Friday, January 20, A.D. 2012

Herchurch

I wish everyone a safe journey who will travel to Washington over the next few days for the March for Life on Monday.

And now for something completely different—Herchurch:

This next video is of higher quality but lacks the tribal authenticity of the first one that really helped me to connect with Gaia:

“Herchurch” used to be Ebenezer Lutheran Church in San Francisco. At some point since Western society lost its mind, this E.L.C.A. congregation morphed into something resembling a neopaganized, leftist, Protestant lesbian’s personal fantasy. The congregation’s web site is really something to behold; it is endlessly quotable. For instance, it teaches us:

DEFINITION OF CRONE: Crone is…the power, passion, and purpose of ancient female wisdom…the crowning triple phase of the ancient Triple Goddess: Maiden/Mother/Crone. Joyous, outrageous, real, and at ease, living from the inside out. The Crone’s title was related to the word crown and she represented the power of the ancient tribal matriarch who made the moral and legal decisions for her subjects and descendants. It was the medieval metamorphosis of the wise woman into the witch that changed the word Crone from a compliment to an insult and established the stereotype of malevolent old womanhood that continues to haunt elder women today.—Barbara Walker, The Crone (Women of Age, Wisdom and Power)

Verily, every other word on the site makes the femoronic bullometer buzz wildly. I learnt a new word—thealogian! And you may even order a “goddess rosary” from the organization’s gift shop. Do not forget to look at the pictures from Megan Rohrer’s “ordination.”

By the way, “Herchurch” is the embraced name of this particular community. It is not a slur by outsiders.

There is an endless stream of snarky commentary that one can make about these folks, but I wish to note only that narcissism, self absorption, self adulation, the obsession with the trivial—these must be natural vices for women. In sane societies, human beings recognize these shortcomings and seek to undermine such tendencies. In our culture, however, we encourage people to embrace the worst parts of their personalities and to celebrate them. And they do so, going so far as to fashion idols of their passions. There thereby worship themselves without realizing it as they dress up their demonic confusion with respectable words dignified by academic journals and conferences. It is nothing short of an abomination. What would Anne Bradstreet think of the lost souls at “Herchurch”?

Posted by Joseph on Friday, January 20, A.D. 2012
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Friday, November 18, A.D. 2011

The Cult of the Saints and the Cato Institute

A few weeks ago, I lost a small screw while helping someone fix his glasses. This screw was tiny even for frames. I accidentally dropped the screw, and then our not so merry crew began to search for the humble hardware. We looked in vain for about twenty minutes, and I was starting to lose hope. I then suggested that we pray to Saint Anthony. I began the prayer, and as soon as I got to the word, “find,” one of the seekers exclaimed, “Found it!” The Lutheran fellow who owned the glasses joked that he should convert to Catholicism.

The episode occasioned thoughts about the cult of the saints. I wondered why Protestants resisted it so strongly. Protestants frequently bring up the “middleman” objection—why not simply pray to God directly? This is a strawman argument, as there has never been a Christian who did not pray to God directly. It then occurred to me that Protestantism—the spiritual side of modernity—is intensely individualistic, and perhaps that individualism is behind the Protestant inability to appreciate the Church Triumphant.

Protestants might ask why God would “assign” saints to assist the faithful. After all, the Lord is omniscient and omnipotent; he does not need an army of prayer listeners in heaven’s call center. However, we might just as well ask why God expects us to walk as children of light. We Christians are God’s invasion force that brings the gospel to the world. God works through us, not because he needs us, but because such is the fulfillment of our purpose and of our nature. We are to be gloves for the divine hands. I do not see why that role would change upon earthly death. If the saints are involved in intercessions and miracles, it is because God allows them to continue to serve their fellow men because that is their nature. God’s economy allows human beings to be his intermediaries; such is his gift to us. It is not an indication of any sort of weakness in God.

For this to make sense, however, one must see mankind corporately. We exist for one another and are accountable to one another. Our destiny is not simply as an individual; the highest thing is not between “me and God,” as one so often hears Protestants proclaim (and note the order of importance shown in the common saying). Rather, human life is social, even in its salvation. The Church teaches that it remains so even in heaven.

Posted by Joseph on Friday, November 18, A.D. 2011
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Friday, August 26, A.D. 2011

Believe

“And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.”

