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<title><![CDATA[Rich Bledsoe's Blog]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.</link>
<description><![CDATA[The world is a big and interesting place. I am interested in what it all means.  Here it is...]]></description>
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<lastBuildDate>Sat, 20 Sep 2008 22:52:26 GMT</lastBuildDate>

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<title><![CDATA[The Gospel of John and Friendship]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=148</link>
<description><![CDATA[<p align="center"><font size="4" face="comic sans ms">The Gospel of John, Friendship, and the Homoerotic</font>  <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">Many questions are answered by-the-by, elliptically, indirectly, and on the way to other more direct concerns. John tells us the purpose of his Gospel: "...these are written that you may believe that Jesus is the Christ, the Son of God, and that believing, you may have life in His name." (John 20:30 NKJV). But John, as the great poet of the New Testament, has other secondary issues to deal with. (1)</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">The Gospel of John, on the way to demonstrating that Jesus is the Son of God, is also an answer to a cultural issue that had become widespread in the Hellenized late Roman Empire. It is an answer to the issue of "friendship", itself a Hellenized category. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">It is indeed the case that as history moves from tribalism toward elegant civilization in advanced empire which is centered on life in the city, the power of the clan, the tribe, of blood, of the family, declines. Politics is the replacement for clan ties. And with the breaking of the ties of blood, the erotic is also freed and made more diffuse. Bonding is necessary in the political realm of freedom, and the old bonds of family are not at the heart of this. It is very likely that the erotic will become the new bond.</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">For the Greek, the Good and the Beautiful are very closely allied. The Greek word, <em>kalan</em>, is related to both the Good and the Beautiful, and relates them. For the Greek, beauty was related to proportional and perfect form and could be most easily expressed visually in the form of statuary. But the visible merely gave tangible form to every kind of perfect form. The erotic was aroused by the beautiful form of the perfect body and more deeply by the perfect form of the beautiful soul. Hence, Plato's "Symposium" is a rhapsodizing of lovers for the beauty of the beloved, and for Socrates, this is transformed into a series of rungs on the ladder upward to the forms of the Good and the Beautiful. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">The Greek ideal of politics is an especially aesthetic expression. The Greek city state is the place where every form of human beauty and perfection can reach its own pinnacle. This is what the "philosopher king" is able to develop and direct. For this to happen, the ties of family bond must be broken and transcended. Family bonds do not seek the development of the highest forms of beautiful development, but self preservation and enhancement of family power. The purpose of the erotic in the family is the preservation and extension of its own authority through the begetting of many sons. And while this is necessary for the city, the Greek perspective cannot allow this to dominate the city. The city is about the highest development of every form of human beauty, and this is spiritual and philosophic, not biological. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">The erotic by definition gives rise to tension. Allan Bloom believed that the Bible resolves this tension within the family and that the Bible is almost exclusively founded on blood and familial relationships, and that apart from very few exceptions (like the friendship of David and Jonathon) the family is the beginning and end in the Bible. In this he is both right and wrong. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">The Bible is founded on marriage. The very first relationship in the Bible is Adam and Eve. Marriage carries through the entire Bible and is certainly one of the central relationships, and it gives rise to other relationships that are also familial relationship. It gives rise to the father / son, and father / daughter relationship as well. But what is notable in all of these originally biotic relationships is that they are all transcended and all become spiritual realities. Even in the Old Testament, marriage becomes the symbol of Jehovah's relationship with Israel, and the father / son and father / daughter relationship becomes the same. But very early in the Bible, the family comes early to be seen sometimes as the enemy of relationship with God, and one must chose between them. This was very notably the reason that the tribe of Levi was rewarded with the priesthood. They were the ones who dared to take up sword against their own family in the scandal of the Golden Calf. "Thus says the Lord, 'Let every man kill his brother...' Then Moses said, 'Consecrate yourselves today to the Lord, that He may bestow on you a blessing this day, for every man has opposed his son and his brother.' " (Exodus 32: 27-29 NKJV) </font></div> <div><font size="4" face="comic sans ms">While it is true that the entire Covenant of Redemption has its origins in the family of Abraham, it is clear from the outset that family and blood are to be transcended. The son through whom the covenant of grace is to descend is the son of utterly supernatural birth (Isaac) and the son that is passed over is the son of flesh and blood (Ishmael). From that time forward, all through the Old Testament, natural family is oddly demoted as time and again the favored child through whom the covenant passes is either the child supernaturally born to a barren woman (as in the case of Isaac, Jacob, Joseph, Sampson, and Samuel for example) or is the youngest, thus overturning the family preserving rite of primogeniture (Joseph, Gideon, David for example). (2)</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">All of this is the Old Testament. The New Testament foundation stone is the birth of Messiah. His birth immediately overturns the power of family by telling us that he is the completer of all of the Old Testament births granted to barren women. The ultimately barren woman is a virgin. </font></div> <div><font size="4" face="comic sans ms">It is also the case that Jesus overturns the law of primogeniture. In the largest picture of things, Jesus is the younger brother who overturns the claims of the elder brother, Adam. Adam is the first born, but Jesus now inherits the rights of the first born by being the "first born from the dead." (Colossians 1:17) His Kingly powers transcend those that flow from flesh and blood in every way.</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">Finally, before entering John's Gospel, one of Jesus' central and scandalous sayings was, "If anyone comes to Me and does not hate his father and his mother, wife and children, brothers and sisters, yes his own life also, he cannot be my disciple." (Luke 14:25-26) And, "from now on, five in one house will be divided; three against two, and two against three. Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law." (Luke 12:52-53)</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">In following the hypothesis of several 20th Century scholars, seeking to return to the so-called "Augustinian Order" of the composition of the Gospels, it follows that each Gospel typologically follows the order of the Old Testament.(3) The thesis that the Gospel of John was the "Hellenistic Gospel" was popular in the scholarly world for a long time. That hypothesis has been largely overturned because it is now very clear that the book is intensely Jewish and that whoever wrote it was very familiar with both Jerusalem and the Temple.(4) However, this does not obviate the possibility that while the book is intensely Jewish, much of its primary audience could well have been Hellenized Jews. The Greek mind itself was partly what John was aiming at.(5)</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">While not necessary to the thesis of this paper, if the old Augustinian order is the correct order, then following Old Testament scholar, James Jordan, it would also follow that each Gospel bears a correspondence to a time period and a section of the Old Testament. So, for example, Matthew seems to correspond to the establishment of Israel as a tribal people under Moses. Jesus is the new Moses delivering his new law from a new mount and referencing the Mosaic legislation far more than any other Gospel. The Gospel of Mark corresponds more to the monarchical era, with Jesus acting as the new David, the Gospel of Luke seems to correspond more to the Empire era of the captivity with more references to "the nations" than elsewhere. Finally, John would correspond to a late Empire era, an era of "man". This would be a "Hellenistic era".(6)</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">There are three configurations of the human ordering of society in the Old Testament. These three still broadly outline for us all types of societies that exist. From Judges through the time of Israel's appointment of Saul to be king, Israel is essentially a tribal configuration. From the time of Saul and David through the time of Zedekiah, when Judah goes to captivity, Israel is a monarchy, and city and town life begin to come to a new importance... Then, from the time of the Babylonian captivity to the end of the Old Testament, through the time of the coming of Christ, the world is dominated by great multi-cultural empires, and cities assume a very central prominence.</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">Each one of these eras has a "typical" sin that overshadows others in seriousness. The tribal era is dominated by sins against the father on the part of the son, or of father's against sons. The typical sin of the monarchical era is brother / brother rivalry. The typical sin of the empire era is the sin of false intermarriage. We see this repeated several times through the Old Testament in spiraling ways.(7)</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">The one time when Israel approached an empire during its monarchical era was under the reign of Solomon. Solomon's reign was marred by intermarriage with foreign women who worshiped many gods. Much later in both Ezra 9-10, and Nehemiah 13:23-31, false intermarriage is again the major issue with which Israel must struggle. </font></div> <div><font size="4" face="comic sans ms">Intermarriage with foreign women, while an issue in itself, points to the larger issue of pluralism and syncretism in all empires. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">Tribes are ruled by chiefs. Something like national boundaries can begin to grow up when a king unites a number of tribes under his own rule. Thus a king is a chief of chiefs. Then, very large, even enormous human configurations can develop when an emperor unites a number of kingdoms under a single rule. Thus, an emperor is a king of kings. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">Empires are thus multi-cultural and, usually, multi-linguistic configurations. In empires, the greater the diversity of culture and language, the less that is held in common amongst the various peoples. Empires become "thin" in terms of commonalities. It is impossible to hold so many cultural and linguistic diversities together apart from considerable tolerance. But, at a certain point, tolerance can increase to such an extent that it becomes paradoxical in effect. Tolerance ceases to enable diverse peoples to cooperate and becomes a firewall that separates peoples from one another. Peoples cease to have enough in common to meaningfully function together in a body politic. A new danger arises of each separate-people-grouping ceasing to be citizens of an empire and beginning to again function as factions and finally virtually as separate tribes. At this point, it is possible that tribalism will become the new configuration, and things will start all over again. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">This is essentially what happened with the collapse of the Roman Empire and the resurgence of tribalism. The West has actually recycled this spiral one whole time since the first Advent. Now we see the resurgence of tribalism on a world wide level, while at the same time we are experiencing in an unprecedented way an expanse to a kind of world wide economic empire with the growth of "globalism". </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">In this global empire environment, orientation and direction becomes a crisis. There is not enough agreed upon cultural content to give direction and common consent to the large bodies of diverse people who are forced to function together. The gods are indeed at war, and no god reigns with any supremacy. Hence, no one knows what to do. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">The power of empires is very great. But, either the will or capacity to use power is lacking. Action requires certain orientation, and this is just what becomes scarce in these situations. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">The sin of intermarriage is symbolic of what plagues all empires. Having "many wives" means that a plethora of directions are a given, with none being able to come to dominance. "Truth" as a concept suffers, with many "truths" claiming priority. But even pragmatism as a way of finding orientation becomes difficult. Empires become very broad and the great difficulty is orientation and direction. </font></div> <div><font size="4" face="comic sans ms">In late empire eras, friendship becomes an overriding category as politics becomes central. "Politics" as a self conscious science, is a great Hellenistic contribution . Friendship trumps family in the great Platonic dialogues as the erotic is diffused and detached from the family. "Friendship" is a Greek category far more than a Hebrew one. Almost nothing, outside of David's friendship with Jonathon and Hushai, is said about human friendship in the Old Testament.(8) Almost everything else is in the context of blood, the clan, the family, and the tribe. Friendship was clearly seen as something dangerous in the light of what friendship very broadly meant in the Greek world. At least three of Plato's most important dialogues revolve around the issue of homoerotic friendship.(9) The new freedom brought by politics needs a new bond to hold all things together. The bond of nature given by the Hellenized to enable the politics of the city to function is the bond of Eros. Thus, the homoerotic bond becomes central.</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">One could contend that John answers the Greek "problem". In the Gospel of John, there is an explosion of material around the theme of "friendship".(10) With the coming of Jesus, and with the outpouring of the Holy Spirit, friendship is now a category that can be redeemed, cleansed, and perfected. The Upper Room Discourse is virtually a new "Symposium" a "drinking party" revolving around the theme of love. Christ is the new Rhapsodizer who sings a new song of love to his friends. The Gospel of John is the new Gospel of Friendship, and the Beloved Disciple is even the new Best Friend. This is Greek life redeemed and purified. The Gospel of John is the Gospel of the restoration of the self in relationship to purified friendship. </font></div> <div><font size="4" face="comic sans ms">The Gospel begins with its profound reflection on the “Logos". The logos was clearly a Greek theme, and older commentators saw this as the beginning of their reflection that the Gospel had a Hellenistic theme about it. Immediately we see the theme of the intimacy experienced within the Godhead Himself. "The Word was with God..." The Greek preposition "pros" is translated in the English as "with", and it is related to the Greek word, "prosopon", which is the word for "face". The meaning is that the Father and the Son (God and the Word) are from eternity to eternity, facing one another. Jesus thus is the one who has been awaited as the Prophet spoken of by Moses. God spoke to Moses, face to face, but to all other prophets in visions or dreams (Numbers 12:8). But God would raise up another like Moses (Deuteronomy. 18:15). This one has now become "flesh" (John 1:14) Then we are told, "No one has seen God at any time. The only begotten Son who is in the bosom of the Father, He has declared him." (John 1:18, NKJV) Thus, we once again have a declaration of the intimacy of the Father and the Son and a declaration of the function and competency of the Son. The Son is in the bosom of the Father and thus "declares" the one who is invisible, and who has never been seen. The Greek word for "declares" is "exegete". Hence, the Son exegetes the Father. </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">Friendship is a growing theme throughout the Gospel. In the 11th chapter, Lazarus is referred to as "our friend" and his entire relationship with the "Lazarus household" is the relationship of friends. Then, when we reach the "Upper Room Discourses" in chapters 13-16, we reach the epitome of the expression of friendship. In the 15th chapter, verses 11-15, Jesus clearly declares the spiritual reality of his friendship with his disciples. He contrasts friendship with servant hood. </font></div> <div><font size="4" face="comic sans ms">In all of the Upper Room Discourses, we have the final outpouring of love, of friendship. In 13:23 we have the first declaration that is then repeated four more times, (19:26, 20:2, 21:7, 20), concerning "the disciple whom he loved." Presumably this is John himself, but we are never explicitly told this. In this first great declaration concerning the disciple who Jesus loved, we are told that this disciple was "leaning on Jesus' bosom." </font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">This disciple, who leaned on Jesus' bosom, points back to the first use of "bosom” in John 1:18. Jesus is competent to exegete the Father because he is "in the bosom of the Father." Therefore, if John reclines on Jesus' bosom, he likewise is competent to exegete Jesus. This is his declaration as to why he is capable, and indeed has written, this Gospel.</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">We know from the source material of the other Gospels that Jesus had three friends from among the twelve disciples who were especially close to Him (Peter, James, and John). They witnessed some things that the others did not. The Gospel of John makes clear that, of the three, John is Jesus’ "best friend”. Even on the surface it is obvious that John's Gospel is very different from the other three. In fact, Matthew, Mark and Luke have come to be referred to as the "synoptic Gospels", meaning that they are "synonymous", similar, a symphony. They are all markedly alike, covering much of the same material and even using overlapping vocabulary. But John is very different. Why? It is because John is written from the inside, from the perspective of the "best friend". This is what accounts for its difference.(11)</font></div> <div><font size="4" face="comic sans ms"></font> </div> <div><font size="4" face="comic sans ms">Friendship is clearly dangerous for a Jew. Everyone knows what it means for the Greek. It means the homoerotic. This is clearly forbidden by the Torah. Until we have Jesus about to leave, and promising the coming of the "Paraclete", the one who is the "friend who stands by one", the friend who will come and live within, friendship is not developed. It is "too hot to handle". Until that time, the spirit that in all likelihood animates friends with one another will be the spirit of sex, of the erotic. </font></div> <div><font size="4" face="comic sans ms">The erotic is developed in Revelation by this same John. The final revelation is marriage, the fullness of the Bride of Christ. Here is where the erotic comes to its fullness in the final revelation of what originally was the other great Greek theme, the environment of the erotic, the city, the New Jerusalem (not the New Athens or Sparta, or Rome). This is the final crescendo of the entire Bible. What begins in the creation account of Adam and Eve, the first marriage, ends with the Marriage Supper of the Lamb. In John the exalted is friendship. It is purified from the erotic, with the new bond being the Holy Spirit. In Revelation the city, (the realm of politics for the Greek), is fulfilled by marriage. But even marriage, in which the erotic is fulfilled, is now animated by friendship. The bride also becomes the friend, a thought very foreign to the Classical world. What begins as "Daughter Jerusalem", in the Old Testament is fulfilled in "the Bride of Christ" who is also the final great city, in The New Jerusalem.(12)</font></div> <div> </div><sup> <div><font size="3">1. Nobody understands the Greek ethos of the homoerotic in relationship to politics and the life of the city better than Allan Bloom. His relationship of this to the Biblical record is fascinating, but less than satisfying. The original stimulus for this paper was Bloom's reflection on this topic...Allan Bloom, Love and Friendship (New York, Simon &amp; Schuster, 1993) pp. 431-444</font></div></sup><sup> <div><font size="3">2. Primogeniture is the rule that the eldest son either inherits all of the family property, or that he inherits the majority of it over against all other brothers and siblings. The purpose of this was to preserve family land holdings so they would not be broken up into non-productive small plots.</font></div> <div><font size="3">3. John Wenham, Redating Matthew, Mark, and Luke (Intervarsity Press, Downers Grove, Illinois, 1992) </font></div></sup> <div>Rosenstock-Huessy, Eugen, The Fruit of Lips (Pittsburgh : Pickwick Press, 1978) </div> <div>Rosenstock-Huessy argues that each Gospel picks up where the previous one left off and that this order can be seen clearly in the so called "Augustinian order" (Matthew, Mark, Luke, and John).</div><sup> <div><font size="3">4. All the vogue until the discovery of the Qumran MSS, the attribution of Hellenistic thought to the writer of the fourth gospel seemed to nail the coffin shut on Johannine authorship. However, with the absolute dualism found in Qumran which parallels both Hellenism and John, scholarly opinion has swung very far in the other direction: this gospel is very Jewish! Still, full weight must be given to F. C. Grant’s warning that the relative amount of parallels with Qumran vs. “the vast array of parallels” with Hellenism cannot be used to deny a strong Hellenistic influence.18 The real issue, therefore, is simple: Would a Galilean fisherman ever be able to gain such an acquaintance with Hellenism? In response, it need only be mentioned that (a) Hellenistic thought pervaded Galilee in the first century; (b) John , as son of a fishing magnate, would probably have received a decent education, exposing him to much Hellenism;19 (c) the targeted audience, being Gentiles, might well have prompted the author to shape his material with a Hellenistic strain which they could comprehend and appreciate; and (d) John could well have employed an amanuensis (as early patristic writers seem to hint at) for the writing of this gospel—a person who could have easily packaged the material with a Hellenistic hue at John’s beckoning.20 Thus, though I am not nearly as optimistic as many today who want to pour all of John’s dualism into a first-century Jewish mold, neither would I argue that a Hellenistic coloring denies Johannine authorship. Indeed, the Hellenistic overtones, in my view, argue when coupled with date and occasion of writing.