2024-09-15T18:10:40-04:00

A few weeks ago, we criticized a key part of Kamala Harris’s economic program in our post Why Price Controls Cannot Work.  Now I’d like to criticize a key part of Donald Trump’s economic program:  imposing a 10%-20% tariff on all imports, and a 60% tariff for all goods made in China.

This was the topic of Anne Bradley’s Religion & Liberty essay Toasters and Trade:  How Misguided Policies Can Burn the American Dream from which we lifted her insights about vocation in yesterday’s post.

Her main purpose was to take issue with something vice-presidential candidate J. D. Vance said in a campaign speech:  “We believe that a million cheap knockoff toasters aren’t worth the price of a single American manufacturing job. We believe in rebuilding American factories and rebuilding the American dream.”

Bradley, who is a Christian and a conservative and an economist, begins by unpacking insights from the pioneering free-market theorist Adam Smith, who showed the value of free trade in The Wealth of Nations.  Among them are these:

 Firstwe should never produce at home what we could purchase cheaper somewhere else. That would be imprudent. Second, “consumption is the sole end and purpose of production.” In a world of scarcity, we only use scarce resources to produce things people need and want. Production for its own sake is wasteful. This is a pro-consumer vision of the world. Rather than protecting producers, Smith saw that economic development hinged on directing scarce resources toward the needs of consumers, contra the prevailing theory of mercantilism, which Smith rejected as benefiting only a small segment of the public at the expense of everyone else.

In contrast, Vance, along with his fellow “post-liberals,” believe in mercantilism:

Vance believes that production is the end goal. If we make things here, we create jobs here, and that’s how Americans grow rich. It may sound good on the campaign stump, but this is why we must read and understand economics. We grow rich by making things at a relatively lower opportunity cost than others, which requires free trade.

Bradley explains, in depth, why Vance’s desire to use tariffs to keep out cheap toasters in an effort to build up American manufacturing jobs–which American presidents can impose without Congressional action– is wrong-headed.  In doing so, she uses as an illustration the toaster industry.  I urge you to read her analysis.

I would simply like to point out, in broader strokes, why tariffs, along with other protectionist economic policies, do not and cannot work:

(1)  Tariffs raise prices.  Trump has said that China will pay the tariffs, as if we are penalizing China while still allowing Americans to keep getting their cheap toasters.  No, if the price of the toasters goes up 60%, importers will have to raise their prices 60%.  The very purpose of tariffs is to raise prices.  That way, American companies will be protected from competition.  And without the downward price pressure of imports, the American companies can raise also their prices.

(2)  Low prices benefit workers.  America’s working class has a much higher standard of living than their counterparts in many other countries.  This is because so many consumer goods that might be considered luxury goods in other economies are so inexpensive they are available even to Americans with lower incomes.  If the goods sold in Walmart, many of which are “cheap imports,” were to go up 10%, 20%, or 60%, low-income Americans would be hurt.

(3)  Tariffs hurt American exports.  This is because countries that must pay tariffs for their products invariably retaliate by raising tariffs of their own.  American companies may not make many toasters, but they do make products–ranging from wheat to high-tech machinery–that they need to sell to the vast markets overseas.  Tit-for-tat tariffs that shut down our exports will devastate some of our most successful companies, resulting in huge job losses.

(4)  Tariffs hurt the quality of American industry.  It is never a good idea to shelter companies from competition, which not only brings down prices but also builds up quality.

Just as I am so old as to remember Nixon’s price controls, I can remember American automobiles in the 1960’s and 1970’s, back before free trade policies took hold in the Reagan era.  Don’t get me wrong:  those old cars looked great and are worth all of the nostalgia they evoke.  But as automobiles, they were gas guzzling, inefficient, and backwards compared to what the European and Japanese automobile industry was turning out.  When you bought a new American car–and it had to be American for most of us since the imports were tariffed out of most people’s price range–the “showroom tires” wore out in a few weeks and you almost never could approach 100,000 miles before you’d throw an engine rod or the transmission would go out.  Japanese cars, on the other hand, could last well over 200,0000 miles, with much better fuel economy, performance, and fit-and-finish.

But once the trade barriers came down, American automobile companies had to compete with the Japanese and the Europeans, whereupon the quality of American cars improved drastically!  Today’s American automobiles will easily go over 200,000 miles, and American automotive technology leads the world.

