https://quadrant.org.au/magazine/2022/12/acknowledge-the-good-limit-the-damage/
Excerpts:
The Calvinist urge to virtue-signal membership in the elect can make life nigh-unliveable for the independent thinker. Let me offer a quote:
In our times, from the highest class of society down to the lowest, every one lives as under the eye of a hostile and dreaded censorship. Not only in what concerns others, but in what concerns only themselves … [people] do not ask themselves—what do I prefer? or, what would suit my character and disposition? or, what would allow the best and highest in me to have fair-play, and enable it to grow and thrive? They ask themselves, what is suitable to my position? what is usually done by persons of my station and pecuniary circumstances? or (worse still) what is usually done by persons of a station and circumstances superior to mine?
That was John Stuart Mill, writing in 1859, at the height of a previous wave of Calvinist revival remembered as the Great Awakening. Our present-day Great Awokening has nothing on that era, except perhaps an even greater speed of communication. The Big Three causes in the 1850s were the abolition of slavery, women’s suffrage and temperance. And the Calvinists of the Great Awakening did pretty well. I won’t preach temperance to the members of the Union, University & Schools Club, but two out of three ain’t bad. Like statue-tumblers today, the social Calvinists of the Great Awakening pursued their causes with a religious fervour, and like statue-tumblers today, they wanted someone else to foot the bill. The abolitionists wanted slave-owners to bear the costs of the unravelling of the slave economy; in the UK they failed, while in the US they succeeded. The suffragists wanted women to get the vote while the men went to war (and it might be remembered that, from ancient times, the prerogative of voting was tied to bearing mortal responsibility for the actions voted). The prohibitionists wanted an instantaneous end to alcohol, without making any provisions for the people whose businesses and jobs would be lost through its prohibition; it was perhaps this failure to plan any transition that doomed America’s fourteen-year experiment with temperance.
Abolition, suffrage, temperance, acknowledgment of country, LGBTQIA+ rights, climate catastrophism—obviously, these are not to be found in the theology of John Calvin. They are our society’s virtue signals; our society’s indications of membership in the elect, not his. They are the tenets of our specifically Anglo-American liberal religion.