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Unblogged Bits (Mon. 15-Nov-10 1630)

Links (most recent first) that caught my eye, but did not warrant full-blown blog entries ….

  1. The “pro-Constitution=pro-terrorist” canard – Glenn Greenwald – Salon.com – You can defend someone’s Constitutional rights without supporting or believing in what they do. In fact, you almost always have to.
  2. 5 Ways Stores Use Science to Trick You Into Buying Crap | Cracked.com – “Dopamine. Sweet, sweet dopamine.”
  3. Amidst National Islamophobic Upheaval, Arizonans Protest Mosque That’s Actually A Church – OMG! MUSLIMS ARE TAKING OVER OUR CHURCH ARCHITECTURE, TOO! EEK!
  4. Random Book Blogging: Harry Potter, Pokémon, And The Danger of Psychics – Apparently anything that isn’t stamped with JESUS on it in bright shiny letters is, to Ms Jacobs’ lights, Satanic. That includes Pokémon, throwing a penny in a wishing well, Harry Potter (of course) and, probably comic books.
  5. A Futuristic Nightmare Ideology of Computerized Greed and Unchecked Financial Violence – Scary. Disgusting. Appalling. The problem, as described, is not solely about people being unjustly hurt, and hurt maliciously for gain, but with the disassembling of a whole system of trust — trust that property deeds and loan papers and the entire financial system can, in fact, be relied upon, accounted for, proven to be real. That destruction of trust will, in the long run, do the banks more harm than the toxic loans they were so eager to buy and flip.
  6. Facebook’s Social Inbox Wants to Take Over Your Email – That’s all very nice, but why would I want to tie all of my communication and social interaction into a single company’s offering? Even if it’s free?
  7. It’s all about priorities: Steve Benen
  8. Cantor’s unpersuasive walk-back: Steve Benen
  9. Latino Republicans Warn House GOP That Anti-Immigrant Members As Committee Chairs Will Hurt GOP – Don’t hold your breaths, Somos Republicans.
  10. Schools ban bracelets promoting cancer awareness – USATODAY.com – Because breasts can only be consider sexual objects, even just by reference, and even if in the context of breast cancer awareness. Right? Therefore it is lascivious and/or shameful to refer to them as “boobies.” (Would it be okay if the bracelets said “breasts” instead? How about “bosoms”? Or “mammary organs”?)
  11. Napolitano: Scanners are safe, pat-downs discreet – USATODAY.com – Short version: “Trust us. Bend over and be quiet, or else the terrorists win.”
  12. Napolitano asks fliers for ‘patience’ on body scanners – USATODAY.com – What is “patience” going to get us, ma’am?
  13. Ancient ice, wet and dry, from deep inside a comet – Very cool.
  14. Anti-Union O’Keefe Video Smears Teacher Who Jumped In Front Of Van To Save Students, Gets Her Suspended – It’s very hard sometimes not to wish violence upon people who do this sort of thing.
  15. Antisemitism still thrives – “I’m not a fan of Israel’s policies — they’re becoming what they oppose — but there’s clearly no possibility that they could simply stop fighting for their existence and live in peace and tolerance with neighbors who promote the kind of hate shown above.”
  16. An ethical dilemma! – Do unto others as you would have them do unto you.
  17. The End of In-Flight Wi-Fi? – Apparently, any security threat you can imagine has to Dealt With Immediately and Promptly and Definitively.
  18. Iconic obelisk presents a monumental security issue – An interesting article on security and the Washington Monument.
  19. Airport security reaches new levels of absurdity – Ask the Pilot – Salon.com – This time, it’s taking off belts. With some extra silly twists in this particular instance.

Am I my brother’s fireman?

Fire fighters Bryan Fischer (courtesy of the American Family Association) is pleased to inform one and all that, faced with a fire on a house that hadn’t paid its fire protection bill … Jesus would have been happy to let the house burn.

A controversy has erupted over a decision by the South Fulton, TN fire department to allow a rural home in Obion County to burn to the ground because the owner did not pay the requisite $75 annual fee to secure fire protection.

The fire department was called when Gene Cranick’s grandson accidentally set his property on fire, but made no attempt to extinguish the flames, for the simple reason that they had no legal or moral authority or responsibility to do so. When the fire endangered the property of Cranick’s neighbor, who had paid the $75 fee, the fire department swung into action and put out the fire on the neighbor’s property. Cranick’s home meanwhile, burned to the ground after his family had fled for safety.

That actually raises the interesting question of what the fire service would have done (and what Bryan thinks would have been the moral course) had a family member (other than the pets, which died) still been trapped inside.

The backstory is that, while South Fulton had a fire department several years ago, the county did not. Rural residents approached city officials and asked them to extend their fire protective services outside city limits. Fine, said the city. We will provide fire services to any rural resident who pays an annual $75 fee. You pay the $75, you just bought yourself a year’s worth of fire protection. You don’t pay the fee, that’s fine too, it’s your choice, but be aware that you are making a deliberate choice to forego fire protection.

Fine, said Mr. Cranick, I’ll take my chances. He didn’t pay the man his $75, and when his house caught fire, he was on his own, by his own choice.

There’s no question that Mr Cranick was shortsighted.

(It’s worth noting that, had the fire department responded, it likely would have violated the terms of its contract with its liability insurance carrier. The fire department almost certainly had to enter into a legally binding commitment not to operate outside its jurisdiction. So our “compassionate” Christian friends would want the fire department to break its solemn agreement and put the entire city of South Fulton in a position of virtually unlimited risk. That hardly sounds like the Christian thing to do – demand that somebody violate a solemn oath and put an entire city at needless risk at the same time.)

So … legal contracts have a greater binding force than any other commitment or commandment?  That sounds terribly Christian, Bryan.

That said, yes, the fire department probably had those sorts of contractual restrictions.

The fire department did the right and Christian thing. The right thing, by the way, is also the Christian thing, because there can be no difference between the two. The right thing to do will always be the Christian thing to do, and the Christian thing to do will always be the right thing to do.

If I somehow think the right thing to do is not the Christian thing to do, then I am either confused about what is right or confused about Christianity, or both.

That’s very convenient, Bryan. Whatever you think is Christian is clearly right, and whatever you think is clearly right then you enshrine as Christian.

On the other hand, I think you are confusing the legal thing with the Christian thing. Which is something Jesus certainly didn’t do.

In this case, critics of the fire department are confused both about right and wrong and about Christianity. And it is because they have fallen prey to a weakened, feminized version of Christianity that is only about softer virtues such as compassion and not in any part about the muscular Christian virtues of individual responsibility and accountability.

Yes, Jesus would have been muscular and punched the fire out.

Notice how compassion — one of Jesus’ most noteworthy attributes — is simply dismissed here as a “weak” and “feminized” and soft.”  No metaphysical girl cooties for Bryan, though — he believes in Jesus by way of Ayn Rand.

The Judeo-Christian tradition is clear that we must accept individual responsibility for our own decisions and actions. He who sows to the flesh, we are told, will from the flesh reap corruption. The law of sowing and reaping is a non-repealable law of nature and nature’s God.

And yet, the New Testament explicitly rejects the harshest edges of that law.  Paul, for example, makes it clear that if it comes to obeying the Law, no man can be saved. It is only by Grace — by God’s weak and soft and girly compassion — that salvation can be had.  Similarly, we are called by Jesus to pray to be forgiven as we forgive others.

We cannot make foolish choices and then get angry at others who will not bail us out when we get ourselves in a jam through our own folly.

No.  On the other hand, we are called on, as those others, to help with that bailing out.  If I see someone behaving unsafely, I can simply shrug and say, “I guess he’ll learn soon enough.”  We’re called to warn, to try and safeguard, and to compassionately help if the worst occurs.

Take some idiot who travels down an unsafe, lonely highway.  He doesn’t wait to caravan with others, he doesn’t carry a gun in his glove box, he doesn’t hire a body guard, or pay $75 for the police to come by to protect him if he calls OnStar.

And, of course, he gets robbed and carjacked and beaten.

Bryan, of course, would argue the fool deserves everything he got.  He made the stupid decisions, he has to live with it.  He didn’t pay the $75,  he didn’t make the smart choice, and, just like the other folks who zoom past, too busy or frightened or disinterested or scornful to assist, a truly muscular Jesus surely wouldn’t lift a finger for him.

Fortunately, the Good Samaritan felt differently.  And soft, weak, girly, compassionate Jesus seemed to think that was the right course.

The same folks who are angry with the South Fulton fire department for not bailing out Mr. Cranick are furious with the federal government for bailing out Wall Street firms, insurance companies, banks, mortgage lenders, and car companies for making terrible decisions. What’s the difference?

Some of the same folks, yes.  And Fischer has a something of a point here — the issue being that in the case of those various governmental bail-outs, they were done as much for the overall health of the economy and the citizenry as a way to reward bad actors in those various firms.  (Honestly, I’d probably have been more onerous in the conditions placed, not so much as punishment, as tempting as that would have been, but to ensure it wouldn’t happen again. One can be compassionate and teach a lesson in responsibility.)

Mr. Cranick made a decision – a decision to spend his $75 on something other than fire protection – and thereby was making a choice to accept the risk that goes with it. He had no moral, legal, ethical or Christian claim on the services of the fire department because of choices that he himself made.

That’s right. Nobody has a “Christian claim” on me for anything.  I have a Christian responsibility to help others. That’s a point that Fischer seems to miss.  It’s not an matter of someone demanding an obligation from you.  It’s a matter of your having an obligation toward others.

Jesus once told a parable about 10 virgins attending a wedding feast, five of whom failed to replenish the oil in their lamps when they had the chance. The bridegroom came when they were out frantically searching for oil, and by the time they made it back to the party, the door was shut tight. The bridegroom – the Christ figure in the story – refused to open the door, saying “Truly, I say to you, I do not  know you” (Matthew 25:13).

Jesus also told a parable about how a shepherd will do anything to recover a stupid sheep that’s made bad decisions, acted foolishly, and wandered off, lost.  The shepherd doesn’t shrug, say, “Well, that dumb sheep deserves whatever it got.”

The critics of South Fulton thereby implicate themselves as accusers of Christ himself, making him out to be both cold and heartless. They may want to be careful about that.

Right. “Agree with my point, or Muscular Jesus will punch your face!”

I talked about this story yesterday on my “Focal Point” radio program, and defended the fire department without reservation. It’s been intriguing to watch – I haven’t received as much angry blowback over anything I’ve said on air since the program began. I’ve been told I’m evil and anti-Christian to even suggest that the fire department may be in the right and that Mr. Cranick has no one to blame but himself. (Where, I might ask, is all their Christian compassion toward me?)

I’ll assume that’s tongue in cheek, Bryan.

But it is interesting.  Apparently nobody among your followers bats an eye toward your bashing of gays, or Muslims, or anyone else who twists you the wrong way. But as soon as they see you doing something that they can imagine themselves being on the wrong side of … well, it’s little wonder how they abruptly realize how easily they could find themselves with the short end of the stick.

Christian compassion, of course, prompts us to feel truly sorry for Mr. Cranick. If he were a friend of mine, I’d feel horrible for him and do what I could to help him in his time of need.

Because compassion and helping is only for friends.  Just what Jesus taught.

But even were I his friend, I would not blame the fire department for the loss of his home. That’s on Mr. Cranick for making an irresponsible choice in the first place.

Even he admitted to Keith Olbermann last night that “I’ll have to suffer the consequences” of failing to pay the annual fee.

