Jimmy Carter was the U.S. president (pres. 1977-1981) that oversaw the giving of military aid to the government of El Salvador during the bloody Salvadoran Civil War. Carter was the first American president that I became aware of as I began to pay attention to the news as a boy. The first American president I voted for was Ronald Reagan (pres. 1981-1989), who came immediately after Carter. The Reagan administration increased the giving of military aid and support to the Salvadoran government. In 1980 the Salvadoran government was behind the brazen assassination and martyrdom of the then archbishop of El Salvador, Óscar Romero, now a saint of the Catholic Church. Thus, my first vote as an American citizen, though not for Carter, and actually for Reagan’s second term which happened years after Romero’s death, is nonetheless indirectly but forever linked to the death of a saint. I only just realized this. Unfortunately, this is the reality of being an American voting for candidates who then go on to promote questionable and sometimes terrible foreign policies. Of course I plead ignorance, but we’re all ignorant of many things, and that doesn’t mean we are not complicit at some level, even if not actually guilty. Perhaps its “structural complicity?”
Anyway, I am learning more about one of the Church’s most recent saints, Óscar Romero. I believe Romero’s concerns were ultimately spiritual and heavenly, but they played out within a volatile political context, and he was martyred for them.
The battle lines of politics are always much more than politics. There are narratives competing with narratives, ideologies with ideologies, and almost always class struggle. In the U.S. we are not allowed to talk about class struggle or the structures of economic inequality or we are immediately labeled a socialist or communist. There is a powerful narrative in that labeling, and that narrative and the hegemonic forces behind it drive a great many other narratives. Human beings, being sinners and fearful, will all too readily kill other human beings for the sake of the narrative they hold dear, often for very selfish and ignorant reasons. From Cain until now we have been killing our brothers. But Christ calls us to love our brothers, our neighbors, and even our enemies. Saint Paul tells us our battle is not against flesh and blood, but is against spiritual forces of darkness. The entire narrative of salvation being written by God in the very fabric of creation tells us to trust in Him and that He will fight our battles. We forget this every day. They forgot that in El Salvador too. But many, including and perhaps especially Óscar Romero, did not forget it.
I know very little about the Salvadoran Civil War, but that is the historical context of Saint Romero’s assassination. I perhaps know only a little more about Saint Romero than I do about the war, which is to say almost nothing. Here are three contemporary news reports on the war, its brutality, and role of faith and the Church.
This 1983 documentary takes a look at both sides of the war and provides an intimate overview of the attitudes and perspectives of each side:
Made by the same filmmakers as the above film, this is an excellent documentary from 1983 on the religious aspects of the war, in particular the ideas of Liberation Theology:
Here is an in-depth documentary about the Salvadoran civil war and the life of Óscar Romero. It was made before he was canonized a saint.
Here is a great lecture by Michael Lee (Fordham University) on the life, legacy, and meaning of Saint Romero’s martyrdom and case for sainthood:
I suppose little seeds were planted in my life along the way to prepare my heart and mind for caring for and wondering about the life, legacy, and meaning of Saint Romero’s martyrdom and case for sainthood.
In 1984 (the same year I voted for Reagan) a largely unknown, but with a passionate fanbase, Canadian singer-songwriter and brilliant guitarist released a song that became a surprise hit. I vaguely remember that song, but I was so politically, geographically, historically, and socially unaware that I didn’t get what the song was about, except for the fact that I felt as much as anybody that we all need a rocket launcher sometimes. But the song was specifically about the brutal wars in Central America, the dictatorships that promoted and leveraged them, the support those dictatorships received from the U.S. government, and the terrible havoc they wrought on the lives of the people. Here is Bruce Cockburn, 30 years later, performing live and acoustically his song If I had a Rocket Launcher:
“Blessed are the peacemakers, for they will be called children of God.”
“But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also.”
“Father, forgive them; for they do not know what they are doing.”
I’m no expert in these matters. Forgive me if I blunder. But, honestly, I’m not saying anything new here, although I might still be saying a lot of hooey.
Sometimes the world seems crazier than normal. Perhaps it is. Or maybe it’s always been crazy, but we just get used to some kinds of crazy and surprised by other kinds. And not a few people are wondering why, when the very real issues of racism are front and center, thrust upon our collective consciousness once again by the brutal killing of George Floyd at the hands of several police officers (should we call them thugs?), do we suddenly see passionate and violent young Marxist revolutionaries and anarchists emerging from every nook and cranny. See this, this, this, this (and even this from 2015 – because it’s been going on for longer than most realize).
[Note: I am not using “anarchist” merely or mainly in a pejorative way to only indicate the use of violent chaos to achieve some vague ends, rather I mean the more formal philosophical and political positions found in formal anarchist ideologies. And I am not use “new Marxists” to point to the popular contemporary concept of a postmodern Marxism. Rather, I think the new Marxists, if I am correct, are more or less much like the old, but living out their ideology(ies) in the contemporary world and informed by the continued development of language, ideology, strategy, and technology.]
Clearly we are witnessing an emergence (or re-emergence) of what appear to be a new generation of Marxists rampaging our nation’s streets and social media, calling for the abolition of police forces, seeking to rewrite history, and demanding the redefinition nearly every important word in our language. I realize many protesting, hanging out in autonomous zones, or even acting out violently against police and defacing federal buildings would not necessarily call themselves Marxist. And certainly few today would identify with traditional Bolshevism. But Marxian socialism and its pervasive ideological intentions, often in language that doesn’t sound all that Marxist to many of us, is far broader today in scope and more internalized as self-evident truth than was witnessed in the example Soviet Russia. (I mean, troubling though it may be, we are all a little bit socialist in ways that either we recognize or don’t. It’s because of the “water” we swim in these days. I think many would go to their graves denying this reality.) Today it’s less about structural state Marxism and more about seeking a new life world, a new pentecost with a utopian spirit descending like tongues of fire. For many, they were suckled on the Marxist teet in a plethora of subtle ways and have adopted as the very ground of being the Marxist ideology.
It’s clear today’s protests are not quite the same as (though not unconnected to) Dr. King’s nonviolent, and essentially Christian, march for freedom. But it seems clear the eyes on the prize today are different eyes envisioning a somewhat different prize. And surprisingly, if the images we see are accurate, many or perhaps most of the protestors, are white teens and twenty-somethings. Regardless, though the protestors obviously are protesting racism and police brutality, many are protesting much more. It makes some sense to wonder if some of the protestors, or perhaps some of the leaders of the protests, have hijacked the news of the day to promote a different agenda.
