"The eternal God is thy refuge."
Deuteronomy 33:27
The word refuge may be translated "mansion," or "abiding- place," which gives the thought that God is our abode, our home. There is a fulness and sweetness in the metaphor, for dear to our hearts is our home, although it be the humblest cottage, or the scantiest garret; and dearer far is our blessed God, in whom we live, and move, and have our being. It is at home that we feel safe: we shut the world out and dwell in quiet security. So when we are with our God we "fear no evil." He is our shelter and retreat, our abiding refuge. At home, we take our rest; it is there we find repose after the fatigue and toil of the day. And so our hearts find rest in God, when, wearied with life's conflict, we turn to him, and our soul dwells at ease. At home, also, we let our hearts loose; we are not afraid of being misunderstood, nor of our words being misconstrued. So when we are with God we can commune freely with him, laying open all our hidden desires; for if the "secret of the Lord is with them that fear him," the secrets of them that fear him ought to be, and must be, with their Lord. Home, too, is the place of our truest and purest happiness: and it is in God that our hearts find their deepest delight. We have joy in him which far surpasses all other joy. It is also for home that we work and labour. The thought of it gives strength to bear the daily burden, and quickens the fingers to perform the task; and in this sense we may also say that God is our home. Love to him strengthens us. We think of him in the person of his dear Son; and a glimpse of the suffering face of the Redeemer constrains us to labour in his cause. We feel that we must work, for we have brethren yet to be saved, and we have our Father's heart to make glad by bringing home his wandering sons; we would fill with holy mirth the sacred family among whom we dwell. Happy are those who have thus the God of Jacob for their refuge!
Evening
"It is enough for the disciple that he be as his master."
Matthew 10:25
No one will dispute this statement, for it would be unseemly for the servant to be exalted above his Master. When our Lord was on earth, what was the treatment he received? Were his claims acknowledged, his instructions followed, his perfections worshipped, by those whom he came to bless? No; "He was despised and rejected of men." Outside the camp was his place: cross-bearing was his occupation. Did the world yield him solace and rest? "Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." This inhospitable country afforded him no shelter: it cast him out and crucified him. Such--if you are a follower of Jesus, and maintain a consistent, Christ-like walk and conversation--you must expect to be the lot of that part of your spiritual life which, in its outward development, comes under the observation of men. They will treat it as they treated the Saviour--they will despise it. Dream not that worldlings will admire you, or that the more holy and the more Christ-like you are, the more peaceably people will act towards you. They prized not the polished gem, how should they value the jewel in the rough? "If they have called the Master of the house Beelzebub, how much more shall they call them of his household?" If we were more like Christ, we should be more hated by his enemies. It were a sad dishonour to a child of God to be the world's favourite. It is a very ill omen to hear a wicked world clap its hands and shout "Well done" to the Christian man. He may begin to look to his character, and wonder whether he has not been doing wrong, when the unrighteous give him their approbation. Let us be true to our Master, and have no friendship with a blind and base world which scorns and rejects him. Far be it from us to seek a crown of honour where our Lord found a coronet of thorns.

Dolly Parton was a cultural asset. And like the finest cultural assets, her passing remains one too.

Born of humble beginnings in a one-room cabin in Locust Ridge, Sevier County, Tennessee, on 19 January 1946, Dolly Rebecca Parton was the fourth of twelve children. Her father, Robert Lee Parton, worked as a sharecropper, tobacco farmer and labourer and never learned to read or write. Her mother, Avie Lee, filled the hard days with old ballads, hymns and stories. Music and faith were the family’s inheritance. Dolly’s maternal grandfather was a Pentecostal preacher; the children sang in church from the earliest age. Love was scarce in material things but abundant in the home. Dolly later said she knew God early and that her family gave her the love she would spend a lifetime returning.

She began writing songs at five or six. One of the first was about a corncob doll her mother had made. By the time she left school she had already performed on local radio and television. At thirteen she stood on the Grand Ole Opry stage, introduced by Johnny Cash. The day after high school graduation in 1964 she boarded a bus for Nashville. On her first day in town she met Carl Dean outside a laundromat. They married two years later in a quiet Georgia ceremony and remained together for nearly sixty years until his death in 2025. They had no children of their own. Dolly was clear about that choice: she believed God had given her all the world’s children instead. The Imagination Library she founded in honour of her father has now delivered more than three hundred million free books to children from birth to five.

