Here is the abstract of a new paper by Davide Cantoni, Jeremiah Dittmar, and Noam Yuchtman:

The Protestant Reformation, beginning in 1517, was both a shock to the market for religion and a first-order economic shock. We study its impact on the allocation of resources between the religious and secular sectors in Germany, collecting data on the allocation of human and physical capital. While Protestant reformers aimed to elevate the role of religion, we find that the Reformation produced rapid economic secularization. The interaction between religious competition and political economy explains the shift in investments in human and fixed capital away from the religious sector. Large numbers of monasteries were expropriated during the Reformation, particularly in Protestant regions. This transfer of resources shifted the demand for labor between religious and secular sectors: graduates from Protestant universities increasingly entered secular occupations. Consistent with forward-looking behavior, students at Protestant universities shifted from the study of theology toward secular degrees. The appropriation of resources by secular rulers is also reflected in construction: during the Reformation, religious construction declined, particularly in Protestant regions, while secular construction increased,especially for administrative purposes. Reallocation was not driven by pre-existing economic or cultural differences.

For the pointer I thank the excellent Kevin Lewis.

And what a pile it is, after a while in China.  I l have started pawing through:

Francis Spufford, True Stories & Other Essays.  I have browsed this only selectively, but the essay on C.S. Lewis and the dangers of apologetics is superb.  He quotes Lewis:

…nothing is more dangerous to one’s own faith than the work of an apologist.  No doctrine of the Faith seems to me as spectral, so unreal as the one that I have just described in a public debate.  For a moment, you see it, it has seemed to rest on oneself; as a result, when you go away from that debate, it seems no stronger than that weak pillar…

I also can recommend Spufford’s essay on what science fiction call tell us about God, and on Francis Bacon and the idolatry of the market.  I look forward to the rest.

Fall Down 7 Times Get Up 8: A Young Man’s Voice from the Silence of Autism, by Naoki Higashida, is a good autism memoir from Japan.

Scott E. Page, The Diversity Bonus: How Great Teams Pay Off in the Knowledge Economy.

Peter Brannen, The Ends of the World: Volcanic Apocalypses, Lethal Oceans, and Our Quest to Understand Earth’s Past Mass Extinctions.

*Paths of the Soul*

by on July 10, 2017 at 5:07 am in Film, Religion, Travel | Permalink

That is the title of an extraordinary Chinese-Tibetan film (with English subtitles, even in Kunming), here is one description:

A birth, a death, a pilgrimage. A film about the 1,200-mile journey of a pregnant woman, a butcher who wants to atone for his sins and a rag-tag band of villagers who go on foot from their small village in Tibet to the sacred Mt. Kailash has become a surprise winner at the Chinese box office.

It is doing better here per screen than Transformers 5 (or is that 6?).  Here is more about the plot premise;

They travel wearing thick aprons made of yak hide and wooden planks tied to their palms. Every few feet, they raise their hands high above their heads in respect for the Buddha, then lower their worshipping hands to their forehead and then to their chest before diving into the ground, touching the earth with their foreheads. To an outsider, the ritual looks like bodysurfing on solid ground. While they chant a simple mantra, devotees lie flat on their stomachs with their hands bent at their elbows, pointing toward the heavens in a sign of prayer. Then they stand up and repeat these steps as the summer’s scorching asphalt roads turn into slippery ice-covered tracks in the winter.

It turns out this is a real thing, as they say back in The Great NJ, and they keep it up for 1200 km over the course of a year (really).  Strapped babies and small children partake as well.  And this isn’t a pure outlier, as my Yunnanese friend Jimi tells me he has seen it many times in Tibet on the open road.

You may think it all sounds silly, but by the end of the film you realize that what you are doing with your own life isn’t actually so different and is perhaps in some ways less valuable.


I’m calling this as one of the two or three best movies of the year, or indeed of any year.  Highly recommended on the big screen, though here you can find it on Amazon.  It goes without saying that the film is full of social science.

