Thursday, September 30, 2021

Yes, Rev.. Palmer, But....

Yes, Rev. Palmer, But….

September 30, 2021

 

Yesterday my Facebook friend the Rev. Peg Faulman put a quote on Facebook from the author Jim Palmer. I intend here to offer a critique of Palmer’s view of Jesus and of Christianity as I have been able to discern them from what I admit is only a few quotes of his or descriptions of his work. I apologize in advance if I have misconstrued any of his views. I believe, however, that reflection on the bit of his work I have seen leads to some important conclusions. So I’ll go ahead and offer here  the fruits of my reflection on what I know of Mr. Palmer’s work.

The quote my friend put on Facebook is apparently from Palmer’s book Inner Anarchy. I was not previously at all familiar with Mr. Palmer’s work. I found some information about him on line, particularly at the site jimpalmerblog.wordpress. com. That site has quotes from what it calls an “Amazon Description” of Inner Anarchy. It says that since 2005 Palmer has been “exploring the terrain of spirituality beyond the mindsets of organized religion.” I might actually say the same thing about myself, although I’ve been doing it for quite a while longer than since 2005. This post says that in Inner Anarchy Palmer “shows how the Christian religion has twisted the true life and message of Jesus, and has preached a powerless gospel that is preventing millions of people from being free.” It contains an unattributed quote that reads, “We must dethrone and tear down the mindsets and ideologies that are ruling our world from within us and taking us further down a road of certain doom.” In the Facebook post I mentioned Palmer calls Jesus “an iconoclast.” It seems that Palmer is something of an iconoclast himself, not that being an iconoclast is in any way necessarily a bad thing.

Palmer does not reject Jesus outright. Rather he seems to want to claim what he sees as the historical Jesus and put that Jesus in the place of the Jesus of the Christian faith. The blog post I mentioned above says, “Palmer offers a hopeful place for all human beings to explore the possibility of birthing a new reality in the world.” It also contains this quote, also unattributed except to say that Palmer writes it:

 

‘Jesus announced the inauguration of a new age—the likes of which we have never seen but have dreamed of. His words are compelling and fascinating. He implies that this age is hidden in the human heart and is now ready to be birthed into existence. Jesus said it would come in the midst of great turmoil and would be led not by religious preachers and Bible scholars, but by those who open up their minds, become like a child, and trust what is deep inside their hearts.’

 

In the bit of Palmer’s writing that my friend put on Facebook Palmer says that Jesus is largely about “defying the legitimacy and authority of the dominant religious system and its ecclesiastical hierarchy.” He also sees Jesus as a threat to the established social and political systems within which Jesus lived: “To the Romans, he was a radical—a religious fanatic who would no doubt try to overturn their social order if allowed to gain too many followers.” Palmer calls Jesus “the greatest debunker of religious hierarchies and traditions this world has ever seen.”

It is unclear to me whether Palmer considers Jesus to be any kind of savior at all, but he certainly does not see Jesus as a savior in any traditional sense. He writes, “Jesus did not die to save people from God, rescue us from ourselves, or snatch sinners from the flames of hell. Jesus is not a ticket-puncher to heaven, he’s a jail-breaker for people locked up in religion.” The piece of Palmer’s that my friend put on Facebook ends:

 

I consider the life, teachings, and wisdom of Jesus to be universally relevant, regardless of one’s religious, spiritual, or philosophical point of view. Christianity does not hold unique and absolute claim to Jesus. Just because you’re a Christian doesn’t mean you truly get Jesus. In fact, it may be the reason you don’t.

 

When I first read the bit of Palmer’s writing that my friend put on Facebook I thought, “I’ve got so many responses to what he says that I don’t know where to start.” I have to start somewhere if I’m going to say anything, so I’ll start with the positive. Palmer is quite correct when he calls Jesus an iconoclast. Jesus took about every social and religious truth, order, or custom of his day and turned them completely upside down. The first shall be last and the last shall be first, he said. His prophetic act of overturning the tables of the moneychangers and driving the sellers of sacrificial animals out of the temple was not a cleansing of the temple as it is usually called. It was Jesus rejecting the whole structure of the Judaism of his day, including in particular the temple with its priests and other officials. Jesus blessed the peacemakers not the warmakers. In another prophetic act he demonstrated God’s way of peace not war when he rode into Jerusalem not on a battle steed but on a donkey, an animal of the farm and peaceful production not of the battlefield and death. The examples of Jesus overturning the religious, political, and social conventions of his time could go on and on. The vision he gives us of God’s ways of justice for the poor and the oppressed achieved not though violence but through assertive, creative nonviolence was revolutionary in his day. It is still revolutionary in ours.

Palmer is also right when he says that Jesus believed the new age of a transformed world lies in the human heart. Whether or not that new age is ready to be “birthed into existence” as Palmer says it is may be a separate question, but Jesus believed and taught that liberation from the oppressive, unjust ways of the world begins from inside each person. In chapter 5 of the Gospel of Mark we find the story of Jesus exorcizing a demon named “Legion” out of a man who was violent and uncontrollable while Legion was inside him. A legion of course was a basic organizational unit of the Roman army, roughly equivalent to a modern brigade or division. This man’s problem wasn’t first of all that Rome was out there. It was that Rome was in here, in the man’s heart and soul. For Jesus transformation of the world from the way it is to the ways of God begins with the inner, spiritual transformation of each individual person. In all of these things Palmer is absolutely correct.

I do however have several disagreements with Palmer that I want to present for your consideration. One is my disagreement with his statement that the traditional gospel of the Christian faith is “powerless.” The problem here is that Palmer fails to see that for all its failings and shortcomings, of which there have been a great many over the centuries, many of which are still with us today, the Christian faith has been a profound spiritual home for untold numbers of people from its beginnings. It remains a life-giving, life-sustaining, life-transforming spiritual tradition for an enormous number of people. Countless Christian women and men have found and do find within that tradition the gifts of the Spirit. They find hope, courage, challenge, comfort, peace, and salvation in Christianity’s teachings and tenets. Palmer dismisses those teachings and tenets because they don’t all come from Jesus himself. That they do not does not however make them untrue. It is no reason to take them away from people who find in them precisely what they need to get them through the night. I happen to be one of those people myself.

My next quibble with Palmer has to do with how he says the new age to which Jesus testified would and would not come. He says that it would not be led by religious preachers and Bible scholars but by those who are able to open their minds, become like children, and trust what’s in their heart. My first quibble with Palmer here is that his statement seems to assume that religious preachers and Bible scholars are not able to do those things. Of course many of them aren’t, but Palmer’s statement seems to be an unwarranted wholesale dismissal of a great many Christian people. It seems to me that religious preachers and Bible scholars are neither less nor more able to do those things than are people generally.

Power’s dismissal of Bible scholars also seems to be inconsistent with what Palmer is all about. Palmer’s critique of the Christian tradition appears to come down to the contention that it is illegitimate because it does not limit its view of Jesus to the historical person Jesus of Nazareth but instead presents a Jesus quite different from what Palmer thinks that Jesus was. For example, in the piece of his writing that my friend put on Facebook he says, “Organized Christianity has probably done more to retard the ideals that were its founder’s than any other agency in the world….What are now called ‘essential doctrines’ of the Christian religion, Jesus does not even mention.” In his focus on Jesus as iconoclast Palmers seems to be lifting up what he believes to have been true of the historical Jesus against what the Christian tradition has made Jesus into.

The truth for Palmer and everyone else is that the books of the New Testament, especially the four Gospels found there, are the only sources we have on who Jesus of Nazareth was. Bible scholars tell us that those Gospels were written between roughly forty and perhaps as much as ninety years after Jesus’ death. Those scholars tell us that the New Testament texts probably contain some historically accurate facts about Jesus, but the Gospels in particular are more confessional testaments to who Jesus had become for the early Christians for whom those texts were written. They certainly are neither history nor biography in the contemporary sense of those terms.

