Battle Cry in the Culture War

Let’s start with a quick quiz. Name this book:

The United States is in great peril because it has abandoned its Christian roots and is being taken over by people who are immersed in a humanistic worldview which is antithetical to God. The result will be a tyranny which will oppress Good Christians everywhere.

Trick question, obviously. There are thousands of books fitting that description. Even more books fitting that description will be published in the next six months. And the six months after that. And after that…

Truth be told, I truly wonder why people keep reading these books. They are insanely repetitive. The anecdotes illustrating the thesis get updated every year, but the basic argument is the same. Pick up one of these books from the early 1990s and switch the names “Al Gore and Jesse Jackson” to “Joe Biden and AOC,” and you have the 2020s version.

If you want to read a book in this vein, then you might as well read the template. Francis Schaeffer’s A Christian Manifesto was published in 1981. It was a sensation—so much so that those thousands of writers in the last four decades have simply been rewriting it. How big was this book? From the back cover, we have Joel Belz, founder of World magazine (which is basically just Schaeffer’s book in a biweekly news magazine): “Go to any evangelical Christian gathering and ask 20 people the simple question: ‘What single person has most affected your thinking and your worldview?’ If Francis Schaeffer doesn’t lead the list of answers, and probably by a significant margin, I’d ask for a recount.”

“The basic problem of the Christians in this country in the last eighty years…” That is the opening of A Christian Manifesto. No soft sell here. You, dear Christian, have a problem. A big problem. What is the problem? You “have seen things in bits and pieces instead of totals.” You notice that this thing in society over here is a bit problematic (fill in your own anecdotes). Oh, and that other thing over there is also a problem. And there is that other thing going on that just seems wrong. And you just heard that story that you have a hard time believing could actually be true—surely nobody would do that.

Enter Schaeffer, in effect saying, “All those things you notice: they are all connected!”

There is a war going on in the country (and remember this was written in 1981) between two worldviews. The Christian Worldview and the Humanist Worldview. “The term humanism…means man beginning from himself, with no knowledge except what he himself can discover and no standards outside of himself. In this view, man is the measure of all things, as the Enlightenment expressed it.”

Now obviously, Schaeffer wants all his readers to join Team Christian Worldview, but he does not think this is simply a lighthearted game of checkers. “Humanism, with its lack of any final base for values or law, always leads to chaos. It then naturally leads to some form of authoritarianism to control the chaos. Having produced the sickness, humanism gives more of the same kind of medicine for a cure.” This is a serious battle for the future of society.

As I said, change the anecdotes, and this book could have been published in 2024 with zero change in the underlying structure of the argument. Why should that be so? How is it possible that the framework of this battle has not altered at all in half a century? Neither side has won. Both sides stare at the enemy from their trenches. Is there any reason to think things will be different in 2081? What could possibly happen that will enable a victory in this cold trench war?

Just when the realization that A Christian Manifesto is just the original battle cry of the Christian soldier hit, I got to the part which was obviously coming where Schaeffer notes, “the bottom line is that at a certain point there is not only the right but the duty to disobey the state.” Yep, here we go.

The next sentence: “Of course, this is scary.” Ya think?

Then came the surprise. The scary part wasn’t just what those other guys were going to do when Christians start disrupting the social order. The really scary part is what Christians on the Christian side will start doing. Suddenly, the book turned into a prophetic warning about what could happen to Christians as they engage in this culture war.

“First, we must make definite that we are in no way talking about any kind of a theocracy.” Now, everyone these days denies that they want a “theocracy.” But Schaeffer elaborates: “We must not confuse the Kingdom of God with our country. To say it another way: ‘We should not wrap Christianity in our national flag.’”

Christian nationalists have no place in Schaeffer’s army of the good. Suddenly, this book doesn’t fit in with the copycat books being written in the 2020s. How to explain how a movement born with an explicit argument against wrapping Christianity in the national flag emerged into a movement that does exactly that?

We must say that speaking of disobedience is frightening because there are so many kooky people around. People are always irresponsible in a fallen world. But we live in a special time of irresponsible people, and such people will in their unbalanced way tend to do the very opposite from considering the appropriate means at the appropriate time and place. Anarchy is never appropriate.

Now that is most certainly not the sort of thing that is commonly said by Team Good Christian in 2024.

A Christian Manifesto thus stands not as yet another example of the type of book that litters the political sections of bookstores today, but rather as a useful corrective to those books. The Christian nationalists and the irresponsible people have grown in numbers over time. The effect has been that the central message of Schaeffer’s book is lost in one social media firestorm after another.

The real reason to read or reread A Christian Manifesto is not because you want to see a historical version of a common contemporary theme, but because you want to find a way out of the current morass. Schaeffer stands there like a marker showing where you entered into the mire. Sometimes the best way to get out of a swamp is to go back to your starting place.

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(Mandatory Note: I am not sure if Team Humanism or Team Christian doubts my sincerity here, but one of the other has made it my legal obligation to tell you that Crossway sent me a copy of this book so that I could review it.)

