Wednesday, December 15, 2010

Marx or Locke From 3rdWAVElands Part 3

I am on a roll with the Marx or Locke thing on my real estate blog.  Here is the money quote:

You mean the country that has been dominated by the economic theory of John Maynard Keynes for the last 100 years? That's right at the heart of the Keynes theory of economics is the welfare state that believes in the justice of taking private property from one group and giving it to the other. In direct contradiction of the philosophy of John Locke and a violation of our founding principles found in the Declaration of Independence and Constitution. Make no mistake, this happens no matter what party is in power.

Tuesday, December 14, 2010

Marx or Locke From 3rdWAVElands Part 2

This post is from my real estate blog again but it hits on a theme that I write about quite here quite often: Property Rights.  Here is the money quote:

In fact, one can make a very good argument that the main catalyst to the American and French Revolutions was the uniting of the working class(Proletariat) and small business(Bourgeois) class to overthrow monopoly of the elite.  If true then this was a serious threat that needed to be squashed. Sure enough by 1815 the elite of Europe called a congress to restore "order "and claim back much of what they had lost.  It was called the Congress of Vienna and the order that it established lasted in Europe until the uprisings of 1848.  Which just so happens to be the year that Marx wrote his "Manifesto" that sought use the issue of property rights to divide these same two groups that had risen up to challenge the elite 75 years earlier. Maybe there is more to this story than meets the eye?...

Monday, December 13, 2010

Marx or Locke From 3rdWAVElands

This is a post from my real estate blog but references a theme I hit on here as well. Here is the money quote:

On the other hand, Locke felt that the right to property was an inalienable right given to man by God. He thought it essential that man be allowed to keep the fruit of his labors for him to pursue happiness. Furthermore, he was absolutely against one group of people using the power of government to take property from the other. As was stated, this was the idea that was at the core of our founding as a nation.

Saturday, September 25, 2010

Statistics Do Not Lie

Here is a post from my Real Estate blog 3rdWAVElands that is relevant to what I have written here about Toffler's Third Wave.  It comments on a post from Richard Florida who is brilliant and has some great insights into catalysts to innovation.  This theme also ties in with some of my posts about Goldstone and the creation of the modern world.  Here is the post.


This is from my Real Estate blog 3rdWAVElands but is relevant to a lot of what I blog about here about Toffler's Third Wave.  So here it is


Saturday, July 24, 2010

Strauss and Reason vs. Revelation

There has been a lot of discussion about Leo Strauss lately in the comments section of this blog so I decided to do a post on a part of this University of Chicago Press excerpt of the book Reading Leo Strauss by Steven B. Smith. The following jumped out to me because it focuses on the reason vs. revelation debate that is very famililar to this blog:

"The great theme of Strauss’s life work—what he himself referred to as “the theme of my investigations”—is the theologico-political problem, a term he drew from his early studies of Spinoza. At the center of the theologico-political problem is a choice or conflict between two comprehensive and apparently irreconcilable alternatives: revelation and reason, or as he refers to them metaphorically, Jerusalem and Athens. The difference between Jerusalem and Athens is not simply a philosophical or theological problem; it is at heart a political one. It is a matter of authority and who holds ultimate authority. Does final authority rest with the claims of revelation and all that it implies or with one’s autonomous human reason as the most fundamental guide to life?

Kraynak: Christianity vs. Modernity II

By Robert P. Hunt

The following is a short excerpt of this essay:

"In Christian Faith and Modern Democracy: God and Politics in the Fallen World, Robert P. Kraynak challenges many of the assumptions made by both liberal secularists and committed Christians regarding the proper intellectual and moral foundations for constitutional government. He rejects the liberal assumption that some variant of "moral autonomy" can serve as a foundation for contemporary "rights talk," and, more broadly, questions whether the liberal intellectual tradition contains within itself the resources to sustain its own commitment to democratic self-government. Less persuasive is his argument regarding the inherent conflict between Christianity and democracy--especially to someone who, like myself, shares with Kraynak a commitment to the beliefs and practices of Roman Catholicism but who, I suspect, parts company with him regarding the intellectual vision and categories that might best inform the effort to sustain a Christian view of man and society.