(5)  Tariffs throw off American industrial capacity.  If you order something that isn’t a book from Amazon, you will notice that it often comes with a notice that it is “made in China.”  The same is true, again, if you shop at Walmart or an equivalent big box store.  If we were to erect a great trade wall to shut China out of the American market–as the Great Wall of China tried to shut out the barbarians–do you think American industry could or would fill the void?

If American companies could make toasters profitably, they would already do so.  The challenges of making and selling products in a greatly shrunken market –limited to Americans alone–would make it even harder.

America, it has been said, has a “post-industrial economy.”  That is, it isn’t so dependent on manufacturing as it used to be.  But we have a strong economy with, by global standards, a low unemployment rate.  Our economy isn’t geared to making toasters, toys, and plastic utensils any more.  It would take a long time to retool for American companies to fill the Walmart shelves, and even if they could, it would arguably be a step backwards for the American economy.

I do realize that trade has its tradeoffs.   I hate to see the boarded up factories in our nation’s “rust belt.”  And when a worker overseas makes in one day what an American worker would make per hour, of course a company will farm out its production overseas, putting American workers out of a job.  That’s tragic.  But the problems of those shut down factories go beyond what tariffs would protect them from.

Bradley says that American workers are five time more productive than their counterparts in low-wage countries.  They can be put to better use, with the help of American technology, than making toasters.  And their greater productivity can and should manifest itself in higher wages.

Under Donald Trump, the American economy and American workers thrived, not because of tariffs but because of reduced taxes and the removal of unnecessary stifling regulations.  More can be done, but the answer isn’t to protect companies from competition, which helps the big corporations more than it helps their workers.

“We can avoid harming the working class by not manipulating trade and production patterns based on fallacies about how the economy works,” concludes Bradley. Rather, she says, “let’s support workers by increasing their opportunities, which means more market freedom—and more outsourced toasters.”

 

Illustration:  UK political poster, 1906.  “Liberal Party poster clearly displaying the differences between an economy based on Free Trade and Protectionism. The Free Trade shop is full to the brim of customers due to its low prices whilst the shop based upon Protectionism has suffered from high prices and a lack of custom.”  Via Picryl, public domain.

2024-09-01T19:15:26-04:00

According to conventional conservative wisdom, big government is a threat to freedom, while small government allows individual liberty to flourish.  Libertarians are often leery of government altogether, while anarchists would love to have no government at all.

William A. Galston of the Wall Street Journal, though, takes a different perspective.  He argues, in the words of his op-ed piece on the topic, that There’s No Freedom Without Government.  The deck states his basic reasoning:  “Natural rights don’t mean much without a mechanism for protecting them.”

The column is behind a paywall, but here is the gist of it:

According to the Declaration of Independence, individuals are endowed with natural rights. But it’s one thing to have inherent rights and quite another for those rights to be respected and protected. Individuals can get away with violating others’ rights if there isn’t an enforcement power to stop them. That’s why government is needed—to “secure” our ability to exercise our rights—and it must be strong enough to do so. Government can go too far, and citizens must resist it—with their voices and votes, and through the courts—when it overreaches. Conversely, a government too weak to secure our rights is not more but less compatible with freedom.

This is a version of a conversation I once had with my politically liberal brother.  We worked it out that conservatives want to protect citizens from their government. Whereas liberals want the government to protect citizens from the private sector, such as big business and exploitive corporations.

I think Galston reminds us conservative Christians that governments with their associated vocations are gifts of God, by means of which which He protects us from evildoers (Romans 13; 1 Peter 2:13).  Soon after St. Peter tells us to be subject to every human institution, including the Emperor and governors who punish those who do evil and praise those who do good, he brings freedom into it:  “Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God” (1 Peter 2:16).

So governments are not intrinsically hostile to freedom, and they are indeed necessary to establish social order, without which freedom is indeed impossible.

But there are a few considerations I think Galston is missing.  Today we are indeed facing threats to our freedom from the private sector:  Speech codes, cancellations, censorship, religious bigotry, people losing their jobs because of their beliefs or what they post online, etc., etc.  But we are told that the Bill of Rights only applies to government actions.  The government can’t infringe on  anyone’s freedom of speech or religion, but the private sector can.  But if government exists to “secure” these rights, as Galston and the Declaration of Independence say, why isn’t it cracking down on universities, corporations, social media mobs, and individuals who suppress our freedoms?