At least since the nineteenth century CE some writers have tried to tease out of the Gospels what, if anything, in them is historically factual about Jesus of Nazareth. In his book The Quest for the Historical Jesus, first published in 1906, Albert Schweitzer—yes, that Albert Schweitzer—contended that it is not possible to get behind the biblical texts to discover who the historical Jesus actually was. Nonetheless, in the more than a century since Schweitzer’s book appeared different scholars have renewed what Schweitzer called the quest for the historical Jesus. Scholars such as Marcus Borg (who was more a popularizer than a scholar, but never mind) and John Dominic Crossan have published books that claim to have discovered who Jesus of Nazareth actually was. The work of those scholars is enticing, but Schweitzer’s contention that when people claim to have discovered the historical Jesus what they have actually discovered is only who they want Jesus to have been not who he actually was retains a good amount of truth. Nonetheless, Palmer rather clearly thinks he knows who the historical Jesus really was. I believe him to be largely correct about who Jesus was, but neither I nor anyone else can truly know who the historical Jesus was. The Christ(s) of the New Testament are the only ancient images of Christ that we have. Palmer quite clearly relies on the work of Bible scholars in formulating his view of who Jesus actually was. Yet he also dismisses those scholars. He apparently dismisses them both as scholars and as women and men with their own faith and their own spirituality. In doing that Palmer is at least inconsistent. He may actually be contradicting himself on a point that is central to his thesis about who Jesus really was.

In the bit of his writing that I’ve seen, Palmer says that Jesus did not come to “rescue us from ourselves.” It’s not entirely clear to me what he means by that statement, but it seems to contradict one part of an important way that Jesus has functioned over the millennia. I and many others have found it helpful to understand Jesus as being about our overcoming three forms of alienation that afflict us humans and keep us from becoming the whole individuals God created us to be. They are alienation from God, alienation from each other, and alienation from our true selves. In that sense he did indeed come to rescue us from ourselves. In the New Testament we find a Jesus who knows that whatever alienation from God we feel is entirely of our own making. Jesus overcomes our self-imposed alienation from God. That’s the meaning of the story in the Gospel of Mark that has the curtain of the temple torn in two at the moment of Jesus’ death. That curtain concealed the Holy of Holies, the most sacred place in the Jerusalem temple. It was where God was actually thought to dwell or at least to be most immediately present on earth. The curtain that separated the people from the Holy of Holies symbolically separated the people from God. Mark saying that at the moment of Jesus’ death that curtain was torn in two is a mythic or symbolic way of saying that in Jesus whatever we believe separates or alienates us from God has been overcome. Because in Jesus Christ we overcome what we believe alienates us from God we can also overcome our alienation from each other and even overcome our alienation from our true selves, from the persons God created us to be.

Finally, let me turn to what I believe to be the major shortcoming of Palmer’s view of the Christian faith as I discern it from the pieces of his work I have seen. Palmer apparently believes that the only things that are true about Jesus are the facts of his human life. I see Palmer at least implying that Christianity must be grounded in the facts of the life of the historical Jesus because only those facts are true. Yet spiritual truth is not limited to facts. The deepest truths of faith are not factual, they are mythic and symbolic. I have explored that truth in more depth then I can here in Part Two of my book Liberating Christianity, Overcoming Obstacles to Faith in the New Millennium, Revised Edition, which is available at amazon.com. Here I will say only that factual truth is a very shallow, limited kind of truth. The Christian faith is grounded to some extent in factual truth. Its truth is however far deeper than mere fact. It is mythic and symbolic. The picture of Jesus Christ as God Incarnate and as Savior, as misinterpreted as they have often been, arose from the spiritual longing and discernment of Christian people over a long period of time. The stories and understandings of Jesus understood as mythic and symbolic touch Christian people at a psychospiritual level far deeper than mere facts ever can. As mere facts the stories of the Bible are merely something that may have happened a long time ago to other people in a place far away. As true myths they are about us. They are stories that mediate God to us and us to God in ways far more powerful and powerfully true than mere facts ever can. The Christian faith does not consist primarily of mere facts about Jesus or about anyone or anything else. It consists of spiritual truths that touch us at the deepest level of our psyches. Paul Tillich said that one should never say something is only a symbol. We should instead say that a symbolic truth is not less than a symbol. That is a truth that it seems to me Palmer overlooks.

So I find the bit I’ve read of Palmer to be both interesting and challenging. He is absolutely correct that the Christian tradition has blunted the revolutionary, iconoclastic edge of what Jesus was and is all about. If the great Christian faith is to survive, something that by the way is in no way guaranteed, it must recapture that cutting edge of Jesus’ life and teachings. But we must never lose the profound spiritual truths of our faith. The power of those spiritual truths far transcends the power of any mere facts. They connect us to God and God to us. Let us never let go of that salvific truth. 

Sunday, September 26, 2021

On Christian Paradoxes

 

On Christian Paradoxes

September 26, 2021

The Scripture quotations contained herein are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used by permission. All rights reserved.

 

I suppose we all know what a paradox is. Still, when working with the meaning of a word it is wise to look the word up in a dictionary to make sure one’s understanding of the word isn’t entirely off base and to make sure that the author and the reader understand the word in the same way. The google.com search “define paradox” gives these as the word’s first definitions:

 

·       a seemingly absurd or self-contradictory statement or proposition that when investigated or explained may prove to be well founded or true.

·       a statement or proposition that, despite sound (or apparently sound) reasoning from acceptable premises, leads to a conclusion that seems senseless, logically unacceptable, or self-contradictory.

·       A situation, person, or thing that combines contradictory features or qualities.

 

We can summarize these definitions, I think, by saying that a paradox is an assertion that two things are both true though to normal reasoning they can’t both be true at the same time. A paradox says that two things are both true that to our normal way of thinking cannot possibly both be true.

There’s a fun if a bit silly example of an apparent paradox in the Gilbert and Sullivan operetta The Pirates of Penzance. In one scene in that farce three characters sing of a paradox, or at least what they call a paradox. They sing:

 

How quaint the ways of Paradox!

At common sense she gaily mocks!

 

The supposed paradox they’re singing about is that one them, a young man who has lived for twenty-one years, was born on February 29, a date that comes up only once every four years. He therefore has a true birthday only once every four years. He’s lived for twenty-one years, but if you count his age according to the number of his birthdays he’s only five and a little bit more. He’s both twenty-one and five at the same time. Ha ha ha, they sing. ‘Tis a most ingenious paradox, or so they think.

Now while this song about a most ingenious paradox is a lot of fun, the thing they’re singing about isn’t really a paradox at all. The apparent contradiction that this man is both twenty-one and five plus a little bit more at the same time arises only if you ignore the fact that you arrive at the numbers twenty-one and five by counting different things. If you count the number of years he’s been alive, say count the number of years from his birth year to the present yer, you get twenty-one. If you count the number of his actual birthdays in those twenty-one years you get five. There really is no paradox here at all.

That’s not how it is with the true paradoxes that are the foundation of the Christian faith. They really are paradoxes, and there are several of them. Though it only hints at something that is a foundation of our faith, there’s a paradox in Psalm 8 that is a good place to start. The psalmist of Psalm 8 first writes: [1]

 

When I look at your heavens, the work of your hands,

              the moon and the stars that you have established,

what are human beings that you are mindful of them,

              mortals that you care for them? Psalm 8:3-4.

 

When this psalmist looked up into the night sky he felt so small that he wondered how God could possibly care about him and for him. Perhaps you’ve had that experience too. I know that I have. What we know of the nature of the universe that the author of Psalm 8 did not know makes us feel even smaller. We know in a way that the ancients did not that we inhabit a wholly insignificant speck of dust orbiting around a perfectly ordinary if rather small star near the outer end of one of the spirals of an ordinary spiral galaxy that is just one of billions upon billions of galaxies, each of which contains billions upon billions of stars. Compared to the vastness of God’s creation, how can we not feel hopelessly small and totally insignificant? We can’t, and often we don’t.

The paradox here is that though we know we are so small as to be seemingly meaningless, we also know that God is, as the psalmist says, both mindful of us and cares for us. We humans don’t just feel tiny compared to God’s creation, we also feel God caring for us and loving us (or at least on occasion some of us do). I have. Have you felt God caring for you? I hope so. The psalmist of Psalm 8 did. He expressed God’s mindfulness of him this way:

 

Yet you have made them a little lower than God,

                             and crowned them with glory and honor.

