A Sense of Satisfaction: A Book Rediscovered

I’ve just completed a quest I started nearly two decades ago. I’m worried that once the elation of unlikely success fades I’m going to feel as sense of loss and possible purposeless. Probably not, since the quest itself hardly consumed my mind and is unlikely to result in my shifting to pursuit of life as the next Dread Pirate Roberts. (It’s the name that counts, not the person, you know.)

Let me start at the beginning of the story.

It was probably 1992 or 1993 when I first read the book. I don’t remember exactly, but I do remember reading it. It came from the library. I believe Dad had picked it up on the recommendation from the reviewer in the Buffalo News—the sort of city paper book reviews that are uncommon now.

Like most books I read, a lot of did not stick with me. Unlike most books that I have read, this book inspired a sense of longing, comfort, and a desire to read it again. It’s not that the book deserved a stack of literary rewards, but it had expanded my experience in unexpected ways and it made me want to go back to that place again.

The trouble is I couldn’t remember the author, the title, or many details about the book. I read the book long before the name of the publisher would have registered with me as a fact remotely worth knowing. I didn’t know what the cover looked like. I couldn’t remember where we got the book from.

In fact, about all I could remember about the book was that it was about an Irish family in the 20th century who lived in a poor neighborhood. I knew there was a story about a sweater, about a brother who was a boxer, an egg that was mailed to starving children because it was a despised food, and a family who overcame adversity. Oh, and something about the name Patrick, which doesn’t help very much when dealing with stories about the Irish.

My quest for this vaguely remembered book began as an idle curiosity, but it has continued since I was in college. I’ve looked in every used bookstore I’ve ever been in. I used to scour the memoir section of my favorite used bookstore ever, The Book Barn, in Niantic, CT. I’ve come up empty every time I tried.

As the internet has grown and search functions have expanded, I’ve occasionally searched on different key terms. However, as readers will recognize by the paucity of my descriptions above, I really didn’t have much to go on. Add that to the fickleness of search engines that tend to reward readers looking for something on the road well-traveled, and you’ve got a recipe for a quixotic effort.

Nevertheless, I persisted.

I’m not sure why, but about a week ago, nearly twenty years after beginning my search, I typed the right combination of words in in the right order and Google Books rewarded my search with the text I’ve been looking for. It was the second option down.

Being an addict, I immediately found the book on an electronic marketplace and got it on its merry way. It’s now safely in my possession, an ex-library copy that shows too little wear to have been honestly used. Frankly, I may be the first to crack this copy of the book since the checkout pocket was pasted in.

However, I’m reading it now. I have to say that I’ve not been disappointed. Sometimes you come back to a childhood memory and are saddened to find that the initial experience was valued more than its due because of a lack of discernment or the varnish of a hazy memory. I’ve been pleased to find, on this reading, that the book in question, Patrick’s Corner by Sean Patrick, is perhaps better than I remember it.

Sometime in the future I’ll review the book, but today I just want to share my experience. It offers hope to many who continue search for that one book they vaguely remember. Ultimately, success is possible and the reading of the long-sought-for book is all the more pleasing for the long search for it.

Now, if you’ll excuse me, I still have a few chapters left to savor.

Patrick's Corner

By Sean Patrick

Buy on Amazon

Financial Contentment in an Age of Wealth

I recently read a book about the financial habits of a sampling of American families. In a year-long study, a research team followed the economic lives of real families through a series of interviews and financial diaries.

The book exposes the reality of the income instability many households face. Even families with incomes in the mid- to upper-five figures expressed concerns about their financial security due to fluctuations in their income and expenditures.

The case study that struck me as most illustrative of the behaviorally driven portion of the problem was the story of a couple names Sarah and Sam. They had a combined income of about $65,000 in the year of the study, both had regular jobs, but still struggled to make ends meet and failed to pay many of their bills on time. There was no huge crisis that could explain their difficulties.

The authors of the book were careful not to express judgment, but it is clear from the case study that the problem in this situation is not the economy, the employer, or the system. It is with the people making the day-to-day decisions.

Before going on, let me offer the qualifier that there are many circumstances in which poverty or financial insecurity are driven by injustice or simply by events outside of the individual’s control. Financial struggles are not always the result of moral failure of those struggling.

Those that are truly poor often lack the social network and other resources to improve their situation without external intervention. I’m not kicking the lame person and telling them to walk.

However, in the case of Sarah and Sam, they were dragging their own cloud. They earned $65,000 but had convinced themselves that life would be better if they only spent a few thousand more each year. That is the case for a lot of people.

Poverty vs. Insecurity

The reality is that a lot of people suffer from financial duress unnecessarily because they lack the discipline and/or knowledge to make better choices.

For example, I knew of a couple with two incomes that were somewhere near the six-figure mark (one above and one, I think, slightly below) who spent more each month than they made and had marital strain because of it. There was definite insecurity in this situation, but it was entirely self-induced.

The couple from Financial Diaries with a $65,000 in income, no savings, and overdue bills had dug their own hole and were suffering because of it. They didn’t need a government program as much as a lifestyle change that involved making better decisions.

Poverty is almost always accompanied by insecurity. However, insecurity can come at any income level.

The First Step

One of the biggest problems in our consumeristic society is that people want to be rich. In reality, by historic and global standards, the vast majority of Americans are already rich. But many people want to live like the uber-rich. They want luxury upon luxury in a never-ending stream of comfort.

Unfortunately, luxuries don’t feel like luxuries once you get used to them.