Furthermore, the Bill of Rights does specifically restrict the power of government to violate our freedoms.  In the words of the First Amendment, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances.”

Why does it do that, if governments are by nature protective of freedom?  And we can ask, who have been the biggest suppressions of freedom?  Who but authoritarian governments?

Private citizens and corporations can indeed restrict people’s freedoms, as they are doing today.  But their power is much less than the power of a government, which can take people’s property, throw them into prison, and even put them to death.  (Some states have eliminated the death penalty, but the federal government has not.)  For that reason, government is potentially a bigger threat to freedom than the private sector.

The genius of “liberal” democracy–that is to say democracies that enshrine liberty–which is so much maligned today, is that not only the people but the government itself is brought under the law.  Not all democracies have been liberal democracies.  For example, the democratically elected dictatorships of ancient Greece or the democratic Reign of Terror in the French Revolution.  A good government will indeed protect its citizens’ freedoms, which will include limiting its own power.

 

Photo:  Ronald Reagan Sign by Gage Skidmore via Flickr, CC BY-SA 2.0

2024-08-31T08:58:44-04:00

This year marks the 50th anniversary of the split in the Lutheran Church Missouri Synod known as the SEMINEX [seminary in exile] walkout, in which its liberal seminarians and their professors ceremonially walked out of the denomination–as did, eventually, most of its liberal pastors and congregations–leaving the LCMS in solidly orthodox hands.

The American Spectator, a prominent conservative magazine, has an article in its Spring issue by Tom Raabe entitled How a Church Fought Back Against a Liberal Takeover — And Won.  It gives a blow-by-blow account of the controversies that culminated in the walkout.  And it praises the LCMS for being one of the few church bodies that has successfully resisted a concerted internal effort to make it go liberal.

Raabe’s article is so good and so instructive for other traditions facing similar pressures that I urge you read it in its entirety.  I will get you started, then give you a few thoughts of my own:

Rarely if ever in American religious history has a Christian church body been able to repulse a concerted attempt by professional theologians to lead that church into the darkness of theological liberalism.

But that was what happened fifty years ago when theologically conservative laity and pastors rescued the Lutheran Church–Missouri Synod from such a fate. In 1974, 90 percent of the faculty (forty-five out of fifty professors) at the denomination’s foremost seminary, Concordia Seminary, and approximately 80 percent of the students walked off the St. Louis campus and into “exile” to start their own theologically liberal institution. Eventually, the group took about two hundred of the church body’s six thousand congregations with them, thus forming the Association of Evangelical Lutheran Churches.

It is a story with all the drama one would expect from a modern church splintering in plain sight. It featured tempestuous church conventions, rebellious student convocations, pompous faculty orations, protests and press conferences, and all the militant accouterments — black armbands and the like — one would expect of a winner-take-all showdown in the tumultuous 1970s. It ended with a theatrical exodus event that included a mock funeral for the seminary, boarded-up arches and gateways, the planting of memorial crosses on campus grounds, defiant speeches, and a triumphal march away from the campus into self-imposed exile.

The Theological Tempest

In a time when churches split over positions on sexual proclivities or thinly disguised political issues, if there is a silver lining to this particular ecclesiastical fissure, it is that, in a bizarre way, it is refreshing to see a church body fracturing over what the church should be about in the first place, that is, theology — or, more specifically, biblical interpretation.

That’s how this squabble started. It stemmed from the adoption of a hermeneutical method called historical criticism by certain members of the faculty of Concordia Seminary.

Historical criticism is a product of the Enlightenment, the age when science and reason were in ascendancy. It focuses on biblical hermeneutics, treating God’s written Word as though it is to be interpreted as a merely human document that is in principle no different from any other piece of ancient writing. By rejecting the notion of divine inspiration, historical criticism undermines the Bible’s authority, denies its miracles, and dismisses its historical accounts.

This method is a cornerstone of liberal theology and is widely utilized in the hermeneutical practices of mainline Protestants, including Presbyterians, Episcopalians, Methodists, and liberal Baptists and Lutherans. The Lutheran Church–Missouri Synod had avoided its taint until, in the early 1960s, reports began to filter through pastoral and lay ranks that certain professors at the seminary had embraced this interpretive method.