Now it’s intriguing to note that Mr. Cranick had insurance on his property, and told Olbermann that his insurance company was right on top of things, and he was going to receive in short order the full value of his insurance policy. Why? Well, because Mr. Cranick paid the premiums on the policy. If he had refused to pay the premiums, he wouldn’t be getting any help from the insurance company either, and likewise would have no one to blame but himself. So even Mr. Cranick implicitly accepts responsbility for the loss of his home, whether he realizes it or not.

Sure. Cranick made a stupid error. People have lost everything over that. Hopefully Mr Cranick will learn.

But that doesn’t mean that the fire department acted in a Christian, or moral fashion.  Legal, contractual fashion, sure.  But the fire department — and the city fathers — ought to have something in place to account for this.  More on that in a moment.

What angry folks fail to realize is that if Mr. Cranick had been able to get away with this – if he’d been able to wait til his house started to burn, then offer $75 and immediately get help – it wouldn’t be long before everybody else stopped paying. Why bother if you can wait until the emergency hits? If you pay when you don’t need to, that just makes you a sap. Pretty soon nobody would have fire protection at all since the city can’t afford to fight fires at $75 a pop. The city would have to withdraw its offer to the county, and everybody, especially responsible folk, would be less safe.

(Essentially what Mr. Cranick wants is “guaranteed issue” for fire protection. This is the same thing that is going to destroy the health care industry, as it is already starting to do under RomneyCare in Massachusetts. If you can wait til you get sick before applying for insurance, and the insurance company has to provide it, everybody will just wait til they get sick to get insurance and pretty soon nobody will have insurance or health care, either one.)

That’s a major problem with this kind of model — either you kick people in need to the curb, or you allow free riders to take advantage of the system.

What if, however, the there was a mechanism in place where someone could call for help at the last minute (or if the fire department just happened to be there), and pay a significantly higher fee (enough to recoup the added resources plus something to disincent folks from calling at the last minute as a strategy).  Maybe the county should contract with the city’s fire department for full coverage.

(Note also that this is the rationale behind a universal requirement for everyone to purchase health coverage under the Affordable Care Act.  Only by spreading the pool the widest and being ready to provide care for any who needs it when they need it, can the whole thing be both affordable and useful.  But Bryan doesn’t like that model, nor, one suspects, the idea of fire departments providing service to all based on taxes rather than individual subscriptions.)

This story illustrates the fundamental difference between a sappy, secularist worldview, which unfortunately too many Christians have adopted, and the mature, robust Judeo-Christian worldview which made America the strongest and most prosperous nation in the world. The secularist wants to excuse and even reward irresponsibility, which eventually makes everybody less safe and less prosperous. A Christian worldview rewards responsibility and stresses individual responsibility and accountability, which in the end makes everybody more safe and more prosperous.

I’m going with mature, robust Christianity on this one.

Bryan, you have way too narrow of a vision here.  You seem to feel that the only choices are between individual responsibility and being coddled.  I think there’s room for both, and that siding with one vs. the other is a sketchy approach.

Further, Bryan, you miss the point that the two are not actually contradictory.  Christian compassion is not a right to be claimed, but an individual responsibility for which we will be held accountable.  We are called, not to demand the love of neighbors, but to love our neighbors, as one of the Greatest Commandments.

That may be hard to realize, Bryan, and you may commit the folly of neglecting that responsibility, of not, shall we say, paying your compassion “fee.”  It does seem to me that you will be held accountable for that.

Hopefully you won’t face Muscular Jesus then.

(Oh, Glenn — same to you, buddy.)

On the Not Being a Dick discussion

We touched on this during the Podcast, and, if you want a decent written rendition of the background, you can read it here.

Jesus says, "Don't be a dick!"So … is Plait full of it? I don’t think so.  My initial reaction is applause, followed by thinking that those who are protesting doth protest too much — but, then, enough of them are folks I respect that I need to consider that more carefully, too.

The issue is, when, if ever, is it okay to be a dick.  Which Plait defines (or refines) as “when the person belittles their opponent, uses obviously inflammatory language, or overly-aggressively gets in their face.”

(I’d actually scribbled a bunch of disconnected notes on this for the Podcast, though we never got to that point.  Most of the below is from that, which is why it will probably come off as a bit  disjointed):

  1. On the one hand, it’s true that Plait isn’t asserting that speaking with passion, with strength, even with anger, isn’t “allowed.”  Nor is he advocating being a passive milquetoast or rhetorical rug.  It doesn’t mean appeasing.  It doesn’t even necessarily mean accommodation (though accommodation is not necessarily a bad thing as an interim tactic; it depends on what the consequences of accommodating are).
  2. Nor, though his arguments were directed at the skeptic community, do I think they are limited there.  There are plenty of non-skeptics who behave like dicks, with both good and bad intentions.
  3. It seems to me that a lot of what’s involved here is context and purpose.  From a purpose standpoint, what’s the goal of the interaction?  Are you seeking to persuade on a given point?  Are you seeking to lay the groundwork for a more gradual enlightenment (however you might define it)? Are you seeking to confront untruth or deception?  Are you trying to shock someone out of their shell? Are you trying to show others observing a conversation that it’s okay to think for themselves?  Are you trying to show others observing a conversation that you’re a really cool, strong, confident person and the other person is simply a jerk?  Are you “merely” letting loose steam?  All of these will suggest different tactics, depending further on the individuals and history involved.
  4. That can also be influenced by factors like the urgency of the discussion, and the consequences of “failure” that you’re willing to live with.
  5. The purpose, again, is key.  If you are interested in persuading, leading with a (rhetorical) fist can sometimes be effective, for some values of “effective.”  But it’s an escalation that it’s difficult to back down from.  In my experience, starting a bit softer and ramping up over time is a better longer-term strategy.  If you’re not interested in persuading the person you are confronting, but have reasons to confront anyway, then taking a stronger stand saves  some time (but increases the risk of being, or being perceived as, a dick).
  6. That perception part is important, because whether you are trying to persuade another, persuade observers, or even feel confident in your own position, not coming across as a dick is important.  Being dickish tends to weaken one’s argument (IMO); while it can break through a shell of complacency, as often it discredits both in terms of “Why is this person being a dick instead of arguing the point?” and in terms of “Why is this person claiming the moral high ground when they’re being a dick?”
  7. “That’s what you were thinking of wearing tonight, honey? Are you insane? Do you have any idea how ridiculous that outfit looks?”  Yes, there is a chance your Significant Other will snap to reality and understand that their fashion logic has been extremely skewed, and enter a new realm of sartorial enlightenment.  On the other hand, it seems far more likely that the consequences to the relationship (and to enlightenment) will be far less positive.
  8. Persuasion is about building trust.  That seems ironic, particularly when dealing with questions of skepticism, but we’re not talking trust-as-in-authority.  Most people don’t think strictly with their reason (that may or may not be regrettable, but it is reality), and facts are not always as self-evident as they seem.  To reach them, you need to engage their emotions, too, even if it is simply to point them toward a path and encourage them to explore it on their own. Trust is not engendered by dickishness.  Resentment and anger and closing down are.
  9. Being dickish, with good intentions, is sort of like being a Drill Instructor — a lot of yelling and abuse in an arguably good cause, trying to break through barriers and resistance to guide along the right path.  Sometimes that is, in fact, necessary.
  10. There are things you can only do with a sledgehammer.  But a screwdriver is more often of use.  (It’s best to have both in your repertoire, but if you only have one, the screwdriver is going to be more handy around the house.)
  11. Plait’s definition is filled with what some would call weasel words — “obviously inflammatory,” “overly aggressive.”  That’s because there are no hard and fast rules here, few bright line cases.  It’s a matter of individual judgment, and not necessarily amenable to consensus all the time as to what constitutes dickishness (“I know it when I see it,” to paraphrase Justice Stewart).
  12. That also applies to his secondary definition, a sort of Golden Rule of Dickishness: is the behavior I am exhibiting something that, if I were seeing it turned on me, I would consider that person to be a dick?  If so, that’s probably not a good thing — but, good or not, it’s a matter of awareness.  Are my actions and words actually productive (net), or hurtful?  Am I bullying in a good cause, or for my own jollies, or even without being aware of it?  The unexamined life is  not worth living, as Socrates put it; the unexamined dickishness is similarly dubious.
  13. That said, accusing someone of being a dick, not because of their behavior but because you’re offended that someone would even question your deeply held (reasoned or unreasoned) beliefs, is a misapplication of the term, it seems to me.  Being offended by someone does not necessarily  mean the other person is a dick.  (Intentionally offending someone arguably does, but even there, as one commenter noted, sometimes good medicine makes you feel worse for a while.)
  14. Bear in mind that I am, officially, a Nice Guy, so dickishness does not come naturally to me (and usually involves, when I become aware of it, a cause of shame).  My analysis of this, then, is not likely untainted by my feelings.
  15. It seems to me that most people agree, in principle, with the above points — there are times when being a dick (or being perceived as a dick) is necessary, but there are arguably more times when it’s a sub-optimal tactic, and that the key is to engage our brain before operating our mouth.

That’s a bit of a ramble, and I don’t have time to put it into a more coherent form right this moment, but I wanted to get it written down before I lost my notes and train of thought.

And the crowd cried, “Podcast!”

Jesus says, "Don't be a dick!"

Les and I did the fourth(ish) Stupid Evil Bastard podcast today.  It was much fun, as usual, at least to do (no clue whether it will be fun to listen to).

We nattered on about tipping, Dr. Laura, the skeptic community “Don’t Be a Dick” controversy, hypocrisy, freedom, and a variety of other stuff. This time we clocked in at 2 hours and 8 minutes, which may be case of at least too much of a good thing (or way too of a mediocre thing).  Or maybe not enough of a faboo thing.  You decide.

In discussing the recent Dr. Laura contretemps, not to mention lack of dickishness, we did engage in a fair amount of, um, NSFW language.  So don’t play this over the speakers at the office, or in the streets where you might scare the horses, or if you fear it might burn your cockle-shelled ears.

The podcast can be directly downloaded to your machine here, or you can click on the little player at the bottom of the screen. It, along with the previous iterations in the series, can always be found in the Podcast tab at the top of the page.

[powerpress url=”https://hill-kleerup.org/blog/podcasts/2010-08-28_SEB_Podcast_Ep4.mp3″]

UPDATE: I’m re-listening to the podcast (well, maybe not all tonight), and I’m adding in cross-references and links in the comments.

Libertarians

24 Types of Libertarian, by B. Deutsch
24 Types of Libertarian, by B. Deutsch

There is something fascinating about libertarianism (big or little L). It’s one of those political philosophies that sounds good — don’t tread on me and I won’t tread on you — but that inevitably seems to be picked up by humans in … a very human (i.e., screwball) fashion.

To wit, the cartoon to the right (click to see the full thing — I’m hosting a copy, so the malware problem some folks reported on the original site isn’t an issue).

It’s hilarious (and, yes, I say that realizing that I could point to several of those and see bits of my own politics in them), but it’s also kind of sad.  I mean, we need alternatives to the Dems and the GOP, to conservatives and liberals.  Libertarians are, in theory, off on another end of another axis (authoritarian vs. libertarian), but in practice they usually come up as crackpots, cranks, neo-anarchists, Randians, or just plain goofballs (as the cartoon spells out so gleefully).

