Sunday, February 27, 2022

On Living With Uncertainity

 

On Living With Uncertainty

Rev. Dr. Tom Sorenson

for

Prospect United Church of Christ

February 27, 2022

 

Scripture: Luke 9:28-36

 

Let us pray: May the words of my mouth and the meditations of all of our hearts be acceptable in your sight, O God, our strength and our redeemer. Amen.

 

We don’t like living with unanswered questions, do we. At least those of us raised and educated in that part of the world we usually call the west don’t. There was a great Russian/British philosopher/historian named Isaiah Berlin, who Winston Churchill once mistook for Irving Berlin, who I once heard say that our western culture is characterized by three foundational principles, namely, that every question has an answer, that every question has only one correct answer, and it is possible for us to know that answer. I think he’s right about that as a general proposition. We are uncomfortable when we’re faced with a question to which we don’t know the answer. Most of the time when we don’t know the answer to a question we’ll dismiss the question as unimportant, or we’ll keep looking for the answer to the question until we find it. We will resolve our uncertainty about the answer to unanswered questions one way or another. We just aren’t satisfied living with unanswered ones.

For the last two years, however, we’ve been living with a whole lot of uncertainty, haven’t we. We’ve been living with unanswered and often seemingly unanswerable questions about the once-in-a-century pandemic we’re living through. At the beginning we asked how bad it would be, and no one really knew. We asked if there would be a vaccine and if so how long would it take for us to get it, and no one really knew. We went into lockdown, and no one knew how long we’ve to stay in it. Now we’re two years into the pandemic, and we get conflicting advice on isolation and masks. Do we still need them? The answers we get seem uncertain, and we don’t like it much.

We don’t like it much, but our questions about the pandemic have or will have answers. Each of them has or will have only one correct answer, and we will know that answer. There is however a realm in which Berlin’s triad of propositions doesn’t work. That realm is faith. That realm is God, and God, you see, always remains mystery. The great Roman Catholic feminist theologian Elizabeth Johnson has called God “the mystery that surrounds human lives and the universe itself.” If God is truly God, you see, In God’s essence God must remain ultimately unknown to us. God is infinite, we are finite. God is unconditional being, we are conditional beings. The prophet scholars call Second Isaiah understood that God transcends us absolutely. He tells us that God says “My thoughts are not your thoughts, nor are your ways my ways….For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” Isaiah 55:8-9. God is just so different from us that we can never eliminate all uncertainty about God. We just can’t.

We have an example of how God’s ways are ultimate mystery in our story this morning of the Transfiguration. In that story Jesus takes Peter, James, and John up a mountain. While they are there several incomprehensible things happen. Jesus’ face changes, and his clothes become dazzling white. Moses, long since dead, and Elijah, long since taken from the earth into heaven, appear. Then a cloud appears out of nowhere, and a voice comes from the could though there is no one there to speak. The Transfiguration story is filled with inexplicable mystery. As with all ultimate mystery, we are left with profound uncertainty about how these impossible things happened. We are left with wonder and awe, not with an explanation.

We live surrounded by unanswered questions, don’t we. Some of those questions have answers we just don’t know yet. Others are questions to which we will never have answers. We humans live with an enormous amount of uncertainty. Our existential reality of uncertainty comes from our being created as finite, mortal beings not infinite, eternal ones. And since we can’t avoid living with uncertainty, we really do need to discern how we can live with it. My answer to the question of how we can live with uncertainty is trust. Let me explain.

First, we really have no choice but to trust other human beings in many aspects of our lives. We trust that professionals with whom we interact will perform their profession competently. We, or at least most of us, trust our spouse or other intimate person to be faithful and to seek our good not our harm. In this current, accursed pandemic we have trusted physicians and public health officials to tell us the truth about the COVID-19 virus and how we can minimize our risk of contracting it, not that all of them always have. We trusted pharmaceutical companies to come up with a vaccine, and they came up with it in amazingly short order. In so many ways through the course of our lives we trust people we know and people we don’t know to do what is right.

Our scripture tells us something about trust that sounds like it contradicts the trust we always place in other humans. Psalm 146:3 says: “Do not put your trust in princes, in mortals, in whom there is no help.” I think however that this psalm speaks profound truth when we turn from our ordinary, mundane human questions to more profound questions about ultimate reality and our relationship to it. We have seen that God is and always must be mystery. That mystery of course brings with it a good deal of uncertainty. Sure, people convince themselves of supposed truths that they believe make God certain and fully known all the time. Yet those supposed truths are always in significant ways false. They must be false, because they contradict our human existential reality of being finite, limited creatures while God is infinite and unlimited. The way that is not false to relate to that infinite and unlimited God whom we can never fully know is in trust. See, God is a great paradox. We can never fully know God, but we believe that we know at least something of God. One of the paradoxes of God is that God is the great Known Unknown. We Christians believe that we know something of God in and through Jesus Christ. That is, we trust that we know something of God in and through Jesus Christ. We trust that what we know of God in that way is not false, that our partial knowledge of God does not lead us astray. That trust is in the end all we have, and it is enough. We can live trusting that the known side of the paradox of the Known Unknown is true. We can live trusting that in that known side of the paradox of God there is salvation.

So in the great uncertainty with which we unavoidably must life, trust God. Trust the God we know in and through Jesus Christ. When doubt and uncertainty arise, trust God. Put your trust in the ultimate truth of existence, in God, and trust that God will never fail us, for in Christ Jesus we know that God never will. Trust that in whatever uncertainty you face in life God is there in that uncertainty with you, for we know that in Christ Jesus too. Trust that God is there for you to cling to, to take strength from, to give you the courage to face whatever your uncertainty is. Maybe we can’t fully know God, but we can certainly trust that God is with us and for us no matter what. And it is enough. Amen.

Saturday, February 26, 2022

I Just Don't Get It

 

I Just Don’t Get It

February 26, 2022

 

I just don’t get it. I read a story about a Ukrainian soldier telling some Russian soldier “Go fuck yourself.” Then the soldier to whom he said it kills him. I just don’t get it. Why isn’t that murder? In civilian life and in peacetime even in the military if a person intentionally kills another person, it’s murder. The killer has committed both a sin and a most serious felony. If the authorities catch him, they’ll charge and try him, he’ll be found guilty, and he’ll be sentenced to prison for a long time, maybe for the rest of his life. Some of our states and our federal government still execute people, though that is murder too. My hypothetical murderer may be legally murdered himself. His mother may still love him, but society has said you have forfeited your right to live among us if not your right to live at all. God still loves him; but he has committed not only a crime, he has committed the gravest sin. All of that, except for the legal murder of court-ordered execution, is as it should be.

Now take a man just like my hypothetical murderer. Put him in an army uniform. Train him to be obedient to orders from people above him in the hierarchy of the military. Train him in the art and science of killing. Numb his conscience so that he sees nothing wrong with killing when ordered to do it. Then order him to go to where you are fighting a war. Order him into battle. Order him to open fire. He obeys, and he kills. He may or may not see the person(s) he has killed die. Either way he knows he has killed one or more human beings. Sure, he’s been told they’re the enemy. He knows that they would kill him if they could. They’re the enemy, but first and foremost they are human beings. They are beloved children of God created in the image and likeness of God every bit as much as our soldier is. And he has killed them. When he comes home we say “Thank you for your service.” We may even make him a hero and give him shiny medals to wear on his army uniform. We would be outraged if someone called him a murderer.