</font></div></sup> <div>http://www.bible.org/page.php?page_id=1328#P78_16400</div> <div><font size="3"></font> </div><sup> <div><font size="3">5. Because of John's familiarity with the Temple, it has been surmised that either he is a priest, or comes from a priestly family. If this is so, it fits very well with the Hellenized tinge of John's Gospel, because the priestly group were all Sadducees, which was the Hellenized party or sect of the Jews.</font></div> <div><font size="3">6. In the Gospel of Matthew, for example, Jesus sends out the twelve on an evangelistic and healing mission (Matthew 10:5-15). In Luke, he does initially send out twelve, but later sends out seventy (Luke 9:1-6, 10:1-12). Twelve is the number of Israel, following the number of tribes, but seventy is the number of the nations, taken from the table of nations in Genesis 10 following the Flood, in which 70 peoples are named. It is in the Empire era, when the four giant empires enumerated in Daniel 2 that the spreading of the truth of the true God to all nations begins to take precedent.</font></div></sup><sup> <div><font size="3">7. The first cycle of sin against the Father, sin of brother / brother rivalry, sin of false intermarriage is seen in the opening chapters of Genesis. Adam sins against God as his Father, Cain murders his brother Abel, and "the sons of God" married the "daughters of men." We see it again in the second half of Genesis when all of these sins are corrected. Abraham obeys and believes and obeys God as the Father for many years in believing him for a son. Then, in the case of Isaac and Ishmael, and Jacob and Esau, we see brother / brother rivalry, as well as the rivalry of all of Jacob's sons against Joseph. None of these cases finally issue in fratricide, and in the case of Joseph, the godly brother is given complete triumph. Finally, Joseph marries the daughter of the priest of On of Egypt. There is no condemnation of Joseph in his deportment in any of his relationships, and one ought to assume that along with Pharaoh, one sees true conversion to the true God in the case of his wife.</font></div></sup> <div>This pattern is again repeated in the era of the initiation of the monarchy. Israel rebels against God as the King and Father of Israel, and rebels against Samuel as a father of Israel in the request for a king. Saul falls into murderous rivalry against David, but is taken to death himself. Then Solomon corrupts himself and Israel with false intermarriage to hundreds of foreign women who all worship false gods. </div> <div>In the larger scheme, we see Israel in the tribal era during the Judges, the monarchial era through the times of the kings, and in an empire era after the captivity. In each of these eras in a general sense, the primary sin fits with the time, with smaller cycles fitting into the larger scheme. </div> <div>I owe this insight to my friend and Old Testament scholar, James Jordan.</div><sup> <div> </div> <div><font size="3">8. There is a considerable amount about friendship with God in the Old Testament, beginning with Enoch, who "walked with God" (Gen. 5:22). Abraham is explicitly termed "the friend of God" (2 Chron. 20:7, Isa. 41:8, James 2:23). But human friendship is rare.</font></div></sup><sup> <div><font size="3">9. The Greek attitude toward the homoerotic is ambiguous. The Laws clearly condemn homosexuality as "against nature", but The Symposium, The Phaedrus, and Lysis are all structured around homoerotic friendship. Some interpretations do not see the homosexual as being ideal, but see the ideal in contraposition to the homosexual. The love of wisdom is what the erotic is meant to lead to, and in some sense may be its fulfillment. </font></div></sup><sup> <div><font size="3">10. Allan Bloom, Love and Friendship, pp 436-444 Simon and Schuster, New York, 1993</font></div></sup><sup> <div><font size="3">11. Eugen Rosenstock-Huessy, The Fruit of Lips:or Why Four Gospels (Pittsburg: Pickwick Press, 1978)</font></div> <div><font size="3">12. "The Daughter of Zion" or "Daughter of Jerusalem" can sometimes be translated simply, "Daughter Zion" or "Daughter Jerusalem". </font></div></sup> <div>2 Kings 19:21, Isa. 37:22, Lam. 2:13, 15, Mic 4:8, Zeph. 3:14, Zech. 9:9</div></p>]]></description>
<pubDate>Sat, 20 Sep 2008 22:52:26 GMT</pubDate>
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<title><![CDATA[No Laughing Matter]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=146</link>
<description><![CDATA[<p>A good friend sent two articles to me yesterday, and upon reading them, I thought, these are <em>very </em>important, and transcend the immediacy of the moment. The first is what follows, and is a good human interest story that points to the second article (the following Blog entry) that is a very serious piece. Wonderful and insightful stuff...</p> <p>----------------------------------------------------------------------------------------</p> <p><font size="4">Judith Warner  NY Times Blog</font></p> <p><small><font color="#808080" size="2">September 11, 2008, 10:29 pm</font></small> </p> <div class="post-info"> <h2>No Laughing Matter</h2> <p>Tags: <a target="_blank" rel="nofollow" href="http://warner.blogs.nytimes.com/tag/liberals"><font color="#004276">liberals</font></a>, <a target="_blank" rel="nofollow" href="http://warner.blogs.nytimes.com/tag/media"><font color="#004276">media</font></a>, <a target="_blank" rel="nofollow" href="http://warner.blogs.nytimes.com/tag/sarah-palin"><font color="#004276">sarah palin</font></a></p></div> <div class="post-content"> <div>“<em>You can stand on my wagon, if you want</em>.”</div> <div>I tend, when I’m not in big crowds, to forget that I’m short. In Republican crowds, I find, I feel particularly small.</div> <div>And dark. And unsmiling. And uncoiffed, unmade-up and inappropriately dressed.</div> <div>For the McCain/Palin rally in Fairfax, Va., on Wednesday, the organizers had asked people to wear red. I – unthinkingly – had dressed in blue, which was somewhat isolating.</div> <div>I was isolated, too, because, unable to find the press area in the crowd of about 15,000, I was out with the “real” people. Which meant that I could hear everything from the podium and from the onlookers around me, but could see nothing, not, at least, until the mom beside me stopped struggling to balance atop her Little Tikes wagon with two toddlers in her arms and another screaming at her feet, and offered me a go at the view.</div> <div>(“It’s <em>Sarah</em>. Sarah’s going to be the vice president,” she had told the little girls, clad in their matching polka dot dresses. “<em>Sarah Palin</em>.”)</div> <div>She was a nice woman. She told me history was in the making. She told me where to get lunch. She handed me back my reporter’s notebook when one of her almost-two-year-old twins, fixing me with a dark look of mistrust, took it away. “<em>Liberal media, eh?</em>” her solemn eyes glared. “<em>Well, watch what you say about my mommy and Our Sarah</em>.”</div> <div>Do not think for a moment that I was being paranoid.</div> <div>Fred Thompson had warmed up the crowd, his familiar old district attorney’s voice restored to full bombast, and he’d been in fine form, denouncing – to loud boos from the crowd — the “lawyers and scandal mongers and <em>representatives of cable networks</em>” (boos from the crowd) who were at that very moment descending upon Alaska looking for dirt on their Sarah.</div> <div>“I hope they brought their own Brie and Chablis with them,” he’d said, to raucous laughter, as I willed myself to disappear, remembering, with a shudder, that my children had demanded Brie for breakfast only that morning.</div> <div>I should have been finding this funny. My whole plan, after all, had been to write something funny this week about the whole Sarah Palin phenomenon. I’d arrived at an if-you-can’t-beat-’em-laugh-at-’em kind of a juncture, I suppose.</div> <div>I’d planned to make attending the McCain/Palin event a silly sort of adventure. I’d invited a friend who has six kids to come with me. I figured funny things were bound to befall us in Palin-Land, where, collectively, we’d have <em>eight</em> children between us (a funny thought in and of itself.) A Harold and Kumar Escape from the Barracuda sort of storyline was the idea – until my friend, done in by one too many sleepless nights, declined to accompany me, and I had to venture off alone. </div> <div>And, forced to make new friends on the spot, discovered that the Palin Phenomenon is no laughing matter.</div> <div>Those who think that it is — well, as Thompson warned on Wednesday, “<em>they’ve got another thing coming</em>.”</div> <div>I made my first friend on the shuttle bus that took us from a nearby mall, where we’d been instructed to park, to the field where the rally was held. She was from Leesburg, Va., an ardent McCain supporter, conservative and self-described “soccer mom,” who grew up in Pennsylvania among girls who went hunting with their Dads.</div> <div>Sarah Palin, she told me, “just seems like a regular person.”</div> <div>I did not argue with her. One does not argue when making new friends. And besides, we had so many other things to bond over. We talked about <a target="_blank" rel="nofollow" href="http://warner.blogs.nytimes.com/2007/03/01/second-thoughts/"><font color="#004276">kids with issues</font></a>. She had a son with A.D.H.D., cousins with Asperger’s and dysgraphia, and a nephew with autism. (“They’re lucky they live in New Jersey. New Jersey’s pretty progressive,” she said.) </div> <div>We talked about the moral vacuity of modern parenting. “I see extreme spoiling, self-absorption,” she said. “Constant bringing the kids up to love themselves without reflecting on how they affect others.” We talked about the disastrous lack of respect that children now show adults and institutions, and about the ways this lack of respect translates into a very ugly sort of lack of decorum and a lack of basic manners: “This 10-year-old, my daughter’s friend, she comes over and throws down a magazine with John McCain on the cover. ‘Here’s friggin John McCain,’ she says. ‘Let’s see what lies he’s going to tell now.’” She continued: “These 10-year-olds think they’re better than me. That they don’t have to say hello. That they think I’m beneath them.”</div> <div><em>You go girl</em>, I was thinking, in so many words, until the talk turned back to politics: “So often these kids that are so incredibly full of themselves, I find their parents are Democrats. The Democrats, they hate ‘us,’ the United States, but they love ‘me,’ that is, themselves,” she said.</div> <div>I heard a lot more talk that day about the need for respect – and about arrogance and selfishness and about Democrats and liberals who think way too highly of themselves.</div> <div>Fred Thompson on the liberal media: “This woman is undergoing the most vicious assault … all because she is a threat to the power they expected to inherit and think they’re entitled to.”</div> <div>Businessman Scott Maclean on the Democratic Party: “Their attitude is: you don’t get it and they don’t expect you to get it because they’re smarter than you – and I hate that.”</div> <div>I heard, repeatedly, a complaint about sterile individualism, about selfishness and the desire for a revalidated “us” – from John McCain’s boilerplate attack on “me-first Washington” to this curious reflection, from a mother of nine, on the field with eight of her children, on the question of whether she, like Palin, could ever imagine balancing the demands of her large family against a high-profile political career like Sarah’s.</div> <div>“My daughter asked me, ‘Mom, would you do that if you had the opportunity?,’” she recalled, as the six-year-old in question looked on. “I said ‘I don’t know. Maybe she was born to do that. Maybe that’s the sacrifice she has to make to serve her country.’”</div> <div>The daughter lifted high her hand-painted, flower-adorned Palin sign.</div> <div>“She’ll really be a big step forward for women,” the mother said.</div> <div>No, it wasn’t funny, my morning with the hockey and the soccer moms, the homeschooling moms and the book club moms, the joyful moms who brought their children to see history in the making and spun them on the lawn, dancing, when music played. It was sobering. It was serious. It was an education.</div> <div>“Palin Power” isn’t just about making hockey moms feel important. It’s not just about giving abortion rights opponents their due. It’s also, in obscure ways, about making yearnings come true — deep, inchoate desires about respect and service, hierarchy and family that have somehow been successfully projected onto the figure of this unlikely woman and have stuck. </div> <div>For those of us who can’t tap into those yearnings, it seems the Palin faithful are blind – to the contradictions between her stated positions and the truth of the policies she espouses, to the contradictions between her ideology and their interests. But Jonathan Haidt, an associate professor of moral psychology at the University of Virginia, <a target="_blank" rel="nofollow" href="http://edge.org/3rd_culture/haidt08/haidt08_index.html"><font color="#666699">argues in an essay</font></a> this month, “What Makes People Vote Republican?”, that it’s liberals, in fact, who are dangerously blind. </div> <div>Haidt has conducted research in which liberals and conservatives were asked to project themselves into the minds of their opponents and answer questions about their moral reasoning. Conservatives, he said, prove quite adept at thinking like liberals, but liberals are consistently incapable of understanding the conservative point of view. “Liberals feel contempt for the conservative moral view, and that is very, very angering. Republicans are good at exploiting that anger,” he told me in a phone interview.</div> <div>Perhaps that’s why the conservatives can so successfully get under liberals’ skin. And why liberals need to start working harder at breaking through the empathy barrier.</div></div> <p><br /></p>]]></description>
<pubDate>Sat, 13 Sep 2008 16:53:11 GMT</pubDate>
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<title><![CDATA[Why People Vote Republican]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=145</link>
<description><![CDATA[<p> <table style="border-collapse:separate; border-spacing:15px; "> <tbody> <tr> <td></td></tr> <tr> <td style="">          #message1058004797 {color:#000;margin:1em 0pt;padding:0.8em 0pt;position:relative;}         #message1058004797 div.basemsg { padding:0px 10px; }         #message1058004797 div.forwardmsg { border:2px solid;margin-top:5px;margin-bottom:15px;padding:0px; }         #message1058004797 div.forwardmsgfname { font:bold 13px arial;color:#333333;padding:0.5em 0px 0.5em 10px; }       <table> <tbody> <tr> <td style=""> <h1><font size="5">Why People Vote Republican</font></h1></td></tr> <tr> <td> <div class="undoreset clearfix"> <table cellspacing="0" cellpadding="0" border="0"> <tbody> <tr> <td valign="top"><br /> <table cellspacing="2" cellpadding="5" border="0"> <tbody> <tr> <td valign="top"> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a rel="nofollow" name="haidt"></a>...the second rule of moral psychology is that<em> morality is not just about how we treat each other</em> (as most liberals think);<em> it is also about binding groups together, supporting essential institutions, and living in a sanctified and noble way. </em>When Republicans say that Democrats "just don't get it," this is the "it" to which they refer.</font></div> <div style="text-align:center; "><img height="200" width="165" src="http://edge.org/3rd_culture/haidt07/images/haidt200.jpg" />  <p align="left"><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>WHAT MAKES PEOPLE VOTE REPUBLICAN?</strong></font><font size="1" face="Verdana, Arial, Helvetica, sans-serif"> <em>[9.9.08]</em></font><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><font color="#333333"><strong><br />By Jonathan Haidt</strong></font></font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">JONATHAN HAIDT is Associate Professor of Psychology at the University of Virginia, where he does research on morality and emotion and how they vary across cultures. He is the author of <em>The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom.</em></font></div> <p align="left"><font size="2"><strong><font color="#003399" face="Verdana, Arial, Helvetica, sans-serif"><a target="_blank" rel="nofollow" href="http://edge.org/3rd_culture/bios/haidt.html">Jonathan Haidt's <em>Edge</em> Bio Page</a></font></strong></font>  <p align="left"><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Further reading on <em>Edge: </em><a target="_blank" rel="nofollow" href="http://edge.org/3rd_culture/haidt07/haidt07_index.html"><font color="#000000">Moral Psychology and the Misunderstanding of Religion</font></a> By Jonathan Haidt </font><font size="1" face="Verdana, Arial, Helvetica, sans-serif"><em>[9.22.07]</em></font>  <p align="left"><font size="2"><strong><font face="Verdana, Arial, Helvetica, sans-serif"><a target="_blank" rel="nofollow" href="http://edge.org/discourse/vote_morality.html"><font color="#000000">THE REALITY CLUB</font></a>:</font></strong></font> <font size="2" face="Verdana, Arial, Helvetica, sans-serif">Daniel Everett, Howard Gardner, Michael Shermer, Scott Atran, James Fowler, Alison Gopnik, Sam Harris, James O'Donnell</font>  <p align="left"><a target="_blank" rel="nofollow" href="http://blogsearch.google.com/blogsearch?hl=en&amp;ie=UTF-8&amp;q=link:http://www.edge.org/3rd_culture/haidt08/haidt08_index.html&amp;scoring=d"><font color="#000000" size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>BLOGWATCH</strong></font></a><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong></strong></font></div></td></tr></tbody></table> <hr />  <table cellspacing="2" cellpadding="5" border="0"> <tbody> <tr> <td valign="top"> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>WHAT MAKES PEOPLE VOTE REPUBLICAN? </strong></font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">What makes people vote Republican? Why in particular do working class and rural Americans usually vote for pro-business Republicans when their economic interests would seem better served by Democratic policies? We psychologists have been examining the origins of ideology ever since Hitler sent us Germany's best psychologists, and we long ago reported that strict parenting and a variety of personal insecurities work together to turn people against liberalism, diversity, and progress. But now that we can map the brains, genes, and unconscious attitudes of conservatives, we have refined our diagnosis: conservatism is a partially heritable personality trait that predisposes some people to be cognitively inflexible, fond of hierarchy, and inordinately afraid of uncertainty, change, and death. People vote Republican because Republicans offer "moral clarity"—a simple vision of good and evil that activates deep seated fears in much of the electorate. Democrats, in contrast, appeal to reason with their long-winded explorations of policy options for a complex world.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Diagnosis is a pleasure. It is a thrill to solve a mystery from scattered clues, and it is empowering to know what makes others tick. In the psychological community, where almost all of us are politically liberal, our diagnosis of conservatism gives us the additional pleasure of shared righteous anger. We can explain how Republicans exploit frames, phrases, and fears to trick Americans into supporting policies (such as the "war on terror" and repeal of the "death tax") that damage the national interest for partisan advantage. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">But with pleasure comes seduction, and with righteous pleasure comes seduction wearing a halo. Our diagnosis explains away Republican successes while convincing us and our fellow liberals that we hold the moral high ground. Our diagnosis tells us that we have nothing to learn from other ideologies, and it blinds us to what I think is one of the main reasons that so many Americans voted Republican over the last 30 years: they honestly prefer the Republican vision of a moral order to the one offered by Democrats. To see what Democrats have been missing, it helps to take off the halo, step back for a moment, and think about what morality really is.</font>  <hr />  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">I began to study morality and culture at the University of Pennsylvania in 1987. A then-prevalent definition of the moral domain, from the Berkeley psychologist Elliot Turiel, said that morality refers to "prescriptive judgments of justice, rights, and welfare pertaining to how people ought to relate to each other." But if morality is about how we treat each other, then why did so many ancient texts devote so much space to rules about menstruation, who can eat what, and who can have sex with whom? There is no rational or health-related way to explain these laws. (Why are grasshoppers kosher but most locusts are not?) The emotion of disgust seemed to me like a more promising explanatory principle. The book of Leviticus makes a lot more sense when you think of ancient lawgivers first sorting everything into two categories: "disgusts me" (gay male sex, menstruation, pigs, swarming insects) and "disgusts me less" (gay female sex, urination, cows, grasshoppers ). </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">For my dissertation research, I made up stories about people who did things that were disgusting or disrespectful yet perfectly harmless. For example, what do you think about a woman who can't find any rags in her house so she cuts up an old American flag and uses the pieces to clean her toilet, in private? Or how about a family whose dog is killed by a car, so they dismember the body and cook it for dinner? I read these stories to 180 young adults and 180 eleven-year-old children, half from higher social classes and half from lower, in the USA and in Brazil. I found that most of the people I interviewed said that the actions in these stories were morally wrong, even when nobody was harmed. Only one group—college students at Penn—consistently exemplified Turiel's definition of morality and overrode their own feelings of disgust to say that harmless acts were not wrong. (A few even praised the efficiency of recycling the flag and the dog). </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">This research led me to two conclusions. First, when gut feelings are present, dispassionate reasoning is rare. In fact, many people struggled to fabricate harmful consequences that could justify their gut-based condemnation. I often had to correct people when they said things like "it's wrong because… um…eating dog meat would make you sick" or "it's wrong to use the flag because… um… the rags might clog the toilet." These obviously post-hoc rationalizations illustrate the philosopher David Hume's dictum that reason is "the slave of the passions, and can pretend to no other office than to serve and obey them." This is the first rule of moral psychology: <em>feelings come first and tilt the mental playing field on which reasons and arguments compete. </em>If people want to reach a conclusion, they can usually find a way to do so. The Democrats have historically failed to grasp this rule, choosing uninspiring and aloof candidates who thought that policy arguments were forms of persuasion.