An aerial photo essay someone posted on Facebook portrays the juxtaposition of wealth and poverty in Mexico. The title of the essay is, These Shocking Unaltered Aerial Photos Reveal the Unjust Division of Wealth in Mexico. You can see it here, Division of Wealth in Mexico. The photos are real and the problem is real but is the problem the division or wealth or something else?
Collectivism, central planning, a burdensome tyrannical tax system, the central bank, fiat money, the burden of bureaucratic administrative law and corruption cause this. I live here and live with this nonsense; this dogma that the state must do something about the economy. All of this is driven by the doctrine that the problem is distribution, i.e. the unjust division of wealth. The state and all it is “doing” to “fix” the problem of distribution is the cause. The problem is not distribution but production. A truly free market governed but the just laws of God will solve it.
The government’s policies and the bureaucracies it creates plus the regulations that result from that have created tremendous barriers to competition and entry into the market by new businesses. It is very difficult for families to start productive businesses because everything is regulated, taxed and licensed, all in the name of fixing the alleged problem of division of wealth. It’s like looking through the wrong end of a telescope.
The current administration, especially in our state of Puebla, is abusing eminent domain to confiscate property and favor certain businesses and corporations. Eminent domain is a violation of the 8th commandment, thou shalt not steal. Stealing a family’s property to build an industrial park that will house an Audi plant to “create jobs” to fix the problem of division of wealth is still stealing. It is also wrongheaded; the wealth always ends up accumulating in the hands of the politicians and insiders. This God is judging, a better explanation of what is in the photo essay than division of wealth.
This is not unusual. In another part of Mexico a politician confiscated land from local farmers and built a big, showy school, a housing project, and a building for small business. What do the farmers say about this savior politician? They curse him. He is now well placed in the power structures of national politics.
The myths of the politics of guilt and envy perpetuate the system. The covetous poor believe the myths and keep voting for the same government policies that enslave them. Myth: Mexicans don’t save so we must have social security to force them to save and take care of those who don’t contribute. Truth: Mexicans are smart productive people given an opportunity. After all, they manage to survive in this horrible system and are in demand even as illegal workers north of the border. They don’t save because 1. There is nothing left to save after taxes and inflated prices and 2. The promise that the messianic government will take care of you is an incentive not to save.
Margaret Thatcher, “Socialism works until it runs out of other people’s money.”
Mexico’s government is running out of OPM and thinks the solution is to go steal some more. The goose that lays the golden egg has no feathers. The government stole them. In the name of just division of wealth the government passed a law requiring employees to begin paying into a pension fund for their employees after they have been with the company for so many years. Business people here are smarter than GM, they know how to stay away from the pension plan trap. They fire their older workers before they incur the pension obligation. Upper level managers are often foreigners who are paid from outside the country. The lower level folks are talented young people, few of whom will make it past 40 in a responsible, well-paying position. Result: gifted, experienced folks who made a good living find themselves without a job and not able to get one at the level of their training and experience at the age of 38 to 40.
Another pervasive myth that permeates the Mexican worldview is salvation by education. People are in terror of not getting an education validated by the state. But because of policies like the pension policy mentioned above professional careers are short lived. I’d guess on average a talented young person fresh out of the state approved university system might have a productive career of 15 to 20 years before being put out to pasture. When it happens they often are not ready because they bought the myth of the good life and financed it with debt. They can make the payments while employed but when they find themselves on the outside it disappears into thin air.
What the photographs do not show is the movement of people from one side of the fence to the other. Not all poor people stay poor and not all rich people stay rich. However, due to the nature of the system, the movement from rich to poor is greater than from poor to rich. It might be more accurate to say upper middle class to nearly begging.
It is not that uncommon for a former executive to be reduced to working all day just to put food on the table for that day with nothing left for tomorrow. His wife, who once managed a house with help, is reduced to selling homemade Popsicles on the street. She is still an honorable Proverbs 31 woman, just reduced to poverty.
The policy makers who do the damage never have to face the consequences of their decisions. They are the elite. By the time the chickens come home to roost they are out of office living on a fat pension funded by the productive people they took to the cleaners. They are serious about one thing: maintaining their power and the wealth that comes with it. They are not interested in the unjust division of wealth in Mexico. How serious are they? I was discussing this photo essay with a young friend here on Facebook. He told me the story about the farmers who lost their land and named names. In the middle of the conversation he wrote, “Roger, I´ve just been advised not to talk truths on Facebook, cuz it could not be good.” “How not good?” I asked. Not good as in the names named could come hunting you with malice aforethought.
Pray for Mexico. Pray against her enemies within, that God may bring judgment against them soon. He who loves God hates evil.
