A Pertinent Question

There is a story in the Gospels (I forget which) where Jesus heals a man that has been lingering next to a pool of water for some thirty years. The water was supposedly disturbed every once and a while when an angel came and touched it, and the first person to bath themselves in the water after it was disturbed would be healed of their ailments. The man in question was a paralytic, however, and had no one to take him to the pool. So he sat unmoved for around thirty years.

When Jesus found him, his first question He asked him was, "What do you want?" I believe it was John Eldridge who pointed out that this is an astounding question. It seemed that Jesus' first step in healing the man was to get him to reestablish what his desire was, his goal, his end game, for sitting near the pool. It is not unreasonable to assume that, after having sat still without success for around thirty years, that he had eventually forgotten what was the point of it all.

I believe that Jesus' question to the paralytic is highly pertinent to our current culture and society that has been terribly paralyzed by the grip of post-modernism. We would do well to ask people, both liberal and conservative, atheistic and spiritual, secular and religious, what it is exactly that they want. When faced with the tumultuous lot of faddist and trivial institutions, ideologies, parties, minority groups, voting blocks, revolutions, moralities, and philosophies that our current culture and society parades around like next year's fashion, perhaps the best question that we can put forth is, "What's the point?"

I recently read an article in the August edition of Chronicles, a monthly mag that I don't always agree with but I still heartily recommend, and found its author (Thomas Flemming, the mag's editor) implicitly agreeing with Chesterton's What's Wrong With the World, where Mr. Chesterton states in the first chapter that what is wrong is that "nobody knows what is right," i.e., no one has an ideal, an end game, a goal, a purpose that their energies are aiming for. As Mr. Flemming stresses, we would do well to ask "what's the good of" all the scared cows and beloved dogmas of the current trend-setters and socio-political philosophers.

Of course, if this question is posed, people on every side of multiple different fences will fire back with culturally approved buzz words like "growth" or "prosperity" or "equality" or "liberty" or "freedom" or whatnot. These words, however, do not solve the problem; they only push it further and reveal a peculiar ignorance (and subsequent arrogance) of our time, viz., that the things that those words signify are goods in and of themselves. Thus, if we ask someone, "What's the good of growth, etc?" they will probably have no answer, other than that those things are good, which they are not.

That last statement may seem odd (maybe even blasphemous), but it should be an obvious truth. Those things are not goods unto themselves; they are goods only in regards to their ability to secure another good. In other words, they are means, not ends. "Prosperity" and "liberty" are meant to achieve something other than themselves. What exactly is the identity of that "other" thing is up for debate; the point here is that no one even debates it precisely because they view the means as ends and thus can see nothing beyond them. The result is that we have a slew of methods, but no ideal to apply them to; we have more than enough tools, but nothing to build.

Growth, prosperity, etc. must have an ideal that sets their energy and movements within a proper context. Left to themselves, they hopelessly degrade into all manner of evils that have and will continue to plague mankind from one end of history to another. So "growth," left to itself, becomes greed. "Prosperity" becomes decadence and apathy. "Equality" becomes conformity and tyranny. "Liberty" becomes licence. "Freedom" becomes anarchy. Set outside of a clear-cut goal and guidelines, these things run wild, and cause massive damage after creating pleasure for a season.

The next time the gurus of the modern/post-modern dark ages, both inside and outside the Church, come to us whispering sweet nothings, it would be wise of us to check our itching ears at the door and instead ask them what exactly is going on? What's the point? What's the good of it? What's your goal, your aim, your ideal? "What do you want?" said Christ. We would do well to ask the same question. Even if the ideas presented to us (after much tiresome digging) are not at all what we would call ideal, at least then we have something with which to wrestle with and talk about. Until then, this society will continue to go nowhere at all as it has no ideal or goal, only pleasant feelings in the pit of their stomachs over wonderful soundbites and bumper-sticker slogans.

-Jon Vowell

Immigration and Denmark

My dad sent this to me. Read carefully:

"Salute the Danish Flag - it's a Symbol of Western Freedom"

By Susan MacAllen (a contributing editor for FamilySecurityMatters.org)

In 1978-9 I was living and studying in Denmark. But in 1978 - even in Copenhagen, one didn't see Muslim immigrants. The Danish population embraced visitors, celebrated the exotic, and went out of its way to protect each of its citizens. It was proud of its new brand of socialist liberalism one in development since the conservatives had lost power in 1929 - a system where no worker had to struggle to survive, where one ultimately could count upon the state as in, perhaps, no other western nation at the time.

The rest of Europe saw the Scandinavians as free-thinking, progressive, and infinitely generous in their welfare policies. Denmark boasted low crime rates, devotion to the environment, a superior educational system and a history of humanitarianism.

