Sunday, July 26, 2009
Saturday, July 18, 2009
Friday, July 17, 2009
Indeed, if political figures stand for ideas, victimization is what Ms. Palin is all about. It is her brand, her myth. Ronald Reagan stood tall. John McCain was about service. Barack Obama has hope. Sarah Palin is a collector of grievances. She runs for high office by griping.
This is no small thing, mind you. The piling-up of petty complaints is an important aspect of conservative movement culture. For those who believe that American life consists of the trampling of Middle America by the "elites" -- that our culture is one big insult to the pious and the patriotic and the traditional -- Sarah Palin's long list of unfair and disrespectful treatment is one of her most attractive features. Like Oliver North, Robert Bork, and Clarence Thomas, she is known not for her ideas but as a martyr, a symbol of the culture-war crimes of the left.
To become a symbol of this stature Ms. Palin has had to do the opposite of most public figures. Where others learn to take hostility in stride, she and her fans have developed the thinnest of skins. They find offense in the most harmless remarks and diabolical calculation in the inflections of the anchorman's voice. They take insults out of context to make them seem even more insulting. They pay close attention to voices that are ordinarily ignored, relishing every blogger's sneer, every celebrity's slight, every crazy Internet rumor.
This has been Ms. Palin's assigned role ever since she stepped on the national stage last summer. Indeed, she has stuck to it so unswervingly that one suspects it was settled on even before she was picked for the VP slot, that it was imposed on her by a roomful of GOP image consultants: Ms. Palin was to be the candidate on a cross.
Thursday, July 16, 2009
Every argument on behalf of state-imposed population control rejects the concept of individual self-ownership and assumes that human lives – individually and in the aggregate – are a resource to be managed by society’s supervisors on behalf of the “common good.” And, as Ruth Bader Ginsburg correctly intuited in 1973, the Roe vs. Wade decision was a triumph, albeit an incomplete one, for the cause of eugenicist population control.
Although it was swaddled in the language of individual empowerment, the Roe decision was a dramatic victory for collectivism: It enshrined, in what our rulers are pleased to call the “law,” the assumption that a human individual is a “person” only when that status is conferred by the government.
While Harry Blackmun’s opinion in Roe pointedly avoided the question of when “personhood” begins, it emphatically made it clear that, for purposes of “law,” that the term doesn’t apply to any human individual in his or her pre-natal stage of development. This, not the liberty to procure an abortion, is the real gravamen, or central legal finding, in the Roedecision: It put the government in charge of defining who is, and isn’t a person.
But none of these stylistic revisits are retreads. “Everything” is infused with some of the best melodies of the band’s career, and everything is enthused, too. The tiredness of Keep Moving and Mad Not Mad has been replaced with an older, but fresher, sound. Songs like “Forever Young” and “Sugar And Spice” sound like singles, and should be. Everything seems to gel – the arrangements are the best ever, the production is thoughtful and smart, and the influences melded perfectly (we all know that Madness were more than the sum of Ian Dury and The Kinks, but we all chose to ignore the huge, conspicuous chunks of Motown and The Beatles also in there).
In the beginning I’d the fear of the immigrant
In the beginning was the fear of the immigrant
He’s made his way down to the dark riverside
In the beginning was the fear of the immigrant
In the beginning was the fear of the immigrant
He made his home there by the dark riverside
He made his home there down by the riverside
They made their homes there down by the riverside
The city sprang from the dark river Thames
They made their home there down by the riverside
They made their homes there down by the riverside
The city sprang up from the dark mud of the Thames
Wednesday, July 15, 2009
Right now, I'm watching the original "The Taking of Pelham 123." Great movie. "How can you run a goddam railroad without swearing?!" Great quote.