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">The second conclusion was that the moral domain varies across cultures. Turiel's description of morality as being about justice, rights, and human welfare worked perfectly for the college students I interviewed at Penn, but it simply did not capture the moral concerns of the less elite groups—the working-class people in both countries who were more likely to justify their judgments with talk about respect, duty, and family roles. ("Your dog is family, and you just don't eat family.") From this study I concluded that the anthropologist Richard Shweder was probably right in a 1987 critique of Turiel in which he claimed that the moral domain (not just specific rules) varies by culture. Drawing on Shweder's ideas, I would say that the second rule of moral psychology is that <em>morality is not just about how we treat each other </em>(as most liberals think); <em>it is also about binding groups together, supporting essential institutions, and living in a sanctified and noble way. </em></font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">When Republicans say that Democrats "just don't get it," this is the "it" to which they refer. Conservative positions on gays, guns, god, and immigration must be understood as means to achieve one kind of morally ordered society. When Democrats try to explain away these positions using pop psychology they err, they alienate, and they earn the label "elitist." But how can Democrats learn to see—let alone respect—a moral order they regard as narrow-minded, racist, and dumb?</font></div> <hr />  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">After graduate school I moved to the University of Chicago to work with Shweder, and while there I got a fellowship to do research in India. In September 1993 I traveled to Bhubaneswar, an ancient temple town 200 miles southwest of Calcutta. I brought with me two incompatible identities. On the one hand, I was a 29 year old liberal atheist who had spent his politically conscious life despising Republican presidents, and I was charged up by the culture wars that intensified in the 1990s. On the other hand, I wanted to be like those tolerant anthropologists I had read so much about.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">My first few weeks in Bhubaneswar were therefore filled with feelings of shock and confusion. I dined with men whose wives silently served us and then retreated to the kitchen. My hosts gave me a servant of my own and told me to stop thanking him when he served me. I watched people bathe in and cook with visibly polluted water that was held to be sacred. In short, I was immersed in a sex-segregated, hierarchically stratified, devoutly religious society, and I was committed to understanding it on its own terms, not on mine.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">It only took a few weeks for my shock to disappear, not because I was a natural anthropologist but because the normal human capacity for empathy kicked in. I <em>liked</em> these people who were hosting me, helping me, and teaching me. And once I liked them (remember that first principle of moral psychology) it was easy to take their perspective and to consider with an open mind the virtues they thought they were enacting. Rather than automatically rejecting the men as sexist oppressors and pitying the women, children, and servants as helpless victims, I was able to see a moral world in which families, not individuals, are the basic unit of society, and the members of each extended family (including its servants) are intensely interdependent. In this world, equality and personal autonomy were not sacred values. Honoring elders, gods, and guests, and fulfilling one's role-based duties, were more important. Looking at America from this vantage point, what I saw now seemed overly individualistic and self-focused. For example, when I boarded the plane to fly back to Chicago I heard a loud voice saying "Look, you tell him that this is the compartment over MY seat, and I have a RIGHT to use it."</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Back in the United States the culture war was going strong, but I had lost my righteous passion. I could never have empathized with the Christian Right directly, but once I had stood outside of my home morality, once I had tried on the moral lenses of my Indian friends and interview subjects, I was able to think about conservative ideas with a newfound clinical detachment. They want more prayer and spanking in schools, and less sex education and access to abortion? I didn't think those steps would reduce AIDS and teen pregnancy, but I could see why the religious right wanted to "thicken up" the moral climate of schools and discourage the view that children should be as free as possible to act on their desires. Conservatives think that welfare programs and feminism increase rates of single motherhood and weaken the traditional social structures that compel men to support their own children? Hmm, that may be true, even if there are also many good effects of liberating women from dependence on men. I had escaped from my prior partisan mindset (reject first, ask rhetorical questions later), and began to think about liberal and conservative policies as manifestations of deeply conflicting but equally heartfelt visions of the good society.</font>  <hr />  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">On Turiel's definition of morality ("justice, rights, and welfare"), Christian and Hindu communities don't look good. They restrict people's rights (especially sexual rights), encourage hierarchy and conformity to gender roles, and make people spend extraordinary amounts of time in prayer and ritual practices that seem to have nothing to do with "real" morality. But isn't it unfair to impose on all cultures a definition of morality drawn from the European Enlightenment tradition? Might we do better with an approach that defines moral systems by what they do rather than by what they value? </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Here's my alternative definition: <em>morality is any system of interlocking values, practices, institutions, and psychological mechanisms that work together to suppress or regulate selfishness and make social life possible.</em> It turns out that human societies have found several radically different approaches to suppressing selfishness, two of which are most relevant for understanding what Democrats don't understand about morality.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">First, imagine society as a social contract invented for our mutual benefit. All individuals are equal, and all should be left as free as possible to move, develop talents, and form relationships as they please. The patron saint of a contractual society is John Stuart Mill, who wrote (in <em>On Liberty</em>) that "the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others." Mill's vision appeals to many liberals and libertarians; a Millian society at its best would be a peaceful, open, and creative place where diverse individuals respect each other's rights and band together voluntarily (as in Obama's calls for "unity") to help those in need or to change the laws for the common good.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Psychologists have done extensive research on the moral mechanisms that are presupposed in a Millian society, and there are two that appear to be partly innate. First, people in all cultures are emotionally responsive to suffering and harm, particularly violent harm, and so nearly all cultures have norms or laws to protect individuals and to encourage care for the most vulnerable. Second, people in all cultures are emotionally responsive to issues of fairness and reciprocity, which often expand into notions of rights and justice. Philosophical efforts to justify liberal democracies and egalitarian social contracts invariably rely heavily on intuitions about fairness and reciprocity. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">But now imagine society not as an agreement among individuals but as something that emerged organically over time as people found ways of living together, binding themselves to each other, suppressing each other's selfishness, and punishing the deviants and free-riders who eternally threaten to undermine cooperative groups. The basic social unit is not the individual, it is the hierarchically structured family, which serves as a model for other institutions. Individuals in such societies are born into strong and constraining relationships that profoundly limit their autonomy. The patron saint of this more binding moral system is the sociologist Emile Durkheim, who warned of the dangers of anomie (normlessness), and wrote, in 1897, that "Man cannot become attached to higher aims and submit to a rule if he sees nothing above him to which he belongs. To free himself from all social pressure is to abandon himself and demoralize him." A Durkheimian society at its best would be a stable network composed of many nested and overlapping groups that socialize, reshape, and care for individuals who, if left to their own devices, would pursue shallow, carnal, and selfish pleasures. A Durkheimian society would value self-control over self-expression, duty over rights, and loyalty to one's groups over concerns for outgroups. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A Durkheimian ethos can't be supported by the two moral foundations that hold up a Millian society (harm/care and fairness/reciprocity). My recent research shows that social conservatives do indeed rely upon those two foundations, but they also value virtues related to three additional psychological systems: ingroup/loyalty (involving mechanisms that evolved during the long human history of tribalism), authority/respect (involving ancient primate mechanisms for managing social rank, tempered by the obligation of superiors to protect and provide for subordinates), and purity/sanctity (a relatively new part of the moral mind, related to the evolution of disgust, that makes us see carnality as degrading and renunciation as noble). These three systems support moralities that bind people into intensely interdependent groups that work together to reach common goals. Such moralities make it easier for individuals to forget themselves and coalesce temporarily into hives, a process that is thrilling, as anyone who has ever "lost" him or herself in a choir, protest march, or religious ritual can attest. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">In several large internet surveys, my collaborators Jesse Graham, Brian Nosek and I have found that people who call themselves strongly liberal endorse statements related to the harm/care and fairness/reciprocity foundations, and they largely reject statements related to ingroup/loyalty, authority/respect, and purity/sanctity. People who call themselves strongly conservative, in contrast, endorse statements related to all five foundations more or less equally. (You can test yourself at <a target="_blank" rel="nofollow" href="http://www.yourmorals.org/"><font color="#000000">www.YourMorals.org</font></a>.) We think of the moral mind as being like an audio equalizer, with five slider switches for different parts of the moral spectrum. Democrats generally use a much smaller part of the spectrum than do Republicans. The resulting music may sound beautiful to other Democrats, but it sounds thin and incomplete to many of the swing voters that left the party in the 1980s, and whom the Democrats must recapture if they want to produce a lasting political realignment.</font></div> <hr />  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">In <em>The Political Brain</em>, Drew Westen points out that the Republicans have become the party of the sacred, appropriating not just the issues of God, faith, and religion, but also the sacred symbols of the nation such as the Flag and the military. The Democrats, in the process, have become the party of the profane—of secular life and material interests. Democrats often seem to think of voters as consumers; they rely on polls to choose a set of policy positions that will convince 51% of the electorate to buy. Most Democrats don't understand that politics is more like religion than it is like shopping.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Religion and political leadership are so intertwined across eras and cultures because they are about the same thing: performing the miracle of converting unrelated individuals into a group. Durkheim long ago said that God is really society projected up into the heavens, a collective delusion that enables collectives to exist, suppress selfishness, and endure. The three Durkheimian foundations (ingroup, authority, and purity) play a crucial role in most religions. When they are banished entirely from political life, what remains is a nation of individuals striving to maximize utility while respecting the rules. What remains is a cold but fair social contract, which can easily degenerate into a nation of shoppers. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">The Democrats must find a way to close the sacredness gap that goes beyond occasional and strategic uses of the words "God" and "faith." But if Durkheim is right, then sacredness is really about society and its collective concerns. God is useful but not necessary. The Democrats could close much of the gap if they simply learned to see society not just as a collection of individuals—each with a panoply of rights--but as an entity in itself, an entity that needs some tending and caring. Our national motto is e pluribus unum ("from many, one"). Whenever Democrats support policies that weaken the integrity and identity of the collective (such as multiculturalism, bilingualism, and immigration), they show that they care more about pluribus than unum. They widen the sacredness gap. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A useful heuristic would be to think about each issue, and about the Party itself, from the perspective of the three Durkheimian foundations. Might the Democrats expand their moral range without betraying their principles? Might they even find ways to improve their policies by incorporating and publicly praising some conservative insights?</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">The ingroup/loyalty foundation supports virtues of patriotism and self-sacrifice that can lead to dangerous nationalism, but in moderate doses a sense that "we are all one" is a recipe for high social capital and civic well-being. A recent study by Robert Putnam (titled <em>E Pluribus Unum</em>) found that ethnic diversity increases anomie and social isolation by decreasing people's sense of belonging to a shared community. Democrats should think carefully, therefore, about why they celebrate diversity. If the purpose of diversity programs is to fight racism and discrimination (worthy goals based on fairness concerns), then these goals might be better served by encouraging assimilation and a sense of shared identity. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">The purity/sanctity foundation is used heavily by the Christian right to condemn hedonism and sexual "deviance," but it can also be harnessed for progressive causes. Sanctity does not have to come from God; the psychology of this system is about overcoming our lower, grasping, carnal selves in order to live in a way that is higher, nobler, and more spiritual. Many liberals criticize the crassness and ugliness that our unrestrained free-market society has created. There is a long tradition of liberal anti-materialism often linked to a reverence for nature. Environmental and animal welfare issues are easily promoted using the language of harm/care, but such appeals might be more effective when supplemented with hints of purity/sanctity.</font>  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">The authority/respect foundation will be the hardest for Democrats to use. But even as liberal bumper stickers urge us to "question authority" and assert that "dissent is patriotic," Democrats can ask what needs this foundation serves, and then look for other ways to meet them. The authority foundation is all about maintaining social order, so any candidate seen to be "soft on crime" has disqualified himself, for many Americans, from being entrusted with the ultimate authority. Democrats would do well to read Durkheim and think about the quasi-religious importance of the criminal justice system. The miracle of turning individuals into groups can only be performed by groups that impose costs on cheaters and slackers. You can do this the authoritarian way (with strict rules and harsh penalties) or you can do it using the fairness/reciprocity foundation by stressing personal responsibility and the beneficence of the nation towards those who "work hard and play by the rules." But if you don't do it at all—if you seem to tolerate or enable cheaters and slackers -- then you are committing a kind of sacrilege. </font> <hr />  <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">If Democrats want to understand what makes people vote Republican, they must first understand the full spectrum of American moral concerns. They should then consider whether they can use more of that spectrum themselves. The Democrats would lose their souls if they ever abandoned their commitment to social justice, but social justice is about getting fair relationships among the parts of the nation. This often divisive struggle among the parts must be balanced by a clear and oft-repeated commitment to guarding the precious coherence of the whole. America lacks the long history, small size, ethnic homogeneity, and soccer mania that holds many other nations together, so our flag, our founding fathers, our military, and our common language take on a moral importance that many liberals find hard to fathom. </font> <div><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Unity is not the great need of the hour, it is the eternal struggle of our immigrant nation. The three Durkheimian foundations of ingroup, authority, and purity are powerful tools in that struggle. Until Democrats understand this point, they will be vulnerable to the seductive but false belief that Americans vote for Republicans primarily because they have been duped into doing so.</font></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></td></tr></tbody></table><br /> <div> </div></td></tr></tbody></table></div>          hasEML = false;      </td></tr></tbody></table> <div> </div></td></tr></tbody></table>  if(window.yzq_p==null)document.write("");      if(window.yzq_p)yzq_p('P=c_348kWTZ5Jxqh85R.2qjQKsR9O5MEjL7Q4ABrXW&T=13pps7sbn%2fX%3d1221324046%2fE%3d398300013%2fR%3dmail%2fK%3d5%2fV%3d1.1%2fW%3dJ%2fY%3dYAHOO%2fF%3d651008404%2fS%3d1%2fJ%3d55679345'); if(window.yzq_s)yzq_s();  </p></p></p></p></p></p>]]></description>
<pubDate>Sat, 13 Sep 2008 16:45:06 GMT</pubDate>
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<title><![CDATA[Entry for November 26, 2007]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=141</link>
<description><![CDATA[<blockquote style=""> <p align="left" style=""><font face="Times New Roman, Times, serif">The Enlightenment project is very comprehensible in terms of<br />the "Wars of Religion" that followed the Reformation. Whether all<br />that is said about the Wars of Religion are entirely fair or not<br />(Rushdoony's tapes on World History have some very helpful things to<br />say about this) it is still the case that it is not entirely untrue,<br />and has a great measure of truth, that Princes and Kings expected<br />their church to rule in their realm, and Protestants and Catholics of<br />all varying stripes were at one anothers throats for 2 or 3 hundred<br />years. The Enlightenment Project of placing religion and teleology<br />in the realm of opinion, and science and methodology in the realm of<br />fact and knowledge, is comprehensible. Proximate methods are<br />testable and can be agreed upon, and apparently religion cannot be<br />either tested or agreed upon. Hence, to pursue efficient causalities<br />is the pathway of peace. And indeed, this cut the "thymotic" glory<br />seeking part of man away, and cut the ground from under not only<br />religion, but rotten monarchies that continually sought glory through<br />war and conquest. The Straussians are quite right that Democratic<br />Capitalist regimes are peacable in nature. Turning man into a<br />consumer rather than a glory seeking creature, causes nations not to<br />go to war with other nations that are potential markets (our one<br />great hope with the emerging China--Russia in the meantime is de-<br />evolving to a glory seeking military empire once again, and is a<br />great danger--finding alliance with nations like <span class="yshortcuts" style="cursor:hand; ">Iran</span> to be more<br />congenial to their temper than alliances with the West). But the<br />long term destruction in the West with such religion free, glory free<br />regimes, is that they are pointless and have no purpose other than<br />greater production and consumption. This gives ancient tribal and<br />monarchial and religious peoples in the modern world (especially<br />apparently in the Islamic world) great advantages in pursuing warfare<br />with the west. In spite of technical incompetence, they believe in<br />something, however negative and awful--the West does not--who is<br />willing to die for his or her I-Pod and Social Security Check?)<br /><br />Hence, we need an Emperor who is also a Prince of Peace (a<br />contradiction in the ancient world, but disclosed first through<br />Solomon). The great gain of the libertarian capitalist state is very<br />real, but the impersonalism and purposelessness of it is unbearable<br />over the long run. This is why <span class="yshortcuts" style="cursor:hand; ">Ron Paul</span> is really not viable. One<br />cannot build ones political stakes on simply negating everything and<br />hoping for cohesion. One is left with the complete nominalism of<br />libertarianism, and the complete impersonalism of a leaderless<br />world. We need an Emperor. The Puritan dictum that one cannot have<br />democracy without a King is a true paradox.<br /><br />When I meet with the government officials the great question in the </font><font face="Times New Roman, Times, serif">back </font></p> <p align="left" style=""><font face="Times New Roman, Times, serif">of my mind is, "Just what IS the point of Boulder--or of <span class="yshortcuts" style="background:none transparent scroll repeat 0% 0%; cursor:hand; ">Colorado,</span></font><font face="Times New Roman, Times, serif"><span class="yshortcuts" style="background:none transparent scroll repeat 0% 0%; cursor:hand; ">or of </span></font></p> <p align="left" style=""><font face="Times New Roman, Times, serif"><span class="yshortcuts" style="background:none transparent scroll repeat 0% 0%; cursor:hand; "></span></font><font face="Times New Roman, Times, serif"><span class="yshortcuts" style="background:none transparent scroll repeat 0% 0%; cursor:hand; ">America, or Western Civilization?" </span> Apart from a personal Emperor</font></p> <p align="left" style=""><font face="Times New Roman, Times, serif">(King of kings) who is behind everything and rules all for His own glory,</font></p> <p align="left" style=""><font face="Times New Roman, Times, serif"> </font><font face="Times New Roman, Times, serif">and is ENTIRELY personal in his rule of all things, there is not one.<br /><br /><font size="3">Libertarianism is its own victory in its own way, but it is<br />unbearably impersonal and pointless. It is only a way station along<br />the way of the destruction of the ancient world. To be more than a<br />stopping place is impossible--human nature cannot bear this. And,<br />Old Testament Law may give us many processes that would be much<br />more "efficient" if established, but they do not make sense without a<br />Solomon of some sort to refer them to. And that is who is already here in<br />Jesus. He has vacated the world of the old god-rulers, but<br />ultimately to replace them not with nothing, but with Himself.<br />Somehow, the church is where and how this otherwise invisible reality<br />is disclosed to the otherwise blind world.<br /></p></blockquote></font></font> <div class="MsoNormal" style=""><font face="Times New Roman, Times, serif"></font> </div> <div class="MsoNormal" style=""><span style="font-size:10pt; font-family:Arial; "><font face="Comic Sans MS"><font size="3"><font face="Times New Roman, Times, serif">So,we are half way there in regard to statecraft, as well as everything<br />else. The reign of Christ has so far, vacated all possibility of the<br />Emperor god, such as Pharoah, or Caesar, or the King of Babylon as<br />the Son of Marduk. We see ancient pantheism and monism and all of<br />its political expressions vacated and now made impossible. We are<br />now political nominalists. Part of the advance is the preliminary<br />destruction of all ancient connectedness, and all sense of meaning<br />being derived from imitating the gods and what is done in the<br />heavens. And the consequent growth of "scientific method" that<br />abandons teleology in favor of studying efficient causality. We are<br />now civilizations of "processes". So, we understand all kinds of<br />processes realms like physics, chemistry, and the most advanced<br />discipline of the social sciences, economics, but we have almost no<br />feel for what was the ancient world's feel for final causality, because we<br />no longer live in congruence with the heavens, the stars, the gods.<br /><br />So, even as people trying to come to grips with a Biblical form of<br />government, we still habitually live in terms of "processes" and<br />something more like efficient causality. So, we think in terms of<br />applying, or legislating this or that element of Old Testament Law to<br />our own situation. It has an odd look and feel. It almost drives us<br />to some kind of libertarianism, a very minimal state, and yet the<br />laws we want to impose or legislate really only make sense in terms<br />of some kind of ancient emperor who had a radically different view of<br />the state, really more in tune with ancient sensibilities.<br /><br />The great weakness of our civilization is that it is pointless. It<br />has not end. We were shorn of final causality and teleology several<br />centuries ago, and actually in terms of scientific study, it has<br />borne great fruit. But now we have a technologically very advanced<br />world with absolutely no point to it. Think of an I-Pod, which is<br />the fruit of a thousand years of technological achievement being<br />listened to by a modern barbarian listening to "music" that has less<br />civilization attached to it than any ancient tribe still existing in<br />some far away jungle.<br /><br />Our whole civilization now makes a completely empty idol of the<br />modern state (socialism) which is perfectly satirized by Kafka's THE<br />TRIAL, in which an entirely pointless bureaucracy that never even<br />makes a defined criminal charge, dominates a man's entire life in<br />defense against it. Or it is defined by an absolutized market, in<br />which the only meaning is larger and larger numbers that mean nothing<br />in relation to anything else (Dow Jone Industrial Averages, Interest<br />Rates, Stock Market Numbers etc. ) More and more wealth for the<br />purpose of creating more and more wealth.<br /><br />In the midst of all of this is the already existing reality that<br />Jesus is at the Right Hand of the Father. This is true whether the<br />world recognizes it or not. A completely personal Ruler has already<br />been established. This final point is the point, and is the soft<br />underbelly that the modern world needs to hear.<br /></font><br /></font></font></span></div>]]></description>