              You have put all things under their feet....Psalm 8:5-6.

 

Here two contradictory things are both true. We are so small as to be meaningless, and God treats us as if we weren’t small at all. A paradox, a paradox, a most ingenious paradox.

And that’s far from the only or most important paradox in the Christian faith. Here are some others:

 

·       God is both totally transcendent and present with us on earth at the same time.

·       God is both totally other than we are and relates to us as one of us.

·       Jesus Christ was both fully human and fully divine at the same time.

·       God is Three, and God is One, at the same time.

 

We can easily explain away Gilbert and Sullivan’s supposed paradox about the age of someone born on February 29. We can’t explain away any of these much more profoundly true paradoxes. We just have to accept them as paradoxes.

Why? Why is our Christian faith grounded in things that don’t make sense, in realities that can’t both be true yet are both true? I think God gives us paradoxes on purpose. Contemplating a true paradox can get us to move beyond our ordinary, worldly ways of thinking so we can at least to some extent experience the transcendent, totally different reality that is God. God gives us foundational paradoxes because our usual, rational, worldly ways of thinking limit us. They lead us to reject what we think can’t be true though it is profoundly true. God tries through paradox to get us beyond the limitations of created existence and to open us to the utterly different realm of God. Or at least God does that to take us to limits of our creaturely existence from where we can see in new ways.

Let me use the Christian doctrine of the Trinity as an example. At least since the late fourth century CE the Christian tradition has taught that God is Trinity, that God is Three in One. That is, God is both Three and One at the same time. The doctrine of the Trinity so doesn’t make sense to us that people are forever trying to explain it in a way that makes it make sense. I’ve heard people assign different functions to the different Persons of the Trinity. They say that the Father is the Creator, the Son is the Redeemer, and the Holy Spirit is the Sustainer.[2] Or they’ll say that sometimes God is the Father, at other times God is the Son, and at still other times God is the Holy Spirit. Every time I hear someone offer some rationalization of the Trinity I tell them that’s a heresy. I have told people that anything you say about the Trinity that makes it make sense is wrong, is indeed a heresy. I always also assure people that it’s OK to be a heretic. After all, heretics are usually more interesting than orthodox people anyway. Still, any explanation that makes the paradox of the Trinity not a paradox is just wrong.

So if making the Trinity make sense is always wrong, why do we have it as a foundational tenet of our faith? Heaven knows enough people who at least started out as Christians have jettisoned it. That was what Unitarianism was originally about. The Trinity is irrational, so some Christians, in the beginning mostly from my own Congregationalist tradition, ditched it and made God only One, hence Unitarianism. Unitarianism arose precisely in the so-called Age of Reason in which people reduced truth to the rational, which is what Unitarianism did with the Trinity. Some Unitarians are a type of Christian, but to me we have the Trinity as a foundational tenet of our faith precisely because it doesn’t make sense, and it isn’t really possible to be truly Christian without it.

Because the Trinity doesn’t make sense, more than any non-Trinitarian understanding of God can the Trinity preserves the mystery and the otherness of God. It reminds us that, as we read in Isaiah, God’s thoughts are not our thoughts and God’s ways are not our ways. God’s thoughts are higher than our thoughts and God’s ways are higher than our ways. Isaiah 55:8-9. We humans love to reduce God to something we can get our heads around, something we can easily understand, even something we can control. The Trinity says no to all that, and that is its great virtue. Anything our little human minds can truly understand must be something finite. It must be finite because our minds are finite. They operate on information they receive from what we take to be a world outside of ourselves. That world is a world of finite time and space. It had a beginning, and it will have an end. It is limited physically to the three dimensions we perceive when we observe it. The Trinity reminds us that God is not so limited.

Our minds can conceive of something higher than our experienced reality. That’s what faith does. That’s what theology does. We can strive for connection with the transcendent reality that we call God, but that connection will always remain something we strive for not something we will ever have in its fullness. We strive for it, we long for it, we understand it as best we can from our experience of our limited spatial and temporal reality. We even experience that transcendent reality reaching out to us, touching us, caring for us. Yet we unavoidably have that experience within the limitations of our created existence. If we think we’ve understood or captured God in some way that transcends our created existence we’re just wrong. There is a saying from Taoism that applies here. Taoists say “The Tao you know is not the Tao.” We Christians must never forget that the God we know is not God. God is and must always remain ultimately unknown. The incomprehensibility of the Trinity preserves God’s ultimately unknown essence. It preserves the mystery of God, for that which we cannot reduce to the level of our human rationality always remains mystery. It’s not mystery of the kind we find in a murder mystery where all is revealed at the end. Rather God is a mystery we will never solve and that indeed it is impossible for us ever to solve. The mystery of God remains always mystery.

God is a mystery we cannot solve, but God is also a mystery with which we try to connect. God is also a mysterious reality that experience as trying to connect with us. In that sense God as Trinity is not static. God isn’t some mass that just sits there never doing anything. God is dynamic. God is a verb. God is constantly in motion. The doctrine of the Trinity preserves the dynamism of God in a way a purely monotheistic conception of God without the Trinity ever can. Trinitarian theology uses the word perichoresis to describe that dynamism. Perichoresis comes from Greek roots and means “to dance around.” The Persons of the Trinity, Three and One at the same time, constantly dance around, in, and through each other all the while remaining one God. No, it doesn’t make sense. Each Person of the Trinity is wholly God, and God is whole only when all three Persons are together. No, it doesn’t make any sense. It is paradox. It’s true, but it’s not supposed to make sense; and indeed it doesn’t. I hope that you can come to see that that is its great virtue.

All the paradoxes of the faith are there for an important purpose. Perhaps we can get at that purpose this way. Zen Buddhism has a concept called a koan. A koan is a statement on which the practitioner meditates, but it’s not supposed to make sense. The most famous Zen koan is “what is the sound of one hand clapping?” We could say of a koan, in the words of Gilbert and Sullivan, “at common sense she gaily mocks.” The purpose of meditating on a koan is precisely to get the practitioner beyond common sense, to break the practitioner free from our worldly constraints and open her or him to a much greater reality. Think of the Trinity, the Incarnation, and the other Christian paradoxes as Christian koans. They are of great value precisely because they make no sense. They stand our usual ways of thinking on their heads. They are there precisely to make us think differently, to think much bigger than we usually do.

So let us celebrate our Christian paradoxes, our Christian koans. Let’s let them do for us what they are there to do. Let us not defeat their mission by trying to make them make sense. They aren’t supposed to make sense, and that is why they are so important and so valuable. They are there not to make sense but to open our minds to the infinite, transcendent, yet immediately present reality of God. So let’s just let them do that, OK?



[1] The text attributes the psalm to David, but scholars tell us that we don’t really know who wrote any of the psalms. The attribution to David is probably honorary only.

[2] I know all the objections to those traditional names of the Persons of the Trinity. Yes, as some feminist theologian once said, they make God two men and a bird. Still, I have yet to find truly useful alternatives to these names. So I use them and hope that you understand that I know full well that God is not male. Nor is God a bird.

Wednesday, September 22, 2021

 

Reflections on the American Response to 9-11

 

On September 11, 2001, nineteen men belonging to the Islamist terrorist group al-Qaeda carried out by far the largest, most destructive terrorist attack on the United States yet. I won’t go into all the gory details here. We all know them well enough. I remember waking my wife that morning as I was leaving for work (which I had hoped would be canceled for that day but wasn’t) and telling her about the attack saying, “It’s a terrorist Pearl Harbor out there.” We also know how our country responded to the attack. At first there was a great sense of unity and a swell of patriotism among the American people. Our longer term response consisted of three measures of immense importance to our country and to the world. They were, in chronological order, the US invasion of Afghanistan, the passage of the so-called Patriot Act, and the US invasion of Iraq. Each of those responses is highly problematic in its own way. So is the phrase I hear over and over again about 9-11, “Never forget.” It is the problematic nature of all four of these responses that I want to discuss here.