And I just don’t get it. Why isn’t what he did murder? He has killed other human beings. His bullets have torn their flesh and ended their lives. If he did that as a soldier in peacetime, or if he did it anytime as a civilian, we’d call it murder. We’d call him a murderer, and we’d treat him accordingly. Yet we don’t call him a murderer when he kills as a soldier at war, and I just don’t get it.

War is one of the major curses of human life. Over time human beings have killed perhaps hundreds of millions of other human beings. War has been a curse as long as there have been wars. War came with the rise of human civilizations five thousand or more years ago. Ever since, we humans have convinced ourselves that war is a normal and acceptable human activity. We convince ourselves that war is necessary. We say our national security requires it even when what we’re doing with our military has nothing to do with national security. We even convince ourselves that fighting in a war is honorable. Sure, we may say we don’t like war. We may say we go to war only as a last resort, but we keep going to war. We spend enormous amounts of money and human resources developing ever more effective ways to kill ever more people. We build up and keep an arsenal of nuclear weapons sufficient to wipe out all life on earth. Our politicians who won’t spend anything close to what is needed for social programs to help the poor are more than happy to spend billions on what we euphemistically call "defense." We keep on killing, and we keep on honoring those who do it.

And I just don’t get it. Why does wearing a military uniform make killing moral? Why is killing when you’re part of a highly trained and organized military not murder? Why is killing when you’re ordered to do it by someone higher than you in the chain of command not murder” Of course we aren’t all Christians, but those of us who are and a lot of people who aren’t know that Jesus said “love your enemies. The Church of the Brethren, one of the historic peace churches, once put out a bumper sticker that read “When Jesus said love your enemies, he probably meant don’t kill them” Indeed.

All killing is immoral, but not all killing is illegal. Since at least the late fourth or early fifth century CE most Christians have said that under the proper circumstances Christian soldiers may kill enemy soldiers without committing a sin. We call this theory “just war theory,” as if any war could really be just. When Christians say any killing is moral, they betray Jesus. Jesus told us not to resist evil by military force. That’s what the word translated “resist” Matthew 5:39 means. Jesus wouldn’t even let his followers use violence to keep him from being crucified. The earliest Christians knew that being in an army doesn’t make killing moral. It is a great tragedy that the Christian tradition has turned against that divine truth.

A civilian killing another human being is a sin and a crime. A soldier killing another human being other than in a war is a sin and a crime. A soldier killing in war is a sin though not a crime. Society says it isn’t a sin. It says it is perfectly morally acceptable. It puts people, almost always young men, in uniform and sends them off to kill and be killed with no thought that what they are doing is wrong. And I just don’t get it. We don’t make killing in war criminal, but we can’t make it moral. Not ever. Yet we keep on going to war. We keep on killing, and I just don’t get it.

Friday, February 25, 2022

On Jamie Raskin's Book, January 6, and Donald Trump

 

On Jamie Raskin’s Book Unthinkable, January 6, and Donald Trump

February 25, 2022

 

Yesterday I finished reading Jamie Raskin’s book Unthinkable: Trauma, Truth and the Trials of American Democracy (Harper, 2022). I highly recommend it. The author, Jamie Raskin, is a United States Representative from the Eighth District of Maryland. He is a proud progressive politician. He was educated at Harvard College and Harvard Law School, where he was editor of the Harvard Law Review. Before going into politics he taught constitutional law at American University’s Washington College of Law for twenty-five years. He was the lead impeachment manager for the second impeachment of Donald Trump. The word “trauma” in the book’s title has a double meaning. It refers to the seditious riot at the US Capitol on January 6, 2021. Sadly, it also refers to the fact that Raskin’s son, who he always calls Tommy, took his own life a short time before that infamous date and a short time before Speaker of the House Nancy Pelosi asked Raskin to be the lead impeachment manager for the second impeachment trial of Donald Trump. In the book Raskin does a brilliant job of weaving together the stories of his family losing their son to depression, the horror of January 6, and the impeachment that followed. Many people wondered how Raskin could undertake such an enormous responsibility as lead impeachment manager while still in shock and profound grief over his son’s suicide. Raskin says that Pelosi threw him a lifeline when she asked him to take on that role.

Much of Raskin’s writing about his son is so poignant that it brings the reader to tears, or at least it brought this reader to tears. As Raskin tells it, Tommy, who was a student at Harvard Law School when his depression overtook him and he ended his life, was intellectually brilliant while also making a real effort to respect and get along with everyone he met, even people with whom he strongly disagreed about foundational issues. Raskin frequently mentions Tommy’s wonderful sense of humor. Tommy and his family knew for some time that he was struggling with depression. They got him professional help of course, but in the end it wasn’t enough. As the loved ones of a person who takes their own life so often do, after his son’s death Raskin tormented himself with questions about what more he could and should have done with and for Tommy that might have made a difference. He writes about how he felt Tommy’s presence with him all the way through the ordeal of the second Trump impeachment. He says it was his sense of Tommy’s presence with him that got him through his challenging role in that impeachment. It is fairly obvious that writing this book was part of Raskin’s own grief work.

Raskin weaves together the tragic story of his son’s death and the tragic story of Donald Trump’s assault on the United States Constitution in his desperate attempt to remain in power after he lost the 2020 presidential election. He characterizes Trump’s attempt at overturning the results of that election as a three-step process. It moved from legal (though frivolous) acts to the first acts of dereliction of duty and violation of his oath of office to the final resort to violence on January 6. Raskin says that Trump’s plan through all of these actions was to deny Joe Biden the majority of electoral college votes he needed officially to win the election. The 12th Amendment to the United States Constitution provides that if no person receives a majority of the electoral college votes, the selection of the president passes immediately to the House of Representatives. The Amendment provides that the votes for president in the House is not by each representative having one vote as in everything else the House does. Instead, each state has one vote determined by the state’s congressional delegation. Trump knew that slightly more than one half of the state delegations in the House had Republican majorities. If the 2020 presidential election went to the House Trump would win even though he lost the popular vote.

As Raskin tells it, Trump’s first gambit in his effort to overturn the 2020 presidential election was to file something like sixty lawsuits in state and federal courts in swing states that Biden had won. In those suits Trump’s lawyers contended that the election had been tainted by voter fraud, that the court should invalidate the election in the state and have the state’s legislature determine which set of electors the state would send to the federal government. Trump’s problem in this effort to void the will of the people was that there is no evidence whatsoever to support Trump’s claim of voter fraud. He lost every one of the suits his lawyers had filed advancing the claim of fraud. Though I’m not quite sure why Trump’s lawyers weren’t penalized for filing a frivolous lawsuit under Rule of Civil Procedure 11, Trump had the legal right to file those suits. Mercifully, Trump’s efforts in the courts did not get him what he wanted.

So he resorted to something that clearly violated his oath of office to “preserve, protect, and defend the Constitution of the United States.” The Constitution provides that Congress shall meet in joint session to receive and count the electoral college votes from each of the states. The vice president is to preside over the joint session in his or her capacity as president of the Senate. Trump pressured Vice President Pence to assume a power in that joint session that the vice president clearly does not have. Trump told Pence that the Constitution and federal law give him the authority to reject the electoral votes of a state and send the issue of the state’s electoral college votes back to the state’s legislature. If Pence did that with enough of the right states, Biden would not have the electoral college votes he needed to be elected, and the election would pass to the House of Representatives under the procedure I described above.