<pubDate>Mon, 26 Nov 2007 14:29:58 GMT</pubDate>
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<title><![CDATA[Entry for November 24, 2007]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=140</link>
<description><![CDATA[<div class="MsoNormal" align="center" style="text-align:center; "><span style="font-family:'Comic Sans MS'; "><font size="3"><span style=""> </span>I.</font></span></div> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "><font size="3"> </font></span></div> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "><font size="3">Suffering and misery constitute a new kind of problem for the modern western world.<span style="">  </span>Of all of the objections to God’s existence, the only one that has any real teeth, is the problem of evil.<span style="">  </span>This is certainly the one that existentially troubles westerners more than any other.<span style="">  </span>I doubt that the man on the street cares very much for technical objections to the Kalam form of the cosmological argument.<span style="">  </span>He might not find the cosmological argument to even be of any interest.<span style="">  </span>But the problem of evil does trouble him.<span style="">  </span>The<span style="">  </span>tsunami of several years ago is a case in point. Innumerable articles and broadcasts asked over and over, “How could a God, if He exists, allow such a thing to happen?”<span style="">  </span>This is however, a fairly recent question.<span style="">  </span>It is a recent question, because most of the world through most of history have assumed that a fairly easy answer was at hand.<span style="">  </span>The answer was that such suffering is not unjust.<span style="">  </span>People who suffer thus deserve to suffer in this way.<span style="">  </span>The book of Job was not an answer to modern people struggling with “undeserved suffering.”<span style="">  </span>Nor was Jesus response concerning the collapse of the tower of Siloam addressed to such people (Luke 13:1-5).<span style="">  </span>Both responses were addressed to people who were quite certain that they possessed the correct answer to these difficulties.<span style="">  </span>In the same way, the tsunami has not been a problem for most Islamic fundamentalists.<span style="">  </span>Indonesia (for example) suffered in an atrocious way, because Allah was angered by their refusal to publicly impose Sharia law.</font></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style=""></span></span> </div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">I doubt that “the problem of suffering” was ever a major intellectual or existential </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">barrier to faith in God until about the time of Voltaire’s satire, <u>Candide</u>.<span style="">  </span>In <u>Candide</u> Voltaire scathingly satirized Leibnitz's idea that this is "the best of all possible worlds" after the deaths of thousands in the great Lisbon earthquake of 1755.<a name="_ednref1" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn1"><sup><span style="">[i]</span></sup></a><span style="">  </span>This constituted </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">an evolution in consciousness.<span style="">  </span>I deeply suspect that to that time, almost all people assumed their own damnability, and their own desert of suffering.<span style="">  </span>The major medieval </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">question was always, “How can God forgive a sinner as terrible as me.”<span style="">  </span>Luther’s form of the question was just a variant.<span style="">  </span>“How can a just God justify a sinner like me?”<span style="">  </span>But </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Voltaire initiated a new era.<span style="">  </span>From that time forward, the question began to be reversed.<span style="">  </span></span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">“How can God allow me to suffer?<span style="">  </span>By what right does He do this?”<span style="">  </span>And this even cast doubt on His very existence.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style=""></span>The Book of Job (which G.K. Chesterton termed the "enormous secret of the Hebrews") has created unintended consequences. <span style=""> </span>Suffering (according to the book) is a mystery, and is not soluble.<span style="">  </span>The meaning of suffering is not, in many cases, to be found in the peculiar wickedness of the victim.<span style="">  </span>God has mysterious reasons for allowing suffering, and He has not seen fit to reveal its entire meaning.<span style="">  </span>But in part, as this answer has sunk into western </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">consciousness, the wrong conclusions, half baked conclusions, have been drawn, and the fruit is that now, many westerners are quite certain that <em>any</em> suffering permitted them is not only undeserved, but unjust.<span style="">  </span>It is a kind of a-prior proof of God’s unfairness or even further (and very commonly) of God’s non-existence.<span style="">  </span><em>Any</em> suffering constitutes grounds for resentment and anger.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">    </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style=""></span>Job’s response to his own suffering was threefold.<span style="">  </span>First, he worshipped God and gave praise to Him saying:</span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>Naked I came from the womb,</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>And naked I shall return there.</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>The Lord gave, and the Lord has taken away,</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>Blessed be the name of the Lord.<span style="">  </span></strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>In all of this Job did not sin nor charge God with wrong.</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">                 </span>Job 1:21-22</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "></span> </div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "></span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Secondly, the long center section of Job constitutes Job’s struggle with those often termed his “comforters” who were in reality persecutors.<a name="_ednref2" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn2"><sup><span style="">[ii]</span></sup></a><span style="">  </span>Job is unrelenting in his defense of himself.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style=""></span>Then, in the end of the book, God makes His appearance, and He confounds everyone.<span style="">  </span>He vindicates Job against his persecutors, but also does not leave Job without rebuke, because Job comes close to accusing God of injustice in what had been inflicted upon him.<span style="">  </span>God justified Himself.<span style="">  </span>“Would you indeed annul My judgment?<span style="">  </span>Would you condemn me that you may be justified?” (Job 40:8)<span style="">  </span>He then proceeds to confound Job with a series of questions that neither he, nor anyone, can answer.<span style="">  </span>God is incomprehensible, but God is also good.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style=""></span>Finally, the book ends with God blessing Job with twice the blessings that he had experienced before, and with Job being called to be a priest to his persecutors. They will only be </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">restored to life by going to Job with burnt offerings and receiving his prayers for them. This is in fact, as Rene Girard shows, a complete reversal of <em>all</em> pagan myths. In all pagan myths, the sufferer is in some form ritually executed, <em>because his suffering is a proof of his guilt, </em>and blessing is thereby restored to the land or the city with the punishment and removal of the one who had so offended the gods.<a name="_ednref3" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn3"><span class="MsoEndnoteReference"><span style="">[iii]</span></span></a><span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">    </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style=""></span>Job’s personal response to being met and confounded by God is to once again humble himself and worship and offer praise and thanksgiving,</span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>I know that you can do everything,</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>And that no purpose of Yours can be withheld from You. </strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>You asked, “Who is this who hides counsel without knowledge?”</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>Therefore I have uttered what I did not understand,</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>Things too wonderful for me, which I did not know, </strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>Listen please and let me speak;</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>You said, “I will question you and you shall answer Me.”</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong> </strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>I have heard of you by the hearing of the ear, </strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>But now my eye sees You.</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>Therefore I abhor myself,</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>And repent in dust and ashes.</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>Job 42:1-6</strong></font></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><strong> </strong></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "><strong>II.</strong></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:11pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">M</span>odern Western man is now strangely living in an age of psychic misery, neurosis, and alienation,<span style="">  </span>all the while living in the midst of unparalleled wealth, leisure, and luxury.<span style="">  </span>It is by now becoming a ordinary experience, with the ease of travel in the Western world, that many Westerners are traveling to and amongst the very poor in what is<span style=""> </span>now termed<span style="">  </span>"The Third World".<span style="">  </span>The disquieting discovery, that is now becoming commonplace, is that often the poorest of the poor have a radiance and joy about them that is quite unknown in the wealthy West.<span style="">  </span>How can this be?<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">In the wealthy Western World, the story of the book of Job is almost reversed.<span style="">  </span>If anyone is suffering, it is his or her privilege to themselves become the persecutors.<span style="">  </span>It is God’s fault and the others fault.<span style="">  </span>I am justified simply by virtue of being me (an odd and narcissistic parody of Luther's doctrine of Justification by Faith).<span style="">  </span>What we are observing is some gigantesque form of inner psychic all controlling resentment.<span style="">  </span>It is fueled by disconnectedness, almost </span><span style="font-size:12pt; font-family:'Comic Sans MS'; "><font face="comic sans ms">narcissistic egotism, and frustrated hope.<span style="">  </span>Oddly, it is almost as if unhappiness is my right precisely because I have the right to untrammeled happiness.<span style="">  </span>The deepest essence of the inward soul is one of complaint and smoldering anger.<span style="">  </span>We have become in the phrase of short story writer, Louis Auchincloss, "injustice collectors".</font><a name="_ednref4" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn4"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms">[iv]</font></span></span></a></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">But the Apostle Paul had the temerity to say, “Now thanks be to God who always leads us in triumph in Christ…” (2 Cor. 2:14)<span style="">  </span>He is not boasting in some artificial “triumphalism.”<span style="">  </span>For Paul, part of the triumph is the experience of suffering, because through it, we participate in the very sufferings of Christ Himself (Phil1:24).<span style="">  </span>Indeed the very meaning of baptism is to be baptized into His death on the Cross and His suffering, and therefore into His victory as well.<span style="">  </span>For the Christian, suffering is never ultimately simply imposed from without, but is experienced as some measure of personally sharing the sufferings of Christ.<span style="">   </span>Suffering is for Paul the necessary pathway to glory and it is impossible apart from it<span style="">  </span>(2 Timothy 2:11-13), because that was the experience of Christ, and hence is of necessity, ours as well.<span style="">  </span>We are one with Him.<span style="">  </span>Hence for the Christian, suffering is both magnified (we <em>feel</em> the falleness of the world in even terrible ways), and the occasion of comfort as we experience the comforts of the Holy Ghost (2 Corinthians 1:5).<span style="">  </span>For all of these reasons, suffering becomes the occasion of praise and thanksgiving.<span style="">  </span>Paul says in numerous places things like, “Rejoice always…in everything give thanks.” (1 Thess. 5:16)</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">The modern experience of frustrated hope, neurosis, and ressentiment, are all a result of the modern expansion of self consciousness, and increase in inner suffering.  This very inner expansion is a result of the coming of the Gospel, and our inheritance of a new inner life that goes with it.  But we have not progressed to all of its implications or all of the maturities that also go with it.<span style="">  </span>It is now suffering that we stumble over, and do not know what to do with.<span style="">  </span>We have progressed from the childhood of the ancient world, but as a civilization have been incapable of moving to maturity.<span style="">  </span>Instead, large portions of the modern world are stuck in neurotic circles, angry resentment, and self destructiveness.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:12pt; font-family:'Comic Sans MS'; ">III.</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">God is very clear that He uses the simple and often frustrates the world in its sophistication<span style="">  </span>by bringing to nothing the things that are, through nobodies.<span style="">  </span>In the last century, we saw God use many nothings and nobodies to establish His Kingdom.<span style="">  </span>The Azusa Street Revival in California inaugurated the world wide Pentecostal Revival. </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Now, almost 100 years later, the Pentecostal wing of the church is beyond question the fastest growing segment in the church.<span style="">  </span>The mainline churches have been deeply touched </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">by this in the secondary charismatic movement that swept through the church in America in 1960s.<span style="">  </span>Like all awakenings, this one has both strengths and weaknesses.<span style="">  </span>There is much dross, but dross is not a sign that no gold lay beneath.<span style="">  </span>One of the greatest gifts that the Pentecostal and Charismatic movements have birthed has been the re-emergence of enthusiastic worship, and a practical understanding of praise and the “sacrifice of praise.”<span style="">  </span>Nothing is more central to the needs of the modern world.<span style="">  </span>This entire development seems to me providential and outlined exactly to the shape of modern distresses.<span style="">  </span>Let me offer two examples of popular literature that have been greatly used in recent decades.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">In 1970, a little book was published by an ex-Army chaplain named Merlin Carothers entitled <em>Prison to Praise<a name="_ednref5" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn5"><span class="MsoEndnoteReference"><span style="">[v]</span></span></em>.<span style="">  </span>It is an autobiographical volume of a young man who lost his father at a very early age, and was afflicted with many of the troubles that young fatherless boys experience.<span style="">  </span>He eventually did a stretch in prison, while in the Army for going AWOL, that was the culmination of his many immaturities and character weaknesses.<span style="">  </span>He eventually was converted to Christianity.<span style="">  </span>Through a series of odd providences, his record was cleared with the Army, and he rejoined later as a chaplain.<span style="">  </span>During his chaplaincy, he came up against his own powerlessness in ministering to the needy.<span style="">  </span>It was at that point that he met the charismatic movement, and experienced a “baptism of the Spirit” that was quite transforming.<span style="">  </span>But his great discovery was still ahead of him.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">After returning from a stint in Vietnam, he went through a trough of great discouragement.<span style="">  </span>In studying his Bible, he kept coming across passages concerning joy.<span style="">  </span>Christ had come that joy might be ours.<span style="">  </span>But, how does one “enter in?”<span style="">  </span>He then read Luke 6:23 where Jesus commands him to “leap for joy…” when you are hated, excluded and your name is reviled.<span style="">  </span>He had never noticed that before and it stuck him as most odd.<span style="">  </span>Then he noticed Paul saying in 2 Corinthians, that he “took pleasure in infirmities, reproaches, needs, persecutions and distresses.”<span style="">  </span>This too, was something that he had never really considered.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>But over and over again I found the words in my Bible: “Rejoice!<span style="">  </span>Thank God for everything.”<span style="">  </span>The Psalmist continually spoke of joy in the midst of troubles.<span style="">  </span>“Thou hast turned for me my mourning into dancing,” says David in Psalm 30.</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">      </span>I was willing to try, but how?<span style="">  </span></strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>One evening in a small prayer group, I began to laugh.<span style="">  </span>I laughed for fifteen minutes, and while I was laughing I felt God speaking: “Are you glad that Jesus died for your sins?”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>“Yes Lord, I’m glad, I’m glad.”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>Does it make you feel good to think of His dying for your sins?”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>“Yes, Lord, it does!”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>“Do you have to strain or try hard to be really filled with joy that He died for you?”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>“No, Lord, I’m filled with joy.”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>I knew that God wanted me to understand how easy it was to be glad that Christ died for me.<span style="">  </span>I could clap my hands, laugh, and sing with thanksgiving for what He had done for me.<span style="">  </span>Nothing in my life was more important, nothing could give me more joy.</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>I continued to laugh, but everything inside me had become very silent.<span style="">  </span>I felt as if God was about to teach me something I’d never known before. </strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>God said:<span style="">  </span>“It really makes you glad that they took My Son and drove nails into His hands.<span style="">  </span>It really makes you glad, doesn’t it?<span style="">  </span>It makes you glad that they took my Son and drove nails through His feet. It really makes you glad that they drove a spear through his side and the blood flowed down His body and dripped on the ground.<span style="">  </span>It makes you very happy and you laugh with great joy because they did this to My Son, doesn’t it?”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>Everything became very silent.<span style="">  </span>I didn’t know how to answer.<span style="">  </span></strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>“It makes you glad that all that was done to My Son doesn’t it?”