He has written a…dare I call it awesomelong dialogue, based on my earlier post on why I do not believe in God.  Any paragraph would make an excellent excerpt, it is hard to choose, here is just one set of observations:

Instead, what I think you are looking for is a kind of black swan among revelations…

And, no surprise here, I think the combination of the Hebrew Bible and the New Testament is the darkest swan in the sea of religious stories — the compendium of stories, histories, poems and prophecies and parables and eyewitness accounts that most suggests an actual unfolding of divine revelation, and whose unlikely but overwhelming role as a history-shaping force endures even in what is supposed to be our oh-so-disenchanted world.

Ross also considers that if he were to play a kind of Bayesian game on reported personal revelations, treating all revelations equally (please read his whole discussion and don’t quote him out of context, as he is not actually advocating treating all revelations equally), he comes up with 45 percent for classical theism, “the pantheistic big tent” at 40 percent, gnosticism (hurrah!) at 6 percent, hard “no supernatural” deism at 4 percent, dualism at 3 percent, and finally “Which still leaves that two percent chance that Daniel Dennett has it right.”

There is much much more at the link, self-recommending, if there ever was such a thing.

P.s. Ross says yes, I should believe in God.

Ben was wildly charming and charismatic before the crowd.  My questions tried to get at how he thinks rather than the hot button issues of the day.  Here is the transcript, audio, and video.  We covered Kansas vs. Nebraska, famous Nebraskans, Chaucer and Luther, unicameral legislatures, the decline of small towns, Ben’s prize-winning Yale Ph.d thesis on the origins of conservatism,  what he learned as a university president, Stephen Curry, Chevy Chase, Margaret Chase Smith, and much more.

Here is one bit from Ben:

Neverland and Peter Pan is a dystopian hell. Neverland is not a good place. You don’t want to get to the place where you’re physically an adult and you have no moral sense, you have no awareness of history, you have no interest in the future. Peter Pan is killing people, and he doesn’t really care; he doesn’t remember their names. It’s a really dystopian thing. Perpetual adolescence is the bad thing.

Adolescence is special. We need to figure out how to use adolescence; it’s a means to an end. So that’s what the book’s about.

I am an Augustinian in my anthropology, but Rousseau is a romantic. I think he’s wrong about lots and lots and lots of things, but I think he’s really, really smart. You have to engage him, and you have to engage people who have ideas that are different than yours because you may ultimately be converted to their view, and you need to encounter things that are big and challenging and threatening to your worldview. Or you may sometimes come to believe you’re right and be able to respond to the counterarguments, while your argument will be better. You’ll grow through it, and you’ll become more persuasive to others through it.

So I think Rousseau’s fundamental anthropological understanding of why we feel that things are broken in our soul is, he’s got a reason to blame society for everything we feel is wrong in the world, and I think there’s a lot of brokenness deep inside all of us, and so, that’s the Augustinian versus Rousseauvian sense of what’s wrong.

But I think the Emile is brilliant, both because it forces me to wrestle with ideas that I don’t agree with, or mostly don’t agree with, but I think it’s also just an incredibly good read.

Then there was this:

COWEN: …Might one argue that the more one thinks and writes about sex, the more you’re led to Rousseauian conclusions that a certain kind of constraint will prove impossible, and then one is pulled away further from Ben Sasse–like conclusions.

SASSE: That’s a really fair question. I wanted to stay away from sex 100 percent, and then ultimately I couldn’t do it.

COWEN: There’s three pages in your book about sex.

SASSE: Yeah.

COWEN: And page 33 mentions it once.

You’ll have to read the whole thing to see where Ben took that line of inquiry, his answer was excellent.

The true Thomas Bayes

by on June 20, 2017 at 12:12 am in History, Religion, Science | Permalink

Rational or irrational?

Thomas Bayes was a Presbyterian minister.