Psalm 83, an imprecatory prayer ends this way:
83:17 May they be humiliated and continually terrified! May they die in shame! 83:18 Then they will know that you alone are the Lord, the sovereign king over all the earth.
By: Roger Oliver
Dan Haseltine, front-man for the Christian Band, Jars of Clay sent a Twitter message supporting gay marriage. You can read it here: Dan Haseltine of Jars of clay Twitters on Gay Marriage. I like their music and have two of their albums so the story interested me. No doubt the man is sincere. I read the article and here offer an analysis of the crux of Haseltine’s Twitter statement:
Haseltine Twitted, “Not meaning to stir things up BUT… is there a non-speculative or non ‘slippery slope’ reason why gays shouldn’t marry? I don’t hear one.” He went on to write “I’m trying to make sense of the conservative argument. But it doesn’t hold up to basic scrutiny. Feels akin to women’s suffrage. I just don’t see a negative effect to allowing gay marriage. No societal breakdown, no war on traditional marriage. ?? Anyone?”
Let me unpack this one line at a time as I understand the argument and my response.
“Not meaning to stir thing up BUT…”
Nonsense. This is meant to stir things up and put a spin on the conversation that poisons the well against opposing views before they are expressed. He is announcing what he has decided and doesn’t want to discuss it, not really.
“Is there a non-speculative or non ‘slippery slope’ reason why gays shouldn’t marry? I don’t hear one.”
Of course there are. This is not a speculative slippery slope question; it’s about what law governs and the consequences of obedience and disobedience. Sodomy is breaking God’s law in the same way the adultery, rape, bestiality and pederasty are breaking God’s law. To remove any doubt, Leviticus 18 spells out what the 7th commandment (adultery) means in disgusting detail. Romans 1:18-32, 1 Corinthians 6:8-11 among many New Testament passages reinforce the prohibition. Haseltine is not hearing any other arguments because either he isn’t reading the Bible or interprets what he reads through an antinomian, pietistic lens. There is nothing to speculate about here.
The slippery slope is a type of fallacy defined as follows:
- “The Slippery Slope is a fallacy in which a person asserts that some event must inevitably follow from another without any argument for the inevitability of the event in question. This sort of “reasoning” is fallacious because there is no reason to believe that one event must inevitably follow from another without an argument for such a claim.”
- From another source: “The problem with this reasoning is that it avoids engaging with the issue at hand, and instead shifts attention to extreme hypotheticals. Because no proof is presented to show that such extreme hypotheticals will in fact occur, this fallacy has the form of an appeal to emotion fallacy by leveraging fear. In effect the argument at hand is unfairly tainted by unsubstantiated conjecture.”
I’m not sure what slippery slope argument he is talking about. Perhaps this one? “Colin Closet asserts that if we allow same-sex couples to marry, then the next thing we know we’ll be allowing people to marry their parents, their cars and even monkeys.” Indeed this is not speculative. We already have three women married and there are numerous advocates for redefining marriage to mean whatever suits you, to children, to animals, whatever. To call this a slippery slope is another fallacy, a red herring, avoiding the issue at hand by changing the subject. Understand this clearly, Dan Haseltine is calling the conservative Christian argument against same-sex marriage fallacious.
Paul argues in Romans 1:18-32 that there is a downward spiral of consequences that leads to exactly what we are seeing today. It is a description of what happens to a people who know God but suppress the truth in unrighteousness. God gives them over to their dishonorable passions. The plague of homosexuality is the bottom of the hill and a judgment of God on a society that tolerates this kind of behavior.
“I’m trying to make sense of the conservative argument. But it doesn’t hold up to basic scrutiny. Feels akin to women’s suffrage.”
What is the conservative argument he refers to here and exactly how does it fail to hold up to ‘basic’ scrutiny? First he asks if there is any argument other than the slippery slope and before he gets an answer judges the conservative argument not to hold up to basic scrutiny. What is the standard by which he is judging? What evidence does he present? None! This is pure Twisertion (assertions published on Twitter). Twitter is not the best forum to present a reasoned argument. It is good for spectacular speculation.
What were the arguments about women’s suffrage and how are they parallel? Akin to doesn’t make it equivalent. It turns a behavioral issue into an ontological question. Being a woman is ontological; practicing sodomy is a behavior. It is not law-breaking to be a women, it is to commit sodomy unless you completely reject the Law of God in the New Covenant as its application is explained in the New Testament.
“I just don’t see a negative effect to allowing gay marriage. No societal breakdown, no war on traditional marriage.”
