Combing the Net – 7/16/2012

The Reformation in LEGOs — Somebody has re-created the Diet of Worms and the events leading up to it with LEGO bricks. Awesome. (HT: Challies)

Have Our Children Forgotten How to Play Outdoors? — Children today are being raised much differently than their parents and grandparents were raised, and are becoming part of a “sedentary society” that spends more time indoors engaging with electronic devices.

Louv argues that this represents nothing less than a sudden shift in the way Americans live, raise their children, and engage the natural world. “Within the space of a few decades, the way children understand and experience nature has changed radically. The polarity of the relationship has reversed. Today, kids are aware of the global threats to the environment–but their physical contact, their intimacy with nature, is fading. That’s exactly the opposite of how it was when I was a child.”

Can Liberal Christianity Survive? — Ross Douthat’s weekend column has been generating a lot of buzz. In it, he comments on the decline of mainline denominations, and on how the liberal willingness to “downplay theology in favor of secular political causes” is making their churches increasingly irrelevant… something conservative Christians need to guard against as well.

But if liberals need to come to terms with these failures, religious conservatives should not be smug about them. The defining idea of liberal Christianity — that faith should spur social reform as well as personal conversion — has been an immensely positive force in our national life. No one should wish for its extinction, or for a world where Christianity becomes the exclusive property of the political right.

Can Liberal Churches Save Christianity? — This response to Douthat’s article claims that his ideas are neither original nor accurate, and suggests that liberal churches merely experienced a decline sooner than “their conservative kin”. The author sees a quiet renewal taking place in liberal congregations, and believes that these churches will lead an “awakening of a more open, more inclusive, more spiritually vital faith” that will define contemporary Christianity in the 21st century.

We Need Rescue, Not Just Advice — This is the latest post in an ongoing blog series based on J.Gresham Machen’s Christianity and Liberalism (my review), which is still the best resource available for understanding the differences between liberal theology and orthodox Christianity, though it was written 90 years ago. You can access the entire Resurgence blog series here for a good summary and contemporary application.

 

The Higher Aspirations of Humanity

As some of my readers may know, I have recently taken the position of “Chairman” on the Board of Directors for Highland Rim Academy. This is a truly excellent Classical Christian school here in Cookeville, and I’m excited for the opportunity to serve in this role.  For those who are not familiar with classical Christian education, I strongly recommend you read through the materials available on the school’s web page.

The following is an excerpt from the Introduction of Christianity and Liberalism by J. Gresham Machen, published in 1923. In it, Machen comments on what he calls the “higher aspirations of humanity”, which include art, music, poetry, and the classical languages of Latin and Greek (which he says are “absolutely essential” to a child’s education). It is interesting to see the struggles that were going on in the field of education nearly a century ago. If it weren’t for the language, you wouldn’t know this wasn’t published yesterday! All emphases in the following excerpt are mine:

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The modern world represents in some respects an enormous improvement over the world in which our ancestors lived; but in other respects it exhibits a lamentable decline. The improvement appears in the physical conditions of life, but in the spiritual realm there is a corresponding loss. The loss is clearest, perhaps, in the realm of art. Despite the mighty revolution which has been produced in the external conditions of life, no great poet is now living to celebrate the change; humanity has suddenly become dumb. Gone, too, are the great painters and the great musicians and the great sculptors. The art that still subsists is largely imitative, and where it is not imitative it is usually bizarre. Even the appreciation of the glories of the past is gradually being lost, under the influence of a utilitarian education that concerns itself only with the production of physical well-being.

This unprecedented decline in literature and art is only one manifestation of a more far-reaching phenomenon; it is only one instance of that narrowing of the range of personality which has been going on in the modern world. The whole development of modern society has tended mightily toward the limitation of the realm of freedom for the individual man. The tendency is most clearly seen in socialism; a socialistic state would mean the reduction to a minimum of the sphere of individual choice. Labor and recreation, under a socialistic government, would both be prescribed, and individual liberty would be gone. But the same tendency exhibits itself today even in those communities where the name of socialism is most abhorred. When once the majority has determined that a certain regime is beneficial, that regime without further hesitation is forced ruthlessly upon the individual man. It never seems to occur to modern legislatures that although “welfare” is good, forced welfare may be bad. In other words, utilitarianism is being carried out to its logical conclusions; in the interests of physical well-being the great principles of liberty are being thrown ruthlessly to the winds.

