The most efficacious argument
[W]hen the church itself is unhealthy or poorly led, a plan to start its revitalization with secular political actors and cultural Christianity — with Donald Trump and Eric Zemmour, presumably — seems destined for disappointment.
Social justice activists did not triumph … by first getting an opportunistically woke politician elected president and having her impose their doctrines by fiat. Their cultural advance has had political assistance, but it began with that most ancient power — the power of belief.
Which is also how Christian renewal has usually proceeded in the past. The politically powerful play a part, the half-believing come along, but it was the Dominicans and Franciscans who made the High Middle Ages, the Jesuits who drove the Counter-Reformation, the apostles and martyrs who spread the faith before Roman emperors adopted it.
It’s been that way from the very start. Kings eventually bowed before the crucifix, but in the worlds of the wisest Dominican, Thomas Aquinas, “the most efficacious argument” for Christ’s divinity is that “without the support of the secular power he has changed the whole world.”
And so this Christmas, in our parish and every church around the world, we begin again. Whatever world-changing power we might seek, whatever influence we might hope to wield, starts with the ancient prayer: Lord, I believe; help my unbelief.
Ross Douthat, Can Politics Save Christianity?
For all we know, the tribal shaman who seeks visions of the Dream-time or of the realm of the Six Grandfathers is, in certain crucial respects, immeasurably more sophisticated than the credulous modern Westerner who imagines that technology is wisdom, or that a compendium of physical facts is the equivalent of a key to reality in its every dimension.
David Bentley Hart, The Experience of God
I heard a few months ago of Steve Skojec, a former hardcore Catholic blogger (1Peter5), having a huge crisis of faith. I began following his new Substack, expecting to find something of interest. I was right.
My own relationship with Catholicism is not so vexed as his.
It’s fair to characterize the Evangelicalism of my youth as anti-Catholic, but not obsessively so; were it not for my memories (1) of two of my adverse reactions to JFK and (2) that I didn’t consider Catholics truly Christian, I’m not sure I’d even recognize that I was anti-Catholic.
I tried to learn about Catholicism as a young adult from tendentious hyper-Calvinist secondary sources (unaware that Vatican II meant Catholicism was going to become much more like Protestantism) and (surprise!) what I "learned" wasn’t good.
When I first became Orthodox, I realized that most of the objections I’d had to Catholicism were wrong, and I flirted with the idea that devout Catholics and Orthodox were all, in Richard John Neuhaus’s reification, "ecclesial Christians": people for whom faith in Christ and faith in His Church was one act of faith, not two. I recognized that much of my former attitude could be described as Romophobia, the Protestant reflex that shuns anything, however wholesome, that feels "too Catholic."
But the longer I’m Orthodox, the more I realize that the millennium-wide gulf between Orthodoxy and Catholicism really is deep and wide, in ways that cannot readily be described and that go well beyond which doctrinal propositions each affirms or denies. Notably, I see in Steve Skojec’s substack how he is still haunted by distinctly Catholic beliefs that he now deeply, and justifiably, doubts.
Rod Dreher once was in a similar place, but then encountered Orthodoxy. I pray for Steve Skojec daily, but as I’m not a paid subscriber, I can offer him no words of encouragement or invitation to Orthodoxy. Fortunately, others seem to be doing it.
Christmas, sort of
On a lighter — indeed almost weightless — note, my wife and I have watched a few "Christmas movies" on Netflix this week. And I’ve listened to the background music at my favorite restaurant, a mix of deracinated romantic "Christmas songs" in the "All I Want for Christmas is You" genre.
I’m reminded of why we need the word "vapid" in our English language.
I’ve gotten out Auden’s For the Time Being again.