This past spring, I had a conversation with a fellow on the train as the Cardinal Line coursed through the Blue Ridge Mountains of Virginia. He was a lapsed Episcopalian, which I considered rather redundant. We had a pleasant talk about religion wherein he mentioned doctrines that troubled him and I defended them in ways that made them less objectionable to him. I then wanted to share something about the Christian religion that I found problematic, but as I began to speak, I discovered an appropriate rejoinder. It was an odd experience. Am I an apologist in spite of myself?

I had wanted to complain about the repeated injunctions in the scriptures to believe. My skeptical side has always disliked these passages, finding them inexplicable and even embarrassing. I do not want to believe; I want to understand. Moreover, I want solid reasons to accompany that understanding. Exhortations to belief struck me as a fraud’s gimmick to sucker in folks. I never judged the evangelists as snake oil peddlers, but certain passages in the bible made me uncomfortable. Paul and Silas preach, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” John writes, “He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Mark writes, “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.” There are scores upon scores of such examples, and they are targets for skeptics who care not for blind belief. I am sympathetic to them.

As I was relaying these objections to my fellow Amtrak passenger, a simple explanation came. My interlocutor never knew that my objections were not rhetorical. This unforeseen answer reminded me an earlier objection that I had about the anthropomorphism in the scriptures’ depiction of a wrathful, vindictive God. When that thought bothered me, I happened to come across some patristic texts that addressed the problem, though I do not remember which. The basic idea was that the scriptures are written for men—for their edification and for their salvation. Hence, the inspired texts speak to men at their level. Portrayals of a wrathful, jealous God do not depict God as he is but rather address us pastorally. Most of us have had loving fathers who corrected us. Fathers employ anger, disappointment, approval, sadness, and joy in pedagogy, and we grow up with an intimate recognition of these emotional tools. Holy writ taps into our human psychology to instruct us in the ways of the Lord. The fear of the Lord is the beginning of wisdom, but it is not the end of it.

Similarly, it occurred to me that the recurring invitations in the bible to believe may also be pastoral. Rather than seedy priestcraft, the call to believe is like a physician’s request that a patient trust him. Unless the patient believes that the physician is able to help him, he will not likely follow the doctor’s advice. Trust necessarily precedes the assistance that the physician may offer. Likewise, Christ the Healer offers us medicine, but we must first accept that it is medicine rather than poison. We must have faith in the physician. This is so obvious to me now, and it is likely a commonplace thought among Christians, but I never realized it before. One must believe before one knows in almost any discipline, since one must trust his teacher before he attains knowledge. How much more necessary is trust when we are dealing not with mere knowledge but with salvation?

Posted by Joseph on Friday, August 26, A.D. 2011
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Friday, August 12, A.D. 2011

The Problem with Isaac

When I first encountered the simple medieval procedure for testing the truth of revealed religion, I was thrilled. It only works negatively, though; so, it has its limits. The basic argument is that there is divinely revealed truth that is inaccessible to human reason on its own and there is divinely revealed truth that is accessible to human reason on its own. A revelatory tradition that teaches doctrines that conflict with what human reason is able to know is not trustworthy, and a revelatory tradition that teaches doctrines that accord with what human reason is able to know has not disqualified itself. This process does not assure the truthfulness of a revelatory tradition, but it does winnow out falsehood.

Yet, there are many problems with this procedure, including the frailty of human reason as manifested in most men. It is pleasant to think that human beings can easily overcome controversy through rational dialogue, but such dialectical ascent evades the bulk of mankind. Even the wisest find answers to the truly important questions difficult or indiscernible. Hence, the schoolmen argue for authority and divine revelation as assistance to the weak human mind. However, one must choose his authorities wisely; for we know that the world is full of liars and sowers of confusion. Therein, one sees the circular problem. How does the ignorant man wisely choose an authority to follow in order to spare him from his ignorance? In the end, each individual must make that choice, though the beneficial consequence of that choice is really required to make it.

The issue is quite practical. If we wish to serve God, how do we know whom to serve when, in our ignorance, we do not know who is telling the truth about ultimate matters? In the book of Genesis, we read the striking story of Abraham’s planned sacrifice of Isaac. The account serves to demonstrate Abraham’s faith and devotion, but a skeptical reader might think that Abraham was a naive dupe who happened, fortunately, to follow the true Lord (that hypothetical reader must not be too skeptical). For God’s command should have been repugnant to Abraham. Were he to have followed the aforementioned scholastic advice, he would have asked God to leave him. The pious man replies that Abraham trusted God more than he trusted his own sense of right and wrong, but that is precisely the problem. How does one discern messages from God from those of other sources without relying on one’s own wisdom?

