “victims”. This self-centered push for center stage drives identity politics: self-designated victims ‘struggling’ to ‘survive’ require ‘protection’ (rights). “I’ll make you care about what I care about – me” is the right to impose myself on others and call it “social justice”. Man, as logos, defines the impetus of the “social justice warrior: resentment disguised as compassion which drives the will to power.

Resentment? Life is not easy to begin with. The arbitrariness of life and the forces beyond our control fuel resentment when contemplated in the context of others. Resentment leads to claiming that one’s gender or sexual proclivity or income status or healthcare as being victimized by others. Such a worldview, one without meaning except for self and necessity and a belief that relationships are defined by power, breeds contempt for those having some perceived advantage. Hence, the demand for societal and economic reparations and at any cost to others. Resentment is fueled by zero-sum thinking: one does not have because someone else has.

Resentment disguised as compassion? Man, as logos, wants to be seen as a self-justified humanitarian. Virtue signaling accomplishes that while being resentful at the same time. It is no-cost faux-altruism intended to make one appear empathetic and compassionate without appearing resentful except for those who question their virtue signaling. This is underneath the self-righteous clamor for the right of universal healthcare, of potable water, of inclusion, diversity, equity and the host of arbitrary self-placating categories.

Resentment disguised as compassion which drives the will to power? In an age that is increasingly nihilistic, power has become the transcendent meaning to life. And once you believe that relationships are defined by power you exercise the will to power to subjugate others to the relationships you desire. The exercise of the will to power implements mental-conditioning of its subjects, hence the revision of language and of history, to fit the narrative. The power to create one’s own truth is what is desired.

The best way to sum this mash of words is with the clarity of two Scripture readings from today. The first relates the man-as-logos worldview. The second reading describes those who are Logos centered.

The Parable of the Prodigal Son was the gospel reading for today: Luke 15: 11-32. The would-be Prodigal Son demands his rights (inheritance) from his father. The son considers his father dead to him. The father transfers assets over to his son. His son turns his shares into cash as he sells the property his father had accumulated over time through the father’s effort. The universe of one departs with his values and his will to power. He’s off to a distant land, far from the logos he knows. He leaves behind his father and the remaining older son to pick up his portion of work.

A lifestyle of nihilistic (sever famine) and sensate pleasure (self-directed compassion) has him eating slop in a pig sty. He’s sees that he is just another animal. His humanism ran out of money. He returns to his senses and heads home. His father sees his son a long way off and runs to meet him. The prodigal repents and the father rejoices in his return from the distant land of self. There is a celebration for the son who was lost but is found … alive. They are reconciled. But the brother has a growing resentment disguised as compassion for his father (“I’ve been slaving for you all these years!”) which drives his will to power to up his rights. He feels his rights, his pride of place, is diminished by his brother’s return and the father showering him with a wealth of unintended consequences.

The second reading is from the Epistles: 2 Corinthians 5: 16- 17. Paul writes about a Logos worldview that sees humanity from a kingdom perspective. He writes what the Prodigal experiences when he returns to the Logos and what the other brother claims as his right to experience.

