Today the Revolution continues to be a police state that brutally represses any form of dissidence, and its reforms have yielded nothing but failure. As the well-respected economist Carmelo Mesa-Lago has shown, the private sector represents no more than 7% of GDP. The country is severely undercapitalized (gross capital formation is one half of Latin America’s average); and agricultural and industrial production has shrunk in the last decade. The island’s largest source of foreign exchange continues to be the export of professional services, that grotesque euphemism
— Read on www.investors.com/politics/commentary/cuba-castro-communism-misery/
Evangelicalism has played an important role in American society for hundreds of years, and today “evangelicals” remain an influential voting bloc. The term “evangelical” is thrown around a lot in historical scholarship and political rhetoric, but its meaning is less clear than most people imagine. Twenty-first century evangelicalism shares some tenets with evangelicalism of years past, and it has changed in other ways. If we are going to understand evangelicalism’s impact on society and politics, we need to try to understand what exactly it is and where it came from.
I’m not going to get into specific leaders or institutions known for their influence on contemporary evangelicalism. That would require delving into the countless parachurch organizations, leaders, churches, radio stations, colleges, seminaries, etc. Evangelicals are interconnected yet fundamentally decentralized. Thus, it would be very difficult to make sense of that aspect of the movement (if it can even be called a movement) in a blog post. Rather, I’ll speak generally about fundamental beliefs and concepts that broadly describe evangelicals.
D. G. Hart’s Deconstructing Evangelicalism and Mark Noll’s The Scandal of the Evangelical Mind are good places to start if you are interested in this topic and want to know more about contemporary evangelicalism. John Fea recently wrote a book called Believe Me: The Evangelical Road to Donald Trump. This book may shed light upon current trends in evangelicalism, but I haven’t read it, so I can’t say for sure.
The Nazis also systematically exterminated children with Down syndrome, regardless of their race. In similar fashion and with the same crassly inhuman spirit, children with Down syndrome are being systematically exterminated in the womb in almost every so-called “developed” nation. In the United States, Planned Parenthood is at the forefront of this genocide.
The government of Iceland even boasted that it had eradicated Down syndrome completely through the simple expedient of exterminating every child who had it. This “final solution” to the problem of Down’s was lauded by the Icelandic government as proof of its progressive credentials
— Read on theimaginativeconservative.org/2019/01/what-anti-semites-pro-abortionists-have-common-joseph-pearce.html
Tony Rowsick, the host of my favorite music podcast, Prog-Watch, invited me to be a “Guest DJ” on the latest episode (#603). I had a really hard time narrowing my choices down to four songs, but I eventually settled on ones by U.K., Big Big Train (of course!), Sanguine Hum, and Glass Hammer.
You can stream the episode here, or catch it via iTunes, Stitcher, Spotify, etc. ( Just search for Prog-Watch)
If you are a lover of prog rock, then you need to subscribe to Prog-Watch. I have discovered more great artists through Tony’s show than any other source. He is also an excellent interviewer of prog’s biggest stars as well as up and coming ones. It comes out weekly, and it is well worth the time spent listening. As Tony would say, “Until next time, be good to each other, and Prog On, my brothers and sisters!”
For any one who has followed progressive rock over the past twenty-plus years, the name Tim Morse means something. Something very good. Something very special. Not only is Morse the author of one of the very best books ever published about Yes—Yes Stories: Yes In Their Own Words—but he’s a serious and truly gifted musician in his own right.
His latest cd, Tim Morse III, is nothing but a delight and a pleasure. Morse is, to put it at its most basic, classy. He has taste. A lot of it.
True to prog, he can jump from style to style as well, all with elegance and ease. Tim Morse III has hints of Yes, Big Big Train, Lifesigns, Genesis, Glass Hammer, Steely Dan, Dave Brubeck, and others. When he needs a keyboard jam, there’s a keyboard jam. When he needs a guitar to soar, the guitar soars. While his vocal range isn’t huge, it’s quite solid, and he knows how to use his voice to its best. Heck, he even gives us cow bell on track six, the wonderfully nostalgic “My Ally.”
