Category: Religion
Why are Mormons so Libertarian?
Connor Hansen has a very good essay on Why Are Latter-day Saints So Libertarian? It serves both as an introduction to LDS theology and as an explanation for why that theology resonates with classical liberal ideas. I’ll summarize, with the caveat that I may get a few theological details wrong.
LDS metaphysics posits a universe governed by eternal law. God works with and within the laws of the universe–the same laws that humans can discover with reason and science.
This puts Latter-day Saint cosmology in conversation with the Enlightenment conviction that nature operates predictably and can be studied systematically. A theology where God organizes matter according to eternal law opens space for both scientific inquiry and mystical experience—the careful observation of natural law and the direct encounter with divine love operating through that law.
LDS epistemology is strikingly pro-reason. Even Ayn Rand would approve:
Latter-day Saint theology holds that human beings possess eternal “intelligence”—a term meaning something like personhood, consciousness, or rational capacity—that exists independent of creation. This intelligence is inherent, not granted, and it survives death.
Paired with this is the doctrine of agency: humans are genuinely free moral agents, not puppets or broken remnants after a fall. We’re capable of reason, judgment, and meaningful choice.
This creates an unusually optimistic anthropology. Human reason isn’t fundamentally corrupted or unreliable. It’s a divine gift and a core feature of identity. That lines up neatly with the Enlightenment belief that people can use reason to understand the world, improve their lives, and govern themselves effectively.
In ethics, agency is arguably the most libertarian strand in LDS theology. Free to choose is literally at the center of both divine nature and moral responsibility.
According to Latter-day Saint belief, God proposed a plan for human existence in which individuals would receive genuine agency—the ability to choose, make mistakes, learn, change, and ultimately progress toward becoming like God.
One figure, identified as Satan, rejected that plan and proposed an alternative: eliminate agency, guarantee universal salvation through compulsion, and claim God’s glory in the process.
The disagreement escalated into conflict. In Latter-day Saint scripture, Satan and those who followed him were cast out. The ones who chose agency—who chose freedom with its attendant risks—became mortal humans.
This matters politically because it means that in Latter-day Saint theology, coercion is not merely misguided policy or poor governance. It is literally Satanic. The negation of agency, forced conformity, compulsory salvation—these align with the devil’s rebellion against God’s plan.
Now add to this a 19th century belief in progress and abundance amped up by theology:
Humanity isn’t hopelessly corrupt. Instead, individuals are expected to learn, improve, innovate, and help build better societies.
But here’s where it gets radical: Latter-day Saints believe in the doctrine of eternal progression—the teaching that human beings can, over infinite time and through divine grace, become as God is. Not metaphorically. Actually.
If you believe humans possess infinite potential to rise, become, and progress eternally—literally without bound—then political systems that constrain, manage, or limit human aspiration start to feel spiritually suspect.
Finally, the actually history of the LDS church–expulsions from Missouri and Illinois, Joseph Smith’s violent death, the migration to the Great Basin, the creation of a quasi-independent society–is one of resistance to centralized government power. Limited government and local autonomy come to feel like lessons learned through lived experience. Likewise, the modern LDS welfare system is a working demonstration of how voluntary, covenant-based mutual aid can deliver real social support without coercion. This real-world model strengthens the intuition that social goods need not rely on compulsory state systems, and that voluntary institutions can often be more humane and effective.
To which I say, amen brother! Read the whole essay for more.
See also the book, , with an introduction by the excellent Mark Skousen.
Hat tip: Gale.
*God’s Grandeur*
— Gerard Manley Hopkins
I talk talent networks and mentoring and Christianity with Luke Burgis
From Grand Rapids, Michigan, earlier in the year, here is the link.
Here is Luke’s Cluny Institute, which sponsored the event. And here is Luke’s book on Rene Girard.
Will the most important pop stars of the future be religious pop stars?
The personally irreligious (last I checked) economist Tyler Cowen has long been fond of proposing that the most important thinkers of the future will be religious thinkers—counter to everything we heard growing up in the age of the New Atheists, and yet, the evidence seems to keep amassing. After the recent release of LUX, the Spanish polymath Rosalía’s fourth studio album, I want to propose a corollary: the most important pop stars of the future may indeed be religious pop stars.