Before I get into those responses I want to examine the statement I made to my (late) wife that we were experiencing a terrorist Pearl Harbor. The 9-11 attack was similar to the Japanese attack on Pearl Harbor on December 7, 1941, in at least a couple of particular ways. Both 9-11 and Pearl Harbor were violent attacks on the United States that caused three thousand deaths. Both were attacks by people who considered the United States their enemy. Yet those attacks are significantly different too. The Japanese attack on the US navy base at Pearl Harbor was carried out by a sovereign nation. We knew who did it while they were doing it. The Japanese intended the attack as a means of destroying or at least severely impairing the US Navy’s Pacific fleet. They hoped to eliminate a threat to their brutal, imperialist conquest of much of eastern and southeastern Asia. They very nearly succeeded. The main reason they didn’t succeed at it entirely was that the navy’s aircraft carriers were out at sea at the time. The Japanese also underestimated the determination of the American government and people to defeat the country that had carried out the dastardly attack. They also underestimated America’s ability to restore the fleet and our industrial capacity to turn out the weapons of war.

The 9-11 attack was carried out not by a sovereign nation but by a private terrorist group that was far more nebulous than is a sovereign country. The terrorists intended the attack to have symbolic significance more than they intended to cripple the US’s ability to fight back. They attacked symbolic targets—The World Trade Center as a symbol of America’s economic strength, the Pentagon as a symbol of America’s military strength, and either the White House or the Capitol building as a symbol of America’s political strength. The only reason we don’t know which of those buildings the terrorists intended to strike is because the heroic efforts of the passengers on board one of the airplanes the terrorists hijacked overcame the hijackers and crashed the plane into the ground in Pennsylvania, thereby preventing the terrorists who had hijacked that plane from carrying out their deadly mission. I’ve heard it said that US intelligence officers knew at once that it was al-Qaeda that had carried out the attack, but the rest of us didn’t. Al-Qaeda wasn’t an institution with a fixed, known location the way a sovereign nation is. The nongovernmental, nebulous structure of al-Qaeda made attacking it in response to what it had done significantly more difficult than was responding militarily to the Japanese attack on Pearl Harbor.

 

The Invasion of Afghanistan

 

However 9-11 may compare to the Japanese attack on Pearl Harbor, the first major US response to the 9-11 was to invade Afghanistan, which we did early in October, 2001. Afghanistan is a predominantly Muslim country just to the east or Iran and just to the west of Pakistan. The demographics of Afghanistan are almost hopelessly complex, with the population consisting of different tribes to whom people tend to pay allegiance more than they do to the nominal national government in Kabul, the country’s capital city. When the US invaded, an Islamist organization called the Taliban controlled most of the country. The Taliban was formed only in 1994, but other Islamist groups had existed in the country for a long time before the American invasion. In late 1979 the Soviet Union, Afghanistan’s neighbor to the north at the time, invaded the country in support of a friendly government in Kabul that was fighting a civil war against various groups most if not all of which were radically Islamist. Because the rebels were fighting the Soviet Union, the United States’ cold war opponent at that time, the US supplied them with arms and other kinds of support. The rebels essentially fought the Soviets to a standstill, and in early 1989 the Soviets withdrew their armed forces from the country. That the Soviet Union, with a land border with Afghanistan, couldn’t subdue the country’s Islamist groups should have been a warning to us. The decision makers in Washington, DC, missed it. Either they were ignorant of the history of Afghanistan, or they knew it but ignored it. Both of those possible truths are, frankly, simply inexcusable.

By 2001 the Taliban, a group from a fundamentalist Islamist tradition that originated in India in the 19th century but which since the late 1970s had been influenced by the strict, reactionary Wahhabist Islam of Saudi Arabia and had received significant financial support from that country, controlled most of Afghanistan. The Taliban did not carry out the 9-11 attacks A fundamentalist terrorist organization called al-Qaeda did that. Most of the 9-11 terrorists, including their leader Osama bin Landen, were Saudis not Afghanis. Al-Qaeda was however ensconced in Afghanistan with the support of the Taliban.

US intelligence agencies believed that bin Laden, the mastermind behind the 9-11 attack, was himself in Afghanistan. So the Americans’ stated purpose in invading Afghanistan was to take out bin Laden and destroy al-Qaeda. We failed to achieve either objective. Al-Qaeda still exists, and US special forces killed bin Laden only years later and in Pakistan not Afghanistan. We did however remove the Taliban from power in Kabul. That government, like the one the Soviets had invaded to support years earlies, was fighting a number of Islamist groups for control of the country, the Taliban chief among them. President Biden recently withdrew American armed forces from the country. The Taliban quickly took over most of the country. If we had never invaded Afghanistan, or if we had withdrawn our forces as soon as it was apparent that we were not going to catch bin Laden there, we would have left the country in the control of the Taliban. Now as did withdraw our forces we have left the country in the control of the Taliban. In other words, the loss of American lives and the expenditure of an immense amount of American money accomplished exactly nothing.

The United States should never have invaded Afghanistan. There are at least three reasons why that is true. First, there was no way we could ever control that country. Some call Afghanistan “the graveyard of empires.” The British never controlled it though they made what is now Pakistan immediately to the east of Afghanistan part of their colony of India. The Russian Empire never controlled it. The tsars expanded their reach in central Asia as far as Tajikistan and Turkmenistan, but they never even tried to incorporate Afghanistan into their empire. The Soviet Union couldn’t control the country There was never any possibility that we could control it. The complex demographics and geography of the country make it essentially ungovernable by any outside force. That we would never control Afghanistan, and that therefore we would never catch bin Laden or destroy al-Qaeda there, should have been obvious to American decisionmakers. It wasn’t. Those decisionmakers did not see what was there plainly to be seen.

The second reason we should never have invaded Afghanistan is something we should have learned nearly thirty years before September 11, 2001. It is the lesson we should have learned from the disaster of the war in Vietnam. We should have learned that we cannot establish and maintain a government of which we approve anywhere in the world by military force alone against the determined resistance of a highly motivated, tightly organized, heavily armed movement that is popular with a substantial portion of the country’s population. That’s what we tried to do in Vietnam, and we failed spectacularly. Setting up a government we liked in Kabul wasn’t our original intention when we invaded Afghanistan. It was however what we ended up trying to do there. There was never any possibility of our doing it. The improbability or even impossibility of success should have been obvious to America’s political and military leaders. It wasn’t, and because it wasn’t we ended up with twenty years of war that accomplished nothing.

There is yet another reason why we never should have responded to the 9-11 attack with military force. We see how this is true when we look at the international dynamic that produced Islamist terrorism in the first place. Islamist terrorists are not terrorists because Islam is terrorist. It isn’t, and groups like al-Qaeda violate some it that faith’s core teachings every time they kill innocent civilians. Rather, Islamist terrorism arose in a historical setting in which we are far from innocent. Empires have occupied and ruled the Muslim peoples of North Africa and the Middle East for well over one thousand years. The first of those empires, the Arab sultanate, was at least indigenous to that part of the world. The others, including the Turks, the British, and French, were not. Today’s borders of the countries in that part of the world were drawn by western imperial powers with little regard for the ethnic and religious diversity of those countries. After World War II the western powers created the state of Israel. Whatever you may think of Israel, it cannot be denied that it was created on land that had been Arab for centuries. It exists on land that had been taken from Arab owners, who then became displaced. Huge numbers of those Arabs and their descendants still live in refugee camps located mostly in Jordan. For a very long time western powers governed the Muslim world from Morocco to Indonesia in their own interests not in the interests of the mostly Muslim populations over which they ruled. It is said that in the Middle East people think the crusades happened yesterday. To them their rule by foreigners must seem like it happened in the last ten minutes. The rise of Islamist terrorism is of course deplorable, but it is far from incomprehensible when we know the history of that part of the world.

Islamist terror was directed against the US in part because of the presence of US military bases in the Middle East, especially in Saudi Arabia. US military action in the Muslim countries of that part of the world, including our invasion of Afghanistan, have only heightened the animosity of a great many Muslim people against the US. It is practically a truism that for every Islamist terrorist we kill we produce ten more. That dynamic should have been obvious to the US decision makers in October, 2001. It wasn’t, and because it wasn’t and because of our country’s righteous anger against the 9-11 terrorists we made the fateful mistake of invading Afghanistan.

