THEOLOGY & The “quadrilateral” … What it means and how its 4 distinctive qualities define “evangelical.” #Bebbington #AlanYeh

by Emma Green, The Atlantic Monthly, 3/12/18.

… Most of the writers in “Still Evangelical?” (ed. Alan Yeh, Biola Univ.) rely on a definition first published by the scholar David Bebbington in 1989, called a “quadrilateral” for its four distinctive qualities. According to Bebbington,

  • evangelicals place the truth of the Bible at the center of their faith;
  • they focus on Jesus’s atonement for sins on the cross;
  • they emphasize a personal experience of conversion or salvation;
  • and they believe they must actively share the gospel and do good in the world.

Read more at … https://www.theatlantic.com/politics/archive/2018/03/still-evangelical-trump/554831/

SOCIOECONOMICS & The Original Underclass

by ALEC MACGILLIS and PROPUBLICA, The Atlantic Monthly, 8/9/16.

Sometime during the past few years, the country started talking differently about white Americans of modest means. Early in the Obama era, the ennobling language of campaign pundits prevailed. There was much discussion of “white working-class voters,” with whom the Democrats, and especially Barack Obama, were having such trouble connecting. Never mind that this overbroad category of Americans—the exit pollsters’ definition was anyone without a four-year college degree, or more than a third of the electorate—obliterated major differences in geography, ethnicity, and culture. The label served to conjure a vast swath of salt-of-the-earth citizens living and working in the wide-open spaces between the coasts—Sarah Palin’s “real America”—who were dubious of the effete, hifalutin types increasingly dominating the party that had once purported to represent the common man. The “white working class” connoted virtue and integrity. A party losing touch with it was a party unmoored.

That flattering glow has faded away. Today, less privileged white Americans are considered to be in crisis, and the language of sociologists and pathologists predominates. Charles Murray’s Coming Apart: The State of White America, 1960–2010 was published in 2012, and Robert D. Putnam’s Our Kids: The American Dream in Crisis came out last year. From opposite ends of the ideological spectrum, they made the case that social breakdown among low-income whites was starting to mimic trends that had begun decades earlier among African Americans: Rates of out-of-wedlock births and male joblessness were rising sharply. Then came the stories about a surge in opiate addiction among white Americans, alongside shocking reports of rising mortality rates (including by suicide) among middle-aged whites. And then, of course, came the 2016 presidential campaign. The question was suddenly no longer why Democrats struggled to appeal to regular Americans. It was why so many regular Americans were drawn to a man like Donald Trump…

“Welcome to America as it was,” Nancy Isenberg, a historian at Louisiana State University, writes near the outset of White Trash: The 400-Year Untold History of Class in America. Her title might seem sensational were it not so well earned. As she makes plain, a white lower class not only figured more prominently in the development of the colonies and the young country than national lore suggests, but was spoken of from the start explicitly in terms of waste and refuse…

One of America’s founding myths, of course, is that the simple act of leaving England and boldly starting new lives in the colonies had an equalizing effect on the colonists, swiftly narrowing the distance between indentured servant and merchant, landowner and clerk—all except the African slave. Nonsense, Isenberg says: “Independence did not magically erase the British class system.” A “ruthless class order” was enforced at Jamestown, where one woman returned from 10 months of Indian captivity to be told that she owed 150 pounds of tobacco to her dead husband’s former master and would have to work off the debt. The Puritans were likewise “obsessed with class rank”—membership in the Church and its core elect were elite privileges—not least because the early Massachusetts settlers included far more nonreligious riffraff than is generally realized. A version of the North Carolina constitution probably co-authored by John Locke was designed to “avoid erecting a numerous democracy.” It envisioned a nobility of landgraves and caciques (German for “princes” and Spanish for “chieftains”), along with a “court of heraldry” to oversee marriages and make sure they preserved pedigree…

Accounts of this underclass as “an anomalous new breed of human,” as Isenberg puts it, proliferated as poor whites without property spread west and south across the country. These “crackers” and “squatters” were “no better than savages,” with “children brought up in the Woods like brutes,” wrote a Swiss-born colonel in the colonial army in 1759. In 1810, the ornithologist Alexander Wilson described the “grotesque log cabins” where the lowly patriarch typically stood wearing a shirt “defiled and torn,” his “face inlaid with dirt and soot.” Thomas Jefferson’s granddaughter came back from an 1817 excursion with her grandfather telling of that “half civiliz’d race who lived beyond the ridge.” In 1830, the country even got its first “Cracker Dictionary” to document the slang of poor whites…

At various junctures, politicians (think Davy Crockett and Andrew Jackson) turned humble roots into a mark of “backwoodsman” authenticity, but the pendulum always swung back. The term white trash made its first appearance in print as early as 1821. It gained currency three decades later, by which point observers were expressing horror over these people’s “tallow” skin and their habit of eating clay. As George Weston warned in his widely circulated 1856 pamphlet “The Poor Whites of the South,” they were “sinking deeper and more hopelessly into barbarism with every succeeding generation.” Speaking of this class as a separate breed—a species unto itself—was a way to skirt the challenge it presented to the nation’s vision of equality and inclusivity. Isenberg points up the tension: “If whiteness was not an automatic badge of superiority, a guarantee of the homogeneous population of independent, educable freemen … then the ideals of life, liberty, and the pursuit of happiness were unobtainable…”