Bayes’s first publication was a theological work, entitled Divine Benevolence ([Bayes], 1731). Since no author appears on the title page of the book, or anywhere else, it is sometimes considered to be of doubtful authorship. For example, the National Union Catalog of the United States ascribes authorship to Joshua Bayes. However, Thomas Bayes was the author of this work. Bayes’s friend, Richard Price refers to the book in his own work A Review of the Principal Questions in Morals (Price, 1948, p. 248) and says that it was written by Thomas Bayes. In Divine Benevolence Bayes was trying to answer the question of the motivating source of God’s actions in the world.

The essay dealt with how to handle the problem of evil in the world.  It is also believed that Bayes was an Arian.

That is from a D.R. Bellhouse paper (pdf), with a relevant pointer from Asher Meir.

Here is the transcript and podcast (no video).  Jill and I discuss Mary Pickford, Dickens in America, why the early United States did not blossom culturally, Steve Bannon as a character from a 19th century painting, what the Tea Party got wrong and right, H.G. Wells, her working class background, Doctor Who and Gilligan’s Island, Elizabeth Bishop, what Americans don’t like about New England, Stuart Little, how she got her start as a secretary at HBS, and many other topics.  Highly intelligent throughout, though note it is not easy to excerpt.  Here is one good bit:

COWEN: You’ve argued at times that people overestimate the connectedness of the present with the American past. It’s not just that the past is a foreign country as Peter Laslett suggested, but it’s indeed stranger in some sense. If we could undo those mistaken intuitions about, “Oh this is like the 1960s” or “This is like Andrew Jackson,” whatever the analogy may be, what’s a concrete example of how that could improve our understanding of the current world?

LEPORE: I like to think about it in a different structural way. That completely understandable desire to find a historical analogy is just like to take an accordion and compress it.


LEPORE: They make then just like now. So, “Oh I know, Trump is just like Andrew Jackson. It’s the same move. He’s appealing to the people. He’s unwilling to enforce the rulings of the Supreme Court. He’s overriding Congress in order to get the mandate.” Whatever it is that you want to say about those two people. And that seems to me really quite kooky.

A different move that I find much more edifying and historically defensible is to pull open the accordion and stretch it open as far as you can, so you can see the distance between now and Andrew Jackson, the distance between Trump and Jackson, and try to understand what happened between those two characters and those two presidencies that helps us to see transformation. It’s a little bit like some of the controversy over how to interpret the Constitution. Because originalism, to me, is like squishing that accordion all the way together. “What would James Madison think?” is the question that originalists want to ask. Whereas I want to know what happened between when Madison thought that and here where we are now. And that’s a very different kind of constitutional interpretation.

In 1987, when it was the 200th anniversary of the Constitutional Convention, there was a lot of hoopla. It was right after the Robert Bork nomination, and then originalism was very much the priority of the Reagan justice department under Edwin Meese, and there’s a lot of conversation about the filial piety of a bicentennial. And this is an exciting thing to think about, that 200th anniversary of the Constitution.

Thurgood Marshall, as you know, the first African American Supreme Court justice who’d argued Brown v. Board of Education in 1954 — he was asked, “Are you going to participate in the hoopla, the bicentennial hoopla of the Constitution?” He gives this incredibly powerful speech in which he says, “No. You know what I’m willing to celebrate, not that document, which was flawed. Let’s just understand the ways in which it was flawed. I will celebrate the 200 years since, the 200 years of struggle to make good on the promises of that document.” And it’s that kind of thinking, that kind of historical thinking that contributes to our popular culture and to our discussions of the relationship between the past and the present, more than that desire to really collapse things and say, “Oh it’s 2008; this is just like 1932.” It’s not. It’s really not like 1932.


LEPORE: I remained somewhat befuddled by how a lot of things happen in the world.