From this moment on, therefore, we don’t regard anybody from a merely human point of view. Even if we once regarded the Messiah that way, we don’t do so any longer. Thus, if any man is in the Messiah, there is a new creation! Old things have gone, and look – everything has become new!

~~~

I recommend reading The Hideous Strength by C. S. Lewis for insight into humanism.

Filed under Christianity, cultural Marxism, Culture, humanism, Liberalism, nihilism, Progressivism, social justice, social science Tagged with Christianity, culture, humanism, nihilism, progressivism, social justice, social science

The Bill of Rumored Rights

March 21, 2019 Leave a comment

Retired prison psychiatrist Anthony Daniels (Theodore Dalrymple) speaks and writes with keen insight gathered from his experience of the human condition and of its surrounding culture. Here is a short introduction of Daniels from the website Goodreads:

Anthony Malcolm Daniels, who generally uses the pen name Theodore Dalrymple, is an English writer and retired prison doctor and psychiatrist. He worked in a number of Sub-Saharan African countries as well as in the east end of London. Before his retirement in 2005, he worked in City Hospital, Birmingham and Winson Green Prison in inner-city Birmingham, England.

Daniels is a contributing editor to City Journal, published by the Manhattan Institute, where he is the Dietrich Weismann Fellow. In addition to City Journal, his work has appeared in The British Medical Journal, The Times, The Observer, The Daily Telegraph, The Spectator, The Salisbury Review, National Review, and Axess magasin.

In 2011, Dalrymple received the 2011 Freedom Prize from the Flemish think tank Libera!.

Not only is Anthony Daniels a prolific writer and well-read, as you’ll discover, he is also well-traveled. His accounts of staying in five countries (North Korea, Albania, Romania, Vietnam and Cuba), all five of which operate under leftist-ideology based regimes, is recorded in The Wilder Shores of Marx: Journeys in a Vanishing World. Would-be fellow travelers in the long march of cultural Marxism, both young and old, would do well to read about life in the totalitarian state under centralized government. Daniel’s accounts would be especially revelatory for the would-be fellow travelers promoting ‘democratic’ socialism, the ‘gateway drug’ to full-blown addiction to life under top down government. Democratic socialism is currently being promoted as the means to secure peace of mind (aka happiness) by coercively and exhaustively taxing the wealthy and then having unelected central planners redistribute the take. The uninformed traveler could also read about the state of Venezuela.

I first encountered Anthony Daniels via his essays in The New Criterion, a monthly literary magazine I subscribe to. His extensive bibliography is listed in the Wikipedia entry Theodore Dalrymple.

Having read several of his books, I recommend, for starters, the book noted above and the two books shown below.

Life at the Bottom: The Worldview That Makes the Underclass (start with this book)

Admirable Evasions: How Psychology Undermines Morality

Numerous articles written by Anthony Daniels appear in the Law and Liberty blog.

Below is a video of Anthony Daniels speaking at the Property and Freedom Society Annual Meeting last year (2018). His talk on multiculturalism begins with the subject of rights as misunderstood and misapplied today. My take: rights-gatherers employ victim status leveraged with inalienability to secure advantages in society. With their Bill of Rumored Rights they seek to bypass “the pursuit of happiness” and go directly to happiness.

How did our culture get turned on its head? “German Marxists”…”Marx and Freud”…”the Frankfurt school… left-wing academics… Columbia University”…

[Italian communist Antonio] Gramsci also looked to culture. If the Left truly wanted to win, it needed to first seize the “cultural means of production”: the culture-forming institutions such as the media and universities and even churches. He saw societal transformation coming about by a “march through the institutions.”…

Gramsci insisted that leftist intellectuals needed to question everything, including moral absolutes and the Judeo-Christian basis of Western civilization. They needed to frame seemingly benign conventions as systematic injustices that must be exposed. This is where we got professors fulminating against everything from “the patriarchy” to “white imperialism” to “transphobia.”

Marx at 200: Cultural Marxism’s Long Happy March Through the Institutions