If you had lived in the Southern U.S. in the nineteenth century, you would have suffered through oppressive heat in the summers. Luxury was having ice available and the ability to sit in the shade on a porch designed for cross breezes. Now we’ve got air conditioning, which is wonderful. However, it isn’t enough to knock the temperature down to 78F, there are people who want their house at 65F in the summer when it is 90F outside. If it gets above 70F, then people act like it’s a hardship. If the AC breaks, then it is an emergency. In reality, any artificial cooling is a luxury, but it doesn’t feel that way once you get used to it.

The first step in fixing a lot of personal financial problems is for people to learn to be content.

In his letter to the young pastor, Paul warns Timothy about the dangers of loving money and continually desiring to have more:

“But godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. (1 Tim 6:6-11, ESV)”

If you are reading this blog post on your tablet, smartphone, or desktop computer, you have likely already far exceeded the basic standard of living commended by Paul. In fact, if you are like most of us in the developed world, you’ve got a closet full of clothes and a week’s worth of groceries in the kitchen.

That should be enough.

But for most of us it isn’t.

In reality, most of us live lives of abundant resources, but we always want more. Like the family making $65,000 each year, we think that if we could spend like we make $72,000 it would be just a little better. And the credit card companies allow us to do that. Then we end up behind and stressed.

What we need to do is learn to be content on a fraction of what we make, to enjoy the luxuries that we have, and to celebrate God’s secure provision for us in this life. After all, Paul’s bar for contentment is low.

The consequences of our quest for more are real and often readily apparent. For Sarah and Sam, they had to play a complex juggling game to keep the lights on and keep up appearances. Because they wanted more than what they had they “pierced themselves with many pangs.” The wounds were largely self-inflicted. Let us avoid that trap.

More Gospel, Please

“A little more gospel, please, sir.”

That’s what we should say all day, every day. But we don’t.

We sometimes forget that the gospel is not the beginning of the Christian journey, but the sum of the Christian journey.

My tendency—which is one that I observe among other believers, too—is to simplify the gospel to a transactional event where I was gloriously converted from sinner to saint by divine grace through personal faith in the finished, atoning work of Jesus Christ. This is a true account of a portion of the gospel, but it is not the whole of the good news.

An individual’s experience of the gospel begins with the imputation of Christ’s righteousness, but it ends…well, it never ends. That last bit is as much a part of the good news—the gospel—as the original forgiveness of sins. Both are vital to experiencing a joyful Christian life.

We tend to remember the initial transaction and forget our need for a solid dose of the gospel each and every day. Those who know Christ personally have been saved (Eph 2:8-9), are being saved (1 Cor 1:18), and also will be saved (Rom 5:9).

What exactly does that mean?

It is clear from Scripture that the ongoing and future nature of salvation is not dependent upon our works—whether good, mediocre, or bad.

Through the inspiration of the Holy Spirit, Paul makes it clear that our works do not contribute to our salvation (Eph 2:8-9) even though we are called to good works because of our salvation (Eph 2:10). This is why James wrote that “faith without works is dead.” (James 2:14-20) The two authors are not disagreeing, but they are making it clear that the gospel seed planted into our souls when we were saved will produce good fruit if it really took root.

Lest I be accused of commending salvation by works, we should note that this helps explain why Jesus seems particularly concerned with the fruit of religious belief. John records Christ’s teaching on this in the 15th chapter of his Gospel, where Christ explains that the sign of conversion—the evidence of the work of the gospel in the lives of the converted—is bearing good fruit abundantly.

It’s that same passage that reminds us that we need more gospel. Jesus reminds his listeners, “Already you are clean because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear the fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.” (John 15:3-4)

We need more gospel. We need to abide in Christ. We need to be transformed by the ongoing renewal of our minds, which occurs through intake of God’s special revelation in Scripture and a continual mindfulness of our dependence upon the gospel.

We are priests and kings in God’s kingdom. Because we have been undeservedly granted that status, we should be willing to stand as beggars before him to plead, “Please sir, may I have some more.”

Counter-Consumeristic Christianity

If you’ve been paying attention to the online arguments in the past few years, you’ve probably seen Christians arguing about how we should relate to the world around us. (If you haven’t, it’s okay, but I’m going to write about it anyway.)

Some argue for a form of withdrawal from society to catechize, where we function in distinct communities but still seek to serve the world around us. Others argue we should continue to go about our business on a daily basis and not differentiate ourselves overtly from the world; our presence in society as believers should serve to draw evangelistic interest. Still others have a more overt interest in Christianizing enterprises and doing them openly and overtly for Christ.

All of these are variations on a common theme. All of them are trying to answer a very important question:

“How do we serve Christ faithfully in a world that often actively and passively dishonors him?”

That question is a vital one, but it is too big for a single blog post. However, I argue that a significant part of honoring Christ in our daily lives, no matter our overarching understanding of the place of Christianity in the public square, is becoming Counter-Consumeristic.

What is Consumerism?

Definitions of consumerism vary depending on where you look and who you are asking.

For the sake of simplicity, I will define consumerism as an inappropriate concern for material comfort especially through the pursuit of material goods.

Consumerism is all about the buyer. The goal of consumerism is to buy whatever you need to make you happy.

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In its best forms, consumerism leads to a focus on purchasing benefiting the needs of the customer.

However, consumerism is most often evidenced in Western society by acquisitiveness. Particularly in the United States, consumerism tends to be about getting more stuff or having better experiences.