The end game of the homosexual movement is not homosexual marriage but the end of marriage completely. It is considered an outmoded form of societal organization that is being replaced by the state in the evolution of man. This is not a secret to anyone who will take the time to do a tad of research. The end game is this: no God, no marriage, no private property. This is not a speculative slippery slope, it is what homosexual activists have said.
Some will say to disagree with Dan Hasletine is unloving. Someone did indeed accuse me of said sin without any substantive evidence or a clear definition of love. We appear to be incapable of thinking rationally these days. Paul says in Romans 13:8-10 that obeying the law is the very definition of love; it doesn’t prejudice your brother. Love you neighbor as yourself is a quote from Leviticus 19:18 in the context the antonym hate, in vs. 17 is defined as follows, “You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him.” If I don’t point out that your conduct is out of line with the Law of God, indeed I hate you. That I am writing this is an expression of love as it is defined in the Bible.
In the thread below the article on the web page where it was published there was lots of talk about Christian love from the supporters of same sex marriage interspersed with vile denunciations of anyone who disagreed with them. How do they define love? They only offered a negative definition: it is unloving not to accept same sex marriages. But if love is tolerance defined as acceptance of whatever another believes even if you disagree then where is the tolerance/love for those who believe homosexuality is law-breaking?
Anyone who disagrees with them is deemed to be imposing their views on others. How is a mere expression of disagreement imposing one’s views? How is silencing the opposition to homosexuality using obscene and profane expletives not imposing one’s views? By what standard do they judge?
Speaking of judging, another tactic in the readers’ blog was to call down an opponent of gay marriage for judging. One young man threw in a clever turn of phrase and said that God was judge and didn’t need a secretary. But when you call someone down for judging you are judging. His very statement was a judgment. By what standard? On whose authority?
It is impossible not to judge, it is required to live and survive as human beings on the earth. Jesus’ admonition to judge not that you be not judged is a command to judge yourself by the same standards you use to judge others. These comments from the pro-gay marriage that demand love but spew hate out of the same pen are judgments by a double standard. This is the definition of hypocrisy. It would be more honest just to say they have a different law, a different standard and will tolerate no other.
To accuse another of being unloving because he disagrees with you is not an argument, it is a personal attack and an evasion, a suppression of the truth in unrighteousness. We’re making up our own definitions. God is love, love is not God. His very character expressed in his immutable Law defines love. Enough with the hypocritical talk about love.
In conclusion, we are talking about two very different Christianities. The disagreement is about the standards that are to govern our lives. We have disdained the Law of God in the Bible with a million excuses: “That stuff was for Israel, it doesn’t apply to us.” “We’re under grace, not law.” “According to the Law you’re not supposed to wear clothes made of mixed threads? Are we going to obey that?” If it is not God’s Law of liberty, then what law? In the name of a distorted view of grace we have thrown off the liberty of God’s law for slavery under humanistic law, the worst kind of legalism. How’s that working for us?
 The next marriage redefinition? Massachusetts lesbian ‘throuple’ expecting their first child. http://www.lifesitenews.com/news/the-next-marriage-redefinition-massachusetts-lesbian-throuple-expecting-the
 You can find answers to these questions and more about the law in R.J. Rushdoony’s Law and Liberty and the pamphlet, Faith and Obedience at www.chalcedon.edu.
Autor: Bojidar Marinov
A recent blog post by a libertarian savaged Gary North as a certifiable nut case. The blog is called The Skeptical Libertarian Blog and the author of this item is Daniel Bier. The first paragraph is enough to tip you off that this is not an objective observer.
“Let this serve as a warning to the libertarian and Christian homeschooling communities: Gary North, the man who is writing and publishing the “Ron Paul Curriculum,” is certifiably nuts. North subscribes to an ultra-ultra-fundamentalist religious ideology called “Christian Reconstructionism,” which aspires to establish a global Christian theocracy and reinstitute all of Old Testament law. I am not exaggerating.”
If one resorts to pejoratives and provocative language in the first paragraph he or she is probably out of arguments. It is an attack on a straw man, a misrepresentation of Christian Reconstruction and theonomy. Before digging a hole responding to the blog as an uninformed observer one should read Rushdoony. What is Christian Reconstruction and Theonomy? The following is taken from Roots of Reconstruction, p. 63; Chalcedon Position Paper No. 15, R. J. Rushdoony
Few things are more commonly misunderstood than the nature and meaning of theocracy. It is commonly assumed to be a dictatorial rule by self-appointed men who claim to rule for God. In reality, theocracy in Biblical law is the closest thing to a radical libertarianism that can be had. Dictionaries to the contrary, theocracy is not a government by the state but a government over every institution by God and His Law, and through the activities of the free man in Christ to bring every area of life and thought under Christ’s Kingship. (August, 1980)
So why do libertarians who are not Christians object to theonomy and reconstruction so strongly and distort it so badly? I think the answer is here, Romans 1:32, “Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.”