The problem for Trump was that the Constitution gives the vice president no such unilateral power. The vice president’s role in the Congressional session to receive and count the electoral votes of the states is purely administrative. Any senator or representative may object to the reception of the electors of any state. If a member of Congress objects to a state’s electors, the House and the Senate meet in separate sessions to vote on the objection. Unless both houses of Congress vote to affirm the objection the objection is defeated, the electors the state has submitted are affirmed, and their votes are counted. The vice president however does not even have the right to make an objection to a state’s electors much less the right to rule on that objection unilaterally. To his great credit Vice President Pence understood that he would not have the legal authority to do what Trump wanted him to do, and told Trump he wouldn’t do it.

So Trump played his last card. He violated his oath of office, was derelict in his duty as president and probably committed at least one criminal offense when he played that card. He put out an invitation to his supporters, including white terrorist groups like the Proud Boys and the Oath Keepers, to come to Washington, D.C., on January 6, the day Congress would meet to carry out its constitutional duty to receive and count the electoral votes of the states. He said that it would be “wild” in DC that day. On January 6 Trump held an outdoor rally not far down Pennsylvania Avenue from the US Capitol for the people who responded to that invitation. First some of Trump’s minions, including the thoroughly disgraced Rudy Giuliani, whipped the crowd into a frenzy. Then Trump addressed the crowd. He repeated his Big Lie, the one he started saying even before the election, about how he had won the election in a landslide but his victory had been stolen from him and from them. As the mob chanted “Stop the Steal! Stop the Steal!” and “Hang Mike Pence! Hang Mike Pence!” Trump told them that they had to march down Pennsylvania Avenue to the Capitol and “fight like hell” or, he said, they would not have a country anymore. He told them he would be there with them though he didn’t go with them and apparently never had any intention of going with them. Telling the truth was never Trump’s long suit.

So off they went. Raskin gives a powerful description of what it was like for the members of Congress, their staffs, some of Raskin’s family who had come with him to the Capitol that day, and everyone else lawfully in the building when the mob overwhelmed the grossly outnumbered Capitol police and stormed into the United States Capitol. Raskin’s family members hid under a table and barricaded the door in the office of House Majority Leader Steny Hoyer. After the insurrection was over Raskin told his daughter that it wouldn’t be like that the next time she came to the Capitol with him. She said Dad, I don’t want to come to the Capitol again, something Raskin found particularly moving and disturbing. I won’t go into all the gory details here of what happened. We’ve all seen the videos. We’ve all heard of the brutal injuries the mob inflicted on the police who tried to vain to stop the riotous mob. We’ve seen an utter fool decked out like a moron carrying the Confederate battle flag through the rotunda of the Capitol, something that didn’t happen even during the Civil War. We know how the Capitol police got Vice President Pence, Speaker Pelosi, and other members of Congress out of the Senate chamber where they had gathered to count the electoral college votes of the states. Trump’s mob damaged and desecrated the Capitol in a way it hadn’t been damaged or desecrated since 1812, and that occupation of the Capitol was by a foreign army not American citizens. President Donald Trump had incited a seditious riot and had them invade the Capitol in a final effort to stop his vice president and Congress from carrying out their constitutional duty that day. For doing that the House of Representatives promptly adopted one article of impeachment against him, making him the only president in US history to be impeached twice.

Raskin then takes up the story of his involvement in that impeachment. He relates fascinating behind the scene details of how the House drafted and adopted the article of impeachment. He recounts the massive amount of work the impeachment managers and their staff did in preparation for the Senate trial of Trump under that article. Raskin is effusive in his praise of his team of impeachment managers. He happily lampoons the pathetic performance of Trump’s lawyers in the trial. Raskin says he actually had some hope that the Senate would convict Trump this time. He sounds quite naïve to me when he writes about that hope, though perhaps he had to have that hope if he was going to do what he was charged to do in the Senate trial. As we know, the Senate voted 57-43 to convict Trump. Unfortunately, the US Constitution requires a two-thirds vote to convict anyone under an article of impeachment. Raskin believes that he and his team put on a totally convincing case against Trump. From watching much of the trial on television I agree. The case Raskin and his managers put on was truly compelling and conclusive about Trump’s guilt.

The only conceivable reason for the Senate’s failure to convince Trump in this trial is partisan politics. Seven Republican senators joined all of the Senate Democrats in voting to convict, but forty-three of them did not. Senate Minority Leader McConnell knew Trump was guilty. We know that because after the trial he delivered remarks for the record in which he said as much. He said that Trump really was responsible for the January 6 insurrection. Had he voted guilty it is highly likely that enough Republican senators would have voted guilty with him to convict the president. Sadly, he voted not guilty. Most of the Republican senators, terrified of crossing Trump and being primaried by someone Trump had endorsed, did too. As Raskin says, if inciting a violent insurrection in an attempt to overturn the US Constitution and the will of the people isn’t an impeachable offense, what is?

Raskin’s book has an epilogue. In that conclusion to the book Raskin again brilliantly weaves together the story of his reaction to his son’s death with some quite frightening comments about the very real danger to our democracy that we still face. He lays out ways Trump could perhaps succeed in 2024 in what he failed at in 2020 and 2021. Trump told his rabid followers they had to fight like hell or they wouldn’t have a country anymore. As tyrants and would-be tyrants so often do, in that remark Trump turned a truth on its head. It is we who believe in our country’s constitutional democracy who must fight like hell to preserve our country. Trump’s mob took “fight like hell” to mean get violent, as Trump surely knew they would. Most of us defenders of the US Constitution will never resort to violence. We must fight like hell within our legal and political systems. You don’t defend the Constitution by using force. In his wonderful book full of pathos and political insight Raskin is absolutely correct. Our democracy is under lethal threat from Trump and his fascistic followers. We must fight like hell—nonviolently—to protect it. Raskin’s book Unthinkable is an inspiring piece of writing and a good resource for all of us as we seek to understand how big a threat Donald Trump still is and figure out what to do about it.

Wednesday, February 16, 2022

Two All Too Common Errors

 

Two All Too Common Errors

February 15, 2022

 

The Bible is the foundational book of the Christian faith. It is about God and how we are to relate to God, or at least most of it is. I don’t, but most Christians think that it has authority because in one way or another it comes from God. We’re supposed to revere it, and in a way I do, but not like some people. I’ve seen a priest carry the Bible through the congregation in a Catholic mass and offer it to various people, including me, to kiss. That seems a bit like idolatry to me, and I try never to make the Bible an idol. Still, however we may think of it, the Bible is a big deal for us Christians. Especially if you think that it comes from God you’d expect it to be somehow more divine than human. Well, here’s a truth about the Bible. Time and again it commits two fundamental errors. Far too often (and once would be too often) it makes God too human and thereby makes God too small. That’s one of the errors. The other is that it takes ugly human prejudices and raises them to the level of sacred scripture. I want here to use two passages, one from the Old Testament and one from the New, to illustrate and critique each of those errors.

The All Too Human God

Isaiah 63:7-14 comes from what the scholars call Third Isaiah. Third Isaiah consists of the parts of the book of Isaiah written in the late sixth or early fifth century BCE after the Persians had let the Hebrews return to Judah and Jerusalem from their Babylonian exile. Verses 7 to 14 of chapter 63 of Isaiah begin by praising the "gracious deeds” and “praiseworthy acts” of God.[1] The text says that God became the people’s “savior in all their distress.” It says God saved, lifted, and carried them. So far so good. But then we run into trouble. We read:

 

But they rebelled

     and grieved his holy spirit;

therefore he became their enemy;

     he himself fought against them. Isaiah 63:10.