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>Finally I had to say: “Yes, Lord, it does.<span style="">  </span>I don’t understand it Father, but I am glad.”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>For a moment I wondered if perhaps I had given the wrong answer, perhaps I had misunderstood.</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">   </span>Then to my great relief I heard Him say: “Yes my son, I want you to be glad!<span style="">  </span>I want you to be glad!”</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>I laughed on, and the joy within me increased as I realized that God wanted me to be glad.<span style="">  </span>Then everything became very quiet again, and I knew I was about to learn something.</strong></font></span></div> <div class="MsoPlainText" style=""><font color="#0000ff"><strong><span style="font-family:'Comic Sans MS'; "><span style="">     </span></span><span style="font-size:11pt; font-family:'Comic Sans MS'; ">“Now listen my son.<span style="">  </span>For the rest of your life when anything ever happens to you that is any less difficult than what they did to my Son, I want you to just as glad as you were when I first asked you if you were glad Christ died for you.”</span></strong></font></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong><span style="">     </span>I said: “Yes Lord, I understand.<span style="">  </span>For the rest of my life I am going to be thankful.<span style="">  </span>I’ll praise You.<span style="">  </span>I’ll rejoice, I’ll sing, I’ll laugh, I’ll shout, I’ll be filled with joy for whatever You permit to come into my life.”</strong></font><a name="_ednref6" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn6"><span class="MsoEndnoteReference"><span style=""><font color="#0000ff"><strong>[vi]</strong></font></span></span></a></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Times New Roman'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">The rest of the book is about his first attempts to put this into practice in his own life, and then eventually how this began to be a mainstay in his counseling.<span style="">  </span>He gives a number of very unusual testimonies about what began to happen to people who dared to do this.<span style="">  </span>In most cases, the immediate response upon being counseled to rejoice for some very terrible circumstance that had come into their lives was that this was very weird indeed.<span style="">  </span>But upon attempts to move in these directions, often very unusual providences began to follow.<span style="">  </span>People were told to give thanks to God for such circumstances as being in prison, having a husband sent to Vietnam, having drug addicted and runaway children, having an alcoholic father, and having an uncontrollable delinquent daughter.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><font face="comic sans ms">The popular devotional writer, Katherine Marshall independently made some similar discoveries, and just in the middle of these personal growths in her life received a copy of</font> </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Carothers book in the mail from someone, which was to her a great confirmation.<span style="">  </span>The first two chapters of her bestseller, <em>Something More,<a name="_ednref7" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn7"><span class="MsoEndnoteReference"><span style="">[vii]</span></span></em> are devoted to this topic.<span style="">  </span>In her case, at a certain point in her life, everything started to go wrong.<span style="">  </span>This included both minor and major issues, some annoyances, and some major tragedies, including the death of a grandchild.<span style="">  </span>And although, she never uses the word, God put her in a position of having to come to grips with His Sovereignty.<span style="">  </span>For years she had avoided a chapter in one of her mentor, Hanna Whitehall Smith’s books entitled, “God Is In Everything.”<span style="">  </span>It involved a vision that a Quaker lady had had at a prayer meeting in which it was made clear that God’s hand is indeed in everything, good or evil, that is allowed to come into our lives, and that nothing can touch us unless He allows it.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><span style="">   <strong> <font color="#0000ff"> </font></strong></span><font color="#0000ff"><strong>“So for this women (and subsequently for Hannah Smith too), one of life’s most thorny </strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>questions was forever settled: God is in everything.<span style="">  </span>The events of our lives do come to us, moment by moment as from His hands, no matter how evil the instrumentality or second cause may appear to us to be.<span style="">  </span></strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong> </strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>The acceptance of this principle, Hanna Smith asserted, was the only possible basis for the Scriptural admonition (repeated over and over—Old Testament and New): “In everything give thanks: for this is the will of God in Christ Jesus for you.”<span style="">  </span>And “everything” she insisted, did mean everything—bad as well as good.”</strong></font><a name="_ednref8" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_edn8"><span class="MsoEndnoteReference"><span style=""><font color="#0000ff"><strong>[viii]</strong></font></span></span></a></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><strong> </strong></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">There are two Scriptural stories illustrating this that are used over and over in Pentecostal and charismatic circles.  The first is the story of Jehoshaphat going into battle with overwhelming odds against the Ammonites. Jehoshaphat sent his choirs and singers before the army singing praises to the beauty of the holiness of the Lord, and the Lord </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">granted them a great victory. (2 Chronicles 20:20-23)<span style="">  </span>The other story is from Acts 16.<span style="">  </span>Paul and Silas are in stocks in prison after having been beaten with rods.<span style="">  </span>Then at midnight, they are praying and singing hymns.<span style="">  </span>In the midst of this praise, there is a great earthquake, and the chains fall from the prisoners, and the prison doors swing open.<span style="">  </span>Both stories illustrate the “power of praise” and the wonders that happen as a result of praise.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Catherine Marshall gives a very helpful definition of “the sacrifice of praise.” </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "><font color="#0000ff"><strong>“The fact that the word ‘sacrifice’ is used tells us that the writers of Scripture understood well that when we praise God for trouble, we’re giving up something.<span style="">  </span>For sacrifice means ‘the surrender or destruction of something prized or desirable for the sake of something considered as having a higher or more pressing claim.’<span style="">  </span>What we are sacrificing is the right to the blessings we think are due us!” (P 21)</strong></font></span></div> <div class="MsoPlainText" style=""><span style="font-size:11pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">I can only add my own testimony to these two writers.<span style="">  </span>When I first encountered this idea, it was a great discipline.<span style="">  </span>But I found in a number of cases in my own life that were </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">deeply beclouded by anxiety and a feeling of hopelessness, that when I began to praise God for the trouble and the circumstance that something began to happen.<span style="">  </span>Part of it was </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">psychological.<span style="">  </span>My anxiety was abated, and that alone enabled me to deal far more intelligently with the trouble than I had been able to in the past. But beyond that, it seemed to me that there was something more. Indeed, it seemed that God came into these situations in completely unexpected ways, and several seemingly impossible circumstances were remarkably alleviated.<span style="">   </span>Most of these circumstances were related to anxieties that were a result of “disconnectedness” and not knowing how to reconnect in healthy ways.<span style="">  </span>Further, I had to give up any resentment and all of the comforts of self pity that were connected to these seemingly hopeless situations.<span style="">  </span>I found that giving praise was a direct challenge to the pleasures of ressentiment, and hopelessness.<span style="">  </span>Self pity just withered in the presence of this practice.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">It also began to be the case that I found that certain puzzles that had caused me to stumble in counseling cases began to have a solution.<span style="">  </span>I had struggled with the puzzling enjoyment of self destructive behavior that I had seen in many cases.<span style="">  </span>This is not something that people are conscious of, and it functions in a most baffling way.<span style="">  </span>When I began to do what Carothers suggested in my own counseling, I found that certain cases </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">responded. Exhorting chronic whiners and complainers to give praise in all circumstances is quite revolutionary.</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Now this does not just stop at the individual level.<span style="">  </span>Indeed the calling of the whole church is to offer up “the sacrifice of praise.”<span style="">  </span>Corporate worship and interest in the </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">restoration of worship as spiritual warfare is a great modern theme.<span style="">  </span>I do not know of anything else that can transform our consciousness.</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">If I am obligated to give praise and thanksgiving for every difficult circumstance, my entire relationship to my environment is transformed.<span style="">  </span>Suffering is no longer “unfair” or just to be endured, but is in some form a message from God.<span style="">  </span>God is using the circumstance for my good and the church’s good.<span style="">  </span>If this is so, I am delivered from what Owen Barfield calls, “the sin of literalness” where the cosmos is essentially just a machine that objectively exists.<span style="">  </span>It is rather the home that God has given me, and the theatre of God’s glory.<span style="">  </span>Hence, my entire consciousness toward the world is one that will symbolize that environment so that it is clear that it is both the creation of God, and also the theatre of His redeeming action. <span style=""> </span>This is quite simply deliverance from the empty projections of idolatry.</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "><span style="">     </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Our difficulty is that we are burdened by too much consciousness.<span style="">  </span>But from another angle, we do not yet have enough consciousness. Suffering, when received in a grateful state of mind, is “consciousness expanding.”<span style="">  As "Holy Priests" of the New Covenant, we are </span>required to take the whole world into our consciousness and transform it through a "sacrifice of praise".  It is impossible to do this if we can </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">only comfortably center on ourselves.<span style="">  </span>Suffering and discomfort forces us out of our self </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">embracing<span style="">  </span>cocoon into the whole universe.</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" align="center" style="text-align:center; "><span style="font-size:12pt; font-family:'Comic Sans MS'; ">IV</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Certain simplicities have often transformed the world.<span style="">  </span>Amongst Catholics, I would think of Brother Lawrence with his practice of God’s presence.<span style="">  </span>I would think of the sheer </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">simplicities of St. Francis, which was certainly world transforming.<span style="">  </span>And I would think of Theresa of Lisieux who brought her simple love to all things.<span style="">  </span>In the Protestant world, I would think of the simplicities of George Muller who made a life of asking God for all </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">things in childlike trust. I would think of the simplicities of many of the early Quakers, and of George Fox in particular, attending to the Inner Light.<span style="">  </span>I would think of the simplicities </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">of many of the revivalists, like Dwight L. Moody.<span style="">  </span>Simplicity has been world transforming as in all of these cases.</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">A century and a quarter ago, Theresa of Lisieux, Theresa of the little flowers, offered a new form of spirituality and simplicity.<span style="">  </span>I have wondered if a new type of little Theresa is what can save apostate Europe and those segments of America that seem to be far gone, people here and there whose entire ministry is simply offering up praise to God for all things.<span style="">  </span>How many such souls would it take to just begin to change the atmosphere of a nation like France, or of Belgium?<span style="">  </span>These are nations far gone in the pleasures of accusing God and thereby denying Him.<span style="">  </span>The Gospel falls on deaf ears.<span style="">   </span>And even in our own town, the pleasures of self pity and of resentment against God are very highly developed.<span style="">  </span>Can silent praise, and the public corporate praise be that which transforms things?<span style="">  </span>I think so.</span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">It is easy for sophisticated people to laugh at someone like Carothers.<span style="">  </span>“A goofy charismatic.”<span style="">  </span>I have struggled with this myself. But what I must confess is that he is a better Christian than most of the very sophisticated Christians that I know.<span style="">  </span>Catherine Marshall likewise, is prescribing nothing more or less than the highest form of practical Christianity.<span style="">  </span>God uses the simple to confound the wise.<span style="">  </span></span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; "> </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">Our time and place is drowning in narcissism, ressentiment, and empty selfist idolatry. The one single thing that I have found to practice personally and as a ministry prescription is praise. Nothing counters it so directly, nothing constitutes so effective a challenge.<span style="">  </span>It means that I am even supposed to thank God for the narcissism, ressentiment, and empty idolatry that are all around me.<span style="">  </span>Not </span><span style="font-size:12pt; font-family:'Comic Sans MS'; ">because they are good in themselves, but because they constitute the very grounds where </span></div> <div class="MsoPlainText" style=""><span style="font-size:12pt; font-family:'Comic Sans MS'; ">God intends to glorify Himself in bringing redemption.<span style="">  </span>I need what my city needs.<span style="">  </span>And, very largely, it is from the simplicities of the Pentecostal movement that we are beginning to learn this, not from the learned and wise.</span></div> <div class="MsoPlainText" style=""> <hr /> </div> <div style=""> <div style=""> <div class="MsoNormal" style=""><a name="_edn1" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref1"><sup><span style=""><font size="3" face="Times New Roman">[i]</font></span></sup></a><span style="font-size:10pt; "><font face="Times New Roman">Leibnitz's notion of "the best of all possible world's" is an excellent example of Biblical and Christian doctrines when they are secularized.<span style="">  </span>This was a secularization of Romans 8:28 (God works all things together for good for those who love God and are called according to His purpose.)<span style="">  </span>The great Christian ideal of Hope, when divorced from the God of the Bible and the many corollary doctrines surrounding Hope, is transformed into naive optimism and even silliness.<span style="">  </span>Voltaire did not have difficulty satirizing Leibnitz after a terrible natural catastrophe.</font></span></div></div> <div style=""> <div class="MsoNormal" style=""><a name="_edn2" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref2"><sup><span style=""><font size="3" face="Times New Roman">[ii]</font></span></sup></a><span style="font-size:10pt; "><font face="Times New Roman">Job is accused by his "comforters" (among other things) of stealing from widows and orphans, of receiving bribes, of having unjustly gained his wealth at the expense of and oppression of the poor, and of being a religious hypocrite.</font></span></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn3" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref3"><span class="MsoEndnoteReference"><span style=""><font face="Times New Roman">[iii]</font></span></span></a><font face="Times New Roman"> Rene Girard. <em>Job, the Victim of His People. </em>Translated by Yvonne Freccero. Stanford University Press, Stanford, California 1987</font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn4" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref4"><span class="MsoEndnoteReference"><span style=""><font face="Times New Roman">[iv]</font></span></span></a><font face="Times New Roman"> Louis Auchincloss, <em>The Injustice Collectors, </em>A Signet Book, New York, New York, 1950</font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn5" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref5"><span class="MsoEndnoteReference"><span style=""><font face="Times New Roman">[v]</font></span></span></a><font face="Times New Roman"> Merlin Carothers. <em>Prison to Praise. </em>Logos International, Plainfield, New Jersey.1970</font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn6" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref6"><span class="MsoEndnoteReference"><span style=""><font face="Times New Roman">[vi]</font></span></span></a><font face="Times New Roman"> Ibid., 70-71</font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn7" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref7"><span class="MsoEndnoteReference"><span style=""><font face="Times New Roman">[vii]</font></span></span></a><font face="Times New Roman"> Catherine Marshall. <em>Something More</em>. Avon Books, New York, New York. 1974</font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn8" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=1828&amp;y5beta=yes&amp;y5beta=yes#_ednref8"><span class="MsoEndnoteReference"><span style=""><font face="Times New Roman">[viii]</font></span></span></a><font face="Times New Roman"> Ibid., 8</font></div></div></div></a></a>]]></description>
<pubDate>Sun, 25 Nov 2007 00:22:11 GMT</pubDate>
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<title><![CDATA[A Wonderful Quote from R. J. Rushdoony]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=135</link>
<description><![CDATA[<blockquote style="font:13px Arial; "><font size="3" face="Comic Sans MS">"When we are Christians, to the extent to any degree we are faithful to the gospel, we are bigger than ourselves. And that is why whether they are Arminian, Roman Catholic, or Calvinist, people who are truly serving the Lord are bigger than their own thinking, bigger than their own faith. We transcend ourselves. And that is the glory of the gospel. It enables us to do more than we can do. It is the grace of God working through us. It is not that we teach different gospels; we are trying to teach the same gospel even though at times our emphasis will be a warped one, a limited one, a partial one. All the same, God can use it".<sup> R.J. Rushdoony</sup></font></blockquote>]]></description>
<pubDate>Sun, 29 Jul 2007 20:37:40 GMT</pubDate>
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<title><![CDATA[Entry for June 22, 2007  Grandfather Bledsoe]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=131</link>