Maybe it’s because, taken to an extreme, any ideology becomes a distorted mess,  and lacking a serious political party, the libertarians are free to drift to the uncompromised extreme.  Maybe it’s because liberty becomes confused with social isolation, a denial not just of government intrusion and legal busy-bodies, of but of obligations to anyone other than themselves.

I think we could use a bit of libertarianism in our society — less intrusion into our civil liberties, less nanny state and nanny society.  But, like anyone else (and doubtless different from so many others) there are places where I think it is appropriate for society to wield the stick and proscribe some behaviors and actions (and prescribe others), for both pragmatic and moral reasons.  We can’t all live at Farnham’s Freehold — we are, to some extent, our brothers’ keepers, and loving our neighbor as we love ourselves (with sensitivity to our neighbor’s needs as well as respect for our neighbor’s autonomy) is a difficult balancing act, but one that I think we have to strive for.

What would Jesus do?

I could have just done a Google Reader share on this, but the author so nails my understanding of Jesus’ teaching, I thought it deserved a blog post of its own.  I’ll quote just one (long, broken up for readability) paragraph …

Mike Lux: How Do Christians Become Conservative?

The Jesus of the New Testament was of course extremely concerned with spiritual matters: there is no doubt whatsoever about his role or interest in the issues of the day,  but the spiritual well-being of his followers was a major interest of his. How much he was involved with or interested in the political situation of the day is a matter of much debate and interpretation. Some say it was a lot and others that it was pretty limited or, as conservatives would say, not at all.

However, much of a priority or focus it was, though, if you actually read the Gospels, it is clear that Jesus’ main concern in terms of the people whose fates he cared about was for the poor, the oppressed, and the outcast. Comment after comment and story after story in the Gospels about Jesus relates to the treatment of the poor, generosity to those in need, mercy to the outcast, and scorn for the wealthy and powerful. And his philosophy is embedded with the central importance of taking care of others, loving others, treating others as you would want to be treated.

There is no virtue of selfishness here, there is no “greed is good”, there is no invisible hand of the market or looking out for number one first. There is nothing about poor people being lazy, nothing about the undeserving poor being leeches on society, nothing about how I pulled myself up by my own bootstraps so everyone else should too. There is nothing about how in nature, “the lions eat the weak”, and therefore we shouldn’t help the poor because it weakens them. There is nothing about charity or welfare corrupting a person’s spirit.

Read the whole thing (including some lovely take-downs of what passes for conservative Christianity in this country).  If you want to know why I consider myself a Christian not just by upbringing but because of the values it teaches, it’s all right there (as well as here).

We can debate theology and metaphysics however much we want (and I always enjoy a vigorous discussion about angels and heads of pins), but drift too far away from that core message — love your neighbor, no matter how different, no matter how poor or outcast — and we’re talking a different faith language.

(via Ginny)

Unblogged Bits (Sat. 8-May-10 1400)

Links (most recent first) that caught my eye, but did not warrant full-blown blog entries ….

  1. High School Students Vote On Saying a Graduation Prayer; Judge Says No – Would it be “okay” if the student body voted on whether to segregate classes by race, or religion? No? Well, not much different here. Majority rule doesn’t trump minority rights — that’s what the First Amendment (and, fundamentally, the Constitution) is all about.
  2. The Son Needed Blood, So What Did the Father Do? – I’m trying to think of an exception to the rule that “A religion that requires a child die rather than violate some element of dogma is not a religion I care to follow,” but I can’t think of one.
  3. The Station That Censors Muhammad May Give Jesus His Own Show – I think there’s a lot of room for a very funny story about a modern-day “Christ in the City.” I suspect this won’t be it, but I’ll add to the predictions given here that there will, in fact, be some violent threats by anonymous (and humor-dead) Christians about the show, along the lines of, “If it worked for radical Islamicists …”
  4. Titanic 2 Is Coming Soon | /Film – OMG — it’s like those cheap knock-off cartoons of Disney flicks that you can find at the grocery store. (Or, alternately, the pr0n adaptations of prominent movie titles.) The list of previous releases by the studio is, itself, a hoot. (Note to SyFy — you really need to get these guys on your payroll, if you don’t already.)
  5. Iron Man 2 Review: Downey and Rockwell Power Through a Tangled Tale – This lines up with several reviews I’ve heard to date — weaker story than the first ep, but enough fun to carry through regardless. Whew. Still on my List of Things to See.
  6. DVR Didn’t Kill The Commercial Star, Says Duke U. – I think the points given are fair enough — though since we got the “skip 30 seconds” button programmed on the remote, that does reduce some of the commercial bits. At most, though, it makes the first and last commercial slots in a break the most valuable, as they are the most likely to be viewed (which, I think, has always been true).
  7. Radio Shack answering machine messages – WFMU’s Beware of the Blog – These are pretty darned awesome. It occurs to me, as more folks go to hosted voice-mail and as answering machines have become cliche, that there’s very little ingenuity among answering machine messages any more. When’s the last time you got one that made you chuckle (and, as a subset of that, wasn’t annoying long)?
  8. 7 things people get wrong about the Internet and TV – OMG … the TV industry might be actually smarter than we thought …
  9. Yet another Facebook privacy risk: emails Facebook sends leak user IP address – This one’s a case of bad design, not intentional aggregating of data to be used commercially.
  10. FCC gives Hollywood control over your home theater – There are some protections here, but it is largely a victory for Big Media over consumers (especially early adoptors).
  11. GOP Denies That Attack Ad On Ohio Lt. Gov. Implies He’s Masturbating. You Decide – Crikey — that’s a new low. (The video and more on the story are available thru the Mediaite link in the post.)
  12. Microsoft shows off new tech: real-time translation and social networking ‘Spindex’ – Interesting — but I’m pretty sure that second-to-last folks I want organizing/aggregating my social networking is Microsoft.
  13. I Think We’re LOST – I am SO glad I never got into this show …
  14. 5 Cheap Magic Tricks Behind Every Psychic | Cracked.com – Patrick Jane would be proud (and also point out that having a good grounding in confidence tricks and “hedge psychology” would also be highly valuable).

I might actually need to do something about this … or maybe not

Fred Phelps’ loathsome Westboro Baptist Church is coming to town for their standard panoply of “God Hates Fags” (and Jews and Catholics and Americans and …) protests.

And, it turns out, they’re coming very close to town.  As in, a few blocks away, this Saturday, 7 a.m. to 7:30 a.m., at St Thomas More Catholic Church down the street.

Hrm.

On the one hand, it’s hard think of a group that is a greater waste of oxygen, or worse advertisement for Christianity, than the Phelps clan, and more deserving of being publicly countered (if not ridiculed).

On the other hand … 7 a.m. on a Saturday?

Maybe the greater moral victory is for them to be there marching back and forth, and everyone else be snug in bed with their loved ones (of whatever gender).

Don’t tread on me (or my prayer)

Last week, U.S. District Judge Barbara Crabb struck down the “National Day of Prayer” as unconstitutional.

And good for her for doing so.

Note that Judge Crabb did not say that prayer was unconstitutional, or that people gathering to pray was illegal, or that various religious groups could not get together and declare the first Thursday in May (or any other day or days, for that matter) a national day of prayer.

What Judge Crabb said in her decision was that the Federal Government couldn’t do so.

Unfortunately, § 119 cannot meet that test. It goes beyond mere “acknowledgment” of religion because its sole purpose is to encourage all citizens to engage in prayer, an inherently religious exercise that serves no secular function in this context. In this instance, the government has taken sides on a matter that must be left to individual conscience.

[…] Recognizing the importance of prayer to many people does not mean that the government may enact a statute in support of it, any more than the government may encourage citizens to fast during the month of Ramadan, attend a synagogue, purify themselves in a sweat lodge or practice rune magic. In fact, it is because the nature of prayer is so personal and can have such a powerful effect on a community that the government may not use its authority to try to influence an individual’s decision whether and when to pray.

(I want a National Day of Rune Magic.  That would be awesome …)

The current (1988) statute declares:

The President shall issue each year a proclamation designating the first Thursday in May as a National Day of Prayer on which the people of the United States may turn to God in prayer and meditation at churches, in groups, and as individuals.

The problem here is that, while it says “may,” either this is an active encouragement (“Go! Turn! Pray and meditate!”) or it’s meaningless (would it make sense to include “or may not”?).  Given the history of the law — originally inspired by a Billy Graham revival in 1952 — it’s clearly meant to be a government encouragement to pray.  Which, really, I don’t understand why anyone, especially the faithful, would want the Feds sticking their noses into.

What’s remarkable (though sadly not unexpected) is that various religious and “conservative” individuals and groups on the Right are aghast at this ruling. You’d think Judge Crabb had just outlawed puppies.

Rep. Randy Forbes (R-Va) is leading the charge.  He told Focus on the Family:

The federal judge’s decision to call the National Day of Prayer unconstitutional represents a movement we are seeing across the country of a small minority who want to exclude faith, religion and morality from the marketplace of ideas.

[…] This federal judge has essentially said that the Declaration of Independence – a document that very clearly states that our rights were given by a Creator – is unconstitutional. Is there any question this judge would have declared the Declaration of Independence unconstitutional if it were written today, since it proclaims all our rights come from the Creator? It is regrettable that we would have a federal judge essentially rule against the very premise of the nation’s foundational document of freedom.

[…]  Unfortunately, this places us on a slippery slope where at the bottom, there is no prayer, there is no acknowledgment of our Creator, and there is no recognition of our nation’s spiritual heritage and its connection to American strength. It is important that we continue to affirm America’s spiritual heritage and reaffirm the ability of all Americans to pray for blessings on their lives and on our nation according to the dictates of their conscience.

Get that?  What Rep. Forbes is essentially saying is that Christianity and religion are doomed if the government doesn’t actively promote them.

Really? Truly?  I mean, religion (Christianity, as an example) has managed to hold on even in the face of active hostility from the government, let alone government neutrality.  Look at the Soviet Union, or today’s China.  And yet, somehow, religion in the US is so fragile, so weak and tottering that only if the Federal Government — you know, that Evil Centralized Socialist “Problem Not Solution” Government — is regularly proclaiming the wonders of Godliness and prayer (with a special emphasis on Jesus, of course), then Christianity will fail and we’ll no longer have any prayer in the US.

And people say religion in Europe is in trouble?

And since when did the halls of government become a key proxy for “the marketplace of ideas”?  If we can only discuss and promote “faith, religion, and morality” by doing so through Washington, our national religious life is in a lot more trouble than a “National Day of Prayer” is going to help.

Read through the decision.  It’s well-written, balanced, and hardly a paean to atheism.  Look at the history of the NDoP.  It’s not an historical appreciation or affirmation of “our nation’s spiritual heritage” — it’s an explicit call to prayer by the Federal Government.  You’d think a lot of folks on the Right would be aghast at state-sponsored religious decrees; instead, they’re as addicted to them as they claim others are addicted to welfare checks.

Oh, and Rep. Forbes — “the ability of all Americans to pray for blessings on their lives and on our nation according to the dictates of their conscience” is already available to all of us citizens who choose to exercise it.  I don’t need Congress’ encouragement, or the President’s proclamation, or a big fancy governmental breakfast meeting to exercise that ability.  And if I need a reminder of it, I’m sure my pastor will say something the preceding Sunday, or there will be plenty of proclamations and articles about it in the papers, magazines, TV and Internet.  Here, let me mark my calendar …

And, finally, that “Declaration of Independence” comment?  That’s just being silly, since the DoI wasn’t written today, and wasn’t passed by Congress as a promotion of there being a Creator.  Plus, it also called for rebellion against the existing government, which, yes, most likely would be considered illegal today, whether or not constitutional.

