May 16, 2023

I remember many years ago as a young graduate student when I first started reading the Bible.  I was blown away by its power, by its depths and complexity, and by the impact it was having on me.  Ever since, I have been reading the Bible every day, good habits being as hard to break as bad habits, working through it in different translations and studying it with different helps.

After many years, though, the Bible became so familiar to me that it lost some of its experiential luster.  The regular reading was still doing me good–knocking me down and building me up, just as I needed–but reading it over and over was getting somewhat tedious.

Lately, though, my enjoyment of the Bible has been rekindled.  Part of the reason is that I’ve been reading the King James Version, an evocative translation that keeps the mysteries of the original languages rather than flattening them in an attempt at clarity and making them sound modern, which they are not.  Editing J. G. Hamann’s London Writings also reignited my love of Scripture through the infectious enthusiasm of a great mind who was finding himself changed by reading it.  And now the translator of London Writings, the Australian theologian and Bible scholar John W. Kleinig, has poured gasoline on that flame with his new book God’s Word:  A Guide to Holy Scripture .

This book, part of the Christian Essential Series from Lexham Press, is not just an explanation of the doctrine of Scripture, nor a how-to book about using commentaries and concordances.  “I do not intend to set out an argument to prove anything about the Bible as God’s written word, let alone explain its divine nature and inspiration,” Kleinig writes. “That would be like trying to prove the value of good food.  You can only really discover how tasty and nourishing and satisfying food is by eating it.”   This is not a nutrition manual, a diet plan, or a recipe book.  Rather, it is more like a mouth-watering restaurant review or a documentary on the Food Network, something that makes you hungry and alerts you to flavors you might never have tasted before.

The Bible is God’s word.  That is to say, God speaks.  The Father speaks, the Son speaks, and the Holy Spirit speaks–and in the Scriptures they all speak about Jesus.  “All this makes up a single conversation of the Triune God with his people and them with him and each other,” Kleinig writes. “Since we have a record of that conversation in the Bible, we can listen in on it and join in with it” (p. 10).

Not only that, we are to “abide” in God’s word (John 8:31-32).  In other words, it is a place to inhabit.  To live in God’s word is to dwell in a place of truth, freedom, love, and security.

The human authors whom the Triune God inspires to record His word “speak many different words that do different things in different circumstances”–covenant words, words of institution, life-giving ordinances, prophetic oracles of either judgment or salvation (p. 13). Returning to the banquet analogy, Kleinig says to imagine a vast smorgasbord designed to nourish everyone in every situation.  “Some of it may appeal to me. Some of it, I must admit, may not suit my all too limited and untutored taste.  And much of it, sadly, may even repel me.  Where should I begin?”  He recommends beginning with Jesus, the Word made flesh, who alone can open the rest of the Scriptures to us (Luke 24:44-47).

Throughout, Kleinig emphasizes that “the Word of God is living and active” (Hebrews 4:12).  It is “powerful and performative, effective and productive” (p. 22).  Indeed, that can describe even human language. Far more does God’s language bring into being what it says, from the creation of the universe to the salvation of a soul.

Thus, the Bible is not just a record of history, a guide to life, or a collection of doctrines, though it is those things as well.  It is a means of grace.  Kleinig tells about how, as a young seminarian trying to preach on the parables, he realized that the point is not just trying to unpack what the text means, but to discern what Jesus does in the text.

The Word “is active not just in doing what it says but in energizing those who hear it,” Kleinig writes. “It acts on them and in them.”  But the Word is not a magical incantation.  “It did not energize all people to do God’s work, but only those who heard it as his word, received it as from him, accepted it as addressed to them, and believed in it as his word for them” (p. 112).  Thus the role of faith.

The Word made flesh is conveyed in the written Word and in the proclaimed Word.  Indeed, the risen and ascended Jesus fulfills His promise to be with us always through His presence in His word.  This is to say, the Word is sacramental, a vehicle of the Holy Spirit intimately connected with baptism and the Lord’s Supper.