One of his main points is that secular nationalism and Islamism have never been so separate in Turkey:

Tactical and transient, the new regime’s [Kemal’s] use of Islam, when no longer required, was easily reversed. But at a deeper level, a much tighter knot tied it to the very religion it proceeded on the surface to mortify. For even when at apparent fever pitch, Turkish secularism has never been truly secular. This is in part because, as often noted, Kemalism did not so much separate religion from the state as subordinate it to the state, creating ‘directorates’ that took over the ownership of all mosques, appointment of imams, administration of pious foundations – in effect, turning the faith into a branch of the bureaucracy. A much more profound reason, however, is that religion was never detached from the nation, becoming instead an unspoken definition of it. It was this that allowed Kemalism to become more than just a cult of the elites, leaving a durable imprint on the masses themselves. Secularism failed to take at village level: nationalism sank deeper popular roots. It is possible – such is the argument of Carter Findley in his Turks in World History – that in doing so it drew on a long Turkish cultural tradition, born in Central Asia and predating conversion to Islam, that figured a sacralisation of the state, which has vested its modern signifier, devlet, with an aura of unusual potency. However that may be, the ambiguity of Kemalism was to construct an ideological code in two registers. One was secular and appealed to the elite. The other was crypto-religious and accessible to the masses. Common to both was the integrity of the nation, as supreme political value.

Here is the full LRB essay, via Alex Xenopoulos.  The comments after the essay are worth reading too.

R., a Catholic and loyal MR reader, emails me:

I would be interested in a post explaining why you *don’t* believe in (some form of) God.

Not long ago I outlined what I considered to be the best argument for God, and how origin accounts inevitably seem strange to us; I also argued against some of the presumptive force behind scientific atheism.  Yet still I do not believe, so why not?  I have a few reasons:

1. We can distinguish between “strange and remain truly strange” possibilities for origins, and “strange and then somewhat anthropomorphized” origin stories.  Most religions fall into the latter category, all the more so for Western religions.  I see plenty of evidence that human beings anthropomorphize to an excessive degree, and also place too much weight on social information (just look at how worked up they get over social media), so I stick with the “strange and remain truly strange” options.  I don’t see those as ruling out theism, but at the end of the day it is more descriptively apt to say I do not believe, rather than asserting belief.

2. The true nature of reality is so strange, I’m not sure “God” or “theism” is well-defined, at least as can be discussed by human beings.  That fact should not lead you to militant atheism (I also can’t define subatomic particles), but still it pushes me toward an “I don’t believe” attitude more than belief.  I find it hard to say I believe in something that I feel in principle I cannot define, nor can anyone else.

2b. In general, I am opposed to the term “atheist.”  It suggests a direct rejection of some specific beliefs, whereas I simply would say I do not hold those beliefs.  I call myself a “non-believer,” to reference a kind of hovering, and uncertainty about what actually is being debated.  Increasingly I see atheism as another form of religion.

3. Religious belief has a significant heritable aspect, as does atheism.  That should make us all more skeptical about what we think we know about religious truth (the same is true for politics, by the way).  I am not sure this perspective favors “atheist” over “theist,” but I do think it favors “I don’t believe” over “I believe.”  At the very least, it whittles down the specificity of what I might say I believe in.

4. I am struck by the frequency with which people believe in the dominant religions of their society or the religion of their family upbringing, perhaps with some modification.  (If you meet a Wiccan, don’t you jump to the conclusion that they are strange?  Or how about a person who believes in an older religion that doesn’t have any modern cult presence at all?  How many such people are there?)

This narrows my confidence in the judgment of those who believe, since I see them as social conformists to a considerable extent.  Again, I am not sure this helps “atheism” either (contemporary atheists also slot into some pretty standard categories, and are not generally “free thinkers”), but it is yet another net nudge away from “I believe” and toward “I do not believe.”  I’m just not that swayed by a phenomenon based on social conformity so strongly.

That all said I do accept that religion has net practical benefits for both individuals and societies, albeit with some variance.  That is partly where the pressures for social conformity come from.  I am a strong Straussian when it comes to religion, and overall wish to stick up for the presence of religion in social debate, thus some of my affinities with say Ross Douthat and David Brooks on many issues.