Denmark was also most generous in its immigration policies - it offered the best welcome in Europe to the new immigrant: generous welfare payments from first arrival plus additional perks in transportation, housing and education. It was determined to set a world example for inclusiveness and multiculturalism. How could it have predicted that one day in 2005 a series of political cartoons in a newspaper would spark violence that would leave dozens dead in the streets -all because its commitment to multiculturalism would come back to bite?

By the 1990's the growing urban Muslim population was obvious - and its unwillingness to integrate into Danish society was obvious. Years of immigrants had settled into Muslim-exclusive enclaves. As the Muslim leadership became more vocal about what they considered the decadence of Denmark's liberal way of life, the Danes - once so welcoming - began to feel slighted. Many Danes had begun to see Islam as incompatible with their long-standing values: belief in personal liberty and free speech, in equality for women, in tolerance for other ethnic groups, and a deep pride in Danish heritage and history.

The New York Post in 2002 ran an article by Daniel Pipes and Lars Hedegaard, in which they forecasted accurately that the growing immigrant problem in Denmark would explode. In the article they reported: "Muslim immigrants constitute 5 percent of the population but consume upwards of 40 percent of the welfare spending." "Muslims are only 4 percent of Denmark's 5.4 million people but make up a majority of the country's convicted rapists, an especially combustible issue given that practically all the female victims are non-Muslim. Similar, if lesser, disproportions are found in other crimes."

"Over time, as Muslim immigrants increase in numbers, they wish less to mix with the indigenous population. A recent survey finds that only 5 percent of young Muslim immigrants would readily marry a Dane." "Forced marriages - promising a newborn daughter in Denmark to a male cousin in the home country, then compelling her to marry him, sometimes on pain of death - are one problem"

"Muslim leaders openly declare their goal of introducing Islamic law once Denmark's Muslim population grows large enough - a not-that-remote prospect. If present trends persist, one sociologist estimates, every third inhabitant of Denmark in 40 years will be Muslim."

It is easy to understand why a growing number of Danes would feel that Muslim immigrants show little respect for Danish values and laws. An example is the phenomenon common to other European countries and the U.S.: some Muslims in Denmark who opted to leave the Muslim faith have been murdered in the name of Islam, while others hide in fear for their lives. Jews are also threatened and harassed openly by Muslim leaders in Denmark, a country where once Christian citizens worked to smuggle out nearly all of their 7,000 Jews by night to Sweden - before the Nazis could invade. I think of my Danish friend Elsa - who as a teenager had dreaded crossing the street to the bakery every morning under the eyes of occupying Nazi soldiers - and I wonder what she would say today.

In 2001, Denmark elected the most conservative government in some 70 years - one that had some decidedly non-generous ideas about liberal unfettered immigration. Today Denmark has the strictest immigration policies in Europe. (Its effort to protect itself has been met with accusations of "racism" by liberal media across Europe - even as other governments struggle to right the social problems wrought by years of too-lax immigration.)

If you wish to become Danish, you must attend three years of language classes. You must pass a test on Denmark's history, culture, and a Danish language test. You must live in Denmark for 7 years before applying for citizenship. You must demonstrate an intent to work, and have a job waiting. If you wish to bring a spouse into Denmark, you must both be over 24 years of age, and you won't find it so easy anymore to move your friends and family to Denmark with you.

You will not be allowed to build a mosque in Copenhagen. Although your children have a choice of some 30 Arabic culture and language schools in Denmark, they will be strongly encouraged to assimilate to Danish society in ways that past immigrants weren't.

In 2006, the Danish minister for employment, Claus Hjort Frederiksen, spoke publicly of the burden of Muslim immigrants on the Danish welfare system, and it was horrifying: the government's welfare committee had calculated that if immigration from Third World countries were blocked, 75 percent of the cuts needed to sustain the huge welfare system in coming decades would be unnecessary. In other words, the welfare system as it existed was being exploited by immigrants to the point of eventually bankrupting the government. "We are simply forced to adopt a new policy on immigration. The calculations of the welfare committee are terrifying and show how unsuccessful the integration of immigrants has been up to now," he said.

A large thorn in the side of Denmark's imams is the Minister of Immigration and Integration, Rikke Hvilshoj. She makes no bones about the new policy toward immigration, "The number of foreigners coming to the country makes a difference," Hvilshøj says, "There is an inverse correlation between how many come here and how well we can receive the foreigners that come." And on Muslim immigrants needing to demonstrate a willingness to blend in, "In my view, Denmark should be a country with room for different cultures and religions. Some values, however, are more important than others. We refuse to question democracy, equal rights, and freedom of speech."