[Keep reading. . .]

I remember following all of this as a young graduate student who had grown up in a mainline liberal denomination, recently discovered the Bible, and had become more or less a generic campus evangelical.  I came across a comment by the evangelical theologican and cultural critic Francis Schaeffer who said that in the “Battle for the Bible”–which was raging in virtually every theological tradition–the Lutheran Church Missouri Synod was the only major denomination in which the liberals left to form their own small church body, while the conservatives kept hold of the denomination and its infrastructure.

Consider, for example, the very recent case of the Methodists.  Even though the conservatives dominated the ruling church convention, which re-affirmed the denomination’s opposition to homosexuality, the liberal church hierarchy fixed it so that the conservatives had to leave to form a new denomination.

Later, I remembered Schaeffer’s comment when my wife and I moved to a new city and were looking for a church to join.  We checked out the local congregation of the Lutheran Church Missouri Synod and the rest is history.  I guess I owe my Lutheranism to the SEMINEX walkout.

I’m not saying that this made it all worthwhile.  Every schism is traumatic for a church body.  Congregations were split, friendship were broken, and families were rent asunder.  The walkout is still a sore subject fifty years later for many of those who are old enough to have gone through it.

But still, it was a defining event for American Lutheranism.  The small American Evangelical Lutheran Church (AELC), formed by those who walked out became the catalyst for uniting all of the Lutheran denominations that had chosen to make themselves mainline liberal Protestants into one denomination:  the Evangelical Lutheran Church in America (ELCA).  More significantly, the exodus of the liberals from the Lutheran Church Missouri Synod secured its identity as a church body that confesses the Bible, Jesus Christ, and the Gospel of salvation.

So important is the SEMINEX walkout to Lutheranism today that we discuss it in my book Embracing Your Lutheran Identity.

For a detailed account of what happened, read Rediscovering the Issues Surrounding the 1974 Concordia Seminary Walkout, a Concordia Historical Institute monograph edited by Ken Schurb.

 

Photo:  Members of the faculty and student body of Concordia Seminary, St. Louis, participate in the “Walkout” on Feb. 19, 1974,  by Paul Ockrassa, via Reporter: The Official Newspaper of The Lutheran Church—Missouri Synod 

 

2024-09-03T07:47:56-04:00

Many young Catholic women have returned to the tradition of wearing veils in church.  I’ve seen this too among Lutheran women who are bringing back the head covering called for in 1 Corinthians 11.

The Free Press has an article on this phenomenon by Madeleine Kearns entitled The Young Catholic Women Bringing Back Veils.  This post, though, is not about that topic.  Rather, it is about a quotation in the article from the Catholic philosopher Alice Von Hildebrand:

“Whatever is sacred calls for veiling.”

Von Hildebrand says the female body is sacred because of its unique capacity to conceive, bear, and bring forth life.  In an interview with Kimberly Cook, entitled True Femininity, she says this:

God. . . touches the fecundated egg, and in this moment, there is a new human person. Therefore, the dignity of the female is that God, so to speak, has a direct contact with her body. This is why the woman should be veiled. Why is it that women are called upon to be veiled, which is not truly the same way of males? Why? Because whatever is sacred calls for veiling.

I am intrigued by that principle, that whatever is sacred is veiled.  After Moses had a direct encounter with God, his face shone, whereupon he wore a veil (Exodus 34:29-35).  In the Tabernacle and in the Temple, the Ark of the Covenant in the Holy of Holies was hidden by a veil (Exodus 26:31-35; 2 Chronicles 3:14).

Holiness unveiled would destroy us unholy human beings.  “For this great fire will consume us,” said the people standing around Mt. Sinai. “If we hear the voice of the Lord our God any more, we shall die” (Deuteronomy 5:25).  Uzzah simply touched the Ark of the Covenant in a well-intended effort to keep it from falling and he was blasted (2 Samuel 6:3-8).

But with the death of Christ, the veil of the Temple was torn in two (Matthew 27:51;KJV), and “when one turns to the Lord, the veil is removed” (2 Corinthians 3:16).  The point is that now, because of Christ, we all have direct access to God and to His sacred gifts.