SMITH’S MAN OF SYSTEM IN ROMEO AND JULIET

The biggest threats to liberty always come from people who look at the world and become firmly convinced that their plan to overhaul the whole system will bring great joy. In The Theory of Moral Sentiments, Adam Smith argues that such people will inevitably bring harm to society.

In Romeo and Juliet, William Shakespeare has provided a marvelous example of such a person, exploring both the motivation and the devastation which ensues. Friar Laurence may rank with Iago and Edmund in the roll call of Great Shakespearean Villains.

Read the rest at AdamSmithWorks

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The Complaint of Peace

“As Peace, am I not praised by both men and gods as the very source and defender of all good things?…Though nothing is more odious to God and harmful to man, yet it is incredible to see the tremendous expenditure of work and effort that intelligent beings put forth in an effort to exchange me for a heap of ruinous evils.” (Erasmus, The Complaint of Peace, 1517, Dolan translation)

A few years after Erasmus personified Folly in his most famous work, The Praise of Folly, he went back to Olympus and brought forth The Complaint of Peace. The goddess Peace has a lot about which to complain.

Peace begins by noting how obvious it is that people should prefer peace to war. Nature itself shows that peace is preferable to the destruction of war. Yet war is seemingly omnipresent. Looking around for allies, Peace hears the words of Christ, who bears the title “Prince of Peace.” She rushes to Christ’s followers, expecting to find opponents of war. “Yet I find that Christians are actually worse than the heathen.” The people, princes, theologians, and clergy in early 16th-century Europe were constantly at war with one another.

Peace is dismayed that Christians, from the Pope on down, have decided that war is the natural state of affairs. It would be one thing if the wars were for just causes. “Of course, I am speaking of those wars that Christians conduct among themselves. It is not our intention to condemn those who undertake legitimate war to repel barbarous invasions or defend the common good.” But that is not the most common excuse for war in the time Erasmus was writing. “It shames me to recall the vain and superficial reasons whereby Christian princes provoke the world to war.”

Read the rest at the Online Library of Liberty

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Is Socrates Being Ironic in The Republic?

“Unless…the philosophers rule as kings or those now called kings and chiefs genuinely and adequately philosophize, and political power and philosophy coincide in the same place, while the many natures now making their way to either apart from the other are by necessity excluded, there is no rest from ills for the cities my dear Glaucon, nor I think for humankind, nor will the regime we have now described in speech ever come forth from nature, insofar as possible, and see the light of the sun.”

(Plato, The Republic, Bloom translation)

The Republic is a sprawling book. It starts off focused on the idea of Justice, but before long, Socrates is off leading his interlocutors on a wandering journey, crafting the perfect state. Well, not exactly perfect. Indeed, it is hard to imagine anyone actually wanting to live in Socrates’ republic. But in his mechanical way, Socrates knocks down objection after objection.

Should the philosophers be kings? Well obviously, right? You do want wise people running the state, right? And someone who loves (philo) the study of wisdom (sophos) is by definition a philosopher. So, one of the steps of a great republic is to have it ruled by philosophers. How are you going to argue with that?

The whole book is like that. Just one reasonable thing after another. But yet, there is that nagging sense that there is a mistake in there somewhere, because Plato’s Republic really does seem like it is describing a very odd place.

For a number of years, I have heard that many (well, probably most) of those who make the study of Plato a source of their income were convinced that Socrates was not being serious in The Republic, that he did not mean what he said. I have always found that argument strange—there is no place in the entire book where Socrates gives a wink and a nudge to suggest he is just kidding. He seems to be seriously advancing this argument with great determination.

I’ve asked people who are skeptical that Socrates is being serious where they got the idea. The most detailed answer I ever heard was something along the lines of “Socrates talks about using a microscope and microscopes distort.” In rereading The Republic recently, I think this might be referring to the part in Book II where Socrates talks about studying justice in the city and in the individual, but it is not at all clear how that section indicates that Socrates is not seriously advocating what he says.

But as I continued along in that recent rereading and talking about it with a former student (Izzy Baird, who always insists on getting acknowledged for being involved in an interesting discussion), an idea started small in the back of my mind and then expanded the further I went along.

In Book IV, Socrates discusses the Noble Lie. The idea is that all the lower classes, the non-philosophers, will need to be convinced that the society in which they live is the best society. So, the idea of a Noble Lie is proposed, a wonderful story which is not true but will make all those farmers believe that they really do live in a great society.

What if The Republic is a Noble Lie of this sort? Then the people who argue that Socrates is being ironic are right! I think it is a coherent argument to say that Socrates knew the Republic would fail, he expected philosophers would discover the errors, but there is some virtue in telling the non-philosophers that this would be the ideal state.

This would explain why Socrates keeps steering the conversation into even more outrageous places. There is no hint in the book that he is not being serious because that very much is part of the game. Naked coed gymnastics? Sure, what’s the problem with that? What makes this way of thinking about the book really interesting to me is how it changes the way the reader has to respond to the book. If Socrates really believed this was the best state, it is easy to dismiss the argument because it is just crazy. But if he didn’t believe it is the best state, then the challenge is to come up with the counterargument that you think Socrates could not easily handle by just becoming more outrageous and yet staying perfectly logical. That is a lot harder to do—which means you have to think even more about why it is objectionable.