Where do these passions come from? On the surface it’s easy to identify: Just watch the horrific video of George Floyd (or numerous others) getting killed or brutalized at the hands of highly militarized cops, and then connect the dots and no wonder people are literally outraged — raging out their anger. My heart breaks over see such brutality by the very people who are paid to protect us, and I too get angry. But why, given the traditional nonviolent approach of past and successful civil rights protests, do today’s protests so quickly abandon that methodology and cross over into rioting and unabashedly resort to violence? It’s hard to say. One could justly assume that the old ways didn’t completely work so they must be abandoned. But another thought is to consider that Marxian socialism (a.k.a. scientific communism; the most well known of various forms of socialism) happens to be the political and philosophical underpinnings of many of those offering their leadership to these protests. Marxism arises from atheism. God is abandoned and thus the ways of MLK, perhaps adequate for a past age, must now be abandoned as well. For Marxists, fomenting dissent was never foremost about the proletariat and poor working conditions. Rather, it was offered as a religious alternative to Christianity and, by implication, Western Culture. We are, I believe, at a crux moment in history. The stakes are higher than ever. It is not a debate, not even a protest, it is a war.
In short, Marxian socialism is fundamentally religious in its origins, in its language, and in its goals. Nonviolent protests make ethical sense to a people informed, as they once were, by a Christian story and a God who gave his life for others. Nonviolence doesn’t make ethical sense to the Marxist whose narrative flows from Hegel to Marx to Lenin and onwards. Christians ought to know this. In fact, Marxism borrows much of its language from Christianity, which is why it speaks so viscerally and powerfully to its followers. This is by design.
I think a lot of people honestly protesting the evil they see in society would be rather shocked to take a closer look at this. But, I have to say, I’m no expert; I’m just trying to understand.
[Pause: Given the state of the world we are in I must state emphatically that I firmly believe that black lives do matter and this sentiment makes a ton of sense today. It is clear our county has been deeply, structurally racist and at times openly violent, and has a problem with it still to this day — and not only regarding African Americans, but Native Americans and other minorities as well. From a Christian perspective and a full understanding of sin this seems abundantly clear, and sadly, expected. Personally, I completely buy into the historical record that shows the political and economic machinations that led us to this time in history. Loosely paraphrasing George Orwell, for too long we have created a country where “all lives matter, but some lives matter more than others,” which has led to innumerable injustices. It grieves me to know that in ways I don’t even recognize I probably have played a part in this system. I realize writing this may put me at odds with many on the right, including the religious right which I am not a part of though I may have a few “conservative” leanings. But I’m not on the right. And sadly, there seems to be a racist problem within some corners of the traditional Catholic movement, a movement for which I have strong affinities, but also struggle with. But this post is not about the sentiments of many ordinary folks, right or left or other, or what they believe they are fighting for or why they are posting #blacklivesmatter in their social media. The sentiment that black lives matter is a truly Christian sentiment. No follower of Christ can say otherwise. And I must say that I have more sympathies even with some of the views of the radical left than I do with the mainstream left (which I generally oppose because they are much a part of the “system” as the mainstream right), but in Christ there are no distinctions. All human beings are equal before God. He died for us all. He calls us to peace, not violence, not to seeking power over others. Violence begets violence, and sinful man loves violence. But Christ calls us to love our brothers and sisters, to love our neighbors, and even to love our enemies. And if we find another in need, including one suffering under the burdens of racism, including systemic racism, we are to be the good Samaritan. We are to cross the road to the “other” and care for that person. Ultimately our salvation will not be found in politics or the nation state. You want to be truly radical, follow Christ — completely. Racism is a sin. We are all sinners. I have no solution but to point to Christ. There but for the grace of God go I.]
What we think of as Marxian socialism began even before Marx was Marx as a stated replacement for Christianity. In France it was hoped, during the decade of the French Revolution, that socialism would replace both Christianity and the monarchy, and thus fill the spiritual vacuum left by their absence in the wake of the bloody revolution. In England, the path forward was promoted by Robert Owen as a kind of rational religion based in science that took shape in a short-lived Utopian socialist community he later founded in the United States. In Germany, it took shaped as the logical extension of Hegel’s philosophy. Socialism became a kind of Utopian ideal replacing Christianity as the next step of the great movement of world history. (This is, of necessity, a pathetically brief overview of these origins and currents.)
More to the point regarding the German strand of Marxian socialism, which has arguably been the most influential strand, Gareth Stedman Jones writes in his introduction to the Penguin Classic printing of The Communist Manifesto the following perspective (emphasis added):
[W]hat became of Marxian socialism in Germany in the beginning had nothing to do with industrialization or the social and political aspirations of industrial workers. On the contrary, it emerged from debates among radical disciples of the German philosopher Hegel, about what should replace Christianity or Hegel’s rationalized variant of it, ‘absolute spirit’. […] In the Manifesto, Marx and Engels made a successful effort to cover over these religious tracks and to set in their place a socio-economic genealogy appropriate to their new communist self-image. […] In this way, the history of socialism or communism appeared to become synonymous with the emergence of the industrial proletariat[.] […] But despite the Manifesto, socialism or communism was never to become synonymous with the outlook of the ‘proletariat’. The speculative or quasi-religious origins and character of socialist creeds, including that built upon the pronouncements of the Manifesto itself, continued to shine through the laboriously elaborated socio-economic façade. It was not the mere facts of proletarianization that generated the wars and revolutions of the twentieth century, but the experiences of social and political upheaval, shaped and articulated through the militantly and apocalyptic languages of communism or revolutionary socialism. For this reason, historians have rightly likened the passions, intransigence and extremism of twentieth-century revolutions to the religious wars of the sixteenth and seventeenth centuries. […] The end of communism was not ‘the end of history’, but the end of an epoch in which criticism of global capitalism overlapped with the rise and fall of a powerful and organized post-Christian religion that, in the name of science, addressed itself to the oppressed. (Marx 8-10)
While the toppling of the Berlin Wall evidenced a powerful shift in global politics, that post-Christian religion really only died in the minds of hopeful neo-cons.
What we see in the passions, the verbal and physical attacks, the shouting down, the autonomous zones, the overturning of cars, the smashing of store windows, the iconoclasm, and the all too common disregard for logical arguments and historical facts, has arisen like some kind of religious cult with it own shock troops, whether they be those of the Antifa movement or any number of far-left groups. And this is why we are not hearing shouts for workers of the world to unite, or diatribes on class struggle, or that the proletariat have nothing to lose but their chains. Today it’s not about that, and it never really was. Suffering workers were used as a kind of social lever to move the mountain in the past and anti-racism is used today, but the goal is neither of those things in themselves. It’s bigger. It’s a religious war, like it always has been. It is about the total crushing of Christendom, which is the traditional name for Western Culture, and every possible vestige of it. And if you are surprised by the language, the energy, or the global reach of this “movement,” you’ve been living under a rock.