But still, even though God’s Word is “unveiled” to us, the figure of the veil continues.  It is used to speak of the Incarnation.  The author of the book of Hebrews shows that the Tabernacle and the Temple point to Christ.  We now have “boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19-20).  As Charles Wesley puts it in “Hark, the Herald Angels Sing,”

Veiled in flesh the Godhead see,
Hail th’ incarnate Deity!

Luther speaks a great deal about how God hides Himself, how He wears masks, or, we might say, veils.

Christ’s body and blood are veiled in the bread and wine of Holy Communion.  And on the Lutheran altar, the Communion elements are covered with a “veil.”

The figure of something sacred covered by a veil speaks to us also of vocation.  Luther describes vocation as a mask of God.  God is present as he works through ordinary human beings to give His gifts.  Thus, vocations–whether in the family, the workplace, the state, or the church–are sacred because of His presence, but we are His veils.

UPDATE:  The great Australian theologian John Kleinig read this post and added some profound reflections.  Veiling, he said, also speaks to us of justification.  And when we hear a pastor preaching God’s Word.  I add his comments here with his permission:

Your latest Patheos blog aroused my interest. Here is why and how.  Both God’s glory and holiness is veiled and needs to be veiled from us unclean, sinful mortals. The story of Moses in Exodus 34:29-35 adds something essential to what is said elsewhere and what is elaborated by Paul in 2 Cor 3:7-4:6. Since the face of Moses reflected God’s fearful glory to his people, he covered it at all times except when he spoke with God and when he spoke God’s word to the Israelites. Like his holiness, God’s glory, his radiant face, is not disclosed perilously in condemnation to our eyes but safely in justification to our ears through his embodied, spoken word, the proclamation of the gospel by the ministers of Christ. There the Holy Spirit lifts the veil from the human face of Jesus as well as the veil in our hearts and minds. So every sermon is a theophany, a disclosure of God’s glory and holiness verbally in the face of Jesus.

 

Photo:  Sodality of the Blessed Sacrament Requiem Mass with Benediction in Corpus Christi Church by Mazur/cbcew.org.uk  via Flickr, CC BY-NC-ND 2.0

2024-08-26T14:47:23-04:00

Back on November 8, 2022, I posted Teaching Lutheran Identity, telling about a post-confirmation class that I taught for our church.  In the ensuing discussion, some of you Cranach readers said that I should write this up as a book and study guide, not only for youth but also for adults.  Well, I took your advice.  Today, CPH is releasing my new book, Embracing Your Lutheran Identity.

The Cranach Connection

Let me give you some more of the back story.  In my 2022 post, I wrote this:

At our congregation I am teaching a post-confirmation class.  The youth attending it have been confirmed, so they have been well instructed in the Catechism and in the Bible, knowing the Law and the Gospel, the Word and the Sacraments.  At their confirmation, they were asked a series of questions about their faith, culminating in this:

Pastor: Do you intend to continue steadfast in this confession and Church and to suffer all, even death, rather than fall away from it?

Response: I do, by the grace of God.

Despite making this commitment, many confirmands have been abandoning this confession and Church as soon as the rite is over.  I have better hopes for the members of my class.  But it has occurred to me that many Lutherans are oblivious to their forebears who did suffer death rather than fall away from this confession.  And many Lutherans, not just young people but adults as well, do not know all that much about their Church and why it is worth suffering for.

In the class I am teaching these young folks the history of the church in general and their Lutheran church in particular. I am trying to help them learn and appreciate their spiritual heritage and realize their place in it.  My goal is to build up their Christian identity by helping them cultivate a Lutheran identity.

I went on to tell about my approach, telling about the fascinating, sometimes thrilling, often inspiring saga of the church that they too are part of–from the early church that kept winning converts despite the most horrible persecution; through the Middle Ages with its cultural influence marred by corruption; through the Reformation and what happened after the Reformation when the Emperor twice nearly wiped out the movement until God amazingly brought it back from the dead; through the magnificent achievements of the Age of Lutheran Orthodoxy; through the related challenges of Pietism, the Enlightenment, and Romanticism; through the confessional revival and what happened with American Lutheranism; the mainline liberal Protestant temptation; global Lutheranism today; and on and on. . . .

