‘But how can it be I am guilty before anyone?’ each of them would say, laughing in my face [even good naturedly]. ‘Well, how can I be guilty before you, for example?’ ‘Oh,’ I replied to them, ‘how can you hope to understand that, when the whole world has long been progressing along another road, and when downright falsehood is considered by us as truth, and when we expect and demand similar falsehood from others.’
– The Elder Zosima (The Brothers Karamazov, Dostoyevsky)
“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn that mankind are more disposed to suffer, while evils are sufferable than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. — Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States.”
The Republican Party apparatus has to realize that this trash-Trump tactic is simply not going to work. The reasons people are showing support for Trump have little to do with whether they think he is virtuous or not – most know he is not. They express their support for Trump out of protest – they are sick and tired of “politics as usual,” whether from conservatives or liberals.
Nothing else has stopped “politics as usual” so far, so why not try Trump.
Someone said to me, recently, that we have Trump as the natural progression of decades of forced political correctness – this phenomenon is the natural result of it. If the “political correctness” juggernaut results in simply shutting-up people who attempt to express opinions that are not currently in vogue (liberal vogue or conservative vogue) without actually changing hearts and minds, this is the kind of end result. Out of pure frustration and insult, people will support someone who forcibly does the opposite of the demands of the current arbiters of political correctness (or accepted respectability).
I don’t believe that the majority of people who express support for Trump are unthinking, bigoted, misogynist, etc., idiots as Trump opponents like to assert. (Some are, but, some liberals are, too.) And, of course, the popular media feeds the controversy.
This is protest, and we are foolish if we don’t heed the tea leaves. The more the Party apparatus or others try to bring Trump down the presumed “usual way,” the more they are going to fail. Keep piling it on – it just makes the protest more fun for those protesting.
“Christianity’s true relevance lies not in the gospel’s comfortable trendiness but in its uncomfortable transcendence, as a truth with the power to rebuff, renew and restore wayward humanity at every epoch in history.
“Research also indicates that millennials do prefer ‘real’ churches over ‘cool’ ones. Contrary to the belief that churches must downplay their churchiness and meet in breweries or warehouses in order to appeal to millennials, a 2014 Barna study showed that millennials actually prefer church spaces that are straightforward and overtly Christian. The same study reported that when millennials described their ‘ideal church,’ they preferred ‘classic’ (67 percent) over ‘trendy’ (33 percent).”
Read the entire article: Can hipster Christianity save churches from decline? (source: Washington Post)
This migration began in earnest back in the 1990’s and is not coming into its own. I look at my own experience and understand that those of us, back then, were on the forefront of this migration among X-er’s, and now even more so among Millennial’s.
These are the general 5 reasons:
- Icons & Symbolism
From the article:
“The departure of young people from “new” churches to “old” ones can be deeply confusing to many who grew up with strict denominational boundaries. However, it has the potential to lead to healthy, restorative spaces for many of God’s people. After all, we are all one church. As Brian Zhand expresses it; ‘we need the whole body of Christ to properly form the body of Christ. This much I’m sure of: Orthodox mystery, Catholic beauty, Anglican liturgy, Protestant audacity, Evangelical energy, Charismatic reality — I need it all!’”
Read the post, here…
So, what now? How often do we ask that question? For life? For work? For love? For faith? In excitement – in frustration – with anxiety – with joy – in anticipation – in wonderment? What is our disposition when we ask such a thing?
I find myself at this point, once again. So, what now? No bad, mind you, but a bit anxiety producing. It is through the struggle that the most precious… most worthwhile… most significant is realized. Unless, of course, we let it stymie us into inaction – we are stuck and can’t move forward. So, what now?
American exceptionalism today – the same as or similar to American “messianism” of the mid-nineteenth century… right before the Civil War? Yes, I think – and what it does, negatively, to the religion, the common perception of it all, and the spiritual welfare of Americans.
Professor Mark Noll in his book, “The Civil War as a Theological Crisis,” writes about the debates going on between pro- and anti-slavery theologians and biblical scholars leading up to the Civil War. The following quote comes from his analysis of Moses Stuart, considered one of America’s most competent biblical scholars of the time, a Reformed theologian, and how Stuart allowed his American citizenship (American messianism/exceptionalism) to overwhelm his scholarship and common application of scripture.
According to Noll, Stuart was compromised and thus blantantly inconsistent – his advocacy for slavery within his sense of “America” clouded his exegesis to the point of believing in the scriptural allowance of it. Are we are doing the same, today, in allowing notions of “America” to infringe upon and cloud what we are supposed to be and do as citizens of a different kingdom? We (many of us who claim Christ) make an idol of this nation-state and this notion of American exceptionalism. (This need not infringe upon the imagination of the American Ideal grasped by so many around the world and often forgotten by us, the supposed holders of it.)
From Noll, dealing with the specific debate over returning escaped slaves to their owners:
“Stuart, however, did not seem to feel that escaped slaves – considered as either Christians or potential Christians – had a higher claim on fellow believers than did Southern slaveholders considered as fellow American citizens. Rather, by overriding his commitment to standard Reformed theology, Stuart’s strong sense of American national messianism constrained his interpretation of Scripture. Even for this rightly honored defender of strict biblical exegesis, race exerted a powerful sway. White fellow Americans counted far more than black fellow Christians. Analogical Israel meant more than Spiritual Israel. A dubious theological warrant (treating America as the chosen people) exerted more force than a strong theological warrant (including blacks in the fellowship of the Church.” (Noll, p. 61)
“I am almost a hundred years old; waiting for the end and thinking about the beginning.
“There are things I need to tell you, but would you listen if I told you how quickly time passes?
“I know that you are unable to imagine this.
“Nevertheless, I can tell you that you will awake someday to find that your life has rushed by at a speed once impossible and cruel. The most intense moments will seemed to have occurred only yesterday and nothing will have erased the pain and pleasure, the impossible intensity of love and its dog-leaping happiness, the deep blackness of passions unrequited, or unexpressed, or unresolved.
“And still the brain continues to yearn, continues to burn, foolishly with desire. My old man’s brain is mocked by a body that still longs to stretch in the sun and form a beautiful shape in someone else’s gaze, to lie under a blue sky and dream of helpless, selfless love, to behold itself, illuminated, in the golden light of another’s eyes.
“Time erodes us all.”
[“What I Was,” Meg Rosoff, p.205]
“Underneath the worship of God lies silence, a wordless praise, an eyeless vision. When a mind gets faith, it does not get it as it gets a knowledge of England’s history, or as it gets a knowledge of sparking plugs. For ‘gets’ is the wrong word. The word which rings true is not ‘gets’ but ‘receives.’ If you get faith at all, you feel as though you receive it. You hardly asked for it. You may not have wanted it. It came. ‘Nulla fides divina nisi infusionem’ – no true faith without a descent upon you; as it were, poured out, from on high.”
[Owen Chadwick, “The Spirit of the Oxford Movement”, p. 307]