Critics and listeners already seem to agree that LUX represents a titanic accomplishment by the classically-trained, genre-bending singer. Urbane reviewers and YouTube-savvy opera conductors alike have spent the last two weeks obsessively unpacking Rosalía’s 4-movement, 18-track opus, whose symphonic trilingual cathedral piece and Mexican-inflected post-breakup diss track have already charted worldwide. Closer to home, it’s a striking accomplishment to get me to pay serious attention to Top 40 (it helps, of course, to make a hyperpolyglot album with Iberian duende at its core)…
At the beginning of the decade, metamodern types (myself included, in my interview for a PhD position at the Spirituality and Psychology Lab) were given to asking the question: “What can we do to reenchant the world?”
The great stagnation is over. In the age of spiritual machines, enchantment may soon become too cheap to meter. What’s left to ask is: “How are we to make sense of it?” We’ll need artists who can hold the tension—between the earthly and the divine, the ironic and the sincere, the rational and the numinous. Rosalía, to her credit and our great benefit, is already living the question with her full body.
My Conversation with the excellent Donald S. Lopez Jr.
Here is the audio, video, and transcript. Here is part of the episode summary:
Tyler and Donald discuss the Buddha’s 32 bodily marks, whether he died of dysentery, what sets the limits of the Buddha’s omniscience, the theological puzzle of sacred power in an atheistic religion, Buddhism’s elaborate system of hells and hungry ghosts, how 19th-century European atheists invented the “peaceful” Buddhism we know today, whether the axial age theory holds up, what happened to the Buddha’s son Rahula, Buddhism’s global decline, the evidently effective succession process for Dalai Lamas, how a guy from New Jersey created the Tibetan Book of the Dead, what makes Zen Buddhism theologically unique, why Thailand is the wealthiest Buddhist country, where to go on a three-week Buddhist pilgrimage, how Donald became a scholar of Buddhism after abandoning his plans to study Shakespeare, his dream of translating Buddhist stories into new dramatic forms, and more.
Excerpt:
COWEN: Fire is a central theme in Buddhism, right?
LOPEZ: Well, there are hot hells, and there are also cold hells. Fire comes up, really, in the idea of nirvana. Where we see the fire, I think most importantly, philosophically, is the idea of where did the Buddha go when he died? He was not reborn again. They say it’s really just like a flame going out, that is, the flame ends. Where did the fire go? Nowhere, that is, the wood that was producing the flame is all burned up, and you just end. Nirvana is not a place. It’s a state of extinction or what the Buddhists call cessation.
COWEN: What role does blood sacrifice play in Buddhism?
LOPEZ: Well, it’s not supposed to perform any role. There’s no blood sacrifice in Buddhism.
COWEN: No blood sacrifice. How about wrathful deities?
LOPEZ: Wrathful deities — there’re a lot, yes.
COWEN: Then we’re back to supernatural. Again, this gets to my central confusion. It’s atheistic, but there’s some other set of principles in the universe that generate wrathful deities, right?
LOPEZ: Wrathful deities are beings who were humans in one lifetime, animals in another, and born as wrathful deities in another lifetime. Everyone is in the cycle of rebirth. We’ve all been wrathful deities in the past. We’ll be wrathful deities in the future unless we get out soon. It’s this universe of strange beings, all taking turns, shape-shifting from one lifetime to the next, and it goes on forever until we find the way out.
COWEN: Are they like ghosts at all — the wrathful deities?
LOPEZ: There’s a whole separate category of ghosts. The ghosts are often called — if we look at the Chinese translation — hungry ghosts. The ghosts are beings who suffer from hunger and thirst. They are depicted as having distended bellies. They have these horrible sufferings that when they drink water, it turns into molten lead. They’ll eat solid food — it turns into an arrow or a spear. Constantly seeking food, constantly being frustrated, and they appear a lot in Buddhist text. One of the jobs of Buddhist monks and nuns is to feed the hungry ghosts.
COWEN: Is it a fundamental misconception to think of Buddhism as a peaceful religion?