This is why some who say of course black lives matter and are deeply bothered by racism and stories of police brutality, are perplexed by the apparent hijacking of their hashtags by a violent Marxian agenda. Is this what it’s really all about? Are the autonomous zones the way forward? Why do we need to burn down a restaurant or deface a statue of Mahatma Gandhi?
It can be difficult, probably impossible, to separate agendas into neat boxes. The situation is rather fluid, and people are complex, but that fluidity might be to the benefit of those with specific long-term agendas who have been waiting for large-scale crises they can leverage for their own goals — a kind of disaster Marxism, to borrow and twist a phrase from Naomi Klein. The fact is, many see a connection between global warming, massive scale pollution, slave labor, racism, international corporate control, war, police militarization, the 1%, pandemics, the corporate industrial food system, and the continual cycle of governments lying, lying, and lying some more. Add to this the very real existential crisis of the God-shaped vacuum at the center of every single human soul on the planet and it’s no wonder we are experiencing a tidal wave of angst, rage, and fear washing over the world.
I mean, heck, I actually understand and appreciate Greta Thunberg’s anger.
But still, why all the smashing, why all the destruction? Is it a sign of weakness or a felt helplessness? To some degree, yes. But it’s more than that. With Marxian socialism you eventually get Marxism–Leninism. Vladimir Lenin took the religion of socialism and constructed a plan of action, that is, a truly revolutionary position that is not only unafraid of using violence to achieve its ends, it requires it. The goal was not merely to take hold of the machinery of the the state and make it one’s own. And it’s not actually about fairly distributing goods or leveling the playing field or even creating that so-called socialist economy that so many conservatives fear. The goal is to smash the state as Lenin declared. Rise up! Destroy it all, level it all down to the ground, start over. It’s energy flows forth from a complete and utter lack of faith in the Western historical narrative at nearly every level. It’s all dead. Out with it. Of course, Lenin was not the first to think this. In various forms such sentiments have been around for a long time.
But underneath it all is a hatred of Christ and God’s offer of salvation. (And in no way do I mean to equate state power or the sinful structures of authoritarian regimes with the gracious offer of God’s salvation or the never-fully-achieved ideal of Christendom.) I would hazard a guess that the visible riotous element we see in the headlines represents a tiny fraction of a single percent of the total number given over to the socialist religion. In those rare instances when the cameras pull back to reveal the contexts of the riots, they look small and rather insignificant in relationship to the much larger and actually calm urban landscapes. (Which also implies the headline-driving messages we are typically getting are created, in part, by photojournalists eager to sensationalize.) But we do see everyday the evidence that a post-Christendom West has no tolerance for the Christian message. Reactions go from shrugs to eye rolls to snears to hatred to physical violence as though they are attacking devils. The anti-Christian, and far more common anti-Catholic, prejudices are everywhere just below the surface and often out in the open. But of course most people don’t smash bank windows or peaceniks’ skulls because most don’t want to give themselves over to violence or lose their jobs. (When my new neighbor, as he is moving into the house next door and I’m helping him carry in his furniture, tells me point blank that he hates Catholicism, without prompting or knowing who I am, I am both laughing and crying inside. It’s going to be interesting having them over for dinner.) But the ideas of Marxian socialism, without most people even having a clue, are widespread and internalized by a great many from baristas to city council members to Catholic school principals. We were once warned about the “errors of Russia” and now they are normative “self-evident truths.”
Lenin himself stated: “Marxism is materialism. As such, it is as relentlessly hostile to religion… We must combat religion—that is the ABC of all materialism, and consequently of Marxism. But Marxism is not a materialism which has stopped at the ABC. Marxism goes further. It says: We must know how to combat religion.” (Quote found here.)
Some might say what they see looks more like anarchists than Marxists. And they would have a point. Anarchism will naturally be less organized than Marxism and much of what’s happening appears more like rampaging than organized action. However, while traditional Anarchism and Marxism have often been at odds with each other, there is also much they have in common. Daniel Guérin writes in his book Anarchism, “The anarchist is really a synonym for socialism. The anarchist is primarily a socialist whose aim is to abolish the exploitation of man by man” (Guérin 12).
Guérin goes on to describe the anarchist philosophy of Max Stirner, one of the most important and foundational thinkers on anarchism and, in many ways, the forerunner of our contemporary anarchist mindset. While using numerous quotes from Stirner’s book published in 1844, The Ego and His Own, Guérin writes:
In order to emancipate himself, the individual must begin by putting under the microscope the intellectual baggage with which his parents and teachers have saddled him. He must undertake vast operations of “desanctification, beginning with the so-called morality of the bourgeoisie: “Like the bourgeoisie itself, its native soil, it is still far too close to the heaven of religion, is still not free enough, and uncritically burrows bourgeois laws to transplant them to its own ground instead of working out new and independent doctrines.”
Stirner was especially incensed by sexual morality. The “machinations” of Christianity “against passion” have simply been taken over by the secularists. They refused to listen to the appeal of the flesh and display their zeal against it. They “spit in the face of immorality.” The moral prejudices inculcated by Christianity have as especially strong hold on the masses of the people. “The people furiously urge the police on against anything which seems to them immoral or even improper, and this public passion for morality protects the police as an institution far more effectively than a government could ever do.”
Stirner foreshadowed modern psychoanalysis by observing and denouncing the internalization of parental moral values. From childhood we are consumed with moral prejudices. Morality has become “an internal force from which I cannot free myself,” “its despotism is ten times worse than before, because it now scolds away from within my conscience.” “The young are sent to school in herds to learn the old saws and when they know the verbiage of the old by heart they are said to have come of age.” Stirner declared himself an iconoclast. “God, conscience, duties, and laws are all errors which have been stuffed into our minds and hearts.” The real seducers and corrupters of youth are the priests and parents who “muddy young hearts and stupefy your minds.” If there is anything that “come from the devil” it is surely this false divine voice which has been interpolated into the conscience. (Guérin 28-29)
So much is packed in these three paragraphs. And Stirner was writing in the mid-nineteenth century. Consider blaming parents and the Church on one’s conscience. Or that what comes from the devil is what the Church teaches. Or the need for “desanctification.” Or that we ought to listen to the appeal of the flesh. Or that the youth must be separated from their parents. One clearly gets the idea that Christendom must be razed to the ground, all systems and structures of political and social power destroyed, and that all authority disregarded and attacked if necessary. Words from more than a century and a half ago, and now again words for today.