The book is a small one, just 157 pages of text, and yet its 14 brief chapters cover a wide range of topics regarding the Bible.  Here are the chapter titles:  I.  An Invitation to a Banquet; II. The God Who Speaks; III. Words that Do What They Say; IV. Hearing Ears; V. Speaking with Authority; VI. The Word of Christ; VII. God’s Word Saves; VIII. God’s Word Gives Life; IX. God’s Word Nourishes; X. God’s Word Heals; XI. God’s Word Energizes; XII.  The Ministry of the Word; XIII. God’s Written Word; XIV. God’s Amazing Word.

Each one of them is filled with passages that brightly illuminate their topics.  For example, here is a broadly useful explanation of “mystery”:

Like many modern people, we tend to confuse mysteries with secrets.  And so we explain them away.  But a mystery is different from a secret.  Even though both have to do with something that is hidden and unknown, a mystery differs from a secret in one important respect.  A secret remains a secret only as long as you don’t know it.  Once it is revealed, it ceases to be a secret.  But a mystery remains a mystery even when it is revealed.  In fact, the more you know about it, the more mysterious it becomes. (p. 126)

As if all of this were not enough, the book is also beautifully designed and illustrated.

John Kleinig, author of Grace Upon Grace: Spirituality for Today,  has long been appreciated by confessional Lutherans.  I am happy that Lexham Press has discovered him and is making him known among evangelicals and Christians more broadly.

This is a book to read, study with others, and give away.

 

May 5, 2023

Polls show that Biden would beat Trump.  But DeSantis would beat Biden.  But Trump is leading DeSantis in the primaries by a large margin.

  Also, 70% of Americans don’t want Biden to even run, including 51% of his own party.  And 60% of Americans don’t want Trump to run.  Nevertheless, they are, and it looks like the 2024 presidential race will be a rematch of 2020, probably with the same result.

We have a two-party system that determines what candidates we get to vote for.  Those parties have become fundamental to our government, even though political parties are never mentioned in our Constitution and the Father of our country and first president, George Washington, warned against them.

While some people today are urging the repeal of the Electoral College, we might consider returning it to its original role.  The Constitutional way of picking the president was for citizens of the states to elect people entrusted with the task of finding the best person for the job.

Currently, the two parties put up their candidate as determined by winning the state-by-state party primaries.  But Americans who are not members of either party have no say at all in who the candidates will be.  And, it turns out, 42% of Americans are Independents, members of neither party.  Democrats comprise only 29% of the population and Republicans comprise only 27%.

So no wonder our politics are so dysfunctional and out of synch.

Peggy Noonan discusses the strange phenomenon that Americans are gearing up for a contest that the majority of them don’t want and suggests that now might be a good time for a Third Party candidate to emerge.  Part of the problem with that, of course, is that the two parties so control the states that it is very difficult for alternative parties to even get on the ballot.  But the No Labels movement plans to have enough signed petitions to get on the ballot in every state, which it will use for the benefit of independent “Unity” candidates.

From Peggy Noonan in the Wall Street Journal (behind a paywall), Biden vs. Trump in 2024?  Don’t Be So Sure:

A third party, if it comes, could have real and surprising power in this cycle. I am the only person I know who thinks this but, again, look at peoples’ faces when you say it will be Trump or Biden.

Independents now outnumber members of each party. No hunger for a third-party effort is discernible in the polls. So the effort would have to blow people out of their comfortable trenches and make them want to go over the top to seize new ground. It would have to be something centrists, by their nature, aren’t: dramatic. The people who would lead such an effort worry about whether or not they’d wind up as spoilers for the Democrats. You could argue as well it might spoil things for the Republicans.

They should be thinking: We are past the moment for such questions. If you think the country is in trouble and needs another slate of candidates, do it. No ambivalence, no guilt about spoiling it for the lesser of evils. If you’re serious, go for it. Look at the other two guys as spoilers.