They may not practice abortion, fornication, pornography, homosexuality, etc. personally but at the very least they do not “disapprove” of these things. It falls under the myth of plurality which is just ancient paganism. They do not want a society that disapproves of these things and that is one of the fundamentals of theonomy, morality as defined by God.
Theonomy is not mean or destructive of liberty, quite the contrary. Within the law of God there is liberty; outside the Law there is slavery and death. I lay before you two paths, one that leads to life and one that leads to death. Now choose life. (Deuteronomy 30:19).
But we humans tend to choose death because we are born in sin. There is no other explanation for such violent reactions against God, his law and his people. Romans 8:7, “the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.” That does not mean that the law of God cannot be applied to a society unless everyone is a Christian. God can and does use a dedicated minority, a remnant of the faithful, to change entire cultures and societies.
That the flesh is unable to submit to the law of God does not mean they are unable to obey the law of God out of fear of punishment. 1 Timothy 1:8ff, the law is for the disobedient, that is, the sanctions of the law. There will be sin in a theonomic society but it won’t be in your face. People will be ashamed of their sin once again and keep it “in the closet.” The coming out of the closet thing is a statement of direct rebellion against the law of God, against His morality.
I was talking to my wife about this this morning. She observed that we, meaning the Christian community, should have said something when the celebrities first started coming out into the open with their support of homosexuality and abortion. I agreed but suggested that by the time they came out it was too late, the church had long before ceased to teach the validity of God’s law for our time and its restraint on sin was gone. The Freudians call this repression. The Bible calls it restraint of evil. Careful who you run with and who you read. Bad company corrupts good morals.
The hysterical fear of theonomy suggested in this article distorts the truth insinuating that if it becomes dominant in the society evangelical Christians will send the police out hunting down homosexuals to execute them. That would make the offense against the state and would make the state god. I think that in-your-face sodomy would be punished just like pederasty and other perversities should be. Biblical law, however, emphasizes the rights of the victim, not of the state. At the very least, when God’s law rules it will no longer be socially acceptable to abort your children, promote pornography or practice sodomy. In your face sodomite pride will be a thing of the past as it was in the past for nearly 2000 years until we began harvesting the fruit of the Rational Enlightenment.
We are at the tail end of the Rational Enlightenment. It has run out of steam, run its course, and the screams of protest are loud it its death throes. Not to worry. Christ still controls history. The apparently dominant worldview will collapse on itself with a roar or maybe a whimper. It will hurt but we will be better off. The future is bright. Our God reigns.
There is a video on the Internet of an abortion clinic counselor getting her own abortion. Her name is Emily Letts. You can see it here, Abortion Clinic Counselor Films Her Own Abortion. I could not bring myself to watch it even though it is supposedly not graphic. It’s just to grotesque to think about. A good deal of the video is apparently her talking about her feelings six weeks after the abortion. I think that would nauseate me or I would find myself yelling at the screen, “What in the world are you thinking about?”
The most bizarre statement at the end of the video, “I feel in awe of the fact that I can make a baby; I can make a life.” And then conspire to murder it? How can such an apparently smart person do such a horrific act and talk about it so calmly? Why make a video in the first place?
The answer is what J. Budziszewski calls the revenge of conscience. I’m going to share some extended quotes from his book, What We Can’t Not Know.
J. Budziszewski is a professor of political science and philosophy at the University of Texas at Austin, at least he was last time I checked and when he wrote this book. He got hired because he was a nihilist. Sometime after he got tenured he came back to the faith and apparently they can’t fire him. He is a formidable apologist. In his testimony he says that one day when he was about to pull out the last part of the motherboard that makes us human bravely facing the meaninglessness of life he was hit by a question, “If what I believe is true, why do I love my wife and children so much.” That pulled him back from the abyss. He says that it was like long shuttered windows to his soul began to bang open and shafts of light flooded in.
Budziszewski’s specialty is natural law with a focus on the how we repress what we know. I have not been able to confirm this but I think he is also a Roman Catholic. I am telling you this in case you discover it later and are tempted to throw out the baby with the bath water. So, before you blow this off and head for the door because you don’t believe in natural law or that Roman Catholics can make a case for the faith hear me out.