The result is an unparalleled impoverishment of human life. Personality can only be developed in the realm of individual choice. And that realm, in the modern state, is being slowly but steadily contracted. The tendency is making itself felt especially in the sphere of education. The object of education, it is now assumed, is the production of the greatest happiness for the greatest number. But the greatest happiness for the greatest number, it is assumed further, can be defined only by the will of the majority. Idiosyncrasies in education, therefore, it is said, must be avoided, and the choice of schools must be taken away from the individual parent and placed in the hands of the state. The state then exercises its authority through the instruments that are ready to hand, and at once, therefore, the child is placed under the control of psychological experts, themselves without the slightest acquaintance with the higher realms of human life, who proceed to prevent any such acquaintance being gained by those who come under their care. Such a result is being slightly delayed in America by the remnants of Anglo-Saxon individualism [one doubts Machen would make this same assessment today], but the signs of the times are all contrary to the maintenance of this halfway position; liberty is certainly held by but a precarious tenure when once its underlying principles have been lost. For a time it looked as though the utilitarianism which came into vogue in the middle of the nineteenth century would be a purely academic matter, without influence upon daily life. But such appearances have proved to be deceptive. The dominant tendency, even in a country like America, which formerly prided itself on its freedom from bureaucratic regulation of the details of life, is toward a drab utilitarianism in which all higher aspirations are to be lost.

Manifestations of such a tendency can easily be seen. In the state of Nebraska, for example, a law is now in force according to which no instruction in any school in the state, public or private, is to be given through the medium of a language other than English, and no language other than English is to be studied even as a language until the child has passed an examination before the county superintendent of education showing that the eighth grade has been passed. In other words, no foreign language, apparently not even Latin or Greek, is to be studied until the child is too old to learn it well. It is in this way that modern collectivism deals with a kind of study which is absolutely essential to all genuine mental advance. The minds of the people of Nebraska, and of any other states where similar laws prevail, are to be kept by the power of the state in a permanent condition of arrested development.

It might seem as though with such laws obscurantism had reached its lowest possible depths. But there are depths lower still. In the state of Oregon, on Election Day, 1922, a law was passed by a referendum vote in accordance with which all children in the state are required to attend the public schools. Christian schools and private schools, at least in the all-important lower grades, are thus wiped out of existence. Such laws, which if the present temper of the people prevails will probably soon be extended far beyond the bounds of one state, mean of course the ultimate destruction of all real education. When one considers what the public schools of America in many places already are — their materialism, their discouragement of any sustained intellectual effort, their encouragement of the dangerous pseudoscientific fads of experimental psychology — one can only be appalled by the thought of a commonwealth in which there is no escape from such a soul-killing system. But the principle of such laws and their ultimate tendency are far worse than the immediate results. A public school system, in itself, is indeed of enormous benefit to the race. But it is of benefit only if it is kept healthy at every moment by the absolutely free possibility of the competition of private schools. A public school system, if it means the providing of free education for those who desire it, is a noteworthy and beneficent achievement of modern times; but when once it becomes monopolistic it is the most perfect instrument of tyranny which has yet been devised. Freedom of thought in the middle ages was combated by the Inquisition, but the modern method is far more effective. Place the lives of children in their formative years, despite the convictions of their parents, under the intimate control of experts appointed by the state, force them then to attend schools where the higher aspirations of humanity are crushed out, and where the mind is filled with the materialism of the day, and it is difficult to see how even the remnants of liberty can subsist. Such a tyranny, supported as it is by a perverse technique used as the instrument in destroying human souls, is certainly far more dangerous than the crude tyrannies of the past, which despite their weapons of fire and sword permitted thought at least to be free.

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“Christianity and Liberalism” is in the public domain, and is available in its entirety online here.