Two possible questions of many: For those who have been fearing a socialist takeover of this or any other country, do you realize it’s not fundamentally a battle over which form of government or which economic system wins, but that it’s a religious war over whose god wins? For those who believe that black lives matter and that systemic racism must be confronted and eradicated, do you want to align your goals with Marxists and their larger agenda? I believe it would be wise for us to keep our eyes open even as our passions burn for justice.
The destruction of religious and political statues is linked to the destruction of Arby’s restaurants and Starbucks windows. This is not ironic. It’s not merely a matter of eradicating racism and corporations, as though that’s even really possible (though, of course, we must continually fight against sin in all its forms, including racism both personal and systemic), it’s about attacking all that smacks of the state, of Western history, of “the system,” of what has been handed down, of what is bourgeois, of what could be deemed vestiges of imperialism, and especially of what is Christian. The violent actions on our streets today are at a minimum cathartic for some, but many have hope for real change. The roots go back to before the French Revolution, but the modern version, I would argue, though linked directly with the radical 1960’s, find its origins in the internet fueled radicalism of the Battle for Seattle and soon thereafter the Occupy Movement. This is when this new Marxian consciousness we are witnessing began to foment and spread. It’s an old ideology playing out in a new technocratic era, and it’s been staring us in the face for a while now.
Marxian socialism is not dead, rather it is a religion being born again in the hearts of a new generation of believers.
Marx, Karl, et al. The Communist Manifesto (Penguin Classics). 1st ed., Penguin Classics, 2002.
Guérin, Daniel. Anarchism. Translated by Mary Klopper, New York, New York, Monthly Review Press, 1970.
The Spanish Civil War was a kind of precursor to the Second World War. I know very little about this war, but as I watched these videos (see below) I was struck by its brutality from all sides, and by how impossible it is to pick a “side.” As a Catholic, I want to side with the Church, tradition, and monarchy, etc. I want to see Franco as a kind of hero, but that side adopted the language and gestures of fascism, even if it was not, at its core, truly fascist. And Franco’s army was brutal, and his rule a dictatorship, and it manipulated the Church for worldly gain and it used the language of Catholicism to justify excessive violence. On the other hand, like anyone who once upon a time in college thought socialism sounded kinda cool on its surface, I want to side with the left because of its tragic and short-lived romanticism — I have read Hemmingway’s For Whom the Bell Tolls, and I loved it. But that side was also brutal, and vehemently godless, with a mix of anarchists and communists, and it quickly did away with marriage and it legalized abortion on demand. It also killed priests and nuns and burned churches and desecrated sacred items. I do not like Franco, and I truly despise his opponents. Picking a side is a no-win situation for a Catholic who seeks to follow Christ. Nonetheless, the Spanish Civil War is fascinating and a poignant lesson for us today, especially in terms of “picking sides” in the cultural and political wars. No one seems immune from having a dark and ugly side.
Below is an excellent six-part series by the BBC on the Spanish Civil War.
“The moment has come in which God asks the Holy Father to make, and to order that in union with him and at the same time, all the bishops of the world make the consecration of Russia to My Immaculate Heart.” Words spoken by Our Lady to Sister Lucy on June 13, 1929. (Frère Michel, The Whole Truth About Fatima, vol. II, p. 555)
Has Russia been consecrated to the Immaculate Heart of Mary? The Church’s official answer is yes. But many say no, and there is evidence that seems to support this opposing view. I am, of course, in no position to know. But the history of the Church in the latter 20th and early 21st centuries most definitely supports a healthy skepticism of almost every official statement or pronouncement that comes out of the Vatican.
A) The consecration of Russia, though “tried” numerous times, has not happened. B) Properly consecrating Russia will be an act of obedience, and obedience is fundamental to the Church’s proper relationship to God. C) The consecration of Russia will bring about the end of Islam and a revival of the Church throughout Europe and the world. Those are essentially the three claims or arguments of the three videos below.
My question is whether those claims are true.
The Fatima Center has been on a mission to tell the world the message of Fatima in its entirety, to make known the full Message of Our Lady of Fatima, and to promote devotion to the Immaculate Heart of Mary. They take a decidedly different stance on such things as the Third Secret of Fatima and the Consecration of Russia than the official line. I know very little about this organization, and I know they come from a position often considered far afield from the “official” (or better, “accepted”) line of understanding, but I find their arguments highly compelling, and I tend to shy away from conspiracy theories. Simply, I try my best to look at the world we live in, the Church and its history, Tradition and Holy Scripture, the signs of the times, the nature of Man, the message and context of Fatima, other revelations related to Fatima (e.g. Akita), the various arguments made, and the character of those making the arguments.
Frankly, and perhaps not surprising, those making the case for traditional Catholicism, for a return to the Traditional Latin Mass (and the culture surrounding it), AND for a non-official interpretation of Fatima, can sometimes come across as being culturally and socially at odds with the prevailing mannerisms of of the mainstream society (both within and without the Church). In other words, to some they can seem to be nerds, oddballs, and squares. They can also come across as tinfoil-hat-wearing conspiracy groupies. The truth is, in a sense they are, and that’s why we should listen to them — not because of their personality traits, but because in today’s world the slick, sophisticated, and hip are too often mouthpieces of the Devil, even when they wear a Roman collar. Those who follow Christ are far more likely to look like cultural outsiders — something which the “Spirit of Vatican II” has wanted desperately to deny.
In short I find these videos compelling, in part because I find the speakers worth listening to (especially David Rodrígez who’s videos I have posted before). I think they are probably right.
Finally, the messages here assume a negative perspective on Islam. I am not against Muslims, I have no reason to be, and neither are the speakers as far as I can tell. However, as a Christian I have to recognize the fact that Islam, as both a religious and social phenomenon, has been, of its own choosing from its very beginning, an enemy of the Catholic Church and traditional Christian culture — and often a violent enemy at that. Consequently and unfortunately the Church has, at times, chosen violence against Islam. There is a war going on that that I would like to see come to a peaceful and harmonious end. I wish peace on earth, between all people, including Christians and Muslims. I do not yet have confidence that is the way it will play out. Regardless, I will try to be at peace with all people and continue to pray for the consecration of Russia. Thus, I do not post these videos as an endorsement but, rather, as part of my process of learning what others think and believe.
In the end, however, we know that every knee will bow and every tongue will confess that Jesus Christ is Lord.
What do you think? I would like to know more, and to get other’s thoughts. I realize few people comment on personal blogs anymore, but unburthen thyself and let me know what you think, as well as some good resources for further study.