And:
COWEN: …If one goes to Borobudur in Java — spectacular, one of the most amazing places to see in the world.
LOPEZ: Absolutely.
COWEN: We read that it was abandoned. It wasn’t even converted into a tourist site or a place where you would sell things. Why would you just toss away so much capital structure?
LOPEZ: I think it just got overgrown by the jungle. I think that people were not going there. There were no Buddhist pilgrims coming. The populace converted to Islam mostly, and it just fell into decline, just to be revived in the 19th, 20th century.
COWEN: Turn it into a candy store or something! It just seems capital maintenance occurs across other margins. The best-looking building you have — one of the best-looking in the world — is forgotten. Don’t you find that paradoxical?
Definitely recommended, interesting throughout and I learned a great deal doing the prep. One of my favorite episodes of this year. And I am happy to recommend all of Donald’s books on Buddhism.
What should I ask Diarmaid MacCulloch
Yes, I will be doing a Conversation with him. He has a recent book out on the history of sexuality and Christianity, but of course is renowned for a much longer series of books and writings on Christianity, the Reformation, and Tudor British history, just for a start.
Here is his Wikipedia page. So what should I ask him?
We Turned the Light On—and the AI Looked Back
Jack Clark, Co-founder of Anthropic, has written a remarkable essay about his fears and hopes. It’s not the usual kind of thing one reads from a tech leader:
I remember being a child and after the lights turned out I would look around my bedroom and I would see shapes in the darkness and I would become afraid – afraid these shapes were creatures I did not understand that wanted to do me harm. And so I’d turn my light on. And when I turned the light on I would be relieved because the creatures turned out to be a pile of clothes on a chair, or a bookshelf, or a lampshade.
Now, in the year of 2025, we are the child from that story and the room is our planet. But when we turn the light on we find ourselves gazing upon true creatures, in the form of the powerful and somewhat unpredictable AI systems of today and those that are to come. And there are many people who desperately want to believe that these creatures are nothing but a pile of clothes on a chair, or a bookshelf, or a lampshade. And they want to get us to turn the light off and go back to sleep.
…We are growing extremely powerful systems that we do not fully understand. Each time we grow a larger system, we run tests on it. The tests show the system is much more capable at things which are economically useful. And the bigger and more complicated you make these systems, the more they seem to display awareness that they are things.
It is as if you are making hammers in a hammer factory and one day the hammer that comes off the line says, “I am a hammer, how interesting!” This is very unusual!
…I am also deeply afraid. It would be extraordinarily arrogant to think working with a technology like this would be easy or simple.
My own experience is that as these AI systems get smarter and smarter, they develop more and more complicated goals. When these goals aren’t absolutely aligned with both our preferences and the right context, the AI systems will behave strangely.
…we are not yet at “self-improving AI”, but we are at the stage of “AI that improves bits of the next AI, with increasing autonomy and agency”. And a couple of years ago we were at “AI that marginally speeds up coders”, and a couple of years before that we were at “AI is useless for AI development”. Where will we be one or two years from now?
And let me remind us all that the system which is now beginning to design its successor is also increasingly self-aware and therefore will surely eventually be prone to thinking, independently of us, about how it might want to be designed.
…In closing, I should state clearly that I love the world and I love humanity. I feel a lot of responsibility for the role of myself and my company here. And though I am a little frightened, I experience joy and optimism at the attention of so many people to this problem, and the earnestness with which I believe we will work together to get to a solution. I believe we have turned the light on and we can demand it be kept on, and that we have the courage to see things as they are.
Clark is clear that we are growing intelligent systems that are more complex than we can understand. Moreover, these systems are becoming self-aware–that is a fact, even if you think they are not sentient (but beware hubris on the latter question).
Singapore fact of the day
For every Singaporean who has left Christianity, about three others have become Christians.
About 3.2 in fact, if you look at the exact numbers. Buddhism in Japan and South Korea is being depopulated, also. Here is the Pew piece on defections from religions.
Those new service sector jobs
At least there is a religious revival for somebody:
Nelson wanted answers to these theological and spiritual questions from her Christian faith, but she was wary of mentioning them at the Congregational church she attends in Grand Rapids, Michigan. Even though the denomination is liberal, she worried someone at the church would repeat the same unsympathetic doctrine. Instead, she said, “I internalized and prayed on it.”