A third party would have to have compelling candidates for president and vice president. That would be hard. I am not certain a third party is desirable. But I don’t think it’s impossible.

Third-party enthusiasts tend to be moderate, sober-minded. Such people are almost by definition not swept by the romance of history. But we are living in a prolonged crazy time in American politics. Anything can happen now.

Really, anything. I wonder if they know it.

It is surely significant that, though nations around the world have adopted representative democracies inspired by the United States, hardly any of them have a two party system like we do.  Rather, they have adopted parliamentary democracies, with many parties, in which voters can find exactly the shade of opinion that they agree with, whereupon coalitions of the various parties have to be built  in order to “form a government,” with the leader of the biggest party made the nation’s Chief Executive.

That still embodies the “party spirit” that Washington warned against, and I’m not sure having a three party system would be much of an improvement over having just two.  Of course, what Noonan is calling for is not so much a third party–there are already a number of small parties that are on some ballots, such as the Greens, the National, and the Libertarians–as a third major candidate.

It has been said that the United States has already elected a third party candidate, namely, Donald Trump, who pulled that off by taking over one of the two established parties.  Indeed, Trump opposed and was opposed by the Republican party establishment but won its primary and then the general election anyway.

So who would be a good third candidate this time?

Some celebrity like Oprah or the Rock?  A bridge candidate like Robert Kennedy, Jr., who has the Democratic pedigree but the anti-vax, COVID-skeptic bona fides to attract Republicans, plus an anti-corporate stance that members of both parties can agree on?  A centrist, like Joe Manchin?

I have heard people say that they are sick of all of the celebrity and ideology.  What they crave, what they think we need, is not just another celebrity, nor an embodiment of some cause, but simply someone who is competent–someone who can run the executive branch, get the parts of the government to work together, and be a steady hand in the problems that we face.

Or do we want ideology after all, someone with the ideas we most agree with?  If so, given the multiple schools of progressivism and conservatism, don’t we need more parties to accommodate those ideas?

Perhaps the issues we must deal with today–abortion, transgenderism, woke progressivism, the economy, threats of war–do not admit compromise and shades of grey.  There are only two sides, and one of them must prevail over the other.  In that case, maybe two parties in polar opposition may be the best we can do.

What do you think?  I myself am open to persuasion.

UPDATE:  Here is what George Washington said on the subject of political parties, from his Farewell Address:

“However [political parties] may now and then answer popular ends, they are likely in the course of time and things, to become potent engines, by which cunning, ambitious, and unprincipled men will be enabled to subvert the power of the people and to usurp for themselves the reins of government, destroying afterwards the very engines which have lifted them to unjust dominion.”

Was he wrong?

Illustration:  “Americans Suffer As Our Two Party System Stagnates!” by outtacontext via Flickr, CC 2.0.  

May 4, 2023

Religion is pretty much a cultural universal.  That is to say, no human culture is without one.  So if Christianity disappears in the West, we can expect other religions to rush into the void.  And those religions, say some observers, are likely to be a version of those that human cultures have turned to around the world and long before Christianity took hold.  In other words, they will be “pagan” religions.

Other major religions today, such as Islam and Judaism, are also very different from paganism, and they have similar concerns with Christians about the prospect of its revival.

Rabbi Liel Leibovitz has written a fascinating article for the Jewish conservative magazine Commentary entitled The Return of Paganism with the deck, “The spiritual crisis afflicting contemporary America has ancient and enduring roots—and so does the cure.”

He cites statistics that show that in 1990, a survey uncovered about 8,000 Americans who said that they are “pagans.”  In 2008, that number had increased to 340,000.  In 2018, that number had increased to 1.5 million.  This includes not only Wiccans (who tend to be feminists) but also the self-termed “Heathens” who follow the tenets of Norse mythology (who tend to be masculinists), as well as individual adherents who make up their own idiosyncratic pagan theology.

