Month: March 2016

Eternal Progression?

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Stepping_stones_across_West_Dart_-_geograph.org.uk_-_183648

Many Mormons live with the hope that their families will be together forever – such hopes are inscribed upon us in primary. We hope to live righteously and faithfully so that we can all make it to the celestial kingdom together. Many, at one point or another, experience the fear that a family member might go astray and forsake the straight and narrow, disqualifying themselves from the celestial kingdom.

What are we supposed to do, how should we react? We endeavor to be all the more devout in regards to our religious practices in hopes that our goodness can somehow affect those we love. Religion, which we had hoped would be the anchor of our family ends up sinking it in storm tossed seas. The bonds in which we had put so much faith have fractured. The grief and pain many feel is beyond comprehension as they try to understand what the consequences will be – will mothers and fathers be forever separated from their children, children their parents, siblings divided from siblings by great gates?

Many have dreamed of the possibility to progress from one kingdom to the next – that if we were not perhaps ready to receive all that we could have received by the end of this life, that we might still have the opportunity to become ready in the hereafter. There are also many who reject the idea out of hand and say it is a heresy and an abomination – though not all who reject this notion do it out of anger. However, it is often the voice which is fueled by outrage and indignation is louder than the voice of quiet hope. Where does this indignation come from?

In Luke chapter 15 we read the story of two brothers and their father. The elder brother in this story becomes angry and bitter when his brother, returning from a riotous (“sinful”) life, is greeted with celebration and festivities.

“And he was angry, and would not go in: therefore came his father out, and entreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment…  But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.  And he said unto him, Son, thou art ever with me, and all that I have is thine.”

The elder brother isn’t as much upset that the prodigal son has come home as he is that he has lived a life of obedience and seems to profit no more from it than his brother who has lived a life of sin. However, what the elder brother does not seem to realize is the pain and suffering which his younger brother, the prodigal son, endured as he gathered experiences from the life style which he had chosen. The older brother was never driven to the point of starvation where he would look on with envy as pigs were given more to eat than he, but rather was constantly a participant in the bounty and love of his father. The older brother did not recognize that suffering is sin’s constant companion however well it may conceal itself; we must not heap more punishment upon those who have already endured pain we know not of. We must ask ourselves who are we most akin to in this story; the younger brother, the elder, or the father? Why do we choose to live the life we do? Is religion a tool to grant us our treasures in heaven or is religion a tool to teach us to have heavenly desires?  Do we see righteousness as a way to secure greater accolades or do we hope to weave acts of habitual goodness into our moral tapestry?

Another parable found in Matthew 15 highlights this principle:

So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.  And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house.” The master of the vineyard then responds, “Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?”

The laborers of the Vineyard who had been working all day did not expect more because they thought they deserved more money for their work, but because they believed they deserved more than those who had worked less. They believed themselves to have become more worthy through their works that they might be recipients of the Master’s mercy. They had become so fixated and concerned with their own standing and desires for mercy that they had forgotten how to sympathize and be joyous for others who were also in need of the Master’s mercy – a position that they themselves were in not so long ago. How quick we are to become the servant who was forgiven much but forgave little (Matthew 18:21-35). The question then isn’t if we are able to receive God’s mercy, but if we are changed by His mercy – do we desire an even more abundant out-pouring of mercy for our enemies (for if ye love them which love you, what thank have ye?).

Which of us, when partaking of the sacrament, is truly worthy of that broken body which we remember and that sacred blood which for us was spilt. It isn’t solely the act of taking sacrament which cleanses us, but the desire to partake of the sacrament. Worthiness isn’t a status to achieve or an object to obtain, but rather it is found within the desires of our hearts and soul. Worthiness is found in the desire to repent and to become something heavenly. And though it is said that faith without works is dead, works without faith is equally dead.

C.S Lewis asks a question in his book, The Great Divorce, “Is Judgment not final? Is there really a way out of hell into Heaven? There have been many who have spoken with conviction that there is indeed hope of eternal progression which is only halted by our own desires. J Reuben Clark once said,

“I am not a strict constructionalist, believing that we seal our eternal progress by what we do here. It is my belief that God will save all of His children that he can: and while, if we live unrighteously here, we shall not go to the other side in the same status, so to speak, as those who lived righteously; nevertheless, the unrighteous will have their chance, and in the eons of the eternities that are to follow, they, too, may climb to the destinies to which they who are righteous and serve God, have climbed to those eternities that are to come.” (J. Reuben Clark, Church News, 23 April 1960, p. 3)

President Clark believed that within the eternities and eons of time, progression and change are possible. Joseph Smith believed that a spirit in the lowest kingdom “constantly progresses in spiritual knowledge until safely landed in the Celestial”1 and Brigham Young believed that those who don’t inherit the Celestial Kingdom “would eventually have the privilege of proving themselves worthy and advancing to a celestial kingdom but it would be a slow process”.2

I believe that just as agency is eternal, so is progression; that progression only ceases when desires to progress cease. As long as there is more knowledge to be obtained then possibility to change exists – and that is only made possible through the atonement. President Packer once commented, “I repeat, save for the exception of the very few who defect to perdition, there is no habit, no addiction, no rebellion, no transgression, no apostasy, no crime exempted from the promise of complete forgiveness. That is the promise of the atonement of Christ.” 3

“There are only two kinds of people in the end” says Lewis, “those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’” 4 God will not force any in to heaven, that choice is ours. And it isn’t simply a choice of relocation, but a choice of repentance and becoming. As Mormon clearly says in chapter 13, “Do ye suppose that ye could be happy to dwell with that holy Being, when your souls are racked with a consciousness of guilt[?]” This life and this moment now is the best time to truly become disciples of Christ and to weave patterns of righteousness into our own very being. It is here, in the space of faith and doubt allowed to us by the suspension of knowledge through the veil that we are truly able to choose that which we desire to believe and desire to become. God has allowed us the freedom of choice not to test what we will do, but to allow us the freedom to act and believe according to our own beliefs and to learn where those beliefs lead.

 

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In case there are questions about the post regarding Elder Bruce R. McConkie’s well known address, I give the following thoughts.

Foremost it is important to recognize this following tidbit of information, “President Kimball was not doctrinaire, and he felt a need to intervene in doctrinal matters only when he saw strong statements of personal opinion as being divisive. Elder McConkie’s talk at BYU on “The Seven Deadly Heresies” implied he had the authority to define heresy. Among other things, he denounces as heretical… the idea of progression from kingdom to kingdom in the afterlife… President Kimball responded to the uproar by calling Elder McConkie in to discuss the talk. As a consequence, Elder McConkie revised the talk for publication so as to clarify that he was stating personal views”. Among with a few other changes, McConkie added to the end of his talk, “every person must choose for himself what he will believe.” [5]

I don’t claim to know McConkie’s thoughts or reasoning behind his conviction of this thought being a heresy – but I’ve come to reconcile his words with another truth. Believing that there is progression in the eternities to come could dissuade many from seeking to emulate the character of Christ in this life. However, if this thought were to be a truth and it served to dissuade us from choosing a life in pursuit of emulating Christ, then our spiritual maturity is much like the elder brother of the prodigal son. If only the fear of not being able to progress in the future and only being able to progress now is what roots us in the Gospel and teachings of Christ, then we have missed the meaning of those teachings entirely. The Gospel isn’t given to us to save us from future pain and misery (though that is a byproduct) but to help us choose now, this day, to become more like our heavenly parents and to know how we can work on accomplishing that goal. Importantly, the gospel isn’t there to incentivize us to do good out of the fear of being damned or for the sake of more blessings, but out of love and devotion – charity is the center of Christ’s teachings.

 

 

Sources

  1. (Franklin D. Richards, “Words of the Prophets,” CHL.; Charlotte Haven, 26 March 1843, “A Girl’s Letters from Nauvoo,” The Overland Monthly96 (Decemeber 1890): 626 http://www.olivercowdery.com/smithhome/1880s-1890s/havn1890.htm credit for Michael Reed).
  2. Brigham Young, in Wilford Woodruff Journal, 5 aug 1855
  3. “The Brilliant Morning of Forgiveness,” Ensign, November 1995
  4. The Great Divorce
  5. Edward L. Kimball, Lengthen Your Stride: The Presidency of Spencer W. Kimball (Salt Lake City: Deseret Book, 2005), 101

 

 

Our Kids: An AEI Discussion with Robert Putnam

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This is part of the DR Book Collection.

Regular readers of Difficult Run know that research on marriage and family structure is a hobby horse of mine. It’s something I try to keep up with, which is why I was excited when political scientist Robert Putnam’s book Our Kids: The American Dream in Crisis was released. Putnam explores the growing inequalities within America by focusing on children and their family and social backgrounds. The book provides a useful narrative by fleshing out empirical evidence with interviews and anecdotes. It joins an increasing number of impressive books that demonstrate the powerful influence of family structure on the outcomes of children’s lives.

See Putnam discuss his book on an AEI panel with Charles Murray and William Wilson below.

Munk Debate: Humankind’s Best Days Lie Ahead

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Harvard’s Steven Pinker and science writer Matt Ridley went head-to-head with essayist Alain de Botton and author Malcolm Gladwell in the Canada-based Munk Debates on the subject of human progress: “Be it resolved that humankind’s best days lie ahead.” Given Pinker and Ridley’s past books, they were obviously on the PRO side. A portion of the debate can be found below:

I came into this debate heavily biased, but I still think Pinker and Ridley wiped the floor with their opponents. Here are some highlights:

Pinker argues that the world is getting better based on 10 major factors of human well-being:

  1. Life itself: lifespan is increasing.
  2. Health: diseases are declining.
  3. Prosperity: the world is wealthier and extreme poverty is continually declining.
  4. Peace: wars are becoming less frequent.
  5. Safety: global rates of violent crime are falling.
  6. Knowledge: the percentage of people with a basic education is increasing.
  7. Freedom: democracy overall is expanding worldwide.
  8. Human rights: the amount of rights and campaigns in favor of them have increased.
  9. Gender equity: women are better educated and hold more positions of power and influence.
  10. Intelligence: IQ scores continue to increase in every country.

He concludes,

Pinker

A better world, to be sure, is not a perfect world. As a conspicuous defender of the idea of human nature, I believe that out of the crooked timber of humanity, no truly straight thing can be made. And, to misquote a great Canadian, “We are not stardust, we are not golden, and there’s no way we’re getting back to the garden.” In the glorious future I am envisioning, there will be disease and poverty, there will be terrorism and oppression, and war and violent crime. But there will be much, much less of these scourges, which means that billions of people will be better off than they are today. And that, I remind you, is the resolution of this evening’s debate.

Ridley

Ridley argues for the why behind these dramatic improvements:

But, my optimism about the future isn’t based on extrapolating the past. It’s based on why these things are happening. Innovation, driven by the meeting and mating of ideas to produce baby ideas, is the fuel that drives them. And, far from running out of fuel, we’re only just getting started. There’s an infinity of ways of recombining ideas to make new ideas and we no longer have to rely on North Americans and Europeans to come up with them. The internet has speeded up at the rate at which people can communicate and cross-fertilize their ideas.

In response to de Botton’s focus on what he himself labels as the “first-world problems” of Switzerland, Pinker says,

Are you saying that you willing to go to a peasant in Cambodia, or Sudan, or Bangladesh, or Afghanistan and say, “Listen, I’ve been there. You worry about your child dying, your wife dying in childbirth, you’re full of parasites, you don’t have enough to eat but, you know, trust me, it’s no great shakes to live in a country like Switzerland. True, your child might not die in the first year of life but, you know, when they’re a teenager they’re going to roll their eyes at you. And you may not have to live under the shadow of war and genocide but people will still make bitchy comments. And you may not be hungry but, you know, sometimes the wine will have a nose that’s a bit too fruity.”

Ridley adds to this:

This world isn’t perfect, definitely not. That’s the whole point of optimism…It means you don’t think the world is perfect, you want to improve it. And if, along the way, that means that when we get to Switzerland, we stop being able to appreciate flowers and we lose our sense of humour [a jab at de Botton], well, maybe it’s a price worth paying.

In response to the problem of “unhappiness,” Ridley correctly points out that “happiness correlates with wealth, between countries, within countries and within lifetimes. It’s perfectly true that you can be very wealthy and very unhappy. But, that’s all right, because it cheers up other people, so…” Pinker backs him up by explaining that “the Easterlin Paradox has been resolved. I think you’re [de Botton] a decade out of date. The idea that wealth does not correlate with happiness, which is what the Easterlin Paradox was, has been resolved.”

On the topic of climate change and Gladwell’s somewhat disparaging remarks about economists, Pinker states,

I certainly agree that economists are an inviting target and one can always get a laugh by making fun of economists. But the problem of climate change is an economic problem. All the projections of the worst case scenarios all depend on calculations of economists, namely how many people will burn how many units of fossil fuels…Both the analysis of climate change and the possible solutions are economic problems. We know that we can have solar panels, the question is will there be enough solar panels to reduce fossil fuel use? We know that nuclear power can cut into carbon emissions, by how much. We know that people could reduce their consumption enough to mitigate the problem. Will they? Under what kind of incentives…So, it’s very much a problem of economics.

As de Botton continued to obsessively bring the mental states of literary characters, Pinker reminded him that “Anna Karenina didn’t actually exist…neither did Hamlet…I think if your child dies in the first year of life, that deeply concerns the human psyche. I think it’s very relevant to happiness. I think if billions of people do not see their children die, that’s a much more relevant consideration for the human psyche, for the depths of human existence than Anna Karenina…”

Given all this, I applaud Pinker’s conclusion: “It’s irresponsible enough to be a fatalist when the objective indicators say the world is getting worse, all the more so where they say the world is getting better.”

The whole thing is worth the watch.

Reading Fiction Enhances Social Skills

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The Wall Street Journal reports on a brand new study in Social Cognitive & Affective Neuroscience:

People who read a lot of fiction are known to have stronger social skills than nonfiction readers or nonreaders. A new study suggests that reading fictional works, especially stories that take readers inside people’s lives and minds, may enhance social skills by exercising a part of the brain involved in empathy and imagination.

…[R]eading fictional excerpts about individuals and groups of people heightened activity in a brain system known as the default network. This system is active when people are imagining hypothetical situations, such as the past or the future, or thinking about another person’s perspective, the researchers said.

I’ve written on this topic before. The evidence continues to pile up.

 

“This We Can Do!”

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This is part of the General Conference Odyssey.

The interview above with Dr. Samantha Callan of the UK’s Centre for Social Justice, which are based on the think tank’s reports Breakdown Britain and Breakthrough Britain, demonstrates the power and importance of family structure and stability. In my view, Elder ElRay Christiansen’s April 1972 address is very complementary to the research mentioned above. For this week’s post, I want to attach the social science associated with some of Elder Christiansen’s claims. Let the interview above act as the evidence for his introduction: “If you and I are to help restore this sick world to its spiritual health, we must begin at the proper place—that is, with ourselves and with our families. This we can do!” Here are some other selections:

One of the most rewarding of all human undertakings is that of making a success of marriage and of rearing children in a manner acceptable to the Lord. It calls for the best in all of us…Parenthood is a sacred trust. It is an approach to the divine—a God-given privilege that, with its never-ending responsibilities, brings rich and lasting rewards.

There have been a string of studies over the years arguing that parents are less happy than non-parents. But it’s far more complicated than that. A wide range of variables can influence the happiness of parents, including age, parenting style, emotional bonds, child characteristics, and family situation. Furthermore, there is the debate over the (non) difference between happiness and meaning. Researchers like psychologist Roy Baumeister find that happiness is more present-oriented, while meaningfulness integrates past, present, and future in the construction of purpose and identity. This may play a significant role in teasing out the differences between parents and non-parents. There is at least some research that indicates parents report higher levels of happiness and meaning in life. As for the “rearing children in a manner acceptable to the Lord,” it turns out that religion is good for families and kids. Regular attendance to religious services leads to less cheating on spouses, less abuse, happier marriages, less divorce, and more time with children. Religious teens are more likely to eschew lying, cheating and stealing and to identify with the Golden Rule. Religious children also have better self-control, social skills, and character traits such as grit. They also are happier and less likely to abuse drugs, alcohol, and suffer from depression. Unfortunately, religious attendance has been declining along with marriage, mainly in less-affluent communities.

Some worthy institutions have been developed to help improve the home and family life. But helpful as these agencies may be, I am convinced, and I believe you will agree, that there is not and never will be a better institution for improving the home than the home itself. Parents cannot, without regrettable consequences, shirk the responsibility of teaching and showing their children through their example the attributes of character that lead them unhesitatingly to appreciate and accept the good, the decent, the beautiful, and help them to develop the desire and the courage to turn from that which is coarse or crude or wrong…Success in family life calls for parents who take time to enjoy their children; who read with them; who play with them; who let them participate in planning special occasions, seeking to make wholesome family traditions a proud part of family life.

Elder Christiansen should be convinced because that is what the research shows: policy interventions and public programs are no substitute for parents when it comes to child well-being. Growing up with both parents (in an intact family) is strongly associated with more education, work, and income among today’s young men and women. The kind of parenting, not merely marriage alone, has a large impact on children. Teaching children to build character, including “soft skills” like drive and prudence, is important for their flourishing. Parental involvement is a must as is being an actual parent.

Another essential in successful parenthood is for fathers and mothers to avoid disputations…I plead with parents to rise above pettiness and to spare their children the inglorious and painful insecurity of having to endure petty disputations and offensive situations.

High-conflict marriages can have negative effects on children, particularly their relationships with their parents. According to some research, “children can become distraught, worried, anxious, and hopeless. Others may react outwardly with anger, becoming aggressive and developing behavior problems at home and at school. Children can develop sleep disturbances and health problems like headaches and stomachaches, or they may get sick frequently. Their stress can interfere with their ability to pay attention, which creates learning and academic problems at school. Most children raised in environments of destructive conflict have problems forming healthy, balanced relationships with their peers. Even sibling relationships are adversely affected—they tend to go to extremes, becoming overinvolved and overprotective of each other, or distant and disengaged.” This does not mean avoid conflict altogether or pretend that everything is alright (kids can pick up on this). But learn to “rise above pettiness” goes a long way in sparing both spouses and children a lot of hurt.

In conclusion, Elder Christiansen says, “Historians almost without exception point out that one of the greatest contributing factors in the downfall of nations is the disintegration of the home and family life. A complete rebirth of satisfactory family life is needed. It is needed even in the so-called better homes. It must begin with proper love and respect between the husband and the wife and then, by their example, transferred to their children. No nation can long endure unless the great majority of its families and its homes are made secure through faith in God—an active, living faith.”

Let’s start with securing ours. As Elder Christiansen put it, “This we can do!”

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Check out the other posts from the General Conference Odyssey this week and join our Facebook group to follow along!

The Family, The Family, The Family

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Image by Flickr user Keonl Cabral. https://www.flickr.com/photos/keoni101/5253808322
Image by Flickr user Keonl Cabral. https://www.flickr.com/photos/keoni101/5253808322

This post is part of the General Conference Odyssey.

I liked Elder ElRay L. Christiansen’s talk Successful Parenthood—A Noteworthy Accomplishment. First, I have to remind folks of what is—for me—the most memorable quote of this entire General Conference Odyssey so far. It comes from Elder Marvin J. Ashton’s talk in the April 1971 General Conference Love of the Right. Elder Ashton said:

Following one of our recent general conference sessions, a troubled mother approached me and said, “I need to know what is meant by the statement, ‘No success can compensate for failure in the home.’” Knowing a little of the burdens this friend of mine carries in her mind and heart because of a rebellious, wayward daughter, I shared this meaning with her: I believe we start to fail in the home when we give up on each other. We have not failed until we have quit trying. As long as we are working diligently with love, patience, and long-suffering, despite the odds or the apparent lack of progress, we are not classified as failures in the home. We only start to fail when we give up on a son, daughter, mother, or father.

I think I’m going to keep repeating this often, basically anytime the idea of family and success or failure comes up, because it’s so crucial to keep in mind. As long as you have not given up on your family, you have not failed your family.

Now, getting back to Elder Christiansen’s talk from the Thursday afternoon session of the April 1972 General Conference, the thing that stands out the most is how consistent the theme of family is from General Conference talks more than half a century ago.

First, I love Elder Christiansen’s optimism: “Now, this is a world in difficulty and trouble, but we shouldn’t merely bemoan the fact. We should, as far as our powers can help us, be anxiously engaged in rectifying it.” I taught lesson 10 from the Book of Mormon on Sunday, which covers 2 Nephi 26-30. There’s a lot of grim, last days kind of stuff going on, but we talked about the importance of keeping our eyes on the light of Christ and maintaining faith, optimism, and confidence. (This Mormon aptitude for tackling tragedy with optimism is something I’ve written about before.)

So, how should we be “anxiously engaged” in combatting the world’s problems? “Just before we sang,” said Elder Christiansen, “I wrote this down: If you and I are to help restore this sick world to its spiritual health, we must begin at the proper place—that is, with ourselves and with our families.”

He went on to give specific direction about what this means, writing that:

Parents cannot, without regrettable consequences, shirk the responsibility of teaching and showing their children through their example the attributes of character that lead them unhesitatingly to appreciate and accept the good, the decent, the beautiful, and help them to develop the desire and the courage to turn from that which is coarse or crude or wrong.

This reminded me of the passage I shared from the March 2016 First Presidency message. Just after quoting Matthew 18:1-3, about the need to become like little children, Elder Monson wrote:

In the Church, the goal of gospel teaching is not to pour information into the minds of God’s children, whether at home, in the classroom, or in the mission field. It is not to show how much the parent, teacher, or missionary knows. Nor is it merely to increase knowledge about the Savior and His Church.

The basic goal of teaching is to help the sons and daughters of Heavenly Father return to His presence and enjoy eternal life with Him. To do this, gospel teaching must encourage them along the path of daily discipleship and sacred covenants. The aim is to inspire individuals to think about, feel about, and then do something about living gospel principles. The objective is to develop faith in the Lord Jesus Christ and to become converted to His gospel.

Once again, there’s this consistency not only in the fact that the family needs to be our emphasis, but also how. This is especially important for parents of younger children. Trying to teach them the principles of the Gospel through didactic methods—repeating facts, reading scriptures, and even bearing testimony—is necessary but insufficient. What is needed is the inculcation of habits. What we need to teach is action. It is the action—actions such as praying, reading the scriptures, and learning to forgive and to repent—which can become the foundation for a child’s testimony even at a young age. I’m a verbose guy. I write a lot, and I talk a lot. And so it’s important for me to realize that that’s not the best way to reach my children.

Home is the template for heaven. And so Elder Christiansen writes:

Success in family life calls for parents who take time to enjoy their children; who read with them; who play with them; who let them participate in planning special occasions, seeking to make wholesome family traditions a proud part of family life.

Here is something else that stood out to me:

Another essential in successful parenthood is for fathers and mothers to avoid disputations. Such situations may seem harmless to the parents, but in the eyes of their children, the two most important people in the world are in conflict, and from their limited perspective, the whole world is in trouble.

What this reiterates is that the Church’s emphasis on family is inseparable from concern for the most vulnerable among us: children. Family, in the Church’s teachings, is not an institution for the benefit of spouses. It is an institution for the benefic and protection of children. Along those lines Elder Christiansen also said that it is important for parents to listen to any problems their children have, adding that “if we are wise, we will not minimize [their problems].” It’s obvious, but it’s also important: the primary purpose of the family is to provide a haven for children. I believe this obligation (because family is primarily about duty rather than rights) does not in any way detract from the essential bond of husband and wife. Just as, from a genetic or a biological perspective, a child represents the shared investment of a mother and father so, too, does the shared spiritual goal of protecting and training children create a unifying mission for a husband and wife.

Elder Christiansen concludes:

No nation can long endure unless the great majority of its families and its homes are made secure through faith in God—an active, living faith.

The Church’s emphasis on the importance of the family is not new. The nature of that commitment—tying together our obligation to our children with the Plan of Salvation—is also not new. And the prophetic teaching that the health of our families will determine the health of our society is also not new. This is what has been taught for quite literally longer than I have been alive.

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Check out the other posts from the General Conference Odyssey this week and join our Facebook group to follow along!

The Populist Trade Problem

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A recent article in Vox outlines the problem of anti-trade populism:

Bernie Sanders sells himself as a champion of the little guy. But talk to economists and development experts, and you hear something different: Sanders’s policies on trade would hurt the very poorest people on Earth. A lot.

Here is the basic issue. Sanders has, correctly, recognized that freer trade with countries like China has hurt a subset of American workers (while benefiting others). As a result, he opposes most efforts to open American markets to more international competition, and promises to roll back a number of previous trade agreements the US had made.

There’s one big problem, according to development economists I spoke to: Free trade is one of the best tools we have for fighting extreme poverty. If Sanders wins, and is serious about implementing his agenda, he will impoverish millions of already-poor people in China and Central America.

What’s worse is that the actual ways Sanders might roll back these agreements could lead to serious reprisals from the affected countries. The nightmare scenario, experts say, is a global slide toward protectionism, wherein China and other countries take cues from the US and impose their own retaliatory tariffs. That would devastate economies in the developing world, dooming many more millions to a lifetime of crushing poverty.

The piece demonstrates how trade has benefited the global poor, while recognizing it may negatively impact some American jobs (though the benefits of increased purchasing power through cheaper goods may outweigh the costs). However, Sanders is not the only candidate with backward policies when it comes to trade. Donald Trump, according to The New York Times, “is bringing mercantilism back. The New York billionaire is challenging the last 200 years of economic orthodoxy that trade among nations is good, and that more is better. He is well on his way to becoming the first Republican nominee in nearly a century who has called for higher tariffs, or import taxes, as a broad defense against low-cost imports.” These positions show why Trump and Sanders are far more conservative and far more alike than some would care to admit. This is perhaps why some political scientists are recognizing Trump supporters as populists: a label usually reserved for Sanders supporters. “Trump supporters share anti-elitism with only one other group: Sanders’s voters,” write one pair of political scientists in The Washington Post. “But where Trump is a populist, we would argue that Sanders is not. Despite the fact that Sanders often gets called a populist, his voters do not conform to the populist stereotype. They generally trust experts and do not identify strongly as Americans.” This may be true of Sanders supporters in some cases, but when it comes to economics, they reject the expertise and consensus of economists and embrace U.S.-centric protectionist policies.

From Gregory Mankiw’s Principles of Economics, 7th ed. (pg. 32).

A socialist Democrat and a Republican businessman drawing from the same economic playbook. I’m sure most didn’t see that one coming.

 

The DR Book Collection

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“There was time now…”

We’re a group of heavy readers here at Difficult Run, but we’ve mainly expressed our love of books over the last couple years through sporadic lists. As bibliophiles, we take an interest in what others are reading. We often buy or rent books based on the suggestions of others. However, we also research the books under consideration to determine whether or not we want to invest our limited time and energy into reading them. We consult reviews, interviews, and lectures based on the book. Even when the decision is made to not read the book, the research is often informative and enlightening.

Given that many DR readers are fellow book fiends, we will be posting video clips from interviews and/or lectures (depending on their availability) that are based on the books we read throughout the year. Think of it as our video Goodreads list. You can find the list of books along with the post date below:

Feb. 26, 2016: Thomas Sowell, Wealth, Poverty, and Politics: An International Perspective (New York: Basic Books, 2015).

March 5, 2016: Bart D. Ehrman, Lost Christianities: The Battles for Scripture and the Faiths We Never Knew (New York: Oxford University Press, 2003).

March 9, 2016: Jagdish Bhagwati, Arvind Panagariya, Why Growth Matters: How Economic Growth in India Reduced Poverty and the Lessons for Other Developing Countries (New York: PublicAffairs, 2013).

March 11, 2016: J. Spencer Fluhman, “A Peculiar People”: Anti-Mormonism and the Making of Religion in Nineteenth-Century America (Chapel Hill: University of North Carolina Press, 2012).

March 18, 2016: Robert D. Putnam, Our Kids: The American Dream in Crisis (New York: Simon & Schuster, 2015).

March 28, 2016: Marcus J. Borg, John Dominic Crossan, The Last Week: What the Gospels Really Teach About Jesus’s Final Days in Jerusalem (New York: HarperCollins, 2006).

April 13, 2016: John G. Turner, Brigham Young: Pioneer Prophet (Cambridge, MA: The Belknap Press of Harvard University Press, 2012).

April 21, 2016: Frans de Waal, The Bonobo and the Atheist: In Search of Humanism Among the Primates (New York: W.W. Norton & Co., 2013).

April 29, 2016: Jonathan Haidt, The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom (New York: Basic Books, 2006).

May 19, 2016: A Reason For Faith: Navigating LDS Doctrine and Church History, ed. Laura Harris Hales (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2016).

May 19, 2016: Jason Brennan, The Ethics of Voting (Princeton, NJ: Princeton University Press, 2011).

May 22, 2016: W. Paul Reeve, Religion of a Different Color: Race and the Mormon Struggle for Whiteness (New York: Oxford University Press, 2015).

May 26, 2016: Marc Zvi Brettler, Peter Enns, Daniel J. Harrington, The Bible and the Believer: How to Read the Bible Critically and Religiously (New York: Oxford University Press, 2012).

May 27, 2016: Edmund Phelps, Mass Flourishing: How Grassroots Innovation Created Jobs, Challenge, and Change (Princeton, NJ: Princeton University Press, 2013).

May 28, 2016: James K.A. Smith, You Are What You Love: The Spiritual Power of Habit (Grand Rapids: Brazos Press, 2016).

June 6, 2016: Adam S. Miller, Future Mormon: Essays in Mormon Theology (Salt Lake City: Greg Kofford Books, 2016).

June 15, 2016: John Bradshaw, Healing the Shame That Binds You: Expanded and Updated Edition (Deerfield Beach, FL: Health Communications, Inc., 2005).

June 20, 2016: Martin E.P. Seligman, Flourish: A Visionary New Understanding of Happiness and Well-being (New York: Free Press, 2011).

July 10, 2016: James K.A. Smith, How (Not) To Be Secular: Reading Charles Taylor (Grand Rapids: Eerdmans, 2014).

July 21, 2016: Yuval Noah Harari, Sapiens: A Brief History of Humankind (New York City: Harper, 2015)

July 30, 2016: Harry Markopolos, No One Would Listen: A True Financial Thriller (Hopoken: John Wiley & Sons, 2010).

Aug. 7, 2016: Jack Harrell, Writing Ourselves: Essays on Creativity, Craft, and Mormonism (Salt Lake City: Greg Kofford Books, 2016).

Aug. 12, 2016: Robert I. Sutton, Good Boss, Bad Boss: How to Be the Best…and Learn from the Worst (New York: Business Plus, 2010).

Sept. 13, 2016: The Economics of Immigration: Market-Based Approaches, Social Science, and Public Policy, ed. Benjamin Powell (New York: Oxford University Press, 2015).

Sept. 17, 2016: Michelle Alexander, The New Jim Crow: Mass Incarceration in the Age of Colorblindness (New York: The New Press, 2012)

Sept. 29, 2016: Peter F. Drucker, Rick Wartzman (ed.), The Drucker Lectures: Essential Lessons on Management, Society, and Economy (New York: McGraw-Hill, 2010).

Oct. 18, 2016: Joseph M. Spencer, The Vision of All: Twenty-Five Lectures on Isaiah in Nephi’s Record (Salt Lake City: Greg Kofford Books, 2016).

Oct. 28, 2016: Abhijit Banerjee, Esther Duflo, Poor Economics: A Radical Rethinking of the Way to Fight Global Poverty (New York: PublicAffairs, 2011).

Nov. 12, 2016: N.T. Wright, The Day the Revolution Began: Reconsidering the Meaning of Jesus’s Crucifixion (New York: HarperOne, 2016).

Nov. 17, 2016: Ilya Somin, Democracy and Political Ignorance: Why Smaller Government Is Smarter, 2nd ed. (Stanford, CA: Stanford University Press, 2016).

Dec. 7, 2016: Bryan Caplan, The Myth of the Rational Voter: Why Democracies Choose Bad Policies (Princeton, NJ: Princeton University Press, 2007).

Dec. 7, 2016: Francis Fukuyama, The Origins of Political Order: From Prehuman Times to the French Revolution (New York, NY: Farrar, Straus and Giroux, 2010).

Dec. 11, 2016: Thomas C. Leonard, Illiberal Reformers: Race, Eugenics, and American Economics in the Progressive Era (Princeton, NJ: Princeton University Press, 2016).

Dec. 17, 2016: Scott Hales, The Garden of Enid: Adventures of a Weird Mormon Girl, Part One (Salt Lake City: Greg Kofford Books, 2016).

Jan. 7, 2017: Roger Scruton, The Soul of the World (Princeton, NJ: Princeton University Press, 2014).

Jan. 7, 2017: Louis Cozolino, Why Therapy Works: Using Our Minds to Change Our Brains (New York: W.W. Norton & Co., 2016).

Jan. 8, 2017: Barry Schwartz, Why We Work (New York: TED Books/Simon & Schuster, 2015).

Jan. 19, 2017: Shūsaku Endō, Silence (New York: Picador, 2016 [1969]).

Feb. 4, 2017: Brené Brown, Rising Strong: The Reckoning. The Rumble. The Revolution. (New York: Spiegel & Grau, 2015).

Feb. 9, 2017: Christine Porath, Mastering Civility: A Manifesto for the Workplace (New York: Grand Central Publishing, 2016).

Feb. 23, 2017: James K.A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Grand Rapids: Baker Academic, 2009).

Feb. 23, 2017: Roger E.A. Farmer, How the Economy Works: Confidence, Crashes, and Self-Fulfilling Prophecies (New York: Oxford University Press, 2010).

March 9, 2017: David Bentley Hart, The Doors of the Sea: Where Was God in the Tsunami? (Grand Rapids, MI: Eerdmans, 2005).

March 15, 2017: Michael Austin, Re-reading Job: Understanding the Ancient World’s Greatest Poem (Salt Lake City: Greg Kofford Books, 2014).

March 16, 2017: Russell Stevenson, For the Cause of Righteousness: A Global History of Blacks and Mormonism, 1830-2013 (Salt Lake City: Greg Kofford Books, 2014).

March 16, 2017: John L. Esposito, Dalia Mogahed, Who Speaks for Islam?: What a Billion Muslims Really Think (New York: Gallup Press, 2007).

March 17, 2017: Jason Brennan, Against Democracy (Princeton, NJ: Princeton University Press, 2016).

May 7, 2017: Gregory Boyd, God at War: The Bible & Spiritual Conflict (Downers Grove, IL: InterVarsity Press, 1997).

Sept. 23, 2017: Catch-Up

Oct. 1, 2017: Peter Godfrey-Smith, Other Minds: The Octopus, the Sea, and the Deep Origins of Consciousness (New York: Farrar, Straus and Giroux, 2016).

Dec. 13, 2017: Catch-Up #2

Dec. 16, 2017: Johan Norberg, Progress: Ten Reasons to Look Forward to the Future (Oxford: Oneworld Publications, 2017).

Jan. 16, 2018: Catch-Up #3

May 3, 2018: Catch-Up #4

June 8, 2018: Catch-Up #5

August 3, 2018: Catch-Up #6

Jan. 5, 2019: Catch-Up #7

God of the Depressed: Stephen Webb, 1961-2016

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stephen_webb_photo_0I was saddened to hear of Catholic theologian Stephen Webb’s passing this last week. Webb had in recent years engaged in fruitful dialogue with Mormonism, defending the Christ-centricity of Mormonism and producing one of the best books on Mormon metaphysics I’ve ever read: Mormon Christianity: What Other Christians Can Learn From the Latter-day Saints. Mormon scholars are mourning the loss of this great friend and thinker. In honor of his memory, I’d like to share from the last piece he wrote for First Things titled “God of the Depressed.” Webb states, “Theology is a form—arguably the original form—of therapy, and if the church is to compete with the pharmacy, it has to have some good news of its own concerning depression.” He describes the reason for this need:

Seminaries and graduate programs teach the God of the Oppressed, and rightly so. Poverty, war, and racism are so much more public in their debilitating consequences. But we should not forget the depressed, especially in this time of Lent. Jesus himself must have experienced depression while being famished for forty days and nights in the wilderness, praying while his disciples slept, and descending into hell. He also spent many years hidden from public view, his mission kept secret, his life so obscure that the Gospels tell us nothing about them. He had a long time of waiting, and he knew what awaited him. It is this time of hiddenness, I think, that most captures the depressant’s emotional state. The depressed wait for the long nights to end and the anguish to subside. The depressed, like Jesus during his so-called lost years, are hidden from sight, waiting for their lives to begin.

Condolences to Webb’s family. May we honor his memory by seeking out those “waiting for their lives to begin.”

“A Peculiar People”: An Interview with J. Spencer Fluhman

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This is part of the DR Book Collection.

I was lucky enough to meet BYU history professor J. Spencer Fluhman last year when he presented at the Miller Eccles Study Group here in Texas. The lecture was based on his book “A Peculiar People”: Anti-Mormonism and the Making of Religion in Nineteenth-Century America. Anti-Mormonism took on a number of forms, from describing Joseph Smith as an impostor and his religion as “false” to seeing Mormonism as a kind delusion or madness to fearing the Mormons’ political power and fanaticism. The U.S. Constitution granted religious freedom, but these fears and accusations led Americans to question what was truly meant by religion.

A fascinating read.

The interview below features both Fluhman and Joanna Brooks.