 

This verse is just one of a great many Old Testament verses that we can cite that say that because of the people’s faithlessness their God turned against them, punishing them with conquest by foreign powers. That notion is the main theme of the eighth century Hebrew prophet like Micah and Amos. We see it here in a text from over two hundred years after those prophets.

The problem with such verses is that they make God too human and thereby make God too small. The prophets specify basically two things the people do wrong. Sometimes their fault is that they do not worship Yahweh or do not worship Yahweh properly. At other times their fault is that they oppress the poor and vulnerable among them. In the prophets’ telling of it Yahweh experiences both of these failings as a slight. Yahweh is offended, and he reacts exactly the way so many people do when they feel slighted. He gets mad. He gets furious, and he turns against the people. Do you see how human that is? To this way of thinking God is nothing but humanity writ large; and even though the humanity in question is writ large, it makes God too human, too small.

In another part of Isaiah, this time from the prophet scholars call Second Isaiah, we see that at least one of Israel’s ancient sages knew better. In chapter 55 of Isaiah the prophet reports these words as the words of God:

 

For my thoughts are not your

thoughts,

     nor are you ways my ways, says

the Lord.

For as the heavens are higher than

     the earth,

          so are my ways higher than your

ways. Isaiah 55:8-9.

 

How true that is! God is not merely humanity writ large. Yes, God is always present with us here on earth. And yes, God relates to us in a personal way, but that does not make God a person, not even a very big person. God does not react to things the way we humans so often do. While God is omnipresent here on earth, God also transcends us humans and our human ways absolutely.

It is so easy for us to make God too human and thus too small. We make God as judgmental as we are if not more so. We make God the issuer of laws just as we humans make laws. Some Christians make God bless or even commit violence because we so love violence. We make God hate the people we hate. We make God as angry as we are, but of course only at the things or people we are angry at. We make God demand and impose judgment on wrongdoers just as we pass judgment on wrongdoers. It is easy for us to make God too human, too small, and we do it all the time.

Yet God is not human, not even human writ large. God certainly isn’t less then human. God is much, much more than human. God transcends the human so much that God remains always ultimate mystery. God is the great known unknown. We know that God is love, but we always make God’s love too human, too small, too restricted. We know that God is a God of grace, but we so often limit God’s grace to people we approve of. We know that God is a God of forgiveness, but we insist that there are unforgivable sins and unforgivable people. We simply will not believe that God’s love, grace, and forgiveness are so much more than our ability to comprehend them that all we can do is stand in awe of the greatness of God.

We think that God operates more or less the same way we do. Yet we are finite, God is infinite. We are limited, God is limitless. God’s love, grace, and forgiveness are infinite, without limit. So whenever we think God and God’s goodness are limited we’re just wrong. We’ve made God too human, too small; and a too small God is not God at all. Even the Bible makes this mistake, but we really do need to let God be as great, as infinite, as God really is.

 

Cultural Prejudice as Scripture

 

The second error I want to consider here is the way the Bible contains things that are nothing but human prejudices that we make divine because they are in the Bible. All of the books of the Bible were written in and for cultures were patriarchal, androcentric, and misogynist to the marrow of their bones. They held women to be of little or no account. Men ran things. At least in public men decided things. Women didn’t. That’s just how it was.

That cultural prejudice against women shows up in the Bible in many ways. I’ll give you just one example. In 1 Timothy we read:

 

I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument; also that the women should dress themselves modestly and decently in suitable clothing, not with their hair braided, or with gold, pearls, or expensive clothes, but with good works, as is proper for women who profess reverence for God. Let a woman learn in silence with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty. 1 Timothy 2:8-15.

 

This passage has an exegesis of the story of Adam and Eve that would get an F in any respectable seminary, but that’s not what I want to focus on here. I want to focus on lines like men are to pray, but let women be silent with full submission. Don’t let them arrogate to themselves the role of teacher. Never, ever let he have any authority over any man. Blame her not him for human sins. These lines truly are appalling. They’re obviously wrong, but there they are, in the Bible. Tragically, verses like these have buttressed Christian misogyny from the late first century CE until recently, and sadly far too many Christian churches still use them to suppress and silence women.

1 Timothy says it is by Paul. It isn’t. One way that we know that it isn’t is that in his authentic letters Paul expresses a view of woman very different from the one in 1 Timothy. In Galatians Paul says, ”there is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” Galatians 3:28. We know that 1 Timothy’s diametrically opposed view of women is cultural prejudice not divine wisdom. How do we know that? We know it first of all because we know that any culture of the ancient world in which 1 Timothy could have been written was patriarchal, androcentric, and misogynist. What 1 Timothy says about women states what we know to have been the view of the culture that produced the letter. The letter deviates not at all from the cultural norms, bigoted as they were, of its time and place.

We know that what Paul says about women in Galatians is divine wisdom. We know that first of all because what Paul says differs radically from the cultural norms of its time and place. It turns those norms upside down. It rejects them and gives us something entirely different in their place. Second, we know that what Paul says about women in Galatians is divine wisdom because it is a statement of greater inclusivity and respect that were the ways of the culture in and for which it was written. We Christians know as much as it is possible for us to know about God’s will and ways through Jesus Christ. The Gospels that tell us about him don’t always get it right, but we do learn from what they say about Jesus that God’s ways are the world’s ways turned on their heads. And we know that God loves all people, including especially the people earthly cultures marginalize and oppress. In most human cultures that includes women. The world far too often excludes. God includes. When we put all of these truths together we see that in what it says about women 1 Timothy is merely stating a cultural prejudice. The Christian tradition has elevated 1 Timothy to the status of sacred scripture with tragic results from 1 Timothy’s day to ours.

So there we have two all too common errors in how we see God, although I suppose the second error is really an example of the first error. The Bible makes these mistakes. That doesn’t mean we have to or even may. Sometimes the Bible makes God too small. We must always remember that God isn’t small at all. The Bible sometimes (often, actually) expresses cultural prejudices. We must always remember that cultural prejudices are not divine wisdom even though they appear in the Bible. We really do need to see those things as error. God is big beyond our imagining. God includes without limit. So let’s not let the Bible lead us to make God too human, too small. Let’s not ascribe human prejudices to God. Let’s let God be God.

 

The Scripture quotations contained here 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., and are used with permission. All rights reserved.



[1] The text says “the Lord” not “God.” I’ve said a hundred times before, and I’ll say it again here. In the Old Testament when you see the English word Lord typed that way in what are called “small caps,” you know that the Hebrew word being translated is the sacred name of God usually rendered in English as Yahweh. Never, ever in the Old Testament does the word “lord” however it is printed mean Jesus.

Monday, February 14, 2022

How to Read the Bible: A Case Study

 

How to Read the Bible: A Case Study

February 14, 2021

 

I recently got into a discussion with a friend and colleague of mine over the meaning of a particular Bible passage, namely, Genesis 43:3-11. Those verses are the culmination of the story of Joseph and his brothers. In earlier parts of the story Joseph’s brothers, all of them sons of the patriarch Isaac, get mad at Joseph because, frankly, he’s being quite an arrogant jerk with them. They decide to kill him and tell their father that a wild animal had devoured him. They seize Joseph and throw him into a dry pit. One of them, Reuben, planned to come back to rescue Joseph, but the brothers see a caravan of traders coming by heading for Egypt. So they drag Joseph out of the pit and sell him as a slave to the traders. The traders take him to Egypt. Quite unexpectedly (and inexplicably and unhistorically) Joseph rises to the position of ruling all of Egypt for the pharaoh. He stores up a large supply of grain because he knew several years of famine were coming. And no, the great pyramids of Egypt were not Joseph’s grain elevators as I heard a biblical literalist who was one of President Trump’s cabinet officers say once that they were. Back home in Canaan the famine hits, and Joseph’s brothers flee to Egypt, where they expect there will be food. Joseph appears before them and reveals his identity to them. Then we get to the part of the story where my friend and I had a disagreement.

