I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds. from King’s “Letter from a Birmingham Jail”
Justin Taylor offers context and organization to Dr. Martin Luther King, Jr.’s “Letter from a Birmingham Jail,” which he wrote in the margins of the newspaper that published the open letter calling for “’an appeal for law and order and common sense,’ in dealing with racial problems in Alabama.”
Social justice is an unwelcome term in some circles, calling to mind political opportunism and race baiting. Many other people use the term to describe what Christians should understand (and should have understood for centuries) as properly loving your neighbor. Author and professor Anthony Bradley says maybe we need to lay aside social justice in favor of transitional justice, the kind of measures taken in response a state that has ignored proper judicial measures for a long time.
In fairness, America did attempt to redress issues with voting, housing, employment, and the like. The blind fallacy, however, was the belief that we could change a few federal laws and move on. But we moved on without addressing the need to foster peace and reconciliation between whites and blacks, especially in the South and large urban areas. We moved on without dealing with the post-traumatic stress of Jim Crow and the Civil Rights Movement. We moved on without holding people and institutions accountable for massive amounts of person-to-person and structural injustice.
He offers seven principles for America to use in healing the wounds we still feel, urging us not to skip to the application before building the foundation. Here’s #2.
It is quite unbelievable that African Americans were not given formal opportunities to recount, on record, exactly what happened during Jim Crow. A truth commission would allow us to hear the truth about Jim Crow. We need to gather firsthand accounts while we still can. Without getting the truth on record, we run the risk of exaggerations of history on both sides. It would be safe to say, as a result, that the average American under the age of fifty cannot explain the details of what life was like for blacks during Jim Crow. Individual states still have opportunities to establish Jim Crow truth and reconciliation commissions.
And from #3.
Recognizing survivors of Jim Crow as suffering real harm, including economic harm, would have allowed us to contextualize both their trauma and struggles with agency in the years that followed. Instead, America largely chose a “let’s just move on and not talk about the past” approach with a few one-size-fits-all federal legal remedies, which ultimately failed to deliver much of what they promised by the time we reached the 1980s.
When you think of American wealth, what evidence comes to mind? If it’s not on your list already, jot this one down: the abundance of ice cream.
In Ice Creams, Sorbets and Gelati: The Definitive Guide, authors Robin and Carolyn Weir explore the history of ice cream and how it was a dessert of luxury 200 years ago. In Colonial America, a pint of ice cream could have cost a week’s wages.
In 1921, The Soda Fountain, a monthly trade magazine to the soda industry, published an article touting “Ice Cream as Americanization Aid,” declaring that serving ice cream to [immigrants] on Ellis Island would help them acquire “a taste for the characteristic American dish even before they set foot in the streets of New York.” This would not only help new immigrants assimilate to the American “standard of living,” but it would also inculcate American values: “Who could imagine a man who is genuinely fond of ice cream becoming a Bolshevik?
I can’t say what results any field tests of this idea might have been produced, but it came at a time when America was starting to crank ice cream as if it would churn up a great, big, beautiful tomorrow.
During Prohibition [1920-1933], ice cream parlors filled some of the void left by closed bars, and brewers, including Yuengling and Anheuser-Busch, re-opened their operations as ice cream factories. The Association of Ice Cream Manufacturers could not have been happier — members reportedly sang a chorus at their conventions that went, “[Father] brings a brick of ice cream home instead of beer!”
(via Prufrock News)
The Art of Manliness has an audio interview with a history professor who’s written a book that has me repeatedly wondering if he’s right. Craig Bruce Smith is an Assistant Professor of History and the Director of the History Program at William Woods University. He’s written American Honor: The Creation of the Nation’s Ideals During the Revolutionary Era. He says that while taxation, military aggression, and other oppressive treatment from King George and his empire did lead the colonists into a revolutionary war, the impetus behind our leaders’ call to arms was to defend their honor and that this idea matured over the lives of our founders to the point of pledging their sacred honor to the defend their independence.
In this vein, Yale’s Joanne Freeman wrote on the themes applied in the Burr-Hamilton duel. James Bowman reviews Freeman’s book, Affairs of Honor.
