Every Sunday, the rector of my church appends a brief note of spiritual guidance to the weekly bulletin. Recently, he noted that whereas “the world” encourages individuals to satisfy their desires, the Scriptures teach that we’re often to deny those desires.
That generality—“the world.”
I get it. I appreciate the New Testament connotation of the “world” as distinct from the church and its principles and disciplines. Still, I don’t think it’s quite right. “The world,” depending on where you live and which tradition you may or may not have been raised in, says a lot of different things. American consumerist culture, on the other hand, very definitely does encourage us—entice us, seduce us—to satisfy our desires. That culture is now global and, on balance, I think material human welfare is vastly better for it.
Thinking holistically of the human person, however, consumerism, with its valorization of individual choice and autonomy, is spiritually problematic.
And so it’s a great and terrible irony that the church—I should specify, a large segment of the conservative Protestant church—has invited “the world” into the church. It has embedded its economic imperatives into its doctrines. Indeed, it has elevated the marketplace into a thing affirmed and designed by God himself.
With characteristic brilliance, Patrick Deneen shone a klieg light on this “delicious irony,” with his post on the Hobby Lobby contraception case currently before the Supreme Court. A self-styled “religious corporation” seeks
to push back against the State’s understanding of humans as radically autonomous, individuated, biologically sterile, and even hostile to their offspring. For that “religious corporation” operates in an economic system in which it has been wholly disembedded from a pervasive moral and religious context. Its “religion” is no less individuated and “disembedded” than the conception of the self being advanced by the State. It defends its religious views as a matter of individual conscience, of course, because there is no moral, social, or religious context to which it can appeal beyond the autonomy of its own religious belief. Lacking any connecting moral basis on which to stake a social claim, all it can do in the context of a society of “disembeddedness” is seek an exemption from the general practice of advancing radical autonomy. Yet, the effort to secure an exemption is itself already a concession to the very culture and economy of autonomy.
Deneen of course is a conservative Catholic. I’ve yet to come across a rejoinder from a conservative Protestant arguing against Deneen’s contention that there is, or should be, a “separation of church and economy.” If no one has written it yet, someone will soon. For this is an unfortunate, ahistorical, heretical bedrock belief of the conservative base: the American economy is God’s economy. Any attempt to regulate it is contrary to the God-breathed Constitution. It is atheistic, humanistic, and tyrannical.
This could be the greatest trick the devil ever played.