A lot of Christians in the U.S. publicly complain about persecution at the hands of the godless secular society. They are sued, or spit on, or yelled at, or denied service, or given the stink eye, or sent bad tweets — and they wail against the injustice. A lot of Christians fight back, protesting, holding signs, denouncing their enemies, and even using the court system to make others treat Christians better. And, sadly, many Christian attack each other too. They publicly call out their brothers and sisters before other Christians as well as the godless society at large. They do this on social media of course, but also in the courts.
A lot of Catholics also complain about the Church, about bad bishops and bad popes, about weak leadership and false doctrine. They complain about bad liturgy and poor catechesis. Why doesn’t the Church do this, or that? What’s wrong with all those other Catholics? Why are they destroying the Church?
In short, Christians look at other people and see the enemy. This is not unique to Christians but, if you are a Christian, consider these words from St. Paul:
For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. (Ephesians 6:12)
Do we take these words seriously? If we did what would we be doing differently?
I know Catholics who hate Pope Francis. They complain and denigrate the holy father. I’ve written before about my struggles with the pope. I understand the struggle, but who is the real enemy here?
If the German bishops have gone off the deep end and are very publicly courting heresy, are they the enemy? If Vatican II has wrought such damage, as some say, who is the real culprit? Many Catholics in Ireland just voted in favor of abortion, and then they loudly celebrate their win. Who’s victory is that really?
People have always dug wells where they believe they will find water. But why do they think water is where they think it is? Why do so many people make poor choices? Why do so many people reject God? Why is there so much evil in the world?
No human is innocent. We all have free will. We all must face judgement. But is the real battle between me, who is a sinner, and you, who is also a sinner? If we choose to love then has not the conflict ceased altogether? To battle is to seek the other’s defeat. To love is to seek their salvation. To be a Christian is to be Christ to others, and point them to Him.
We are living in a creation that is running wild with demons. Sin and Satan are the forces at work. They will have their way if we do not fight them. But it is God, in fact, who fights our battles for us. The winds of the modernist demons have swept powerfully around the globe for the past 200 years. They have caught up millions of souls, including priests and bishops and even popes, and certainly many, many Christians. The spirit of the age is the spirit of the evil one — some might argue it is also the spirit of Vatican II. I hope not, but I’ll let you judge.
Our battle, then, is not with each other. Our battle is against Satan and all his works and all his empty show. Put on the armor of God. Remember your baptism. Take up your cross. Rejoice in your sufferings. Love others as Christ has loved you. Let God and His mighty angels fight your battles.
And lean into the fight. Carry the banner. Do not be afraid. God is with you. Trust Him. Pray, and pray, and keep praying.
I write these words because I need to hear them more than I need to write them, but there they are.
St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen.
There is a lot of talk about the post-Vatican II Church. Some praise the openness and engagement with the world, saying the Church is no longer stuffy, no longer turned in on itself, no longer disengaged. Others decry the staggering decline in numbers of priests, religious, and faithful as signs that the council, and especially the post-council era, was a terrible turn. In that latter camp one will find many different opinions. Some say the council was entirely the work of the Devil, and that we actually have no pope, and have not had one for some time. Others accept the existence of the pope, but stand in clear opposition to much of what he does and says, and they decry the modernist church, pointing to the council as the key event in the Church’s profound decline. Others are not so strident, they stand with the pope, but they struggle with the council and its modernist tendencies, and they call for a return to authentic reverence at Mass, and think returning to the great traditions of the Church is a good idea, including the traditional Latin Mass of the pre-conciliar Church, but do not think the Church must “go back” to the past in a complete sense.
As I continue to work through these ideas I find myself somewhat in that last camp (and perhaps a bit in the second camp). Pope Francis is my pope. I have written about my struggles with some of what he has said and done, but I still stand with him. He is my pope and I pray for him every day. However, I think it would be wonderful if the great traditions of the Church experienced a world-wide renaissance. And I pray every day that the beautiful and rich traditions of the Church would once again be the norm throughout the world. In a sense, I see the need for a kind of Catholic counter-revolution against the modernist forces that have harmed and are still harming the Church and the world today. What that could or should look like I do not know. But I find these two lectures below to offer some perspective and possible ideas — especially in light of the terrible revelations we are experiencing today. Needless to say, these lectures come from a very “conservative” place, a place I mostly find appealing (however I don’t consider myself either conservative or liberal) but some might find the lectures leaning too far in that direction and the examples used too extreme. I will leave that up to you to decide.
The Church calls her a saint. I looked for prayers to, or associated, with her, but found little. I’ve been wondering about creating a prayer to her for the sake of the Church in the world today, that is, for the Church in the midst of its battles with modernity. She is a warrior after all.
Did the message of Fatima predict the sexual abuse crisis we are facing today? Or the collapse of the Church post-Vatican II? Or the rise of rampant modernism and its evils, even among churchmen?
I find this series of lectures to be both fascinating and profound. In total it’s about fourteen or fifteen hours long. That’s a lot, but it’s worth taking the time. Let me repeat that, it’s worth taking the time. I believe I know the priest’s name, but I will not post it for it has been asked that people not post post his name. I can say I believe he is a “traditionalist” priest of the FSSP, and thus presents what to many listeners might be a very “conservative” — though I prefer orthodox — perspective. He strikes me as a man of deep faith.
I grew up in an end-times obsessed “Christian” semi-fundamentalist Protestant subculture. I read a number of the popular books on the topic in the 1970’s. Eventually I became disinterested and moved on. Now, as a Catholic, I have a different perspective, and I find myself interested again. And this time, largely by way of my growing interest in our Lady’s appearances at Fatima, and in her message, I am drawn to again to the great plan of God and the salvation of the Church as the centerpiece of creation history.
Other than having read many time the typical end-times biblical prophecies, almost all of the content of these lectures is new to me. I cannot say one way or the other that this priest is truly on target, but I find myself compelled to dig deeper. I will say one could find a lot of doom and gloom in these lectures, but I think there is ultimately a lot of hope, great hope in fact. Christ is Lord. God is sovereign. The end is known. Have faith.
[I have gathered together and posted these videos from Sensus Fidelium. I thought there may be value is presenting them as a unit. The priest’s voice is often quiet, headphones help.]
Again, let me repeat myself, it’s worth taking the time.
Lastly, these videos are by a traditional Catholic priest and they contain a traditional perspective on social and moral issues. Clearly this perspective is at odds with the mainstream narrative of our culture. I post these videos not as a wholesale endorsement, but as part of my process of learning about various perspectives in my pursuit of Truth.
Most Catholics and a few Protestants know about, though not always correctly, at least one or two of these dogmas. Catholics should probably know each of them well enough to explain them at a basic level. But, I have to confess, I do not know them as I should. I came into the Church several years ago and, although Mary played a role in that process, I have not spent the time I should to get to know her and to understand the richness of these four dogmas. I am working on that now.