It should be clear that the US never should have invaded Afghanistan. That conclusion is obvious in hindsight, but it should have been obvious when our leaders decided to invade that country back in 2001. There was never any chance that we could control the country or establish a stable government in Kabul with sufficient popular support to make it viable. Military action against ideological zealots like al-Qaeda and the Taliban provoke more opposition than they eliminate. We could have responded to the 9-11 attack with traditional law enforcement actions that could have result in bin Laden and others involved the carrying out that attack being taken into custody and tried for their crimes. We didn’t do that. We sent in the Marines. The losses we incurred and our failure to accomplish anything constructive were the inevitable result.

 

The Patriot Act

 

The second significant American response to the 9-11 attack was the enactment of something called the Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism. Quite obviously Congress gave the act that long and cumbersome name because it acronym of USPARTIOT, so we know the Act as the Patriot Act. The Act consists of ten “Titles,” but the essence of the law is that it:

 

·       Expanded the surveillance abilities of law enforcement including among other things an expanded authorization for the authorities to tap both domestic and international telephones.

·       Authorized the search of property and records without a warrant or the knowledge of the subject person.

·       Eased interagency communications to allow federal agencies more effectively to use all available resources in counterterrorism efforts.

·       Increased penalties for terrorism crimes and expanded the list of activities that would qualify for terrorism charges.

·       Authorized the detention of terrorist suspects without formal charges or a conviction.

·       Made changes to an older law that had established something called the Foreign Intelligence Surveillance Court (FISA), which handles applications submitted by the US government for approval of electronic surveillance, physical search, and other investigative actions for foreign intelligence purposes.

 

Civil rights groups have alleged that the FISA court authorizes requested action without requiring the government to show probably cause as is required by the Fourth Amendment. Courts have ruled several provisions of the Act unconstitutional. The Act had several sunset provisions but was modified and extended to as recently as 2019.

Congress should never have passed, and the president should never have signed, the Patriot Act. There’s a famous story that has it that at the close of the Constitutional Convention that drafted what became the Constitution of the United States someone asked Benjamin Franklin what the convention had created. He is reputed to have replied, “A republic, if you can keep it.” Republics may be at best the best of a bad lot of governmental forms, but republics are difficult to keep. Republics that guarantee certain civil rights to their people are harder to keep, or at least those guarantees of civil rights are harder to keep. Franklin knew that the representational, republican form of government that the convention had just created was fragile. It was fragile even though as originally drafted the Constitution did not contain the first ten amendments that we know as the Bill of Rights. The Constitution was drafted in 1789. The Bill of Rights wasn’t adopted until 1791. As Franklin knew, keeping the new republic was doubtful without those rights of the people. Adding those rights to the Constitution made it even harder to keep.

The civil rights of the people contained in the Bill of Rights are difficult to keep for at least a couple of reasons. The rights the Bill of Rights guarantees are rights of the people against the government. They are limitations of the power of government. They create a delicate balance of power between the people and the state. Some of the country’s people prefer that the state have more power, others prefer that is have less. The courts have created a huge and complex body of case law that deals with that balance of power and the conflicting views on where the balancing point should be. The case law establishes that no constitutional right is absolute. The cases that make up that body of law deal with which way the balance should tip in each case. Most Americans seem not to understand just what the Bill of Rights is and how it functions and does not function. There is always the danger that uninformed public opinion will force the government, including the courts, to tip the balance too far to one side or the other. The courts could tip the balance so far to the side of the government that the rights the Constitution supposedly guarantees become meaningless. Many advocates of civil rights believe that the Patriot Act tips the balance too far to the side of the government.

The second reason why our republic and the Bill of Rights are at risk is that the Bill of Rights is there to do something most Americans don’t understand and tend to oppose once they do understand it. The civil rights in the Constitution are there precisely to protect the rights of people who are unpopular or who hold and express unpopular ideas. As a practical matter no guarantee of rights is necessary to protect people with whom the public for the most part agrees. The problems arise when someone holds and expresses ideas with which most people disagree. The easiest examples of this truth relate to the First Amendment’s guarantee of free speech. Some people hold and express ideas that most Americans find to be anathema. The “red scare” of the early 1950s is a good example. Some Americans advocated a socialist form of government and the economy. Some had belonged to the Communist Party, and some continued to belong to it. Most Americans strongly rejected socialist or Communist views on essentially every issue. When I was a child in the 1950s I heard a lot about “godless Communism” Most of what I heard was badly misinformed, but the point is that that’s how most Americans thought about Communism. The demagogue senator Joe McCarthy  tried to use the antipathy most Americans had toward Communism to deprive people who believed in Communism of their constitutional right to express their views. Under the First Amendment the government has no right to do any such thing. Yet in the 1950s surely most Americans would have found the assertion that the government had so right to silence the expression of such unpopular views to be perfectly absurd. That’s why the guarantee of rights in the Bill of Rights is necessary. We need it to prevent the government, swayed by public opinion, from silencing the expression of unpopular beliefs. No one has to protect anyone’s right to say I love my country. For civil rights to mean anything however the state must protect everyone’s right to say that they don’t.

There simply is no doubt that some provisions of the Patriot Ace violated some of the rights guaranteed to the people in the Bill of Rights. It seems undeniable that the Act’s revision of the FISA stature was meant to and did in fact violate the Fourth Amendment. That Amendment reads:

 

The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no Warrants shall issue, but upon probable cause, supported by Oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized.

 

The federal courts have held that this guarantee against unreasonable searches and seizures, and the Amendment’s requirement for the issuance of a warrant on probable cause support by sworn statements is so important that a court will prohibit the introduction of any evidence the state has obtained in violation of the Fourth Amendment. Miranda v. Arizona, 384 U.S. 436 (1966).

The FISA stature required that the FISA court act only ex parte, that is, with only onside of a dispute, the government, present at any court proceedings. The FISA courts operates in secret. Advocates of the Patriot Act assert that secrecy is necessary to prevent the disclosure of confidential national security information. That may be true, but the court’s secrecy makes it impossible for a person against whom a warrant is issued to challenge the warrant by establishing that it was issued in violation of the Fourth Amendment. If the material submitted in support of the application for a warrant is kept secret even in any subsequent criminal proceedings the defendant is deprived of an important constitutional right, the right to challenge the validity of any warrant issued against them. In this respect and probably in others many provisions of the Patriot Act are unconstitutional in their wording, their intent, and their execution.

One of the greatest threats to democracy and civil rights is the willingness of the people of a country to give up their democracy and their civil rights when they are frightened or made angry by some real or imagined threat to their security. That’s a major reason why democracy and guarantees of civil rights can be so hard to maintain. In 1933 Adolf Hitler became chancellor of Germany, the top position in the government, under the constitution of the Weimar Republic that had been established after World War I. It was clear when the head of state, President Paul von Hindenburg, made Hitler chancellor that Hitler was a totalitarian and no friend of democracy and civil rights at all. But the people were afraid. They were afraid of the threat (as most of them saw it) of Communism on the Soviet model taking over their country. They were afraid of what the future might hold for them because of the widespread economic uncertainty of the time. They were angry about the grossly unfair terms of the Treaty of Versailles that the victorious allies imposed on Germany after World War I. So they accepted Adolf Hitler as chancellor and supported him as he dismantled the democracy of the Weimar Republic and imposed a reign of oppression and terror on their nation. In the 1930s most German people willingly gave up their democracy and their rights because of their fear and anger.

In the wake of the 9-11 terrorist attack on the United States most Americans were afraid of the threat of future terrorist attacks. I do not mean to suggest that they had no reason to be afraid. They did. The problem is that they therefore let their elected representatives pass and enforce a law that on its face violates their rights under the Fourth Amendment (and possibly other Amendments as well). Most Americans, it seems, were quite willing to give up those rights in exchange for what they saw as increased security. That the people will freely give up their rights when they are afraid or angry is the greatest threat to democracy and freedom. Our country gave in to that threat when it enacted the Patriot Act. As Franklin is supposed to have said, we have a republic if we can keep it. We have a democracy and civil rights only if we can keep them. The Patriot Act was a step in the direction of not keeping them. We were attacked by people with no commitment to democracy and civil rights at all. To some extend we did to ourselves what Osama bin Laden could never do to us. We compromised the values we claim to uphold. That we did makes the passage of the Patriot Act an inappropriate and harmful response to the 9-11 terrorist attack.

