Spengler (David P. Goldman) takes a look at the blind fury that seems to be the distinguishing characteristic of the Forces of Tolerance these days:
They really, really hate us. George Orwell wrote a morning “Two Minutes Hate” session into the daily life of his dystopia in 1984. One blogger notes that 2,000 of Rachel Maddow’s facebook fans wished that Ted Cruz would fall into an open elevator shaft. What would he have made of the hyperventilating hatred that liberals display against conservatives? Over at National Review, Katherine Timpf reports on a hate manifesto published by the chair of University of Michigan’s Department of Communications. Republicans “crafted a political identity that rests on a complete repudiation of the idea that the opposing party and its followers have any legitimacy at all.” wrote Prof. Susan Douglas. “So now we hate them back,” she explains. “And with good reason.”
In fact, they have their reasons to hate us. They are being silly. We know they are being silly, and they know we know, and they can’t stand it. It isn’t quite how we repudiate the idea that the opposing party has any legitimacy at all. But we can’t stop giggling.
“Reductio ad absurdum” does not begin to characterize the utter silliness of liberals, whose governing dogma holds that everyone has a right to invent their own identity. God is dead and everything is permitted, Zarathustra warned; he should have added that everything is silly. When we abhor tradition, we become ridiculous, because we lack the qualifications to replace what generation upon generation of our ancestors built on a belief in revelation and centuries of trial and error. Conservatives know better. G.K. Chesterton said it well: “Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about.”
The antics of the “small and arrogant oligarchy” that controls the temples of liberal orthodoxy have turned into comic material that Monty Python couldn’t have dreamed up a generation ago. There are now dozens of prospective genders, at least according to the gender studies departments at elite universities. What do the feminists of Wellesley College do, for example, when its women become men? The problem is that no-one quite knows what they have become, as a recent New York Times Magazine feature complained:
Some two dozen other matriculating students at Wellesley don’t identify as women. Of those, a half-dozen or so were trans men, people born female who identified as men, some of whom had begun taking testosterone to change their bodies. The rest said they were transgender or genderqueer, rejecting the idea of gender entirely or identifying somewhere between female and male; many, like Timothy, called themselves transmasculine.
Use the wrong terminology and you’re burned for a bigot. There used to be jokes such as: “How many feminists does it take to change a light bulb? Only one, and it’s not funny.” You can’t tell that sort of joke about Wellesley because the LGBTs never will agree on the lightbulb’s gender. There are rare cases of babies born with ambiguous genitalia, to be sure. There also are a few individuals obsessed from early childhood with the idea that they were born in the wrong body. They have difficult lives and deserve sympathy (but not public mandates for sex-change operations). Gender ambiguity in its morphological infinitude as a field of personal self-development, though, has become the laboratory for cutting-edge liberal thinking, the ultimate expression of self-invention. LGTB Studies (or “Queer Studies”) departments have or soon will be established at most of America’s top universities, classifying, advocating and defending an ever-expanding number of newly-categorized gender identities. Continue reading
The excerpt below from a column by Francis Cardinal George is an indication of why, although he has often been a disappointment as an administrator, I will miss him when he is no longer at the helm of the Chicago Archdiocese:
Nonetheless, many Catholics in the American colonies thought their life might be better in the new country than under a regime whose ruling class had penalized and persecuted them since the mid-16th century. They made this new country their own and served her loyally. The social history was often contentious, but the State basically kept its promise to protect all religions and not become a rival to them, a fake church. Until recent years.
There was always a quasi-religious element in the public creed of the country. It lived off the myth of human progress, which had little place for dependence on divine providence. It tended to exploit the religiosity of the ordinary people by using religious language to co-opt them into the purposes of the ruling class. Forms of anti-Catholicism were part of its social DNA. It had encouraged its citizens to think of themselves as the creators of world history and the managers of nature, so that no source of truth outside of themselves needed to be consulted to check their collective purposes and desires. But it had never explicitly taken upon itself the mantle of a religion and officially told its citizens what they must personally think or what “values” they must personalize in order to deserve to be part of the country. Until recent years.
In recent years, society has brought social and legislative approval to all types of sexual relationships that used to be considered “sinful.” Since the biblical vision of what it means to be human tells us that not every friendship or love can be expressed in sexual relations, the church’s teaching on these issues is now evidence of intolerance for what the civil law upholds and even imposes. What was once a request to live and let live has now become a demand for approval. The “ruling class,” those who shape public opinion in politics, in education, in communications, in entertainment, is using the civil law to impose its own form of morality on everyone. We are told that, even in marriage itself, there is no difference between men and women, although nature and our very bodies clearly evidence that men and women are not interchangeable at will in forming a family. Nevertheless, those who do not conform to the official religion, we are warned, place their citizenship in danger.