Advertisers spend billions of dollars each year trying to explain why their product will make you happier, thinner, better, taller, prettier, or whatever.

Sometimes advertisers are marketing legitimate products that do offer real benefits. However, often, if someone has to advertise their product heavily, they are selling something you don’t really need.

Consumerism is a mindset that falls into the advertiser’s trap by believing that getting that new thing—whatever it is—will make life just a little bit better. Consumerism is a way of falling into the trap of believing that anything besides Christ is truly fulfilling.

Counter-Consumeristic Christianity

Given my definition, with which you are free to disagree, you can see why I believe consumerism might be something to be resisted.

Others on the world wide web agree with me, and some of those others call for Christians to become minimalists. Minimalists are people who try to own only those items they need right now.

Minimalism is great if you are wealthy and can purchase multipurpose devices and be sure you will have resources to replace broken objects without digging a previous model out of the closet. (This is, incidentally, one of the reasons why hoarders tend to be poor people.)

However, Christian resistance to consumerism is less about not owning objects but examining the reason why we own them.

As Christians, we are called to do everything for the glory of God. (1 Cor 10:31) This is a truism and often over-quoted (perhaps even here), but in this context, it means that what we purchase and own should be done for the glory of God.

Therefore, owning a car is fine if we do it for the glory of God. Now, the task for the Christian is to explain why purchasing a shiny new sports car with heated seats, built in massagers, and a microwave to replace the serviceable family sedan glorifies God. Or, for another example, to explain why buying a semi masquerading as a pickup truck to haul the boat you use three weekends of the year glorifies God.

Counter-Consumeristic Christianity entails resisting the myth that more is better and that the next purchase will unlock your best life now. It doesn’t mean you can’t purchase objects that you enjoy or that make life easier, but it does cause us to evaluate our priorities. If you can find a way to justify how the sports car glorifies God, then go ahead.

The essence of becoming Counter-Consumeristic is creating an internal filter before spending money that asks, “How will this item, service, or experience glorify God in my life?”

If you don’t have a good answer for that, don’t spend the money. It’s that simple.

Conclusion

There are a couple of practical reasons to become Counter-Consumeristic Christians. First, consumerism often leads to unsustainable spending habits. Second, consumerism often leads to improper environmental stewardship and wastefulness. Third, consumerism often increases the work required to take care of our stuff; it makes life harder instead of easier. These are all good reasons to avoid consumerism.

More significantly, however, I believe that when Christians become consumeristic it sends a clear message that our hope is in something other than Christ.

When the only differences between our lifestyle and the world around us are that we go to a special building on Sunday and don’t swear, it really leaves us with very little real witness.

There’s more to a sanctified Christian life than being Counter-Consumeristic, but it is certainly part of the mix.

Farewell Patrick McManus

If someone were to ask me who is the funniest writer I’ve ever read, there is little question what the answer would be. Of course, I’m not sure who would ask me that, but I’m ready when someone does.

For the sake of my setup, imagine you had actually asked me who I think is the funniest writer. Go ahead, I’ll wait.

Thanks.

Wow! That’s a tough question. I’m not sure anyone’s ever asked me that, but you know, I think I have a pretty good answer.

The funniest books in print are, with little question, by a man names Patrick McManus. Or, as his close friends call him—those of us who have read his stories—Pat.

Now that you’ve asked me about Pat, I have to tell you that he’s no longer writing, because he died recently at the age of 84. He’s gone into the twilight, endlessly grousing. The world is a bit poorer because he’s gone, too.

I discovered McManus in the back of the Field and Stream magazines that came to the house. Then I found out that many of those essays had been collected into books. That was sometime around the 6th grade.

Even as a kid, his humor could make me literally laugh out loud. He wrote with a wit and humor that was slightly self-deprecating, but mostly just funny.

His humor is generally G-rated, with the occasional innuendo that probably flew over my head as a youngster. Unlike so much of the humor in that’s out there now, he was not trying to shock his audiences, score political points, or tear someone down.

Instead McManus tells stories. He tells stories about himself—or the character that he pretends to be—through several phases of his life with a cast of familiar characters. McManus often plays the naïve straight man for the more comedic characters. He most often plays the man who knew too little, and it’s fun to watch him bumble through life.

Among the characters from his childhood are Rancid Crabtree, the old woodsman and sometimes mentor, and Crazy Eddie Muldoon, his childhood friend and negative influence. The amusingly foolish friend, Retch Sweeney, and worried neighbor, Al Finley, carry the storyline in Pat’s adult years. Meanwhile Pat’s mother, his sister the Troll, and his wife Bun, provide foils for the humor of Pat’s hijinks. As you pick up each of his stories, there are familiar people you come to know and become curious about what they might do next.

Even when McManus writes an expected storyline, he tells the story in an amusing fashion. Of course, things were better when he was a boy, but they were also harder. Except that the trails are much steeper and the air thinner now that he’s getting older. Even when you know what is going to happen because the plotline is predictable and McManus has strewn plenty of foreshadowing there is always a twist that makes the tale worth your time.

I’ve known marriage counselors who started sessions off by reading one of McManus’ short stories. If the couple doesn’t laugh, the counselor knows he is in for a rough time. If they laugh, then the ice is broken and the ground is a little softer for the plowing. The man is funny enough to make everyone laugh.

My wife (whose nickname is not Bun, else I be shot) knows when I’m reading something by Patrick McManus because the bed is shaking from my suppressed laughter. And my preteen taught can be heard guffawing when she devours his humor. McManus is a writer for all ages, which gives him a connection to his childhood dog, Strange.