Her career began in earnest when Porter Wagoner invited her onto his television show in 1967. Seven years of duets followed before she stepped out alone, marking the break with the song “I Will Always Love You.” Hits came in waves—“Jolene,” “Coat of Many Colors,” “9 to 5,” “Islands in the Stream”—more than three thousand songs written across seven decades, over a hundred million records sold, films, a theme park that still employs thousands in the mountains she never left behind, and awards that filled rooms. She crossed from pure country into the wider culture without ever discarding the Appalachian voice that first carried her.

Through it all she kept the same simple creed she learned as a child: through God all things are possible, and the right response to having been given much is to give it back. She prayed daily, spoke of God as a close companion rather than a distant judge, and refused to let faith become a weapon of exclusion. She saw “that little God light” in people and tried to answer it with practical generosity—scholarships, disaster relief, a million dollars toward early COVID vaccine research, and the quiet, steady work of putting books into children’s hands.

Dolly Parton turned poverty into song, private devotion into public kindness, and a small mountain cabin into a global presence that still feels intimate. Cultural assets do not die when the person does. The songs remain, the books keep arriving, the park still lights up the hills, and the example of a woman who knew both hard ground and extravagant grace continues to work. That is the measure of the asset she was—and still is.

Civil Servants: Captured as an Institution on Cultural Issues

In the American system, legislators are elected to set policy. Public servants are hired to execute it. When the permanent bureaucracy begins to set its own social agenda and resist or reshape the directions of elected executives, the relationship is inverted. The phrase “Deep State” is often used as a denunciation of this tendency. The underlying problem is older than the phrase. British governments long wrestled with a permanent civil service whose institutional interests and cultural assumptions could diverge from the elected government of the day. The East India Company, for example, developed its own momentum and priorities that were not always identical to those of the Crown. Market forces and large organisations take on a life of their own. The best governments often succeed less by micromanaging every outcome than by setting clear behavioural boundaries and then allowing competent systems to operate. The difficulty arises when the permanent apparatus accumulates enough power and ideological confidence to treat elected direction as optional.

Extreme claims that a permanent bureaucracy has orchestrated the deaths of presidents—from Lincoln to Kennedy—or systematically coerced others such as Nixon, Reagan, and Trump remain contested and, in many cases, unproven. What is not contested is that periods of intense institutional resistance and mutual distrust have repeatedly marked relations between elected executives and the permanent state. Trust, once damaged, is hard to restore.

Historical cases of actual infiltration supply clearer ground. Alger Hiss, a senior State Department official, was shown through the investigations of the late 1940s and later archival work in the 1990s to have been a Soviet agent. His decision to sue Whittaker Chambers for libel allowed discovery that produced damning evidence; the statute of limitations limited the eventual conviction to perjury. Julius and Ethel Rosenberg were likewise Soviet agents. These were not vague conspiracies but documented penetrations of sensitive institutions. In a 1984 interview, the Soviet defector Yuri Bezmenov described a longer-term method of ideological subversion aimed at corroding the cultural confidence of Western institutions from within—education, media, and public service among them. The method did not require every official to be a foreign agent; it required only that key institutions absorb and then enforce a particular ideological frame.

That frame is now visible on cultural questions. One may intellectually accept the existence of people with gender dysphoria or same-sex attraction and still reject the proposition that the administrative state should mandate affirmation, fund irreversible medical interventions, condition foreign aid on such policies, or insert itself between parents and children on matters of identity and belief. When agencies treat dissent from these policies as a threat to “lives,” and when statistical claims about suicide risk are used to close down debate rather than open it, the bureaucracy has moved from execution of policy into the creation and enforcement of a social orthodoxy.