And she went to see an animal chaplain…
The spiritual counsel from Mikita helped lift the “horrible gray cloud” of Lucy’s death. It led Nelson to delve into scriptural references to animals: In Genesis, God calls the creation of animals “good.” In the story of Noah, God makes a covenant with “every living creature.” God personally feeds animals in the Book of Psalms.
“Ultimately, what was my relationship with Lucy? It was love. There was a love, there was a bond. And what is God? God is love,” Nelson said. “What I choose to believe is we’re all part of God’s creation. And in some way, shape or form we will all be reunited again.”
It is considered to be a growing sector, here is the Washington Post article.
My excellent Conversation with David Commins
Saudi Arabia and the Gulf are the topics, here is the audio, video, and transcript. Here is the episode summary:
David Commins, author of the new book Saudi Arabia: A Modern History, brings decades of scholarship and firsthand experience to explain the kingdom’s unlikely rise. Tyler and David discuss why Wahhabism was essential for Saudi state-building, the treatment of Shiites in the Eastern Province and whether discrimination has truly ended, why the Saudi state emerged from its poorer and least cosmopolitan regions, the lasting significance of the 1979 Grand Mosque seizure by millenarian extremists, what’s kept Gulf states stable, the differing motivations behind Saudi sports investments, the disappointing performance of King Abdullah University of Science and Technology despite its $10 billion endowment, the main barrier to improving its k-12 education, how Yemen became the region’s outlier of instability and whether Saudi Arabia learned from its mistakes there, the Houthis’ unclear strategic goals, the prospects for the kingdom’s post-oil future, the topic of David’s next book, and more.
And an excerpt:
COWEN: Now, as you know, the senior religious establishment is largely Nejd, right? Why does that matter? What’s the historical significance of that?
COMMINS: Right. Nejd is the region of central Arabia. Riyadh is currently the capital. The first Saudi empire had a capital nearby, called Diriyah. Nejd is really the territory that gave birth to the Wahhabi movement, it’s the homeland of the Saud dynasty, and it is the region of Arabia that was most thoroughly purged of the older Sunni tradition that had persisted in Nejd for centuries.
Consequently, by the time that the Saudi government developed bureaucratic agencies in the 1950s and ’60s, the religious institution was going to recruit from that region of Arabia primarily. Now, it certainly attracted loyalists from other parts of Arabia, but the Wahhabi mission, as I call it — their calling to what they considered true belief — began in Nejd and was very strongly identified with the towns of Nejd ever since the late 1700s.
COWEN: Would I be correct in inferring that some of the least cosmopolitan parts of Saudi Arabia built the Saudi state?
COMMINS: Yes, that is correct. That is correct. If you think of the 1700s and 1800s, the Red Sea and Persian Gulf coast of Arabia were the most cosmopolitan parts of Arabia.
COWEN: They’re richer, too, right? Jeddah is a much more advanced city than Riyadh at the time.
COMMINS: Somewhat more advanced. Yes, it is more advanced, it is more cosmopolitan than Nejd. There is the regional identity in Hejaz, that is the Red Sea coast where the holy cities and Jeddah are located. The townspeople there tended to look upon Nejd as a less advanced part of Arabia. But again, that’s a very recent historical development.
COWEN: How is it that the coastal regions just dropped the ball? You could imagine some alternate history where they become the center of Saudi power and religious thought, but they’re not.
COMMINS: Right. If you take Jeddah, Mecca, and Medina — that region of Arabia, known as Hejaz, had always been under the rule of other Muslim empires. They were under the rule of other Muslim powers because of the religious value of possessing, if you will, the holy cities, Mecca and Medina. From the time of the first Muslim dynasty that was based in Damascus in the seventh and early eighth centuries, all the way until the Ottoman Empire, Muslim dynasties outside Arabia coveted control of that region. They were just more powerful than local resources could generate.