The distinction’s relevance persists today. Large areas of “real America” are almost entirely white. In Appalachia, that homogeneity, along with the region’s populist tradition, helps explain why white voters there took so much longer to flip from Democrat to Republican than in the Deep South. This does not mean that racism is absent in these areas—far from it. But it suggests that the racism is fueled as much by suspicion of the “other” as it is by firsthand experience of blacks and competition with them—and that political sentiment on issues such as welfare and crime isn’t as racially motivated as many liberal analysts assume. A focus on the South also eclipses places where low-income whites consist mainly of descendants of later European immigrants. (Think of the South Boston Irish, or Baltimore’s Polish American dockworkers depicted in the second season of The Wire)…

Read more at … http://www.theatlantic.com/magazine/archive/2016/09/the-original-underclass/492731/

Also see:

White Trash: The 400-Year Untold History of Class in America, by Nancy Isenberg (Viking).

Hillbilly Elegy: A Memoir of a Family and Culture in Crisis, by J. D. Vance (Harper).

WEALTH GAP & Cities With the Widest Gap Between Billionaires and Everyone Else #Seattle #Dallas #Atlanta

by Richard Florida, The Atlantic Magazine, 7/26/16.

The super-rich and everyone else

The gap between billionaires and a city’s remaining residents is staggering, according to our measure of the Super Rich Wealth Gap, which compares billionaire wealth to the economic situation of the average person based on economic output per person. This gap is most pronounced in poorer or less-developed cities such as Bangalore, Mumbai, Mexico City, Manila, Jakarta, Delhi, Bangkok, Hangzhou, Beijing, Shanghai, Rio de Janeiro, São Paulo, and Santiago. But it is also quite pronounced in more advanced cities such as Seattle, Dallas, Paris, Stockholm, Toronto, and Tokyo.

Read more at … http://www.citylab.com/work/2016/07/mapping-where-the-super-rich-live/488015/

ATHEISM & The False Equation of Atheism and Intellectual Sophistication #AtlanticMonthly

by EMMA GREEN, The Atlantic Monthly, 3/14/14.

Atheism is intellectually fashionable…

But vocal atheists reinforce this binary of Godly vs. godless, too—the argument is just not as obvious. Theirs is a subtle assertion: Believers aren’t educated or thoughtful enough to debunk God, and if they only knew more, rational evidence would surely offset faith…

This is problematic for several reasons. For one thing, it suggests that believers are inherently less thoughtful than non-believers. Watson tells stories of famous thinkers and artists who have struggled to reconcile themselves to a godless world. And these are helpful, in that they offer insight into how dynamic, creative people have tried to live. But that doesn’t mean the average believer’s search for meaning and understanding is any less rigorous or valuable—it just ends with a different conclusion: that God exists. Watson implies that full engagement with the project of being human in the modern world leads to atheism, and that’s just not true.

We know it’s not true because the vast majority of the world believes in God or some sort higher power. Worldwide, religious belief and observance vary widely by region. It’s tough to get a fully accurate global picture of faith in God or a “higher power,” but the metric of religiosity serves as a helpful proxy. Only 16 percent of the world’s population was not affiliated with a particular faith as of 2010, although many of these people believe in God or a spiritual deity, according to the Pew Research Center. More than three-fourths of the religiously unaffiliated live in the Asia-Pacific region, with a majority (62 percent) living in China. In other regions, the percentage of those who say they have no religious affiliation are much smaller: 7.7 percent in Latin America; 3.2 percent in sub-Saharan Africa; 0.6 percent in the Middle East…

Arguably, Watson wasn’t writing for the whole world—he stuck to Western thinkers and artists. But even if we focus on Europe and North America, his implicit argument isn’t supported by statistics. Eighteen percent of Europeans are religiously unaffiliated, but again, many of those people believe in God—30 percent of unaffiliated French people do, for example. And even though Christianity is growing fastest in Latin America and sub-Saharan African, as of 2010, Europe was still home to a quarter of the world’s Christians—the largest population in the world.

In America, which sociologists often describe as a uniquely religious country compared with the rest of the Western world, a vast majority of people have faith. According to Pew, 86 percent of Millennials, or people aged 18-33, say they believe in God, and 94 percent of people 34 and older say the same. It’s true that a growing group say they’re “not certain” about this belief, and it’s also true that affiliation with formal religious institutions is declining. But in terms of pure belief, self-described atheists and agnostics are a small minority, making up only six percent of the population…

Read more at … http://m.theatlantic.com/international/archive/2014/03/the-false-equation-of-atheism-and-intellectual-sophistication/284406/

FORGIVENESS & 5 Steps to Experiencing The Forgiveness Boost #TheAtlanticMonthly

by Olga Khazan, The Atlantic Monthly, 1/28/15.

Read more at … http://www.theatlantic.com/health/archive/2015/01/the-forgiveness-boost/384796/?china_variant=False&lang=en&uid=153834883