Perhaps, Abraham developed enough trust in the Lord, gained from the many years during which he served God before he was asked to sacrifice his son, that he would obey despite the ostensibly heinous request. One might ask what the value of trust is if it is to be continuously questioned. Nonetheless, would not Abraham have good reason to suspect that the Adversary was attempting to lead him to evil under the guise of God? However, maybe one cannot mistake evil for God once one knows God.

These sorts of questions lead me to think that we have been blessed with more spiritual faculties than simply discursive or analytic reason. As I have written before, I think that we might have something like a faculty of faith. If the peasant can commune with God as well as the philosopher, perhaps our principal organ for dealing with the divine is not our mind. Abraham’s fidelity and righteousness might have resulted from his superior employment of this faculty.

Posted by Joseph on Friday, August 12, A.D. 2011
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Thursday, August 11, A.D. 2011

Anti-Christian Bigotry

Yesterday, I commended the Israelis for performing Wagner in “Jews at Bayreuth.” Today, however, I have nothing but scorn for the Jerusalem Post‘s anti-Christian screed, “A Christian scholar on ‘why antisemitism, why the Holocaust?’” David Turner reviews William Nicholls’ Christian Antisemitism: A History of Hate as a pretext for attacking Christianity, proving once again that hate—a profound, blistering, ignorant hate—has a home in the hearts of many religions. Unfortunately, Turner cannot really be blamed for not knowing that the “Anglican” Nicholls, who serves as his glimpse into Christianity, hates the gospel as much as Turner. How perverse is it that Nicholl’s namesake was an Anglican divine who wrote—approvingly—of the Book of Common Prayer?

Turner’s-by-Nicholl’s major point is that Christianity is anti-Semitic because of an insecurity complex. That Jews persist strikes terror into Christians because their unbelief calls Jesus’ claims into question. The most frustrating aspects to interreligious dialogue are that people generally know very little about other people’s religions and that people generally do not even try to understand religions on their own terms. Such is obvious in this case for the Jew Turner and the heathen Nicholls, though one would think that a biblically literate Jew would know better. Was Abraham “insecure” when he noticed immoral paganism in his travels? Was Moses “insecure” when the pharaoh’s heart hardened? Were he and the judges “insecure” when the people continually rebelled? Were the Jews after the division of the kingdom “insecure” because many, perhaps most, of their brethren forsook the temple cult in Jerusalem? Were the prophets “insecure” because of idolatrous kings? I always thought that they preached God’s messages to errant and fallen people; I never considered that their prophesies resulted from “insecurity” about some of their listeners’ failing to heed God’s words.

The entire history of the Abrahamic tradition is about obedience and disobedience to God’s commands. From the garden on, we are shown again and again that some people follow God and others reject God. It is one of the most basic themes in the scriptures. Why, then, would Christians be especially “insecure” that some Jews rejected Christ? Indeed, this rejection of God’s dispensation has been the standard course in human history. Consider Noah’s project, or Job’s friends, or the Hebrews scores upon scores of times. There would have been no prophets if God’s revelations had not continuously been rejected. The new covenant of the gospel, like the previous covenants, was an occasion of disobedience for many men. It is surprising to me, even given ecumenical obstacles, that a rabbinical Jew would fail to notice this.

Curiously, Turner notes, “But Nicholls’ reserves his harshest criticism for Martin Luther, a father of his own reformed church.” From the outside, we might say that Luther was a father of the Anglican religion, but many Anglicans would reject this. It is not an important point, though it further shows Turner’s ignorance of Christian history. And that is a mighty ignorance, tracing, as it does, the holocaust to the gospel:

What is to be done? Even assuming that Christianity would want to repent its two thousand years of Jew-hatred resulting most recently in what is not likely to be the West’s final effort at a Final Solution to its Jewish Problem: Is reform even possible? According to Professor Nicholls the likelihood is negligible. On page 168 he writes, “Christian anti-Judaism is not a later distortion of an originally pure religion. It is embedded in the foundation documents of the faith.”

I deal with the history a bit in “Those Jews” and elsewhere, but no such reasoning can be done with a man whose bigotry refuses to see a religion as anything but a tribal enemy.

Turner also exhibits the revolting rabbinical tic of thinking that only the Jews are clean and that everyone else is an unclean savage:

What, for example, would the Matthew gospel be without its dramatic rendition of the trial of Jesus: of Pilate “washing his hands” (a typically Jewish, not Pagan, custom!); of the Jews self-condemned forever as deicides.

