Accumulated clippings, 2/3/19

1

Must every London gentrified street have a Starbucks, a Pret A Manger, a Caffè Nero, a Costa Coffee, a Wagamama, an Itsu, a Tesco Express, an Eat, a Hotel Chocolat, a Foxtons and a Boots? Is that all that’s left?

Emptiness is what people feel. At the end of all the myriad diversions offered up by technology-at-the-service-of-efficiency lies a great hollowness. “There is a crack in everything, that’s how the light gets in,” wrote Leonard Cohen. Modernity is a crack eliminator. The only cracks it allows in its polished, glistening, purring, scented spaces are fake ones.

I think the emptiness produced by watching a rigged globalized system deliver homogenization on a massive scale — one way to think, one way to work, one way to conceive of profit, one way to impose a brand, one way to (not) drink at lunch, one way to eat at your desk, one way to be healthy, one way to deliver a gentrified urban neighborhood — has been underestimated as a source of disruptive fury.

Roger Cohen, The Harm in Hustle Culture

2

Only Democrats can save this president. They can do so by nominating someone loopy enough to panic voters who are asking only for someone cheerful, intelligent and tethered to reality.

George Will

3

With the help of the Chapter “The Emperor’s New Literature” in John Senior’s The Death of Christian Culture, the coin dropped that part of what classical education accomplishes is that classically educated people in various countries are all reading in the Great Tradition, none in provincial or nationalistic ephemera.

That’s not nothing.

4

For a solid month Americans again focused on illegal immigration. In a country that’s never thinking about only one thing, that was a bit of a feat. Also, Mr. Trump in his statements and meetings with the press came across, for perhaps the first time, as sincere and informed. Previously he’d looked like a guy who’d intuited a powerful issue and turned it into a line.

The vast majority of the American people want order and the rule of law returned to the border. How it is done is up to the experts. They just want it done. The word “wall” has been symbolic to many of them too—it means taking the issue seriously.

Peggy Noonan

5

He’s fiscally to the right and on social issues to the left. There’s some market for that, but is it really where America is going?

No, it is not.

America is headed left economically. Two thousand eight changed everything, deeply undermining faith in free-market capitalism. One of the great sins of that time—and all the years after—was that the capitalists themselves, in their vast carelessness, couldn’t even rouse themselves to defend the reputation of the system that made them rich and their country great. In any case, the most significant sound in 2016 was Trump audiences cheering his vows not to cut entitlements. They would have cheered if he’d promised increases, too.

As for what are called the social issues, moderation is the future, maybe even a new conservatism, not leftism. The left has demanded too much the past few years, been maximalist in its approach, got in America’s face and space. Its social activism is a daily harassment in ways that don’t show up in the polls. The new abortion regime in the states, bake my cake, the farther edges of #MeToo, demands for changes to our very language. Liberation becomes propaganda and filters up through the media and down to the schools. America once had a lot of “live and let live” in it. Not anymore, and its giving way is causing barely articulable grief, and more broadly than the left imagines.

Wise Democrats are developing reservations. Young conservatives are perhaps about to come alive.

I think Mr. Schultz has it backward.

Peggy Noonan.

I can only hope.

6

Let’s get one thing perfectly clear: There is no national security crisis on the southern border.

President Trump claimed otherwise in his nine-minute Oval Office address to the nation … But he was lying.

How do we know this? Because if there were a genuine national security crisis on the southern border, Republicans in the House and Senate would be tripping over themselves to fund — and take credit for funding — Trump’s border wall. There is no political downside whatsoever to taking a strong stand in defense of the country in the midst of a national security crisis.

And yet, what have we seen over the past two years during which Republicans controlled both houses of Congress and could have appropriated funds for Trump’s beloved wall at any time? Zip. Nada. Nothing.

[P]ublic opinion has shifted in favor of immigration since the president was elected, no doubt in large part because of the above-mentioned ineptitude and malice the administration has displayed toward immigrants over the past two years. That has, if anything, put the cause of immigration restrictionism in a weaker position politically than it was when he was running for president.

Like King Midas in reverse, every policy Trump touches turns to excrement.