5. I am frustrated by the lack of Bayesianism in most of the religious belief I observe.  I’ve never met a believer who asserted: “I’m really not sure here.  But I think Lutheranism is true with p = .018, and the next strongest contender comes in only at .014, so call me Lutheran.”  The religious people I’ve known rebel against that manner of framing, even though during times of conversion they may act on such a basis.

I don’t expect all or even most religious believers to present their views this way, but hardly any of them do.  That in turn inclines me to think they are using belief for psychological, self-support, and social functions.  Nothing wrong with that, says the strong Straussian!  But again, it won’t get me to belief.

6. I do take the William James arguments about personal experience of God seriously, and I recommend his The Varieties of Religious Experience: A Study in Human Nature to everybody — it’s one of the best books period.  But these personal accounts contradict each other in many cases, we know at least some of them are wrong or delusional, and overall I think the capacity of human beings to believe things — some would call it self-deception but that term assumes a neutral, objective base more than is warranted here — is quite strong.  Presumably a Christian believes that pagan accounts of the gods are incorrect, and vice versa; I say they are probably both right in their criticisms of the other.

7. I see the entire matter of origins as so strange that the “transcendental argument” carries little weight with me — “if there is no God, then everything is permitted!”  We don’t have enough understanding of God, or the absence of God, to deal with such claims.  In any case, the existence of God is no guarantee that such problems are overcome, or if it were such a guarantee, you wouldn’t be able to know that.

Add all that up and I just don’t believe.  Furthermore, I find it easy not to believe.  It doesn’t stress me, and I don’t feel a resulting gap or absence in my life.  That I strongly suspect is for genetic reasons, not because of some intellectual argument I or others have come up with.  But there you go, the deconstruction of my own belief actually pushes me somewhat further into it.

To sum it all up, agnosticism is pretty easy to argue for, and it gets you a lot closer to “not believing” than “believing.”

To be clear, I am a non-believer, but it is often worth trying to figure out versions of alternative views.

I am struck by those believers who find the “multiverse” or “we live in a simulation” to be absurd positions, presumably in their minds more absurd than theism.

My thoughts wander back to David Hume’s classic discussion of stumbling upon a watch in the wilderness.  Is it a “strange” watch?  We have an answer to this question only because we’ve already seen other watches.  We cannot with similar facility judge whether this is a “strange” universe/multiverse, nor can we readily judge a particular origin story for that universe as strange, or not.  We have no point of comparison, and furthermore I am not sure we can appeal to the physical laws that operate inside of this universe.

To many people, the branching multiverse seems bizarre, but “steady state matter” theories do not (even if they are false).  I am suggesting that distinction cannot be upheld.  You haven’t seen a multiverse in Cleveland before, and so you scratch your head and call that science fiction.  But you have seen stuff just sitting around on the sofa.  I submit that is a cosmological bias, not the grounds for an insight into origin stories.

If we cannot judge the strangeness of the universe, or judge the strangeness of an origin story for the universe, that is itself strange.  So we are always in the realm of the strange, it seems.

One major objection to theism is already taken off the table, namely the view of many non-believers that it is somehow absurd, mystical, Santa Claus-like, and so on.

So it’s “strangeness all the way down.”

What then is the most focal “strange” view on origins that we have?

To be sure, you might side against “focality” as a standard for choosing amongst very strange views about origins.  But now it seems we are on a turf where all kinds of doctrines stand a fighting chance.

I will be doing a Conversations with Tyler with him, June 14, Arlington, 6:30 p.m., register here.

Here is Wikipedia on Ben Sasse.  In addition to being a Senator from Nebraska, he has extensive experience in government, was an assistant professor, president of Midland University, and he has a Ph.d. in history from Yale University, with a prize-winning dissertation on religious liberty and the origins of the conservative movement as it relates to the battle over school prayer.  He also now has the #1 best-selling book, on raising kids.