In the ensuing discussion, some of you indicated that you didn’t know a lot of these stories either and that you wish you did.  Steve Bauer said that adults should take that class too.  Tom Hering said, “Dr. Veith, I think you have the outline of a new book. ;-).”   Then saddler said, “My thoughts exactly Tom…or a study guide/work book for a class.”  Then Tom Hering came back with, “Or a book and a study guide for youth and adult classes. :-).”  Then Pete jumped in with “Yes – two thumbs up for this!!”

So this is exactly what I have been working on for two years:  A book that is also a study guide and a work book for both youth and adults.  Something that can be read like any other book but can also be used for a class or group study.

How This Book Is Different

I do different kinds of writing–academic, popular theology and cultural criticism, journalism, blogging–and each kind requires a different style and approach.  This book, though, is different from all of those.  Here I am in my primary vocation as teacher.  Except for you subscribers who are ex-students of mine, most of you don’t know me in that role, but I’m trying to recreate it in this book.

When I teach, I try to make my presentations as interesting and engaging as I can, leavened with unexpected connections and humor.  And then, after going on a while, I interrupt myself by asking the class questions.  Not “were you paying attention” questions, but questions that elicit thought, reflection, and personal applications.  According to the tenets of classical education, understanding something is achieved not by downloading information about it but by talking about it with other people.  That is to say, “dialectic”–dialogue, Socratic questioning, discussion–and I have found this to be true.  “Talking things through,” as we say, causes us to internalize what we are trying to learn.  After we do that for awhile, I go back to my presentation, pausing for dialectic again with my next point.

So in this book, I write a few paragraphs.  Then I pose some questions.  Then I write some more paragraphs.  And pose some more questions.

This results in a book that can be used in multiple ways.  You can just read it like any other book.  I hope you pause, if only for a moment, to think about the questions, at least the ones that most interest you.  But you can forge ahead as you please.

You can also read the book and actually write out your answers to the questions.  Space is provided.  This creates a more intentional kind of study, perhaps a good self-study project or Lenten discipline.  Writing out your answers will cause you to reflect on the material more deeply than you probably would otherwise.

This format also makes the book ideal for a group study.  It requires no leader preparation or prior knowledge.  I supply all of that.  The group can sit around and take turns reading, paragraph by paragraph, until a question comes up, whereupon the group can discuss it.  Then start reading paragraph by paragraph again until the next question.  The group can work through the book at their own pace.

Or, better yet, everyone in the group could read the paragraphs ahead of time and write out their answers to the questions.  Then, when the group comes together, everyone can read their answers to each other, with the different perspectives and the consequent discussion enhancing everybody’s learning.

But What Does This Look Like?

I’ll post a sample tomorrow, one that you non-Lutheran subscribers can also appreciate.  (One facet of Lutheran identity is identifying with the entire holy Christian church throughout time and eternity.  Contrary to what is often said about him, Luther did not “start a new church”–as some later Protestants tried to–but rather sought to reform the one apostolic church when it drifted away from God’s Word and the gospel of salvation through Christ.)

Also, you can hear me talking more about the book and giving more details about it in this Concordia Publishing House Podcast with Elizabeth Pittman.

Embracing Your Lutheran Identity was chosen as the “Book of the Month” at Issues, Etc., and Todd Wilken has done a series of episodes/podcasts with me as we walk through the entire book.

You can buy the book from Amazon here.  (As of this writing, it is already the #1 New Release in Lutheran Christianity.)

Or buy direct from Concordia Publishing House here.  (If you want this for a class, CPH gives discounts for bulk orders.)

 

2024-08-15T22:56:52-04:00

 

Yesterday we looked at a wonderful illustration that illuminates the two different fates of the Apostles James and John (Matthew 20) and a profound truth about vocation.

To review, Fr. Robert McTeigue describes a Roman coin that “depicts an ox facing both an altar and a plow. The inscription on the coin reads: ‘Ready for Either.’ In other words, the ox is ready for the ‘red martyrdom’ of being sacrificed at the altar, or for the ‘white martyrdom’ of a life of unglamorous service, hitched to the plow until death.”

