Hobby Lobby Goes to the Supreme Court

The two sides are pitching this case in different ways, but the issues themselves are far more complex. This gets into the “Citizens United” case that established that corporations are people.

The most well-publicized and controversial element of the case is Hobby Lobby’s assertion that a for-profit corporation can have the constitutionally protected right to the free exercise of religion. It’s a strange notion, but the court opened the door to this argument when it ruled in Citizens United that a corporation has First Amendment rights. So now the justices will have to consider whether corporations can pray, believe in an afterlife, and thus, be absolved of ACA’s contraception mandate. But that’s hardly the only thorny issue the court has to grapple with.

To summarize a complex argument, Polanyi (and more recently, Brad Gregory in his masterful work, The Unintended Reformation) described how economic arrangements were “disembedded” from particular cultural and religious contexts in which economic arrangements were understood to serve those moral ends—and hence, that limited not only actions, but even the understanding that economic actions could be considered to be undertaken to advance individual interests and priorities. As Polanyi describes, economic exchange so ordered placed a priority on the main ends of social and religious life—the sustenance of community order and flourishing of families within that order. The understanding of an economy based upon the accumulated calculations of self-maximizing individuals was largely non-existent, and a “market” was understood to be a part of the whole, an actual physical place within that social order, not an autonomous, even theoretical space for the exchange of abstracted utility maximers.

 

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Esther Sermon Series

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Living Water in the Age of Decay

“Show me a man with his needs satisfied, and I’ll show you a man in serious trouble.” 

Novelist Walker Percy comments in his 1989 speech to the National Endowment of the Humanities

“Show me a man with his needs satisfied, and I’ll show you a man in serious trouble.”

The sentence seems to make no sense. The great success of our civilization over the last 100 years has been the meeting of needs. Look at all of the things we have resolved. Haven’t most of fears and concerns that were common less than 100 years ago been banished?

Peter Kreeft in an article on Suffering makes a vital observation about our power over pain. 

To live is to suffer – that was Buddha’s First Noble Truth, the truth that he thought was the most obvious and indisputable truth in life, the data on which any quasi-scientific theory of human life must be erected. Pain is the most obvious problem in the world. This is no less true today, for now that our civilisation has succeeded in conquering half of humanity’s physical pains, by anesthetics and medical technology and boogie boards, it has also doubled humanity’s spiritual pains: depression, despair, divorce (which is more painful than death), other betrayals, loneliness, emptiness, meaninglessness, the existential vacuum. Victor Frankl says, quoting Nietzsche, “A man can endure almost any how if only he has a why.” The how is the circumstances, including the suffering. The why is a purpose and a meaning. This is not a theory; this is an observation. Frankl is a scientist. He observed this to be true in the laboratory of Auschwitz.

The corollary of this truth is that if we do not have a purpose and a meaning, then we cannot endure any suffering that’s inconvenient. Our culture seems to have made the Faustian bargain of giving up a better why for a better how; giving up meaning for comfort. We’ve conquered the world of pain, but we’ve lost our soul, our meaning, our hope, our purpose. And that’s why the physical pains that remain, though only half as bad in quantity compared to those of our ancestors, are twice as bad in quality, twice as unendurable, without the meaning to surround them.

The end result is that though the pains are less, we fear them and feel them more. It’s like the difference between childbirth and abortion. To use a quantitative analogy for something that is not quantitative, the birth has a hundred pains, but a thousand transcendently meaningful joys. The abortion has only a dozen pains, but no joys.

Why do the rich and beautiful take their own lives? Continue reading →

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Where is Happiness Found?

I was reading Corrie Ten Boom’s The Hiding Place where before the war she lived with three aunts in the home, Tante Anna, Tante Bep and Tante Jans. Tante Anne was the only healthy one and she gave herself to keeping house as Corrie’s mother, Tante Jans and Tante Bep were not well. Tante Bep had tuberculosis and Tante Jans eventually was diagnosed with diabetes which was then a death sentence. When Corrie finished school she took over the housework from Tante Anne

THAT SPRING I finished school and took over the work of the household. It had always been planned that I would do this, but now there was an added reason. Tante Bep had tuberculosis.

The disease was regarded as incurable: the only known treatment was rest at a sanatorium and that was only for the rich. And so for many months Tante Bep lay in her little closet of a room, coughing away her life.

To keep down the risk of infection, only Tante Anna went in or out. Around the clock she nursed her older sister, many nights getting no sleep at all, and so the cooking and washing and cleaning for the family fell to me. I loved the work, and except for Tante Bep would have been completely happy. But over everything lay the shadow: not only the illness, but her whole disgruntled and disappointed life.

Often I would catch a glimpse inside when I handed in a tray or Tante Anna passed one out. There were the few pathetic mementos of thirty years in other people’s homes. Perfume bottles—empty many years—because well-bred families always gave the governess perfume for Christmas. Some faded Daguerrotypes of children who by now must have children and grandchildren of their own. Then the door would shut. But I would linger in that narrow passage under the eaves, yearning to say something, to heal something. Wanting to love her better.