McManus’ humor is where you go when you’ve had a long hard day, week, or month and need to find something to smile about. It never fails, even if it’s a story that you’ve read a hundred times before.

One of his stories, “Sequences,” has become a byword in my household. In fact, it’s an essay much like “A Message to Garcia,” that should be read by all future leaders. The message is simple: Everything is way to complicated, so you might as well just fishing. Or, more realistically, make sure you prioritize fun, because the work will never get done anyway. It has a point, but it is funny, not like this paragraph.

Even for those of us who don’t hunt, the stories that McManus wrote are funny. That’s one of the marks of a really good writer. With very few exceptions, everyone is in on the jokes because they are just good fun. I wish there were more people writing like Patrick McManus.

I’m sad that McManus is gone. He hasn’t written a whole lot lately, but mostly I’m sad that the world is just a little less funny without him. To celebrate his life, I may just do a modified stationary panic in his honor the next time I'm scared.

NOTE: If you are looking for a good place to start with McManus, The Night the Bear Ate Goombaw is one of my favorite collections.

The Night the Bear Ate Goombaw

By Patrick F. McManus

Buy on Amazon

The Banality of Systemic Injustice

People expect evil to come with horns, pitchforks, and an obvious bent toward cruelty. That is, when we meet someone who has done or approved of great evil, we expect them to be obviously angry, psychotic, and express delight in their vileness.

Real evil in our real world is seldom like that. Our villains seldom arrive dressed like Cruella Deville or Sauron. But we still expect those that participate in something really bad to be obviously evil. Wicked people who do wicked things rarely have the flair we expect, which should teach us something about the nature of evil.

Hannah Arendt’s book, Eichmann in Jerusalem: A Report on the Banality of Evil, helps undermine the expectation of an entertaining bad guy. She does this by presenting a portrait of perhaps the most boring and petty man in the twentieth century who orchestrated some of the most unquestionable evil in the history of humanity.

Who is Arendt?

Others are much better equipped to give a more detailed history of the life and work of Hannah Arendt. This BBC interview of a scholar who has studied Arendt offers a decent overview.

Arendt was herself born in Germany and was a Jew. She left Germany in 1933 ostensibly to study, but eventually emigrated to the United States, where she remained a citizen until her death in 1975. It is for good reason, then, that Arendt felt a keen interest in the Holocaust.

She is best known as a political theorist, though her work is more broadly philosophical than most political discourse of our day. She was also a journalist for the New Yorker, who happened to fund her trip to Jerusalem to see the trial of Nazi war criminal Adolf Eichmann.

The book that resulted from her trip to watch the trial, Eichmann in Jerusalem, caused a significant controversy in that day, with apparently coordinated efforts to undermine its spread. The main thrust of the controversy was Arendt’s indelicate handling of the apparent Jewish cooperation with the Holocaust.

That claim, even in this post, is somewhat remarkable and needs some nuancing, but it plays into the general idea of the banality of evil.

Arendt argued that the Jewish community participated in their own extermination because they largely cooperated with the beginning stages of the Holocaust. This sounds like victim blaming—and perhaps it is to a certain degree—but reading the book, that does not seem to be her intention.

What is true is that the Jews in Germany and the other occupied nations rarely resisted the ever-increasing encroachments on their liberty and deprivations of their rights. The community, by virtue of being administratively linked through and led by the synagogue, had recognized structure that often worked with the Germans, always hoping that cooperation at each stage would end the problem.

In some sense the Jews did cooperate in their own demise, though it is not clear whether overt resistance would have been successful. Arendt’s intention does not appear to criticize the Jewish community for their cooperation, but to explain why the mild-mannered Adolf Eichmann was able to help murder millions with little or no violent effort.

I leave final resolution of that controversy to others, but believe Arendt to be helpful on some points even if she is outrageously mistaken on that one.

Eichmann

Adolf Eichmann is the stereotype for the mid-level bureaucrat who is exceedingly efficient at making things move without understanding what exactly what was happening or why it could possibly be bad.

Based on Arendt’s description, which begs to be believed on the grounds of credo quia absurdum if nothing else, Eichmann had little animus toward anyone. He was a boring man, who lived a boring life, and did extraordinary evil because it is what the boring system he participated in required for “success.”

While the world—Arendt included—expected a slavering war criminal spewing anti-Semitic epithets from the witness stand, what they saw was someone who did not believe himself to be a war criminal because he was simply doing his job. Arendt reveals Eichmann to be a splendid manager but a terrible human.

The unthinking reader might succeed in passing over the horror that Arendt depicts, but the observant ones will recognize that Eichmann is frightening because he is so ordinary.

Why does ordinariness frighten? In this case because he managed to participate in such unthinkable evil with such a clear conscience. It is clear from Arendt’s description—which is corroborated by other historical sources—that Eichmann did not consider himself guilty of anything in particular.

In other words, Eichmann’s banality is frightening because we are so susceptible to it.

Systemic Injustice

Eichmann shows us what it is like to participate in systemic injustice with a clear conscience.

I recommend Arendt’s book to readers—particularly contemporary evangelical readers—because it shows without question the power of an unjust system, the difficulty in extricating oneself from it, and the importance of resisting such systems.