Kraynak: Modernity vs. Christianity

By Robert P. Hunt

The following is a small excerpt from this essay:

"Nowhere is Kraynak’s effort to baptize classical political philosophy more evident than in his treatment of Plato's and Cicero’s defense of a "mixed regime." The ancients understood "the advantages of a mixed regime in promoting a stable and balanced order that combines freedom and virtue in the citizen body with feelings of filial affection and piety for the foremost ruler" (Kraynak, 236). "The only point [at which a worldview inspired by the New Testament supplied an "important amendment"] that is missing in the classical philosophers is a proper distinction between the spiritual and temporal realms that the Greeks and Romans (and non-Christian cultures in general) were unable to grasp in all its implications" (Kraynak, 236-37).

Tuesday, July 13, 2010

Does it Really Matter If George Washington Took Communion or Not? II

For many months now Jon Rowe, Tom Van Dyke, and I have been discussing Jon's claim, via Dr. Gregg Frazer, that founding era Christians had to come up with new and creative ways to interpret the Bible to justify their resistance to what they perceived was tyranny. In short, Jon seems to think that these were "dissident" and "revisionist" views that were heavily influence by Enlightenment thinking. Tom Van Dyke and I point to the fact that resistance theory has a long tradition in both Catholic and Protestant political theology that, by far, pre-dates the Enlightenment.

This topic came up again in the comments section of Jon's post that references D.G. Hart's response to Peter Lillback. The discussion starts on the topic of whether there was a Hebrew Republic and gradually shifts to resistance theory and what is orthodox Christian political thought or not? Here is Tom Van Dyke setting the stage:

Tuesday, June 29, 2010

Theistic Rationalism: Is it a Theological or Historical Term? II

In the comments section of a recent post by Jon Rowe Dr. Gregg Frazer stated the following:

"So, my statement stands irrespective of Tom's claim that unitarians, who worshiped an entirely different god than did Christians, were Christians."

To which I responded:

"I see a lot of Calvinists state this but find it absurd. If they are worshipping the God of Exodus 34:5-7 then that is the God of the Bible. Do you maintain that Jews that had no concept of the Trinity were worshipping a different God? "

This is an interesting theological debate but it is just that: theological. Why does it come up at all in a conversation about the use of the term Theistic Rationalism? I would have to propose because it is a theological and not a historical term. Not to mention one built on a rather extreme view of who is, and is not, worshipping the God of the Bible.

Theistic Rationalism: Is it a Theological or Historical Term?

A recent post by Jon Rowe quoted Dr. Gregg Frazer as stating the following:

"[Eighth, Mr. Knapton accuses me of “unintended sophistry” in pointing out that the theistic rationalists did not believe that Jesus was God and he suggests that there was “a strain of Christian thought” which taught that Jesus was subordinate to God. Methinks the sophistry is one the other foot, however. Mr. Knapton refers, apparently, to the Arian or Socinian heresies, which the church had declared to be heresies — and not Christian doctrine — centuries before. On page 10 of my dissertation, I have a chart which outlines the basic core beliefs of the Christian denominations in 18th century America as expressed in their own creeds, confessions, and catechisms. Every Christian denomination in 18th century America affirmed the deity of Christ and the Trinity as basic core "Christian beliefs. Mr. Knapton’s suggestion might appeal to groups which came along later and who CLAIMED to be Christians, such as Mormons or Jehovah’s Witnesses; but it doesn’t stand up to 18th century scrutiny. There were, of course, those who denied the deity of Christ and the Trinity (including the theistic rationalists), but they were considered “infidels” by 18th-century Christians."