Among the Founding Fathers, she tells us, “Honour” was used interchangeably with “reputation” but it meant “reputation with a moral dimension and an élite cast”. It was, moreover, “the core of a man’s identity, his sense of self, his manhood”, which is why even in those relatively enlightened times it not infrequently involved men in single, and lethal, combat over real or imagined slights.
Bowman has written a book on the history of honor and its ties to morality and manners.
Jeff Groom summarizes the great Aleksander Solzhenitsyn’s speech to Harvard forty years ago today in this article along with a video of the whole: 40 Years Ago Today: When Solzhenitsyn Schooled Harvard.
“Voluntary self-restraint is almost unheard of,” Solzhenitsyn said, “everybody strives toward further expansion to the extreme limit of the legal frames.”
Every citizen has been granted the desired freedom and material goods in such quantity and in such quality as to guarantee in theory the achievement of happiness, in the debased sense of the word which has come into being during those same decades. (In the process, however, one psychological detail has been overlooked: the constant desire to have still more things and a still better life and the struggle to this end imprint many Western faces with worry and even depression, though it is customary to carefully conceal such feelings. This active and tense competition comes to dominate all human thought and does not in the least open a way to free spiritual development.)
Groom writes, “In the pre-modern worldview that ended with the Renaissance, mankind was inherently evil and had to be made better. But following these harsh times, he noted, ‘we turned our backs upon the Spirit and embraced all that is material with excessive and unwarranted zeal.’”
Scott Allen compares what he sees of the diverging worldviews of Martin Luther King and Ta-Nehisi Coates. The former advocated for a biblical application of justice and neighborly love; the latter appears to see only power.
The civil rights movement that King led had a clear agenda: End Jim Crow and bring about a change in America whereby people would be judged not by skin color but by character. It succeeded overwhelmingly, garnering support from people of all ethnicities. It led to the passage of the famous Civil Rights Act of 1964 and to the greatest period of equality and harmony between races that the nation had ever known.
Coates is very muted about the positive changes that King brought about. He prefers to paint race relations in America circa 2018 as little changed from America in 1850 or 1950. He puts forward no real positive agenda for improved race relations. Rich Lowry comments that his writing “feels nihilistic because there is no positive program to leaven the despair.”
Mark Helprin describes how the concept of America was shaped in part by its land.
For without understanding nature’s metaphors of infinity, man looms far larger in his own eyes than he would in their insistent presence, and, as history shows, comes to believe not only that he is the measure of all things but the maker and judge of life, death, and everything in between. . . .
Man reacts in the presence of limitlessness. He is buoyed immensely on tides of freedom.
Isaac Chotiner interviewed a man who wrote a lot about today’s most prominent villain Harvey Weinstein but not about his actions as a sexual predator.
“The book was not about Harvey per se,” Peter Biskind told him. “It was about the explosion of independent film in the ’90s.”
But Chotiner pressed him on whether he’d heard stories of Weinstein’s (or other people’s) aggressive immorality.
“There was a lot of free sex in the ’70s,” Biskind said. “This was the era of free love, so everybody was stoned all the time. . . . There was a general feeling in the ’70s, and I think it has always been true in Hollywood, all the way back to silent pictures, that rules don’t apply to them, which was the name of Beatty’s last movie. It’s the air they breathe. They are not constrained by civilian morality, put it that way.”
Were the ’70s really as debauched as all that? Ross Douthat thinks so. Continue reading “The ’70s was such a different era.”
I feel that I ought to post something about the 9-11 anniversary. But I really don’t want to.
The day makes me sad. And not just (though certainly in part) for the loss of innocent lives on that black day 16 years ago.
I’m sad because, for a short time, we thought we were all united as a nation again. “This,” some of us hoped, “will be the event that will turn America back to its founding faith (secular and sacred).”
But that did not happen. It didn’t happen because of one – essentially racist – conviction held by the Left today. That conviction is that only white people possess moral agency (the ability to choose and decide issues of right and wrong). For leftists, brown people and black people cannot act as moral agents. They are like children, or animals. Their sins are always really the fault of white people.