Meanwhile, the Family Research Council has gone even further off the deep end over the matter.

Yesterday, 223 years to the day after patriots ratified an end the Revolutionary War, a judge in Wisconsin ruled to reintroduce tyranny in America — this time, from the bench. In a decision that is rocking our nation to its very core, U.S. District Judge Barbara Crabb determined that a national day of prayer — a tradition as old as the country itself — is unconstitutional.

Astonishing — most people would say that preventing the government from outlining accepted religious practices is the opposite of “tyranny.”

Had Judge Crabb consulted the Constitution she was sworn to uphold, she might notice that Americans enjoy religious freedom–not by virtue of the courts, but in spite of them.

Actually, if the nameless FRC scribe of this piece had consulted Judge Crabb’s ruling, he or she might have noticed that the Constitution — and the Supreme Court and Federal Court case rulings about it — were extensively consulted.  And that the religious freedom we exercise today comes from the courts ensuring that the Constitution’s protection of those freedoms was adhered to, despite folks like the FRC who think their particular religious majority ought to prevail.

Furthermore, setting aside a day of corporate prayer is more than compatible with our nation’s heritage; it is a responsibility assigned to every American by George Washington himself. “It is the duty of all nations to acknowledge the providence of Almighty God… and humbly implore His protection and favor; and whereas both Houses of Congress have, by their joint committee, requested me to recommend to the people of the United States a day of public thanksgiving and prayer” (Thanksgiving Proclamation, 1789).

George Washington also owned slaves.  I think we’d agree that not everything that George Washington did, or the Founders supported, or even the Constitution in 1789 was interpreted as meaning, are cast in stone as exemplars of national virtue to be forever followed, and not everything in our national heritage has the force of law. (The decision addresses this historical background starting on page 47.)

Contrary to Judge Crabb’s opinion, this ruling does not promote freedom, it crushes it. Americans pray voluntarily. And exercising that right together, as a willing nation, is exactly what the Founding Fathers intended. To imply otherwise is to suggest that the Constitution is unconstitutional!

I cannot unbend the illogic in these sentences, except to note that the decision here does not “crush” voluntary prayer, nor does it prevent every single person in the US (who is so inclined) from praying on the National Day of Prayer.  It just says that the government ought not, Constitutionally, be organizing and encouraging the activity.  Because, if nothing else, not everyone in the nation is “willing” to do so.

This judicial mutiny lies directly at the feet of the Left, including President Obama, who has created an atmosphere in which the Constitution is silly putty in the hands of liberal activists. Slowly but surely, he is making American soil more fertile for the radical redefinition of society. This cannot be tolerated. We must ensure that the President’s bench nominees have a reverence for the Constitution that this judge lacks.

Never mind that the case was actually filed (and decided) against Obama, who has said he will issue the required proclamation while the case is appealed.  That’s just cover, after all, since he’s an evil Marxist Atheist (when he’s not a Crypto-Muslim), and therefore must somehow be to blame.

It seems to me that Judge Crabb has plenty of reverence for the Constitution — more than the FRC does, since it seems to assume that it’s a Constitution for Christians, not America.

In the meantime, we call on Congress to start the impeachment proceedings for Barbara Crabb, as she violated of her sacred oath of “administering justice… under the Constitution and laws of the United States.”

Because you don’t agree with her (well-reasoned and well-documented) decision.  Right.  Heaven help us if judges can be impeached because the FRC disapproves of their decisions.

What she has done to repress, we will use to revive. What she meant to undermine prayer, we will use as the reason why it’s necessary. When the great men and women of our past bent their knees to God on behalf of the “sacred fire of liberty,” it was often during the nation’s darkest days. My friends, it is time we join them.

Cue “The Battle-Hymn of the Republic” …

At any rate, go ahead and pray, FRC.  You have the Constitutional Right to do so, thanks to the diligent activities of judges like Judge Crabb, who have kept others from pedding their majority in society as the One True (and Legally Enforced) Way.

Why does the FRC, or Rep. Forbes, or any of the others wearing sackcloth and ashes about this, think that religion can only survive if the government is constantly flogging it to the citizenry, that religion in general (and, let’s be honest, Christianity in particular) depends on government sponsorship for its very survival?

Joy Davidman wrote in Smoke on the Mountain in 1955, in a parallel context: “We hear of the life-and-death struggle between Christianity and Communism, the necessity of ‘keeping God alive as a social force’ — as if our Lord could not survive a Soviet victory! It is a poor sort of faith that imagines Christ defeated by anything men can do.”

It seems to me that the folks bemoaning this decision have less trust in the power of God, and of the “vital power” of religion in our society, than one would think they should.  Without the President (even this President) standing up once a year and waving around a flag and a cross, apparently we’re doomed to slide into the Slough of Secular Despond, and a defeated Christ will be powerless to do anything about it.

I like Obama as much as the next guy, but I really don’t need him to remind me to pray.  Why do they?

Because everyone should go home from work alive and healthy

The mining business is a dangerous one. Over 2600 people died in mining accidents in China last year, which perhaps gives some perspective on the 25 deaths at the Upper Big Branch Mine this week.

Except … it doesn’t.  Not really.

Mining is dangerous.  But y’know what?  I work for a major international engineering firm.  We have people — engineers and construction and maintenance personnel — at some pretty dangerous locations, too.  Chemical plants.  Petroleum refineries. Road and bridge and building construction sites.  And, yes, mine sites.

Every injury, let alone any death, whether one of our own or a subcontractor, is considered unacceptable.  Any workplace injury that causes lost time or a doctor’s visit is reported up to the CEO within 24 hours.  That includes motor vehicle accidents on company business.  It’s analyzed for the root cause.  For how people and practice failed.  Every injury, let alone any death, is considered a failure on the company’s part. Our goal is to drive below zero accidents, to make sure that every employee, every sub, goes home each night to their family safe and whole.

Any activity that might cause danger is analyzed, and a safe plan of action is drawn up.   If dangerous circumstances are found — and they are actively sought out, whether in the field or at the home office — work stops, reports are made, the situation is corrected.  Initiative is rewarded, even when it costs time and money.

It’s not easy.  As I said, engineering and construction can be dangerous.  Moreover, it requires us to force subcontractors to act more safely than they might otherwise.  It requires us to force our clients to act more safely than they might otherwise, to convince them that safety is the most important thing they should be concerned with.

And it works.  We have one of the industry’s best safety records.  And that still isn’t enough.  As long as anyone is being injured or killed, it’s not enough for our management, myself included.

And then there’s this:

Blankenship Branded Deadly Fire At Dangerous Aracoma Mine “Statistically Insignificant.” In the most egregious case of preventable death before the Upper Big Branch explosion, Massey’s Aracoma Coal Co. agreed to “plead guilty to 10 criminal charges, including one felony, and pay $2.5 million in criminal fines” after two workers died in a fire at the Aracoma Alma No. 1 Mine in Melville, West Virginia. Massey also paid $1.7 million in civil fines. The mine “had 25 violations of mandatory health and safety laws” before the fire on January 19, 2006, but Massey CEO Don Blankenship passed the deaths off as “statistically insignificant.” [Logan Banner, 9/1/06; Charleston Gazette, 12/24/08]

Federal Mine Inspector Who Wanted To Shut Down Mine Told To “Back Off.” Days before fire broke out in the Aracoma mine, a federal mine inspector tried to close down that section of the mine, but “was told by his superior to back off and let them run coal, that there was too much demand for coal.” Massey failed to notify authorities of the fire until two hours after the disaster. [Pittsburgh Post-Gazette, 4/23/06]

Blankenship Memo: “Coal Pays the Bills.” Three months before the Aracoma mine fire, Massey CEO Don Blankenship sent managers a memo saying, “If any of you have been asked by your group presidents, your supervisors, engineers or anyone else to do anything other than run coal . . . you need to ignore them and run coal. This memo is necessary only because we seem not to understand that the coal pays the bills.” [Logan Banner, 9/1/06]

I don’t know about the legality — though reckless disregard is usually considered a factor in homicide investigations — but I can say without hesitation that this is highly immoral.  Sinful, if you will.  It’s valuing things over people, and willfully being negligent for the purposes of greed.

And, as my own company indicates, it’s unnecessary, which makes it, if possible, even worse.

The government cannot impose morality, but it can restrain immorality.  That’s what regulation is about.  Regulation is not a dirty word, no matter what the pro-business pols tell you.  The complicity of the government — more specifically the Bush Administration — in enabling Blankenship and Massey Energy to treat profit as more important than safety, even when it cost lives and health — stands as stark testimony as to why government regulation is needed.

Not for the sake of bureaucracy.  Not for some anti-business Marxist utopian ideal.   But because the alternative is injury and death.  The crippling or ending of human lives. People like you, or me, or those 29 miners in West Virginia, and the families and friends they leave behind.  And anyone who says that’s acceptable, or pragmatically necessary, is complicit in that crime.

And, dare I say it, sin.

Easter, morning and evening

Easter Morning

We’re usually not big Easter Sunday attendees, largely because of the pomp, circumstance, and crowds.  However, due to various (self-volunteering) circumstances, we ended up all serving in the mid-morning Easter Mass at our church — Margie and I both as eucharistic (chalice) ministers and lectors, and Katherine as acolyte (altar girl).

That all went fine, and it was kind of cool all serving together.  The only down side was that they let the kids go before the final choir “Hallelujah” and blessing in order to do the Easter Egg hunt out on the lawn. And  there was Kay, watching through the window as all the kids ran around, grabbing Easter Eggs while she sat, waiting for the service to finish …

Well, she was more than a bit crestfallen, and even though she headed out as soon as all was done and she was un-vested, the eggs had all been gathered up …

… until the folks organizing the event realized that she’d missed out on the festivities, at which point they cracked out the reserve eggs (plastic shells with treats inside), and various kids still around volunteered some of their eggs and “hid” them for Kay to find.

A lot of fun, and a really neat example of caring for one another.  Nice.

Easter Afternoon

imgTag

We are usually the Easter locale for our social circle, and this year was no exception.  We had De and Ray, Jackie and Kaylee, Doyce and Kate, Stan and Joanne (his mom, first-time guest), Randy, Dave G., Amanda, Angie.  Full house, and much fun, with much consumption of hors d’oevres beforehand.In a break from tradition (acknowledging both the left-over clutter from home improvement projects and the growing age of the young’uns), we held the Easter Egg Hunt out in the front yard.  Randy, Jackie and I planted the shells.  Kaylee (at 4) was allowed to run around at full tilt.  Ray and Kay had to run back to their baskets on the front patio with each egg (two for Ray) they found.  Tremendous fun, it seemed, was had by all.

Margie made a yummy dinner of ham, lamb, cheesy potatoes, and asparagus and zucchini. Various desserts were brought by various participants.  Several bottles were extracted from the wine cellar.

A very fun occasion, and great to have everyone over. My only regret is … it’s Sunday, and a work day tomorrow.

April Fool

harley-quinnLast night, Katherine asked across the dinner table, “Is it okay, since tomorrow is April Fool’s, if I do some pranks?”

“Like what?”

“I don’t know.”

I pondered a moment.  “It’s okay, if …”  I started ticking off on my fingers.  “… it doesn’t make a mess.  And if it doesn’t hurt anyone.”  There, I thought.  That covers the bases.

Kay pondered some more.