Damon Linker

7

Iranian political culture is deeply authoritarian, and, therefore, whatever political order follows the mullahs is unlikely to be liberal. And that’s okay. We don’t need to replicate liberalism everywhere. Iranians can have a decent, benign regime that is nevertheless responsive to the deep longings in the Persian soul for order, continuity, and visible authority — kingship, in a word. That’s how the political culture is wired. My friends at Freedom House, the National Endowment for Democracy, and the rest will, of course, find it repellent that I’d say so. But what can I say? I’ve lost a lot of my spread-freedom-everywhere idealism.

Sohrab Ahmari, emphasis added.

I should note that the interview is about Ahmari’s conversion from Shiite Islam to Roman Catholicism.

8

[A]t great cost I bought the first volume of the Works of St. John of the Cross and sat in the room on Perry Street and turned over the first pages, underlining places here and there with a pencil. But it turned out that it would take more than that to make me a saint: because these words I underlined, although they amazed and dazzled me with their import, were all too simple for me to understand.

They were too naked, too stripped of all duplicity and compromise for my complexity, perverted by many appetites. However, I am glad that I was at least able to recognize them, obscurely, as worthy of the greatest respect.

Thomas Merton, The Seven Storey Mountain.

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Potpourri 2, 8/22/18

Second potpourri of the day. We live in interesting times and some tendinitis in my ankle leaves me with extra time to think and write about it.

1

I’ve reluctantly come to acknowledge that I’ve lost touch with my country. I don’t understand at any visceral level, for the most conspicuous example, how Donald Trump attracted enough votes in key places to become President.

Articles like Jonathan Rausch’s Why Prosperity Has Increased but Happiness Has Not provide a just-so framework for “understanding,” but ultimately leave me frustrated that the Real Question remains, transposed to a different key:

… all happiness is relative. Although moral philosophers may wish Homo sapiens were wired more rationally, we humans are walking, talking status meters, constantly judging our worth and social standing by comparing ourselves with others today and with our own prior selves.
… the witticism (frequently attributed to Gore Vidal) that “it is not enough for me to succeed; others must fail” is uncomfortably accurate …
Inequality, in short, is immiserating …

Yes, but why —other than The Fall, which is its own “Just So Story” in the sense that it cannot predict just how cussedness will break out next — are we irrational, status-metering mutterers?

Other countries, including some culturally similar to ours (think Scandinavia), experience much higher reported levels of happiness. As we see another economic downturn (if not outright collapse), we may find ourselves choosing between spitefully settling for the second half of Vidal’s witticism (“well, at least we’re making others fail worse”) or something like a Distributist or Social Democrat modus vivendi at lower absolute wealth levels.

2

When Jove Meyer, a wedding and event planner in Brooklyn, is working with a same-sex couple, he sometimes finds himself cringing when he hears a guest use the term “gay wedding.”

“It’s not with bad intention, but people like to label things because it’s easier to discuss,” said Mr. Meyer, who runs Jove Meyer Events. “But the couple is not getting ‘gay’ married. They are getting married. They’re not having a ‘gay wedding.’ They’re having a wedding. You don’t go to a straight wedding and say, ‘I’m so happy to be at this straight wedding.’”

Mr. Meyer, who also advocates for the L.G.B.T.Q. community and identifies as a gay man, explained that labeling same-sex couples as different from any other wedding is the root of the cause …

Stephanie Cain, New York Times.

Yes, that’s the theory, isn’t it? The institution of marriage is as howsoever malleable we want it to be.

I will not be surprised, though, if the language we use continues for a good long time to reflect the correct instinct that it’s not really true — and that phrases like “labeling same-sex couples as different from any other wedding is the root of the cause” are gibberish on an obfuscatory mission.