Other symptoms of the same institutional posture appear elsewhere. Resistance to routine voter identification is framed as protection of the vulnerable rather than as a basic safeguard of electoral integrity. A former FBI director posts an image widely read as a threat to a sitting president. After sustained rhetorical escalation in which a conservative activist is labelled a Nazi and a danger to students, that activist is murdered. Each episode feeds a broader erosion of confidence. Historical flashpoints—Waco, Oklahoma City, Kent State, the destruction of Greenwood in Tulsa, the Teapot Dome scandal, the riots that followed the Rodney King and George Floyd cases—remain bitterly contested precisely because the public no longer trusts official narratives or the institutions that produce them. Public-sector unions that function as reliable partisan allies of one party while claiming to represent neutral public service only deepen the suspicion.

A democracy can tolerate, and even require, a professional civil service. It cannot indefinitely tolerate a civil service that treats electoral outcomes as provisional and cultural orthodoxy as permanent. The remedy is not the romantic destruction of bureaucracy but the reassertion of clear lines: elected officials set direction; public servants execute it under law and transparent accountability; and no permanent institution is entitled to impose its preferred social vision on a free people. When those lines blur, the result is not enlightened administration but a soft form of unaccountable power.

US Legal Fraternity: Compromised Over Actions Against Trump and the 2020 Election

Has the legal profession ever been more than organised self-interest dressed in robes? Has it ever consistently adhered to the higher principle of blind justice—the ideal of the Lady with the scales, eyes covered, weighing evidence without regard to power or popularity? What happens when partisanship and corruption hold the reins?

The Scopes “Monkey Trial” of 1925 offers a useful contrast. Clarence Darrow defended John Scopes, who had openly admitted violating Tennessee’s Butler Act by teaching evolution. The judge kept the proceedings focused on facts rather than vague cultural anxieties. Scopes was convicted; the judge imposed the minimum fine of one hundred dollars. The Butler Act itself was upheld, yet the trial performed a public service: it forced a national conversation about science, evidence, and the proper limits of law. That science of the 1920s included discredited ideas later embraced by the Nazis—race theory, phrenology, and crude biological hierarchies. The principle of evolution by natural selection has stood the test of time; those racialist accretions have not. The Butler Act’s attempt to enforce a particular reading of Scripture was clumsy and inconsistent with the broader Christian claim that salvation rests on faith and righteous conduct, not on defending the precise geometry of the cosmos. Pi is not three. Digging does not lead to hell, nor flying to heaven. The trial nevertheless demonstrated what law can do at its best: compel argument, clarify terms, and inform the public even when the statute itself was flawed.

Today the legal profession shows a different pattern. Campaign contribution data consistently show that roughly eighty percent of lawyers and law firms lean Democratic. That imbalance is not neutral. When a profession that staffs prosecutors’ offices, law faculties, bar associations, and much of the judiciary leans so heavily in one direction, the risk of selective enforcement rises. The 2020 election remains a legitimate subject of factual and legal dispute. Opposing interpretations of election administration, mail-in procedures, and certification processes can and should be tested in court and in public argument. Denial that any serious question exists is not the same as resolving the question.

The January 6 Select Committee was bipartisan in name only. Its composition, investigative priorities, and public presentation were overwhelmingly partisan. The later pardons of certain senior figures associated with related events only deepened the appearance of selective justice. More troubling still has been the aggressive prosecution of lawyers who represented Donald Trump or advanced legal arguments on his behalf. Several of those lawyers were prominent, experienced practitioners. Treating zealous advocacy itself as a prosecutable offence risks chilling the very adversarial process the legal system claims to protect.

Judicial activism compounds the problem. Courts have blocked or delayed a series of presidential actions by the second Trump administration on grounds that often stretch statutory or constitutional language beyond recognition. The spectacle of a Supreme Court nominee unable or unwilling to offer a straightforward biological definition of “woman” during confirmation hearings crystallised a deeper loss of confidence: if basic categories can be treated as ideological traps rather than ordinary facts, the claim to neutral judging looks increasingly hollow.

A free society requires robust legal argument on contested elections, executive power, and cultural questions. What it cannot afford is a legal fraternity that functions as an extension of one political coalition. When the guardians of process become participants in the culture war, the scales tip, the blindfold slips, and public trust erodes. The remedy is not the replacement of one orthodoxy with another, but the recovery of institutional restraint: judges who stay within their lane, prosecutors who apply the law evenly, and lawyers who remember that their first duty is to the integrity of the system rather than the victory of their tribe.