Our disagreement was over these lines from the story. We read that Joseph says to his brothers, “And now, do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life.” Genesis 43:5. Joseph repeats his point, saying, “God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors.” Genesis 43:7. Then he says again, “So it was not you who sent me here, but God.” Genesis 43:9. I read these lines one way. My friend reads them a different way.

I take these lines at face value. They say what they say. They don’t say what they don’t say. Joseph’s attributing his being sold as a slave and ending up in Egypt not to his brothers but to God seems to me necessarily to be saying that God brought about Joseph’s brothers act of first trying to kill him, then selling him into slavery. That is, God did something evil so that later on God could do something good. Joseph asserts that though it sure looked like it was his brothers who did evil to him, in fact it wasn’t them but God who did evil to him.

I can’t read this story any other way. Because I can’t I have long thought that the story gives us some very bad theology. The story says that God does really bad stuff to people just so God can bring something good out of it. I’m sorry, Joseph, but that’s just flat wrong. God doesn’t cause bad things to happen to people for that or any other reason. God isn’t about harming anyone for any reason. No, Joseph’s brothers throwing him into a pit, then selling him into slavery was not God’s doing.

The disagreement I had with my friend came about because he doesn’t read the story that way. In our conversation he asserted that that you can read the this story as not saying that God was the one who had Joseph sold into slavery. He reads this story as saying that God was able to bring something good out of what happened without understanding that God caused what happened. Now, my friend’s reading of this story gives us very good theology, not the very bad theology my reading gives us. God does indeed bring good out of the bad.

I have lived that truth in my own life. Back in 2002 I was just beginning my first call as a church pastor. At that time my wife was dying of breast cancer. We both knew that her death would come soon, and indeed it did. I was with her to the end, and the people of my church knew what had happened. They knew that I had lived through my wife suffering and dying. My wife’s premature death was nothing but a tragedy. It was a very bad thing, and I will never think of it as other than a very bad thing.

But that I had had that painful experience, and that the people of my church knew that I had had that painful experience, made a better pastor. It made a better pastor in general. More specifically it made me a better pastor for people experiencing something like what I had experienced. It’s not that anyone’s experience is identical to any else’s, but when I was pastor to people with a terminal illness or whose spouse had a terminal illness, those people knew that I could understand what they were going through better than anyone who had not lived through such an experience.

I also know, however, that God did not cause my wife’s suffering and dying just so God could make me a better pastor. Frankly, I could not love and would never serve a God who would do such a thing. God is love, and a God who is love would never do such a thing. Yes, with God’s help my experience made me a better pastor. That’s the good that God brought out of tragedy of my wife’s death, but God did not cause that death.

My friend and I share this theology. What we don’t share is how to read the story of Joseph revealing himself to his brothers. My friend reads that good theology into the story. As much as I respect this friend, and I do, I hear him doing something that I consider  improper when reading scripture. I hear him making the story say what he would like it to say rather than accepting what it actually does say. He is reading meaning into the text rather than finding the meaning that is in the text. In this instance I reject the meaning that I am sure is in the story, but I don’t read other meaning into it.

I think there is a lesson we can take from my recent disagreement with my friend over the meaning of this story. In any reading of any biblical text (or any other text for that matter) we must begin with the text as it is. We must read the text very carefully and clearly. We must ask questions like are what the story’s words and what do those words mean. The text is what it is. It has its own integrity that we must respect. It is true, as I have taught and written for a long time, that a text can have more than one meaning. It can even have a meaning different from the meaning the author of the text intended. What the text can’t do is mean something that contradicts the words of the story. It can’t have a meaning that is fundamentally different from the meaning of the words of the text. In the story of Joseph revealing himself to his brothers “God sent me before you to preserve life” and “It was not you who sent me here, but God” cannot mean that God didn’t send him there. I don’t mean to suggest that what the text says is correct. It isn’t, but that it isn’t correct doesn’t mean that the text doesn’t say what it says.

It is so easy for us to read any text as saying something other than what it actually says. To read it as saying what we’d like it to say or something we’ve been told that it says. I will never assert that every meaning of every biblical text is true. Many people insist that everything in the Bible is true, but that contention is so obviously wrong that I don’t know how anyone can believe it. The realization that something in a biblical text is not true is however not license for us to read whatever meaning we want into the text. We can’t read Jesus saying “Love your enemies” to mean “hate your enemies.” We can’t even read it as saying its OK to be indifferent toward your enemies. The text “Love your enemies” just doesn’t say those things, nor does it give us permission to say that it says those things. Our tendency to be too loose in our reading of biblical texts is precisely why we must not wander too far from the what the text actually says as we look for meaning in the text. That’s the caution I leave with you today. Let’s be careful with our texts. It is the only way to handle them appropriately.

The Scripture quotations contained here 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., and are used with permission. All rights reserved.

Wednesday, February 9, 2022

Are We a Threat to Russia?

 

Are We a Threat to Russia?

February 9, 2022

 

Today I read online a statement by someone identified as a Kremlin spokesperson. He said that Russia faces a threat that is only getting stronger. He could only mean that NATO putting more troops into former Soviet Socialist Republics and former members of the Warsaw Pact presents a threat to Russia. NATO is predominantly  the United States. So I want to consider here whether or not we actually are a threat to Russia and if we aren’t why Russia thinks we are. To understand why Russia thinks NATO is a threat, whether it really is or not, we will have to consider Russia’s current context and how that context relates to Russia’s history. First, Russia’s current context.

Until December 25, 1991, the date when the Union of Soviet Socialist Republics was officially dissolved, Russia was by far the dominant element in a nation that was a legitimate world power. Other nations and groups of nations like NATO had to consider the Soviet Union in making many of their geopolitical decisions. The power of the Soviet Union was not limited to within its own borders. The USSR had created a buffer between itself and western Europe. The buffer consisted of a string of nations ruled by Communists and dominated by the Soviet Union that stretched from the Baltic states of Estonia, Latvia, and Lithuania that were within the Soviet Union itself in the north to Bulgaria in the south. All of those nations, three of them as part of the Soviet Union, were members of the Warsaw Pact, the mostly militarily alliance the Soviet Union created several years after the creation of NATO in the west. By the time the USSR ceased to exist that buffer was gone. Estonia, Latvia, and Lithuania were independent sovereign states. Communists no longer controlled any of the Warsaw Pact nations, and the Warsaw Pact was terminated on July 1, 1991, several months before the dissolution of the Soviet Union. Russia was more vulnerable to attack from western Europe that it had been for a long time, or at least that’s surely what the Russian government thought.

Then, from the Russians’ point of view, things got worse. A lot worse. The nations that had been Russia’s buffer began to join NATO, the military alliance that had been Russia’s opponent all through the years of the Cold War. The Czech Republic, Hungary, and Poland joined NATO in 1999. Bulgaria, Estonia, Latvia, Lithuania, Romania, and Slovakia joined NATO in 2004. Russia surely saw these countries joining NATO as a betrayal of their former ally Russia. Worse, for the Russians the wolf was at the door. The military alliance that had been their adversary since it was founded in 1949 was now at Russia’s doorstep.[1] Russia is so large geographically that we can’t say that NATO surrounded Russia. Still, military forces that Russia had opposed for decades were now on Russia’s western border as they never had been before.