 

The Invasion of Iraq

 

On March 19, 2003, two and a half years after 9-11, The United States launched an air assault on the country of Iraq. The next day we sent in the army to conduct a ground war against the government of that country. It took about one month for the American and allied forces to occupy Baghdad, the country’s capital city, and remove the government of the dictator Saddam Hussein from power. We established a provisional governing authority run by Americans. That authority made the colossal mistake of removing members of Hussein’s Baath Party from their jobs whatever those jobs were, thereby removing nearly everyone who had actual knowledge of how to run a country and its infrastructure. Of course chaos ensued. That authority also disbanded the Iraqi army, thereby creating a large number of trained, armed soldiers with no allegiance to that authority at all. Other disastrous consequences of our invasion of Iraq, including the creation of ISIS, are well known. It is perhaps less clear that the invasion of Iraq was a response to 9-11 than it is with the other two responses we have considered. Nonetheless I believe that we never would have invaded Iraq had 9-11 never happened. Here's how I reach that conclusion.

Some background information is necessary here. The 2003 invasion was America’s second major military operation against Iraq. On August 2, 1990, Iraqi armed forces invaded and occupied the small but oil rich neighboring nation of Kuwait. The United States, together with many allies, went to war to force them out of that country. President George H. W. Bush ended the war once Iraq was out of Kuwait though some were pressuring him to send the army all the way to Baghdad to remove Saddam Hussein, the country’s dictator, from power.

Already by 1990 it was apparent that Saddam Hussein was a very bad actor. He had established a regime in Iraq modeled on Stalinist Russia. Like Stalin had done with the Communist Party, Hussein governed his country through one political party, in this case the Baath Party. In Soviet Russia a great many people joined the Communist Party not because they were convinced Communists but because belonging to the party was usually necessary for a person to advance in their career or to gain other perks. In Saddam’s Iraq the same was true for the Baath Party. Baath Party members were the Iraqis who knew how to do things like run a system of public transportation or operate a municipal water and sewer system. It seems doubtful that American decision makers truly understood what Saddam’s Baath Party was and what it meant for the normal operation of public functions in Iraq.

As is true of so many countries in Iraq’s part of the world, the demographics of Iraq are quite complex. A majority of the population is Shi’ite Muslim. A significant minority of the population is Sunni Muslim. Saddam Hussein headed a Sunni administration ruling over a majority Shi’ite population. There is also a substantial population of Kurds, mostly in the north of the country. The Kurds are predominately Sunni Muslims, but they are not Arabs as the majority of the country is. They are linguistically related to the Iranians. They live is several different countries in the region, mostly in northwest Iran, northern Iraq, northeastern Syria, and southeastern Turkey. They are reputed to be the largest ethnic group in the world that does not have its own country. The Saddam Hussein regime treated them brutally, at least once attacking them with nerve gas. Saddam also oppressed the majority Shi’ite Arab population by putting only Sunni Arabs in positions of power.

Defending the Iraqi Kurds and Sunni Arabs was not however the US’s stated purpose in invading Iraq in 2003. The stated purpose was to stop the Hussein regime from acquiring weapons of mass destruction and to dispose of any he may have had, weapons such a nerve gas and other toxins. Apparently US intelligence agencies had some slight, not very definitive information that said that Saddam had such weapons. It is also apparent, however, that the George W. Bush administration grossly overplayed what that slight evidence might suggest was an appropriate American response. It seem to be virtually certain that George W. Bush wanted to do what his father had not done in 1990, namely, to invade Iraq and get rid of Saddam Hussein and his regime. Just why W. Bush wanted to do that so badly is not entirely clear. It seems, however, that Saddam had made some sort of threat against Bush’s father, former president George H. W. Bush. It also appears to be true that W. Bush wanted to be a wartime president. Americans never support their president as much as they do when the country is at war. Most Americans think a couple of wartime presidents, Abraham Lincoln and Franklin Roosevelt, are our greatest presidents perhaps exceeded in public esteem only by George Washington, another wartime leader.. Be that as it may, it is undeniable that W. Bush and his administration latched onto the shaky intelligence about Saddam having weapons of mass destruction as a pretext for going to war against that country. Of course, it turned out that Saddam had no weapons of mass destruction, something the Bush administration should have figured out before starting a war over such weapons.

There is another undeniable fact about the US invasion of Iraq in 2003. It was illegal. It was an illegal war of aggression against a nation that, evil as its ruler was, posed no threat at all to the United States. George W. Bush, Condoleezza Rice, Donald Rumsfeld, Dick Chaney, and others who took the US to war against Iraq and who offered the flimsiest of excuses for doing so are war criminals under international law. Our invasion of Iraq was unprovoked and had no relationship to American national security other than a negative one. It made us less safe because of the reaction it provoked among the Sunni Arabs we removed from power in that complex country of which our leaders seem to have had no understanding at all.

In much of the analysis of the 2003 invasion of Iraq analysts seem to assume that the invasion would have been legal and justified if Saddam Hussein had actually had weapons of mass destruction. Is that assumption justified? I don’t think so. What threat would any WMDs Hussein had have posed to the United States? Essentially none. Hussein had no practical method of deploying those hypothetical weapons against the US and no reason to deploy them even if he had had the means to do it. Iraqi WMDs may have posed a threat to Israel, but Israel has proven several times over that it is more than capable of looking out after its own national security. Such weapons would have posed a threat to the Kurds, against whom Saddam had used them before, but what principle of international law makes us the defenders of the Kurds? None whatsoever. All of W Bush’s talk about weapons of mass destruction justifying our invasion of Iraq was nothing but a ruse designed to get the American people to support an illegal war that Bush and his neocon advisors just wanted to wage.

So the US invasion of Iraq in 2003 was an illegal war of aggression, but how was it a response to 9-11? Its connection to 9-11 lies in the way 9-11 heightened American awareness of the threat of Islamist terrorism. Not without justification the American people were much more frightened by Islamist terrorist groups like al-Qaeda after 9-11 than they had been before 9-11. It is safe to assume that American intelligence agencies were much more vigilant in protecting the US against such terrorism after 9-11 than they had been before 9-11. The Bush administration played on the American people’s fear of terrorism by claiming that Saddam Hussein might give weapons of mass destruction to terrorist groups. In making that claim the administration ignored two certain facts. First, there has never been any evidence that the Saddam regime had any friendly relationship with al-Qaeda or any other Islamist terrorist group. Second, it is undeniable that while Saddam had used a weapon of mass destruction against some of his own people, the Iraqi Kurds. He had never used them against anyone else except perhaps Iran in the long war between those two countries. It was only the fear of terrorist attack that 9-11 produced among the American people that made it possible for George W. Bush to cry “terrorism!” and get the American people to support his illegal war of aggression in Iraq. That is how our 2003 invasion of Iraq is a response to the 9-11 attack.

 

Conclusion: Never Forget

 

We just passed the 20th anniversary of the 9-11 terrorist attack on our country. That anniversary is hardly a cause for celebration. It is rather a time of remembrance of the over three thousand people who died in that attack and especially of the courageous first responders, especially those of the New York Fire Department who acted so bravely and so many of whom lost their lives that day. I want nothing I say here in any way to reflect any lack of recognition of the horrible things that happened that day or to show any disrespect of those who suffered and died in that attack that at the time I called a terrorist Pearl Harbor. I do want to reflect here on the meaning  of a phrase that I heard over and over again as we marked that doleful anniversary. That phrase is, “Never forget.” It is both perfectly appropriate and potentially dangerous. Let me explain.

