Things Heard: edition 10v4
- In the nurture vs nature … a point for nature?
- On sex and sin … advice for the battle.
- A good parable from Brandon.
- Art. Good?
- Be a man. Really.
Joe Carter brings up a number of points, some of which I might return to, but this torture issue made me think of a question. Mr Carter writes:
Four — I can’t make excuses for us on this one anymore: Christians have to take a firm stand against torture. Yes, there is a debate about what exactly is meant by that term. Let’s have that debate. Let’s define the term in a way that consistent with our belief in human dignity. And then let’s hold every politician in the country to that standard. Our silence on this issue has become embarrassing.
Is the problem with torture about contravening will or is it about causing pain? That is if we had techniques to extract information that caused an individual to “talk” but were both pleasant (or not unpleasant) but forced one against one’s will to relay information. A suggestion of what that might be could be a drug cocktail, which might induce some euphoria as well as loosen the tongue. Other possibilities might be other “advanced” techniques which might become available as we learn more about how the brain works.
Oh and to make things clear, I’m against torture too and agree fully on that point.
To all you in the Western tradition. In the East, on Pascha/Easter the homily has been the same for over 1500 years. St. John Chrysostom preached this one Pascha morn and it was decided it couldn’t be improved upon. This is what he preached see what y’all think of it:
If any man be devout and loveth God,
Let him enjoy this fair and radiant triumphal feast!
If any man be a wise servant,
Let him rejoicing enter into the joy of his Lord.If any have laboured long in fasting,
Let him how receive his recompense.
If any have wrought from the first hour,
Let him today receive his just reward.
If any have come at the third hour,
Let him with thankfulness keep the feast.
If any have arrived at the sixth hour,
Let him have no misgivings;
Because he shall in nowise be deprived therefore.
If any have delayed until the ninth hour,
Let him draw near, fearing nothing.
And if any have tarried even until the eleventh hour,
Let him, also, be not alarmed at his tardiness.
For the Lord, who is jealous of his honour,
Will accept the last even as the first.
He giveth rest unto him who cometh at the eleventh hour,
Even as unto him who hath wrought from the first hour.
And He showeth mercy upon the last,
And careth for the first;
And to the one He giveth,
And upon the other He bestoweth gifts.
And He both accepteth the deeds,
And welcometh the intention,
And honoureth the acts and praises the offering.Wherefore, enter ye all into the joy of your Lord;
Receive your reward,
Both the first, and likewise the second.
You rich and poor together, hold high festival!
You sober and you heedless, honour the day!
Rejoice today, both you who have fasted
And you who have disregarded the fast.
The table is full-laden; feast ye all sumptuously.
The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith:
Receive ye all the riches of loving-kindness.Let no one bewail his poverty,
For the universal Kingdom has been revealed.
Let no one weep for his iniquities,
For pardon has shown forth from the grave.
Let no one fear death,
For the Saviour’s death has set us free.
He that was held prisoner of it has annihilated it.
By descending into Hell, He made Hell captive.
He embittered it when it tasted of His flesh.
And Isaiah, foretelling this, did cry:
Hell, said he, was embittered
When it encountered Thee in the lower regions.It was embittered, for it was abolished.
It was embittered, for it was mocked.
It was embittered, for it was slain.
It was embittered, for it was overthrown.
It was embittered, for it was fettered in chains.
It took a body, and met God face to face.
It took earth, and encountered Heaven.
It took that which was seen, and fell upon the unseen.O Death, where is thy sting?
O Hell, where is thy victory?
Christ is risen, and thou art overthrown!
Christ is risen, and the demons are fallen!
Christ is risen, and the angels rejoice!
Christ is risen, and life reigns!
Christ is risen, and not one dead remains in the grave.
For Christ, being risen from the dead,
Is become the first-fruits of those who have fallen asleep.To Him be glory and dominion
Unto ages of ages.Amen.
For this months Carnival of Christian Reconciliation, the topic Mr Platypus suggests is:
All of this prompts me to propose “Reconciliation and Liturgical Time” as the special topic for this Carnival. How are divergent or competing understandings of the liturgical year an obstacle to reconciliation? Conversely, how does the idea of liturgical time open up possibilities for greater unity? In any event, how do we live out our Christian discipleship among fellow believers who approach liturgical time differently?
As I write this most of the readers of this entry will likely be entering their Holy week celebrations. Many will be looking forward to finally breaking their fast, to celebrating, “getting their alleluia’s back”, and in general filling their own traditional ways of celebrating the Resurrection of our Lord and our God.
In A Secular Age philosopher Charles Taylor begins by noting the secular comes from the Latin: saeculum which relates to an “age” a specified length of time. Secular consequently is bound up in time. The Sacred is not. And this is true of our worship. Sunday worship “connects” and is “closer” to other Sunday’s and specifically that first Easter Sunday, than it is to Monday even though “in time” it is not. Our liturgical calendar pierces our secular time lines as the tines of a fork pinning us to the Eternal. The Orthodox teaching is that there is no time in liturgy. That in the divine liturgy we participate in the eschaton, in the timelessness of God.
But it is true there is division and unity in our liturgical calendars. Having the same calendar does aid ecumenical union. Last week, on Saturday evening and Sunday morning, while traveling on business I visited and had a wonderful experience at a very small rural ROCOR (Russian Orthodox Church Outside Russia) parish in Northern Georgia (web site here). Orthodoxy does not precisely share the same calendar … but for Lent/Pascha/Pentacost we do. Orthodoxy is split between the Julian and Gregorian calendar for the rest of the year. But because we share the same calendar in this season, I heard the same readings, and the homily was preached on the same subject. There were some differences, no parade of Icons and a little over half of the service was in old Slavonic … which was something of a challenge to sing. But … enough about me (or alternatively … I digress). The point is ecumenical connections between myself as a new OCA (Orthodox Church of America) member were eased by our liturgical similarities including our calendar. I would have felt out of place, having just finished my first week of Lenten fasting in joining a Lutheran, Anglican, Catholic, or other Protestant church which was celebrating Palm Sunday … not “the Triumph of Orthodoxy” and the victory over iconoclasm.