3

The medieval Jewish sage Maimonides counted 613 commandments, or mitzvot, in the Law that God gave his people, Israel. The 20th-century Jewish philosopher Emil Fackenheim, who escaped the Nazis’ genocidal clutches and devoted part of his scholarly life to pondering the moral meaning of the Holocaust, formulated what he called the 614th commandment: Give Hitler no posthumous victories. And how would Jews violate that “commandment?” By religious Jews denying the providential role of Israel’s God in Jewish life; by secular Jews abandoning the notion of Israel as a unique people with a distinctive historical destiny; by Jews acting toward other Jews in ways that tore at the spiritual and moral bonds that bound the people of Israel together.

George Weigel, whose concern is not with the Jews but with his Roman Catholic Church. Count me a skeptic, as I usually am toward Weigel these days.

UPDATE: Rod Dreher gives Weigel’s argument the derision it deserves, and gives it good and hard (while nodding toward the importance of “institutionalists” like Weigel and the late Richard John Neuhaus, who I respected more than I would have had I known of his fecklessness on “the long lent” about which he wrote so plausibly).

4

If neo-Nazis didn’t exist, the left would have to invent them. And to some extent have.

Holman Jenkins

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Thoroughly modern misogyny and plutocracy

Have you heard about the “Flipping Out” lawsuit? Ross Douthat sticks his neck out so I don’t have to. (I’m sure that’s what he had in mind.)

The “Flipping Out” lawsuit, sad and sordid, falls 31 years after a far more consequential surrogacy debate: The “Baby M” case, in which a surrogate mother, Mary Beth Whitehead, changed her mind after the birth and sued — ultimately unsuccessfully — for the right to keep her child. I was 7 during the case but I remember it vividly, mostly because my mother was obsessed with it. We were not Catholics then, or any kind of conservative, but opposing commercial surrogacy seemed like a natural extension of her feminist and liberal principles, which would of course oppose a system in which the rich paid poorer women to bear their children.

[T]he simplest way to describe what happened with the surrogacy debate is that American feminists gradually went along with the logic of capitalism rather than resisting it. This is a particularly useful description because it’s happened so consistently across the last few decades: Whenever there’s a dispute within feminism about a particular social change or technological possibility, you should bet on the side that takes a more consumerist view of human flourishing, a more market-oriented view of what it means to defend the rights and happiness of women.

… Feminists were divided over surrogacy and commercialized fertility, but the opposition to both practices gradually dissolved, and now only eccentric conservatives notice the weird resemblances between California-style surrogacy practices and the handmaids and econowives of Gilead.

I know that coming from a conservative columnist much of this reads like a long exercising in trolling. (Did you know, feminists, that you’re all just slaves of capital? That you need less cultural Marxism and more of the genuine economistic article?) But the most serious form of cultural conservatism has always offered at most two cheers for capitalism, recognizing that its great material beneficence can coexist with dehumanizing cruelty, that its individualist logic can encourage a ruthless materialism unless curbed and checked and challenged by a moralistic vision.

Ross Douthat

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Some succinct standing advice on recurring themes.

Where I glean stuff.

Jesus, loser

I think Christian Smith pretty well described Moralistic Therapeutic Deism when he coined the term, but Fr. Patrick Henry Reardon’s definition is now my favorite:

The function of Church in society is to keep spiritually healthy and morally upright those who are pursuing the American Dream.

But according to Luke, the Gospel is to leave all things and embrace the cross daily.

Could anything be more opposed to the cross of Christ than a life dedicated to the quest for personal prosperity? … What Jesus warns this man about is a life in which he loves God with his whole heart, loves his neighbor as himself, and goes about making as much money as he can … Wealth itself so easily becomes idolatrous.

If wealth is the mark of success, then think about it: Who are the failures? Who are the “losers”? …

Can any philosophy be more at odds with the cross of Christ than the [social Darwinist] survival of the fittest? The cross is the absolute answer to Darwin, just as the absolute answer to Nietszche and the will to power. The cross stands against all of that.

The basic floor of the cross of Calvary is that Jesus did not survive. He died as a poor man who had nothing to show for his life. He left no bank account. He was a loser. As he died, he was obliged to leave the care of his widowed mother to another poor man. By every standard recognized in the money market, Jesus was a failure. A poor man who died a poor man.

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I also blog short items at Micro.blog.

Some succinct standing advice on recurring themes.

Where I glean stuff.