Tom Van Dyke responded in the comments section with the following:

"'Every Christian denomination in 18th century America affirmed the deity of Christ and the Trinity as basic core Christian beliefs.'
Except the Christian unitarians.

Thursday, June 17, 2010

Collectivism vs. Individualism Explained

This is a great interview that cuts through all the crap and gets down to the two sets of beliefs that have shaped the world for centuries: Collectivism and Individualism. The former is at the heart of every totalitarian form of government there is and is at the heart of Hayek's The Road to Serfdom.

Wednesday, June 16, 2010

Is the Tea Party Really Serious About a Return to the Founding?

In 1793, in reaction to the French Revolution, much of Europe broke out into war. At the time, there was also an intense internal battle going on between the Hamiltonian Federalists and the Jeffersonian Republicans that was turning nasty and venomous. In fact, both men deplored one another and sought to sabotage the efforts of each other whenever possible. Nonetheless, even in the midst of this nasty rivalry that almost tore Washington's cabinet apart they were able to agree on one thing: Neutrality in the conflicts of Europe. A founding era foreign policy that lasted the better part of 150 years.

Here is the text of Washington's Proclamation:

The Scholastics: A Forgotten History III

This blog post entitled, "The Late-Scholastic and Austrian Link to Modern Catholic Economic Thought" by Rev. Robert A. Sirico gives some great insight into the economic thought of the late scholastics and its underlying principle that the economic interactions of people were more important to study than an analysis of the things produced. Simply put it makes people more important than things. A novel idea whose time to re-emerge may have come in light of the economic debacle before us.  Here is the taste:

The Scolastics: A Forgotten History II

This essay by Lew Rockwell highlights some of the roots of free market ideology as expounded on by the late Scholastics at the School of Salamanca in the 16th Century. I understand that since most of the founders were anti-papists that many seem to doubt the influence of Roman Catholic thinking on American Creation. Nonetheless, the fact that much of this thought was produced in famous European universities would seem to point to it being in the air when many of the ideas that finally took root in the founding were being formulated. Either way, this essay directly challenges Goldstone's view of what the central characteristics of European history and culture were as quoted in one of my recent posts.

Here is a taste:

The Scholastics: A Forgotten History

This essay by Leonard P. Liggio of the Acton Institute highlights some important parts of European history that seem to be absent in the modern classroom as I alluded to in my last post. Here is a taste:

"The Yucatan was the center point of one of the most im- portant moral debates in history. It can be summarized in the title of the book, In Defense of the Indians: The Defense of the Most Reverend Lord, Don Fray Bartolome de Las Casas, of the Order of Preachers, Late Bishop of Chiapa, Against the Persecutors and Slanderers of the Peoples of the New World Discovered Across the Seas. The Friar and Bishop, Bartolome de Las Casas, defended the Native Americans against the charge of those who wished to enslave them and kill them in the process–the charge being that Native Americans were not fully human, that they lacked the intellectual and religious capacity of Europeans.

A Good Discussion About the Foundation of Rights

A good and productive discussion about the foundation of rights has broken out in the comments section of my last post. The following is a comment that was left by Chris that sparked the discussion:

"I don't think it's surprising that, at least in primary and secondary schools, the Schoolmen are "forgotten." They have two things going against them: 1.) They were writing within a fairly narrow context (everything was Christian and Paripatetic, and not necessarily in that order since their Christianity was so distinctly Greek), making their work somewhat esoteric to contemporary readers and 2.) While they were undoubtedly influential among the early moderns, the early moderns either altered their ideas or expressed them in a way that is much easier for non-experts today to make sense of; certainly easier than it is for them to make sense of Scotus or Bonaventure directly.

Tuesday, June 15, 2010

More "Extremes" from the Harvard Narrative?

In his last post Jon Rowe cited Paul Sigmund, of Princeton, reviewing John Marshall, of Johns Hopkins on John Locke. That piece contained this statement:

"Locke believed that Christ died not to atone for Adam's sin, but to show us the way to eternal life."