In trying to find an illustration for my post on the subject, I tried to find that ancient Roman coin.  But I couldn’t!  There were ancient Roman coins that depicted oxen, including oxen being sacrificed.  Like this one (from Cointalk):

Try as I might, I couldn’t find an ancient Roman coin showing an ox with those two alternatives.  I did, however, have better luck with the purported inscription.  “Ready for either” in Latin is Ad utrumque paratus.  I learned that this is an actual Latin saying.  It is a quotation from Virgil.    David Armstrong, Emeritus Professor from the University of Texas, identifies the source:

It’s first used in Virgil, Aeneid 2.61, where the slimy Greek spy Sinon deceives the Trojans into thinking they should haul the Trojan Horse into the town: he was

fidens animi atque in utrumque paratus,
seu versare dolos seu certae occumbere morti.

[Translated as] “optimistic in spirit and ready for either (fate ), to put over his lies or die a certain death.”

Ad utrumque paratus is the motto of the University of Lund in Sweden, the Spanish royal family, and a number of military units, who sometimes render the phrase as “ready for anything.”

The Latin inscription appears on an 18th century Swiss medal, showing not an ox but a sword and a wreath, as in ready for either war or peace.  But that inscription is not listed on an online catalogue of inscriptions on Roman coins.

I went to the source that Fr. McTeigue referred to, William Barclay (1907-1978) author of the popular Bible commentaries.  He it was who used the figure of the ox facing the altar and the plow to unpack the different “cups” that awaited St. James and St. John.  From Barclay’s commentary on Matthew 20:20-28:

It is quite wrong to think that for the Christian the cup must always mean the short, sharp, bitter, agonizing struggle of martyrdom; the cup may well be the long routine of the Christian life, with all its daily sacrifice, its daily struggle, and its heart-breaks and its disappointments and its tears. A Roman coin was once found with the picture of an ox on it; the ox was facing two things–an altar and a plough; and the inscription read: “Ready for either.” The ox had to be ready either for the supreme moment of sacrifice on the altar or the long labour of the plough on the farm. There is no one cup for the Christian to drink. His cup may be drunk in one great moment; his cup may be drunk throughout a lifetime of Christian living. To drink the cup simply means to follow Christ wherever he may lead, and to be like him in any situation life may bring.

Notice that Barclay is referring not to a specific artifact but to “a Roman coin” that was “once found.”  That supports the possibility that the “ancient Roman coin” is apocryphal.  That doesn’t take away from the illustration being a good story.  But if not a Roman coin, what is the source?

I kept digging.  I found this from a devotion written by the great English preacher Charles Spurgeon (1834-1892):  “Let me be as the bullock which stands between the plough and the altar, to work or to be sacrificed; and let my motto be, ‘Ready for either.'” (Philippians Devotionals, Phil. 1:21.)  This appeared in his book of devotions Morning and Evening published in 1865.

This is the exact scenario, but Spurgeon gives it no context whatsoever.  But he says nothing about a Roman coin.

I kept digging.  I found another early preacher, J.R. Miller (1840-1912):

It is always a solemn hour when anyone stands before God and men, to make a public profession of Christ. The act is nothing less than the consecration of a human soul to Christ’s service, for life or for death.On the seal of an old missionary societyan ox stands between an altar and a plough, and written below is the motto, “READY FOR EITHER!” That is, ready for sacrifice or for service.

This should be the heart-motto in every public profession; it should be . . .
a solemn devotement to Christ,
an entire surrender to Him for obedience, duty and sacrifice;
a consecration of the whole life to Christ and His service.
Such consecration all have made, who have publicly given themselves to Christ.

The seal of an old missionary society!  Now I had something to go on.  Eventually, I found this, on the website of a modern missionary organization, International Ministries:

IM has reintroduced the historical seal that was adopted by the organization shortly after its formation in 1814 as the first Baptist foreign mission agency. The seal uses IM’s earlier name, “American Baptist Foreign Mission Society” (ABFMS), and features an ox standing with an altar and a plow under a banner reading “ready for either.” This poignant image symbolizes a global servant’s unconditional response to God’s call: an attitude of readiness for service or sacrifice. Not only does the ABMFS seal reflect IM’s rich heritage, it also represents the commitment to God’s work that IM global servants continue to make every day.

American Baptist Foreign Mission Society Seal
That’s it!  Spurgeon was a Baptist, and he and his audience would doubtless be familiar with the 1814 seal and slogan of the first Baptist missionary society.  No doubt it stuck in Barclay’s mind too.  The seal looks kind of like a coin.
Eureka.

 

Illustration:  Seal of the American Baptist Foreign Mission Society (1814) via International Ministries

 

 

 

 

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