Hejaz was always, if you were, to dependency on outside Muslim powers. If you look at the east coast of Arabia — what’s now the Eastern Province of Saudi Arabia and the Persian Gulf — it was richer than central Arabia. It’s the largest oasis in Arabia. It is in proximity to pearling banks, which were an important source for income for residents there. It was part of the Indian Ocean trade between Iraq and India. The population there was always — well, always — for the last thousand years has been dominated by Bedouin tribesmen.
There was a brief Ismaili Shia republic, you might say, in that part of Arabia in medieval times. It just didn’t have, it seems, the cohesion to conquer other parts of Arabia. That’s what makes the Saudi story really remarkable, is that they were able to muster and sustain the cohesion to carry out a conquest like that over the course of 50 years.
COWEN: Physically, how did they manage that? Water is a problem, a lot of transport is by camel, there’s no real rail system, right?
Recommended, full of historical information about a generally neglected region, neglected from the point of view of history at least rather than current affairs.
Celebrate Vishvakarma: A Holiday for Machines, Robots, and AI
Most holidays celebrate people, gods or military victories. Today is India’s Vishvakarma Puja, a celebration of machines. In India on this day, workers clean and honor their equipment and engineers pay tribute to Vishvakarma, the god of architecture, engineering and manufacturing.
Call it a celebration of Solow and a reminder that capital, not just labor, drives growth.
Capital today isn’t just looms and tractors—it’s robots, software, and AI. These are the new force multipliers, the machines that extend not only our muscles but our minds. To celebrate Vishvakarma is to celebrate tools, tool makers and the capital that makes us productive.
We have Labor Day for workers and Earth Day for nature. Viskvakarma Day is for the machines. So today don’t thank Mother Earth, thank the machines, reflect on their power and productivity and be grateful for all that they make possible. Capital is the true source of abundance.
Vishvakarma Day should be our national holiday for abundance and progress.
Hat tip: Nimai Mehta.
The “Marvel Universe” of faith
In a recent video posted to the AI Bible’s Youtube channel, buildings crumble and terrified-looking people claw their way through the rubble. Horns blare, and an angel appears floating above the chaos. Then come monsters, including a seven-headed dragon that looks like something out of a Dungeons and Dragons rulebook.
The visuals in this eight-minute video, which depicts a section of the Book of Revelation, are entirely generated by artificial intelligence tools. At times it feels like a high-budget Hollywood movie, at times more like a scene from a video game, and at times like fantasy art. Despite the somewhat muddled visual styles, viewers seem to like what they see – it has racked up over 750,000 views in the two months since it was posted.
The viewers are mostly under 30, and skew male.
Here is the full story, via Ari Armstrong.
Could China Have Gone Christian?
The Taiping Rebellion is arguably the most important event in modern history that even educated Westerners know very little about. It’s also known as the Taiping Civil War and it was one of the largest conflicts in human history (1850–1864), with death toll estimates ranging from 20 to 30 million, far exceeding deaths in the US civil war (~750,000) with which it overlapped. The civil war destabilized Qing China, weakening it against foreign powers and shaped the trajectory of 19th- and 20th-century Chinese politics. In China the Taiping Civil War is considered the defining event of the 19th-century.
The most surprising aspect of the civil war is that the rebels were Christian. The rebellion has its genesis in 1837 with the dramatic visions of Hong Xiuquan. In his visions, Hong and his elder brother traveled the world slaying demons, guided onwards by an old man who berated Confucius for failing to teach proper doctrines to the Chinese people. (I draw here on Steven Platt’s excellent Autumn in the Heavenly Kingdom). It is perhaps not coincidental that Hong began experiencing his visions after failing the infamously stressful Chinese civil service exams for the third time. It wasn’t until 1843, however, after he failed the exams for the fourth time, that he had an epiphany. A Christian tract that he had never read before suddenly unlocked the meaning of his visions–the elder brother was Jesus Christ, making Hong the second son of the old man, God.
With his visions unlocked, Hong threw himself into learning and then teaching the Gospels. He quickly converted his cousin and a neighbor and they baptized themselves and began taking down icons of Confucianism at their local school. Confucianism, of course, underpinned the exam system that Hong had grown to hate (Recall, that a similar pattern is visible in India today, where mass exams generate large numbers of educated but frustrated youth).