<description><![CDATA[<blockquote> <div class="MsoBlockText" align="center"><font size="3" face="comic sans ms">Grandfather Bledsoe</font></div> <div class="MsoBlockText"><font size="3" face="comic sans ms"></font></div> <div class="MsoBlockText"><font size="3" face="comic sans ms">Florence, Colorado was the home of two branches of our family.<span> </span>Uncle Gale and Aunt Arnola, along with Corinne and Sheryl lived there and they owned the local Penny's store.<span> </span>When I was still quite young, they left and moved to Fowler, Colorado to own and manage the Penny's store there.<span> </span>But I can still remember walking down the street in Florence as a youngster, feeling a bit conspiratorial and very important, and thinking to myself, "Little do they know (all the nearby pedestrians and merchants) that my aunt and uncle owned the Penny's store here."</font></div> <div class="MsoNormal"><font size="3" face="comic sans ms"></font></div> <div class="MsoNormal"><font size="3" face="comic sans ms"></font> </div> <div class="MsoNormal"><font size="3" face="comic sans ms"></font> </div> <div class="MsoNormal"><font size="3" face="comic sans ms">The other branch of the family that resided there were the Bledsoe's.<span> </span>Grandmother Bledsoe lived at the family homestead of 205 Marble Street until her death in 1985 at the age of 103.<span> </span>She lived with Uncle Roy, who died at 84 in 1987.</font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">Our Grandfather Bledsoe had died long before in 1947, which was about two years before my birth.<span> </span>He has long seemed to me to be the most interesting, and certainly one of the most complex, of our ancestors.<span> </span></font></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">He was a man who stood on the very edge of the American frontier.<span> </span>He was poor, hardworking, and he was almost entirely self educated.<span> </span>My Father told me that he was the smartest man he ever knew, and he felt he could only stand on his shoulders and perhaps see a little father than he did.<span> </span>My mother was afraid of him.<span> </span>She said that he "talked a lot", (and apparently very loudly) "and had theories about everything."<span> </span>When I visited Mom this afternoon, since this was on my mind, I asked her again about him (it has been a number of years since we have talked about this).<span> </span>With her 97 year old memory, she said several things.<span> </span>She said, "He was very learned and profound, and I didn't understand most of what he talked about.<span> </span>He was tall and he was important."<span> </span>I was curious as to what she meant by being "important" (because he was a very poor man, and never occupied an outwardly significant position).<span> </span>She could not quite explain what she meant, but I took her to mean that his bearing gave one this sense.<span> </span>I asked her what he talked about, and she said, "Philosophers."<span> </span>I asked her which ones, and she said the only one she could remember was Socrates.<span> </span>She said when they saw him, he "gave a lecture on something for about an hour."<span> </span>My father told me that he taught himself mathematics all the way up through calculus (all of the Bledsoe's seem to have been very mathematical and they were all very proud of the mathematics that they could do "in their heads").<span> </span>The book case in the Bledsoe's house had an entire set of the 11th Edition of the Encyclopedia Britannica published in 1910-11 (I now have it in its entirety on my book shelves).<span> </span>There were also a number of texts from ICS (International Correspondence School) which were still advertising their home correspondence courses in the back of comic books when I was a kid.<span> </span>In the last year, I have seen some of these texts in the restored library of the old school house in Ward where Aunt Dody taught school in the 1930s that still stands right in front of the old Kelly cabin.<span> </span>I think a lot of these courses would today be graduate level courses (there were texts in Ward on Metallurgy, and Mechanical Engineering).<span> </span>The level of these text books tells you a lot about the abilities of the American working man and frontiersman.<span> </span></font></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><span style="font-family:Plain; "><font size="3"><font face="comic sans ms"></font></font></span> </div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3"><font face="comic sans ms"></font></font></span> </div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3"><font face="comic sans ms">Our father's first name was Marx, and that was not accidental.<span> </span>There can be no doubt that our grandfather had read Karl Marx.<span> </span>Our father was born in 1913, four years before the Russian Revolution.<span> </span>He had certainly read the <em>Communist Manifesto </em>and perhaps he had read at least portions of <em>Das Capital.</em><span> </span>I doubt he was a systematic Marxist.<span> </span>Like a number of people in those days, I suspect he found a wild, romantic hope for justice in the theories of Marx.<span> </span>But it would have been extremely unusual for an American frontiersman to have a working knowledge of the esoteric German at that time.</font></font></span></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "></span><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3">But there is a whole other side to our grandfather as well.<span> </span>My father told me several stories about him.<span> </span>I wish I had heard more and knew more.</font></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><font face="comic sans ms"><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3">He said our grandfather was an expert with a team of horses and with a handgun.<span> </span>He won third prize for using a handgun in the 1906 Te</font><font size="3">xas State Fair.<span> </span>My father added when he told me that, "and there were a lot of gun slingers in Texas at that time."<span> </span>He was good, real good with a gun.<span> </span></font></font></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "></span><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3">He was a dirt farmer in what would now be Fort Worth, Texas.<span> </span>Two lawyers used legal shenanigans to steal his land.<span> </span>Our grandfather had a response that probably tells you a lot about his character.<span> </span>He took his handgun, and paid a visit to the lawyers, and he shot off their knee caps.<span> </span>He apparently had no Hamlet like indecisiveness about him.<span> </span></font></font></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "></span><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3"></font></font> </div> <div class="MsoNormal"><font face="comic sans ms"><font size="3">After that, it was necessary that he flee.<span> </span>He fled in a covered wagon with our Uncle Roy, who was then ten years old.<span> </span>He left our grandmother behind with the new baby, who was to become our father.<span> </span>He left with a cover story behind him that protected our grandmother.<span> </span>He left the story behind that the two lawyers had tried to rape our grandmother.<span> </span>The story apparently had enough credibility that he was not pursued very vigorously, if at all.<span> </span>It took him nine months to reach Littleton, Colorado, because he had to stop and work.<span> </span>He at some point sent for my Grandmother and our father, who no doubt arrived by train.<span> </span>I do not know how long they were in Littleton, or why they left.<span> </span>But they left there and moved south to Florence, Colorado where they settled for the rest of their lives.<span> </span></font></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><span style="font-family:Plain; "><font size="3"><font face="comic sans ms">Again, I do not know, but I think it possible that they moved to Florence, because the first oil well west of the Mississippi was drilled there, and Sinclair Oil Company (I believe) planned to open a refinery there, and that would mean work.<span> </span>My father told me that the refinery never opened because the city of Florence "got greedy" and decided to levy a great tax on it.<span> </span>This is a lesson in the folly of high taxation.<span> </span>Sinclair Oil decided they could relocate and they did not need Florence.<span> </span>Florence seemed to have needed them however,<span> </span>but the goose of the golden egg was killed by city counsel, and the town simply<span> </span>stagnated and never amounted to anything.<span> </span></font></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><font size="3" face="comic sans ms"></font> </div> <div class="MsoNormal"><font size="3" face="comic sans ms"></font> </div> <div class="MsoNormal"><font size="3" face="comic sans ms">Our grandfather at some point mastered a certain amount of chemistry, and he worked for a paint company.<span> </span>My father told me that in the little white brick house that was on the property, was a chemistry lab that he had set up there.<span> </span>He worked on lead based paints.</font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">The Ku Klux Klan was immensely powerful in Colorado for a number of years and certainly was in the 1920s.<span> </span>My friend Betsy Hoffman, when she was the president of CU, told me a story (which I heard her repeat at a graduation ceremony several years ago) about George Norlin who was president of CU (after whom Norlin Library is named).<span> </span>The governor was in the pocket of the Klan, and he ordered Norlin to fire all of the Jews at the University.<span> </span>If he did not, all state funding would be cut off.<span> </span>Norlin refused to do so, and for several years in fact, the university received no funding.<span> </span>But Norlin did not fire a single person for religious or ethnic reasons.<span> </span>Today, he is remembered as a hero.<span> </span></font></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">My Grandfather's leftist orientation might be remembered today in the light of the horrors of tens of millions of the dead who were destroyed by Marxism.<span> </span>But a part of the leftist heritage of that era that can be remembered as "righteous" was its hatred of bigotry. <span></span>He later became a devotee of Roosevelt, and revered him so much that he thought "he should have been made king."<span> </span>My father told me two stories that are priceless and are now a source of very great pride.<span> </span></font></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><font size="3"><font face="comic sans ms">Our grandfather hated the Klan and everything that it stood for.<span> </span>He was not a man to be bullied or who could be frightened.<span> </span>His antipathy for the Klan was apparently well known.<span> </span>They attempted intimidation.<span> </span>He was told that the Klan were going to come to his house and burn a Cross in his yard.<span> </span>It was officially suppose to be a secret who the members and leadership were, but in fact, many of them were well known.<span> </span>It was common knowledge that the Grand Wizard was the owner of the hardware store.<span> </span>Our grandfather went down to the store and bought a Colt 45 from him.<span> </span>He asked him what it was for.<span> </span>Grandfather Bledsoe told him that if the Klan ever came to his house to burn a Cross in his yard, they would find out.<span> </span>They never came.<span> </span></font></font></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "></span><font size="3">As he grew older, his view of guns apparently changed.<span> </span>My father said he came to hate guns.<span> </span>After the crisis with the Klan was over, he disposed of the gun somehow.<span> </span>He said they never knew where, or how he disposed of it.<span> </span>He thought he maybe dismantled it and threw it in the well, or a mine shaft, but he did not know, and they<span> </span>could never find it or the remains of it.</font></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font> </div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font> </div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3">Some years later, there was a city election in Florence.<span> </span>The Klan were not going to allow any Mexicans or Catholics to vote.<span> </span>Our grandfather went down to City Hall and simply stood next to the ballet box all day long, and then sent my Uncle Roy and my Father all over town in his Ford (I don't know if it was a Model T or Model A) and had them pick up all the Mexicans (we would say Hispanics now, because these were American citizens) and Catholics, and brought them to City Hall to vote.<span> </span>Nobody interfered.<span> </span>I take it from stories like this that his presence was commanding.<span> </span></font></span></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font> </div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3"></font></span></font> </div> <div class="MsoNormal"><font face="comic sans ms"><span style="font-family:Plain; "><font size="3">Uncle Roy died in the late 1980s and I inherited the house.<span> </span>It was really little more than a shack with a little one room white brick house (where the chemistry lab was located) across the driveway, a garage, and some out buildings in the back.<span> </span>It must have been about a third acre of land.<span> </span>I had to go down on a number of occasions to prepare the property for sale.<span> </span>One day, I had been in the cellar doing some cleaning work, and as I was coming up, an old man who I had never seen before, and never saw again, was walking down Marble Street, and was near the old mulberry tree which was near the street.<span> </span>He saw me, and I suppose knew that Uncle Roy had recently passed away.<span> </span>He came over to me and he said, "This was Bates<span> </span>Bledsoe's house, wasn't it?"<span> </span>He had by that time been dead about forty years.<span> </span>I acknowledged that it had been.<span> </span>He then said, "There are two basements down there in that cellar aren't there."<span> </span>(It<span> </span>was a statement, not a question)<span> </span>Indeed there were.<span> </span>We always knew from childhood that there was a cellar below the first cellar.<span> </span>"Do you know why?" he asked.<span> </span>Why yes, I thought.<span> </span>It had always been explained that the stove down there was used to heat the house in the winter and that that heat was so nice coming up through the floor.<span> </span>"He had a still down there.<span> </span>Bledsoe made bootleg whiskey down there."<span> </span>Of course!<span> </span>It was one of those explanations that was as obvious as the nose on your face.<span> </span>During Prohibition, he had dug that space with a spoon, and heaven only knows how long it had taken him.<span> </span>My father told me he dug it with a spoon.<span> </span>After my Grandmother's and Uncle's deaths when I inherited the property, I found a diary that he kept on an old Indian Chief tablet.<span> </span>He wrote in it everyday with pencil.<span> </span>It was dated and entry after entry was very pedestrian and common.<span> </span>Many of the entries described how he had dug for so many hours with the spoon.<span> </span>I have lost the tablet. <span></span>It is the one thing that I now value amongst a lot of legal and insurance and medical papers that I still have.<span> </span>But that is the one document I wish I had, and I do not know where it is.<span> </span>But it tells in a prosaic way part of that story.<span> </span></font></span></font></div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3" face="comic sans ms"></font></span></div> <div class="MsoNormal"><span style="font-family:Plain; "></span><span style="font-family:Plain; "><font size="3"><font face="comic sans ms"></font></font></span> </div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3"><font face="comic sans ms"></font></font></span> </div> <div class="MsoNormal"><span style="font-family:Plain; "><font size="3"><font face="comic sans ms">Our Grandfather was also an "expert with a team of horses".<span> </span>My father used exactly those words.<span> </span>But, he also didn't learn to drive an automobile until after he was forty.<span> </span>He never mastered the automobile and it finally overmatched him.<span> </span>He was a beekeeper, and one day he had been out tending his hives.<span> </span>When he came to drive back, his auto turned over on him.<span> </span>The car caught on fire and he was burned to death in the accident.<span> </span>That was in 1947,<span> </span>He lived long enough to learn that his first grandchild was on the way.<span> </span>He did not live to greet Elaine into the world, but he had heard.<span> </span>My dad said that it was a "miracle he didn't kill himself long before..." with the clumsy way he drove a car.<span> </span>The man who could do "anything with a team of horses" was like my generation are with computers.<span> </span>What you learn after forty is never second nature to you, and the auto was not to him.<span> </span></font></font></span></div></blockquote>]]></description>
<pubDate>Fri, 22 Jun 2007 18:10:49 GMT</pubDate>
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<title><![CDATA[Here They Are!!]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=126</link>
<description><![CDATA[<p>Yessiree!!  Here they are!  My darling daughter, and my darling grand-daughter!!</p> <p>Welcome to the world of blogging, Jadyn...</p> <p>Love,</p> <p>        Grandpa</p> <p> <table cellspacing="0" cellpadding="0" align="center" border="0"> <tbody> <tr> <td colspan="3"> </td></tr> <tr> <td colspan="2"> <table cellspacing="0" cellpadding="0" border="0"> <tbody> <tr> <td rowspan="2"></td> <td></td> <td></td></tr> <tr> <td><a target="_blank" rel="nofollow" href="http://bledsoebergeron.shutterfly.com/action/?a=0AZtGLdi2as2L5A"><span style="background:none transparent scroll repeat 0% 0%; "><img height="267" hspace="0" width="400" border="0" alt="View album" src="http://im1.shutterfly.com/procgserv/47b7db20b3127cce98548ab39bc300000015100AZtGLdi2as2Jg" /></span></a></td></tr></tbody></table></td></tr></tbody></table></p>]]></description>
<pubDate>Thu, 03 May 2007 03:52:27 GMT</pubDate>
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<title><![CDATA[Sex and the City I &amp; II]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=124</link>
<description><![CDATA[<blockquote style="font:13px Arial; "> <div class="MsoTitle" align="center"><strong><font color="#0000ff" size="6" face="Comic Sans MS">Sex and the City</font></strong></div> <div class="MsoNormal"><span style="font-size:20pt; color:blue; font-family:'Comic Sans MS'; "><strong></strong></span></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000">Sometimes a man has been heard to declare that he wishes both to enjoy the advantage of high culture and to abolish compulsory continence.<span> </span>The inherent desire of the human organism, however, seems to be such that these desires are incompatible, or even contradictory.<span> </span>Any human society is free to choose either to display great energy or to enjoy sexual freedom: the evidence is that it cannot do both for more than one generation.<span> </span></font><font color="#000000">J. D. Unwin</font><a name="_ednref1" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn1"><span class="MsoEndnoteReference"><span><span><font color="#000000">[i]</font></span></span></span></a></span></font></font></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><font color="#ff0000"><span></span></font></font></font></span></div> <div class="MsoBodyTextIndent" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms"><font color="#ff0000"></font></font></font></div> <div class="MsoBodyTextIndent" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms"><font color="#ff0000"></font></font></font> </div> <div class="MsoBodyTextIndent" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms"><font color="#ff0000">     We believe that civilization has been built up by sacrifices in the gratification of the primitive impulses, and that to a great extent it is being perpetually recreated as each individual repeats the sacrifice of his instinctive pleasures for the common good.<span> </span>The sexual are amongst the most important of the instinctive forces thus utilized; they are in this way sublimated--that is to say the energy is turned aside from its sexual goal and diverted towards other ends, no longer sexual and socially more valuable.<span> </span></font></font></font></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><span></span>Sigmund Freud</font></font><a name="_ednref2" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn2"><span class="MsoEndnoteReference"><span><span><font color="#000000" size="3" face="comic sans ms">[ii]</font></span></span></span></a></span><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000">     I had motives for not wanting the world to have a meaning, consequently assumed that it had none and was able without any difficulty to find satisfying reasons for this assumption.<span> </span>For myself, as no doubt for most of my contemporaries, the philosophy of meaninglessness was essentially a matter of liberation.<span> </span>The liberation we desired was simultaneously a liberation from a certain kind of political and economic system and liberation from a certain system of morality.<span> </span>We objected to the morality because it interfered with our sexual freedom.<span> </span></font><font color="#000000">Aldous Huxley</font><a name="_ednref3" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn3"><span class="MsoEndnoteReference"><span><span><font color="#000000">[iii]</font></span></span></span></a></span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><font color="#ff0000"></font></font></font></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><font color="#ff0000"><span></span></font></font></font></span></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000">     Then one of the seven angels<span> </span>who had the seven bowls came and talked with me, saying to me, "Come, I will show you the judgment of the great harlot who sits on many waters, with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication...Then he said to me, "The waters which you saw, where the harlot sits, are peoples, multitudes, nations and tongues.<span> </span>And the ten horns which you saw on the beast, these will hate the harlot, make her desolate and naked, eat her flesh, and burn her with fire...”<span> </span><span></span></font><font color="#000000">Revelation 17:1-2, 15-16.</font></span></font></font></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><font color="#ff0000"></font></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><font color="#ff0000"></font></font></font></span></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000"></font></span></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span><font color="#ff0000">     Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.<span> </span></font><font color="#000000">Revelation 21:2</font></span></font></font></div> <div class="MsoNormal" align="center"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms">I.</font></font></span></div> <p><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms"><font size="3"><font face="comic sans ms">The Bible ends with two cosmic cities in the book of Revelation (chapters 17-22). </font></font><font size="3"><font face="comic sans ms">The New Jerusalem, which represents "the New Heaven and the New Earth" is the outcome of the New Covenant in Jesus Christ.<span> </span>At the very end of the Bible, it "comes down from Heaven" and appears to hover over the earth, and is very near.<span> </span>The book of Hebrews assures us that we have now come "to the city of the living God, the New Jerusalem."<span> </span>(Hebrews 12:22)<span> </span>It is a present reality.<span> </span>It is something like "corporate headquarters" of the Kingdom of God.<span> </span></font></font></font></span></p> <p><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms"><font size="3"><font face="comic sans ms"><span></span></font></font><font size="3"><font face="comic sans ms">Likewise, Babylon the Great is also an on-going present reality, and it represents all of fallen humanity's attempts to find sufficiency and life apart from God.<span> </span>For a time, it is a very rich, and in many ways, successful city.<span> </span>It is a city of merchandise and the merchandise named indicates the economic conquests of that city.<span> </span>It has merchandise of "gold, silver, precious stones and pearls, fine linen and purple, silk and scarlet, every kind of citron wood, every kind of object of most precious wood, bronze, iron, and marble..." and much more (Rev. 18:12).<span> </span>But it is also a city of corruption, decadence, and violence.<span> </span>Ultimately, the mark of its commerce is that it trades in the "bodies and souls of men."<span> </span>(vs. 13).<span> </span>It is the "dwelling place of demons, a prison for every foul spirit, and a cage for every unclean and hated bird..." (Rev. 18:2).<span> </span>It is finally a city that is "drunk with blood".<span> </span></font></font></p> <p><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></p> <p><span style="font-family:'Comic Sans MS'; "></span><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms">These images are especially relevant for us because we are living in a time when the entire planet is "metropolozing".<span> </span>Everywhere, human beings are leaving their rural roots and are moving into the city.<span> </span>In China, every year, 30,000,000 people are leaving farms and rural life and are moving into cities.<span> </span>That, as one of my professors reminded us, is the entire population of Canada moving <em>annually </em>into the city in that great nation.<span> </span>This phenomena is global on every continent, and in virtually every nation.<span> </span>So it behooves us to study the city, and to find a theology of the city.<span> </span></font></font></span></p> <p><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></p> <p><span style="font-family:'Comic Sans MS'; "></span><font size="3"><font face="comic sans ms">But it is also true that typology and symbolism cut to the truth faster and with more clarity than a hundred sophisticated sociological studies ever could.<span> </span>I am currently interested in sexual mores and their effect on civilization, and the Biblical images cut to the chase almost instantly on this theme.<span> </span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span><font size="3"><font face="comic sans ms"><font color="#000000"></font></font></font></span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span><font size="3"><font face="comic sans ms"><font color="#000000">Most languages have masculine and feminine nouns, and I am not sure these are entirely arbitrary.<span> </span>The gender of nouns may convey very deep truths that need to be unearthed.<span> </span>The city, in all languages that I am aware of, is of the feminine gender.<span> </span>Both of the cities at the Bible's end are feminine, and both are symbolized by women.