Eichmann saw himself as an idealist. According to Arendt, “An ‘idealist’ was a man who lived for his idea—hence he could not be a businessman—and who was prepared to sacrifice for his idea everything and, especially, everybody. . . . The perfect ‘idealist,’ like everybody else had of course his personal feelings and emotions, but he would never permit them to interfere with his actions if they came into conflict with his ‘idea.’” (42)

Though Eichmann was aware of the Final Solution, which he knew included killing the Jews, he had absolutely no sympathy. “The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think, namely, to think from the standpoint of somebody else.” (49) He was fundamentally a man that saw serving the system as the highest end, regardless of the cost.

The inability to speak Arendt refers to is that Eichmann was unoriginal in his thought patterns. He knew talking points and catch-phrases but was blissfully unaware of the conflicts internally between them and did not understand the enormity indicated by his language. This was facilitated by the Nazi efforts to sanitize language and speak of things bureaucratically—using boring systemic language to mark overt evil.

One might consider examples in U.S. history such as the idea of “Indian removal,” “separate but equal,” and “reproductive rights” to see how terrible evil can be masked by euphemism. This system can roll right over conscience by convincing the actors they are simply scheduling train cars and not facilitating the deaths of millions of innocent people.

Conclusion

Arendt’s account of Eichmann is sobering in our world filled with systems and euphemisms.

While some of the pleas about systemic injustice are little more than complaints that life was not unfair in favor of a particular group, conservative Christians have for too long ignored the reality of systemic injustice and our own participation in it.

In many cases, we unknowingly participate in such systems and in others we lack the requisite compassion to see the impact of our participation. Eichmann in Jerusalem should cause readers to ask what ideals they are pursuing to the detriment of others and recognize that if that ideal cannot be achieved without the injustice it is not a worthy ideal. The ends simply do not justify the means and they never can.

Eichmann in Jerusalem: A Report on the Banality of Evil (Penguin Classics)

By Hannah Arendt

Buy on Amazon

Defend Your Holy Week

In the haze of holy week there will be, without doubt, many reasons to lose focus on the Passion of Christ.

In recently memory, there have been scandals, political turmoil, theological disputes turned into public brouhahas in the days leading up to Resurrection Sunday.

Given the present political climate and the regular barrage of scandals, it is nearly unquestionable that there will be a scandal.

Often, news outlets choose to post articles arguing against the historicity of Jesus. Theologically liberal denominations publish posts on how, if Christ’s death was ordained by God for our redemption, it would be tantamount to cosmic child abuse. Others, like the book I discussed in a recent post, will argue that Christ’s death on the cross could not have paid for our sin because they think it has negative ethical outcomes. (Spoiler: The book does not do well at making this argument.)

In our constant battle for joy in holiness we are beset on all sides by the world, the flesh and the devil. There are few times this is as apparent as in the days leading up to Easter Sunday.

Watch this week. You’ll see a hundred attempts to derail your focus and distract from this holiest of weeks.

I’m neither a prophet, nor the son of a prophet, but I would bet a cookie that there is going to be a significant attack on Christianity this week.

That’s not superstition, it’s an acknowledgement that the last thing Satan wants is for Christians to revel in the wonder, mystery, and power of the resurrection. There is little that makes Christians more effective in living out the gospel than being enraptured by the miracle of Christ’s sacrificial death, burial, and resurrection in our place.

Perhaps the worst thing about the disruption to the possibility of our spiritual advancement in this week of particular focus is that we will allow it to happen. Or, at least, we will take few measures to present it.

Make Resurrection Sunday Bigger

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Our culture has turned Christmas into a blowout holiday. Crass commercialism is creeping into everything, with stores pushing junk months ahead of previously little-celebrated holidays. But during Christmas we do a billion things to keep in mind that Jesus is the reason for the season.

Our culture loves Christmas because they have turned the incarnation into a chance to make money, eat rich foods, and hang out with family in tacky sweaters. Christians have gotten sucked into many of the bad aspects, even as we celebrate the goodness of Christ’s incarnation.

For most of us, however, the celebration of Christ’s atoning work on the cross gets a smaller budget, less build up, and a shorter celebration.

I would argue that Resurrection Sunday should be the pinnacle of the church calendar. That we should use the Lent season (with or without some of the trappings) to build to the glorious heights of the most important hours in the history of the universe: when Christ—the spotless lamb of God—took the penalty for our sin in our place. This is better accomplished at Easter since it lacks the commercial trappings of Christmas.

The atonement could not have taken place without the incarnation, which is why celebrating Christ’s birth is a good thing to do. But without the atonement the incarnation is incomplete. Christ’s work on the cross completed the work he did in this life. He lived a perfect life, showed people what the new heavens and new earth will look like, and pointed people toward the renewed creation that will be finally inaugurated when he comes again. Christ’s resurrection gives testimony that his work on the cross—his sacrifice for our sin—was accepted by God.

This is the capstone moment in Christianity and ought to bear the brunt of our interest and celebration.

Defend the Holy Week

However, when we begin to recognize the importance of the resurrection, the world, our flesh, and the devil will get in the way of being enraptured by its power.

If you don’t believe me, try meditating on the resurrection for a few minutes. The phone will ring, a kid will have a crisis, you’ll decide you desperately need to check social media.

Don’t be surprised that even if you set aside some time this holy week to focus on the cross, to participate in contemplation of the atonement, or to spend hours with your brothers and sisters in Christ that distractions will kick in.

There will be a scandal that directly pokes at the Christian faith. The media will release articles with conspiracy theories to convince the people you are sharing Christ with that the gospel is really fake news. Something will arise in the political sphere that seems designed to take your eyes of the cross. Your car will break down. Whatever.

It’s coming. Defend the Holy Week. Be prepared for battle.