Events like 9-11 leave a long-term if not permanent scar on a nation’s psyche. They are things we cannot simply forget. In a couple of months we will mark the eightieth anniversary of the Japanese attack on the American military installations at Pearl Harbor, Hawaii. Very few people who were alive then are alive now, but still we remember December 7 as a day that, as President Roosevelt said at the time, will live in infamy. I expect that in 2081, eighty years after 9/11/01 Americans will still mark that date as another date that will live in infamy as indeed they should. That being said and sincerely meant, I must also say that there is a distinct danger that we will remember things we really should forget or that at least we should never repeat. My whole argument in this essay is that our responses to the 9-11 attack were all wrong. We responded to a law enforcement issue with military force. We responded to an attack by people who do not value or respect freedom and civil rights by passing a national law that restricted our freedom and some of our civil rights. There is a great deal we could learn from the 9-11 attack. There is a great deal we could learn from our misguided responses to it. If all we do is not forget we will very probably miss those lessons. So yes, never forget; but let us remember rightly. Let us not allow our remembering to become only a reinforcement of the mistakes we made. If we can do that perhaps all of the losses we sustained on that terrible day will not have been entirely in vain.

Friday, September 17, 2021

Response to a Silly Attack on the Bible

 

Response to a Silly Attack on the Bible

September 17, 2021

 

A Facebook friend of mine recently posted this quote from someone named David Cross. Although this ramble never quite expresses a conclusion, Mr. Cross apparently intends it as an attack on the reliability and usability of the Bible. He wrote:

 

Back when the Bible was rewritten, then edited then rewritten, the re-edited, then translated from dead languages, then re-translated, then edited, then rewritten, then given to kings for them to take their favorite parts, then rewritten, the re-rewritten, then translated again, then given to the pope for him to approve, then rewritten, then edited again, the (sic) re-re-re-re-rewritten again, all based on stories that were told orally 30 to 90 AFTER they happened..to people who didn’t know how to write...so...

 

I don’t know who David Cross is. It doesn’t matter for my purposes who he is. The quote as I saw it on Facebook had a couple of affiliations or sources with it. One is “azquotes.com.” Another is “Dinosaurs Against Christians Against Dinosaurs (DACAD).” I don’t know what either of those things is, although both the quote itself and the attribution to something called DACAD suggest that it comes from a source insufficiently versed in the nature and history of Bible that knows only literalist, obscurantist Christianity with no knowledge of contemporary, non-literal Christianity or the current state of biblical scholarship.

When I read this quote I immediately thought that I needed to draft a response to it, although the quote is so snide and simplistic that I hardly know were to start. I certainly don’t believe that the Bible is above criticism. Anyone who has read my book Liberating the Bible knows that I hold no such view. I do believe that any critique of the Bible, like the critique of any other text, must be grounded in a solid understanding of the nature of the text one is criticizing. This quote from Mr. Cross clearly is not so grounded.

Cross’s screed may not actually be worth responding to, but I’ll respond to it anyway. I’ll start here. What is the Bible? It is a collection of writings that functions as the sacred scripture of the Christian religion, and the part of it Christians call the Old Testament functions as the scripture of the Jewish religion.[1] The Christian Bible consists of sixty-six texts usually called books though none of them is really a book in the modern meaning of that word. Cross’s quote more or less gets a couple of things about the Bible more or less correct. His statement that the Bible is based on stories that were first handed down orally is true of many though not all things in the Bible. His reference to stories told thirty to ninety years after the events the stories relate, which is what I take him to mean though his wording is far from clear on that point, has some truth in it, though only some. The authentic letters of Paul, which are the oldest parts of the New Testament, are not based on oral stories at all. They are texts that were for the most part written or at least dictated by Paul of Tarsus, whom Christians acknowledge to have been the apostle to the Gentiles. They date from roughly twenty to thirty years after the death of Jesus of Nazareth, whom Christians confess to be the Christ, the Messiah. The four Gospels of the New Testament date from roughly forty to perhaps as much as seventy years after Jesus’ death. They probably contain some stories that the Gospels’ unknown authors took from oral tradition.[2] They all however also contain material original to their authors, and two of them, Matthew and Luke, repeat most of the Gospel of Mark and add material from a hypothetical written source scholars call Q that no longer exists. The texts of the Hebrew Bible, the Protestant Old Testament, do not deal with Jesus Christ at all, and the most recent of them dates from well over one hundred years before Jesus, not thirty to ninety years after him. The Hebrew Bible is immensely complex in the origins and editorial history of many of its texts. Some but not all of them almost certainly contain material that began as oral tradition and was written down only later.

The Bible as we have it today was never “rewritten” much less rewritten numerous times as Cross contends with his silly repetition of the particle “re.” Most of us read the Bible in translation, and there are some unavoidable issues that arise in any translation. Translation is more of an art than a science, and it always involves the translator’s interpretation of the meaning of the text she is translating. There are many translations of the Bible into English. There are no doubt thousands of translations of the Bible into all of the world’s languages. That does not mean however that the translated texts are necessarily unreliable. The good translations of the Bible into any language translate the oldest and best manuscripts we have of the books of the Bible in Hebrew (mostly—part of the book of Daniel was written in Aramaic not Hebrew) for the Old Testament and Greek for the New Testament. Yes, the Greek of the New Testament and the Hebrew of the Old Testament are now dead languages (though Hebrew has been revived and is used in Israel today). That does not mean, however, that scholars don’t know what the texts in those languages say. Especially with the Hebrew of the Old Testament there are some words the meaning of which has been lost, but the meaning of those words is never central to the meaning of the text in which they appear.

Many translations of the Bible into English stand in a tradition that goes back to the King James Version issued in 1611. Our contemporary translations are not however a re-translation of the King James Version. They are translations of the best ancient manuscripts that we have of the various books of the Bible. It is true that even the oldest of those manuscripts date from hundreds of years at least after the text was originally written. We might wish that we had the original manuscripts of the texts from the hands of the many authors of the biblical texts, but we don’t. Nonetheless, scholars who devote professional lifetimes to studying the Bible’s texts and the historical-cultural-linguistic worlds in which they originated can be acceptably confident that the manuscripts that we have are  sufficiently similar to what the original texts contained that we can use those old manuscripts with confidence that we are not significantly altering a text’s original meaning. Beyond that, what is important in our lives of faith today is what the Bible that we consider to be sacred scripture says, not what some more ancient text may once have said.

Yet the biggest problem with Cross’ quote may not be the way he strings the particle “re” together to create the impression that the biblical texts that we have are unreliable. It may instead be the assumption Cross seems to make about what the Bible is and what it should be. His statement about the Bible containing stories told thirty to ninety years after the events the stories recount (which is what I take him to mean though he has not expressed that meaning at all well) suggests that for the Bible to be legitimate it must relate actual historical facts as they actually happened. He seems to assume that the Bible’s only legitimate purpose is to report wie es eigentlich gewesen, how it actually was. In making that assumption, which of course he shares with a great many Christians, he is applying an understanding of the purpose of historical writing that developed only in the nineteenth century CE to texts written hundreds upon hundreds of years before anyone thought that was history’s only legitimate function. The Bible’s many authors had no such understanding of what they were doing. The texts of the Bible were written not as history in the modernist understanding of that discipline but for various other purposes. Many of the texts of the Old Testament were written as much for political or theological purposes as for what we would call historical ones. The authors of the Gospels in the New Testament did not intend to write historical, merely factual biographies of Jesus. They meant to tell stories about Jesus as confessions of their faith in him. The Gospels tell us more how their authors and the communities for which they were written understood and believed in Jesus than they give us historically provable facts about him.

We modern creatures of the rationalism of the European Enlightenment think truth consists only of facts. We’re wrong about that, and none of the Bible’s authors would have reduced truth to fact the way we moderns do. The New Testament texts confess Jesus to be the Christ, and they tells what their authors understood that confession to mean (and they didn’t all mean the same thing by it, not by a long shot). The Bible uses the language of metaphor and symbol to point us toward Jesus as the Christ, not to give us mere facts about him. Most if not all of the Bible’s texts do contain some historical facts, but those facts are sometimes so deeply buried beneath the language of myth and legend that we can’t really know what they are. We really do need to get over seeing the Bible as a recitation of mere facts. It actually is so much more than that.