But Leibovitz is most concerned about what he sees as pagan traits that are permeating contemporary thought and culture.  “To the pagans,” he says, “change is the only real constant.”  He cites that pagan myths that describe the constant metamorphoses of the gods, which are continually changing their forms, assuming the appearance of humans or animals.  This, in turn, leads to an emphasis on the changes in human life.

“The soul of paganism,” says Leibovitz is “the idea that no fixed system of belief or set of solid convictions ought to constrain us as we stumble our way through life.”  He relates this to the relativism of today’s postmodern thought.  And yet, there is more to both paganism and postmodernism.:

Still, change alone does not a belief system make, and pagans, despite differences galore, unite by providing similar answers to three seminal questions: what to do about strangers, how to think about nature, and how to please the gods.

What to do about strangers.  The many forms taken by paganism are all tribal religions.  Whereas the major world religions today are universal religions, generally with a transcendent deity that is sovereign over the whole world and is accessible to people of all cultures, pagan religions are generally tied to a specific community or nationality.  Each tribe has its distinct gods who give the tribe and its customs a divine status.  And the tribes and their gods are at war with each other.

Leibovitz relates this to today’s tribalism, specifically to intersectionality and identity politics:

The same spirit, alas, is alive and well among our newest pagans: For them, tribal warfare isn’t just a way of life—it’s a system of divination, with power and privilege waxing and waning to reveal who is pure and worthy and who evil and benighted.

How to think about nature.  Pagans venerate nature and natural forces.  Leibovitz relates that to today’s environmental movement, with its eco-protests and climate change dogmatism
Just like the Scandinavian pagans who offered precious gifts to appease the Askafroa, the spirit of the Ash Tree, a vengeful entity that demanded sacrifice lest it wreak havoc, many of today’s green activists seem much more intent on appeasing an angry god than solving a scientific conundrum.

How to please the gods.  The gods must be placated and appeased.  But the gods have all the gold and silver they want, and animal sacrifices might seem too easy.  So the ultimate offering human beings could give to a pagan deity would be their own children.  Leibovitz says,

The pagans scanned the horizon for something truly precious and exquisite, something whose sacrifice would be an unmistakable sign of devotion. And, across time and across cultures, they alighted on exactly the same thing: kids.

At once the embodiment of innocence and the object of our deepest and most sincere emotions, children, the most vulnerable of mortals, were the ultimate offering to the gods—proof that the pagan believer was so certain in his belief that he would offer up his own offspring to show the gods the strength of his faith. . . .,

Child sacrifice, alas, is alive and well in America these days, too. We may not, like the Vikings, toss our young into wells as offerings to the heavens, but turn over every rock in our craggy contemporary political landscape and you’ll find some pagan policy offering up the well-being of children to the gods of virtue.

He cites the willingness of Americans to sacrifice their children’s well-being during the COVID lockdown by keeping them away from school and shut up in their homes, despite the mental and emotional consequences.  Also the way the general public including some parents are subjecting children to mutilative surgery and sterilizing hormone treatments to signal their allegiance to the cultural god of transgenderism.

Strangely, he doesn’t mention the most overt example of today’s Molech worship, abortion.  Parents are putting to death their own children to honor the god within, and the general public has convinced itself that doing so is righteous and pious.

Leibovitz has written a provocative article that is well worth reading in its entirety, but he is a rabbi, not a cultural anthropologist.  What pagans most venerated about nature is its fertility, and they also venerated their own fertility.  As I have commented elsewhere at this blog, fertility is most emphatically not venerated today.  Rather, fertility is generally seen as an unfortunate side-effect of sex, to be medicated against, to the point of aborting what fertility produces.