How is the Cultural Revolution brought to bear on others? Enforceable Subjectivity (article by Theodore Dalrymple):

According to the Metropolitan Police, “evidence of the hate element is not a requirement. You do not need to personally perceive the incident to be hate related. It would be enough if another person, a witness or even a police officer thought that the incident was hate related.”

Example given:

Had a message from Guildford police tonight about my tweets following an appearance on @GMB with Susie Green and Piers Morgan. Susie Green has reported me for misgendering her daughter.

https://twitter.com/CF_Farrow/status/1107779340723515392

“A British police force is investigating @CF_Farrow, a journalist, because of words that she published,” writes @jameskirkup

https://twitter.com/SpectatorUSA/status/1108144367716302848

Filed under cultural Marxism, Culture, Human Rights, Liberalism, Politics, Progressivism Tagged with culture, culture wars, Liberalism, progressivism, rights, socialism, The Left, victim mentality

Not All Roads Lead Home

March 10, 2019 Leave a comment

In truth, all through the haunted forest there could be nothing more frightful than the figure of Goodman Brown.

Beside the Technicolor fantasy of a quartet of characters leaving their homes and going into a foreboding forest to gain what they think they are lacking from a wizard (see my previous post), there is another tale of a young man doing just the same. And though there is no wizard or fear of lions and tigers and bears in this tale, there is, “What if the devil himself should be at my very elbow!”. Both stories, it seems to me, are about journeys into the dark side, the nocturnal forest in this tale, looking for an esoteric mystical experience that will supply what they are missing out on. But those who covenant to journey into the forest, and the deepest darkest part of it, end up disillusioned and faithless.

Often, especially in our youth, we begin to question the religious beliefs and worldviews of our families, of our mentors and of those around us. We see hypocrisy around us and despise it and yet become two-faced in our own sought out experiences wrought in the dark. We then begin to take on ambivalence about evil, giving ourselves the ‘grace’ to operate in both good and evil ways. Moral relativism is that form of grace.

We tell ourselves that there are people who are restrictive, conservative and Puritanical. We tell ourselves that we have become too worldly-wise to be like them: “I have Jesus so I am above all that out-of-date fundamentalism”. So, we journey in the dark forest and into the deepest darkest part of the forest and think ourselves to be impervious to its ills.

We give ourselves permission to investigate the dark side. We say to ourselves “I will do it just one time. Why be left out? Why not join the “communion of our race””? Thus, we journey into the night and encounter evil. And like Goodman Brown, we come home disillusioned, our faith destroyed.

Young Goodman Brown sets out one night to gain existential insight into who (or what) is good and evil in Nathaniel Hawthorne’s 1835 short story by the same name. The story, set in 17th century Puritan New England, operates within the Puritan context of sin, grace and unconditional salvific election. I consider the tale an allegory, as it employs symbols starting with the names Goodman and Faith.

In the tale before us, Goodman Brown leaves his saintly wife Faith at the threshold of their home. She is wearing a pink ribbon on her cap. The pink ribbon, mentioned throughout, I read as a symbol of the admixture of purity (white) and sin (red). The color speaks to Goodman Brown’s spiritual understanding based on his Puritan beliefs and also to his rose-colored romance-based naiveté about the nature of evil.

“Poor little Faith!” thought he, for his heart smote him. “What a wretch am I to leave her on such an errand! She talks of dreams, too. Methought as she spoke there was trouble in her face, as if a dream had warned her what work is to be done tonight. But no, no; ‘t would kill her to think it. Well, she’s a blessed angel on earth; and after this one night I’ll cling to her skirts and follow her to heaven.”