Saturday, July 11, 2009
It was in the course of the retreats that [Dorothy Day] came to see Christ not primarily as social reformer but as the exemplar of all-sufficient love. In the January, 1944, issue of the Worker, she pondered certain questions about Christ. “When St. John [the Baptist] was put in prison by Herod, did our Lord protest? Did He form a defense committee? Did He collect funds, stir up public opinion? Did He try to get him out?” No, she said. He had done none of these things. His mission was not primarily concerned with the world and its forms but with the Kingdom of God. (p. 190)
The uses of church bells [to mark civic events] reveal something else of prime importance too, the lack of separation between the secular and sacred. In towns and villages across Europe, “the body social, the body politic, and the body of Christ were so closely intertwined as to be inseparable.” A heritage of the Middle Ages, the equation of civic and sacral community survived the Protestant and Catholic Reformations as an ideal, even where it was no longer a reality. (p. 50)
While the church and the state were, mostly, separate entities, the congregation and the polity were not. Church and civil community, even before the Protestant Reformation, were contiguous; membership in one assumed membership in another. This is important because as Christians struggled with what it meant to live godly lives, they expressed those lives not just individually, but communally as well.
For Europeans, every town and village had a spiritual dimension: more than a convenient, worldly arrangement for human cohabitation, it was a religious body—a “corpus Christianum.” Viewed through the prism of Christian piety, its unity was an expression of Christian love, its peace godly, and its provision of mutual aid an exercise in charity. The communal welfare it existed to promote was spiritual as well as material. Indeed, the word welfare and its cognates, like the Latin salus and German heil, meant both, for no one dreamed the spiritual and material could be kept separate. God rewarded those who deserved it, and the blessings he bestowed included peace and prosperity in life as well as salvation after death. The fate of entire communities, not just individuals, depend on divine favor. Gaining it was therefore a collective responsibility. Protestants and Catholics did not differ on this point, except where Protestants focused their prayers and hopes on the divine will, Catholics directed their supplication also to the Virgin and saints. (p. 60)
Sanctification, a word important to Calvinists, Lutherans and Catholics, became the aim of community life. With the Law of God, as given in the Torah and most manifest in the Ten Commandments, as the guide for sanctified behavior (both individually and communally), laws were written, imposed and enforced. Violence was done. To this day, many Christians (many American Christians) assume that these laws should be the laws of the community, and that the failure of the community to uphold these laws is the cause of misfortune (such as hurricanes and terror attacks).
But is that the way to read the law -- the Torah תורה, literally "the teaching?" Because I don't think so.
Let's consider the marriage laws of Leviticus 18, which specify who may not marry whom, so that Israel "shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I [the Lord] am taking you; nor shall you follow their laws." (Lev. 18:3, JPS Tanakh) In verse 12, יהוה tell Moses the following:
Do not uncover the nakedness of your father's sister; she is your father's flesh.
עֶרְוַת אֲחֹות־אָבִיךָ לֹא תְגַלֵּה שְׁאֵר אָבִיךָ הִֽוא׃
Okay, so who'd want to marry their aunt anyway? Yet, in Exodus 6, as the genealogy of Moses is outlined, we read:
Amram [a grandson of Levi] took to wife his father's sister Jochabed, and she bore him Aaron and Moses. (Ex. 6:20, JPS Tanakh)
Moses' father married his aunt (who was probably younger than he was).
Getting back Leviticus, a few verses later, יהוה tells Moses:
Do not marry a woman as a rival to her sister and uncover her nakedness in the other's lifetime.
וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלֹּות עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּֽיהָ׃
To find an example of this, we need to go back to Genesis 29, where we find Jacob sojourning in "the land of the Easterners" (v. 1). He meets Rachel at the well, is clearly smitten with her (she is the daughter of his mother's brother Laban), and agrees to work for Laban for seven years in order to marry Rachel. On the night the marriage is consummated, Laban gives Jacob the older sister Leah instead, claiming "[i]t is not the practice in our place to marry off the younger before the older. Wait until the bridal week of this one is over and we will give you that one too, provided you serve me another seven years" (v. 26-27). Eventually, Jacob gets both sisters as wives, and they become the mothers of the 12 sons who will give their names to the tribes of Israel.
Okay, a point can be made here -- these relationships were made before יהוה gives the teaching to Israel in the wilderness, and thus they were not really against the law. I suppose that argument will work -- I don't buy it, and I will explain later why I don't -- but then consider David and Bathsheba.