I spoke once about my feelings to Mama. She too was more and more often in bed. Always before when pain from the gallstones had got too bad, she’d had an operation. But a small stroke after the last one made further surgery impossible, and many days, making up a tray for Tante Bep, I carried one upstairs to Mama also.

I glanced out Mama’s single window at the brick wall three feet away. “Mama,” I said as I set the tray on the bed and sat down beside it, “can’t we do something for Tante Bep? I mean, isn’t it sad that she has to spend her last days here where she hates it, instead of where she was so happy? The Wallers’ or someplace?”

Mama laid down her pen and looked at me. “Corrie,” she said at last, “Bep has been just as happy here with us—no more and no less—than she was anywhere else.”

I stared at her, not understanding.

“Do you know when she started praising the Wallers so highly?” Mama went on. “The day she left them. As long as she was there, she had nothing but complaints. The Wallers couldn’t compare with the van Hooks where she’d been before. But at the van Hooks she’d actually been miserable. Happiness isn’t something that depends on our surroundings, Corrie. It’s something we make inside ourselves.”

Boom, Corrie Ten; Elizabeth Sherrill; John Sherrill (2006-01-01). The Hiding Place (p. 48-49). Baker Publishing Group. Kindle Edition.

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Memories of L’Wren Scott

http://www.nytimes.com/2014/03/20/fashion/lwren-scott-remembered-by-cathy-horyn.html

 

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How A Shamed, Female, Sexually Sinful Heretic Becomes Jesus’ First Successful Evangelist

The Death of God

Elie Wiesel in Night tells the story of Akiba Drumer, a rabbi from a small town in Poland.

He was old and bent, his lips constantly trembling. He was always praying, in the block, at work, in the ranks. He recited entire pages from the Talmud, arguing with himself, asking and answering himself endless questions. One day, he said to me:

“It’s over. God is no longer with us.”

And as though he regretted having uttered such words so coldly, so dryly, he added in his broken voice, “ I know. No one has the right to say things like that. I know that very well. Man is too insignificant, too limited, to even try to comprehend God’s mysterious ways. But what can someone like myself do? I’m neither a sage nor a just man. I am not a saint. I’m a simple creature of flesh and bone. I suffer hell in my soul and my flesh. I also have eyes and I see what is being done here. Where is God’s mercy? Where’s God? How can I believe, how can anyone believe in this God of Mercy?”

Poor Akiba Drumer, if only he could have kept his faith in God, if only he could have considered this suffering a divine test, he would not have been swept away by the selection. But as soon as he felt the first chinks in his faith, he lost all incentive to fight and opened the door to death.

When the selection came, he was doomed from the start, offering his neck to the executioner, as it were. All he asked of us was:

“In three days, I’ll be gone … Say Kaddish for me.”

We promised: in three days, when we would see the smoke rising from the chimney, we would think of him. We would gather ten men and hold a special service. All his friends would say Kaddish.

Wiesel, Elie (2012-02-07). Night (pp. 76-77). Farrar, Straus and Giroux. Kindle Edition.

Wiesel and how many other sufferers wonder why God doesn’t sweep in like Mr. Incredible. Why doesn’t God just tear down the barbed wire, pummel the Nazi guards and release the prisoners from their bondage. Again and again the Bible talks about God’s mercy on the poor, the prisoner, the powerless. If God is so on their side why doesn’t he act?

Why doesn’t the world stay saved?  Continue reading →

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Measuring Time

Nice Video from the Atlantic

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“God is Dead” has no meaning in the Dyadic World

The Prodigal Son Asks How

In this video from his speech to the national endowment of the humanities Walker Percy talks about the dyadic and the triadic modes of being in terms of understanding what science can and cannot address. There are no cats in this 50 minute lecture given by an old, mumbling man, just some clever common sense if you are patient enough to listen carefully to his words.

Dyadic and Triadic

Maybe a good way to think about the difference between the dyadic and the triadic is a little story.

A Jewish son pauses after he realizes he’s coveting the slop he’s feeding to the pigs and asks “How did I get here?” 

The dyadic will explain the laws of physics by which the man walked from his home into this far off country. The dyadic will explain how his levels of blood sugars have dropped causing his brain to register the pain of hunger making even discarded food look desirable.

Almost all of us know, however, that this isn’t the question the man is asking. “You walked” or “you haven’t eaten for a couple of days” are not the answers he’s looking for. Why is this Jewish boy attending to the welfare of hogs? What has driven the lad to wish to eat the food discarded by other human beings?

He doesn’t for a moment consider the idea that he is simply a smarter hog.

The dyadic world talks about the physics of his walking and his blood chemistry. The triadic world engages the demand “give me my inheritance!” and what that simple sentence has meant for him. One has governed the other. The triadic governs the dyadic. 

The Vain Hope of Science Continue reading →

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Cosmos and Walker Percy’s Lost in the Cosmos

HT Dreher http://cosmostheinlost.com/2014/03/19/walker-percy-college-dorm-arguments-sagan-degrasse-tyson/

Direct link to cspan video of Percy speaking

“Show me a man with his needs satisfied, and I’ll show you a man in serious trouble.”

Dyadic vs triadic events around minute 32. C.S. Pierce

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Peter Lanza, the father of the Sandy Hook Shooter tells his story

The New Yorker

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