When the recent case about religious objection to one provision of the Health Care Act was decided against the State religion, the Huffington Post (June 30, 2014) raised “concerns about the compatibility between being a Catholic and being a good citizen.” This is not the voice of the nativists who first fought against Catholic immigration in the 1830s. Nor is it the voice of those who burned convents and churches in Boston and Philadelphia a decade later. Neither is it the voice of the Know-Nothing Party of the 1840s and 1850s, nor of the Ku Klux Klan, which burned crosses before Catholic churches in the Midwest after the civil war. It is a voice more sophisticated than that of the American Protective Association, whose members promised never to vote for a Catholic for public office. This is, rather, the selfrighteous voice of some members of the American establishment today who regard themselves as “progressive” and “enlightened.”
The inevitable result is a crisis of belief for many Catholics. Throughout history, when Catholics and other believers in revealed religion have been forced to choose between being taught by God or instructed by politicians, professors, editors of major newspapers and entertainers, many have opted to go along with the powers that be. This reduces a great tension in their lives, although it also brings with it the worship of a false god. It takes no moral courage to conform to government and social pressure. It takes a deep faith to “swim against the tide,” as Pope Francis recently encouraged young people to do at last summer’s World Youth Day. Continue reading
A perennial issue in the West is the amount of land owned by the federal government and the Clive Bundy confrontation, go here to read all about it, has brought it to the fore:
There’s a modern tea party political element to it, but it goes much farther back to when many western territories achieved statehood in the 19th century, working out deals with Washington (as Mormon Utah did over what adherents at the time called “plural marriages”).
The map accompanying this article shows the difference between the West and the rest of the country. Here’s a list showing percentages of federal land by state, according to the Congressional Research Service. It includes the US Bureau of Land Management, the US Forest Service, National Parks, and military bases: Nevada 81, Alaska 62, Utah 67, Oregon 53, Idaho 62, Arizona 42, California 48, Wyoming 48, New Mexico 35, Colorado 36.
“There is a distinct difference in the way federal agencies are managing the federal lands today,” Sen. Fielder said. “They used to do a good job, but they are hamstrung now with conflicting policies, politicized science, and an extreme financial crisis at the national level. It makes it impossible for these federal agencies to manage the lands responsibly anymore.”
The “Transfer of Public Lands Act,” signed into law by Utah Gov. Gary Herbert in 2012, set the stage for a formal showdown with the government by demanding action under threat of lawsuit, the newspaper reports. Other states are exploring similar options.
Often, the political fight centers on some hapless species of plant or animal threatened with extinction and protected under federal law – like the northern spotted owl in Oregon or the desert tortoise in California, Nevada, Arizona, and Utah. Sometimes federal agencies are caught in the middle, trying to apply the “multiple use” doctrine to lands in dispute. Continue reading
Christopher Johnson, the non-Catholic who has taken up the cudgels so frequently for Mother Church that I have named him Defender of the Faith, points to an editorial of The Washington Post that hopes the next Pope will not be so Catholic:
Roman Catholics? You have my deepest sympathies. You guys are going to have a LOT of crap to put up with over the next month and a half:
The hallmark of Pope Benedict’s tenure, for better or for worse, was fierce resistance to those changes. He rejected calls by Catholic progressives for reconsideration of doctrines such as celibacy and the ban on women in the priesthood; at a time when acceptance of the rights of gays and lesbians is rapidly spreading across the world, he was outspoken in condemning homosexuality as “unnatural” and unacceptable. With sectarian tension growing in Europe as well as the Middle East, he eschewed dialogue with Muslims and infuriated many by quoting a condemnation of Islamic theology as “evil and inhuman.”
Some of Pope Benedict’s most important achievements came in response to the backlash triggered by his reactionary acts. Pilloried for having suggested before a tour of AIDS-stricken Africa that the use of condoms “increases the problem,” he later suggested that the use of a condom by an HIV-infected person to avoid infecting a partner could be a positive step. After angering Jews by rehabilitating a bishop known as a Holocaust denier, the pope prayed at Auschwitz and published a book exonerating the Jewish people for the death of Jesus.
Pope Benedict will leave behind a church facing the same debilitating problems that loomed after the death of Pope John Paul II — above all, how to remain relevant to an increasingly secular world and to its own changing membership. This pope’s response was to insist that only uncompromising adherence to past doctrine could preserve the faith. Catholics who seek a different answer will have to hope that a college of cardinals dominated by the pope’s appointees will choose a more progressive successor.
It is always amusing to read conservative Ross Douthat’s columns in The New York Times and read the visceral negative reaction of almost all his commenters. The New York Times of course is Holy Writ for most liberals in this country, and their seeing a conservative opinion piece in it is simply beyond the pale for most of them.