And his thesis calls to mind what C. S. Lewis said on the topic:

It is hard to have patience with those Jererniahs, in Press or pulpit, who warn us that we are ” relapsing into Paganism”. It might be rather fun if we were. It would be pleasant to see some future Prime Minister trying to kill a large and lively milk-white bull in Westminster Hall. But we shan’t. What lurks behind such idle prophecies, if they are anything but careless language, is the false idea that the historical process allows mere reversal; that Europe can come out of Christianity “by the same door as in she went” and find herself back where she was. It is not what happens. A post-Christian man is not a Pagan; you might as well think that a married woman recovers her virginity by divorce. The post-Christian is cut off from the Christian past and therefore doubly from the Pagan past.

From De Descriptione Temporum [“of the Description of the Times”].  Inaugural Lecture upon accepting the Chair of Mediaeval and Renaissance Literature at Cambridge University, 1954.  Published in C. S. Lewis, Selected Literary Essays.

 

Illustration:  “Offering to Molech,” Foster Bible Pictures (1897) by Charles Foster, Public domain, via Wikimedia Commons

April 28, 2023

What does the federal bureaucracy have against religious liberty?

An article in the Wall Street Journal by Nicole Stelle Garnett, a Notre Dame law professor, and Meredith Holland Kessler, an attorney with the Notre Dame Religious Liberty Clinic, lists a series of proposed regulations at various stages of approval that would seriously curtail religious freedom.

The article, behind a paywall, is entitled Biden Boils the Religious-Liberty Frog, with the deck, “A series of innocuous-sounding regulations conceal an affront to the American faithful.”  Here are the proposed new rules, with links to their documentation:

(1)  “Partnerships With Faith-Based and Neighborhood Organizations.”  From the departments of Education,  Homeland Security, Agriculture,  Housing and Urban Development, Justice, Labor, Veterans Affairs, Health and Human Services, and the Agency for International Development.

The new regulations for these nine agencies, according to the article, “would scale back and in some instances rescind rules ensuring that religious organizations may participate in federally funded programs while keeping their faith commitments.  The proposal would also constrain participating organizations’ right to hire employees who embrace and advance their religious mission.”

(2) Rescinding the Religious Liberty and Free Inquiry rule.  From the Department of Education.

You may recall how a few years ago university administrations were harassing student religious organizations, including shutting them down unless they allowed non-believers to hold office.  The Trump administration put a stop to that with this rule, which would deny federal funding to universities that deny benefits to religious groups that are available to non-religious groups.  Rescinding that rule would restore the earlier harassment.  See this discussion.

(3)  Revising Title IX to define disapproval of homosexuality and transgenderism as sex discrimination.  From the Department of Education.

Says the article, “Much of the attention on these proposed changes has focused on university procedures for sexual-assault cases and on a separate regulatory proposal governing transgender athletes. But the proposed rules also extend the definition of ‘sex discrimination’ to include speech and conduct that subjectively—not objectively, as is currently required—could be interpreted as discriminating on the basis of sex, which it would redefine to include sexual orientation and identity. . . .A student or faculty member could be expelled or fired simply for espousing traditional beliefs about sex and marriage if a disciplinary body finds it is more likely than not that some will find these views subjectively objectionable.”

(4)  Rescinding “Protecting Statutory Conscience Rights in Health Care; Delegations of Authority” from Health and Human Services Department; and Rescinding the Moral Exemption Rule. from the Internal Revenue Service, the Employee Benefits Security Administration, and the Health and Human Services Department. 

Both of these proposals would scale back conscience protections, requiring religious hospitals and doctors to perform abortions, gender transition surgeries, and other procedures for which they have moral or religious objections.

“Many of these regulations will be challenged in court, and some of them eventually will be invalidated,” comments the Notre Dame legal experts. “But religious believers shouldn’t have to turn to courts to remind the executive branch that it is bound by the Constitution.”

 

Illustration: The Struggle of the Slav by John S. Pughe (1870-1909). Original from Library of Congress via Rawpixel, Public Domain, CC0

 

 

 

 

 

 

April 27, 2023

As reading scores keep declining, parents have long been complaining that their children aren’t being taught effectively how to read.  Now civil rights activists have taken up the cause, claiming that the failure of public school systems to teach basic literacy to black and hispanic children is a social justice issue.