The commandment has been given and written -- twice, in Exodus and Deuteronomy -- "You shall not covet your neighbor's house: you shall not covet your neighbor's wife, or his male or female slave, or his ox or his ass, or anything that is your neighbor's" along with "you shall not commit adultery." In 2 Samuel 16, we read the story of Kind David, spying a beautiful woman taking a bath. He "sent messengers to fetch her; she came to him and he lay with her," (v. 4) which sounds like a rape to me. She becomes pregnant, and David then tries to trick her husband, the loyal soldier Uriah, into sleeping with her so that everyone would think the child is his. No dice, it doesn't work. So David then orders to put Uriah in the front of the formation and during the battle to withdraw so that Uriah can get killed. This happens, and Bathsheba comes to live in the palace with David. Rumors must have flown, because Nathan the prophet condemns David for what he did:
David said to Nathan, "I stand guilty before the Lord!" And Nathan replied to David, "The Lord has remitted your sin; you shall not die. However, since you have spurned the enemies of the Lord by this deed, even the child about to be born shall die." (v. 13-14)
A harsh consequence, the innocent paying the price. David later "consoled his wife Bathsheba; he went into her and lay with her. She bore a son and she named him Solomon." (v. 24)
David should have known the law. And yet the eventual result of his coveting and adultery is Solomon, the greatest and wisest king Israel would know, the one who built the temple and extended its frontiers out as far as they would go.
Yes, a case can be made that the characters in the story, especially Jacob and Moses' father, did not know the law, because it had not yet been revealed in the narrative, but the readers would know the law. Hearing that Jacob married sisters, that Moses and aaron were the fruits of a Levitically forbidden marriage, that David coveted and arranged to have killed and from that came Solomon, this says something about the relationship God's people Israel have with God's teaching. They would have been taught the law, reminded of who could not be married, but also reminded in the stories that the best of us violated that teaching. Or were the results of the violation. Without Jacob marrying Leah and Rachel, there would have been no tribes of Israel. Without Amram taking his aunt as wife, Moses and Aaron could not have responded to God's call to lead Israel out of Egypt. Without David spying (and likely raping) Bathsheba, and getting her husband killed, there would have been no Solomon, and no temple in Jerusalem.
Israel owes its very existence, its covenant with God, to the violation of the teaching.
There are very few examples of human beings deliberately and purposefully punishing other human beings for violations of the teaching. In Exodus 32, after the episode with the golden calf, Moses commissions some Levites to take up their swords and "go back and forth from gate to gate throughout the camp, and slay brother, neighbor, and kin." (v. 27) In Numbers 25, God commands Moses to "publicly impale" (v. 4) Israelites cavorting with Moabite women (and worshiping their god). Phinehas the priest follows the command with vigor, stabbing an Israelite man and a Moabite woman in the belly after following them into their tent.
But the example that comes to mind is Numbers 15:32-36 (Numbers is something of a gruesome, no-holds barred book, almost as violent as Judges). Israelite come upon a man gathering wood in the wilderness on the sabbath.
Those who found him as he was gathering wood brought him before Moses, Aaron and the whole community. He was placed in custody, for it had not been specified what should be done with him. Then the Lord said to Moses, "The man shall be put to death: the whole community shall pelt him with stones outside the camp." So the whole community took him outside the camp and stoned him to death--as the Lord had commanded Moses. (v. 33-36)
What strikes me about this passage, and the punishment it mandates for violating the sabbath, is that Jesus spends a lot of time deliberately breaking the sabbath. He violates the law, as it is understood, and tempts readers and listeners who might know that the punishment for sabbath breaking is death to appreciate the situation.
(Jesus doesn't cavort with non-Israelite women, but he does encounter them, and he is present for them as he is for Israelites.)
This is why I find the law ironic. It is a guide to sanctified behavior, promising salvation if followed and exile, slavery and death if not. But God doesn't abandon God's people merely because they have abandoned God and God's teaching (though God does come close in Judges 10). God continues to reach out, to forgive, to redeem, to make real God's promises as God's people struggle with the teaching we cannot follow and the law we cannot obey. It must be remembered that the history of God's people is salvation in the midst of exile, slavery and death, God present with us in our suffering and amidst the consequences of our inability to follow God's teaching. In the end, it isn't the law that saves us, not our keeping ourselves sanctified as individuals or a community, but rather God's unremitting faithfulness to us.