“And,” I suddenly piped up, “only if the person would be likely to laugh about it as soon as they learn the joke.”  Yeah, gotta cover the emotionally harmful pranks, too.

She nodded.  “What about … something with whipped cream?”

I gave her an eye.  “That sounds messy.”

She grinned and laughed.  “Yeah …”


Note 1.  I confess I did engage in an April Fool prank today, this one, at the office.  I have no idea if it caught anyone, or just caused a smile or two.  I thought it was pretty funny just to read.

Note 2.  To make up for the above, I used April Fool’s Day as a safety topic in two conference calls I was on, suggesting that if a prank had any sort of physical component or might leave any mess, to give it some serious consideration as to whether it was really safe … and, if unsure, figure out something else to do.

Note 3.  I would suggest that if we could avoid making unsafe messes, hurting each other, or doing anything to each other that wouldn’t cause a mutual laugh afterward, the world would actually be kind of a cool place.

The Right got the “right” thing right, all right, but …

Visit-the-Sick.jpg[Huh.  Wrote this yesterday, but managed to just save it as a draft rather than publish it.]

Okay, that was stretching a play on words, but I ran across this opinion piece by David E. Smith at OneNewsNow, and found it just chock-full of inaccuracies, hyperbole, and tortured reason (big surprise), while, ironically, finding I agree with the headline.

Healthcare is NOT a ‘right’

I agree.  Health care is not a “right” as we generally understand them in this country — a personal freedom and liberty.

It is, to my mind, though, an obligation upon our society as a whole, both moral and Constitutional.  For the moral side, I’ll point (since so much of the opposition strangely comes from the Christian Right) to any number of admonitions from Jesus to care for the sick and to love our neighbor.  For the Constitution, I’ll point at the Preamble:

We the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution for the United States of America.

The “general welfare” clause sometimes feels overused as a basis for the federal government to do stuff, but it’s hard to think of anything that better fits the idea of “promoting the general welfare” than providing basic health care to all.  Really.

So, I agree with the headline.  And … that’s about it.  To return to the article (which I’ll use as an excuse to celebrate the passage of some form of health care coverage reform, and as a whipping boy for how much I despise most of the ideological opposition to it):

Like many Americans across the nation, I watched intensely as Congress debated and ultimately passed the onerous healthcare “reform” bill Sunday evening.

Is there a reason “reform” is in quotation marks?  I mean, really?

One main point of contention is the idea — affirmed by some radically “progressive” lawmakers — that healthcare is a “right.” This is nothing short of socialistic propaganda.

Which means, of course, we can simply dismiss it per se.  It’s propaganda. From socialists.  It must be evil.

The implicit claim in the assertion that healthcare is a “right” is that it is a constitutionally protected right. All experts agree that healthcare is neither a constitutional nor a legal right. In America we understand that our rights to the free exercise of religion, to speak freely, to bear arms, and to be secure from unwarranted search and seizure come from God.

Actually, if by “In America we …” you mean “In the Constitution,” then, no, “we” don’t.  As the Preamble above shows, the Constitution was established by We the People. While Jefferson (who’s he?) may have mentioned in the Declaration of Independence a Creator endowing us with certain “unalienable rights, among them life, liberty, and the pursuit of happiness” (which to be honest sounds like even more justification for health care as a right than the Constitution), the actual law of the land says nothing about where rights come from, just that (in a late addendum to the document itself) those rights were not to be infringed upon by the government.

To see the difference in government-mandated healthcare and real rights, look at how they are exercised. Historically, American citizens have been free to exercise their real, constitutionally protected rights — or not — as they see fit.

For example, the government does not compel citizens to attend church in the name of religious freedom.

Though, of course, some on the Right claim that religious freedom means that a government organization — a school, for example — ought to be able to force kids of whatever religious faith (if any) to attend, or even participate in, organized prayer.

The government does not compel citizens to own a gun in the name of the Second Amendment.

Though some municipalities have tried to mandate gun ownership, usually as a hyper-Second Amendment sort of thing. And I don’t recall any conservatives arguing that was an unconstitutional mandate.

And the government does not force citizens to engage in the political process in the name of free speech.

That’s true.  In fact, the Right is usually trying to keep people out of the political process … unless it’s corporations, in which case they are welcome.

In contrast, our radically “progressive” friends…

Love the “scare quotes.”

… are eager to compel every American using the heavy hand of government to exercise their so-called “right” to healthcare. Should we celebrate the passage of a bill that in the service of non-existent rights actually diminishes our liberty?

Nobody is being forced to go to the doctor.  Everyone is being forced to pay into the pool of health care insurance in the country.  This particular plan does it through insurance companies, rather than through explicit taxes (which some of us would have preferred), but it’s still taxation (with representation).

Or, put another way, if we paid for the National Guard (state militias) by requiring each citizen was required to buy a gun and uniform for the NG’s use — and, if you didn’t, you’d be assessed a direct tax instead — would that be forcing you to “buy” military defense? Would that be effectively different than having it paid for by taxes?

I realize that the word “tax” is considered a dirty word, but only a very few nuts think the government (we the people) don’t have a constitutional right to tax.

What is really at issue is not whether healthcare is a “right,” but whether citizens have a right to taxpayer-funded healthcare. What other cherished American “right” has ever required that we diminish another’s liberty?

You know that whole “everyone who goes to the ER must get treatment, whether or not they can pay” that folks like Dubya interpreted as how the US has universal health care?  That’s a federally-mandated legal “right” that means higher health costs for everyone else who attends that hospital.

Then there are areas where rights/freedoms clash — the right to worship freely diminishes the liberty of those who would much prefer that some folks’ worship (beliefs, religion) were illegal and stamped out.  That’s a bass-ackward perception of “liberty,” but one that has often been argued by majorities against the minority.

Swinging back to the Constitution, how about the explicit constitutional right to representation by an attorney?  That requires the hiring of public defenders, which are a tax burden, which Mr Smith would seem to think is a diminution of his liberty.  Certainly the right not to have soldiers housed at your house means we have to build military bases, which cost all the other taxpayers money, just because you have a particular right.

How about the expansion — in the constitution — of voting rights?  Women, minorities, eighteen-year-olds … each expansion effectively diminished the liberty (in terms of effective voting power) of all previously enfranchised groups.

What about those rights that all people have in this country to not be slaves?  That certainly diminished the “liberty” of slave owners by robbing them of their property.  I think a war was fought over that one, but I believe the principle was pretty well established.

Does the right to free speech require newspaper owners to print every op-ed and editorial? Does the right to bear arms require the government to arm its citizenry?

See, this actually gets back to my original premise — that health care isn’t a personal right, but a social obligation — that I have to agree.  But, then, the difference between these rights and the ones I just mentioned in the previous few paragraphs is that some rights are in the form of “the government shall not” and others in the form that “the government shall.”  The former (free speech, the right to bear arms) are the first form, and generally speaking (except for restricting the majority’s liberty to act, through the government, on the majority’s behalf) do not diminish anyone’s liberty.  The latter, though, almost always cost money.  Whether paid for by taxes directly or indirectly, that’s a reduction in personal liberty (as Smith would put it).

Does the freedom of religion require government-funding of churches, mosques, and synagogues? Of course not!

Well, some folks think it should, especially majority Christian churches. Certainly they — and, remarkably, many of them write for OneNewsNow — think that the government should be at least allowed to fund religious organizations. And some argue that freedom of religion is a key reason why religions tend to be exempt from taxation, even property taxes — which is, effectively, government funding assistance.

Why then, does this “right” to healthcare require the government to take from some to give to others? When in the history of our country have we had to secure a right by trampling on the liberties of others?

See my note on the Civil War, above.

Make no mistake…that is exactly what is happening with this government takeover of the healthcare industry.

And how is the government “taking over” the healthcare industry?  Have we suddenly purchased Wellpoint?  Are doctors all now working for Uncle Sam?  There’s not even a Public Option, let alone a Public Takeover.  This is one of the most fact-challenged aspects of the whole HCR debate I’ve seen.

This new healthcare “right” will be forced on every American; and it will be made possible — in the words of Karl Marx — by taking from citizens “according to their ability” and giving to others “according to their needs.”

Didn’t Jesus note that giving was measured by ability to give, not by flat totals (cf. the Widow’s Mite)?  Didn’t Jesus tell us to give to the needy?  Wouldn’t it be just as accurate to talk about HCR as fulfilling Jesus’ will as Marx’s?  Or would that be too much like “social justice”?

And I’d have to wonder how Mr Smith feels about progressive taxation — charging the rich at a higher rate than the poor.  I’d have to assume that this sort of “according to their ability” thing would me he’d be in favor of a flat tax.  Actually I’d assume he’d be against any taxation whatsoever for any social spending, since that represents the government “giving to others ‘according to their needs.'”

According to U.S. Representative John Boehner (R-Ohio), this legislation will create 160 new governmental boards, commissions, and mandates, and will require $500 billion in tax increases to pay for it. Of course, that will be only the beginning, as additional taxpayer funds will most certainly be needed.

So now it’s not the individual mandate, it’s that it’s going to cost some amount of money.  Okay, that’s a different argument.  But, then, I have no faith in anything Rep. Boehner says on the subject, aside from the general principle that it’s going to cost money.  Yup.  Supposed to save a lot of money, too.  But if this is a discussion about “rights,” are those dictated only by whether “freedom is free”?

Healthcare lawyer and policy analyst John S. Hoff illuminates the troubling questions left unanswered by the phrase “right to healthcare,” which he argues “does not address the relevant issues that must be considered in considering taxpayer subsidies for healthcare”:

How much healthcare is to be paid for by the taxpayer, for what beneficiaries, and under what circumstances? Does it include the most advanced or experimental treatment?

Indeed, what is healthcare? Long-term care? What are the parameters of self-responsibility? Should there be taxpayer subsidies for smokers, drug abusers, and dare-devils?

And which taxpayers should be paying? Should the working young and low-income workers subsidize the healthcare costs of those who are wealthier and sicker?

These are political judgments that we have barely addressed, and they are camouflaged by invocation of a broad principle of a “right” to healthcare.

I agree — those are all interesting questions.  But, then, look at the “rights” Mr Smith has already invoked.  The “right” to free speech — what does that really mean?  What is “free” speech?  What is “speech”?  What limitations can and should government put on that right, on what basis, in what cases?  A lot of political judgments there that continue to play in the headlines, legislatures, and courtrooms in this country over two centuries after that right was formally recognized in the US Constitution.

If we wait until everything about health care is hammered out, we’ll never do anything about it.  If the same argument had been made about free speech, we wouldn’t have it, either.

President Obama and many in Congress are celebrating the passage of this ominous legislation …

Ominous!

… — legislation that forces American citizens …

Forces!

… into the newly created, socialized healthcare system.

Socialized!

Sadly, the costs of this new government program are much higher than we think. Although the financial cost to taxpayers is substantial, the cost to personal liberty is incalculable.

Because I, David E. Smith, say so!  Because it means I may have to pay more taxes! And those taxes will end  up being given to someone else! Maybe people I don’t like, or don’t think deserve it, or who I think would be better off sick or dead! And that is violating my personal liberty incalculably!

Which, when it comes down to it, doesn’t have anything to do about whether health care is a right (I still don’t think it is) or whether it’s a societal obligation (I think so), but only whether Mr. Smith gets to not worry about it.  That’s the liberty he’s seeking — the liberty of indifference.

Whereas I’m just glad that we have recognized, just a little bit more, that obligation.  I think that makes us more free, not less, not the slaves of tyrants, but liberated through willingly being servants to those around us in need.