Hvilshoj has paid a price for her show of backbone. Perhaps to test her resolve, the leading radical imam in Denmark, Ahmed Abdel Rahman Abu Laban, demanded that the government pay blood money to the family of a Muslim who was murdered in a suburb of Copenhagen, stating that the family's thirst for revenge could be thwarted for money. When Hvilshoj dismissed his demand, he argued that in Muslim culture the payment of retribution money was common, to which Hvilshoj replied that what is done in a Muslim country is not necessarily what is done in Denmark. The Muslim reply came soon after: her house was torched while she, her husband and children slept. All managed to escape unharmed, but she and her family were moved to a secret location and she and other ministers were assigned bodyguards for the first time - in a country where such murderous violence was once so scarce.

Her government has slid to the right, and her borders have tightened. Many believe that what happens in the next decade will determine whether Denmark survives as a bastion of good living, humane thinking and social responsibility, or whether it becomes a nation at civil war with supporters of Sharia law.

And meanwhile, Americans clamor for stricter immigration policies, and demand an end to state welfare programs that allow many immigrants to live on the public dole. As we in America look at the enclaves of Muslims amongst us, and see those who enter our shores too easily, dare live on our taxes, yet refuse to embrace our culture, respect our traditions, participate in our legal system, obey our laws, speak our language, and appreciate our history. We would do well to look to Denmark, and say a prayer for her future and for our own.

Some Thoughts on Government

I once heard a pastor say that, technically speaking, America's War of Independence was a sin because we failed to be "subject to the higher powers." In refusing to submit to British authority, we violated said biblical mandate, and therefore our country's freedom and very existence is founded on sin. That is the first thought I wish to address.
It had been the long held, orthodox Christian stance that all communitive dynamics are reciprocal in nature. Take Paul's command to husbands ("love your wives") and wives ("submit to your husbands"). Though one of those can happen without the other, the way it is supposed to work is that they happen because of the other. The husband loves the wife because she submits; the wife submits to the husband because he loves her. It does not matter who starts it, just as long as it keeps going. This reciprocal element means that the participants will do their part willingly, and not out of force or a sense of duty.
This reciprocal element is the key to the citizen/government dynamic as well. Generally speaking, Christianity has taught that the purpose of government is to seek the good of the people (or so Romans 13:1-7 says). In response to said good-seeking, the people submit to the government (see vs. 7 of Rom. 13; the "therefore" implies that it is the logical outcome of the previous verses). That is how it is supposed to work. Our founding fathers said as much in the Declaration of Independence:

"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness [i.e., the 'good']. That to secure these rights [i.e., 'seek the good'], Governments are instituted among Men, deriving their just powers from the consent of the governed."

Because they understood the reciprocal element that makes a healthy citizen/government dynamic, our founding fathers knew that when a government ceased to keep its end up, it ceased to be a government in the biblical sense and no longer merited submission (obviously, they were drawing heavily from Aquinas and Locke as well as the Bible):

"Whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect [i.e., 'seek the good'] their Safety and Happiness [i.e., the 'good']."

In Matthew 22:21 (one of my favorite government verses), Jesus simultaneously denounces tyranny and anarchy. The only way to avoid both is to follow what is laid down in Romans: governments, seek the good of the people and not your own good (therefore, do not be tyrants); people, submit yourselves to the government, and let them be your authority (therefore, do not be anarchists). Our founding fathers understood this, and I defiantly claim that their move for our independence was one of the most Christian acts our government has ever committed. It was done with a complete understanding and sensitivity to biblical mandates, and was in no way a sin of any kind.

My second thought concerns the ludicrous "separation of church and state" clause that does not exist in our Constitution or its Amendments (check for yourself). It has come to my attention that proponents of said non-existent clause seem to be confused in regards to the difference between religion and truth. Our founding fathers, having come from the tyrannical state church of England, and being Protestants with a firm memory of "holy Roman" empires, knew well what happens when politics and religion become bed-fellows. Thus, they made the first amendment, which guarantees that the two are to never get bound up with each other. However, there is nothing in that amendment (or any founding document) that even remotely suggests that politics is not to be bound up with truth.
I say this because it frustrates me to no end when politicians today denounce the involvement of religious ideas, citing the first amendment as their grounds, without first checking if said ideas are true. It is perfectly fine (and American) for the government to deny favoritism to or endorsement of any religion; it is not at all fine (or American) for the government to deny favoritism to or endorsement of the truth. Separation of church and state (if it were real) does not mean separation of truth and state. That religions happen to endorse or adhere to certain truth claims does not mean that those truth claims are religious, but that those religions are philosophies that seek out the truth. Truth transcends religion. Our founding fathers knew that. That is why they could make the first amendment without batting an eyelash: they could tell the difference between what was religious and what was true. We could sure use a return to such sanity.