Share the Good News

This is one of those weeks that it’s easier to have meaningful gospel conversations than others, because people are talking about Easter. Use the time wisely.

Skip over the political jabber and skip to the cross. Explain what Easter really means and why it has very little to do with bunnies, marshmallow chicks, or oodles of chocolate.

You would be surprised, I think, how few non-Christians actually understand the gospel. The Passion week is an excellent time to bridge those gaps, explain the real meaning of the cross, and point people to the life that can only come through Christ.

Don’t get distracted by the world, the flesh, and the devil. Preach Christ so that others might know him and celebrate new life even as we remember how the way was paved for us to share in that new life, too.

Penal Substitutionary Atonement is Still Valid, Despite Mass Incarceration

This post is a second part of a review of a recent volume arguing against mass incarceration. I elected to post this portion of the critique separate from the initial summary review because the primary issue of the book is important and the positive potential of the book in facilitating a discussion of mass incarceration should not get buried by the significant problems in the theological argumentation of the book. However, the overall argumentation of the book against penal substitutionary atonement, which is a large portion of the second half of the book, deserves further critique.

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There are several significant flaws in the latter portion of the recently released book, Rethinking Incarceration. The first problem is methodological, the author relies almost exclusively on secondary and tertiary sources for historical data. Gilliard makes sweeping generalizations about, for example, the Puritans while only citing one source two or three times in a particular chapter. This pattern is repeated with his survey of the history of the penal substitutionary atonement, which he erroneously begins with Augustine. In his summary of the atonement in the writings of Augustine, Anselm of Canterbury, and Aquinas, Gilliard cites Thomas twice from an original source. He uses quotations from the others but draws them from secondary sources. This is problematic because it is clear in his summary of the doctrine, that Gilliard does not adequately understand the doctrines that he is critiquing and is relying on the interpretations of others to formulate his argument. There are several points where the theology he is describing is unrecognizable to someone familiar with the primary sources.

A second major problem is also methodological and has to do with an overreliance on a few preferred sources. In the chapter on early American prison reforms, the author cites one book by Jennifer Graber so many times that it is unclear what independent thought went into the chapter. It also raises the question why a young associate professor in a religion department at a Texas state school should dominate a critical chapter of the volume, which is intended to substantially transform the contemporary understanding of a central Christian doctrine. Additionally, when the same chapter uses the term “Protestant reformer” repeatedly to refer to Quakers engaged in work toward prison reform, rather than to refer to the Protestant Reformers as they are commonly understood, it leads to questions about the author’s basic understanding of theology. The theological analysis of the entire section is also made less plausible by the failure to deal with the important question of (a) whether Quakers are actually Christian, (b) if they are Christian, whether they can assumed to be Protestants (unless that means simply not Roman Catholic), and (c) given their marginal nature within the Christian tradition due to heterodox beliefs, whether the work of the Quakers can be considered representative of the broader Protestant tradition. It is not clear whether this analytical ambiguity is native to Gilliard or if it resides in the only published monograph of his major source.

Used by CC License: http://ow.ly/NHFe30j2APe

The second point leads into a third problem, which is a failure to deal with any counter arguments. Gilliard stacks up a lot of arguments against penal substitutionary atonement, but because he uses critics who do not actually hold to penal substitutionary atonement to prove his point, none of his criticisms stick. Additionally, a casual reader should be left with questions about why one would hold to the penal substitutionary theory of the atonement when Gilliard has arrayed such a strong group of quotes from people that oppose it, which may be the purpose of writing this sort of book. The major issue is that his failure to engage proponents of penal substitutionary atonement means that his thesis is largely based on hearsay and, based on the evidence he provides, is not logically valid.

In order for the theological argument in Rethinking Incarceration to be valid, it would need to have several coherent premises:

P1. Mass incarceration is a problem.
P2. Penal Substitutionary Atonement is theologically incorrect.
P3. Penal Substitutionary Atonement theory necessarily leads to mass incarceration.
C1. Therefore, to solve the problem of mass incarceration, Christians must abandon Penal Substitutionary Atonement.

Gilliard does an adequate job, especially for a popular level book, in supporting premise one, which is an important accomplishment.

However, because of the weakness of the research, as represented by the book he has written, Gilliard provides very little support for premise two. He has amassed a number of voices calling for a doctrinal distortion of Christianity and mashed in some unsupported theological statements from his own perspective, but he never actually engages with an adherent of this one particular theory of the atonement.

In lieu of researching the position that Gilliard is critiquing, he substitutes assertions like the following paragraph:

“Penal substitution is a reductionistic theory that forsakes the embodied life, ministry, and relationships of Jesus, reducing Christ’s body to punitive surrogacy. Penal substitutionary says Jesus merely came into the world to clean up our mess. Outside of establishing the possibility of reconciliation (not by love), nothing else about Jesus matters, not the Spirit descending on him after his baptism, his inauguration of the kingdom of God, or his calling and sending of the disciples.” (pg. 159)

Notably, this paragraph is not a summary of a lengthy argument on this point, but a representative sample of the critical engagement offered in this volume.

The presentation Gilliard offers is certainly reductionistic. While it would be fair to say that at times evangelical Christians pay too little attention to other valid theories of the atonement, there are few, if any, Christians who would recognize their theology in the summary statements Gilliard offers. Even without raising the level of expectation of this popular level book to that of a scholarly monograph, it is fairly clear that Gilliard did not do his homework and is relying upon his readers to be similarly theologically ignorant.