And we need to understand how the Bible as we have it can work for us in our lives of faith. It tells the foundational stories of our faith, and it tells us how some of our ancient ancestors in the faith understood God and/or Jesus Christ. So to state here how the Bible should actually function in our lives I’ll close by repeating most of what I consider to be the best paragraph I’ve ever written about the Bible from my book Liberating the Bible:

 

Let me suggest that you think of the Bible as invitation. The Bible doesn’t dictate truth to us. Rather, its ancient authors say here are the experiences and understandings of some of your ancient forbears in the faith. Generation after generation of faithful Jewish and Christian people have found meaning, hope, comfort, and challenge in these pages. So come on in. Learn what we have to say. Do the difficult work of really understanding our ancient texts in their own terms. Then do your own discernment. We did ours now you do yours. We hope that what you read here will light your path to God, but we cannot relieve you of your duty to discern God’s truth for you and your world. We don’t all say the same thing. We didn’t all understand God the same way. We didn’t understand the universe and human nature the way you do. But come on in. Learn from us. There is great wisdom here. Learn from us, but don’t just parrot back what we had to say. We invite you not to rote responses and easy answers. We invite you to the hard but sacred work of study and discernment. May God be with you in that work. Amen.

 

Mr. Cross apparently does not understand the Bible this way. A great many Christians don’t either. We would all be better off if they did.



[1] I refer here to the Protestant Old Testament. The Roman Catholic Old Testament contains several writings that are not part of Jewish sacred scripture.

[2] Although each of those Gospels is known by the name of a person who can be identified in other Christian sources, we do not know who wrote the Gospels. The names we associate with them, Matthew, Mark, Luke, and John, are attributions made quite a long time after the Gospels were written.

Wednesday, September 15, 2021

On Mortality and Meaning

 

On Mortality and Meaning

September 15, 2021

 

This post is perhaps more personal than most of my posts are; but it means something to me, and I think it is worth sharing. I’m old. I turned 75 last week. Yes, there are a lot of people older than I am, but I’m older than most Americans by a good deal. The older I get the more I think about death, about mortality, and I don’t mean just my personal mortality. Yes, I’m mortal. Every living thing is mortal. Life is transitory for every plant and animal. But there’s even more to mortality than that. The earth is mortal. There was time when it was not, to modify a phrase of the Arians from the fourth century CE. There will be a time again when it is not. That time may be billions of years away, but the timespan between now and then isn’t infinite. There may even be a time when the universe is not or at least will have become nothing like it is now but rather perfectly static with no energy in it at all. Recently I’ve had a recurring vision of time as a framed glass panel. Beneath it created existence moves as if on a scroll. As we look through the glass panel things, including people of course, come into view, stay in view for a while, then disappear from view off the other side of the panel. They have come into being, been there for a very brief period of time relative to the whole expanse of time, then have faded out of being again. Everything that appears in the panel has its time, but then its time is over and it is gone. That’s how created existence works. Everything in it appears, stays briefly, then disappears as though it had never been there at all. These days my awareness of that reality is leading me to ask if anything at all has any meaning. It often seems to me these days that nothing matters because everything in creation is transitory like that. I’ve been thinking that maybe Ecclesiastes is right: Vanity, vanity, all is vanity. Everything is in vain and without meaning because everything that is will one day cease to be.

That’s what I’m thinking and feeling, and I don’t like either the thought or the feeling at all. I’m looking for something that will tell me there are things that do matter and will tell me what they are and why they matter. By “matter” I mean to say “have meaning.” The only thing I’ve come up with is that what is matters because it’s all there is. Our brief, mortal existence is all we have, all we ever will have, and all we ever can have. If our existence means nothing then nothing means anything. That what we have is all there is seems a very weak hook to hang anything positive on. Yet what we have in our transitory, mortal lives truly is all there is. Or at least it’s all there is in creation. If God is real, and I believe that in some ultimately incomprehensible way God is, then God is neither transitory nor mortal. But we aren’t God.

There is one other thought that comes back to me as I write these words. I have written somewhere that humans are meaning making animals. That humans make meaning out of the things we experience in life may be the thing that most differentiates us from other animals. This line of thought tells me and if my life has no meaning it’s because I have not made meaning out of it. Or better, I have not injected meaning into it. Is there some meaning, any meaning, that I can inject into my life?

The only thing that comes to mind as a possible source of meaning is the way none of us lives in total isolation. Life is radically relational. We live in relationship with other people and with the natural environment that surrounds us and in which we stand. We live in relationship with God even if it is the negative relationship of unbelief. A human life lived in total isolation with no relationship to anything except itself isn’t possible (as much as some people try to convince themselves that it is so that they avoid responsibility for anything or anyone other than themselves). It is relationship and only relationship that can be the source of any meaning at all. The meaning in our lives depends on our personal universe of relationships. We can make meaning out of those relationships. Our meaning, if any there be, lies in being a creature created and called to make all of our relationships healthy. If we do that we have meaning because we are not living in total isolation. How we live always and necessarily affects more than ourselves. It affects other people and the natural environment in which we live. It may even affect God.

Why does meaning arise from living to make all our relationships healthy? Why can’t we get meaning out of living to destroy those relationships and the people or things with which we are in relationship? We can’t the negative has no meaning. It is precisely the absence of constructive meaning. The purely negative cannot build up, it can only tear down. We humans are masters at making what we think is meaning out of things that are actually only negatives. That we do doesn’t mean that the negative has meaning. It means that when we think we have given something negative a positive meaning we’re just wrong. Yes, for a relationship to thrive it may be necessary for one or more of the elements of the relationship to be removed. But is removing a negative of some sort that is making a relationship unhealthy itself a negative? No. The negation of a negative is a positive, though for what we do in removing a negative truly to be a positive we must make certain that that which we are negating is truly a negative and not a positive that we wrongly think is a negative.

Perhaps what all this comes down to is that our lives have meaning to the extent and only to the extent that we live them at least as much for others as we do four ourselves. We all unavoidably live as  centered selves. As a centered self, however, it is possible to live only for the self or to live at least in significant part for the other. Living as a centered self beyond the self for the other is the highest level of psychospiritual development. Perhaps that means precisely that it is the stage of development in which we can finally make meaning out of our lives, a meaning that actually makes life worth living.

To live at that highest psychospiritual life, the life of living out of the self for the other, isn’t easy, or at least it isn’t easy for most of us. The trap of reverting to selfishness is always there for us to fall into. We must always tend all of our relationships, evaluating them constantly to assure that we are making them healthier and not less well. We will certainly have to do much of our tending to our relationships in conjunction with that with which we are in relationship, be that another person, the natural world, or the supernatural one we call God. However we do it, tending to our relationships is a big part of what makes life worth living.

To say that the highest level of psychospiritual development is the one in which we can truly make meaning is to say that our meaning and the fullness of our being come in the form of healthy relationships. It doesn’t mean that our meaning depends on what others think of us. To have one’s meaning depend on the attitude of others toward us is to live significantly below the highest psychospiritual level. Our meaning comes from our own inner satisfaction that we have indeed not been living for ourselves alone.

A secular skeptic told me once that there is no moral difference between the kind of living I’m advocating here and selfishness because we do both ways of living only to satisfy ourselves. Some satisfy themselves by living for another, others do it by living only for themselves. Yet if there is such a thing as morality at all (and for life to mean anything there must be) there is and must be a significant difference between these two ways of being. Living only for oneself does no one else any good except perhaps for the people from whom we by unnecessary, expensive things in an effort to fill the void that living only for ourself makes in our soul. Truly to live for the other doesn’t just make our lives better. It makes others’ lives better too, or at least it has the potential to do that. In making the lives of others better we make the world a better place. The moral difference between these two ways of being should be obvious.

So yes, I’m mortal. All of us are mortal. The earth itself is mortal. Even the universe may be mortal. Yes, our own mortal existence is all we have, can have, or ever will have. But we can make our transitory, fleeting existence mean something when we live not for ourselves alone but also for other mortal, transitory beings. Live with the conviction that that is true, and it will become true for you. Live with the conviction that living for the other gives your life meaning, and it will give your life meaning. We may wish that there were more to life than that, but there isn’t. We may wish that meaning were a fixed objective thing, but it isn’t. So live as a mortal being for other mortal beings. That way lies meaning. That way lies fullness of life. I pray for both you and for me that we find success in that way of living. It truly can make life worthwhile. It gives the lie to Ecclesiastes. There is indeed more to living than vanity.