The first book of his that I read is titled, The Revenge of Conscience, Politics and the Fall of Man. His thesis is that we are going about ethics all wrong in college. We are assuming we don’t know right from wrong and are trying to come to some agreement about the difference. He posits that the problem is not that we don’t know but that we do know and are doing everything we can to pretend we don’t know what we know. Where would he get such a crazy idea? From the Bible, especially Romans 1:18-32. It’s called total depravity in Calvinist circles. If you didn’t know better, reading him you might thing he was a Calvinist.
In What We Can’t Not Know, Budziszewski makes a cogent analysis of the 10 Commandments and why they are still the foundation of all morality and ethics for all people everywhere and in every age, the thing we know that we are pretending not to know. In this and another of his books titled, Written on the Heart, the case for natural law, he makes the case that before the 10 commandments were written on stone they were written into the creation and into the nature of human beings. Sin entered the world and one of its results is the suppression of this truth. Therefore, God revealed the Law in written form as part of his plan to redeem mankind.
For those of us who do not buy the typical flavor of natural law that died when Darwin published his On the Origin of Species and later The Descent of Man, Budziszewski is not arguing that anybody anyplace can reason to the 10 commandments or a version thereof without a revelation from God. He also is not arguing that the natural law exists apart from God. His thesis is that our problem is not so much that we cannot reason but that we will not. In our depravity, we flat refuse to acknowledge God and what we now he demands of us (Romans 1:18ff).
A disclaimer: This is what I took away from reading Budziszewski, almost all his books. There are more sentences underlined and highlighted in those books that there are lines of pristine text. His ideas as I have presented them here are written on my heart you might say. They have been very helpful and I have never found anything quite like them until I found Rushdoony, Gary North, Gary DeMar, and Joel McDermon. If Budziszewski were to read this he might correct some misperception. In general, I think I’m pretty close.
Budziszewski sounds downright theonomic and reconstructionist though I suspect he would distance himself from that characterization. Here is the quote from What We Can’t Not Know that helped me understand the bizarre behavior of this woman who filmed her own abortion and her thoughts about it. Her purpose was, as she put it, “to provide strength and support to abortion-vulnerable/abortion-minded women in similar situations.”
After reading the following quote from What We Can’t Not Know, this statement by Emily will make all the sense in the world, “Emily further states that having an abortion does not make one a bad or sad person, nor should it make one feel guilty.” The quote is a discussion of the conscience, how it works, what it does. Pay special attention to the 5 furies of the conscience.
The Five Furies pp. 140, 141
Everyone knows that conscience works in two different modes. It works in a cautionary mode; it alerts us to the peril of moral wrong and generates an inhibition against committing it. In the accusatory mode, it indicts us for wrong we have already done. The most obvious way of doing so is through the feeling of remorse, but remorse is the least of the Furies. No one always feels remorse for doing wrong; some people never do. Yet even when remorse is absent, guilty knowledge generates objective needs for confession, atonement, reconciliation, and justification. These other Furies are the great sisters of remorse: inflexible, inexorable, and relentless, demanding satisfaction even when mere feelings are suppressed, fade away, or never come. (Emphasis mine.) And so it is that conscience operates not only in the first two modes but in a harrowing third: The avenger, which punishes the soul who does wrong but who refuses to read the indictment.
Conscience is therefore teacher, judge, or executioner, depending on the mode in which it works: cautionary, accusatory, or avenging.
How the avenging mode works is not difficult to grasp. The normal outlet of remorse is to flee from wrong; of the need for confession, to admit what one has done; of atonement, to pay the debt; of reconciliation, to restore the bonds one has broken; and of justification, to get back in the right. But if the Furies are denied their payment in wonted coin, they exact it in whatever coin comes nearest, driving the wrongdoer’s life yet further out of kilter. We flee not from wrong, but from thinking about it. We compulsively confess every detail of our story, except the moral. We punish ourselves again and again, offering every sacrifice except the one demanded. We simulate the restoration of broken intimacy, by seeking companions as guilt as ourselves. And we seek not to become just, but to justify ourselves.
All of the Furies collude. Each reinforces the others, not only in the individual but in the social group. Perhaps you and I connive in displaced reconciliation by becoming comrades in guilty deeds. Or perhaps my compulsion to confess feeds your compulsion to justify yourself. In such ways entire groups, entire societies may drive themselves downhill, as the revenge of conscience grows more and more terrible.
My examples focus on abortion, which is both the chief means by which our own society is losing moral sanity and the greatest symptom of its loss. The discussion has been seasoned with other illustrations just to show how broadly the Furies do their work.
Two other telling quotes that shed light on what would possess a woman to video the murder of her unborn baby, one about suppressing remorse and the other about suppressing the need to confess.