The evidence Gilliard provides for premise three, however, is even less helpful. At best, Gilliard’s argument that penal substitutionary atonement theory necessarily leads to mass incarceration is based on an association between correlation and causation:

P4. Some people that have been disinterested in the problem of mass incarceration (i.e., conservative evangelicals) hold to the penal substitutionary atonement.
P5. There are people who are engaged in the problem of mass incarceration who deny the penal substitutionary atonement.
C2. Therefore, belief in the penal substitutionary atonement causes people to be disinterested in the problem of mass incarceration.

Causal claims that move from doctrine to application are notoriously hard to defend for several reasons. Among them are the reality that many people do not always live consistently with the implications of the doctrines they believe. This may be because they legitimately disregard their doctrine for convenience, or it could be because they simply have not worked out a particular implication of their doctrine. Thus, for example, someone may have legitimately sound theology, but fail to recognize an inconsistency due to his or her cultural blinders. A second reason it is difficult as a critic to sufficiently defend causal connections between doctrine and a particular act is that, if the act is truly reprehensible, those who hold the doctrine would be able to articulate a reason certain doctrines do not lead to certain outcomes.

Gilliard is unable to overcome either of these difficulties because he fails to do the basic work of interacting with the primary sources (or anyone critical to his position) to develop his claim. In other words, Gilliard provides absolutely no evidence from the population he is critiquing to substantiate his claim. This makes his unconvincing plea to abandon the doctrine of penal substitutionary atonement even less compelling than it otherwise would be.

A major problem in this volume is that the theological argument is driven by the desire for a different ethical outcome. That is, Gilliard is asking his audience to reject penal substitutionary atonement because it leads to systemic injustice, by his account. However, if penal substitutionary atonement is true and it leads to mass incarceration, then the logical conclusion is that mass incarceration is right.

As I have argued elsewhere, theology must precede ethics. When ethics becomes the motive force of theology, it often leads to different and increasingly severe doctrinal errors in other areas.

More significantly, making such fallacious arguments, particularly when attempting to convince the audience to abandon traditional Christian doctrines, often leads that audience to reject both the revisionist theology and the ethical claims that are obviously driving it. In other words, Gilliard risks causing a critical audience to reject the proper concern for the systemic injustice of mass incarceration by unnecessarily (and incoherently) tying a particular doctrine to a particular ethical outcome. It leads the people being criticized to make the opposite assumption that, since penal substitutionary atonement is biblically faithful, if it leads to mass incarceration then mass incarceration must be acceptable. This is similar to the effect the repeated efforts of revisionist Christians to criticize the theology of orthodox Christians into supporting the environment; the result has been a disinterest or outright aversion to proper biblical stewardship of creation. We can hope that Gilliard’s poor argumentation does not lead to the same effect on the issue of mass incarceration.

To continue to raise point after point where the argumentation of this volume is insufficiently supported risks digressing into abusive fisking. It is sufficient to say that this is another attempt to subvert the orthodox Christian doctrine of penal substitutionary atonement that has been done so poorly as to potentially hinder the author’s cause of theological revision.

Wealth is Good....When it has a Purpose

There is a prevailing myth among some in society that wealth is always a sign of virulent greed and that those who accumulate wealth have unjustly taken from others. There is sometimes truth in that; there are many times that people use unjust means to gain or hold their wealth. It would be wrong to draw from the abusive behavior of some that money is evil or being rich is a sin.

However, sometimes when people rightly argue against one wrong idea they fall into the trap of arguing for the opposite and equally wrong idea. Such errors are just as dangerous for people and societies as the ones that are rejected.

Used by CC License. Chainsaw by Aardvark Ethel. http://ow.ly/WLEP30hNnfG

Money is not evil, but the love of it is the root of all evil. Being rich is not a sin, but it can open the door to a lot of misery in this world. Wealth is not good in an of itself, it is good when it is directed toward its proper purpose of glorifying God by helping people flourish.

Wealth is like a power tool. When a power tool is used for the purpose it is designed, then it usually produces a better result in a shorter amount of time than doing the same task by hand. However, when the wrong tool is used for the wrong purpose, terrible things can happen.

For example, a chainsaw can make cutting down a tree much quicker and easier than using an axe or a good old fashioned buck saw. But if that same chainsaw is used trimming toenails the results could be disastrous.

The comparison seems silly, but illustrates the purposeful nature of a powerful tool. The chainsaw was created for a purpose, which is not personal hygiene.

Everything God created was created for something. The world works best when we use created objects for their intended purpose.

Wealth can be an outstanding tool for encouraging human flourishing if it is used for that purpose. It can be a danger to people’s well-being if it is used or sought after for the wrong reasons.

In Paul’s first letter to Timothy, he warns the young pastor to be content and not to chase after money. Though Timothy was a pastor, that warning is echoed throughout Scripture for all Christians to heed. Paul writes,

“But godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. (1 Tim 6:6-10, ESV)”

It’s dangerous to get caught into the trap of loving money and pursuing it as an end in itself. That is the essence of greed. As Paul notes, the love of money can cause people to “wander away” from the faith. That it, not to reject it out because it is wrong, but to neglect it because something else—the pursuit of riches—seems more important.

There is more to Paul’s warning, though. People that become greedy and come to love money fall into “senseless and harmful desires that plunge people into ruin and destruction.” When money becomes the focus of our desires, it can draw us away from God and cause us harm in this life.