Just to be clear, I will not be making what you might call “very current events” the focus of this discussion.  So what should I ask him?

Update: rsvp link corrected.

raudat_tahera_01You won’t find the Raudat Tahera, a beautiful mausoleum for two holy leaders of the Dawoodi Bohra sect of Ismaili Muslims, on any of the standard tourist guides to Mumbai. In part that is because the Raudat isn’t ancient (but like the Akshardham Temple people will be coming to this shrine for hundreds of years so why wait?) and in part because it isn’t a tourist site but an active and revered part of the Dawoodi Bohra community. Not many people seem to know about the Raudat Tahera and today it is literally hidden under a tarp to protect it from nearby construction (more about that later). Nevertheless, the Raudat Tahera is without question one of the best things to see in Mumbai and arguably in all of India.

The marble for the mausoleum was quarried from the same grounds as that used for the Taj Mahal. Most spectacularly, the entire Quran has been inscribed in golden letters on the inside walls with each of the ‘Bismillah’ inscribed using diamonds, emeralds, rubies and other precious stones. The interior is austere and beautiful but hard to capture in photographs (which aren’t permitted except for official purposes). Although of low-resolution the image below actually gives the best feel.

raudat_tahera_02I visited with my wife and son. We came in the morning and we were told to return later that afternoon. When we returned we were treated very courteously and provided a guide, a student from Saudi Arabia. The local community is proud of the mausoleum and although they don’t encourage tourists I believe they were pleased that foreigners wanted to see it. Both men and women need to cover their head.

Aside from the architectural awe and religious interest my pilgrimage to the Raudat was motivated by economics. One of Mumbai’s great problems is that a lot of land is locked up in low-value uses. Rusted factories and ports generate little value on land worth billions, slums look out onto million dollar sea-views, land that could house thousands in sky rise apartments instead holds dozens in dangerously dilapidating structures. The complexity of ownership (who owns a second floor apartment that has been occupied by the same family for generations?), the chaotic land-titling system, the slow court system and the politicization of everything means that solving these problems requires little short of a miracle. Enter Syedna Mohammed Burhanuddin, the holy leader of the Dawoodi Bohra.

Burhanuddin built the Raudat Tahera for his father, the previous Dawoodi leader, and they are now buried there together. Burhanuddin was not just a spiritual leader. He was an astute businessperson and before he died be presented his vision to rebuild the Bhendi Bazaar, the 150 year old warren of crowded and narrow streets and shops behind the Crawford bazaar (hence “b hend i” bazaar) where a majority of the residents are Dawoodi.

ET: To an outsider, [Bhendi Bazaar] holds an old-world charm…But the neigbourhood is so congested and some streets so narrow that cars cannot enter. Virtually every open or unoccupied space has turned into a garbage dump. And almost all the 280 buildings in Bhendi Bazaar look shaky and dilapidated (80% have been declared unsafe).

Burhanuddin’s visionary redevelopment plan requires thousands of people to sell their homes and businesses to the Saifee Burhani Upliftment Trust. Trust, being the operative word. Then they will move out of their crumbling structures into temporary quarters while some 250 buildings spread across 16.5 acres will be torn down and redeveloped. After completion, the old owners will move back in to (part) of the now much larger and better planned area. It’s a big-push plan and, remarkably, it seems to be working.

So far, the Trust has bought 87% of the buildings in the area and construction is active (hence the Raudat Tahera being under a tarp). Holdouts can be a problem but every Dawoodi child who comes of age has to swear loyalty to the Dawoodi leader (now Syedna Mufaddal Saifuddin, son of Burhannudin and the 53rd in the line) and disobedience brings pressure and social boycott.

It’s no accident that the Raudat Tahera is the focal point of the planned new development. Towers of apartments and offices will rise from the Raudat in order of ascending height, framing the Raudat forever and giving everyone a visual reminder of where true power lies.


