Nanny State Comes to China

Monday, January 21, 2008
It appears the citizens of an anti-democratic China have stood up to government authorities who are suggesting smoke free restaurants in preparation for this year’s Summer Olympics. The Beijing Disease Control and Prevention Center urged restaurants in the Chinese capital to completely ban smoking on their premises. While the smoking ban is only a suggestion, the article declares not a single restaurant has taken up the suggestion in the city of Beijing.

Even though the United States has fewer smokers by far, maybe we can send them some of our own big government anti-smoking officials to assist them in banning smoking in restaurants and bars. After all, they have been quite successful in our own country of squashing the rights of proprietors to make their own decisions about their business.

It looks like the first mistake of the Chinese government officials was in offering a mere suggestion to city eateries. The government’s tactic clearly lacked language that exudes a self-righteous and a morally superior tone. Language that assumes to know what is best for our own interest, over the interest of businesses owners to choose what is appropriate for their customers. Chinese bureaucrats have much to learn from freedom squelchers in our own country.

The attempt to diminish smoking in Beijing facilities is part of a larger public relations effort to spruce up the Chinese image across the world. Unfortunately, it doesn’t seem to say much for the current state of Western values when the Chinese government feels smoking is the biggest negative image maker in a country marked with notorious human rights abuses.

Whatever your personal opinion about smoking in public, I’ve always felt business owners should be able to make up their own rules about smoking in their facility. Apparently even the authoritarian government in China agrees, because after all, it was only a suggestion.
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'Harp of the Spirit'

Monday, January 21, 2008
St. Maximos the Confessor
Today the Orthodox Church remembers St. Maximos the Confessor, the great saint who -- virtually alone -- stood against the Monothelite heresy and its powerful allies in the Church and in the Byzantine Empire. The importance of St. Maximos (580-662) also is built on his work in the Philokalia, the collection of texts written between the fourth and the fifteenth centuries by spiritual masters of the Eastern Christian tradition.

Here is St. Maximos on truth (Third Century, 32):
Because it transcends all things, truth admits of no plurality, and reveals itself as single and unique. It embraces the spiritual potentialities of all that is intellective and intelligible, since it transcends both intellective and intelligible beings; and by an infinite power it encompasses both the ultimate origin and the ultimate consummation of created beings and draws the entire activity of each to itself. On some it bestows lucid spiritual knowledge of the grace they have lost, and to other it grants, through an indescribable mode of perception and by means of participation, clear understanding of the goodness for which they long.

On “divine power” (Third Century, 12):
Providence has implanted a divine standard or law in created beings, and in accordance with this law when we are ungrateful for spiritual blessings we are schooled in gratitude by adversity, and brought to recognize through the working of divine power. This is to prevent us from becoming irrepressibly conceited, and from thinking in our arrogance that we possess virtue and spiritual knowledge by virtue and not by grace.

The editors of the Philokalia note that when St. Maximos “opposed Monothelitism, this was not because of some technicality, but because such a view subverted the understanding of the full reality of man’s salvation and deification in Christ. The Monotheletes wished to reconcile the supporters of the Council of Chalcedon (451), who ascribed two natures to the incarnate Christ, with the Monophysites, who believed that He has only one nature; and so they proposed as a compromise the theory that Christ has two natures, the one divine and the other human, and but only a single will. Against this St. Maximos maintained that human nature without a human will is an unreal abstraction: if Christ does not have a human will as well as a divine will, He is not truly man; and if He is not truly man, the Christian message of salvation is rendered void.”

Father Alexander Mileant describes the saint’s courageous stand against this heresy:

The heretics often went from urging and appealing Maximos, to threatening, abusing and beating him. Venerable Maximos was sent into exile several times and called back to Constantinople each time. On one occasion, St. Maximos was called back, and the imperial grandees, Troilus and Sergius, subjected him yet again to interrogation. They began to accuse St. Maximos of pride for esteeming himself as the only Orthodox who would be saved and for considering all others to be heretics who would perish.

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The 'Emergent' Calvin

Monday, January 21, 2008
In the prefatory address to King Francis in Calvin’s 1535 edition of the Institutes, Calvin cites Hilary of Poitiers approvingly:
Indeed, Hilary considered it a great vice in his day that, being occupied with foolish reverence for the episcopal dignity, men did not realize what a deadly hydra lurked under such a mask. For he speaks in this way: “One thing I admonish you, beware of Antichrist. It is wrong that a love of walls has seized you; wrong that you venerate the church of God in roofs and buildings; wrong that beneath these you introduce the name of peace. Is there any doubt that Antichrist will have his seat in them? To my mind, mountains, woods, lakes, prisons, and chasms are safer. For, either abiding in or cast into them, the prophets prophesied.”

Augustine too had railed against the emphasis on station and authority rather than service, as he writes that “a bishop who takes delight in ruling rather than in doing good is no true bishop” (City of God, 19.19).

But lest you think that Calvin (or Hilary or Augustine, for that matter), were the sort to emphasize works at the expense of doctrine, consider this description of the relationship between doctrine and love from Calvin: “We have given the first place to the doctrine in which our religion is contained, since our salvation begins with it. But it must enter our heart and pass into our daily living, and so transform us into itself that it may not be unfruitful for us” (Institutes III.vi.4).
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