Of Demagogues and Big Problems

One of the common tricks of demagogues, as cheap as it is common, is to denounce in high dander something for being “Big,”—“bad” because it is “Big.” Some of the recent targets have been Big Banks, Big Pharma (the drug companies), Big Oil, Big Insurance, and Big Business in general.  The target is apparently chosen for its relation to the prescription that the demagogue already has in mind.  Invariably the prescription involves granting more power to the demagogue, sometimes ceded from the freedoms of the targeted Big, but not infrequently taken from the liberty of the people who are somehow harmed by the Big, who are to be somehow made better by being less free.

Obamacare is one example, Big Insurance, Big Pharma, and Big Medicine all denounced to some degree in the effort to generate popular support to pass the legislation.  In the end, as more and more people are recognizing, it is individual choice that has been lost, personal freedoms to choose doctors, medical plans, and available treatments (along with substantial sums of money) that have been taken, passed on to big bureaucracies identified by the demagogues.

Demagogues on left and right and even in the middle resort to this device of denouncing Big Bad, because it resonates with many people who do not consider themselves “Big” anything.  We all can feel intimidated by something in our lives and experiences bigger than ourselves, making us all potentially susceptible to the demagogue’s pandering.  It is also a favorite device of demagogues, because it does not require much thought or creativity to make the anti-Big speech.  It seems almost required that the demagogue at some point refer to the Big Target as “Goliath” and modestly identify himself or herself with “David.”  That tired jape is now getting to be about 3,000 years old, but demagogues think that their audiences just cannot get enough of it.

To be sure, there are some cases where being big is a good thing and some things that can be too big to be good.  It all has to do with why they are big and perhaps how they got that way.  Big savings are usually good.  The Grand Canyon is big and magnificent, and I would say that the Empire State Building is, too, at least as I behold it.  On the other hand, big debts are to be avoided, big pits can be dangerous, and the L Tower in Toronto is an eyesore in my estimation (though I will acknowledge that others could be fond of it). 

Government can be too big or too small, depending on what it does with our rights and freedoms.  There are governments too small to promote and protect freedom, while there are many—most—that are too big, and ever increasing at the expense of individual rights, freedoms, and opportunities.  That includes governments that are big enough to help their cronies become bigger by robbing the competition and the public.  Businesses that are big because of government favor would be better for everyone if they lost the government favor and let competition, efficiency, and customer choices determine how big they should be. 

Some are just big because they grew that way.  Is Microsoft or Apple too big?  I do not know, and neither do you.  Exposed to the full discipline of the free market they will be the right size, and so will their competitors.  What is the right size for banks in the United States?  I do not know, and again neither do you nor does anyone else.  The more that they are exposed to market forces, the sooner we will get the best answer, which I expect will be along the lines of “many sizes and shapes” in order to match the many sizes and shapes and needs of businesses, families, and individuals who rely on banks for financial services.  Free competition in open markets has the power to right size commercial enterprises.    

A word of caution.  Part of the success of the war on Big consists in making the listeners feel small and helpless—unless rescued and led by the fearless demagogue.  Besides belittling most people, the demagogue’s device diverts attention from the fact that just about everyone is part of something Big, a Big that may eventually be the demagogue’s next target.  Maybe your church will one day be considered too “Big.”  Or maybe the industry in which you happen to work will become a “Big” target, the town or region where you live, your race or your ethnic group, your savings and investments, the cars or trucks that you drive, your appetite, your use of water, the size of the lot of your house, the wealth of your nation.  All of these, and many others, have already been used by demagogues in their Big harangues.  The demagogue’s insatiable appetite for power never has enough targets.  He or she is always looking for more.

Sometimes there is a kernel of something genuinely amiss in the demagogue’s Big complaint.  Often, when you boil down the genuine substance of any of the complaints to the hard facts, it is hard to discover what is the Big Deal—at least in the problem.  The Big Deal is to be found in the solution, which is what the demagogue is really after.  Were the Popes in Rome really controlling the lives and governments of England in the time of Henry VIII?  No, but the solution of confiscating Catholic Church properties and awarding them to the King’s cronies was a very Big Deal.  The Nazi demagogues in Germany played the same game with their own people, the German Jews, and with their property and possessions. 