What fascinates me about this way of reading The Republic is that this is a parlor trick I pull all the time in teaching. All. The. Time. Stake out an absurd position and then defend it against all the inevitable counter-arguments. It really makes students think hard. They know what I am saying is absurd. But why is it absurd?

Take the philosopher-king idea. Part of what intrigues me about the idea is Socrates’ contrast between true philosophers and those who are not philosophers but claim the title of philosopher. Socrates would surely be disgusted with modern philosophy departments. If that is right, then what he means by a philosopher king is most surely not modern doctors of philosophy becoming rulers.

Which then raises the question, is it possible for anyone to be the type of philosopher Socrates asserts are the good rulers? If nobody could ever be that type of philosopher, then there is no possible philosopher-king. That fits with the idea I now cannot evade that the point of this exercise is not describing a real blueprint for a society. We all fail to be pure philosophers.

Now that I am convinced Socrates is using this as a thought experiment rather than a blueprint, the discussion of the reluctant philosopher-king part makes way more sense. There can never be a philosopher-king because the philosopher will be thinking about things far above the mundane details of being a king. That is why philosophers have to be compelled to be kings, which means they can’t really be philosophers anymore. You can’t spend all day studying Truth, which is by definition the highest calling of a philosopher, and spend all day ruling the city. So, the philosopher-king must only get a small bit of wisdom before being hauled back to city management. It can’t work. As Glaucon notes, it is an injustice to make a philosopher abandon philosophy—and Socrates does not disagree that this is not just to the philosopher. Socrates says that the injustice to the philosopher is necessary to have justice for the city, but then the city is not just for one of the classes in the city. This is so incredibly interesting—how had I never noticed this before? Socrates is very clever at laying traps for the unwary. It is an even better book than I thought.

On a different note, like everyone, I really enjoy The Cave ™. But, what I most like about it is that it perfectly agrees with Christian notions of Revelation. Man is trapped in his sin and cannot see the light. Someone comes into the cave saying that there is more to this world than what can be seen, but the people in the cave reject it. So, they have to be led into the light, and only then they can understand.

What intrigues me most about this is figuring out the causality. Does this sort of description of Christian theology resemble Plato’s cave because a) Plato was inspired or b) the merger of Athens and Jerusalem is the reason I think about revelation in this way. I think it is a), but I don’t know how to be sure because I cannot imagine a non-Platonic Christian theology to see how it would be different. Obviously, since God is sovereign, then it is not accidental that Christianity is born into the Greco-Roman world, so the counterfactual is not really relevant…but it still intrigues me a lot.

And that is why The Republic is worth reading and rereading. As anyone who has read the whole thing will tell you, it is a slog to get through it. But, scattered throughout are things that will make you pause and think deeply. Every time you read it, you’ll pause at different points. You’ll learn a lot, not from accepting the argument in the book, but rather from trying to figure out why the argument in the book is wrong. Sometimes Great Books are Great because they are so very wrong.

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The Praise of Folly

“If someone should attempt to take off the masks and costumes of the actors in a play and show to the audience their real appearances, would he not ruin the whole play?… For what else is the life of man but a kind of play in which men in various costumes perform until the director motions them off the stage.” (The Praise of Folly, Dolan translation)

Published in 1511, The Praise of Folly is the best known book written by Erasmus, a priest from Rotterdam. Saying it is his most famous book is no small praise; he was one of the best-selling authors of his day.

No stranger to controversy, he could not escape the ferment caused by the Protestant Reformation. In a letter, Erasmus expressed his concerns: “I was sorry that Luther’s books were published, and when some or other of his writings first came into view, I made every effort to prevent their publication, chiefly because I feared a disturbance might result from them.” His fears were well-founded.

A well-known Catholic priest who engaged in the Reformation battles on the side of Rome, Erasmus sure seems like the sort of person whose books would be loved at the Vatican. Yet, The Praise of Folly was put on the index of forbidden books by the Church in 1559. Why?

Read the rest at the Online Library of Liberty’s Reading Room

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Reading as a Spiritual Practice

“Until very recent years, civilized folk took it for granted that literature exists to form the normative consciousness: that is, to teach human beings their true nature, their dignity, and their rightful place in the scheme of things. Such has been the end of poetry—in the larger sense of that word—ever since Job and Homer.”

Since Russell Kirk wrote these words in 1977, matters have drifted further from this ideal.


Jessica Hooten Wilson is disturbed by the state of reading, particularly among Christians. Why? Because, she argues in Reading for the Love of God: How to Read as a Spiritual Practice, God is disturbed by the lack of attention to books. 

The problem is not illiteracy; the people for whom Wilson writes obviously know how to read. The problem is that people do not know how to read well. “Why and how we read matters as much as what we read. If we are poor readers, an encounter with the Word will not do much to make us his people.” It is more than just poor reading of the Bible, though. Christians don’t know how to read books outside the Bible; they lack appreciation for the Great Literature she so clearly loves. 

Read the Rest at The University Bookman

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