Pet Peeve Venting

The NCAA Men’s tournament, which I’m still watching despite Purdue’s loss to Texas Tech, has been flooded with offensive, aggressive ads.

Forget the dueling ads for Johnson County Sheriff.

And forget the loud ads for Samsung’s newest phone. They’re dumb, but their dumbness is just loud and generational.

These are what I have in mind:

  • AT&T just loves it when households form — and then break up. They make money coming and going, because “more for your thing is our thing”:

AT&T celebrating that moment when a couple moves in together without mention of wedlock. But they can get really good two-for-one deals on iPhone 8 now.

Direct TV (an AT&T brand) with an angry young woman throwing her boyfriend’s valuables out a second-floor window as he cringes and dodges. Then she settles down to watch Direct TV.

  • NCAA Athletes inexplicably glaring into the camera, saying “Label me. Don’t be shy. You know you want to. You’d do it behind my back.” What is that about?!
  • Experian running ads about how scary the “Dark Web” is with identities being sold — identities stolen, they neglect to mention, from them due to lax security — and how you can have them run a check for you. (Okay, they’ve got a lemon surplus so they’re making lemonade. I get that.)

On the other hand, though I don’t care for Capital One, I grin at their ads with Charles Barkley, Spike Lee and Samuel Jackson, especially the one with Jim Nance and the other where Barkley calls an Armadillo a “turtle-rat.”

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Reality is that which, when you stop believing in it, doesn’t go away.

(Philip K. Dick)

The waters are out and no human force can turn them back, but I do not see why as we go with the stream we need sing Hallelujah to the river god.

(Sir James Fitzjames Stephen)

Some succinct standing advice on recurring themes.

Where I glean stuff.

Imposter Syndrome

A gem of an essay at Aeon:

‘Impostor syndrome’ describes a problem I don’t especially wish to solve. Its remedy is to recognise that one does in fact belong. Yet I can’t convince myself I want to fully belong – indeed, I would experience belonging as a loss. The reasons for this are several, though all converge on a conviction that being ill-adapted has a value I would not forfeit.

Lately, academia has grown more sensitive to how its culture flattens and normalises those who populate its ranks. Impostor syndrome is a way of explaining how non-standard identities can provoke alienation. Class is one such structure of exclusion, alongside race, gender, sexual identity and disability. But what are the epistemic costs of ‘fitting’? If we look only at alienation, we ignore the ways in which that subtly enforced sameness diminishes understanding.

In his exquisite poem ‘Digging’ (1966), Seamus Heaney observes his own descent from men who laboured. Of his father digging potatoes, he writes:

By God, the old man could handle a spade.
Just like his old man.

Against this raw strength, Heaney registers with melancholy humility: ‘I’ve no spade to follow men like them’ and the poem concludes:

Between my finger and my thumb
The squat pen rests.
I’ll dig with it.

The poem’s beauty is its ambivalence, its reluctance to mark a generational shift from spade to pen as unambiguous progress. I long to wield both, and rue how often academic life would strip spades from those who have them. And that, more than anything else, is what I suspect betrays me as an impostor, though not in the anxious, normalised way.

Impostor syndrome rides on the perception, most fundamentally, that one is getting away with something. I struggle to grasp just why this sleight-of-hand ought be counted a bad thing. I sometimes still feel a fraud in academic environments, but neither do I mind it much. Indeed, taking a little pleasure in getting away with things is something I come by honestly – a family legacy, if you will.

None of my academic bona fides reassure me more than counting myself a squatter

(Amy Olberding, How useful is ‘impostor syndrome’ in academia?, Aeon Essays)

Update:

Did you ever feel like an imposter in Church?

The Rooted Faith in Wendell Berry’s Fiction.” Jack Baker and I write about how Berry’s exemplary characters root themselves in order to bring healing to damaged places:

Berry describes himself as a “marginal” Christian, and his position on the outskirts of our dominant, consumerist culture makes his a voice from the wilderness—one many evangelicals with more orthodox theology might do well to consider. Perhaps the greatest threat to the church today isn’t falling for doctrinal heresy but implicitly adopting the consumerist, self-centered assumptions of our Western culture. It’s all too easy for American Christians to assent to the right doctrines on Sunday while inhabiting a counter-Christian economy the rest of the week, loving ourselves more than God and neighbor.