It turns out, there has been a great deal of high-quality scientific research into the best way to teach children how to read.  We now know what works and what does not.

And yet, as both conservatives and progressives join in demanding that schools follow “the science of reading,” many teachers, school systems, curriculum publishers, and (crucially) university teacher training programs are resisting.

The New York Times has published an article entitled ‘Kids Can’t Read’: The Revolt That Is Taking on the Education Establishment.  Here is the gist:

A revolt over how children are taught to read, steadily building for years, is now sweeping school board meetings and statehouses around the country.

The movement, under the banner of “the science of reading,” is targeting the education establishment: school districts, literacy gurus, publishers and colleges of education, which critics say have failed to embrace the cognitive science of how children learn to read. . . .

The movement has drawn support across economic, racial and political lines. Its champions include parents of children with dyslexia; civil rights activists with the N.A.A.C.P.; lawmakers from both sides of the aisle; and everyday teachers and principals.

Together, they are getting results.

And do you know what “the science of reading” has proven, what educators need to do in order to “follow the science” in teaching reading?  Teach PHONICS.

Says the Times story, “Research shows that most children need systematic, sound-it-out instruction — known as phonics — as well as other direct support, like building vocabulary and expanding students’ knowledge of the world.”

Science confirms that children pick up how to read by learning the letters and the sounds they make, putting them together according to consistent patterns, and “sounding out” words they don’t yet know.  This approach– known as “phonics,” referring to learning to read by attending to “sounds”–is the way reading has been taught and learned for centuries.  This is the “classic” way to teach reading.

So why do so many contemporary educators reject it?  Critics of phonics say that “this is not how people actually read.”  True, fluent readers don’t have to sound out every word they encounter.  Once they know the words, they can recognize them and process them mentally quickly and even silently.  But phonics is how nearly all fluent readers learned to read.  Making that connection between the oral word and the written word is critical.  You cannot leave out that step and jump straight to fluency.

Other critics of phonics say that English writing is not truly phonetic.  They say that under English spelling, “ghoti” can be sounded out to mean “fish” (“gh” as in enough, “o” as in women, “ti” as in nation).  But, though English spelling is complicated and often captures how words used to sound when they first came into written form, it is still rules-based.  As the Wikipedia entry for Ghoti explains,

The pronunciations of the constructed word’s three parts are inconsistent with how they would ordinarily be pronounced in those placements. To illustrate: gh can only resemble f when following the letters ou or au at the end of certain morphemes (“tough”, “cough”, “laugh”), while ti would only resemble sh when followed by a vowel sound (“martian”, “patient”, “spatial”). The expected pronunciation in English would sound like “goaty” /ˈɡti/, not “fish.”

I have also heard educators say that they teach reading–as well as other subjects–by immersion.  Children don’t learn to speak their native language by studying paradigms and practicing with flash cards.  They learn to talk naturally, by being surrounded by people talking to them.  These educators say that reading should be taught the same way:  surround children with books, read to them, and devote class time for children to look at books on subjects they like.  We don’t need to “teach reading,” these educators claim.  With this “natural” approach, children will pick up that skill on their own.

But being able to speak is a completely different skill from being able to read.  The latter must be taught.  Simply immersing children in books will do little if the children cannot read them.

Such “whole language” approaches are generally accompanied by a visual approach to decoding writing.  Students are taught to learn what words look like.  They are asked to memorize the shape and appearance of words, rather than how they sound.

Students taught this way, if they pay close attention, might learn a collection of “sight words.”  But when they come across a word they do not recognize, they have no way to figure it out.  They are kept from learning new words and acquiring a bigger vocabulary.  A student with a really good memory might be able to function by memorizing hundreds of words, though they too are likely to be held back from their potential.  But students without such a good memory will be permanently held down.