With this excellent resolve for the future, Goodman Brown felt himself justified in making more haste on his present evil purpose. He had taken a dreary road, darkened by all the gloomiest trees of the forest, which barely stood aside to let the narrow path creep through, and closed immediately behind. It was all as lonely as could be; and there is this peculiarity in such a solitude, that the traveller knows not who may be concealed by the innumerable trunks and the thick boughs overhead; so that with lonely footsteps he may yet be passing through an unseen multitude.

As Goodman sets out, he does so under the cover of night and the cover of assumption: as a Puritan, Goodman Brown considers himself one of the elect. He carries with him a Puritan/Calvinist ‘good hands’ insurance card – the doctrine of predestination. He doesn’t leave home without it. And, as you read above, Goodman assumes that his association with the right people – his wife Faith in particular and the town’s good church folk in general – that he will follow them to the heavenly home. Goodman Brown goes out into the portentous night feeling safe and secure from all alarms. But his predetermined confidence quickly melts away as soon as he steps into the mysterious dark woods.

He had taken a dreary road, darkened by all the gloomiest trees of the forest, which barely stood aside to let the narrow path creep through, and closed immediately behind. It was all as lonely as could be; and there is this peculiarity in such a solitude, that the traveller knows not who may be concealed by the innumerable trunks and the thick boughs overhead; so that with lonely footsteps he may yet be passing through an unseen multitude.

Goodman’s first encounter in the woods is an old man who reminds him of his goodly grandfather. The old man appears to be waiting for Goodman. He says, “You are late, Goodman Brown.” Goodman replies “Faith kept me back awhile”.

Though the old man appears similar to Brown in many pedestrian ways the old man also appears to have “an indescribable air of one who knew the world”. And there’s something else Goodman notices and tries to explain away.

But the only thing about him that could be fixed upon as remarkable was his staff, which bore the likeness of a great black snake, so curiously wrought that it might almost be seen to twist and wriggle itself like a living serpent. This, of course, must have been an ocular deception, assisted by the uncertain light.

It is clear to the reader that the old man is the devil who is supported by the serpent staff, He does his best to entice Goodman Brown down the road to what is later called “the communion of your race” where he will learn of the “secret deeds” of his fellow townsfolk and see hypocrisy countenanced.

Goodman balks, claiming to be one of a breed of men who is above the riff-raff.

“Too far! too far!” exclaimed the goodman, unconsciously resuming his walk. “My father never went into the woods on such an errand, nor his father before him. We have been a race of honest men and good Christians since the days of the martyrs; and shall I be the first of the name of Brown that ever took this path and kept—”

Goodman’s journey away from faith is stop and go as wrestles with the temptation of going on. He encounters something he initially resists and uses the honor of his good name and of those before him as a reason to rethink things before giving on to going on. But, he doesn’t use his faith as a shield and so bends in to temptation. He continues his journey with the old man’s urging.

The old man tries to persuade Goodman to get up and continue. He does so by using Goodman’s own argument. The old man conjures up a kinship with men like Goodman. He lies about having personal knowledge and acquaintance of Goodman’s family. He then speaks of townsfolk – deacons and those in power – as personal references. He cajoles Goodman to continue their ‘association’ by journeying on.

Goodman Brown once considered himself impervious to all the devil’s wiles. After all he was one of the elect and associated with the right people. But each step he took in the wrong direction away from faith weakened his resolve. His compromises were reinforced by his inordinate curiosity. He continues his journey into the deepest darkest part of the forest and sees what the “communion of our race” so desires, “that the good shrank not from the wicked, nor were sinners abashed”.

There are several interpretations and critiques of the story. Some will say that Hawthorne is pointing out the hypocrisy of a society that prides itself on its high moral and civic standing and makes outcasts of those who do not live up to its standards. Other interpreters go out on a dark forest limb with their construal:

Modern critics have interpreted “Young Goodman Brown” in many ways. The story as a critique of society stands out to some. To psychologically inclined readers, Brown journeys into the psyche. The village represents the superego, whereas the forest and darkness become equivalents of the Freudian id. The entire story becomes a portrait of one human mind that discovers the usually suppressed and disquieting reality of animal instinct

The story’s symbols lend its meaning to a wide audience and to many interpretations. As you read it you will have your own takeaway. I consider it an allegory or parable about assumptions, hypocrisy and the lure of evil to pull one away from one’s home base of faith toward the “reality of animal instincts”.

The story doesn’t tell us Brown’s motives other than “present evil purpose” Conjecture would lead us to think that young Goodman Brown had become questioning about evil and the devil even though he lived surrounded by strict warnings against both in Puritan village. One gets the sense that Brown goes out by himself to just stick his nose in on evil for the sake of understanding the world he lives in and perhaps the fear of evil inculcated in him by his upbringing.

I have provided some of my take on Young Goodman Brown and some excerpts from the story with the hope that you will read the short story (it should take about fifteen minutes). I invite you to consider what road you are taking when you want to stick your nose in on evil. Consider where it leads and what you will encounter. And, where it will lead you. This road does not lead home.

We are told in Scripture to “test the spirits” so that we may know what is good and true and from God. That is not what is going on in Young Goodman Brown. Rather, this a young man who leaves faith behind and takes a walk on the wild side and ends up at a satanic ritual. His road did not lead back home to faith. It led to nihilism and despair and the resolve to no longer exist.

In truth, all through the haunted forest there could be nothing more frightful than the figure of Goodman Brown. On he flew among the black pines, brandishing his staff with frenzied gestures, now giving vent to an inspiration of horrid blasphemy, and now shouting forth such laughter as set all the echoes of the forest laughing like demons around him. The fiend in his own shape is less hideous than when he rages in the breast of man. Thus sped the demoniac on his course, until…

Here is a link to the story: Young Goodman Brown

Filed under Christianity, Culture, Evil, gnosticism, Literature Tagged with Christianity, culture, evil, faith, gnosticism, literature, symbolism, temptation, the devil, Young Goodman Brown

We’ve Been Down This Road Before

March 3, 2019 Leave a comment

One does not need a degree in cultural studies to see that our culture is charmed by and suffused with charismatic self-knowledge, self-love, self-esteem, and self-awareness. The powerful, the glamorous, the ministers of inclusion, and the gurus of self-help each promote their version of snake oil which, by application, would lift the unenlightened feeble off of terra firma to the heights of self-dom. Their special tonic is said to awaken consciousness, to liberate from conditioning and to provide relief from suffering. Mystical, intuitive, subjective, inward, and emotional approaches to truth are everywhere promoted as leading to a higher plane of existence where self-knowledge is knowledge of the divine. The self and the divine are to be perceived and experienced as identical.

One quote from a gnostic teaching website is sufficient to reveal the ‘higher road’ many are taking:

“Yet to know oneself, at the deepest level, is simultaneously to know God; this is the secret of gnosis. Another gnostic teacher, Monoimus, says:

Abandon the search for God and the creation and other matters of a similar sort. Look for him by taking yourself as the starting point. Learn who it is within you who makes everything his own and says,” My God, my mind, my thought, my soul, my body.” Learn the sources of sorrow:, joy, love, hate … If you carefully investigate these matters you will find him in yourself.”

In the Garden of Eden, the serpent asked, “Did God really say…?” And, based on what I am seeing today, I can imagine that It also whispered “What does the god within you say?” The choice Adam and Eve made put them on the road leading out of the garden. This is the road most travelled.

As I was considering this topic the Technicolor image of the cowardly lion wringing his hands came to mind. I had the misfortune of seeing the musical fantasy Wizard of Oz in my youth.