(Jeffrey Bilbro, for whom also a tip of the hat for pointing me to Amy Olberding’s essay)

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It is not bigotry to be certain we are right; but it is bigotry to be unable to imagine how we might possibly have gone wrong.

Bigotry is an incapacity to conceive seriously the alternative to a proposition.

A man … is only a bigot if he cannot understand that his dogma is a dogma, even if it is true.

(G.K. Chesterton) Be of good courage, you who are called “bigots” by those who are unable to conceive seriously the alternatives to their dogmas.

Some succinct standing advice on recurring themes.

Where I glean stuff.

Social Media

At last weekend’s Eighth Day Symposium in Wichita, Ken Myers‘ second plenary address was nominally about “Social Media and the Commodification of Friendship.”

I find that at my fairly advanced age, and perhaps with a little tone-deafness to social cues, I’ve seemingly avoided the worst crippling effects of media that Ken described, which presumably makes me a social media misfit where social media brings

a thousand bits of banal but cheerfully good news. Speed, radical transparency, confessionalism, exhibitionism, prideful consumerism and, above all, a relentless positivity — these are the values and practices of today’s social media. They are enforced by tribalist pressures — that is, the need to fit in, the example set by friends and the famous — as much as by the programmers and moderators who manage these networks.

It’s more like me to be the Debbie Downer of my Facebook timeline, and I don’t, unlike the average person, spend more time on social media than anything else online. Nowhere close.

So I, and much of the audience there, were thinking more about our children or grandchildren than about ourselves — though I’m not exempting myself.

Discernment is key … Navigating cultural life generally is a matter of wisdom, not of law.

In some circles that I speak to, it’s impossible to have a conversation about the use of media or technology because people are afraid of being “legalistic.” Because there’s no Bible verse that says something about Facebook or smartphones, people say that they should be free to do what they want to.

I think the fear of legalism is itself a form of legalism. It’s to assume that law is the only relevant category guiding our lives. That places much more emphasis on law than the Bible does. In I Corinthians 10, for instance, St. Paul is quite clear in saying some things are lawful, but it doesn’t mean that they’re helpful or will build us up. So that the lawfulness of something is not a sufficient excuse or rationale for endorsing it.

Wisdom is the Biblical framework for making decisions about how we might navigate and live well. Wisdom transcends the stark categories of lawful and unlawful. Many things that are lawful are still foolish, and unfortunately the fear of legalism often cuts off the conversation about wisdom and folly.

(Ken Myers)

This is, in a way, “deja vu all over again.” In my Evangelical childhood and adolescence, we had a lot of extrabiblical rules. I won’t digress into listing them or critiquing whether those who made the rules had come anywhere close to prohibiting those things that most risked spiritual harm to us. At the time, I thought not, and I was in the “there’s no Bible verse that says that” camp much of the time.

The adult response vacillated  between putting scripture on the rack and torturing it to make it say “that,” on the one hand, and frank confession that they, our elders, were forbidding things they thought “inexpedient” (to use the King James term for St. Paul’s discouragement of dumb lawful stuff) on the other hand.

I now think that they were trying to do a good thing, however clumsily and unpersuasively they did it, and however undiscerning they may have  been in identifying salient threats. It’s more obvious now than then, but the recent observation of Kenda Creasy Dean (author of Almost Christian) in her interview by Ken Myers was probably true even then:

One of the things that’s really tricky to convey to parents is that if you’re trying to form your kids to be Christians, it’s not going to fit them very well for American culture. It’s a lot easier to raise kids who are Christianish — who are capable of affirming a few central beliefs but who have little of consequence in their lives that’ shaped decisively by that belief.

Form Christians anyway. This anti-culture, such as it is hasn’t got very long before big changes come anyway.

Suggested resources:

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We develop heart and mind in parallel, that the mind will protect us from the wolfs, and the heart will keep us from becoming wolves ourselves. (Attributed to Serbian Patriarch Pavle)

Some succinct standing advice on recurring themes.