It’s only a slight exaggeration to say that all of India is looking to the Bhendi Bazaar redevelopment project and praying that it will succeed. Although the billion dollar plan is being funded and run by the private Trust, the Maharashtra state government and Prime Minister Modi have thrown their support behind the plan. The plan, of course, cannot be easily replicated. The Dawoodi are a small, close-knit, geographically concentrated, spiritual group devoted to a holy, charismatic and visionary leader and all of that has been key to solving the holdout problem and creating the trust necessary for large-scale cooperation. Many of the Dawoodi are also successful and well-connected business people. Adil Zainulbhai, former head of McKinsey India and consultant to the Modi government, for example, is counted among their members and sits on the board of the Trust. Nevertheless, even if the Bhendi Bazaar redevelopment plan cannot be easily replicated, if it succeeds the demonstration value of the wealth that can be unlocked with cooperation will be tremendous.  And if the plan fails…well that is why people are praying.

Hat tip: David Moo.

Here is a link to the download and partial transcript, Russ is one of the very best interviewers and of course he is a pioneer in the podcast genre.  Here is one excerpt:

Tyler Cowen: And I think overall academics are among the most complacent of the complacent groups in American society.

Russ Roberts: Fair enough.

There is more…

That is a new project by Jonathan Haidt and the Heterodox Academy, here is a partial summary:

Heterodox Academy announces a simpler, easier, and cheaper alternative: The Viewpoint Diversity Experience. It is a resource created by the members of Heterodox Academy that takes students on a six-step journey, at the end of which they will be better able to live alongside—and learn from—fellow students who do not share their politics.

It’s a very flexible resource that can be completed by individuals before they arrive on campus, presented in an orientation-week workshop, or expanded into a full semester course that students can take during their first year. (It could also be helpful in high schools, companies, religious congregations, and any other organizations that are experiencing sharp political divisions and conflicts.)

…The site is still under development: we welcome feedback and criticism. We particularly seek out professors, high school teachers, and diversity trainers who will partner with us to develop detailed teaching plans and activities. We will have a larger public launch of the project in August, complete with assessment materials that will allow you to measure whether the curriculum actually increased political knowledge and cross-partisan understanding.

Do click on the site itself for a fuller explanation, and please help out if you can.

Mishpacha Magazine featured an article by Philanthropist, Shlomo Yehuda Rechnitz of Los Angeles California discussing his view and approach to the age gap problem in frum circles and calling the current situation a Shidduch Catastrophe. In the article he discussed an idea to help solve the age gap and offered an incentive to marry off older girls for the upcoming year…

INCENTIVE: Subsidize money paid to the matchmaker:

For the upcoming calendar year of 5775, Mr. Rechnitz is offering to supplement the shadchanus of anyone successful in marrying off a girl age 25 or older, to a boy her age or younger, so that they receive a total compensation of $10,000. Certain minor conditions apply. This offer isn’t only for professional shadchanim. It applies to anyone and everyone, every age, race, or gender who makes a successful Shidduch that meets the criteria.

Shlomo Yehuda Rechnitz has approached the mission of marrying off all the girls in Los Angeles with the same intensity as he does for his own daughters. All the major shadchanim are aware that when any Los Angeles girl doesn’t have the funds for plane fare for a date, the shadchan can — without asking — automatically book the tickets and rental car, if necessary, for either the boy or girl, on the Rechnitz account. In addition, any shadchan who marries off a Los Angeles girl has his shadchanus supplemented to $4,000. If the shadchan can get a couple to date at least four times, they receive $500.

There is video at the link, and the comments offer several points of interest as well.  I am told by one reader that the 19k bounty has been discontinued.  Here is related coverage from Time, with an extensive discussion of the Mormon dating crisis as well.  Here is a very interesting article on Orthodox dating in Jerusalem.

For the pointers I thank Yehuda S.