Maybe I’ll watch Charlie Brown, too:
A Charlie Brown Christmas is not like other Christmas movies. For over half a century, A Charlie Brown Christmas has been playing a game of chicken and we tune in every year to watch it win again. When will CBS finally cave and remove Linus’s recitation of Luke 2? When will the story of Christ’s birth finally be replaced with some spineless pablum about equality, teamwork, and oblique references to fashionable politics? “Surely this will be the year they cut it,” we say, folding our arms as the spotlight falls on Linus. And yet this twenty-five-minute movie somehow manages to pull off the same simple stunt every year—and every year, it is a little more impressive than the last time.
I kind of wonder if the Estate of Charles Schultz won’t forbid bowdlerizing with "spineless pablum." He was said to be an observant Protestant Christian. CBS may have to choose between the Gospel according to St. Luke and contemporary vapidity.
Trans ideal, trans reality
Trans activists argue that a long-marginalised group is now finding its voice in popular culture. Their critics retort that vulnerable teenagers are losing themselves in an online world which adulates anyone who comes out as trans. Both could be right.
“What is needed is quality research into adolescent-onset dysphoria among girls, and the overlap with autism and mental-health diagnoses,” says Will Malone, an endocrinologist and director at the Society for Evidence-Based Gender Medicine, an international group of doctors and researchers.
Ideally, … an adolescent with gender dysphoria would have been regularly seeing a therapist, who encouraged them to explore other possible causes for their feelings and had a comprehensive psychological assessment before being put on blockers or hormones. “It is very rare that even one of these things happens,” she says.
The Economist, After the Keira Bell Verdict – An English Ruling on Transgender Teens Could Have Global Repercussions (URL lost)
The abstraction of “social responsibility” does not tell me anything about what it is that you want me to do … If you’re locking down but surviving doing so with meal delivery apps, online shopping, and delivery groceries, you’re not reducing risk, you’re just imposing it on other people … It’s very hard to exist in modern society and to reduce your own risk of infection without increasing that of someone else … Reference to the grand shibboleth of social responsibility or communal welfare or similar, it’s all a way to hide in the abstract, and we hide there because there’s so little to do in the particular. Covid is here. The vast majority of us will survive it, as has been the case since the beginning. Many hundreds of thousands, tragically, will die ….
Freddie deBoer, Social Responsibility… To Do What?
And this, not from Freddie:
COVID is just a part of our lives now, and if we don’t learn to live with it, we’re never going to be able to do anything.
Baptists gonna be baptists
Burk states that he does not believe that the response from Du Mez represents:
… any kind of middle or undecided position. She is already willing to have communion with and to recognize LGBTQ persons as her brothers and sisters in Christ. In other words, she is already saying that it is right to welcome to the Lord’s table those who embrace and affirm a homosexual identity. She may be under the impression that this is a “middle” or “undecided” position, but it certainly is not. Once you’ve affirmed unrepentant homosexuals as your brothers and sisters in Christ, you have already endorsed an affirming position no matter what your ethical calculation might otherwise be.
It appears that she is treating homosexuality as if it were an issue that otherwise faithful Christians might agree to disagree about — something on the order of differences over baptism or the rapture. That view is a grave error.
Note Burk’s use of the word “identity,” instead of “behavior.”
I’m not going to do any deep dive to figure out exactly how Du Mez and Burk disagree, and what Du Mez may have said or written elsewhere that incites such lack of charity in Burk’s response, above — i.e., leaping from "willing to recognize LGBTQ persons as her brothers and sisters in Christ" to "welcome … those who embrace and affirm a homosexual identity" to "affirm[ing] unrepentant homosexuals." Those kinds of leaps seem more like mendacious Right Cancel Culture than good faith argumentation.
Is Denny Burk confused about the distinction between identity and behavior? (I doubt it.) Does Burk think that identifying as homosexual, even if celibate, is sinful? (I suspect he does.) If so, does he think that homosexual orientation (without "identifying as gay" or celebrating it) can be changed? I’ve had some thoughts on that.
Lovely poetic acquisition
Shared on micro.blog:
Let me keep my distance, always, from those
who think they have the answers.
Let me keep company, always, with those who say
"Look!" and laugh in astonishment,
and bow their heads.
(Attributed to Mary Oliver)
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