Just recently I have heard there is also a fifth Marian dogma that is not yet an official dogma of the Church. That is Mary as Co-Redemptrix, Mediatrix and Advocate. This dogma is linked to the 1917 Marian apparitions at Fatima, then again in 1945 in Amsterdam, and again in 1973 in Akita, Japan. As far as I can tell, and according to the video below, all are officially recognized apparitions of Mary, but I am not entirely sure. [Please take the time to look these up if you have not heard of them.]
In this talk on Mary and the fifth Marian dogma by Dr. Mark Miravalle, he emphasizes the need, and I would guess the inevitability, of the dogma of Mary as Co-Redemptrix, Mediatrix and Advocate becoming official Church dogma.
I feel compelled at this point to see Dr. Miragalle’s message as worthy of taking seriously, though I am no Marian scholar or expert.
Perhaps the next dogma infallibly declared by the Church will be this fifth Marian dogma. If so, I predict significant outrage from many Protestant corners. But the more I learn about Mary the more I’m so okay with that. She is so much more, in so many ways, than Protestants are capable of grasping given their paltry understanding of Mary and even, I would say, their concepts of the economy of salvation. This, I believe, is a great opportunity for prayer — that the world, and especially Protestants, would come to see Mary for who she truly is and all that she does, and especially how she relates to Christ, His Church, and our salvation. I would not be surprised if the reconciliation of the Church will come through Mary.
“Villagers said some were praying in the name of Jesus, others said some were praying the Lord’s Prayer, and others said some of them lifted their heads to commend their spirits to Jesus,” the ministry director told Christian Aid Mission. “One of the women looked up and seemed to be almost smiling as she said, ‘Jesus!'”
She saw Jesus like St. Stephen saw Heaven open up before he was stoned to death.
Killed. Hung on crosses. Men, women, and children. Tortured and killed for their faith in Jesus. The Devil working through his worshippers.
One hundred years ago the war known as the First World War, began.
What are the roots that clutch, what branches grow
Out of this stony rubbish? Son of man,
You cannot say, or guess, for you know only
A heap of broken images, where the sun beats,
And the dead tree gives no shelter, the cricket no relief,
And the dry stone no sound of water. Only
There is shadow under this red rock,
(Come in under the shadow of this red rock),
And I will show you something different from either
Your shadow at morning striding behind you
Or your shadow at evening rising to meet you;
I will show you fear in a handful of dust.
(from The Waste Land, by T.S. Eliot, 1922)
Lest we forget, great public cheers went up in nearly every belligerent country at the the declaration of war. Germany cheered. France cheered. Italy cheered. England cheered.
“Though they know God’s decree that those who do such things deserve to die, they not only do them but approve those who practice them.” – Saint Paul
“You desire and do not have; so you kill. And you covet and cannot obtain; so you fight and wage war.” – Saint James
Mamo, nie płacz, nie.
Niebios Przeczysta Królowo,
Ty zawsze wspieraj mnie.
Zdrować Mario, Łaskiś Pełna.
cela nr 3 ściana nr 3
Błazusiakówna Helena Wanda
lat 18 siedzi od 25 IX 44
No, Mother, do not weep,
Most chaste Queen of Heaven
Support me always.
“Zdrowas Mario.” (*)
(Prayer inscribed on wall 3 of cell no. 3 in the basement of “Palace,” the Gestapo’s headquarters in Zadopane; beneath is the signature of Helena Wanda Blazusiakówna, and the words “18 years old, imprisoned since 26 September 1944.”)
(*) “Zdrowas Mario” (Ave Maria)—the opening of the Polish prayer to the Holy Mother
Recently I have personally discovered Rev. Emmanuel Charles McCarthy. He is a powerful advocate for Christian Non-Violence or Pacifism. Years ago I came across Dorothy Day and the Catholic Worker movement. That was my first experience with Christian pacifism. More and more my inclinations lean in this direction. In fact, though I am willing to consider other arguments, and will change my mind if necessary, for now I cannot see any compatibility between being a follower of Christ and any kind of violence, including going to war. I say this while still finding stories of heroism in war deeply moving.
Here is one of several talks you can find online by Rev. Emmanuel Charles McCarthy:
This is a great overview, in six short videos, of the Catholic Church’s teaching on the Just Defense (formerly Just War) Theory or Doctrine. It is also a critique of where that theory stands today in light of modern ‘total” war, and ultimately advocates for the original Christian position of pacifism, or peace making.
I presented this essay/article in this year’s Classical Conversations practicum for discussion.
“Napoleon regarded this as precisely the most striking proof of the divinity of Jesus–namely, his power over men’s hearts. The once wellnigh all-powerful Corsican, in the solitude of his last days, called up before his imagination all the heroic figures and master minds of the world, and measured them by his own gigantic greatness. But all of them combined, and he himself as well, vanished like empty shadows before the person of Jesus Christ.”
“What a conqueror!–a conqueror who controls humanity at will, and wins to himself not only one nation, but the whole human race. What a marvel! He attaches to himself the human soul with all its energies. And how? By a miracle which surpasses all others. He claims the love of men–that is to say, the most difficult thing in the world to obtain; that which the wisest of men cannot force from his truest friend, that which no father can compel from his children, no wife from her husband, no brother from his brother–the heart. He claims it ; he requires it absolutely and undividedly, and he obtains it instantly.
Alexander, Caesar, Hannibal, Louis XIV strove in vain to secure this. They conquered the world, yet they had not a single friend, or at all events, they have none any more. Christ speaks, however, and from that moment all generations belong to him; and they are joined to him much more closely than by any ties of blood and by a much more intimate, sacred and powerful communion. He kindles the flame of love which causes one’s self-love to die, and triumphs over every other love. Why should we not recognize in this miracle of love the eternal Word which created the world? The other founders of religions had not the least conception of this mystic love which forms the essence of Christianity.
I have filled multitudes with such passionate devotion that they went to death for me. But God forbid that I should compare the enthusiasm of my soldiers with Christian love. They are as unlike as their causes. In my case, my presence was always necessary, the electric effect of my glance, my voice, my words, to kindle fire in their hearts. And I certainly posses personally the secret of that magic power of taking by storm the sentiments of men; but I was not able to communicate that power to anyone. None of my generals ever learned it from me or found it out. Moreover, I myself do not possess the secret of perpetuating my name and a love for me in their hearts for ever, and to work miracles in them without material means.