In practice, what many students do in order to become good readers is to figure out the alphabetic system themselves, learning “phonics” on their own, with little help from school.  The schools are busy teaching what is, in effect, the system of reading used in the Chinese language.

The Chinese writing system consists of ideographs, stylized drawings that symbolize each word.  Every word has its “character” that must be memorized.  Reading requires recognizing each of these complex drawings, and writing requires the even more challenging skill of being able to draw them oneself.  According to Bruce Upbin, “There are some 10,000 Chinese characters in common use. Basic literacy, according to the Chinese government, starts at two thousand characters. A solid grasp of a daily Beijing newspaper requires knowing around three thousand. An erudite Chinese reader should recognize five to seven thousand characters.”

So to learn to read Chinese, one must learn thousands of separate symbols.  In an alphabetic system, by contrast, using phonics, one need only learn 26 symbols, plus some rules of how they work together.  Since the student already knows how to speak, the meaning of those symbols is easy to recognize.

In traditional Chinese, the reading and writing system has little to do with the spoken language.  It is demonstrably harder to become literate in that system, than it is with a language that breaks up its words into component sounds with an  alphabet.  Historically in China, the ability to read and write was an elitist skill, to the point that the small educated class constituting the imperial bureaucracy basically ruled the country.  Today the literacy rate is much higher, due in part to adding oral and alphabetic elements–particularly representations of spoken syllables–to the writing system.

Meanwhile, western educators have been downplaying the connection of our written alphabet to the sounds of the language in favor of stressing the visual appearance of written words.  In doing so, they are turning our alphabetic system into an ideographic system.  That is to say, they are adopting the Chinese approach to reading and writing, despite its difficulty and despite the efforts by the Chinese themselves to adopt more of a phonetic system such as the one that made universal literacy so much easier to achieve in the West.

So how can we account for the resistance in the educational establishment to “the science of reading”?  There is nothing intrinsically political about phonics.  Those who believe in equality and equity should appreciate the approach that makes it easier for all children to learn how to read.

I suspect one reason is that, by the canons of progressivism, anything old, anything “classic” that has stood the test of time, is to be rejected in favor of “new ideas.”  Progressivism loves to be experimental.  Even though many experiments fail, once they are tried.  Genuine progress, like genuine science, builds on past knowledge.  But false progress is always starting over from scratch.  Thus, tenure-seeking education professors develop “new teaching techniques” and curriculum publishers church out expensive new and ever-changing products for the lucrative  educational marketplace.

Also, “the science of reading” implies the reality of human nature and objective truths, both of which violate the dominant academic worldview of constructivism, which teaches that truth is relative and reality is nothing more than a subjective construction, whether the construction of an oppressive power or a personal construction of a liberated consciousness.

After all, if truth is relative, what is there to teach?  Instead of teaching facts, such as the sounds that the letters make, this mindset will prefer teaching children to make up their own spelling rules and to spend class time on political indoctrination rather than teaching the truly liberating art of reading.

 

Illustration by Karen Arnold via PublicDomainPictures.net, CC0 Public Domain

April 26, 2023

I knew about the Lutherans who came out of the woodwork in Siberia after the Soviet Union fell apart, descendants of the church members whom Stalin shipped there on boxcars who kept their faith alive by worshiping in secret and continuing to catechize their children despite brutal persecution.

But I did not know about the even more brutal persecution that led up to that forced removal, including the criminalization of all expressions of faith and the  systematic killing of pastors.

That story is told in The Gates of Hell: An Untold Story of Faith and Perseverance in the Early Soviet Union, another first-rate publication from Lexham Press.  The author is Matthew Heise, an LCMS pastor and missionary in Russia who is the director of the Lutheran Heritage Foundation.

I was asked to review the book for Religion & Liberty, a journal of the Acton Institute edited by Anthony Sacramone.  Reading the book was an overwhelming experience.  I recommend it highly, not only for its inspiring accounts of ordinary pastors and laypeople–ones that will remind you of your own congregation– being martyred for their faith, but also for its account of how these horrors came on gradually, in some ways that parallel what is happening today.