Does he not realize that the idea of the sacred is universally connected with the idea of purity and that other people have been civilized and have believed in spiritual and bodily hygiene for ages? Christians and rabbinical Jews alike inherited this bizarre ignorance of pagans that, thousands of years later, they blithely maintain. Educated Christians seem to move past this idiocy, but rabbinical Jews with learning stubbornly seem to hold onto it. Their attachment to their chosen status is so strong, they appear to get “insecure” by the thought that other nations might wash themselves, cultivate virtue, and excel in intellectual pursuits. But then, what can be done? Hebrew chauvinism is not a later distortion of an originally pure religion. It is embedded in the foundation documents of the faith.

Turner claims that the gospel of John has Jesus refer to the Jews as Satanic:

The John gospel repeatedly describes the Jews as satanic: “Ye are of your father the devil, and the lusts of your father ye will do, (John 8:44).” From there it is a short step to characterizing the Jews as antichrists. John associates the Jews with Satan many more times than all three other canonical gospels combined.

Turner forgets, I suppose, that almost every agent in the gospels is Jewish, from the Theotokos to Caiaphas. Pick any prophet’s chastisements in the Hebrew scriptures, and one would interpret them as Jew hatred using the same hermeneutics.

The golden calf prize for asininity, one kil’ayim of a metaphor, goes to this statement:

And assuming a wave of remorse, a universal need to express penance, what then would remain of Christianity if indeed it did agree to do so? According to Nicholls, “Once all the anti-Jewish elements have been removed from Christianity, what is left turns out to be Judaism (p. 431).”

Turner cannot be blamed for Nicholl’s apostate remark, but he is a fool for using someone like him as his source for Christianity. I assume that his mistake was not done in bad faith. A sane man cannot be expected to understand the insanity that Nicholl’s represents. Turner then goes on to speak of Rome’s changes toward rabbinical Jews, about which I am ignorant. I would not be surprised if Rome had muddled its theological waters, but Christians must be clear that Jesus Christ is not the Lord of the goyim only but of all mankind, first to the Jew, and then to the Greek. Yet, it is this very univeralism that horrifies the rabbinical community, and they readily associate evangelism with the genocide of the holocaust. Even Christian Jews often have this mentality. Maybe, it’s that special status “insecurity.” We wouldn’t want the dogs to get any of God’s crumbs, would we?

Posted by Joseph on Thursday, August 11, A.D. 2011
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Wednesday, July 27, A.D. 2011

Seeker Centered Christianity

Last week on View from the Right, Auster and his readers discussed the decision by the Campus Crusade for Christ to change its name to “Cru.” In the thread, Alan Roebuck referred to his article in American Thinker that examines the “purpose driven” messages of many contemporary Protestant sects:

The purpose-driven movement begins with the premise that the only way to attract non-Christians to church is by offering to meet their felt needs, rather than their real need for salvation through Christ. If a non-Christian “seeker” visits a church where he hears the traditional Gospel message that he is a lost sinner in need of a salvation that can only come from personal repentance and trust in the atoning death of Christ, he will be repelled by the challenging message, and will not return. To prevent this failure, so the theory goes, a church must conduct market research into what people in its area want, and then find a way to give these seekers what they want.

One result is that the deep and challenging teachings of traditional Christianity must never be presented in the Sunday morning worship service that has traditionally been the cornerstone of Christian fellowship. Not only will non-Christian seekers probably not want to hear that God regards them as sinners, but they will have no interest in what Warren (and theological liberals) dismissively call “doctrine,” that is, the actual content of the religion preached by Christ and the Apostles. The result is a Christianity that retains the rituals and some of the language of traditional Protestant Christianity, but is effectively stripped of its content.

In a typical Sunday morning worship service at a typical seeker-sensitive church, attendees experience the following:

* Professionally-produced “praise music” that expresses emotions, but contains little theology, that is, little articulation of sometimes-difficult religious truths.

* A sermon that emphasizes how faith in God can make your life better, but does not mention the troubling idea that God is angry with sinners, and demands repentance and faith in Jesus in order for His wrath to be averted.

* A liturgy (form of worship) that embodies current standards of popular decorum and entertainment rather than pointing people to a transcendent God.

* Children’s programs that entertain (albeit in a quasi-Christian mode) rather than push the youth to learn challenging doctrines.

What the purpose-driven movement offers, in short, is a religious product for religious consumers, people who want a certain amount of religiosity in their lives, but who don’t want to be troubled by the full measure of Christianity.