The First Fury: Remorse pp. 141, 142
The most dreadful way remorse grows is by repetition of the deed, and the bitter fact is that although our efforts to dull the ache by not thinking about it may work after their fashion, they also make repetition more likely.
Needless to say, there are many other ways to keep from thinking, some of them stone-cold sober. One way is to set up a diversion. Because I refuse to give up my real transgressions, I invest in other things with inflated significance and give up those things instead. Perhaps I have pressured three girlfriends into abortion, but I oppose war and capital punishment, I don’t wear fur, and I beat my chest with shame whenever I slip and eat red meat. Easier to face invented guilt than the thing itself.
“Clinic workers may say they support a woman’s right to choose,” said former Planned Parenthood clinic worker Judith Fetrow, “but they will also say they do not want to see tiny hands and feet” (from the need to reassemble the largely pureed remains of an early suction abortion)
The Second Fury: Confession pp. 145, 146.
So driven are we by the urge to get things off our chests that we share guilty details of our lives with anyone who will listen. In its diarist mode, this kind of confession is associated with writers like Anaïs Nin. In its broadcast mode, it is the staple of talk shows like Jerry Springer, which has featured guests with such edifying disclosures as Ï Married a Horse.” But the tell-all never tells all; such confessions are always more or less dishonest. We may admit every detail of what we have done, except that it is wrong. Or we may make certain moral concessions, but only to divert attention from “the weightier points of the law.” We may tell even our cruelest or most wanton deeds, but treat something else about them as more important – perhaps their beauty, or perhaps how unhappy we are.
A person who has already repented and thrown himself on the mercy of God may no longer need to confess; the need to tell the story has been satisfied already. If he does tell the story, he now tells it less for himself than for others. But for the unrepentant man, the opposite is true. His heart is still hot, and the need to confess is still fiery. He tells his story to appease his conscience; because he is unrepentant, he tells it crookedly; because conscience is not in fact appeased, he must tell it again and again.
The Third Fury: Atonement pp. 148, 149
The third Fury draws its power from the knowledge of a debt which must somehow be paid. If we deny the debt, the knowledge works in us anyway, and we pay pain after pain, price after price, in a cycle which has no end because we refuse to pay the one price demanded. It is something like trying to fend off a loan shark. We pay the interest forever because we cannot pay off the principal, and the interest mounts.
In Biblica reflection, the theme of false atonement is very old. The Psalmist implores the Author of his conscience,
Deliver me from bloodguiltiness, O God, thou God of my salvation, and my tongue will sing aloud of thy deliverance…
For thou hast no delight in sacrifice; were I to give a burnt offering, thou wouldst not be pleased.
The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, thou wilt not despise. (Psalm 51:14, 16-17)
The Fourth Fury: Reconciliation p. 153.
The need for reconciliation also explains why the movements for disordered sexuality – homosexual, pederastic, sadomasochistic – cannot be satisfied with toleration, but must propagandize, recruit, and convert. They do not suffer from sexual deprivation, for partners are easy enough to find. They suffer from social deprivation, because they are cut off from the everyday bonds of life. They want to belong; they want to belong as they are; there can be only one solution. Society must reconcile with them. The shape of human life must be transformed. All of the assumptions of normal sexuality must be dissolved; marriage, family, innocence, purity, childhood – all must be called into question, even if it means pulling down the world around their ears. The same thing happened in another great controversy a century and a half ago. “Why did the slaveholders act as if driven by the Furies to their own destruction?” asks John Thomas Noonan: “Why did they take such risks, why did they persist beyond prudent calculation? The answer must be that in a moral question of this kind, turning on basic concepts of humanity, you cannot be content that your critics are feeble and ineffective; you cannot be content with their practical tolerance of your activities. You want, in a sense you need, actual acceptance, open approval. If you cannot convert your critics by argument, at least by law you can make them recognize that your course is the course of the country.”
The Fifth Fury: Justification pp. 154-156
In English, “to justify” can mean to make something just, to show that it is just, to maintain, that it is just, or to feign that it is just. The striking thing is that the first and fourth meanings are exactly opposed. According to the first, I am justified when I am finally brought in line with justice. According to the fourth, I am justified when “justice” is finally brought in line with me. Guilty knowledge demands the former; we attempt to appease it, however, by means of the latter. We rationalize. We make excuses. We preserve the form of the law without its substance.
Of all the games we play with the Five Furies, our game with the Fith is perhaps most dangerous. No one has ever discovered a way to merely set aside the moral law; what the rationalizer must do is make it appear that he is right. Rationalizations, then, are powered by the same moral law which they twist. With such might motors, defenses of evil pull away from us; we are compelled to defend not only the original guilty deed, but others which it was no part of our intention to excuse. At one point in the Congressional debate over partial-birth abortion, when a senator who opposed a ban was asked at what point in the birth process a baby acquires a right not to be killed, she replied, “when you bring your baby home.” It was only one of several inconsistent positions that she took during questioning, but no matter; it shows how the justifications that we employ for our deeds take on a life of their own.