Now we must consider that reality in the context of Russian history. Over the centuries western powers have invaded Russia again and again. For example, Poland invaded Russia in 1609. Sweden invaded Russia in 1707 and had done so before way back in 1240. The French under Napoleon invaded Russia in 1812. The Germans under Hitler invaded Russia in 1941. The effect of these and other invasions of Russia from the west on the Russians may be hard for us Americans to understand. No foreign military has invaded the United States since 1812.[2] We have land borders with only two nations, Canada and Mexico, neither of which would have any chance of defeating us if they invaded. We are protected by oceans both on our east coast and on our west coast. Russia is so very different in this regard. It borders eight nations to the west, all of which except Finland are now members of NATO. Russia has no natural barriers to invasion from the west. That great country is vulnerable to invasion in a way we are not and never have been. It would be surprising if Russia were not defensive about invasion from the west. I find it not difficult at all to understand why Russia would see the presence of NATO at its border to be a threat.

So Russia perceives NATO to be a threat to her national security , but is it? I like to think and hope not. NATO was formed in 1949 specifically as an anti-Russian (anti-Soviet actually) organization. A number of countries of western Europe plus Canada and the United States formed NATO to prevent further Soviet expansion into western Europe. But NATO is and always has been a defensive alliance. It did once bomb Serbs in an effort to stop the genocide the Serbs wee committing against Muslims in Bosnia-Herzegovina, but it has conducted no other military action in Europe. Surely the leaders of NATO know the history of the catastrophe that befell both Napoleon and Hitler when they made the colossal mistake of invading Russia. I cannot imagine a situation that would prompt NATO to invade Russia.

So we have here an unfortunate relationship between NATO and Russia. Russia sees NATO as a threat. NATO sees its mission as defensive only not as being an offensive threat to Russia or anyone else. This situation calls for well-informed and careful action by both sides. If I have a fear here it is that the politicians who make decisions for NATO are insufficiently sensitive to Russia’s security concerns and fears. Those fears and concerns are easy to dismiss only if you are insufficiently knowledgeable about Russian history—and we Americans are notoriously bad at understanding the history of Russia or of anyone else including ourselves. I do not think NATO will invade Russia. I do not think NATO will attack Russia even if Russian invades Ukraine as Russian president Putin has threatened to do. I pray that I am right about that, and I pray that Russia does not feel so threatened by NATO that it attacks NATO nations though they are indeed on Russia’s doorstep. A war between Russia and NATO would be a disaster for both sides even if neither side used its nuclear weapons. Let us all hope and pray that cooler heads will prevail and that the current difficult situation in eastern Europe does not erupt into violence.



[1] The nation of Belarus is an independent country located between Russia and Poland. It became an independent country when the Soviet Union fell apart, but it did not join the migration to NATO as so many other states did. It is such a close ally of Russia that I consider Belarus’ western border to be Russia’s western border. As I write these words Russia and Belarus’ are preparing to conduct a large, joint military exercise in Belarus’.

[2] The Japanese did occupy some of the Aleutian Islands and dropped one bomb on Oregon during World War II, but neither of those actions posed any real threat to this country.

Tuesday, February 8, 2022

On Putin's Russia

 

On Putin’s Russia

February 8, 2022

 

© Thomas C. Sorenson, 2022

 

Russia has been much in the news recently for the crisis Russian President Vladimir Vladimirovich Putin has created with his threat to invade Ukraine. I am currently reading the book The Less You Know, the Better You Sleep, by David Satter.[1] Satter paints a picture of Russia in the years after the collapse of the Soviet Union that is almost unbearably bleak. In Satter’s telling of it life in Russia since the fall of the USSR has been characterized by rampant crime and corruption that ran all the way up to Boris Nikolayevich Yeltsin, the first post-Soviet president of Russia, and to Vladimir Vladimirovich Putin, Yeltsin’s successor and the current president of Russia. As the book’s subtitle suggests, Satter’s book is an account of how Russia missed its chance to become a true democracy after the dissolution of the Soviet Union in1991. It is a tale of leadership incompetence an greed in which organized crime infected every aspect of Russian life. Such crime has been tolerated if not actually encouraged at the highest levels of the Russian government. Satter, correctly I think, accuses Russia’s leaders of stealing businesses that had been privatized and whose owners were not loyal followers of Putin by forcing the owners to sell the business to someone the regime liked at well below market prices. The government used arrests on false charges and trials where the outcome was preordained to force such sales. the buyers of those businesses, of course, are all people who will support and not criticize the regime. The government under Putin has especially forced the owners of Russia’s major television networks to sell to handpicked buyers in order to silence opposition.

Satter’s most powerful and somewhat shocking charge against the post-Soviet Russian government under Yeltsin is that it carried out three bombings of civilian apartment buildings in different Russian cities including Moscow. Something like three hundred civilians were killed in those bombings, and many more were injured. The government blamed and blames the bombings on Chechen terrorists.[2] Yeltsin used the bombings, Satter says, as a way to raise his favorability ratings in advance of a presidential election. He used the bombings as an excuse to launch a military campaign against Chechnia, and his popularity numbers did improve. Satter makes a strong case in support of his claim that the highest levels of the Russian government carried out the bombings against their own people  for the purposes of political gain. There is however now way to know for sure if Satter’s charge is correct.

Satter accuses the Russian government under Putin of being responsible for two more tragic incidents of violence against innocent people. October 23, 2002, terrorists entered and occupied a movie theater in Moscow. The Russian authorities, probably the FSB, fed toxic gas into the theater. Forces then entered it a killed all of the terrorists. A large if uncertain number of civilians died as a result either during the assault or from gas poisoning later on. Satter goes through evidence that suggests governmental involvement in the attack at least to the extent of facilitating it.

On September 1, 2004, Chechen terrorists attacked and occupied a school in the town of Beslan, taking a large number of civilians, including school children, hostage. The terrorists treated the hostages very badly, but only a small number of them died as a result. Rather than negotiate with the terrorists the authorities launched essentially a full-scale military attack on the school. Satter says that 318 hostages, including 186 children, died in the attack. Satter accuses the Russian government of at least facilitating the attack when people in the government knew it was coming. He has some substantial evidence of government complicity, and it certainly seems that the authorities launched an attack against the school when there may well have been other, nonviolent ways of resolving the crisis. As with the apartment bombings and the taking of the theater, there is no way to know if Satter’s charges are correct.

What it is possible to know is that, if the Russian government was in any complicit in any of these incidents (or really even if they weren’t), the post-Soviet Russian government values human life no more than the Soviet Communists did, which is to say not much. Russia is a country balanced on the divide between Europe and Asia. One of its Asian characteristics is that Russians have never valued human life as highly as the people of Europe and North America have. I’ll cite just one example. One reason Soviet casualties in World War II were as high as they were—something like more than twenty million dead—is that one of the Soviets strategies in fighting the invading Germans was to throw wave after wave of soldiers at the Germans knowing that a great number of those soldiers had no chance of survival. I have heard, though I can’t vouch for it, that Stalin said he had more soldiers than the Germans had bullets. Western militaries commonly try to keep casualties at a minimum in any military conflict. The Russians don’t and never have. This aspect of Russian culture certainly seems to have survived the collapse of the Soviet Union.                                                           

I was struck by this passage from Satter’s book. He’s talking here about the development of the Russian government under Putin:

 

The shift of power to the government bureaucracy and concentration of decision making in the hands of the president created a situation in which nearly everyone in a management position felt that he needed the protection of a good relationship with the authorities, which, as representatives of the regime made clear, was best guaranteed by donations and activism on behalf of United Russia.[3]

 

When I read those words I thought yes, Putin really is trying to build a state as much as possible on the Soviet model. Substitute Communist Party for “governmental bureaucracy,” and you’ve got the Soviet model without the Soviet Union’s Marxist-Leninist ideology.