Pray4Something

I wrote a bit back about the Pray4Trig site, which was suggesting all True Christians (vs. all us Ersatz Christians) pray for Trig Palin to be miraculously cured of Down Syndrome in April.

Evidently, God’s Faithful need to pray for a good sysadmin and hosting site, because some rude people threatened, then executed (they claim) a DDoS attack against the site. Which lack of divine protection evidently shook their faith.

Something happened on January 19.

In addition to the regular load of hate mail we got from those who hate the Lord, we received an anonymous emailed threat, promising a DDoS attack at a specific time. The emailer said he (or is it she?) was offended that we were “disparaging Trig Palin”.

Nothing could be further from the truth! But it’s not the first time we’ve heard this.

I don’t suppose that hearing it multiple times gave you some pause for thought.  Some folks, while recognizing that Down Syndrome isn’t any walk in the park, reject that it’s a condition that’s all horrific as all that.

Anyway, I’d expect that True Christians, seeking to magnify the majesty of the Lord (as though it needs Internet stunts to magnify it) would be proof against network attacks, especially if they prayed for it.  Since we know that True Christians get whatever they want when they pray (and if they don’t, then they’re not True Christians).

At the appointed time, our server crashed. God had told us to take this one seriously, so we’d backed up our database immediately before.

God helps those who back themselves up, I guess.

However, this made it clear to us that this site was not helping to demonstrate the majesty of God. It was sowing discontent and hatred among those who didn’t understand. So, we decided to let you, the users of the site, decide what the Worldwide Day of Prayer should focus upon.

Because that’s what was sowing hatred — your suggestion about what True Christians ought to pray for to prove that True Christians have a hotline to God for Divine Intercession.

So now they’re Pray4Healing, and they have a poll running to determine what “people all over America (or the world) can get behind” as a topic for Divine Intercession.  It’s still not clear why just one thing can be prayed for, or why God would pay attention to a majority of the True Christians, vs. a single heart-felt prayer from one of the faithful.  But I guess God’s gotten a bit more democratic over the millennia.

And what are the choices in the poll (titled “Which miracle do you think Americans would most support?” which would seem to imply that only Americans can be True Christians)?

David Ring, a Christian evangelist with cerebral palsy, wakes up healed.

Well, that would be impressive.  I don’t know anything about Mr Ring, but I wish him well.

Osama bin Laden, Muslim terrorist, converts to Christianity.

That would certainly be an interesting development.  However, we know that people convert to and from different faiths (and non-faiths).  Muslims have become Christian. Christians have become Muslim.  Both have become atheists, and vice-versa.  A change of heart may come from the Lord (cf. Saul of Tarsus) or not; that’s hardly the objective proof that the site was looking of the majesty of God.

Stephen Hawking finds his ALS is eliminated, enjoys health of the body.

That would certainly be impressive.  And Hawking is a good choice, as a prominent personality, if you’re trying to get the general public to vote with their prayers.  Not that that should make any difference.

Larry Flint, atheist pornographer, is able to walk again.

Physical healings are always good publicity.  Flynt would be an interesting choice — and his animus against do-gooding Christians (and vice-versa) would lend it a really nice turning-the-other-cheek Good Samaritan note about it.

Charles Krauthammer, conservative columnist, wakes up healed of his paralysis.

I’d certainly hope Krauthammer heals from his accident from decades ago, but I’m not sure why he gets special treatment.

Osama bin Laden turns himself in as a lasting peace breaks out in the Middle East.

To hell with bin Laden, give us lasting peace in the Middle East, and you’ve got a convert.  Of course, that would fly in the face of a lot of End Times folks who see conflict in the Middle East as necessary for the Second Coming.  That might cause some interference in the circuits.

That Obama Psalm 109:8 thing. (KIDDING!!)

At which point the site blows all its credibility.  The whole Ps. 109:8 thing simply a horrific, hateful meme, and even kidding about it (in the context of things that True Christians ought to pray for) is like wishing for, say, a horrific earthquake to swallow Port-au-Prince “(KIDDING!!)”

A miraculous display. Like a vision of Mary if you stare at the sun.

Okay, fiery letters in the sky would be pretty persuasive.  Staring into the sun, on the other hand, is just stupid.  People staring into the sun and seeing Mary and not being actually blinded … that would be fairly impressive.

PZ Myers publicly converts from atheism to follow the One True God.

I guess that would be more acceptably miraculous than PZ Myers publicly converting frmo atheism and following the way of Zoroaster.  Or the Norse pantheon.  But, then, as noted with OBL above, conversions are cheap, hardly the sort of incontrovertible evidence that the Pray4Healing types are looking to rub in the nose of atheists.

Other: ________________________

In case you have something better to pray for.

So the poll (God responds to polls, or people who choose their prayers based on them?) is a mix of “convert this person to Jesus” (not really an objective miracle), miraculous healing (not bad, esp. in the case of chronic medical conditions like Hawking, vs. nerve damage like Flynt or Krauthammer), and big gaudy miracles (Mary, Middle East).

Shirlee, the site owner, suggested some criteria for something that would “something which can turn the hardest-hearted atheist to the Lord, helping bring us as a nation and as a planet back to He who made us”:

  • She agrees with a correspondent that we should avoid big gaudy miracles, like stopping the sun from rising or setting, since that seems like Satan’s temptation of Jesus in the Wilderness.
  • Said correspondent suggest that while full healing from some chronic not-usually-spontaneously-healed condition would be pretty keen — say, someone in a persistent vegetative state due to brain damage — they would be happy with a partial recovery that demonstrated brain function returning (“Blink if you’ve been healed by Jesus”).  Why God would go just part way with prayer-induced healing isn’t explained.
  • Shirlee suggests that “the subject of the prayer should be willing to be prayed for, if the subject is an individual” — which would probably rule out Myers and bin Laden, at least.
  • Someone offered up “the miracle of having each baby/child in every NICU/PICU across the country be perfectly healed of whatever illness or trauma they are suffering on the day of prayer.”  Such a great mass healing would, indeed, be miraculous — and, I daresay, would attract a lot of converts. Shirlee shoots this down, though, suggesting that “There is no single point/person for people to focus upon. It’s far too general and vague, and doesn’t involve someone people ‘know of’.”  Sorry, babies — you’re not prayer-worthy, or at least not within the power of True Christians to pray effectively for you.
  • Shirlee doesn’t seem thrilled about the PZ Myers idea, either, since he might be (despite the earnest prayers of True Christians) be lying about his conversion.  “Trouble is, lying and saying he was converted would serve the purpose of making God look foolish. God does not like to be made to look foolish; that’s why many countries have blasphemy laws, to protect Him from such things.”  Because God actually needs to be protected from blasphemy.
  • Correspondents suggest that Hawking is a good candidate for prayer (“if cured he himself being an intelligent rational person would have to recognize the existence of an intercessory god. What better way for god to convert the scientifically minded than to heal one of their own?”), Ring (“If god would heal a very devout christian man of CP, it would surely convince many”), Michael J Fox (“if he was cured of Parkinson’s, he’d have to accept the belief that stem cell research is toying with the work of god”), but probably not Muhammed Ali (“Healing a famous muslim might send out a message that allah is a false god, but others may get the idea that allah is indeed the same as god”).  The idea that healing someone might be good in and of itself, regardless of the politics involved, doesn’t seem to have sunk in.

Side note: Shirlee, for all her piety, is (like many fundamentalists / evangelicals) virulently anti-Catholic.  “High Church? What, the Catholic Cult? Do you mean the people who worship ‘Mary’ and actually believe that crackers and wine turn into the flesh and blood of Jesus?”  One wonders what she thinks about Myers “cracker” shenanigans.  For those who see Christians as some sort of ideological monolith, it’s worth remembering.)

It’s also worth noting that Shirlee is squarely in Pat Robertson’s camp:  “Tell me, if Haitians didn’t make a pact with Satan to remove the French from Haiti, why did God allow the earthquake to happen?”

And that, right there, friends, tells you all  you need to know.  Shirlee, Pray4Trig, Pray4Healing, is all about God’s fury, God’s animus, God’s punishment.  People whose ancestors did something wrong get brutally slaughtered by God’s earth-shaking wrath.  People who aren’t True Christians (Catholics evidently need not apply) are left to suffer from whatever earthly ills they are afflicted with (doubtless from God’s hand).

True Christians, though, get the jackpot — their prayer, especially if magnified by a bunch of other True Christians, can get God to do whatever they want. Well, as long as they pray for the right thing.  Though as True Christians, one would assume they would know what the right thing to pray for would be (clearly not averting earthquakes from placees like Haiti).

It’s invoking God, as I said, as a parlor trick.  It’s Christianity as Magic (“clerical magic” in D&D terms).  Believe the right thing, say the right words, perform the right ritual with the right people, and God will reliably deliver up the Cure Serious Wounds.  Do it wrong, and, at best, it won’t work.  At worst, your house, school, orphanage, hospital, cathedral, city will be brought down on top of you, killing you wife, your husband, your mother, your father, your children.

So (as the song goes) be Good for Goodness Sake.

People sometimes wonder why other people consider Christians to be “bad guys.”  The answer is pretty clear, when you see Christians who not only promise that people who don’t believe Just the Right Thing are going to spend eternity in horrific torment (which is pretty nasty, if somewhat removed and hypothetical), but that anything bad that happens to you (earthquakes, at least, if not DDoS attacks) are because you’ve broken the rules and must be punished.

Whence comes book burnings, witch burnings, and stoning of sinners and heretics.

If I’m going to pray for someone, I’m going to try to pray for them regardless of whether I think they are a good person or a bad person (certainly that’s what Jesus seemed to suggest was the right course).  And I’m not going to do it so that people will be impressed by my 1337 Xtian Skillz, but because they are my “neighbor.”  And because God doesn’t always automagically answer everything I pray for, I’m going to also try to do something besides prayer — help the person, contribute time or money to a cause that would help them, etc. (cf. James 2).

I don’t say that for the sake of sounding like a Nice Guy.  I say that because that’s what I believe in.

Shirlee’s particular brand of Christianity is not unique to her.  Her take on how God materially and temporally rewards virtue and punishes vice is the root of the Prosperity Gospel.  And Calvin’s Elect.  And Edwards infant damnation.  And the Salem witch trials.

I do pray for people I know. For people I love. Family. Friends. People I know. I’m human, after all.  But my faith doesn’t depend on prayers being answered, on being proven magically correct. And my devotion to my loved ones is not limited to prayer.

And the God I believe in doesn’t need Internet publicity stunts to prove his majesty,  or to  sway people to his cause, or to prove those who doubt him wrong.  He doesn’t need to punish people who don’t pray the right way (or who don’t even believe in prayer at all).  His patience is infinite, his love and acceptance likewise, his expectations around how we deal with each other, not how we toe some theological line.

I don’t understand Shirlee’s God. I don’t understand why he can (or will) only perform miracles prayed for by some critical mass of True Believers.  I don’t understand why he can only be prayed to corporately.  I don’t understand why he can only perform in such a way as to magnify his ostensibly infinite majesty.

I guess I’m naive that way.

Thus endeth the lesson.

“Pray4Trig” and playing parlor tricks with God

Via Les, from Bay of Fundie, I’ve learned of the “Pray 4 Trig” website, which seeks to gather up enough congregations of True Christians to pray for Trig Palin, in order to cure him of his Down Syndrome.