Consider the way the sexual revolution metastasized. It all began when we decided to dispense with chastity. Now that was not easy to do; there had always been unchaste behavior, recognized as wrong, but this was different. For the protection of the procreative partnership, sex had hitherto been a culturally recognized privilege of marriage. Dispensing with chastity required destroying this privilege. But one thing leads to another; to destroy the marital privilege requires denying what sex is for. It has to be separated first from procreation and second from the particular intimacy that arises from the procreative partnership and is inseparable from it.
Now no one can really be oblivious to the deep claims of these goods. To set them aside, powerful magic is necessary. One must invoke another strong good against them; the moral structure must be distorted so that it can be set against itself. And so the genie of happiness was summoned to the task. But this was not easy to do either; as Samuel Johnson said, Almost all the miseries of life, almost all the wickedness that infects society, and almost all the distresses that afflict mankind, are the consequences of some defect in private duties. Likewise, all the joys of this world may be attributable to the happiness of hearth and home.” It could not be that happiness which was invoked, or the goods of marriage would not be defeated. Comprehensive happiness had to be confused with sexual pleasure. Sexual pleasure, moreover, had to be asserted not just as a good but as a right, so that all the moral force of justice could be conjured on its behalf. My right implies your duty.
Back to the original question, what in the world was Emily Letts thinking about that provoked her to make such a video? The revenge of conscience. The video has been viewed on YouTube 2,860 times. It’s like a Hindu prayer wheel; it keeps going around and around and around. Remorse seems to be dead in this woman’s conscience but the need for confession, atonement, reconciliation, and justification keep coming back and demanding their pound of flesh. Our entire society has driven itself mad, as the revenge of conscience has grown more and more terrible. Where is the church? Silent I fear. Time to speak up?
 Pronounced Bood-jeh-chef-ski.
 J. Budziszewski, What We Can’t Not Know, Dallas, Spence Publishing, 2003 (available in Kindle format)
 J. Budziszewski, The Revenge of Conscience, Politics and the Fall of Man, Spence Publishing, 1999 first edition
 J. Budziszewski, Written on the Heart, the Case for Natural Law, Downers Grove, Intervarsity Press, 1997
 LifeNews.com http://www.lifenews.com/2014/03/24/abortion-clinic-counselor-films-her-own-abortion/.
 Quoted from John Thomas Noonan, A Private Choice, New York: The Free Press, 1979, p. 82.
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By: Roger Oliver
How does and outnumbered Christian remnant conquer a culture and replace it with a Christian culture? We don’t really, God does but through us by his sovereign choice. We are commanded to do our part. So the question is what to do so we don’t get benched, taken out of the game before it’s over. I think two things.
- Be crystal clear about your presuppositions, what you believe about God and what he is about.
- Be implacably consistent with your presuppositions in everything you do and say.
To do this you have to constantly train for war, i.e. be in the Word, pray, all of those disciplines that prepare a soldier for battle. I used to carry a small New Testament in a waterproof bag in my rucksack thinking I was going to have time for devotions while in the field. Two chances of that happening: slim and fat. I learned that what you don’t own as a part of your worldview does you no good when you come in contact with the enemy.
A good soldier never runs when he can walk, never walks when he can ride, never goes hungry when he can eat, never goes thirsty when he can drink, never goes without sleep when he can rest because he knows there will be a time when he will have to suffer all these deprivations. In the same way, a Christian soldier never misses an opportunity to eat the bread of life and train with the Sword of the Word because he knows there will be a time when he won’t be able to and whatever he has in his heart (thy word have I hid in my heart) is what he will have at hand to fight with.
Second thing you have to do is be courageous and act. And remember, by faith some conquered kingdoms and by faith others were sawn in half but in all cases God was glorified and his Kingdom advanced. Even those sawn in half received their special reward.
Airborne all the way. Rangers lead the way. 😉 (Got hit with the martial spirit this morning)
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By: Roger Oliver 3/24/2014
Random quotes from Rushdoony, Systematic Theology Vol II, the church. Pertinent passages strung together that I posted in Spanish in an article on vision-mexico.com and on Facebook to provoke thoughtful questioning of the new educational reform in Visión México. Expands on another Rushdoony quote, “We must abandon the renewed paganism of statism. We must become a truly Biblically governed people.”