Then there’s this that Satter says about the courts under Putin: “[I]f there is ‘government interest’ in a case, orders for its resolution are transmitted to the judge through the court chairman.” This is exactly the way the  courts worked in the Soviet Union. The courts usually decided each case on the basis of the applicable law and the facts of the case. That’s how every court should function in every case. In the Soviet Union however everything changed as soon as the KGB took an interest in the case. In such a case every judge knew what had to happen. The court had to reach the verdict the KGB wanted. It's not that the law was written that way. It wasn’t. Still, every judge knew what they had to do. Ruling against the KGB would at the very least be detrimental to the judge’s career, and everyone knew it. Most Soviet people never even thought about going against the KGB or the Communist Party generally. It rarely if ever happened. Passivity of the citizens in the face of evil is what every totalitarian our would be totalitarian regime tries to create. Th Communist Party of the Soviet Union created it more completely than most other totalitarian regimes have been able to do.

It is no coincidence that Vladimir Putin has Russia running on so much of the Soviet model. He was born in 1952. He was a member of the Communist Party of the Soviet Union from 1975 to 1991. He started to work for the KGB in 1975. He was the Director of the FSB, the Russian successor to the Soviet KGB, in 1998. He moved into a governmental position in 1999, and on August 16 of that year the State Duma approved Yeltsin’s appointment of Putin as Prime Minister of the Russian Federation. Yeltsin made it known that he wanted Putin to be his successor as the country’s president, the one who held virtually all political power in the country. When Yeltsin suddenly resigned as president on New Year’s Eve 1999, Putin became acting president. He was elected as president later that year. Putin’s first act as president was to pardon Yeltsin and all of Yeltsin’s family for any crimes they had committed. I doubt that there’s any way to know for sure, but it looks like Yeltsin and Putin had a deal. Putin would promise to pardon Yeltsin and his family, Yeltsin would make Putin president.

I have seen Putin quoted as saying in 1999 that communism was “a blind alley, far away from the mainstream of civilization.” More familiar to most of us is his statement that the collapse of the Soviet Union was the greatest geopolitical calamity of the twentieth century. One wonders if he had forgotten about the two world wars in that century, but never mind. What’s important is that Putin believes it, and there is no reason to doubt that he does. When we put these two statements together it isn’t at all surprising that Putin is trying to recreate the USSR without its communist ideology.

Satter blames Russia’s descent into what his book’s  subtitle calls “terror and dictatorship” mostly on Yeltsin and Putin. It certainly is true that both of these post-Soviet Russian presidents consolidated power in the office of the president. It certainly is true that Yeltsin benefitted from and Putin continues to benefit from the corruption and crime that came to dominate Russian political and economic life. Yet it seems to me that there is a deeper dynamic at work in Russia’s failure to become a western-style democracy. That dynamic is Russian history. Russia has never had a political system that was in any way truly democratic. The effect of Russia’s lack of a democratic tradition under the tsars was amplified by the seventy-four years of Communist dictatorship which was far more deadly and far more totalitarian then any tsar had ever been.

Russia’s historical development differed greatly from those of more western nations. At least since the time of Ivan IV, known to us as Ivan the Terrible, who ruled from 1533 to 1584 and as tsar for the last fifty-one years of his reign,[4] political power in Russa became wholly centralized in the person of the tsar. There had been a privileged caste in Russia known as the boyars. In earlier times they had some political influence. Ivan IV reduced them to servants of the tsar with essentially no political power whatsoever. Tsar Peter I, known as Peter the Great, ruled 1682 to 1725, tried to modernize Russia in various ways, but he brooked no interference with his imperial power whatsoever. Later in the eighteenth century Tsarina (the feminine form of tsar) Ekaterina II, known to us as Catherine the Great (who was German not Russian) was enamored with some of the rationalistic thought of the European Enlightenment. However, she did nothing to modify Russia’s autocratic form of government along western lines. By the early nineteenth century some Russians had come to want Russia’s autocracy modified in the direction of a democracy. When Tsar Alexander I died in 1825 a group of Russian military officers, known in Russian history as the Decembrists, attempted a coup. The governmental forces easily crushed and then executed them. The tsar whose ascension to the throne the Decembrists were trying to prevent, Nicholas I, made his regime one of the most regressive and authoritarian in the imperial period of Russian history.

In the 1860s, after Russia’s defeat in the Crimean War, the next tsar, Alexander II, introduced some significant reforms in the Russian political and social systems. Most importantly, he liberated the serfs. The serfs were Russia’s peasants. They weren’t slaves exactly, but they were not free to leave the land they worked. Alexander’s program of freeing them was hardly free of questionable elements, but at least the serfs were now more or less free to leave the land. Alexander II reformed Russia’s  legal system somewhat along western lines. He also created local administrative bodies called zemstvos. They elected their own leaders, but only the landed gentry could vote. The zemstvos had some autonomy with regard to purely local administrative affairs, but they were in no way free to alter any of the tsar’s national policies, and they had no meaningful influence over the tsar at all.

In 1881 a group of radical terrorists assassinated Tsar Alexander II. Upon his death his son became tsar. He ruled from 1881 to 1894 as Tsar Alexander III. Upon his ascension to the throne he issued something called the “Manifesto on the Reaffirmation of Autocracy.” It had been written by Konstantin P. Pobedonostsev, a legal scholar who had opposed nearly every one of Alexander II’s reforms (though he did work on the reform of the legal system some). He had been a tutor on the civil law to both Alexander II and Alexander III. He was firmly committed to Russian autocracy and opposed any modification of it throughout his long career in the Russian government.[5] In that Manifesto Pobedonostsev had the new tsar say that God had called him to reaffirm and preserve autocratic power. Alexander III became one of the most regressive tsars in Russian history. He did indeed preserve Russia’s autocracy unchanged just as his Manifesto said he was called to do. There was no development at all in the direction of democracy under Alexander III.

Alexander III died in 1894, and his son, Nikolai Alexandrovich, known to history as Nicholas II, came to the throne. Nicholas II never should have been tsar. He didn’t want to be tsar. He had neither the temperament nor the abilities for being an autocratic ruler. Yet he was as committed to preserving Russian autocracy as his father had been. The difference between Alexander III and Nicholas II was that Alexander III was able to do what he set out to do but Nicholas II wasn’t. In 1905, after Russia’s humiliating defeat in the Russo-Japanese War of 1904-1905 the people of Russia rebelled. The Revolution of 1905, the first Russian revolution of the twentieth century, led Nicholas II to change Russia’s system of government to make it look somewhat democratic. He created a body called the Duma. It consisted of elected representatives, and it could and did pass laws. Yet it was all for show. The tsar retained the authority to veto or disregard anything the Duma did. Nicholas II continued to reign while paying little or no attention to anything the Duma did.