Since the Reformation, Protestantism has fleshed out its doctrine and practices by following the secular Zeitgeist. In an individualistic, consumerist, liberal society, “seeker centered” spirituality is an expected Protestant mutation.

Posted by Joseph on Wednesday, July 27, A.D. 2011
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Thursday, July 14, A.D. 2011

“Pride” Eucharist

Tom Crowe posted a fascinating picture from Saint James Cathedral in Chicago on CatholicVote:

It is interesting how homosexualists have coopted the rainbow and the word “pride” as symbols of their movement, much to the chagrin of rainbow enthusiasts and arrogant toffs everywhere.

I wonder if the Episcopalian organizers of the event chose the music cynically, sort of like buppies who throw “chicken and watermelon parties.” Buppies like chicken and watermelon (who doesn’t?), but they cannot allow themselves to confirm stereotypes without embarrassment to their fragile egos. So, they indulge in postmodern irony as cover. Perhaps, the fabulosity of “A Prayerful Celebration featuring the music of Lady Gaga and Cindi Lauper” justifies the event to God’s very diverse people, or perhaps the congregants at Saint James simply enjoy self-effacement when they commit sacrilege.

Posted by Joseph on Thursday, July 14, A.D. 2011
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Friday, June 17, A.D. 2011

The Birth of the Church

Nearing the end of this Pentecostal week, I wanted to address the Church’s beginning. Sometimes, you notice parochial signs or bumper stickers that list the foundation of the Church in A.D. 33 (more likely A.D. 30, but who knows?). As far as I can tell, dating the foundation of the Church to Pentecost is a Western idea, though one can find it among Orthodox Christians in America. When, then, did the Church begin? It certainly did not start in Los Angeles, California sometime in the 1970’s, or in Boston or Utah in the nineteenth century. It predates the Great Schism. The Church was alive and strong with the first of the ecumenical councils at Nicea, as its nascence came before the first ecclesial council in Jerusalem about which we read in the Acts of the Apostles. Then, we have the tradition that founds the Church at Pentecost, with the tongues of fire. Yet, in the Gospel of John, we read that Jesus met the disciples before his Ascension:

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the LORD.
Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

Indeed, the Lord commanded the Great Commission afterward, but before the Pentecost, and yet are we to think that there was no Church to receive the order? So, perhaps, we can trace the Church to the death and resurrection of Christ? Christians are the Paschal people, after all. However, before the Passion, Peter addressed Jesus as Lord on Mount Tabor, and, as Paul writes, “No one can know Jesus as Lord except by the revelation of the Holy Spirit.” Wasn’t the Church present when Peter, James, and John witnessed the Transfiguration?

The Church is Israel, matured and blossomed, and its saints lived long before the coming of the Messiah in time and space. The Church exists before the temple, and it exists before Aaron and the Kohanic priesthood. For the people of God had already assembled to receive the law from Moses. As the Church is Israel, maybe we should date the Church to Jacob and his children, but what about Abraham? Wasn’t the sacrifice of Isaac a great milestone in the history of God’s economy with man? Perhaps, we should go back to Noah, when universal laws were given for all nations. Yet, certain men before Noah were righteous and communed with God. Consider what such piety did for Abel. So, it seems sensible to start at the beginning, with the Church’s coming to be in time with the creation of Adam. Yet, time itself is an image of the eternal, and from all eternity the Body of Christ exists for the mind of God. In his letter to the Ephesians, Paul writes,

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Wherein he hath abounded toward us in all wisdom and prudence;
Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
That we should be to the praise of his glory, who first trusted in Christ.
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Think again whether Pentecost is truly the Church’s birthday. I contend that it might be better to consider Pentecost as the Church’s Bar Mitzvah.

Posted by Joseph on Friday, June 17, A.D. 2011
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Wednesday, June 15, A.D. 2011

Forgetting the City of Man

Last week, my father asked me why the Roman Catholic bishops supported open borders. Of course, the opportunism of such a position is obvious. The Roman Church in the United States has been hemorrhaging its white American membership for decades and needs a steady supply of Mexican immigrants to fill the emptying parishes in many parts of the country. There is also the religio-tribal reflex; Roman Catholics have natural sympathies for their coreligionists around the world. Besides, Mexico is our neighbor, and a large portion of the country has a long, intimate history with Mexico. For Americans in the Southwest, Mexico is about as alien to them as Old American Yankee life. If we were experiencing an invasion of Mohammedan Pakistanis, I doubt that there would be so much pro-immigrant cheerleading from the Roman bishops.

