c.s. lewis said he used to enjoy making fun of christians when he saying, how t by can you say there is a just god in the world when there's so much injustice in the world? and no matter what they would come back with as a response, these yiftians, lewis -- these christians, lewis would say, yes, yes, that's all well and good, but wouldn't it be easier just to admit there can't be a just god in the universe when there's so much injustice? and then one day he finally some d, if there is not absolute source of right and wrong in the world, justice and injustice, then how could he ever know there is so much injustice in the world? it would be like a man blind rom birth being unable to know what light is. but there is an absolute source of justice in the world. d that's why in 1787, in nation's ia, when our leaders struggled to come up with a new constitution, that ben franklin, who so many teachers across the country wrongly say was a dii -- deist, as some do about washington, he says, i've lived,

and c.s. lewis is undoubtedly right when he wrote that, that verse is profitable only for those, as he put it, read it with horror since the man who, quote, finds it easy enough to hate his father, the woman's whose life is a long struggle to not hate her mother should probably at best keep clear of that verse all together. nonetheless, the calls for a more radical christianity are less about youthful zeal or the request for the extraordinary, although there's undoubtedly some of that, as they are a call to combat of scepticism that would see american evangelicalism as merely a prop for white middle class suburban american culture. these calls, however unbalanced they may sometimes get, are at the heart a warning about idolatry that could be invisible in religious movements that sometimes lack the resources to define themselves theologically. the invisibility as these younger evangelicals intuitively sense is the most dangerous aspect of them. novelist david foster wallace was partly right when he s