In the comments section I proposed changing that to the following:

"Locke believed that Christ died not to atone for Adam's sin, but for the sin of each individual."

I went back and read his notes on Romans 5:12-19 from The Works of John Locke, Volume 8 and it seems clear that he did not believe in original sin. You can read it for yourself, but in my reading I found no dispute with the first half of this statement quoted above from Jon's post.

Nonetheless, I do dispute the second half of the quote. I base this on reading Locke's notes on Romans 3:24 in which he stated this:

"For it is to God we are redeemed, by the death of Christ"
Thus my contention that Locke believed that Christ died for our personal sins.

Here is more from Locke on the topic of redemption from The Reasonableness of Christianity that brings some context to my quote above:

"IT is obvious to any one, who reads the New Testament, that the doctrine of redemption, and consequently of the gospel, is founded upon the supposition of Adam's fall. To understand, therefore, what we are restored to by Jesus Christ, we must consider what the scriptures show we lost by Adam. This I thought worthy of a diligent and unbiassed search : since I found the two extremes that men run into on this point, either on the one hand shook the foundations of all religion, or, on the other, made Christianity almost nothing : for while some men would have all Adam's posterity doomed to eternal, infinite punishment, for the transgression of Adam, whom millions had never heard of, and no one had authorised to transact for him, or be his representative ; this seemed to others so little consistent with the justice or goodness of the great and infinite God, that they thought there was no redemption necessary, and consequently, that there was none ; rather than admit of it upon a supposition so derogatory to the honour and attributes of that infinite Being ; and so made Jesus Christ nothing but the restorer and preacher of pure natural religion ; thereby doing violence to the whole tenour of the New Testament."

I think this says it all and gives us a true picture of what Locke taught about original sin and redemption. It also makes me wonder if the modern Locke scholars just ignore the things that do not align with their preconceived notions of Locke that do not fit with the "extremes" Locke warned against found in the Harvard Narrative? Locke seems to have had a problem with Augustine and Calvin, not the Bible.

Tuesday, June 1, 2010

Does it Really Matter if Washington Took Communion or Not?

The following was left by D.G. in the comments section of one of Jon Rowe's previous posts on Lilliback and "Sacred Fire" that seems to echo the question that Brad Hart recently asked in his post about Gordon Wood:

"Not to take issue with my friends, Mark David Hall or David Hall (should they form band, Hall & Hall?), I'm not sure what the point of this work of historical excavation. So, what if the American Revolution was Calvinist? What does that prove? That somehow America was Christian, or that liberals or secularists have no legitimate place in the U.S.? Or does it mean, as Barry Shain might argue, American liberalism is different from its 20th century version? I have no trouble telling the difference between John Adams and FDR. Do I need to know the Calvinist resistance literature to spot that difference?

This is what I don't get. There seems to be an agenda -- that if we get the founding right with its respect for religion, then we'll get X right today. What is the X?"
What we get wrong about the founding is highlighted in this statement from Ed Brayton yesterday at Dispatches From the Culture Wars:

"There isn't a single provision in the Bill of Rights that has any concept even remotely analogous in the Bible. The Bible does not say a word about political liberty or political rights."
Ed stated this in the context of Cynthia Dunbar's clever use of a prayer offered by Chief Justice Earl Warren that implied that the Bill of Rights came from the Bible. Ed is correct in that the Bill of Rights is not found in the Bible. What he ignores is that the chief concept that Western Christian thought ties inalienable rights to, imago dei, is in the Bible.

Wednesday, May 26, 2010

The Profound Ignorance in Respect to Our Founding Continues

I am involved in an interesting debate at Dispatches about inalienable rights. It started with this statement by Ed Brayton:

"Then by all means, please name one thing in the Bill of Rights that has an analog in the Bible. Just one. Good luck."
Here is the relevant part of my response:

"The biblical concept of imago dei and man being the workmanship of God was the foundation for Western thought on inalienable rights all the way up to the founding. This goes back to canon law but it most pronounced in Aquinas. He took this biblical concept and added it to the wisdom of the ages seen in Aristotle and produced Christian thought in regards to political theory.