Paul doesn’t leave us without something positive to focus on, though. He goes on to urge Timothy to seek something better:

“But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. (v. 11)”

Some might think that Paul’s command to “flee these things” refers to money and see it as a call to poverty. That doesn’t make sense, though, since the phrase refers to plural objects to flee from. Most likely, Paul is urging Timothy to flee from the desire to be rich and the harmful traps it leads to.

More importantly, however, Paul gives Timothy something to focus by pursuing spiritual disciplines. He urges Timothy to become more like Christ.

Paul’s message here is not that the material world is evil, but, rather, he is echoing Christ’s words from the Sermon on the Mount:

““But seek first the kingdom of God and his righteousness, and all these things will be added to you.” (Matt 6:33)”

In other words, make the worship of God and the flourishing of people the main focus in your life and the other parts will fall into place. Money can be a useful tool to build church buildings, to feed the hungry, to invest into businesses that encourage cooperation in society, and to educate your children, to keep you fed and warm when you can no longer work. However, when money becomes the object you worship and ultimately pursue, it’s like using a chainsaw to trim your toenails.

Reflections on "The Souls of Black Folk"

The quality of classic books varies based on a number of factors. Some old books stick around and continue to be read because they have historical value—they tell us something about how a particular group thought or lived at a given time. Some old books remain popular because they are foundational—they are so regularly referenced and alluded to by later literature that they are necessary for understanding culture. Some old books deserve to be read because they are fine literature and point effectively toward the good, true, and beautiful.

I recently picked up W.E.B. DuBois’s classic volume, The Souls of Black Folk, because I believed it fell cleanly into the first category. It might one day fall into the second category, but I hope that we don’t need it to. I was pleasantly rewarded while poring through the book to realize it also fell into the third category as well. The Souls of Black Folk is an important piece of history, but it is also a beautiful piece of literature, too. That made this book an enjoyable (if convicting) read.

DuBois is best known to many of us because many cities and towns have an urban renewal center named after him. He was an influential voice for the rights of African-Americans and the pursuit of racial justice.

The Souls of Black Folk was originally published in 1903, nearly 50 years after slavery had officially ended in the U.S. However, this was also decades before the Civil Rights movement really got popular traction. The shame is that in many ways, despite the clear advances in legal rights for African-Americans, the situation has not changed nearly as much as it should in the past century.

The book centers around a major problem in America. The problem is the color-line. Or, more properly, the place of people of color in a land that does not seem to want them. As DuBois writes,

The history of the American Negro is the history of this strife,--this longing to attain self-conscious manhood, to merge his double self into a better, truer self. In this merging he wishes neither of the older selves to be lost. He would not Africanize America, for America has too much to teach the world and Africa. He would not bleach his Negro soul in a flood of white Americanism, for he knows that Negro blood has a message for the world. He simply wishes to make it possible for a man to be both a Negro and an American, without being cursed by his fellows, without having the doors of Opportunity closed roughly in his face.

That is a simple vision and one that should have come to pass long before this day. In some ways it has come to pass and things are hopeful. In other ways, if we are honest, it is a long way away.

The book as a whole traces out DuBois’s critique of the situation. It is filled with beautiful prose and clear evidence that DuBois had a fine mind and good education. DuBois provides a survey of the progress and sometimes lack of progress of blacks in the South. In some cases, they had advanced and were prospering. In other cases, the intentional roadblocks and legalized (or overlooked) abuses had managed to keep African-Americans back. His book is a short study in the need for careful study and the avoidance of generalizations.

This volume also offers a balanced criticism of whites. He notes,

First, it is the duty of black men to judge the South discriminatingly. The present generation of Southerners are not responsible for the past, and they should not be blindly hated or blamed for it. Furthermore, to no class is the indiscriminate endorsement of the recent course of the South toward Negroes more nauseating than to the best thought of the South. The South is not “solid”; it is a land in the ferment of social change, wherein forces of all kinds are fighting for supremacy; and to praise the ill the South is to-day perpetrating is just as wrong as to condemn the good. Discriminating and broad-minded criticism is what the South needs,--needs it for the sake of her own white sons and daughters, and for the insurance of robust, healthy mental and moral development.

To-day even the attitude of the Southern whites toward the blacks is not, as so many assume, in all cases the same; the ignorant Southerner hates the Negro, the workingmen fear his competition, the money-makers wish to use him as a laborer, some of the educated see a menace in his upward development, while others – usually the sons of the masters – wish to help him rise. . . . To praise this intricate whirl of thought and prejudice is nonsense; to inveigh indiscriminately against “the South” is unjust. . . [but to critique those worthy of it is an imperative duty.]

In DuBois’s approach we see neither toleration of injustice, nor unfair animus toward those who did not create the problem. There is a message for a wide range of readers in DuBois, which should urge us to make things better without blaming those who did not cause the problem in the first place, even if they benefited from it.

One does not need to agree with all that DuBois writes to benefit from this book. This is the sort of book that, even if you disagree, makes you better because you have to explain why. For example, DuBois takes a somewhat dim view of Christianity in the book. There may have been good cause, particularly as Christians did not represent Christ well in many cases. But even though I disagree with his final analysis, his critique is written well and in good faith.

The Souls of Black Folk is the sort of book that is easily read in a few days and much easier to read than to read about. It is a book that should be more regularly included in reading lists, since it is clearly written and balanced in content it could easily be digested by a high schooler. This is a volume that gives insight into our time specifically because things aren’t as much better as they should be. For that reason, it is exactly the sort of critique of our thinking that so many of us need.

The Souls of Black Folk

By W.E.B. Du Bois

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