Where I glean stuff.

Signs of the times

James Howard Kunstler probably coined the term “techno-narcissism.” He definitely uses it more than anyone I know. A related term is “techno-triumphalism.” I believe he uses that, too. He definitely does not think that technology is immanentizing the eschaton.

He may be understating it:

The second, Bitcoin, combines mania with techno-triumphalism. Almost nobody understands Bitcoing or Blockchain, but people are speculating in Bitcoin. One wise wag said “I know exactly what a Bitcoin is worth: one tulip bulb.” My theory that gold has no intrinsic worth (you can’t eat it, live in it or burn it for heat) commensurate with its totemistic value is similar.

Another bad signs: Mermaid academies, Abduction-for-hire services, and Designer cookie dough.

But if people couldn’t see doom in Donald Trump versus Hillary Clinton for President, they’re unlikely to see it in any of these.

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“No man hath a velvet cross.” (Samuel Rutherford, 17th century Scotland)

Some succinct standing advice on recurring themes.

Where I glean stuff.

Abuses of power

Rod Dreher revisits for the third time the Edgardo Montara case from the 19th-centry papal state that included Bologna, Italy. He quotes a Patheos column by Eve Tushnet, which quote includes this:

I am not sure I’ve seen any discussions of Catholic “postliberal” politics which acknowledge the need for any peaceful social order to accept and accommodate disharmony. If your temporal political goal is public harmony you can either a) make a lot of compromises with unbelief and sin for the sake of peace or b) impose order by force, thus creating a lot more chaos, cruelty, and sin … Any reasonably okay society will have a lot of uncriminalized sin and a lot of unpunished crime, because the things you need to do to root out and punish sin will themselves involve sinful abuses of power.

That’s a great summary of why, some 50 years ago, I supported decriminalization of homosexual acts between consenting adults. But since I believe, now as then, that those acts are sinful, I’ve been unwilling to go further into things like protected class status.

I’m not alone in that. But the nation is moving toward suppressing as intolerable the disharmony folks like me create. Dreher:

Here’s the thing that is very hard to get progressives to understand: liberalism today is turning illiberal in a way that resembles the Papal States of Pio Nono. Many on the left don’t see it because they are caught up in the relentless logic of virtue. Let’s step away from the religion aspect for a second. Have you been watching the progressive mob savaging Margaret Atwood — Margaret Atwood! — as a traitor to feminism for having said publicly that a Canadian academic punished for sexual harassment was denied due process? The Handmaid’s Tale author was a hero to feminists yesterday, but today she’s a monster because she deviated ever so slightly from the Virtuous Position. Extremism in the pursuit of progressive virtue is no vice …

Progressive militants are thrilled to throw dissidents from their purity project on the metaphorical bonfire, torching careers and reputations for the sake of Justice. And if one protests that this or that person was treated unfairly, well, mistakes might be made, but maybe it’s time that the Enemy (males, whites, straights, religious believers, et al.) knows what it feels like to be oppressed. That’s the rationale.

I have no doubt that there are more than a few progressives who read the controversy over Edgardo Mortara’s case and are rightly appalled, but who would tomorrow cheer the State for removing a child deemed transgender by experts from the home of his Christian parents who disagree.

Well of course they would! Gender is indelible, like baptism used to be superstitiously described, and the state is obliged to raise a boy-girl as a girl, as the Papal states thought they must raise a baptized Christian as Christian. Isn’t that obvious!?

Contemporaneously, Dreher and two others forecast other suppressions that may be more imminent.

First, Alan Jacobs sees Christian colleges and universities being destroyed by loss of accreditation for resisting the Zeitgeist:

As I have noted in another venue, calls are already being made for Christian institutions to lose their accreditation also. Many Christian colleges will be unable to survive losing federal aid for their faculty and students alike; … a loss of accreditation is likely to be the death knell for all of them, because that will dramatically reduce the number of students who apply for admission. Students with degrees from unaccredited institutions are deemed ineligible for almost all graduate education, and for many jobs as well. How many parents, even devoutly Christian parents, even those few who can afford it (given the lack of federal student aid), will be willing to pay to send their children to institutions if that narrows their future horizons so dramatically? Almost none, I suspect.