Tuesday, July 7, 2009
Sunday, July 5, 2009
But maybe that explains all the 20-somethings around me.
Saturday, July 4, 2009
In this era the acceptable humanism of progress was located in the dogmas of liberalism. Fervor was in the faith that by keeping abreast of the sweep of time, especially in the institutional forms that order its sweep, the essential goodness of men would blood and life would be made rich. The method of liberalism was that of knowing the phenomenal world and then in a continued rearrangement of its forms keeping time’s flow harmonious. In the midst of this change and flow men, as always, required a basis for community, something to be together in. The national state became the primary source of community; never was its cohesive power stronger than when war invested it with all those marks of power in the form of military might that bore testimony to its progress.
For the age of technological enlightenment the liberal outlook was a harmonious vision. Time moved with a regular cadence, governed by a moral order. Now all of this has gone. Time has accelerated, and progress has become flight. It is not change that is anticipated but shock, and the formulas of radical adjustment devised to meet this change never fit, but before they can operate are discarded in the wake of hurtling time. -- p. 3-4
I'm not sure I agree with Miller that "all this has gone." The idea that human beings are innately good, and can must fully realize that goodness if the institutions and structures within which they live are improved, reformed, made better, more efficient, kinder, less "self-interested". In short, a society where it would be easier for people to be good, as Ellis noted of Peter Maurin in his memoir of life in a Catholic Worker community in New York. The faith that these things are achievable, doable, possible, even certain -- the most certain outcome of hard, faithful, well-intentioned work done by the hands and hearts of honest, decent, good people motivated to make the world a better place -- this idea dies hard. It is the central tenet of Enlightenment faith, it has oddly been reconciled with the Christian faith from which it sprung (but which it stands in opposition).
Liberalism requires the state, the state to measure the natural world, to measure and restrain and educate human beings. It requires the state touch, taste, smell, and manipulate all things. There can be nothing that is not subject to the state if the natural, innate goodness of human beings is to be brought out. Even at its worst, waging war, the state does so for the bettering of mankind and humanity (sacrificing individual human beings to the task, as making a world where it is "easier for people to be good" is more important than any actual individual human life), for the measuring and manipulation of nature and human beings.
I have long thought that Liberal Christianity's greatest problem (and by Liberal Christianity, I do not mean politically liberal in the American sense, though that is one annoying manifestation; I mean the desire to reconcile the claims made upon God's people -- the church -- in scripture with the Enlightenment) is its attempts to turn the Kingdom of God into a political and social project, one that can be achieved through deliberate, programmatic human effort. The Liberal Gospel seeks, as its grace-filled world, a world without sin, a world in which there is absolutely no need for God's grace.
Friday, July 3, 2009
And yet the promise from God, although unrealized in a material way, is still real and still fulfilled.
Anyway, I cam across this wonderful bit on exile in Marc Ellis' memoir of his time living and working in the Catholic Worker community in Manhattan, A Year at the Catholic Worker:
In the deepest reaches of man's psyche, in the beginning of humankind's mythical history, lies exile. With exile comes the definition of what it means to be human. Exile, in the expulsion of Adam, signals the beginning of time, of division, of multiple levels of reality. Exile is the end of infinity, the inheritance of moment. It is the loss of innocence. In exile we perceive our nakedness. Exile, too, is the tasting of death, the severed connection between humankind and God, and so becomes the essence of fear. Exile is the loss of home, and security, and place. It is the beginning of the perpetual wandering.I won't add much to this, 'cept that it's beautiful.
Exile is the expulsion of Eve, the appearance of pain and of condemnation. It is the perception of otherness, of separation, and distrust. Exile, at its very roots, becomes a struggle for physical and psychic survival and thus demands a distinction between human and nature. Its hand is in the beginning of the desire to conquer and the terror of risk. Exile spells the end of illusion and omnipotence. It is the tossing out into a world of uncertainty and danger and darkness. And when even the sworded cherubim disappears, exile is the beginning of loneliness.