Um …

PrayerIntercessory prayer is a tough nut to crack.  Orthodox Christianity indicates that prayer for God to intercede (intercessory prayer) will lead to some sort of results.  Actually, looking at the Bible, it pretty much seems to say you’ll get what you ask for.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matthew 7:7-11)

Yet, clearly not all prayer is answered, and cases of prayer seeming to be answered don’t appear (from most experiments that have been held) to be statistically significant, just anecdotal  This leads some to doubt God’s existence.  It leads others to doubt God’s omnipotence or benevolence or interest in humanity.  It leads some to come up with explanations why a benevolent God doesn’t intercede all the time when asked.  And it leads still others to assume that the folks who are asking just aren’t the Right Kind of Folks, the True Believers, the Chosen People saying the Right Prayers in the Right Way.

Welcome to the Pray4Trig site.

Q: So what makes this particular prayer so special? Why should congregations gather in support of it?

A: Atheists and others who hate God like to claim that He only “answers prayers” where divine intervention can’t be proven. They make websites about it, like Why Won’t God Heal Amputees? They say that God won’t answer the prayers of amputees because He isn’t real!

So you aren’t actually praying for Trig Palin‘s sake.  You’re praying to make folks who doubt prayer look bad.  Nice.  I’m sure God will rush right out and intercede on your behalf, since you so clearly are loving your neighbor as yourself.

Oh, by the way, while there may well be some atheists who “hate God,” most of the ones I’ve encountered simply don’t believe that God exists. While one might have an interesting theological discussion about whether that’s better or worse than hating God, the point is that if you’re going to talk about other people, it would help to avoid generalizations that are (a) overly broad and/or (b) wrong.

Q: Well, why doesn’t He answer their prayers?

A: Honestly, when’s the last time you heard of a congregation praying, with faith, that a member’s lost limb would be restored to him? Never in my lifetime. Too many people lack faith.

Nice.  “All those folks who have been praying for each other in church?  Nah.  They don’t have enough faith.”  It’s first cousin to the Prosperity Gospel — if you’re poor or struggling in the world, it’s your fault because you clearly don’t have enough faith, otherwise God would take care of you. And all those rich people who seem to have all they want?  Ignore that whole “camel through the eye of a needle” malarkey — they’re rich and well-off (and have their prayers answered) because God has chosen them because they have enough of the right kind of faith.

And in the Matthew passage above, Jesus doesn’t say anything about faith.  Indeed, he calls the listeners “evil,” but still worthy of receiving gifts from God.

[…] With enough congregations joining up, I have no doubt there will be sufficient people with genuine faith in God (instead of lip service) to ensure that Trig Palin is healed of Down Syndrome.

But why do you need multiple faithful congregations?  Didn’t Jesus say that it was sufficient for any individual to ask for an intercession (Luke 11:10)?  Or that just 2 or 3 “gathered in my name” (Matt. 18:19-20)?

And if Trig isn’t healed, is the answer that not enough of the folks praying had “genuine faith” (whatever that means) to reach Critical Intercessionary Mass?

Q: Why Trig Palin?

A: Trig Palin is well known in the media; people all over the world know just who he is, and they already care about him. It will be much easier for them to sincerely pray for someone they care for, instead of what to them is a random name.

One assumes that the folks who “care for him” who are not “genuinely faithful” need not apply.

I think the international renown of Trig Palin is also, perhaps, a bit exaggerated here.

But this is interesting.  Does intercessory prayer require (or work better) if the person involved is someone who is “known” and “cared about”?  That seems to fly in the face of loving one’s neighbor and who one’s neighbor actually is (Luke 10:25-37). (Hint: it’s not just people who you know and care for. (Matt. 5:46-47))

Also, it is known publicly that Trig Palin indeed has Down Syndrome. Science has no way to undo this condition, which is the result of an extra chromosome; but God can. When Trig Palin is found to be miraculously healed, everyone but the most hardened atheist will have to acknowledge God’s Majesty!

One might question why God would have given Trig an extra chromosome in the first place.  If the answer is to provide an opportunity to prove “God’s majesty,” then one has to wonder about all the other Down Syndrome sufferers who haven’t been healed.

One has to also ask: if these prayers for Trig do work, what’s the next step?  Will the Truly Faithful also be asked to prayer for all other Down Syndrome individuals?  And cancer patients? And sufferers from any other ill?  If so, and if it works, why haven’t they been doing it already (what have they been praying for all this time)?  And if not, why not?

Q: I see you’ve chosen April 18, 2010 for the Day of Prayer. Why not (next week, last Thursday, Christmas, whatever)?

A: Two reasons. First, April 18 is Trig’s birthday. Can you imagine a better gift?

Yes, being cured now, rather than in three months.

Second, coordinating a worldwide prayer event is going to take time! This date gives us plenty of time for people to register, talk to their pastors, tell friends and family, etc.

You have to register to pray for Trig?  You have to coordinate it with your pastor?  You have to gather up friends and family?  That doesn’t seem to be how Jesus describes how one should pray (Matt. 6:1-7).

The problem of intercessory prayer is, as I said, a tough nut to crack. The best suggestion I’ve heard (that is, the one that I find most comfortable) is that the point of intercessory prayer is less to command God to jump through hoops, than to actually effect a change on the pray-er  as much as on the pray-ee.  In other words, by considering the needs of others through prayer, it drives us to take action beyond just prayer (e.g., by praying for Trig’s cure, we might also then be inspired to donate to research into Down Syndrome, or do something to help out a local family with a Down individual, etc.).  That’s very nice and useful, though it doesn’t seem to address the problems with the Bible passages noted above.

But regardless of the theology, I’m pretty sure that turning intercessory prayer into a pissing match (“We’ll show those atheist so-and-so’s by having God answer our prayer!”) isn’t likely to be helpful.  Unless it’s a prayer to have them torn apart by bears or something (2 Kings 23-25), in which case it  will be, at the least, entertaining.

I think I’ll set a alarm to check back with this site on April 19th and see what’s happening at the Pray4Trig site.  I wonder if (a) they’ll be like the True Bible Code folks and their ever-recalculating Biblically predicted nuking of New York, suggesting that “these things take time” (why?), or (b) they’ll simply blame any lack of Trig’s cure on insufficient faithful praying the right kind of prayer.

And if Trig is miraculously cured?  Well, heck, that’s actually a result I’d love to see — not so that  the Truly Faithful can feel smugly self-righteous, or for proof of the magic of prayer, or for the flogging of God’s majesty … but, well, for Trig’s sake.

Yeah, let’s not forget about him in this scenario.

UPDATE:  Some additional notes (after overnight cogitation) in the Comments.

Wherein Dave makes a (very small) bit of Episcopal Church history

So among the very early morning activities at the Diocesan Convention today were hearings on proposed legislation. I wandered into the room about halfway through, to find that there was a resolution proposed that said:

Resolved: That the Episcopal Diocese of Colorado call upon its parishes and members to encourage constructive dialogue and otherwise support the establishment of accessible, affordable, appropriate, and sustainable health care for all the people of our country.

The supporting text to the proposal, noted as having no fiscal impact, was that this was a moral values issue. This follows onto a resolution passed by the national church at the General Convention this past summer.

(And bless you, Episcopal proposal-makers, for using the Oxford comma.)

Well, okay, so it’s a relatively feel-good resolution saying, “Yeah, this is a moral issue, we want to get ahead of it, and preach the right and wrong of the matter.” Nothing earth-shattering, any more than a proposal that the hungry should be fed or the naked clothed would be. One would think.

During the morning session, someone suggested that this needed some “accountability” in it, so recommended that the proposal be amended to include a paragraph directing the Bishop to name a task force to the matter. I shrugged — appointing “task forces” can sometimes be meaningful, but as often they simply end up getting together, nodding a lot, and then producing a report in a year that says, “Yup, this is something we should do.”

After lunch, we all had on our chairs little slips of paper with the revised task force verbiage, as noted above.

When we actually started discussing the measure, though, something odd happened. We were told to disregard the little slips of paper because a further change had been made by the committee, to wit:

Resolved, that the Episcopal Diocese of Colorado call upon its parishes and members to encourage constructive dialog regarding the establishment of accessible, affordable, appropriate, and sustainable health care for all the people of our country.

Plus the paragraph calling for a task force.

I did some quick copy comparisons, and discovered that while the Oxford comma was still in place, “regarding” had replaced the words “and otherwise support.” In other words, the resolution had gone from supporting health care for all to supporting constructive dialog about the matter.

Say what? 

Okay, so there is nobody out there more in favor of constructive dialog than me. But this made a radical change in what the resolution was all about. It had become something that recommended appointing a task force to facilitate congregations in talking constructively about health care. No doubt to report back at the next convention. Which seemed … not all that useful, let alone bold or an example of moral leadership toward social justice.

I asked a couple of people beside me what they thought, and the consensus seemed to be that the idea was the task force would somehow turn this into something that pushed for support. But I really didn’t read it that way. 

Meanwhile, people were getting up to talk in favor of the resolution because of a litany of health care woes they saw in their congregations, in their poor communities that they served, in their health and healing ministries, etc. And with each one, I felt more and more strongly that they were missing this point, because the current version of the resolution would do nothing to fix the problems and pain and death they described — it would just request that we discuss it more constructively.

I reluctantly (because it was inconvenient to get there, plus I really didn’t want to get mixed up in a brouhaha) slid down to the end of my aisle, and circled around the room to one of the microphones set up to take comments / arguments from the floor.

While doing this, an amendment to get rid of the task force (because it might cost money) was very narrowly defeated; I wouldn’t have minded, not because of the cost, but because I wasn’t sanguine that a task force would do much.

So we were back to discussing the current resolution, and I was at the mic, when someone stepped to the other mic and offered an amendment. “Ah,” I thought to myself. “Someone has the same idea. Whew.”

No. The person was proposing to replace the word “people” with “citizens.”

Say what? 

I was flabbergasted. It was nativist rhetoric (though not offered with any argument beyond its existence) at its worst, and seemed wildly inappropriate for a religious setting. I mean, yeah, it’s the sort of Limbavian “us vs. them” thing I hear and read about, but I was very surprised to run into it in this situation. The rather loud mutterings of the audience seemed to support that.

The Bishop asked if I was going to speak to the amendment, since that’s what was now under discussion, having been moved and seconded.

A small digression. I can speak in front of crowds. I’ve done so on many occasions. Give me a script, or a written or memorized speech, or even a scribbled outline, and I can do so very comfortably. Heck, give me a friendly audience, and I can ad lib quite well.

Put me in front of (a) a conference room with several hundred people in it, (b) no script or notes or outline, (c) the potential for hostile and divisive moral debate, (d) over a subject that I’m very emotionally committed about, with (d) the requirement that I address myself to the Bishop in front of all those people … and the glibness, not so much.

So I failed to address the bishop, per custom, as “Right Reverend, sir.” I also failed to start with, per convention rules, my name and parish and city. *sigh*

Now, what I meant to say was something along the lines of:

I oppose the proposed amendment. This is a moral issue, and to the best of my recollection, when Jesus spoke of ‘who is the neighbor’ in the parable of the Good Samaritan, citizenship not only had nothing to do with it, it was explicitly denied as a reason to neglect neighborly love.

What I actually said covered that, more or less, but not nearly as well. My throat was dry, my vision was tunneled, and I kept … well, it was shorter than that, but hit the high points.

I got applause, fergoshsakes.