Today , Douthat asked if liberal Christianity can be saved, noting that liberal denominations are going the way of the passenger pigeon, the Edsel and conservative Democrats:
IN 1998, John Shelby Spong, then the reliably controversial Episcopal bishop of Newark, published a book entitled “Why Christianity Must Change or Die.” Spong was a uniquely radical figure — during his career, he dismissed almost every element of traditional Christian faith as so much superstition — but most recent leaders of the Episcopal Church have shared his premise. Thus their church has spent the last several decades changing and then changing some more, from a sedate pillar of the WASP establishment into one of the most self-consciously progressive Christian bodies in the United States.
As a result, today the Episcopal Church looks roughly how Roman Catholicism would look if Pope Benedict XVI suddenly adopted every reform ever urged on the Vatican by liberal pundits and theologians. It still has priests and bishops, altars and stained-glass windows. But it is flexible to the point of indifference on dogma, friendly to sexual liberation in almost every form, willing to blend Christianity with other faiths, and eager to downplay theology entirely in favor of secular political causes.
Yet instead of attracting a younger, more open-minded demographic with these changes, the Episcopal Church’s dying has proceeded apace. Last week, while the church’s House of Bishops was approving a rite to bless same-sex unions, Episcopalian church attendance figures for 2000-10 circulated in the religion blogosphere. They showed something between a decline and a collapse: In the last decade, average Sunday attendance dropped 23 percent, and not a single Episcopal diocese in the country saw churchgoing increase.
This decline is the latest chapter in a story dating to the 1960s. The trends unleashed in that era — not only the sexual revolution, but also consumerism and materialism, multiculturalism and relativism — threw all of American Christianity into crisis, and ushered in decades of debate over how to keep the nation’s churches relevant and vital.
Traditional believers, both Protestant and Catholic, have not necessarily thrived in this environment. The most successful Christian bodies have often been politically conservative but theologically shallow, preaching a gospel of health and wealth rather than the full New Testament message.
But if conservative Christianity has often been compromised, liberal Christianity has simply collapsed. Practically every denomination — Methodist, Lutheran, Presbyterian — that has tried to adapt itself to contemporary liberal values has seen an Episcopal-style plunge in church attendance. Within the Catholic Church, too, the most progressive-minded religious orders have often failed to generate the vocations necessary to sustain themselves. Continue reading
The mocking of the Santorums for the manner in which they grieved over the death of their new-born son Gabriel Michael Santorum by Alan Colmes and Eugene Robinson has been explored in two previous posts here at TAC, and they may be read here and here. Ross Douthat tackled the subject in the New York Times:
But if the attacks on the Santorums’ personal choices were incoherent (so incoherent, in fact, that both Colmes and Robinson soon backtracked), they were also entirely characteristic of our moment. This is the second consecutive election cycle in which a Republican politician has endured a bizarre obstetrics-related controversy; last time, we had the various conspiracy theories surrounding Sarah Palin’s pregnancy and her Down syndrome son.
In a sense, one could say that these kinds of invasive debates become inevitable once the traditional zone of privacy around public figures collapses. But it would be more accurate to say that the zone of privacy has collapsed precisely because of the deep moral divisions that these kinds of controversies reveal.
Privacy is a luxury of moral consensus. Nobody would have thought to politicize the premature birth and death of John F. Kennedy’s son Patrick, because abortion wasn’t a polarizing issue in the America of 1963. But if a white politician in the Jim Crow South had married a black woman, the relationship would inevitably have been seen as a political gesture as well a personal decision.
Today, we are less divided over race, but more divided over sex and reproduction. In a country that cannot agree whether fetuses are human beings, even questions like how to mourn and bury a miscarried child are inevitably freighted with ideological significance. Likewise, in a country where the majority of Down syndrome fetuses are aborted, the mere act of carrying a child with a genetic disorder to term — as both the Palins and the Santorums, whose daughter Bella has Trisomy 18, have done — feels like a political statement.
Go here to read the rest. The column is a good restrained look at this issue. What is truly interesting however, are the comments reacting to the column. Almost uniformly, they are completely unsympathetic to Santorum and his family, and most say that his beliefs against gay marriage and abortion are so despicable that he is fair game for this type of criticism. A random sample: Continue reading
In these days we are accused of attacking science because we want it to be scientific. Surely there is not any undue disrespect to our doctor in saying that he is our doctor, not our priest, or our wife, or ourself. It is not the business of the doctor to say that we must go to a watering-place; it is his affair to say that certain results of health will follow if we do go to a watering-place. After that, obviously, it is for us to judge. Physical science is like simple addition: it is either infallible or it is false. To mix science up with philosophy is only to produce a philosophy that has lost all its ideal value and a science that has lost all its practical value.
G. K. Chesterton
One of the more pernicious follies of our time is the mixing of politics, science and religion. The Global Warming scam is a prime example of what a noxious brew can result from this. Among many of the elites in Western society, environmentalism has taken on all the aspects of a religion. The religious left has been eager to climb on to this new religion. Based upon very dubious science, and fired with the faith that has traditionally been given to religion, powerful forces throughout the West are eager to implement revolutionary changes in our society, most involving a radical expansion of government control over industry. Continue reading