The people who argue that Christian institutions should support the modern left’s model of sexual ethics or else suffer a comprehensive shunning do not think of themselves as opponents of religion. And they are not, given their definition of religion, which is “a disembodied, Gnostic realm of private worship and thought”. But that is not what Christianity is. Christianity intrinsically, necessarily involves embodied action in the public world.

Carl Trueman foresees trouble from Title IX and pressure to revoke tax exemption:

The specific point of conflict is likely to be (once again) Title IX legislation that prohibits sexual discrimination at any institution of higher education receiving federal funding. The law does allow an exemption for religious organizations such as colleges and seminaries, an exemption to which I shall return. What is worrying is the increasing elasticity of the legislation, which was extended under President Obama to include transgenderism. That “Dear Colleague” letter has since been rescinded, but the underlying cultural commitments that made Title IX expansions plausible remain in place.

Some colleges—for instance, Hillsdale and Grove City—stand apart from federal funding. Such places thus seem relatively safe. But are they? There is another point of vulnerability: the 1983 Supreme Court ruling in Bob Jones University v. United States. This ruling denied tax-exempt status to Bob Jones University because of policies regarding interracial dating that were judged contrary to a compelling government policy. The text of the decision can be found here, but the key passage reads as follows:

The Government’s fundamental, overriding interest in eradicating racial discrimination in education substantially outweighs whatever burden denial of tax benefits places on petitioners’ exercise of their religious beliefs. Petitioners’ asserted interests cannot be accommodated with that compelling governmental interest, and no less restrictive means are available to achieve the governmental interest.

However we may cheer the particular result of the Bob Jones case, the implications unfolding in today’s climate are concerning. Replace “racial” with “sexual” in the paragraph above, and the point is clear.

The usefulness of Title IX and Bob Jones for the sexual-identity revolution lies precisely in the fact that most Christians see them as sound in what they were originally meant to accomplish, even as some might cavil at their heavy-handed application in after years. In a world where the law increasingly seems to exist not to protect minority opinion but to impose the sexual or identitarian taste du jour, the uses of these laws are increasingly sinister. Yet their origins make them hard to oppose with any cultural plausibility. For this reason, the religious exemption in Title IX will, I suspect, either fall or become so attenuated as to be in practice meaningless.

Dreher in a separate blog elaborates Trueman’s point:

Trueman points out a truth that far, far too many Christians refuse to acknowledge: that the political assault on orthodox religious institutions is happening because American culture has radically changed. Fighting politically and legally are necessary, but ultimately not sufficient to save us, because we increasingly don’t have the people with us. Writes Trueman, “It is the heart that must change if arguments are to carry any weight. And only things that go that deep will avail us at this time.”

But Dreher is getting used to being ignored:

I’ve been thinking about that all weekend, and how unprepared American Christians are for it. We really do labor under the self-indulgent illusion that It Can’t Happen Here. Oh yes, it most certainly can — and it is.

(Emphasis added) How can people be so insensate? A commonly-identified culprit is secularism, but Dreher names two more:

The other day, I had an e-mail exchange with a prominent scholar who studies religion in America. It’s not part of his public profile, but he happens to be a believing Christian. He was extremely pessimistic about the situation here, given the long-term data he is seeing about how the advance of secularism, consumerism, and individualism is routing belief.

(Emphasis added)

But some of that routed belief thinks it’s still faithful. We have met the enemy and he is, if not us, at least among our ranks. We will, in due course, have those routed believers held up as the truly exemplary believers.

We need to tolerate disharmony, as I think was done with decriminalization of sodomy, but that’s not where we seem to be headed, and this time I and mine are going to be the stigmatized.

If you’re a faithful and orthodox Christian, you are, too.

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“No man hath a velvet cross.” (Samuel Rutherford, 17th century Scotland)

Some succinct standing advice on recurring themes.

Where I glean stuff.