It is this concept of inalienable rights thats taken to its logical conclusion in the bill of rights. So, are the bill of rights found in the Bible? No. Did Christian theologians use the Bible and the wisdom of the ages to come up with a rational for inalienable rights that is unique to Judeo-Christian thought? Yes."

Monday, May 24, 2010

Keeping it Real, the Teeter-Totter, and Rand's Larger Point

Here is a link to a Rand Paul interview with a home state network. I think he explains himself rather well. Most of all I agree whole heartedly that we want and need more authentic and "flawed" people that have the guts to do a live interview on a hostile network leading our nation. I for one have had enough of the actor-like career politicians, their contrived sound bites and handlers. It is not real.

I would also add that if you piece together Dr. Paul's statements that it would go something like this:

Most matters are best solved outside the influence of government. If this does not work the next best thing is a local solution to the problem. This is the rule. If something cannot be solved in the first two venues and is injurious to individual rights then as a last resort the federal government should intervene. This is the exception. The lunch counters at Woolworths are that exception.  Butttttttttt.....   Be very careful when you allow this exception because who knows how many other worms will get out when you open the can. Like when racial quotas become so common place in society that the teeter-totter tips suddenly to the other side and your neighbor falls off.

Tuesday, May 18, 2010

"Rational Christianity": A Contribution of Medieval Political Thought

In his last post Brad Hart quoted Montesquieu as saying:

"When the Christian religion, two centuries ago, became unhappily divided into Catholic and Protestant, the people of the north embraced the Protestant, and those of the south adhered still to the Catholic. The reason is plain: the people of the north have, and will for ever have, a spirit of liberty and independence, which the people of the south have not; and therefore a religion which has no visible head is more agreeable to the independence of the climate than that which has one. In the countries themselves where the Protestant religion became established, the revolutions were made pursuant to the several plans of political government. Luther having great princes on his side would never have been able to make them relish an ecclesiastical authority that had no exterior pre-eminence; while Calvin, having to do with people who lived under republican governments, or with obscure citizens in monarchies, might very well avoid establishing dignities and preferments."
This article here provides a different narrative. One that at a certain time in my life I would have totally opposed but now tentatively agree with. It is the narrative of a "spirit of liberty" within certain strains in the Catholicism:

"It will suffice for our purpose to consult, in detail, but two Catholic churchmen who stand out as leading lights for all time. The one is representative of medieval learning and thought, the other stood on the threshold of the medieval and modern world.

Sunday, May 16, 2010

The Tenth Amendment, Interposition, and Western Civilization

This post from the Tenth Amendment Center outlines many of the general arguments for "states rights" or I as like to call it federalism. That is the ability of the states under the 10th amendment to check the power of the other branches of government. This is the tact that many states are using to fight Obamacare.  Most of the arguments used in this line of reasoning are often attributed to the Kentucky and Virginia Resolutions of 1798 that opposed the Alien and Sediton Acts.  Anyway, here is a short excerpt from the article and a few comments that follow:

"Throughout its history, the Supreme Court has sided with its co-partners in the federal government more times than it has the states. Relying on the Supreme Court to be an impartial player in intergovernmental disputes is like relying on your ex’s Mother to be your mediator in your divorce settlement.