Now that I languish here at St Helena, chained upon this rock, who fights, who conquers empires for me? Who still even thinks of me? Who interests himself for me in Europe? Who has remained true to me? That is the fate of all great men. It was the fate of Alexander and Caesar, as it is my own. We are forgotten, and the names of the mightiest conquerors and most illustrious emperors are soon only the subject of a schoolboy’s task. Our exploits come under the rod of a pedantic schoolmaster, who praises or condemns us as he likes.
What an abyss exists between my profound misery and the eternal reign of Christ, who is preached, loved, and worshipped, and live on throughout the entire world. Is this to die? Is it not rather to live eternally? The death of Christ! It is the death of a God.”
(Quoted in Hilarin Felder, Christ and the Critics, vol. 2, pp. 216-17)
It is arguable that George Washington’s resignation letter to the Continental Congress (written in Annapolis, Md. 23 December 1783) after having won the War of Independence may be as important a document as the Declaration of Independence and the Constitution. Washington’s refusal to take power and assume absolute rule over this newly born, fragile, and altogether tenuous nation, even if only for the sake of a short-term stability, is one of the most remarkable moments in history. Too often we view history as merely the outcomes of inevitable courses, but that is not how life truly works. Washington could have chosen differently. History could have been different.
The great events on which my resignation depended having at length taken place; I have now the honor of offering my sincere Congratulations to Congress & of presenting myself before them to surrender into their hands the trust committed to me, and to claim the indulgence of retiring from the Service of my Country.
Happy in the confirmation of our Independence and Sovereignty, and pleased with the oppertunity afforded the United States of becoming a respectable Nation, I resign with satisfaction the Appointment I accepted with diffidence—A diffidence in my abilities to accomplish so arduous a task, which however was superseded by a confidence in the rectitude of our Cause, the support of the Supreme Power of the Union, and the patronage of Heaven.
The Successful termination of the War has verified the more sanguine expectations—and my gratitude for the interposition of Providence, and the assistance I have received from my Countrymen encreases with every review of the momentous Contest.
While I repeat my obligations to the Army in general, I should do injustice to my own feelings not to acknowledge in this place the peculiar Services and distinguished merits of the Gentlemen who have been attached to my person during the War. It was impossible the choice of confidential Officers to compose my family should have been more fortunate. Permit me Sir, to recommend in particular those, who have continued in Service to the present moment, as worthy of the favorable notice & patronage of Congress.
I consider it an indispensable duty to close this last solemn act of my Official life, by commanding the Interests of our dearest Country to the protection of Almighty God, and those Who have the superintendence of them, to his holy keeping.
Having now finished the work assigned me, I retire from the great theatre of Action—and bidding an Affectionate farewell to this August body under whose orders I have so long acted, I here offer my Commission, and take my leave of all the employments of public life
>In light of the shooting in Arizona today that left several people dead, including a 9 year old girl, I am reminded of a speech by another politician:
I wonder how compatible or incompatible the concepts outlined in this speech are with biblical Christianity.
Note: When I first posted this I made mention of the shooter being an Afghanistan war veteran. That information was erroneous and came from early but false reports. I have removed that information. I apologize for any misrepresentation.
To the degree that this nation (U.S.A.) is, or has ever been, a Christian one, is the degree to which one can question such a “fact.” For to be called “Christian” is to bring along all that that name implies, evokes, and requires. But that is a very dicey proposition at best. What nation would want to be judged by the Sermon on the Mount? What nation would want to be compared to the example of Jesus? What leader would want to be evaluated by Jesus’ definition of hypocrisy? When we examine this country, its history, its foreign policies, its current events and current leaders, the facts say otherwise. Regardless of the hagiographic mythologies of this country’s creation and of its “fathers”, this is not, nor has ever been a Christian country that has lived up to that name. But from the political stump and from its pulpits this country grasps at that label as though it were some ultimate and magical brand that can whitewash any tomb. And Christians go along with the charade. Maybe it is because modern American Christianity is only a pale shadow of its Christ. Maybe we have lost sight of what Jesus taught us. Maybe most of us never really knew. I am reminded of something Wendell Berry wrote:
Despite its protests to the contrary, modern Christianity has become willy-nilly the religion of the state and the economic status quo. Because it has been so exclusively dedicated to incanting anemic souls into heaven, it has, by a kind of ignorance, been made the tool of much earthly villainy. It has, for the most part, stood silently by, while a predatory economy has ravaged the world, destroyed its natural beauty and health, divided and plundered its human communities and households. It has flown the flag and chanted the slogans of empire. It has assumed with the economists that “economic forces” automatically work for good, and has assumed with the industrialists and militarists that technology determines history. It has assumed with almost everybody that “progress” is good, that it is good to be modern and up with the times. It has admired Caesar and comforted him in his depredations and defaults. But in its de facto alliance with Caesar, Christianity connives directly in the murder of Creation. For, in these days, Caesar is no longer a mere destroyer of armies, cities, and nations. He is a contradictor of the fundamental miracle of life. A part of the normal practice of his power is his willingness to destroy the world. He prays, he says, and churches everywhere compliantly pray with him. But he is praying to a God whose works he is prepared at any moment to destroy. What could be more wicked than that, or more mad?
~ Wendell Berry, “Christianity and The Survival of Creation” (1993)
Before Constantine it took courage to be a Christian. After Constantine it took courage to be a pagan. The Roman empire became the Holy Roman Empire. Conquering by conversions is not quite the same as leading people to truth. But then, once everyone was a Christian, there arose the idea of the invisible church, that is, that group of individuals who were truly “believers” not merely playing the part. Many so-called Christians did not behave as Christians should so there was a need to, in effect, say there are two kinds of Christians, the real and the fake. This is an important distinction. However, it is easy to claim membership in the invisible church. Who is to say you are wrong? If we look for evidence it must come from the outward actions, the visible behaviors that represent the inner heart (I think of the book of James). So we look at each others actions, and what is it we should see? Consider this passage from the book of Isaiah, chapter 1, verses 16 & 17:
Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.
These words are directed at a certain people – the “people of God.” Many Americans today would also say these lines describe what the U.S. is all about, along with saying this is God’s country, etc. But they are misinformed. These words are part of a passage calling for repentance. They are so simple and yet they are the opposite of so much that is done in this nation’s name. Think of the genocide of native Americans, or the labor struggles and their often brutal suppression, or the struggle for civil rights. U.S. foreign policy in Latin America alone of the past 50 years is enough to be ashamed for this country. And this is a remarkably un-repentant country. A case could be made that the U.S. is the most prideful country on earth today. I am reminded of President Obama’s inaugural speech where he stated, “We will not apologize for our way of life, nor will we waver in its defense.” We have heard the same kinds of statements from all presidents. Bush said the same kinds of things on numerous occasions. But the true Christian – the one with the eyes to see and the ears to hear – will not be surprised. Just as the religious leader thanked God he was not like other men, so goes the way of the self-righteous nation.