If we abandon the paganism of statism, what kind of government should replace it? What does it mean to be a truly Biblically governed people? Elder based government based on the family from the bottom up rather than a top down bureaucracy.
God thus ordained that the family be the nucleus of government. Various references to elders in the Bible make clear that eldership is a pattern for government in a variety of spheres. There are elders of the people or of the country, who made up the civil government.
This Biblical form of government requires that men and the families be trained to govern. The basic government is on the family level, and all other forms of government rest thereon. This means that a society is as secure as its family structure. This is a fact often confirmed by sociology and psychology, and with reason, because God has so ordered life. This structure ensures a strength in government. Whether in church or state, it is a stabilizing force.
What this pattern of eldership does is to create a network of responsible and governing men on the local level. Government is not primarily a function of remote state officials, or high-ranking church officers, but of every man in his place. Instead of a concentration of government at higher levels, government under God is diffused throughout society, and responsibility is made a mandate for every man.
It must be said that modern men are largely slaves. They leave the government of their children to their wives, the schools, or the church. The free man is thus a governing man. The slave, one who seeks security above freedom, cannot be an elder.
Without the law of God, and the examples of God’s judgment on lawbreakers in Scripture, history will be the continuing and weary round of judgment on unconfronted covenant-breakers. Even more, it is not merely knowledge of the law, but a life of faithfulness which is required. The goal is “that they might set their hope in God, and not forget the works of God, but keep his commandments” (Ps. 78:7).
The training for government in church, state, and other areas is in Scripture essentially within the family. Men must early be prepared for responsibility and eldership by being taught that their sins are more serious in the sight of God because they are men. It is not enough for boys to be trained to be good; they must also be trained to be able rulers of themselves and of their domain under God. An elementary qualification of any covenant man is cited by Paul as he discusses the church: “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (I Tim. 5:8.)
The attitude of modern man is that status is a license for irresponsibility. Women have imitated men, and the feminist “liberation” movement is a demand for irresponsibility, and hence its close ties to the sexual revolution and to the homosexual and lesbian causes. The covenant child must be taught that he must be the most responsible person in his society if he is a boy, because he must function as an elder in his home and calling.
We dare not share in the evolutionary doctrine that the family represents an early and primitive stage in the history of man, and the state a higher one. Neither church (i.e., the Christian synagogue) nor state can be given apriority over the family.
The family is central to the covenant and therefore to every Christian institution, church, state, school, and all things else. Some churches still number their membership by families instead of individuals, a sound covenantal practice (In terms of I Corinthians 7:14, if one member of a family is redeemed, the family is numbered in terms of that one person.)
God’s Kingdom is much more than the Christian Church, state, school, and family and it is more than time and history. The necessity for salvation, God’s Kingdom, and God’s church refers to more than man’s institutions, although it can be inclusive of them. However, on the premise of the necessity of the institution of the church, men required membership of all men (It can be added that the state also sees itself as a necessary institution and as something more than man and transcending man.)
The eldership is a means of recapturing government for God; it is the starting-point of dominion, and it is the essence of godly government. In this calling, the wife is a help-meet in the exercise of man’s calling and dominion.
The alternative to God’s government is centralization, totalitarianism, and tyranny.
Accountability is a popular subject these days in the church. I always ask, “To whom and by what standard.” Provokes more quizzical looks than answers. Accountability would be dealt with appropriately in a family based elder leadership system.
The overseers’ job is primarily justice, judgment according to the Law/Word of God. The Biblical model found in Exodus 18 and Deuteronomy 1 is a natural organization of families, tens, fifties, hundreds and thousands. If the leader of a group of 10 families cannot solve the problem he was to appeal to the overseer of the group of 5 of these groups of 10, i.e. 50. Two 50’s make a group of 100 with an overseer for the same purpose. 10 groups of 100 make a group of 1000 with an overseer at that level for the same purpose. The focus is on justice, not control. (Exodus 18:13-26, Deuteronomy 1:9-17.)
“Without the law of God, and the examples of God’s judgment on lawbreakers in Scripture, history will be the continuing and weary round of judgment on unconfronted covenant-breakers.”
How should this affect the way we present the Gospel? What to do when you discover a new convert still sleeps around, at least with his girlfriend. It needs to be confronted in discipleship of course, but again, by what standard if not the Law? Should not something about this have been part of the gospel presented to this guy from the get go. Should we not be presenting Christ as Savior AND King?
I find myself using more and more the armament of apologetics as part of sharing the Gospel. But I’m still stuck in second gear because of a lifetime of formation using a Gospel tract and an perhaps oversimplified “presentation” of the Gospel. If you have any thoughts on this matter I’d love to hear them.
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