The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is prudence.
Traditionally in English criminal indictments this formula was used “not having the fear of God before his eyes, but being moved and seduced by the instigation of the devil”. This of course contained a great truth that used to be embodied in Western jurisprudence, that human laws could do only so much to prevent evil and that the eternal battle waged in every human heart and mind between good and evil was the true determinant of whether men would commit terrible acts against, not merely the momentary statutes of Man, but the eternal Law of God, as partially represented in the Ten Commandments given to humanity by God on Mount Sinai.
In the wake of the appalling evil of the murder of the innocents at the elementary school in Newtown, Connecticut yesterday, there are cries for legislation, usually from advocates of gun control, to purportedly aid in preventing this type of tragedy from happening again. There is also, inevitably, endless commentary. One piece of commentary I found striking was that by John Podhoretz at Commentary:
The connection between the protection of children and the practice of monotheism dates back to the beginning. After Abraham becomes the first Jew, the first monotheist, he is tasked by God to sacrifice his beloved son Isaac, the miracle child of his and his wife Sarah’s old age, and he takes up the task without complaint until God stays his hand. The story of Isaac’s binding, the akedah, is one of the most challenging of the Bible and is often taken to mean God was testing Abraham’s faith with the ultimate demand. But one might also say that at the very dawn of the worship of the One God, the Bible was placing the sacrifice of children outside the realm of the thinkable for the first time.
The idea that civilization is dedicated to the protection and preservation of the weak and the innocent, and not about fulfilling evil impulses to defile and destroy innocence, is the root and core of the West. One cannot conceive of anything more monstrous than a person or persons who could look small children in the eye and systematically shoot them dead. Which is why this crime, among the worst crimes in American history, is not just an assault on the children, or their families, or the town of Newtown—though it is all those things.
What the killer(s) did today was nothing less than a contemporary sacrifice to Moloch, in whatever form Moloch manifests himself today—the appeasement of a voice in the head, most likely. Evil, even if it is loosed due to mental illness, is an effort to destroy the common good by making good appear powerless, ineffectual, weak. Today saw a horrifically effective effort to give evil a victory. It has opened a portal and brought Hell to earth.
Gehenna is real again. Continue reading
Justice exalteth a nation: but sin maketh nations miserable. – Proverbs 13:34
Is there such a thing as a “social sin”? It is out of a respect for my friend Brendan/Darwin that I want to examine and critique his rejection of the idea of social sin, with which I partially agree, but which I believe also leaves out some crucial facts. This is not a point against Brendan/Darwin, since I don’t believe he intended his post to be a treatise on the issue. It is rather a point in his favor, since his general considerations give us the opportunity to explore the question in greater detail.
It must be said at the outset that there are obviously different things that one might mean by “social sin.” Brendan/Darwin begins his argument with the observation that there are those who become “frustrated” with the emphasis many Christians place on individual failings to the neglect of “social or political sin.” There is a significant difference, however, between social and political behavior. My intention is not to split-hairs in order to undermine a valid point (which it is), but rather to highlight the extent to which society and the body politic have become indistinguishable from one another. In my recent essay on the social effects of abortion, I make a distinction between organic and artificial social bonds; the former are those that necessarily follow from man’s social nature, while the latter are those created through politics, i.e. laws. Because we are imperfect and often malicious beings, some artificial authority will always be required for men to attain “the highest good.” But human laws are not foundational – they are supplemental to natural and divine laws, or at least they were in most places in the Western world until the 19th century.