The wild visions of a lowly scholar wouldn’t seem to have the makings of a revolutionary movement but this was the beginning of the century of humiliation when China was forced to confront the idea that far from being the center of civilization it was in fact a backward and weak power on the world stage. Moreover, China was governed by foreigners, the Manchus, who despite ruling for 200 years had never really integrated with the Chinese population. Hence, Hong’s calls to kill the demons merged with a nationalist fervor to massacre the Manchus. Hong proclaimed himself the Heavenly King and his movement quickly grew to more than a million zealous warriors who captured significant territory including establishing the Taiping Heavenly Kingdom with its capital at Nanjing.
The regime banned foot‑binding, prostitution and slavery, promoted the equality of men and women, distributed bibles, and instituted a 7-day week with strict observance of the sabbath. To be sure, this was a Sinicized, millenarian Christianity, more Old Testament than new but the Christianity was serious and real and the rebels appealed to British and Americans as their Christian brothers. One Taiping commander wrote to a British counterpart:
You and I are both sons of the Heavenly Father, God, and are both younger brothers of the Heavenly Elder Brother, Jesus. Our feelings towards each other are like those of brothers, and our friendship is as intimate as that of two brothers of the same parentage. (quoted in Platt p.40)
Now, as it happened, the Heavenly Kingdom fell to the Qing, but it was a close thing and could easily have gone the other way. Western powers—above all Britain, but also the United States—hedged their bets and at times fought both sides, yet for short-sighted reasons ultimately tilted toward the Qing, an intervention Ito Hirobumi later called “the most significant mistake the British ever made in China.” Internal purges fractured the movement, alliances went unmade, and crucial opportunities slipped away. Yet the moment was pregnant with possibility. Hong Rengan, Hong Xiuquan’s cousin and prime minister from 1859, pushed sweeping modernization: railroads, steamships, postal services, banks, and even democratic reforms. These initiatives would likely have brought what one might call Christianity with Chinese Characteristics into closer alignment with Western Christianity.
Indeed, it is entirely plausible that with only a few turns of history, China might now be the world’s most populous Christian nation. And if that seems hard to believe, consider what did happen. Sixty three years after the fall of Nanjing in 1864, China again erupted into civil war under Mao Zedong. This time the rebels triumphed, and instead of a Christian Heavenly Kingdom the world got a Communist People’s Republic. The parallels are striking: both Hong and Mao led vast zealous movements that promised equality, smashed tradition, and enthroned a single man as the embodiment of truth. Both drew on foreign creeds—Hong from Protestant Christianity, Mao from Marxism-Leninism. Both movement had excesses but of the counter-factual and the factual I have little doubt which promised more ruin. The Heavenly Kingdom pointed toward a biblical moral order aligned with the West, the People’s Republic toward a creed that delivered famine, purges, and economic stagnation. Such are the contingencies of history—an ill-timed purge in Nanjing, a foreign gunboat at Shanghai, a missed alliance with the Nian. Small events cascaded into vast consequences. For the want of a nail, the Heavenly Kingdom was lost, and with it perhaps an entirely different modern world.
Is religion actually declining in emerging economies?
Building on large-scale survey data and recent scholarship, we document persistent and, in many regions, increasing levels of religiosity…we analyze the determinants and consequences of religious behavior, showing how income volatility, financial insecurity, and cultural transitions sustain demand for religion. Third, we explore the institutional and political dimensions of religion in EDCs, emphasizing the role of religious institutions as public goods providers and as politically influential actors. This discussion offers a framework for understanding religious organizations as adaptive, competing platforms in pluralistic religious marketplaces. Overall, our findings suggest that religious adaptation, rather than decline, is central to understanding the future of religion and its economic implications in the developing world.
That is from a new NBER working paper by Sara Lowes, Benjamin Marx, and Eduardo Montero.
What should I ask David Commins?
Yes, I will be doing a Conversation with him. David recently published Saudi Arabia: A Modern History, a very good and useful book. He has numerous other books on Wahhabism, the history of the Gulf region, and also Syria. Currently he teaches at Dickinson College.
So what should I ask him?