So, is this a Christian nation? Yes, but not of the so-called invisible church – the one trying to live out the example of its Christ in fear and trembling. That church has no nation – only a kingdom for which it waits. This is a Christian nation in the Constantinian sense. And its Christ is now the one with the sword, and the checkbook, and the influence, and the self-righteousness.
There are three problems with my statements above. First is that I am implicated along with all of you. It is easy to point fingers and criticize, but I have benefited from all the good things this country offers and I am glad I was born here. I live in what was once called the frontier – a land taken from the indigenous peoples through force, cunning, and broken promises. And yet I love living here and will continue to do so. I am grateful for the role this country has played in securing freedom, yet I also benefit from many atrocious actions it has taken in securing that freedom. In short, I eat from a morally compromised harvest. The second point is that for all its faults the U.S.A. is not significantly different in its wickedness than other countries. The scale of its influence and global impact is often more staggering than most, but its moral nature is that of others. One cannot point the finger at this country without also pointing the finger all countries. (The reverse is true as well.) But this is the country I know best, and I am confronted by its apparently pivotal role in the world – for good and for wickedness. So I am compelled to criticize. Thirdly is the fact that one cannot really speak of a unrepentant country, for a country is really only a concept, a theory with a tenuous physicality. To speak of a country in moral terms is to get us all off the hook. When we speak of a foreign policy we are speaking of real actions based on real decisions made by real people and supported by other people. A country cannot be held accountable for its actions. For a country does not act. It’s citizens, leaders, bureaucrats, politicians, workers, and captains of industry do the acting. What we see on the whole is an aggregate of actions that, when taken together, appear to be a country acting. But it is each of us, as individuals who must cease to do evil, learn to do good, seek justice, correct oppression, bring justice to the fatherless, and plead the widow’s cause. And as we come together corporately we must create institutions that reflect those same values.
Again, is this a Christian nation? Christianity did not die off in America as many predicted a hundred years ago. In fact it has flourished. And yet, if we take a broad view of Christianity today we see a wildly mixed bag of cultural shallowness, tepid convictions, ignorance, political myopia, and a laundry list of conflicting statements of faith that more or less reflect a shadow of Christ. But we also find people profoundly challenged and changed by the life and teachings of Jesus. Some of these individuals may not fit into the standard, culturally defined aesthetic of our cultural Christianity. They may not fit into the visible church. And they may not (probably cannot) fit neatly into the commonly accepted cultural role of the citizen without challenging many of it assumptions. In other words, that invisible-church Christian living out her faith will likely come into deep conflict with the prevailing winds of this country’s politics, economics, and culture. And if we use that as our working definition of a Christian nation then any nation can be (might be, probably is) a Christian nation – but you’d never know.
As Cain lifted the stone so that he might bring it down upon his bother Abel’s head to kill him, Abel leaped out of the way and grabbed a stone from the ground and threw it at Cain’s head. Cain fell to the ground and died. God came to Abel and asked him, “Where is your brother Cain?” Abel said to God, “I killed him in self-defense.” God then said to Abel, “Did you have to kill him? Was there not a more peaceful solution? Do you not believe that I can take care of you?” Abel said to God, “Like I said, it was in self-defense and, honestly, there really was no other alternative. I know Cain would never change. You know how it is with people like that.”
I am studying about Just War Theory. I am inclined to think that when the layers of arguments are pealed back it comes down to human nature: Sin is the great justifier of its own existence. Sin is the great excuser. I fear that Just War Theory is fundamentally an elaborate excuse system. I recognize this is simplistic, but maybe simple is closer to the truth. The fact that Just War Theory is also the “common sense” position only fuels my suspicion.
More specifically I find fascinating the fact that human beings are utterly captivated with this world. We love this world (my perspective here is Pauline not Platonic). More importantly, we are committed to this world being a certain way and we not only feel the need to make is so, we want the control to make it so. Part of that control is the belief in our right to exist at the expense of others – if it comes to that. In other words, I have my life and no one has the right to take it from me (true, except that God has that right of course) therefore I can take another’s life if my life is threatened (true??).
In Just War Theory it goes a step further. I have the right, some might say the obligation, to take the life of another if a government tells me to, assuming that government has made the case that the killing is justified. Or, if we don’t go quite that far, I am at least absolved of any need for either justice or mercy for having killed.
We weave our elaborate theories out of our common sense. Our common sense emerges from our captivation with this world. And, like all things human, our common sense is run through with sin.
There is a logic to the Just War Theory, but I fear we only cling to the logic in order to delude ourselves into believing our right to chose to kill in war does not come from our corrupt hearts. We disparage Cain in the Genesis account, but we hold to a position not unlike Abel in the fractured fairy tail version above. We are good at creating a gloss over sin. This does not mean there is no truth in the gloss, but it may still be only a gloss over something we neither want to look at or be seen. (I use “we” in the broadest human sense, recognizing the multiplicity of experiences.)
I am in the process of looking deeper into Just War Theory. I am doing some reading and a lot of pondering. I welcome any suggestions for reading. I will probably write through my process here on SatelliteSaint.
Christians should struggle with Memorial Day. I fear that we do not.
To remember those who have died is important. To appropriate those deaths as a means of perpetuating mythologies is wrong. Brass bands and fighter jets, televised concerts and presidential pomp draw a veil across the reality of war. Christians are called to be peaceful, to seek peace with and among others, to love their enemies. Christians, who have the example of Jesus as their guide, should not fall into the trap of “common sense” that equates war with peace. This is why Memorial day should be a struggle for Christians. As we remember those who have died in war, we must also deny war its glory.
Dead Civilians by George Biddle
My thinking on Memorial Day has been evolving for several years as has my position on war and killing in the name of the state. I believe most Americans don’t think too much about it. Barbecues, a three-day weekend, and maybe the occasional thought about deceased soldiers are the mainstays of Memorial Day for most Americans. Newspaper articles and commentaries will prod us to have deeper, more patriotic feelings for the day. Politicians will make the connection between the sacrifices of those who died in war and our “freedoms,” but the connection is often a lie. I believe we should value our freedoms and this day does warrant emotion but, as a Christian, I cannot wrap my faith in any government flag, nor can I celebrate war by elevating state-supported martyrdom to a religious fervor. But I will remember those who have died (rightly or wrongly, soldier and civilian, for good causes and bad) because they, like me, need more than anything else, the mercy of God.
And I will enjoy a good barbecue with friends and family.
I have been sorting out my own perspectives on war in other posts: