I just made up for a serious omission. Finally, I read Liberty and Tyranny on my Kindle. Better late than never. Now, I hope, I can add to this discussion from a different point of view.
Cedarstrip wrote:
As an atheist and conservative, I do not personally see any conflict. However, I agree with you that the first chapters of Mark's book argue against that
.
As a believer and a conservative, I think it is possible to be a conservative and an atheist at the same time, and I don’t think Mark Levin argues against that. Your conscience is free. I believe this is one of the reasons why the Framers guarded against state religion. However, it is necessary to understand that the Constitution we, as conservatives, love and pledge our loyalty to, was conceived in the general milieu of Protestant Christianity. (I mean by this Bible-based Christianity.) It follows,
if we love apples and want to harvest them year by year, we must not cut down the apple tree.Mark Levin wrote:
An individual may benefit from the moral order and unalienable rights around which society functions while rejecting their Divine origin.
There is a great big difference between a passive non-believer and a militant atheist. Non-believing is a personal state of mind. A militant atheist, however, keenly perceives the social-political implication of the Biblical Worldview, and recognizes it as the mortal enemy of Utopianism. Therefore, it is not possible to be both a militant atheist and Conservative Constitutionalist.
There is only one reason why somebody would want to “prove” publicly that there is no God. It’s because of the social-political consequences of faith in the Creator, and the Creator’s special connection to the human race. The outcome of this belief system is reflected in the Constitution of the United States.
There is no guarantee that every “Christian” will be loyal to the spirit of the Constitution. Thomas Jefferson wrote, (with special emphasis) in a letter to Charles Thomson:
I am a real Christian, that is to say, a disciple of the doctrines of Jesus, very different from the Platonists, who call me infidel and themselves Christians…
The Platonist Christians dream of Christian socialism, which is an oxymoron. Plato’s Utopian dream was a “perfect” socialist state under total government domination, and he recognized the prevailing Pagan religion as the most useful tool to control the population. Following this vein, for many centuries, the Platonist Christians joined with the monarchic governments to prevent the formation of a free society.
After printing, the content of the Bible became common knowledge, and reading both of the Old and the New Covenants, Christians discovered the solid Hebraic root of their religion. Through Reformation the Judeo-Christian worldview emerged. The Reformation came about because the doctrines of Jesus are very different from the doctrines of Plato, as Jefferson observed. The people were truly repelled by the contradictory, Hellenistic elements that created the oppressive social conditions in the Middle Ages. Thus, the movement of the Protestants was a social revolution as well as religious reform.
In Ameritopia, Mark Levin writes about Thomas More’s Utopia. This work is s classic example of an imaginary Christian Socialist state. The same time as the Reformers, Thomas More, an ardent Platonist, was also aware of the desperate need for social changes, but his idea of improving the situation was implementing fantastically radical and all pervasive government regulations.
More government, not less. This is Plato’s major influence. We recognize this in our time. Socialist leaders believe that national “goodness” cannot be achieved except by painstaking government intervention. This is totally opposite to the mindset of the founders. They believed that limited government is possible for a moral people. By “moral” they meant, keeping the Judeo-Christian values with the help of God. (That is, rigorous work ethic, self-discipline, and self-reliance.)