But while, the non-shared liturgical calendar hurts the ecumenical meeting of Orthodox an non-Orthodox does it help for instance the meeting of main line Protestant churches and Catholic? And here, I must confess my ignorance of what praxis and calendars are followed by the non-liturgical Protestants. But it seems to me likely, in for the traveller or the visitor, the non-sharing of secular (set in time) of the Sacred events is a hindrance to the mixing of our sectarian splits.
And that is perhaps a most important point. For noting our ignorance we have an opportunity to fill that void. As we are widely ignorant of the “Others” calendar … we can try to share. So in the interests of informing the y’all, I’ll point to this program, a free download, provided by (yet another) Atlanta (this time OCA) church. It provides the hymns (troparia and kontakia) assigned for the day, the Scripture readings, and the Saints as well as the official record of those Saint’s life for each day.
If you could, leave as comments here, links or references to your liturgical year … so we can all share and by our differences find what we have in common.
In 2002, the year before Obama launched his campaign for U.S. Senate, the Obamas reported income of $259,394, ranking them in the top 2 percent of U.S. households, according to Census Bureau statistics. That year the Obamas claimed $1,050 in deductions for gifts to charity, or 0.4 percent of their income. The average U.S. household totaled $1,872 in gifts to charity in 2002, according to the Center on Philanthropy at Indiana University.
Gifts to help for the Tsunami and New Orleans seem conspicuously lacking as well. I don’t tithe yet, as my fears of two college tuition bills looming 5-6 years away keep me from doing that as yet. But … Mr Obama’s income seems above noticing such bumps when compared to mine … which is not 6 figures.
Abortion
Christian doctrine and tradition from the earliest writings, e.g., the Didache and Barnabas all speak against abortion. However, even as Christian teaching and tradition all speak strongly against abortion … it’s not as clear that the consequence should be that we should seek to make abortion illegal or for that matter invalidate Roe vs Wade (although I think that should be done for other political reasons completely unrelated to whether it’s “good law” or not).
In this not-so-little book, Saint Silouan, the Athonite,there is a section in which monastic order is described. It is told that St. Silouan and others leaders in the monastic community might have occasion to give a command to another monk. If that command was not obeyed, there was no censure, no rebuke or correction. Making abortion illegal, when we’ve “made it clear” that it’s immoral (and on that most but not all of the abortion proponents actually agree, e.g., the “safe, legal, rare” crowd implicitly agree that it is wrong by adding “rare” to the list) might be all we should rightly do. If I recall rightly, I think the monastic logic goes something like this:
So the question is this: In a Christian ethical view, keeping in mind God’s judgement and free will, besides explaining that abortion is wrong and immoral what other action is righteous in God’s eyes? It is likely the answer is … none.
Now I realized that lack of censure does not apply to child-rearing and that a government’s laws and institutions form a crucial part of the tripartite effort to keep us civil (state, church, and academe, being the three). My point is that it seems that Christian teaching would indicate that we shouldn’t make abortion illegal.
Hypocrisy
Mr Spizer is the latest public official in the new. Hypocrite is a common charge. Now there may be many reasons to condemn Mr Spitzer, but hypocrisy is a tricky charge to make if one lacks mind reading skills or omniscience. It seems that there is only one circumstance one can press the charge of hypocrisy correctly. That is the case in which one does, as Congress often does, passes laws which apply to others but not oneself. If Mr Spitzer had gone after “johns” in the sex trade industry but had pushed for or added a loophole excluding gentlemen named “Spitzer” that would be hypocritical. However just because I say a thing is wrong and do it, that in itself does not make me a hypocrite. As St. Paul famously remarked the “spirit is willing but the flesh is weak.” I can think a thing wrong, do it and still think that it is wrong. The only way I’d be a hypocrite is if I say it is wrong (by lying), do it myself, and for myself yet believe when I do it it is not wrong. The only way someone else can know I’ve that is if they can read into my heart and know truly if I believe a thing is wrong and fell to temptation or am dishonest.
Prostitution
It is a common conceit of the libertarian (and “liberal”) crowd, that prostitution as a “victimless” crime should be legalized. There is however, this (quoting another column):
I changed my mind [on legalization] after looking at the experiences of other countries. The Netherlands formally adopted the legalization model in 2000, and there were modest public health benefits for the licensed prostitutes. But legalization nurtured a large sex industry and criminal gangs that trafficked underage girls, and so trafficking, violence and child prostitution flourished rather than dying out.
and the associated discussion. Mr Cowen’s remark, “I see the costs and benefits of legalization as murky.” I think is spot on. I think both sides of that debate would be better served if they first admitted “murky” as a correct assessment on the costs and benefits.
Two noted, “cricket race” is my term for opinion polls as I think the results are just about as useful. Also, these links are culled from my daily “highlights” that I post on my personal blog, for example here.
The conversation with Mr Sandefur of Freespace has continued. He answered, and then I replied (at my blog). He then replied again and here is my response.
Mr Sandefur seems to use only one method of argument, deliberate misconstrual. In his latest sally before I respond, it might be instructive to count both his rhetorical points and his misconstruals and see which wins out [note: score is 0 arguments, 4 misconstruals]. Again, to save space, find the rest below the fold. Read the rest of this entry