A Good Article About Calvinist Resistance Theory

Check out this good article I found on Calvinist Resistance Theory from the Acton Institute. It cites many of the leading works, gives the highlights, and seeks to chronicle the progression of thought. This is a good preparation for what will probably be a long discussion at my group blog American Creation on resistance theory/interpostion. My first post on this was about 5 months ago and it has taken that long to hash through many of the initial questions. With that accomplished, I think it is time to look into much that is alluded to in this article. Here is a taste:

"Contrary to much secular thought, the historic emergence of a social contract that guarantees human liberty stems from the seedbed of Geneva’s Reformation. To be sure, a different social contract, the humanist one, had its cradle in the secular thinking of the Enlightenment. The one I refer to as the social covenant (to distinguish) has resisted tyranny, totalitarianism, and authoritarianism with consistent and irrepressible force; the other has led to oppression, large-scale loss of life, and the general diminution of liberty, both economic and personal. Following is a brief review of five leading tracts from the Reformation period that had wide and enduring political impact in support of liberty: The Right of Magistrates (1574) by Theodore Beza, The Rights of the Crown of Scotland (1579) by George Buchanan, Vindiciae Contra Tyrannos (1579) by Phillipe du Plessis Mornay, Politica (1603) by Johannes Althusius, and Lex Rex (1644) by Samuel Rutherford"
Believe it not, after 5 months of hashing this out we have not even begun to scratch the surface. Was American really a creation of the Enlightenment or is there another narrative that needs to be explored? Perhaps Mr. David Barton's overall point about distorted history is not so far off. I think it may be time to get out of the trees and look at the forest.

Friday, May 14, 2010

Lieberman, Beck, and Inalienable Rights

Sandy Levinson's post at Balkinization brings to light the need for a national debate on the meaning of Declaration of Independence and the Bill of Rights in the wake of the "Times Square Bomber." It brings up two very interesting questions:

1. Should the rights of citizens be stripped for joining enemy forces?
2. Do only U.S. citizens accused of acts of terror have a right to a fair trial?

Levinson cites of the opposing positions of Glen Beck and Joe Lieberman. Lieberman says yes to number 1. Beck says no to number 1 and yes to number 2. This is where the Declaration and Bill of Rights come into play. The Declaration says that the rights to life, liberty, and property are God given and thus inalienable. In other words, they cannot be taken away. To some the Bill of Rights only pertains to "We the People" and thus only to citizens. Lieberman and Beck are involved in an interesting debate. Nonetheless, I think something important is being overlooked in this post. 

Thursday, May 13, 2010

Lets Stay On Topic

I appreciate all that Jon Rowe wrote in response to my last post but I think much of it is getting us off topic. The topic is whether the Declaration of Independence was a document of interpositon or not. Jon Rowe stated his case that it was not and called his main witness, John Calvin. My last post clearly shows that Calvin is not a reliable witness in this case because his own words contradict themselves.

Jon's response to this was:

"KOI claims the Othniel example a contradiction in Calvin's writings. Personally, I don't see it. Calvin teaches God sometimes raises up individuals to deliver from tyranny. AND that sometimes the means those individuals use is righteous, sometimes sinful. Likewise, this accords with Gregg Frazer's understanding that, yes, it was God's will that the American Revolution resulted as it did. But that George Washington et al. used SINFUL MEANS to accomplish that end. Indeed, Frazer and Calvin both teach God sometimes uses the sinful means of man to accomplish his will. I can't tell from Calvin's context whether he thought Othniel was one righteously raised up or rather God using "the fury of [a man] who ha[d] other thoughts and other aims," to accomplish His ends. But in any event, there is no apparent contradiction."

Wednesday, May 12, 2010

Calvin, Interposition, and "the Problem of Othniel"

With all the talk about the Arizona law and state protests against healthcare reform it is important to trace where many of the arguments for interposition originated:

A while back, Jon Rowe replied to my post that claimed that the Declaration of Independence was a document of interposition by stating: "The DOI is NOT a Document of Interposition." He lays out the heart of his and Dr. Gregg Frazer's case for Christianity "properly understood" with the following:

"To Calvin, the Bible categorically forbids revolt. No exceptions. Calvin did discuss the ability of intermediate magistrates to interpose and remove a tyrannical King; but he stressed it must be done pursuant to some positive legal mechanism, like the Congress impeaching the President pursuant to the provisions in the US Constitution. Again, revolt is still forbidden. Therefore if the Continental Congress could make the argument, which they seemingly did in parts of the DOI, that King George and Parliament were violating British law AND if there were some recognized legal method under British law for declaring independence, perhaps what the FFs did could "fit" with such a notion of "interposition."
The problem with this argument is the, "AND if there were some recognized legal method under British law for declaring independence, perhaps what the FF's did could fit with such a notion as interposition." This quote is grounded in John Calvin's narrow view of what qualifies as a valid form of interposition. The problem is that Calvin is not a reliable source on this topic because his own words on resistance to tyranny contradict themselves.