However, there is something much deeper underlying the bishops’ position. It is an ancient Christian problem; one may even call it an inherent tendency in our religion. Christians may easily forget the city of man. By that, I do not mean that they neglect the world in the Buddhist way. A doctrinal grounding of Christianity is the incarnation, and Christians enthusiastically care for the city of man as a way to manifest divine love. Rather, they forget that the city of man retains its own nature—its own set of ways and rules, some of which have resulted from what Christians call the fall. A common Christian response to this “alien” city of man is to pretend that the rules for the city of God have supplanted the laws of nature. Until the eschaton, such will not be the case.

Allow me to flesh out this theory. Christians rightly judge the soul and the state of the soul to be more important than the body and the state of the body. However, if they only considered this fact, they would jeopardize society. Indeed, pagans and anti-Christians have accused Christians of doing this since the apostolic age. Consider a barbarian attack on a city. If the Christians’ manning the city walls thought only about everlasting consequences for the soul, they would not kill the attacking barbarians. For then, they might rob the heathens’ chances of hearing and of accepting the gospel. Yet, if they refused to defend the city, they would be guilty of neglecting their earthly responsibilities, and the blood of the massacred population would be on their hands, albeit indirectly. The insane spiritualism to which Christianity can easily descend judges such a result acceptable. For this view holds that the innocent, Christian victims will happily enter the kingdom of God while the witness of the Christian soldiers who refused to fight testifies the mercy of God to the barbarians. That is madness. The barbarians would judge such an extreme form of irresponsibility as cowardice and foolishness, and the heathen would understandably spit upon the images of Christ in the city’s temples as the god of an idiotic populace.

This temptation to neglect the city of man is ancient, but rarely has it become widespread, notwithstanding the accusations of the pagans. Christian civilization developed, and Christian cities defended themselves from the forces of barbarism, both from within and from without. It is very telling that contemporary spiritualists point to the healthy, vigorous Christian societies of the past as examples of darkness and hypocrisy when they were functioning, strong, vibrant Christian communities that both knew what must be done to secure earthly order and what the higher aim of mortal life must be. Nietzsche criticizes Christianity as the new Buddhism, but historically, Christian civilization has not been a nihilistic, self destructing exemplar of social dysfunction.

Necessity is an incentive toward sober thinking, and most people throughout history have not had the luxury to ignore the standard perils of human life. The wealth and power of the modern West have allowed men to indulge in drunken thoughts. The naive assurance of permanent order allows for the spiritualism previously discussed and for the follies of leftist social fantasy. Both tendencies have likely influenced the Roman bishops’ support of unrestricted immigration. The hierarchs are so telescopically focused on spiritual matters that they forget or refuse to think about the city of man. Societies need social cohesion, unity, and shared loyalties. Large scale population displacements—invasions, really—disrupt those political needs and lead to disorder and disintegration. Yet, such mortal concerns do not interest those pious men of God who only gaze upon heaven. Theirs is another country; to hell with the land of their birth.

Posted by Joseph on Wednesday, June 15, A.D. 2011
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Thursday, June 2, A.D. 2011

The Watchtower on Ascension Day

Happy Feast of the Ascension!

On this holy day, I offer a delightful post from Perry Robinson on his Energetic Procession site: “The Open Door.” Robinson recounts a morning meeting with some visiting Jehovah’s Witnesses who had knocked on his door. The story is a fine example of grassroots apologetics.

Oddly enough, I owe some of my theological development to the Jehovah’s Witnesses. In my early teen years, I participated in local Baptist missionary efforts wherein I had the chance to see youth pastors and other “soul winners” engage all sorts of folks on religious matters. We sometimes happened upon Jehovah’s Witnesses, and the Russelites were surprisingly receptive to having a religious discussion with strangers in their living rooms. One evening, my youth pastor and I visited the home of a Jehovah’s Witness elder. The Baptist and the J.W. had a lengthy doctrinal debate, replete with scores of references to holy writ. It was evident to me that both men were extraordinarily familiar with their scriptures, but they continued to argue past each other because they interpreted the same texts so differently. It was on that rather chilly winter night that I realized how utterly indefensible sola scriptura really was. My proclivities for Protestantism waned quickly afterward.

It is funny how groups as disparate as the Jesuits, Reformed Jewish rabbis, and Jehovah’s Witnesses played important roles in my conversion to Orthodoxy. Providence uses all available tools.

Posted by Joseph on Thursday, June 2, A.D. 2011
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