Most importantly, though, it’s clear that Morse loves what he does. There’s an infectious optimism to his music that is absent in so much recent prog music. Without naming names, too many musicians have gone down the path of cynicism, outrage, and naval gazing. In short, they have become obsessed with their own worries and fears, calling their bloviatings about politics, art. It’s not, and it’s a sad moment in prog history.
Even when Morse is dark—such as on the second track, “Labyrinth,” or on the fifth track, “The Mary Celeste”—he doesn’t leave the listener there. We see the darkness, maybe even experience it, and, then, we move on. The themes of this album are not some unrelenting and unremitting tenebrous existence but but a life of joy, forgiveness, love, and redemption.
Frankly, having spent way too much time over the last six months watching the news cycle and the social media circus that devolves from it, I’m finding Tim Morse III a breath of alpine air, clear, cool, and wholesome.
Actually, to be even more blunt, Morse’s music makes me want to be a better father, a better professor, and a better writer.
Though he might very well have been the most important Christian Humanist intellectual of the twentieth century, Christopher Dawson (1889-1970) certainly did not possess the easiest of lives. His mother rejected him when he converted to Roman Catholicism in 1914, and he suffered from severe anxiety, depression, mania, insomnia, and extreme self-doubt his entire adult life. At times, when he lectured, he grew so nervous that his wife would have to take over the talk, speaking for him. She was “tall and beautiful with unaffected charm,” Tom Burns reminisced. “She ministered to husband, family and their guest with an easy devotion.” Indeed, without his vivacious and loving wife, Valerie, it’s not clear just how Dawson would’ve survived adulthood. Had he been born several generations later, he would’ve been probably been diagnosed with some kind of disorder, and he’d most likely be heavily medicated—on Paxil, Xanax, and Ambien.
— Read on theimaginativeconservative.org/2019/01/being-christopher-dawson-friend-bradley-birzer.html
Francis Schaeffer, one the greatest Christian thinkers and presuppositional apologists of the second half of the twentieth century, co-wrote with C. Everett Koop (pediatric surgeon and Surgeon General under President Ronald Reagan) one of the most powerful defenses of the value of unborn life in Whatever Happened to the Human Race? (1979, revised edition, 1983). This book is a must-read for anyone interested in an intellectual and medical defense of the pro-life position that holds that human life begins at conception. Schaeffer handles the intellectual heft, providing a position that aligns well with that of Christian Humanism. His use of the term “humanism” is decidedly different than the Christian Humanist version of the term. By “humanism”, Schaeffer means secularism. Koop handles the medical and scientific arguments.
Here is a brief excerpt from chapter 1 (page 4):
Until recently in our own century, with some notable and sorry exceptions, human beings have generally been regarded as special, unique, and nonexpendable. But in one short generation we have moved from a generally high view of life to a very low one.
Why has our society changed? The answer is clear: the consensus of our society no longer rests on a Judeo-Christian base, but rather on a humanistic one. Humanism makes man “the measure of all things.” It puts man rather than God at the center of all things.
Today the view that man is a product of chance in an impersonal universe dominates both sides of the Iron Curtain. This has resulted in a secularized society and in a liberal theology in much of the church; that is, the Bible is set aside and humanism in some form (man starting from himself) is put in the Bible’s place. Much of the church no longer holds that the Bible is God’s Word in all it teaches. It simply blends with the current thought-forms rather than being the “salt” that judges and preserves the life of its culture. Unhappily, this portion of the church simply changes its standards as the secular, humanist standards sweep on from one loss of humanness to the next. What we are watching is the natural result of humanism in its secular and theological forms, and the human race is being increasingly devalued.
Elsewhere in chapter 1 (page 6):
The Bible teaches that man is made in the image of God and therefore is unique. Remove that teaching, as humanism has done on both sides of the Iron Curtain, and there is no adequate basis for treating people well… The loss of the Christian consensus has led to a long list of inhuman actions and attitudes which may seem unrelated but actually are not. They are the direct result of the loss of the Christian consensus.