The demagogue’s solutions, resting upon emotion and panic, seldom solve anything and often lead to more problems.  The Climate Wars—one year the coming ice age, the next year global warming, today just climate “change”—is an example we have all seen unfold, inflicting untold billions of dollars of costs while enriching favored cronies, but which in even the most enthusiastic promises of the demagogues will do little to affect the climate in reality in our lifetimes.

The next time you hear a public figure fume about something being Big, carefully inquire into and focus upon what he or she is after.  You may be a target just Big enough.

Of Man and God’s Work

On the sacred mountain, made sacred by the personal presence of the Divine, Moses spoke face to face with God, without whom “was not any thing made that was made.” (John 1:3)  Moses beheld in vision the many creations of God and many worlds on which God had placed His children, much as with this creation.  The Lord explained to Moses that, “as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works, neither to my words.” (Moses 1:38)

That creative work is what God does and has been doing and will continue to do.  Then God explained to Moses the “Why” behind it all:

For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man.  (Moses 1:39)

That is to say that what God does is entirely purposeful, the “what” of His work intrinsically tied to the “Why.”  And why He does what He does, and what He does, is all related to man.  We are His children, and the Father is literally our Father.  On the morning of His resurrection, the Father’s firstborn son, Jesus Christ, declared to Mary Magdalene, “I ascend unto my Father, and your Father” (John 20:17).  The Son was speaking literally not figuratively. 

Our Heavenly Father is more interested in our growth and progress than even the most loving earthly parents are in the growth and progress of their children.  His happiness is connected with our happiness and progress, His “job satisfaction” derived from our moral improvement.  That improvement, in turn, comes from the righteous exercise of our freedom to choose and do good. 

The exercise of our choice is all that we can give to God that He does not have, and He will not deprive us of that power of choice.  He will not take it, because by doing so our “choice” becomes worthless to Him.  It is the fullest and therefore richest exercise of that freedom that He seeks and applies His own effort to empower and encourage and protect.  To diminish our freedom is to diminish its worth to Him.  Compelled virtue is no virtue at all and has no value to the Father or to His children.  By choosing good in an environment where we may select evil we become good; by living virtuously among full opportunities to embrace vice we become virtuous.  Through that process—with the free gift of the Savior to retrieve us, upon conditions of repentance, from evil choices—we expand our freedom, rejecting all that would enslave us.  In so doing we qualify for God’s ultimate gift, eternal life.     

That is the process and what life is all about.  God devotes His attention to creating the necessary environment and conditions for our eternal progression.  Then He stays involved to help each of us as much as we will allow.  His love for us extended to the sacrificial offering of His Beloved Son, Jesus Christ, who used His own free will to rescue us out of the depths of evil if we would apply what choice we may have left to turn with all our hearts away from darkness toward light.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  (John 3:16)

This being God’s work and His glory, He cares very much about what we do that affects that work and glory.  That is also to say that nothing else we do matters to Him.  It is only in the context of His work for our immortality and eternal life that anything we do really matters.  God is probably not very interested in whether we buy the blue car or the white car, per se, as it has little bearing on immortality and eternal life.  God could be interested, however, if we choose to buy the blue car after agreeing beforehand with our spouse to buy the white one, as unity in marriage matters a great deal to our eternal progress, as does keeping promises.

All of this begs the question, if something does not matter to God, should it matter much to us?  In fact, paying excessive attention to the minutiae and distractions of life can become a big deal, if doing so draws our time and effort away from what truly drives virtue.

Customs and traditions can do this very thing.  Consider the recent Christmas season.  Were there little things, maybe many little things, that competed for your focus on Christ and the commemoration of His mission, and the many good works that the Christmas season offered?  Customs and traditions can do that if we are not careful. 

The Savior, during his mortal ministry in Galilee and Judea, frequently pointed the people to their traditions that interfered with what He called the “weightier matters”, such as “judgment, mercy, and faith”.  He called that straining at a gnat while swallowing a camel (Matthew 23:23, 24).  Do we not see a similar error in the political correctness of today that raises an uproar over a stray word—no matter how ugly—while embracing all varieties of immorality and family destruction? 

God’s work is all related to us, because we are related to Him.  Knowing God’s work, and making it our work, may be as important and valuable for us today as it was for Moses in his time.  I suspect so.