My Response To An Irresponsible Comment At Daily Paul

This is my response to this post at Daily Paul:

The principle of federalism is what we are fighting to restore not "states rights" and certainly not the Confederacy. Madison spoke plainly in Federalist 28 that both state and national government can usurp individual rights. Thus, one was to balance the other. State sovereinty in not and was never absolute. It was a check put into the system to protect individual liberty.

Statements such as the following puke all over an otherwise exciting post:

"Save your confederate money, it appears the South is about to rise up once again."

Friday, March 12, 2010

The Christian Nation Debate- Circa 1788

By KOI, With Editorial Suggestions by J. Rowe

I carefully followed the recent posts about federalism, religious tests, and the "Godless Constitution." So what follows hits on this general theme, and also fits with the "Big Tent" theme of my previous posts.

John Fea noted a story on a religious test oath in North Carolina:

This morning I was reading an old news story about a newly elected councilman in Asheville, North Carolina who refused to say "so help me God" or place his hand on the Bible during his swearing in ceremony. The man in question--Cecil Bothwell--is an atheist. Unfortunately for him, the North Carolina constitution (written in 1868) disqualifies from public office "any person who shall deny the being of Almighty God." As you might imagine, conservative Christians are invoking this clause to remove Bothwell from office.

This seems the perfect showdown for the latest "Christian Nationalists" v. "Secular Nationalists" culture war battle.

Monday, January 4, 2010

Frazer's Hermeneutic And the History of Orthodox Christian Political Theology

With Editorial Suggestions by Jonathan Rowe

My last few posts argued American Founding era political theology created a "Big Tent of Diverse Interests" that allowed various Christian factions of the country to put aside the doctrinal differences that privately divided them and embrace political ideas that publiclyunited them.

This post continues in that vein.

I stressed that two God terms in the Declaration of Independence were added by the Continental Congress to appeal to Calvinists. This, I think, strengthened the connection between the political-theology of the DOI and Calvinistic notions of interposition.

Then, to better inform myself on the matter, I just carefully read the exchange between Jim Babka and Gregg Frazer that was part of "Romans 13 round 1." You will see Babka and I, for the most part, agree on Romans 13 & Christian history. We stress how Dr. Frazer downplays the later Calvinists (not necessarily Calvin himself) like Rutherford whose teachings on "interposition" transition into those of the Declaration of Independence.

The Coldest Day of the Year

After hearing on the reports on the news about how today was going to be the "coldest day of the year" I girded myself up to brave the elements to go and buy myself a Subway sub.  It was frightening but I made it out.  When I got to Subway it was packed to I decided to brave the conditions and walk another block and found "Vesuvios Pizza" and decided to go in.  I settled on a sub and watched all about Jim Zorn being fired from my precious Redskins while the guy made it.

Shortly, after I walked outside and encountered the weather from "the coldest day of the year" again.  I remember thinking that I should have brought my I-Pod so I could listen to Alicia Keys sing about New York.  Then I finished up the first half of my half decent sub.  I started to think about how dumb I probably looked walking down Taimiami Trail with socks, flip flops, and shorts on.  I then suddenly dropped the other half of my sub.

This normally would have bothered me when I lived up North.  But us Florida people do not let things like that bother us as long as all we have to do is put a pair of socks on to wear with our flip-flops and shorts on the "coldest day of the year"  Alicia Keys can have New York.  I am happy here!