<span> </span></font></font></font></span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span><font size="3"><font face="comic sans ms"><font color="#000000"><span></span></font></font></font></span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span><font size="3"><font face="comic sans ms"><font color="#000000"><span></span></font></font></font><font size="3"><font face="comic sans ms"><font color="#000000">Biblical imagery is fluid and traverses the depths of meaning by what it immediately transforms into.<span> </span>If one looks the first time, one sees a city.<span> </span>But, if one blinks, what is seen with the second look is not a city, but a woman.<span> </span>In both cases they are beautiful women, and both are possessed of glory.<span> </span>But one is corrupt and is the woman of death, and the second is faithful and true, and is filled with life, infinite life.<span> </span>The first city is Babylon the Great who becomes the Whore of Babylon.<span> </span>The second is the New Jerusalem who becomes the Bride of Christ.</font></font></font></span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span></span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span><font size="3"><font face="comic sans ms"><font color="#000000">Now here we find an intertwining of two things that in some mystical and final sense belong together.<span> </span>It is also the fascinating case that empirically in the modern world, they belong together.<span> </span>The power of sexual relationship, and the fact of a metropolis belong together.<span> </span>The city is the great trysting place, the place of renewal or destruction of relationship, the place where souls and bodies are bought and sold, or where truth and fidelity create new life.<span> </span>They do so in the text, and they do so in reality.<span> </span></font></font></font></span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span><font size="3"><font face="comic sans ms"><font color="#000000"><span></span></font></font></font></span></font></font></p> <p><font size="3"><font color="#ff0000" size="5" face="comic sans ms"><span><font size="3"><font face="comic sans ms"><font color="#000000">Socrates was very willing to pay the price exacted upon him by his city because he owed his existence and being to it.<span> </span>And the "it" was not an "it", but a "she", and "she" was a mother to him.<span> </span>Our respective cities ought to function as mothers giving us life, and nourishing and protecting us after our birth.<span> </span>But our cities are not without husband and mate or pimp and master, and all belong to God, or gods who father through them and lend their character and name.<span> </span>In the ancient world, every city had some titular god or gods that she was beholden to.<span> </span>Prostitution was more often than not, sacred prostitution.<span> </span>The prostitute was a gateway to the god whom he or she served.<span> </span>To have intercourse with a sacred prostitute was to consort with the gods, and this sexualized relationship defined the underlying "energy" of the city. The temple was the center of the city and the center of the temple was the sexual commerce of the temple. </font></font></font></p> <div class="MsoNormal"></span></font></font></font></span><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms">The ancient world was, with qualified exceptions, (exceptions that gave rise to both expansive<span> </span>and cultural energy) overwhelmingly given to polymorphous sexuality.<span> </span>The issue was not one of gender.<span> </span>I.e., the issue was not one of male and female, but one of penetrator, and penetratee, and it did not much matter what was penetrated by the aggressive party.<span> </span>It might be boys, girls, men, women, or animals.<span> </span>And while romantic love did exist within marriage (as the story of Helen of Troy, or Penelope and Odysseus remind us) it was a rare aristocratic luxury and did not in principle exclude other forms of sexual expression, especially for the man. And when chastity was imposed, it was universally imposed on the woman and not on the man. The sexualization and exclusiveness of marriage was the gift of the Torah and of Judaism.</font><a name="_ednref4" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn4"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[iv]</font></span></span></span></a><font size="3"><font face="comic sans ms"><span> </span>The Torah restricted sexual intercourse to the heterosexual union that was bound in covenant, and in the law of the Old Testament, we see the gradual move away from polygamy to a monogamous standard.<span> </span>The model for both parenting and for marriage as found in the Old Testament is found in Jehovah's relationship to Israel and Jerusalem as Father and finally as Husband.<span> </span>All peoples model themselves on their gods, and Israel likewise modeled herself on the God she belonged to. </font></font></span></div> <div class="MsoNormal"><font size="3"><span style="font-family:'Comic Sans MS'; "></span></font></div> <div class="MsoNormal"><font size="3"><span style="font-family:'Comic Sans MS'; "></span></font> </div> <div class="MsoNormal"><font size="3"><span style="font-family:'Comic Sans MS'; ">     But the more radical difference made by the Torah in relationship to marriage had to do with the underlying metaphysics. </span><font face="comic sans ms">In the Roman Empire, for example, (and the rest of the ancient world), there were hundreds of cults and religions.<span> </span>They all however, had underlying characteristics that were similar.<span> </span>All of them were dependent on an underlying monism or pantheism.<span> </span>This was not always the bald monism that became the defining characteristic of the Vedas or of what we would now describe as "Eastern religion", but underneath the differentiation of being that existed at the surface level, at a much deeper level, there was a shared unity and power.<span> </span>Sexual energy was one of the shared powers or energies that defined the unity, and also the divinity of being. The religious, monistic, and divine nature of sexual energy is most explict in a text like <u>The Kama Sutra</u>, and in the discipline of tantric sex. But, it is implicit in all of paganism. <span></span>To penetrate would be the sign of power and dominion, but to be penetrated meant to overwhelm, engulf,and swallow the other in a great ocean of being. In all of this, there was participation in the underlying divinity of the cosmos.<span> </span></font></font></div> <div class="MsoNormal"></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">     The one religion in the ancient world that denied the identity of sexual energy and divinity was Judaism.<span> </span>The Torah, alone in the ancient world, confined sexual expression to marriage, and denied the polymorphous sexualization of all being.<span> Christianity followed Judaism and carried the theme of complete fidelity within monogamous marriage forward in the great image of Christ and His Bride as the Church. </span>That now began to redefine the city.<span> </span>The city was not to be an expression of ancient polymorphous sexuality, but an expression of His unique and faithful relationship in monogamy with His Bride.<span> </span>Hence, something relatively new appeared on the scene.<span> </span>There were precursors to this in the inter-testamental period with the Jews while they were still under the rule of Persia, Greece, and Rome, but those precursors were now greatly magnified and expanded.<span> </span>From that point on, the ancient city, which rested upon the foundations of sexualized monism, was to be challenged by another city which was defined by Christ's faithful marriage.<span> </span>The challenge was and is complete and total.<span> </span>Both cannot be the foundation of the world.<span> </span>One or the other will ultimately predominate.<span> </span>From that point on, pagan polymorphous sexualized monism was to be challenged by Christian monogamy.<span> </span>Hence, just as a wounded animal will lash back with fatal defensiveness, now, polymorphous sexuality will also lash back at its challenger, and it has been radicalized.<span> </span>It has always been defined by domination and submission, but as with everything else in the ancient world (all of the principalities and powers) it was far more benign in the ancient world than now.<span> </span>In the ancient world, apart from the challenge of Israel (which was comparatively small and localized) the challenge spread and threatened to become universal and to completely displace what was previously normative.<span> </span>Hence, polymorphous sexuality now takes on the character of "anti-Christ".<span> W</span>hat was implicit but often hidden then is now explicit and radicalized.<span> </span>Polymorphous sexuality would now evolve to become sado-masochistic, violent, and blood thirsty (as became evident in the in the Games and Colosseum of the late collapsing Roman Empire).<span> </span>Hence domination and submission are radicalized, and become means of seeking perverse "salvation", and ultimately becomes the worship of death.<span> </span>So, we see in a figure like the Marquis de Sade, torture and murder become means of achieving orgasm and satisfaction.<span> </span>Modern serial murder is almost always tied to pulsating orgasmic pleasure, and pornography as it descends from "softcore" to "hardcore" is defined by how much it relies upon inflicting and receiving pain.</font></font></div> <div class="MsoNormal"></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms">Hence, the beast, the kings, and the woman are all now ultimately defined by what they <em>hate</em> and are against.<span> </span>The woman is "drunk with the blood of the saints", the beast is “filled with names of blasphemy" and the kings "make war with the Lamb".<span> </span>They are all defined by being against the Kingdom of God that has now been established and has come into competition with them.<span> </span>The sexual relations of the woman, the kings, and the beast are entirely made up of what we would now term "sado-masochism".<span> </span>The kings that she gives herself to are themselves beholden to a power that is superior to them, and this power is termed the "beast".<span> </span>The woman also has direct relations with the beast and the language and imagery indicates bestiality. She has intercourse not only with the kings, but also the beast upon whom she is "seated".<span> </span>It is lust fueled by pain, domination, slavish submission, hatred, and rebellion.<span> </span>The danger of any woman giving herself to more than one man is that the men involved will either not value her, or if they do, they will be afflicted with great jealousy.<span> </span>These relationships eventually become violent and destructive.<span> </span>The text finally tells us that the ten kings, in the end, "hate the harlot, make her desolate and naked, eat her flesh and burn her with fire." (Revelation 17:16).<span> </span></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><span></span></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><span></span></font></font></span><font size="3"><font face="comic sans ms">     </font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">     Both of these cities are now active historical powers.<span> </span>Both are now at work and active on the human scene.<span> </span>Real cities in the real world partake of the reality of both of these cities right now.<span> </span>No city in the world is one city or the other.<span> </span>But for every city, especially now as the Gospel is taken to all the world, both of these realities are at work.</font></font></div> <div class="MsoNormal"></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">     While these are symbolic types, what is clear from the Bible is that the Gnostic dualism between symbol and fact, does not exist.<span> </span>The question is never a choice between whether something belongs to the realm of fact, or to the realm of symbol and value.<span> </span>There is no dualism of this sort.<span> </span>The symbolism of the two women and the kind of covenants (or anti-covenants) that they live in extends to the real sexual and marital relationships that real men and women live in, in the real cities of the world.<span> </span>A city that worships like Babylon the Great, will be a city that models its sexual relationships after the harlot and the beast and the kings.<span> </span>A city that worships as a part of the New Jerusalem will model its marital covenants after the Bride and her Husband.<span> </span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span></span></font></font></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span></span></font></font><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoNormal"><font size="3"><font face="comic sans ms">     The question is which city will dominate in any given city in the world in which we live.<span> </span>One city is corrupt, and lives ultimately by trading in "the souls of men..." (Rev 17:13) and is under judgment.<span> </span>It is a city given to destruction.<span> </span>The other city is the city of the glory of God and the glorified humanity.<span> </span>It is the place where ultimately all human potentialities are fulfilled, and it is finally blessed with no curse.<span> </span>What is most important for our purposes in this short paper is that the first city is marked by sexual debauchery and what could be termed relations that are sado-masochistic.<span> </span>The second is marked by fidelity and love in the bonds of marriage.<span> </span></font></font></div> <blockquote> <div class="MsoNormal"><font size="3"><font face="comic sans ms"><span></span></font></font></div> <div class="MsoNormal" align="center"><font size="3"><font face="comic sans ms"><span></span></font></font><font size="3"><font face="comic sans ms">II</font></font></div></blockquote> <div class="MsoNormal" style="text-align:justify; "><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms">The first quotation at the heading is from J. D. Unwin's <u>Sex and Culture</u>, a 676 page volume published in 1934.<span> </span>The second quotation is from a lecture given by Freud at the University of Vienna, and it parallels the theme of his book, <u>Civilization and Its Discontents</u>.</font><a name="_ednref5" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn5"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[v]</font></span></span></span></a><font size="3"><font face="comic sans ms"><span> </span>A primary motivation for the researching of Unwin's book was to find material to confirm or refute Freud's book, which came first.<span> </span>The third quotation is from Aldous Huxley’s <u>Ends and Means</u>, and was written in response to Unwin's body of work.</font></font><a name="_ednref6" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn6"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[vi]</font></span></span></span></a><font size="3"><font face="comic sans ms"><span> </span>Huxley was one of that generation's luminaries (best remembered as the author of <u>Brave New World</u>), and he had the honesty to state what made both he and so many of that generation of British intellectuals tick.<span> </span>He later wrote the Introduction to Unwin’s final book, <u>Hopousia.<a name="_ednref7" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn7"><span class="MsoEndnoteReference"><span><span>[vii]</span></span></span></a></u> </font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms">Unwin was a sociologist from Oxford University in England.<span> </span>He had some desire to prove Freud wrong in his book <u>Civilization and its Discontents</u>.<span> </span>Briefly, Freud’s thesis was that civilization is dependent upon sexual discipline and sublimation.<span> </span>Unwin’s life work led him to study 80 primitive societies, and 16 historical civilizations.<span> </span>The above quotation is the summary of his findings. Unwin's life work led him to study the "qualified exceptions" that I refered to in the above section. Even with an underlying monistic metaphysic, the ancient world still on notable occasions found its way near to monogomamous marriage (chastity was ultimately only severely imposed on the woman, and when imposed on the man, it was not for the sake of fidelity to the woman, but in order for the man to give himself fully to a higher cause, like the advancement or protection of the Empire). And when it did, the outworking appears to have been quite marked. <span></span>Societies with the ideal, fortressed with customary and legal consequences and rewards (and ideals are never entirely achieved) of restricting sexual intercourse to a monogamous marital state, and of maintaining sexual continence before, after, and outside of that union, are the cultures that display the highest degree of cultural energy and creativity.<span> </span>Unwin found only a single and qualified exception to this rule.</font><a name="_ednref8" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn8"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[viii]</font></span></span></span></a><font size="3"><font face="comic sans ms"><span> </span></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3" face="comic sans ms"></font> </div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3" face="comic sans ms">     In the ancient world, it was recognized in the higher civilizations that being sparing and parsimonious with ones sexual powers created other energies.<span> </span>Plato was the supreme teacher of sublimation in the ancient world with his teaching that sexual hunger is ultimately a hunger for beauty and wisdom.<span> </span>Hence, there were periods in the ancient world when the parsimonious expenditure of sexual energy was encouraged, or even demanded.<span> </span>This was apparently true in the expansive phase of every ancient empire on the part of the ruling class, or what became the ruling class. <span style="color:green; "><span></span></span>In these periods, sexual powers were contained, and generally found outlet in conquest and expansion over other peoples, and in release of cultural energy.</font><a name="_ednref9" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn9"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[ix]</font></span></span></span></a><font size="3"><font face="comic sans ms"><span> </span>Later in all of these peoples, sexual energies were again released to be gratified immediately.<span> </span>The result was that those people themselves fell prey to other more disciplined peoples.<span> </span></font></font><font size="3"><font face="comic sans ms"><span>In the modern world, totalitarian states have often tried to discipline sexual energies and to re-channel them into service to the state in order to replicate ancient militaristic powers of conquest</span>.</font></font><a name="_ednref10" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn10"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[x]</font></span></span></span></a><font size="3"><font face="comic sans ms"><span> </span></font></font></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms"></font></font> </div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms">     Swiss sociologist, Phillip Mottu in a speech in which he quotes Unwin, said this: </font></font></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></div> <div class="MsoNormal"><span style="color:blue; font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms">Societies that once displayed very great energy subside and decline when sexual discipline is relaxed.<span> </span>For example, in relation to the early Roman Republic, Unwin says, “It is difficult to imagine a more complete reduction of sexual opportunity or a more rigid cancellation of personal impulses.<span> </span>These men gave Rome her gravitas.<span> </span>Their honorable dealings became proverbial as the 'faith of the Romans,' which towards the end of the Republic disappeared."<span> </span>By the end of the first century of our era we are told that "the Romans satisfied their sexual desires in a direct manner".<span> </span>Consequently, they had no energy for anything else. The old traditions were still preserved in some parts of the Empire, such as Illyria and Spain.<span> </span>Many of the provincials went to Rome and succeeded to high office, and it was these provincials who gave the Roman Empire strength.<span> </span>"Then in their turn the provincials reversed the habits of their fathers by extending their sexual opportunity.<span> </span>The lack of energy displayed by their sons and grandsons, is apparent in the records of the third century."</font><a name="_ednref11" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn11"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[xi]</font></span></span></span></a></span></div> <div class="MsoNormal"><font size="3"><font face="comic sans ms"></font></font></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms"></font></span> </div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms">     Now what is clear is that America, and even more, Western Europe, are marked by exactly the kind of sexual lassitude that Unwin found as a universal marker of cultural decline.</font></span><a name="_ednref12" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn12"><span class="MsoEndnoteReference"><span><font size="3" face="comic sans ms">[xii]</font></span></span></a><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><span> </span>Our universities are struck dumb in the presence of what is almost a polymorphous sexuality that is being actively practiced at, and even promoted by, our state universities.</font></font><a name="_ednref13" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn13"><sup><span><font size="3" face="comic sans ms"><strong>[xiii]</strong></font></span></sup></a><font size="3"><font face="comic sans ms"><span> </span>And it is predictable, given Unwin's data, and even now observable, that our universities and our cities will come to be dominated by people, many from the outside, who do practice chastity. <span></span>And in fact in some places, our universities are now using, or seeking to use "affirmative action" to limit the number of Asians who can come into our universities for very fear of this domination.<span> </span>Asians have the lowest illegitimacy rate of all groups in America, being somewhere between 2-3%.<span> </span>The largest import to America from India are intellectuals and PhD candidates, and this group is also marked by chastity.<span> </span>One can quibble that other factors may be at work here, but I have yet to find one critic who denies that the strong traditional family life in these groups is very central to their success.<span> </span>In the mean time, our universities are struck dumb, and are absolutely incapable of even addressing the issue of sexual morality, except on the laughable level of ensuring that plenty of rubbers are available.<span> </span>They are incapable of rising above hygiene and health in any public or official statement.<span> </span>This in itself is an index of the impotence that has overtaken the Western world as it has de-Christianized.</font></font><a name="_ednref14" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn14"><sup><span><font size="3" face="comic sans ms"><strong>[xiv]</strong></font></span></sup></a></span></div> <div class="MsoNormal"><span style="color:blue; font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"><span></span></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms"></font></span> </div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms">     There is a certain fascination when the 80+ year old Hugh Hefner shows up on television these days.<span> </span>He always appears with a bevy of young "Hefner girls", "girls next door", young things who only too gladly populate his bed and pleasure him, to whatever degree a man his age is capable of being pleasured.<span> </span>Hefner is always treated with enormous deference and respect.<span> </span>He is never challenged, never asked a difficult question.<span> </span>He is treated like an icon and a great cultural shaper who has earned complete respect as a kind of "elder" to be venerated.<span> </span>This is a kind of index of our sexual debauchery.<span> </span>It would be fascinating to know just how much cultural destruction and how much human misery and degradation that man is responsible for.<span> </span>He, more than anyone, has made promiscuity respectable. </font><a name="_ednref15" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn15"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[xv]</font></span></span></span></a><font size="3"><font face="comic sans ms"> But what is the outcome of the triumph of the vision of which he is the great public icon?</font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms"></font></span> </div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3" face="comic sans ms">     The most immediate index of his triumph is the rate of children being born out of wedlock.<span> </span>Almost thirty years ago, Daniel Patrick Monahan, then Senator from New York State, sounded an alarm in regard to the state of the black family in our cities.<span> </span>The illegitimacy rate was then about 25% and Monahan declared this a crisis of immense proportion.<span> </span>It was one that was of civilization destroying proportions.<span> </span>It is now the case that the illegitimacy rate in the white community is about what it was in the black community then, and the illegitimacy rate amongst blacks has more than doubled.<span> </span>The national illegitimacy rate is now approximately 36%.<span> </span>This is a sign of one of two things.<span> </span>Either it is a sign of how poorly we are giving sex education to our children, or it is a sign of the decline of marriage.<span> </span>But just how much more our children need to know about condoms and how to use them is an interesting question.<span> </span>To paraphrase Malcom Muggeridge, one can foresee a future when the entire educational time in our public schools is taken up with “sex education” and the illegitimacy rate will have risen to 100%.<span> </span>In a post-Cartesian age, marriage, which rests on a social and theological covenant, is left defenseless.<span> </span>What is consistent with our time is the constant clamoring for more rubbers and more education as to how to use them.<span> </span>It is all a technical question of plumbing and plumbing maintenance.<span> </span>A civilized order cannot bear this.</font><a name="_ednref16" title="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_edn16"><span class="MsoEndnoteReference"><span><span><font size="3" face="comic sans ms">[xvi]</font></span></span></span></a><font size="3"><font face="comic sans ms"><span> </span></font></font></span></div> <div class="MsoNormal"><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span></div></blockquote>]]></description>