Here is my review, which you can start here and then finish by clicking the link to the Religion & Liberty site:

Lutherans Under Communism

by Gene Edward Veith

Lutherans have been in Russia since the time of the Reformation. Ivan the Terrible, wanting to bring Russia into the 16th century, invited German craftsmen and tradesmen to settle in the country. He allowed the first Lutheran church to be built just outside Moscow in 1576. Four years later, he ordered it to be burned down.

That sums up conditions for Russian Lutherans under the czars. Sometimes they were favored; at other times, repressed. Until the 20th century, it was illegal for any ethnic Russian to have any religion other than Russian Orthodoxy.

And yet the czars had a habit of marrying Lutheran princesses—though a condition of the marriage was that she convert to Orthodoxy—a practice continuing all the way to the final ill-fated holder of that office, who was married to Alexandra of Hesse. Peter the Great was married not to a princess but to a Lutheran serving girl; one of those Lutheran princesses, however, would become Catherine the Great. Both of these “Great” monarchs brought into the country large numbers of Lutheran farmers, merchants, and well-educated professionals.

The Germans were not the only Lutherans in Russia. The Russian Empire and then the Soviet Union included the staunchly Lutheran Ingrians, Estonians, and Latvians, as well as a smattering of Finns, Swedes, and Lutheran Armenians. By the 1917 revolution, there were 3,674,000 Lutherans scattered throughout Russian cities, villages, and the vast countryside.

The Gates of Hell by Matthew Heise, director of the Lutheran Heritage Foundation and a long-time missionary in the region from the Lutheran Church–Missouri Synod, is a history of the Lutheran church in Russia from the time of the Bolshevik Revolution to World War II. The book is a gripping and instructive account of the state’s efforts to use economic, cultural, legal, and violent means to exterminate a church.

Class Struggle vs. the Golden Rule

At first, with the czar’s restrictions lifted, the Lutherans flourished. They managed to organize themselves into one church body, the Evangelical Lutheran Church of Russia, with two bishops. They opened a seminary in Leningrad. They worked with American government and church-related relief agencies in the famine and food shortage that followed the revolution.

Then the Bolsheviks began to implement their anti-religion policies. They proclaimed freedom of religion but only as a private matter; all religion had to disappear from the public square. They confiscated church property, took over all schools, and censored religious publications.

Priests and pastors were labeled “non-productive elements,” since they engaged in no physical or other productive labor, and so were excluded from the “workers’ paradise.” They were described as “former persons,” along with czarist aristocrats and functionaries of the old regime. As such, they had no rights of citizenship, could not vote, were given no food rations, lost their parsonages, and had to pay higher taxes. In addition, their children were not allowed to attend universities.

In response, church members, many of whom also lost their homes and farms, tithed like never before to support their pastors and their congregations. Lutherans from other countries, especially the Russian Germans who had migrated to the American Midwest, sent contributions.

Then came Stalin’s first Five-Year Plan, in 1929, one of whose goals was the complete elimination of Christianity in Russia.

[Keep reading. . .]

 

Photo:  Party celebrating the ordination of Friedel Hörschelmann (June 1918).  From Gates of Hell.  via excerpt online:  War, Revolution, and Reformation:

Within twelve years of this gathering, both elder and younger Hörschelmanns would die in Soviet Gulag labor camps. Three of the other pastors in the photo, Arnold Frischfeld, Arthur Hanson, and Emil Choldetsky, would also walk the path to Golgotha that so many believers in Russia would travel. The young man lying in the foreground, a future organist for Sts. Peter and Paul Lutheran Church in Moscow, was the youngest son of Ferdinand Hörschelmann. He would also serve a stint in the Gulag and eventually be murdered when he was thrown from a train by Soviet criminals.

 


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