Why the misfortune? While it made fantasy-tale sense that characters made of straw and tin needed something to be humanish, what was a humanish animal requiring courage about? What was it about this movie that disturbed me? It took me some time to sort out – discern – why I do not like the movie: it’s promotion of Gnosticism in the morally vacuous Land of Oz and the wimpy withering lion.

The lion in the Wizard of Oz is the anthropomorphic personification of presumably silly and timid humans lacking self-awareness. The lion comes into the story like a bleating lamb and leaves as a roaring lion. How did the transformation happen? Through gnosis. The lion is told by a wizard (a professor; a spiritual guide and self-help guru of sorts) that the lion must acknowledge the courage he already possesses inside. The same self-knowledge mirror is held up for the Straw Man and the Tin Man.

And what is the purpose of the new found-in-self brain, heart and courage in the moral vacuum of Oz? To “awaken their consciousness and liberate them from conditioning”? And the reason for courage? Courage to not be afraid of what? Of things that go “Boo” in the night? Courage to be yourself?

Lest anyone think that I am being picayune about a now beloved child’s fantasy they should pull back the curtain and see what’s lurks there in light of the above and with today’s culture in view.

In the moral vacuum of the Land of Oz, does gnosis-courage mean one bravely acts to be one’s self at all costs? If the only moral reference points are yourself and someone telling you have what it takes within, are you prone to then embrace your base desires to be one’s self? Are we to believe ‘wizards’ that through self-knowledge we change from baaing sheep into roaring lions? See for yourself what’s come out from behind the curtain in the Land of Oz:

Actress Judy Garland (1922–1969) is widely considered a gay icon. The Advocate has called Garland “The Elvis of homosexuals”. The reasons frequently given for her standing as an icon among gay men are admiration of her ability as a performer, the way her personal struggles seemed to mirror those of gay men in America during the height of her fame, and her value as a camp figure. Garland’s role as Dorothy Gale in The Wizard of Oz is particularly noted for contributing to this status. – Judy Garland as gay icon

Has Western culture has followed the Yellow Brick Road? Besides the ubiquitous adverts by wizards of enlightenment coming out with their brand of snake oil, we hear almost every day in the media of someone coming out (via self-knowledge) as gay. This gnostic way of understanding has been confirmed by Pope Francis when he said “God made you this way.”

It is no secret that Progressive elements in our culture promote being oneself as one walks along on their wide Yellow Brick Road of self-discovery. This way is touted as the higher, more “universal” and thus “neutral” perspective and that the meta-narrative of Christianity is the narrow road which must be avoided and declared the wrong way. Progressivism doesn’t see its own meta-narrative of identity politics and of reducing the moral universe to the god within. Progressivism isn’t self-aware.

Universities, under the thrall of Progressivism and of course benefactors, are incubators of gnosis. They seek to awaken a new vision and to stir up dormant impulses in cowardly lions. Pseudo-disciplines like women’s studies, black studies, LGBTQ studies, etc., offer Woke gnosis.

The Land of Oz campus admins create physical safe spaces so that self-realization is safely tucked in and away from things that go “Boo!” in the day. For Land of Oz sustainability, Marxism and socialism are taught as the means to create financial safe space. The idea is to make others pay so the disciples of self don’t have to concern themselves with material concerns. This, so one can continue to grow in self-awareness and be an SJW with a moral center carefully crafted around gnosis.

At graduation, participation trophies are presented to the brave – those who stood inside safe spaces against outside knowledge, and to the compassionate (for others like themselves). A diploma, a medal and a ticking heart-shaped watch are passed onto to another generation. These trinkets of gnosis are bestowed under a ceremonial banner, which reads: “Know thyself, Be Thyself. We are here for our own sake”.

There is a Yellow Brick way that seems right to a man who seeks to find what it takes to be one’s self, but the ends thereof are the ways of self.