<pubDate>Tue, 10 Apr 2007 15:02:25 GMT</pubDate>
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<title><![CDATA[Sex and the City III]]></title>
<link>http://blog.360.yahoo.com/blog-lb3Fp1IjfrDu4TNRzbltcnO.?p=123</link>
<description><![CDATA[<blockquote style="font:13px Arial; "> <div class="MsoNormal" align="center" style="text-align:center; "><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms">III</font></font></span></div> <div class="MsoNormal" align="center" style="text-align:center; "><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"> </font></font></span></div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms">Biblically, there are two great erotic forces at work in history. They are the New Jerusalem, the Bride of Christ--and Babylon the Great, the Whore of Babylon. The second case (of which all of us by nature partake) is at heart sado/masochistic. She nourishes herself with human blood, and her lovers eventually "hate her", devour her flesh, and give her over to be burned with fire (Revelation 17:17) This is a picture of all destructive eroticism at work in history, and a picture of just what we need sanctified out of us. </font></font></div> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"> </font></font></span></div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms">The picture of the New Jerusalem, the Bride of Christ is the opposite . </font></font></div> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"> </font></font></span></div> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms">The power of the erotic is hardly taken into account at all in the modern church. However badly worked out, at least the medieval church understood the reality. The great ancient teacher of the power of the erotic was Plato. The great modern non-Christian teacher, and one of the most influential and powerful formers of the modern world was Rousseau. We tend to think of Kant as forming his great project in reaction to Hume's critique of causality (and that is true), but far more deeply Kant (who was the unsexiest of men) formed his project as a theoretical underpinning of Rousseau's erotic vision. He wanted eventually to make a place for the sublime. All of the great flowering of German culture in the 19<sup>th</sup> century, was eventually a stream that had its head waters in Rousseau. </font></font></span></div> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"> </font></font></span></div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms">America is Rousseau gone rotten. Feeling, sentiment, and compassion all stripped of any profundity, is most of the underpinning for most of current liberal ethos. The easy availability of sexual intercourse on American campuses, and in American urban life, is lobotomizing us and destroying most capacity for any hunger for spiritual reality. If there is any hunger, it is connected to the vagueness of eastern mysticism, which is easily compatible with an animal hunger for orgasm.<span style="">  </span>Since we have forgotten The Song of Solomon, we have been overtaken by Hugh Hefner and all of his cheap imitators.<span style="">  </span>Fine wines are unnecessary as long as one has enough of cheap distilled liquors that might blind one, and certainly numb all the sensibilities. </font></font></div> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "><font size="3"><font face="comic sans ms"></font></font></span> </div> <blockquote style=""> <div class="MsoNormal" style=""><span style="font-family:'Comic Sans MS'; "></span><font size="3"><font face="comic sans ms">Almost without exception, our apologetics are consumed with the rational/scientific side of things, but the existential realities of most young people are flat eroticism, and to this we have almost nothing to say, except that as Christians we believe in chastity. But, I am convinced that if we are to make any headway, we have to learn what erotic imagination is, and how to speak into it. It is a huge theme in the Bible. It is at least as big as it is in Plato and Rousseau.<span style="">  </span>We had better recover what is really there.<span style="">   </span>And the heart of "what is really there" can be gotten at very quickly in this final pericope of Scripture: the New Jerusalem as juxtaposed against Babylon the Great.<span style="">  </span>Both of these great pictures embody the erotic as a fundamental force of either fidelity and truth in marriage and the Great Marriage, or of promiscuity, destruction, and sado-masochism.<span style="">  </span>These great images intersect perfectly with the reality of the city, which is inescapably going to be our environment as we move ever closer to the consummation of history.</font></font></div> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "><font size="3"><font face="comic sans ms"> </font></font></div></blockquote><font size="3" face="comic sans ms"> <div class="MsoBodyTextIndent2" align="left" style="text-align:left; "> <hr /> </div></font> <div style=""> <div style=""> <div class="MsoFootnoteText" style=""> </div> <div class="MsoFootnoteText" style=""><a name="_edn1" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref1"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[i]</strong></font></span></span></a><font face="comic sans ms"><strong> J. D. Unwin, <u>Sex and Culture</u>( London: Oxford University Press, 1934) p 412</strong></font></div> <div class="MsoFootnoteText" style=""><font face="comic sans ms"><strong> </strong></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn2" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref2"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[ii]</strong></font></span></span></a><font face="comic sans ms"><strong> Quoted by Phillip Mottu in “The Secret of Civilization” in <em>Modernizing America, </em>ed. by John McCook Roots (Pace Publications, Los Angeles, 1965), pp 79-80</strong></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn3" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref3"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[iii]</strong></font></span></span></a><font face="comic sans ms"><strong> Aldous Huxley, <em>Ends and Means</em> (New York &amp; London: Harper &amp; Brothers Publishers, 1937), p 316</strong></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn4" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref4"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[iv]</strong></font></span></span></a><font face="comic sans ms"><strong> http://catholiceducation.org/articles/homosexuality/ho0003.html</strong></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn5" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref5"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[v]</strong></font></span></span></a><font face="comic sans ms"><strong> Sigmund Freud, <em>Civilization and Its Discontents </em>(London: The Hogarth Press, 1953, translated from German by Joan Riviere) </strong></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn6" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref6"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[vi]</strong></font></span></span></a><font face="comic sans ms"><strong> Aldous Huxley, <em>Ends and Means</em> (New York &amp; London: Harper &amp; Brothers Publishers, 1937)</strong></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn7" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref7"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[vii]</strong></font></span></span></a><font face="comic sans ms"><strong> J.D. Unwin, <em>Hopousia, or the Sexual and Economic Foundations of a New Society </em>(New York, Oskar Piest, 1940)<span style="">  </span>Hopousia means “somewhere” as opposed to “utopia”, which means “nowhere”.<span style="">  </span>Unwin wanted to create a rationalistic society that recognized the need of sexual discipline but without the Christian doctrine of sin or of the power of shame to enforce this.</strong></font></div></div> <div style=""> <div class="MsoNormal" style=""><a name="_edn8" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref8"><span class="MsoEndnoteReference"><span style="font-size:10pt; "><span style=""><font face="comic sans ms"><strong>[viii]</strong></font></span></span></span></a><font face="comic sans ms"><strong><span style="font-size:10pt; "> The one exception were the Moors as a polygamous culture.<span style="">  </span>On every occasion of expressing great cultural energy, it was after the conquest of Christian and Jewish geographical areas and the carrying away and marrying of the women of those cultures who had been reared in the atmosphere of the strictest level of pre and extra marital continence.<span style="">  </span>The Jewish and Christian women thus raised the next generation of sons.<span style="">  </span>A summary of his findings can be found on p 368.<span style="">  </span>“</span><span style="font-size:10pt; font-family:Plain; ">An absolutely polygamous society preserves but does not increase its tradition.<span style="">  </span>It does not possess the energy to adopt new ideas; it remains content with its old institutions.<span style="">  </span>Yet in such a case there may be complications.<span style="">  </span>So far as the production of social energy is concerned, the sexual opportunity of the female is of more importance than that of the male.<span style="">  </span>Thus, if the male members of an absolutely polygamous society mate with the females of an absolutely monogamous society, the new generation display a greater energy than that displayed by the sons of women born into a polygamous tradition.<span style="">  </span>That is why, I submit, the Moors in Spain achieved such a high culture.<span style="">  </span>Their fathers were born into a polygamous tradition; but their mothers were the daughters of Christians and Jews, and had spent their early years in an absolutely monogamous environment.<span style="">  </span>The sons of these women laid the foundations of rationalistic culture; but soon the supply of Christian and Jewish women was insufficient , so the incipient rationalism failed to mature greatly.<span style="">  </span>The Moors in Spain, however, could never have advanced up the cultural scale if they had not mated with women who had been reared in a more rigourous tradition than their own.<span style="">   </span>They would simply have remained deistic, as other Mohammendans have done.<span style="">  </span>As it was, the quality of the wives was such that a rationalistic culture was almost created.<span style="">  </span>This tradition, however was not preserved after all the mothers of a new generation had spent their early years in an absolutely polygamous environment.”<span style="">    </span>p. 368,<span style="">  </span><u>Sex and Culture</u></span></strong></font></div></div> <div style=""> <div class="MsoNormal" style=""><a name="_edn9" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref9"><span class="MsoEndnoteReference"><span style=""><font size="3" face="comic sans ms"><strong>[ix]</strong></font></span></span></a><font face="comic sans ms"><strong><font size="3"> </font><span style="font-size:10pt; font-family:Plain; ">...the same changes were made successively by the Sumerians, Babylonians, Athenians, Romans, Anglo-Saxons, and Protestant English.<span style="">  </span>These societies lived in different geographical environments; they belonged to different racial stocks; but the history of their marriage customs is the same.<span style="">  </span>In the beginning each society had the same ideas in regard to sexual regulations.<span style="">  </span>Then the same struggles took place; the same sentiments were expressed; the same changes were made; the same results ensued.<span style="">  </span>Each society reduced its sexual opportuity to a minimuim and, displaying great social energy, flourished greatly.<span style="">  </span>Then it extended its sexual opportunity; its energy decreased, and faded away.<span style="">  </span>The one outstanding feature of the whole story is its unrelieved monotony.<span style="">  </span>p 381, <u>Sex and Culture</u>. </span></strong></font></div> <div class="MsoNormal" style=""><span style="font-size:10pt; font-family:Plain; "><font face="comic sans ms"><strong> </strong></font></span></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span style="font-size:10pt; font-family:Plain; ">A survey of the sexual arrangements of the Sumerians, Babylonians, Athenians, Romans, Anglo-Saxons, and the English can be found on pages 381-415 of<u> Sex and Culture</u>.<span style="">  </span></span><span style="font-size:10pt; "></span></strong></font></div> <div class="MsoNormal" style=""><font size="3"><font face="comic sans ms"><strong> </strong></font></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn10" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref10"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[x]</strong></font></span></span></a><font face="comic sans ms"><strong> This was true in both the Soviet Union after the early period of disastrous sexual liberation, and in Mao’s China.</strong></font></div></div> <div style=""> <div class="MsoEndnoteText" style=""><a name="_edn11" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref11"><span class="MsoEndnoteReference"><span style=""><font face="comic sans ms"><strong>[xi]</strong></font></span></span></a><font face="comic sans ms"><strong> See Phillip Mottu’s “The Secret of Civilization” in <em>Modernizing America,</em> ed. by John McCook Roots (Pace Publications, Los Angeles, 1965),pp. 78-85</strong></font></div></div> <div style=""> <div class="MsoNormal" style=""><a name="_edn12" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref12"><span class="MsoEndnoteReference"><span style=""><font size="3" face="comic sans ms"><strong>[xii]</strong></font></span></span></a><font face="comic sans ms"><strong><font size="3"> </font><span>According to Unwin, it requires 3 generations for the effects of departing </span></strong></font></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span>from strict monogamy to fully display themselves (and strict monogamy means that</span></strong></font></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span>opportunity for sexual intercourse is restricted to monogamous marriage and that pre</span></strong></font></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span>and extra marital intercourse are prohibited). A better example of such cultural</span></strong></font></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span>decline could hardly be found than Unwin's native Britain,and Europe as a whole. Historically, peoples who depart from monogamy are inevitably <span style=""> </span>overtaken by other</span></strong></font></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span>more vigorous people. Ironically, polygamous Islam is more chaste than Europe, and Europe with its declining birth rate seems to lack either the will or the energy to</span></strong></font></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span>so much as lift a finger to defend itself and its cultural heritage. Europe is disappearing.</span></strong></font></div> <div class="MsoEndnoteText" style=""><font face="comic sans ms"><strong> </strong></font></div></div> <div style=""> <div class="MsoNormal" style=""><a name="_edn13" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref13"></a><span style="font-size:10pt; "><font face="comic sans ms"><strong> </strong></font></span><font face="comic sans ms"><sup><span style="font-size:10pt; "><span style="">[xiii]</span></span></sup><span style="font-size:10pt; "><strong> http:www.goaskalice.columbia.edu</strong></span></font></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span style="font-size:10pt; ">This is a </span></strong></font><span style="font-size:10pt; "><font face="comic sans ms"><strong>official web sight sponsored by Columbia University. It deals with all range of </strong></font></span><span style="font-size:10pt; "><font face="comic sans ms"><strong>topics including: " ménage a trios", "the politics of group sex" and, under "kinky sex", topics like fisting.</strong></font></span></div> <div class="MsoNormal" style=""><span style="font-size:10pt; "></span> </div> <div class="MsoNormal" style=""><span style="font-size:10pt; "></span><font face="comic sans ms"><strong><sup><span style="font-size:10pt; "><span style="">[xiv]</span></span></sup><span style="font-size:10pt; ">There is a great deal of public concern over "binge drinking" and excessive alcohol consumption amongst students.<span style="">  </span>This is fair game for university concern, because it is in the realm of "health" rather than metaphysics and morality.<span style="">   </span>Every few years, the concern reaches the level of a new public outcry when there are student deaths.<span style="">  </span>But just how much excessive alcohol consumption is tied to the anxieties of the expectation of participation in the predatory sexual lassitude that marks so much of student life is a question that always remains hidden and unexplored.<span style="">  </span>Indeed, the university being so rooted and grounded in the dogma of individual autonomy is incapable of addressing this, unless it rises to the level of rape.<span style="">  </span>But short of rape (which offends the dogma of autonomy), sex is wholly without teleology, or moral shape.<span style="">    </span></span></strong></font></div></div> <div style=""> <div class="MsoNormal" style=""><a name="_edn15" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref15"></a><span style="font-size:10pt; font-family:'Comic Sans MS'; "><font face="comic sans ms"><strong> <span style="">        </span></strong></font></span></div> <div class="MsoNormal" style=""><font face="comic sans ms"><strong><span class="MsoEndnoteReference"><span style="font-size:10pt; font-family:'Comic Sans MS'; "><span style="">[xv]</span></span></span><span style="font-size:10pt; font-family:Arial; "><a href="http://www.lightondarkwater.com/blog/2006/11/sunday-night-journal-november-19-2006.html"><span style="font-family:'Comic Sans MS'; ">http://www.lightondarkwater.com/blog/2006/11/sunday-night-journal-november-19-2006.html</span></a></span><span style="font-size:10pt; font-family:'Comic Sans MS'; ">,</span><span style="font-size:10pt; font-family:Arial; "></span></strong></font></div> <div class="MsoNormal" style=""><span style="font-size:10pt; font-family:Arial; "><a href="http://www.macleans.ca/culture/people/article.jsp?content=20060814_132043_132043"><span style="font-family:'Comic Sans MS'; "><font face="comic sans ms"><strong>http://www.macleans.ca/culture/people/article.jsp?content=20060814_132043_132043</strong></font></span></a></span><font face="comic sans ms"><strong><span style="font-size:10pt; font-family:'Comic Sans MS'; ">,</span><span style="font-size:10pt; font-family:Arial; "></span></strong></font></div> <div class="MsoNormal" style=""><span style="font-size:10pt; font-family:Arial; "><a href="http://club.cdfreaks.com/showthread.php?t=104920"><span style="font-family:'Comic Sans MS'; "><font face="comic sans ms"><strong>http://club.cdfreaks.com/showthread.php?t=104920</strong></font></span></a><font face="comic sans ms"><strong>,</strong></font></span></div> <div class="MsoNormal" style=""><span style="font-size:10pt; font-family:Arial; "><a href="http://www.townhall.com/columnists/ChuckColson/2006/04/10/hugh_hefners_legacy"><span style="font-family:'Comic Sans MS'; "><font face="comic sans ms"><strong>http://www.townhall.com/columnists/ChuckColson/2006/04/10/hugh_hefners_legacy</strong></font></span></a></span></div> <div class="MsoNormal" style=""><span style="font-size:10pt; font-family:'Comic Sans MS'; "><font face="comic sans ms"><strong> <span style="">        </span></strong></font></span></div></div> <div style=""> <div class="MsoNormal" style=""><a name="_edn16" title="" style="" href="http://us.f503.mail.yahoo.com/ym/Compose?YY=20368&amp;y5beta=yes&amp;y5beta=yes&amp;order=down&amp;sort=date&amp;pos=0&amp;view=a&amp;head=b#_ednref16"><span class="MsoEndnoteReference"><span style="font-size:10pt; font-family:Arial; "><span style=""><font face="comic sans ms"><strong>[xvi]</strong></font></span></span></span></a><font face="comic sans ms"><span style="font-size:10pt; font-family:'Comic Sans MS'; "><strong> </strong></span><span style="font-size:10pt; font-family:Arial; "><a href="http://www.washingtonpost.com/wp-dyn/content/article/2005/07/24/AR2005072401115_pf.html"><span style="font-family:'Comic Sans MS'; "><strong>http://www.washingtonpost.com/wp-dyn/content/article/2005/07/24/AR2005072401115_pf</strong></span></a></span></font></div></div></div></blockquote>]]></description>
<pubDate>Tue, 10 Apr 2007 14:59:39 GMT</pubDate>
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