Begun in 1914, the First World War completely undid both the Russian economy and its political structure. Nicholas II abdicated in March, 1917, thereby ending Russian hereditary autocracy and more than three hundred years of rule by the Romanov family. The so-called Provisional Government was formed in its place. It consisted of more or less liberal men. It could perhaps have moved Russian along the path to democracy, but it refused to do the two things Russia desperately needed it to do. It failed to pull Russia out of World War I, and it refused to call a constituent assembly to draft a new constitution for the country. Yet it insisted that it really couldn’t do anything until after such a constitution had been drafted. It never was.

The most important consequence of the Provisional Government was that on November 7, 1917, a small group of Marxist fanatics then called the Bolsheviks led by Vladimir Ilyich  Lenin, nee Ulyanov, staged a coupe d’état against the Provisional Government in St. Petersburg. The Soviet Communists called this coup “the great October Revolution,” (October because Russia was still on the old Julian calendar at the time. In that calendar our November 7 was October 25). Yet what the Bolsheviks did in 1917 can hardly be called a revolution. They seized control of the Russian government, but they had to fight a long civil war in order to establish their control over the whole country. By 1922 the Bolsheviks, by then called the Communists, had gained control of most of what had been the Russian Empire.

The Communists formed the Union of Soviet Socialist Republics in 1922. Having been essentially taken over by Joseph Stalin (nee Dzhugashvili, a Georgian not a Russian), the Soviet Communists proceeded to create one of the most brutal, repressive regimes in all of human history. Stalin ruled through terror all the while convincing the people of the Soviet Union that he was their great friend and benefactor. He is responsible for the deaths of millions of the people he was supposed to be benefitting. The exact number of deaths for which he is responsible is difficult to determine. Scholarly estimates range from around one million to nearly twenty million. Whatever the number was, under Stalin the Russian people became more subservient to the state and the Communist Party of the Soviet Union than they ever had been to the tsars.

Stalin died in 1953. Thereafter the Soviet regime was less oppressive than it had been under Stalin. In 1956 Stalin’s successor, Nikita Sergeyevich Khrushchev, gave a famous secret speech to the twentieth congress of the Communist Party of the Soviet Union in which he condemned Stalin. That speech was a start, but Khrushchev didn’t go nearly far enough. He condemned Stalin for his purging of the Communist Party. Stalin had indeed eliminated all of the so-called “Old Bolsheviks,” the people who had worked with Lenin. Khrushchev did not condemn Stalin for starving millions of peasants to death to force them into collective farms. He did not condemn the totalitarian nature of the Soviet state. Though Khrushchev loosened the state’s controls on freed of expression a little bit, he had no intention of creating a true democracy. He took no steps in that direction.

After Khrushchev Soviet Union was led by Leonid Ilyich Brezhnev from 1964 to 1982. Russians call the Brezhnev years the era of stagnation. It seems Brezhnev had no intention of doing anything other than maintain the Soviet regime. I was in the Soviet Union for one of the Brezhnev years doing PhD dissertation research. To me and most observers of the time the USSR seemed to be a huge, inert mass that wasn’t going to go away any time soon but that wasn’t going to change much at all either. In the 1970s we couldn’t imagine the Soviet Union ceasing to exist in our lifetimes.

How wrong we were! In 1985 Mikhail Sergeyevich Gorbachev became the General Secretary of the Communist Party of the Soviet Union. He would be that nation’s last Communist leader, at least so far. Under Gorbachev the USSR began to change. He tried to reform the country’s stagnant economy by introducing reforms in the direction of a market economy. We know these reforms as perestroika. He also loosened the Party’s control of freedom of expression. We know those reforms as glasnost’. It seems Gorbachev didn’t know what he had unleashed. It wasn’t long before the Soviet Union started to fall apart. I’ll skip all the gory details. The Soviet Union was dissolved on December 25, 1991 (which isn’t Christmas in the Russian Orthodox Church). Each of the constituent republics of the USSR became an independent, sovereign nation.

This is the point in Russian history where Satter says Russia missed its chance to become a democracy. It is true that Russia today is not a democracy in any meaningful sense. What I find questionable is Satter’s assertion that with the fall of the Soviet Union Russia had a meaningful chance of becoming a true democracy. I won’t say that Russia becoming one was impossible. I am however convinced that she faced very long odds against becoming one. History matters. History cannot be ignored without dire consequences. History colors everything in the present. There are at best only faint traces of democracy in Russia’s history. Except for the faint traces of the zemstvos, the powerless post-1905 Duma, and the ineffective Provisional Government of 1917, Russia’s political history is one of authoritarian autocracy at best and Stalinist totalitarianism at worst. All through the century before the fall of the autocracy in 1917 there were Russian voices calling for reform of the autocracy in the direction of democracy. They were never able to produce that reform. Instead Russia went from Soviet totalitarianism to the chaos of the first post-Soviet years.

That Russia in those years would become authoritarian rather than democratic was perfectly predictable. Of course I wish Russia’s development after 1991 had been different than it was. Even without the freedom we take for granted, the Russian people have created one of the world’s great cultures. They have remarkable achievements in science. Even in the Soviet period Moscow State University was named for the great eighteenth century Russian scientists Mikhail Vasilyevich Lomonosov. The Russians beat the US into space, a feat of which Russians are understandably proud to this day. World literature would be poorer than it is without the contribution of great Russian writers from Pushkin to Solzhenitsyn. World music would be poorer than it is without the contribution of great Russian composers from Tchaikovsky to Shostakovich. The great Russian people deserve better government than they have ever had. They deserve better than Vladimir Putin. What they have is Putin’s attempt to recreate the Soviet Union as an authoritarian if not quite totalitarian state without Marxist-Leninist ideology.

Will Russia ever become a truly free and democratic nation? I would never say it isn’t possible. I will say that Russia has a long, hard struggle ahead if she is ever to become such a nation. That is the reality with which Russian history has presented the Russian people. One possible ray of hope is that Putin has no apparent successor, and his United Russia party is nothing like the Communist Party of the Soviet Union used to be. Authoritarian systems survive only when they have a strong leader and/or a strong party apparatus capable of asserting and maintaining control of a country. There is no way to know for sure what will become of Russia after Putin is gone. There is however no way to deny that Russia becoming a true democracy after Putin will be difficult at best. We can perhaps hope that it might evolve in the direction of democracy and the rule of law. Of course, only time will tell.



[1] Satter, David, The Less You Know, the Better You Sleep, Russia’s Road to Terror and Dictatorship under Yeltsin and Putin (Yale University Press, New Haven, 2016).

[2] Chechnia is a predominately Muslim area in the south of European Russia. Chechen extremists have been agitation for independence for quite some time, and they have not been shy about using terror to advance their demands.

[3] Satter, op. cit. 89-90. United Russia is Putin’s political party.

[4] The Russian word “tsar” is a Slavic adaptation of the Latin word “Caesar.” The rulers formerly known as the Grand Princes of Moscow began to use it around one century after the fall of the Byzantine Empire to the Turks.

[5] In 1881 Alexander III made Pobedonostsev the Over-Procurator of the Holy Synod of the Russian Orthodox Church. The Holy Synod became the ruling body of the Russian Orthodox Church when Peter the Great abolished the Moscow Patriarchate. Pobedonostsev served in that capacity until 1905. Although being Over-Procurator made him in many ways the one with decision making authority in the Russian Orthodox Church, Pobedonostsev was a government official not a churchman. For what I believe still to be the best study of Pobedonostsev in English see Sorenson, Thomas Calnan, Reflections on a Russian Statesman, The Populist Conservatism of Konstantin P. Pobedonostsev, available in paperback and electronic form from amazon.com. It is the book I turned my PhD dissertation into.