~~~

Of course, not all self-reflection is be rejected. Proper introspection is to occur in the prayer closet. There, in the Light of the Lord, sin is exposed and named. You learn to see yourself as the Lord sees you. You confess your sin and ask for forgiveness. Then the Lord returns you to the road before you to walk in his resurrection power.

Now, it takes no courage whatsoever to tell others how to live to make them comfortable for you to be around. That is social justice for the woke generation. It does take considerable courage to look into one’s soul and see the darkness within, to repent and to cast out any unclean spirits in the name of the Jesus.

The absolutions of the Woke World humanist religion are self-justification and self-righteousness. Both are repulsed by the Lord. Prayer-closet courage is required to resist both.

Filed under Christianity, Culture, gnosticism Tagged with Christianity, culture, gnosticism, Self-realization, the Yellow Brick Road

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THIS SIDE OF PARADISE

“We have entered, as I see it, a spiritual limbo. Our educational institutions are no longer the bearers of high culture, and public life has been deliberately moronised. But here and there, sheltered from the noise and glare of the media, the old spiritual forces are at work” Roger Scruton

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“When a common culture declines, the ethical life can be sustained and renewed only by a work of the imagination.”-Roger Scruton
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“Jesus prayed, “This is eternal life, that they may know You . . .” (John 17:3). The real meaning of eternal life is a life that can face anything it has to face without wavering. If we will take this view, life will become one great romance— a glorious opportunity of seeing wonderful things all the time. God is disciplining us to get us into this central place of power.” Oswald Chambers
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“No power on earth or in hell can conquer the Spirit of God in a human spirit, it is an inner unconquerableness.” Oswald Chambers
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To those who have had no agony Jesus says, “I have nothing for you; stand on your own feet, square your own shoulders. I have come for the man who knows he has a bigger handful than he can cope with, who knows there are forces he cannot touch; I will do everything for him if he will let Me. Only let a man grant he needs it, and I will do it for him.” The Shadow of an Agony,Oswald Chambers
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“If we wish to erect new structures, we must have a definite knowledge of the old foundations.” John Calvin Coolidge
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Atheism is a post-Christian phenomenon.
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If social justice looks like your hand in someone else’s pocket then you are stealing.
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“In Sweden, giving to charity, absurdly, came to be considered a lack of solidarity, since it undermined the need for the welfare state.” – Roland Martinsson
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“…to love democracy well, it is necessary to love it moderately.” Alexis de Tocqueville
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Capitalism seeks to help others through a servce or product it provides. Free Market Capitalism is the most moral and fair economic system available to man. Capitalism augments personal growth, responsibility and ownership. Charity flourishes under capitalism. Charity dies under subjective “fair share” government confiscatory policies. Socialism redistributes ambivalence and greed.
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“We are to regard existence as a raid or great adventure; it is to be judged, therefore, not by what calamities it encounters, but by what flag it follows and what high town it assaults. The most dangerous thing in the world is to be alive; one is always in danger of one’s life. But anyone who shrinks from that is a traitor to the great scheme and experiment of being.” G.K. Chesterton
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Any intelligent fool can make things bigger, more complex, and more violent.
It takes a touch of genius – and a lot of courage – to move in the opposite direction. Albert Einstein
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“You shall know the truth and the truth shall make you odd.” Flannery O’Connor
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“There is but one good; that is God. Everything else is good when it looks to Him and bad when it turns from Him.” C.S. Lewis, The Great Divorce
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“Though He slay me, yet will I trust Him” (Job 13:15).
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God’s grace is not about the allowance for sin. God’s grace is about the conversation God allows regarding sin.
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From the book of Proverbs: We are not to favor the rich or the poor. We are to pursue justice.
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“Always keep in contact with those books and those people that enlarge your horizon and make it possible for you to stretch yourself mentally.” Oswald Chambers
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One goldfish says to another, “If there is no God who keeps changing the water?”
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“The truth is always there in the morning.”
From Cat On A Hot Tin Roof script – playwright Tennessee Williams
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God blesses those who hunger and thirst for justice, for they will be satisfied.
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“America’s greatness has been the greatness of a free people who shared certain moral commitments. Freedom without moral commitment is aimless and promptly self-destructive.” John W. Gardner
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“Men of integrity, by their very existence, rekindle the belief that as a people we can live above the level of moral squalor. We need that belief; a cynical community is a corrupt community.” John W. Gardner
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“In the world it is called Tolerance, but in hell it is called Despair, the sin that believes in nothing, cares for nothing, seeks to know nothing, interferes with nothing, enjoys nothing, hates nothing, finds purpose in nothing, lives for nothing, and remains alive because there is nothing for which it will die.” Dorothy L. Sayers
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“Art, like morality, consists of drawing the line somewhere.”
G. K. Chesterton
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“The battle line between good and evil runs through the heart of every man.” Alexander Solzhenitsyn
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This is what the LORD says:

“Stand at the crossroads and look;
ask for the ancient paths,
ask where the good way is, and walk in it,
and you will find rest for your souls.
But you said, ‘We will not walk in it.’

-The prophet Jeremiah, 6:16
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“…our common task is not so much discovering a truth hiding among contrary viewpoints as it is coming to possess a selfhood that no longer evades and eludes the truth with which it is importunately confronted.” James McClendon, Ethics: Systematic Theology, Vol. 1
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Cindy Wity

The Case of Mistaken Identity

Living Out of Context

Good Friday and the Problem of Self-Pity

Genealogies of Straw?

The Bill of Rumored Rights

Not All Roads Lead Home

We’ve Been Down This Road Before

John Rutter: For The Beauty Of The Earth

Supportunity

THIS SIDE OF PARADISE

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John Rutter: For The Beauty Of The Earth

Supportunity

THIS SIDE OF PARADISE

Nutshell:

Email Subscription

Cindy Wity’s RSS Feed

Paradise Lost? Search this blog to find what you need.

Goodreads

TOPICS

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