Because of that belief, we have failed to meet the challenge of 9-11. Our enemies hoped to frighten us into compliance. And, as far as I can see, they have succeeded.
I would be delighted to be proved wrong.
Early American Serialized Novels is a project dedicated to publishing novels serialized in US newspapers and magazines from the 1780s to the 1820s. The project grows out of a graduate seminar on early American literature and the digital humanities at Idaho State University.
I have a heart for early America, though perhaps not enough patience, so an ongoing project like this appeals to me. They have seven stories now. The hosts explain the context in which these tales first appeared.
Novel installments were often printed without predetermined knowledge of how many weeks or months would be devoted to the story, thus requiring authors to adapt accordingly. In addition, readers were never assured that the novels would reach a resolution and therefore became accustomed to complex, dissonant texts in which narrative suspension was a defining feature.
(via Prufrock News)
Tom Nichols, a professor of national security affairs at the U.S. Naval War College, says everyone’s reading 1984 to see the parallels with current events, but Trump is not Big Brother and America is not Oceania. He’s not trying to control everyone or tap everything down so it all looks orderly on the surface. But there are dangers to watch for.
One of the most endearing (and infuriating qualities) of Americans is that they don’t like to be told what to do. We retain a fierce streak of independence, even when it leads us astray. But make no mistake: we are killing our own sense of industry and independence on both the right and the left—yes, across the American political spectrum—and thus are far more at risk of sliding into the affluent but illiberal “Brave New World” than the regimented and disciplined world of Oceania.
In the Washington Post yesterday, Nichols says the constant media outrage over every little bit of news coming from the White House is only deadening our ears to honest critique or curiosity over actual policies.
This continual panic is short-circuiting any reasonable debate about the president’s policies by indulging Trump’s fiercest opponents in the belief that something could destroy his presidency before it has a chance to govern. Still furious over the outcome of the election, Trump’s critics seize on every move as if there is a Watergate moment to be found if only they look hard enough.
I have often chafed at appeals to 2 Chronicles 7:14 for American health, but I have wanted to believe them too.
The context is Solomon’s dedication of the temple. The Lord comes to him at night, saying, “When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land” (2 Chronicles 7:13-14).
Many Evangelical voices tell us that if we, the church, will humble ourselves and pray, then our Lord will heal, bless, rebuke, correct the American people, but as Dr. Moore explains, interpretation like that is corrupt.
When God said to [the original readers], “If my people who are called by name,” he was specifically pointing them back to the covenant that he made with their forefather Abraham. At a specific point in their history, God had told Abraham about his descendants, saying “I will be their God” and “They will be my people.” That’s what “My people” means. God reminded a people who had been exiled, enslaved, and defeated that a rebuilt temple or a displaced nation cannot change who they were. They were God’s people, and would see the future God has for them.
We can’t blur the line on who God is talking about here and attempt to claim divine blessing that isn’t offered. The straightest line to draw from this verse to us will not lead to America, but to Christ.
Ligonier Ministries and Lifeway Research surveyed three thousand Americans on their theological beliefs. The results show a great need for godly churches to reach their communities with the gospel.
Many self-professing evangelicals reject foundational evangelical beliefs. The survey results reveal that the biblical worldview of professing evangelicals is fragmenting. Though American evangelicalism arose in the twentieth century around strongly held theological convictions, many of today’s self-identified evangelicals no longer hold those beliefs.
You can browse the findings yourself on their website.
The same percentage of respondents (62 percent) agree or somewhat agree with the statement, “By the good deeds that I do, I partly contribute to earning my place in heaven,” as well as “Jesus Christ’s death on the cross is the only sacrifice that could remove the penalty of my sin.” Slightly more of them (64) would say “everyone sins a little, but most people are good by nature,” but 73 percent disagree or somewhat disagree that “even the smallest sin deserves eternal damnation.”
That conviction is fundamentally a conviction about the character of God. If he is perfectly holy and just, he cannot let sin go unpunished. But God is no longer holy—in the minds of six out of ten Americans.