The bishop, rightly, noted that demonstrations, of approval or disapproval, were not allowed following comments from the floor. I went and sat down at a nearby chair, in case I needed to speak again.

The debate continued back and forth for a few minutes, then the amendment was put to a vote. It was soundly defeated.

So now we were back to the baseline proposal. I headed for the mic again (since it was, per conference rules, a new matter). 

I remembered to address the bishop as “Right Reverend, sir,” but forgot to give my name / parish / city. Again. *sigh*

After that, what I meant to say was:

Point of information, please. I’m not sure the best way to get this info, whether I can just ask or if I need to offer up an amendment regarding it, but can we be told the reasons for the difference between this morning’s version of this resolution and the one before the convention? The removal of “support” for health care seems to me a significant change, and I’d like to know the reasoning behind this.

I said something like that, only, well, you get the idea.

The answer, from the bishop, was that it was his understanding the proposal was modified so as not to get the diocese involved with any specific legislative solution.

I replied:

In that case, Right Reverend, sir, I’d like to propose an amendment, to restore the “support” language to the resolution as it was this morning.

After working through what that verbiage would actually work out to be, it was moved and seconded.

I spoke to my amendment.

The provision of ‘accessible, affordable, appropriate, and sustainable health care for all the people of our country’ is not a political issue, but a moral one. It is incumbent upon us, as followers of Christ and his teaching to care for the sick, to love our neighbor, to treat the least of our brethren the way we would treat him, to support this moral principle. This has nothing to do with specific legislation — any legislation that would enact this goal would be fine, no matter from what party or source.  It is our duty as moral teachers that demands we support this principle, for all the very human, painful reasons that have been brought to the convention’s attention.

Only, again, not quite so coherently. I may have babbled a bit. I honestly don’t remember the fine details, which may be a blessing.

Others got up during the limited debate (three speakers for, three against, 2 minutes each statement max) to speak against my amendment, suggesting that (a) we shouldn’t get involved in the political brouhaha, or (b) this issue wouldn’t be resolved any time soon so waiting until next diocesan convention to make sure that we’re all talking politely about it seemed the best thing to do.

Others spoke for it, reiterating my points in a much better and calmer fashion.

Ultimately, the bishop called for a vote. It was close, but my amendment actually passed. Which, once again, changed the game.

Thus we were back to debating the full bill, with my amended language. Aside from more concerns about how much a task force would cost (answer: that was up to the bishop), there weren’t many more comments.

And it went to a vote.

And it passed. 

So, yes — I actually affected, through my actions and speech, legislation passed by the annual convention of the Episcopal Diocese of Colorado. I helped defeat a bad amendment (I’ll not characterize it less charitably), and managed to change the nature of the resolution to actually call for the diocese to support some measure of health care reform.

And I got quiet attaboys from our parish delegation, and from some others at the convention after it let out this evening — both folks I knew (and respect) and some I didn’t.

Not a bad day’s work. 

But will it make any real difference? No way to tell. I don’t expect it to grab headlines, or change legislators’ minds overnight. I don’t expect the diocese will hire a squad of lobbyists and send them out to DC to waylay Max Baucus. It may very well be just what I originally thought of it this morning — a bit of social justice drama, a feel-good resolution that says the right things but doesn’t translate to any particular action.

Or maybe not. Maybe it might have some small influence — even if it’s just to put the diocese formally on the (to my mind) right side of this debate. And, regardless, it’s now a small part of diocesan history. And, regardless as well of whether it makes any overall difference in the outcome, it was the right thing for me to do. And I did it.  I don’t mean that to sound like a brag, just internal satisfaction that I lived up to my principles.  Semi-incoherently, perhaps, but I overcame my intense personal discomfort with the situation and made an actual stand on moral principles.

I can live with that. For today.

 

Why should we pay for your health care?

It’s all about the selfishness. The “I got mine — you fend for yourself to get yours.” The fear that someone might take “my stuff.” It’s the attitude of a four-year-old, and a poorly-raised one at that.

Vjack raises this interesting point:

Have you seen any of the clips from Rep. Lynn Jenkins’ (R-KS) July town hall? I was watching it the other night, and I think it contained a moment that perfectly sums up the Republican mind set when it comes to health care reform and most social programs. Jenkins received a great question from Elizabeth Smith, a constituent whose employer does not provide health insurance and cannot afford private insurance.

I want an option that I can pay for. I work. I pay my bills. I’m not a burden on the state. I pay my taxes. So why can’t I get an affordable option? Why are you against that?

It is a fair question at which Jenkins initially laughs and then responds in a condescending manner, suggesting that “people should…go be a grown-up and go buy the insurance.”

Right. “Grow up.” Belittle those who have fallen through the cracks. Assume it’s their moral failing, not our responsibility.

But none of this was what really got my attention.

No, even though Rep. Jenkins appeared to be saying something akin to “let them eat cake,” this was not the significant moment for me. That came when someone in the crowd could be heard shouting the following to Ms. Smith:

Why should we pay for your health care?

The horror! The idea that one might feel any obligation to care for another! That “I got mine” and that to help someone else get “theirs” would be tantamount to theft.

Isn’t it ironic that this is the sentiment of groups like Glenn Beck’s “9/12” organization, which ostensibly seeks to reinstill the spirit of pulling together like we did after the 9/11 attacks?  Would it be right to say, “Hey, I didn’t get trapped in a building? Why should we pay for someone to dig you out?”

“Why should we pay for your health care?”

Maybe this story will be illustrative:

And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.

Decades of GOP rabble-rousing about “welfare queens” and “illegals stealing our jobs” and “deadbeats who won’t work” have turned the idea of a compassionate society (let alone a “compassionate conservatism”) into a joke. People are so angry, or so selfish, or so frightened, that they’d just as soon see others die, or be crippled, or be driven to bankruptcy, than lend a hand. They see nothing wrong with telling people to “let them buy insurance,” or to insist that anyone who wants care can get it by going to the Emergency Room.

“Why should we pay for your health care?”

As a literary character put it.

“At this festive season of the year, Mr Scrooge,” said the gentleman, taking up a pen, “it is more than usually desirable that we should make some slight provision for the Poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.”

“Are there no prisons?” asked Scrooge.

“Plenty of prisons,” said the gentleman, laying down the pen again.

“And the Union workhouses?” demanded Scrooge. “Are they still in operation?”

“They are. Still,” returned the gentleman, “I wish I could say they were not.”

scrooge1951

“The Treadmill and the Poor Law are in full vigour, then?” said Scrooge.

“Both very busy, sir.”

“Oh! I was afraid, from what you said at first, that something had occurred to stop them in their useful course,” said Scrooge. “I’m very glad to hear it.”

“Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,” returned the gentleman, “a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?”

“Nothing!” Scrooge replied.

“You wish to be anonymous?”

“I wish to be left alone,” said Scrooge. “Since you ask me what I wish, gentlemen, that is my answer. I don’t make merry myself at Christmas and I can’t afford to make idle people merry. I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.”

“Many can’t go there; and many would rather die.”

“If they would rather die,” said Scrooge, “they had better do it, and decrease the surplus population. Besides — excuse me — I don’t know that.”

“But you might know it,” observed the gentleman.

“It’s not my business,” Scrooge returned. “It’s enough for a man to understand his own business, and not to interfere with other people’s. Mine occupies me constantly. Good afternoon, gentlemen!”

“Why should we pay for your health care?” Why should we mind others business? Why should we be our brother’s keeper?

Because morality — Christian, among many others — demands it. Because it is what we should want to do — to love our neighbors as we love ourselves, as someone once put it. Because a society cares for one another, holds a social contract to stand together, so that life is not, as Hobbes put it, “solitary, poor, nasty, brutish, and short.”

Because it’s the right thing to do.

Do I hate cheats? Sure. Do I get pissed off at deadbeats? Of course. Do I worry that some person who doesn’t “deserve it” will get something paid for with my taxes, earned by the “sweat of my brow”? Yeah, I do.

But my offended sense of fairness is trivial compared to the thought that people’s lives may be ruined, or lost if I don’t help.  If once I have “mine,” my greatest imperative is to keep it at any costs, which means throwing anyone else off the sleigh, then I can hardly claim any moral high ground — unless it’s morality as defined by Ayn Rand.

So have we come to the point that John Galt wins? Where everything is a matter of who comes out at the top of the zero-sum game of “all against all”? Where all that matters is that, for this moment at least, “I’ve got mine, and if you try to take it, I’ll frackin’ kill you, man!”

Is that what your parents taught you? Is that what your church teaches you? Is that how you treat your neighbors? Is that the lesson you want to pass on to your children?

And if your children fall through the cracks, if despite working hard they (or their children) fall ill, and can’t afford insurance, or the treatment they need, will you ask them, “Why should we pay for your health care?”

It’s the right thing to do.

Health Care Reform commentary from the Bible

From today’s Epistle (James 2:14-18, emphasis mine)

Suppose a brother or sister is without clothes and daily food. If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.  But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do.

To my mind, provision of health care to all in our society is a moral imperative, and one that God clearly expects from us. The current for-profit system has clearly not been able or willing to do so, to the shame of those who support the status quo and call it “the greatest health care on earth” (for those who can afford it). To Christians I would say that, if we want to dare call ourselves a “Christian nation,” but do so only based on our “faith” and not our “deeds,” then we are being the very hypocrites that James condemns

If this be “socialism,” make the most of it.

(I’m not one for arguing from Bible verse, but can do so if that’s the only way to get the message across to the target audience.)

Doing well by doing good

Got all my reminder emails from the Blogathon today for the various sites and causes I sponsored. While I feel vaguely virtuous for fulfilling all of the commitments, I’m more pleased I was able to help support (in small increments) so many worthy causes. 

Though it’s going to be annoying at tax time.

Stewardship of Creation

In an ideal world, “animal rescue” would be something done by Superman regarding a cat being stuck in a tree.

In our real world, “animal rescue” means saving animals from neglect, abandonment, and mistreatment.

As a confirmed carnivore, I’m not to going to address consumption of animals for food, except to say that those animals should be well-treated on their path to my dinner table.

I’m going to talk instead about animals that have been bred — as breeds and as individuals — to be cared for by humans. Animals that are abused. Animals that are abandoned (“Fluffy will do fine on her own — or maybe someone will find her and give her a good home”). Animals that are neglected. Greyhounds that are disposed of after their racing days are over. Rabbits that are gotten rid of when Little Billy decides that the “Easter present” isn’t any fun. Dogs bred in puppy mills, inbred or poorly cared for. Pet buyers who want the latest thing, but don’t think about how it will change their lives — and who then decide not to change said lives and get rid of the pet instead …

Unconscionable. We have a responsibility, dammit, to these critters. A basic ethical, moral, and even religious obligation to care for what we’ve wrought, to not treat these lives as mere ornaments to be discarded if broken or inconvenient. We need to (hu)man up and live up to what we’ve committed ourselves to, as individuals and as a species.

I’m not going PETA-crazy here. Given a choice between saving a kid falling off a cliff and saving the kid’s dog, it’s “So long, Rover.” But while there’s a lot we need to do to protect and nurture and feed and clothe humans, while we do so we have things we need to be doing for the animals entrusted to us.

That’s a big reason why I’m blogging in the Blogathon 2009 for the Denver Dumb Friends League, which takes in all sorts of abandoned pet animals, cares for them as it can, and tries mightily to get them adopted. They also have a very active spay/neuter program for dogs and cats, to reduce abandoned animals before they become abandoned. It’s a good cause, and I hope you’ll sponsor me.