I'm not sure what the purpose of this is. Perhaps it is to introduce us to people who know friends of ours, and thus expand our social circles. If that is the case, it's an odd choice, given how cavalierly we often make friends on Facebook with people we met at the pub a week ago, see every Wednesday at the pediatrician's office, or join forces with in Castle Age to best the ur-wight. As with holidays, so it often sees with social media: They bring people together, but what happens next is on us.Today I saw a post in my Facebook feed with my friend Geoffrey's name attached. Geoff sometimes shares things he finds interesting or thought-provoking as I do. Read it, take what you want from it, and react if you want, but remember: Sharing does not equal endorsement. The post I saw was this:
“[Christians] incite liberal wrath in part because they profane liberal progressive ‘faith,’ a kind of hedonistic pseudo-religion that focuses intensely on sex. The primary sacraments of progressivism are sexual self-expression (especially in non-heterosexual forms) and abortion, both of which represent for progressives the vanquishing of nature in the name of unfettered personal autonomy. Christians keep stubbornly insisting that the body, in its natural form, has moral significance. That’s a deeply offensive message to the devout progressive.” - Rachel Lu, writing in The Federalist
Let me point out two things right away: First, I am a Christian. Second, I am unashamedly a liberal. These two things are not in conflict with one another. My liberalism proceeds from my faith.
Thus, while I know nothing about Rachel Lu and the context from which this pullquote comes, I can say of this quote in isolation: Kids, that this is what we call well-articulated bullshit. It comes of assuming one's initial reaction is correct and then looking for support, rather than actually listening to people whom we disagree with. Not only can I say so, I did; but I promptly deleted it once I realized that my friend Geoff had not shared this, but a friend of his had.
Rachel Lu is wrong. The fundamental sacrament of liberalism is not sexual self-expression and abortion, nor is it placing self-"actualization over nature," whatever that means. Liberalism is about treating other people with dignity and respect. This is a crucial difference. Lu and Geoff's friend probably would have a dozen reasons to disagree with this statement, but that's fine. It's just more well-articulated bullshit. Give me enough of it, and I'll fertilize the Sinai.
Liberalism fundamentally affirms the dignity of human beings, gays, women and conservatives included; and therefore supports their right to self-determination, even in situations where we may object to their decisions or see their decisions as imprudent, unwise or otherwise not what we would do. That's how a liberal can say, "I do not approve of abortion" and yet still support abortion rights. That's how a liberal can not be on board with gender reassignment surgery, and yet still support the people who opt to have it. That's how a liberal can reject the bootstraps and trickle-down mythology of contemporary Republicanism and still have Republican friends who embrace such thinking.
But Lu and my friend's friend are not considering liberalism on its own merits, they are looking at it from a conservative starting point. So of course it seems abhorrent. Essentially they are taking the points "liberals support same-sex marriage" and "liberals support abortion rights" and assuming that these are the basic missions or fundamental positions of liberalism. It reflects an unexamined a priori that liberalism is de facto bad or constitutes rebellion against God.
It's really thick-headed, to be honest. But that's an uphill argument because the people who feel this way regularly are applauded for sloppy and self-affirming thinking, and believe that they are courageously conveying hard truths.
It's nice and easy to think of liberals as monolithic bad guys, but that's not critical thinking. That's just being a dick.
I also owe him a debt of thanks for the blinding migraines I get from time to time. That's just the kind of dad he is.
It's nice to hear a musician express that relationship in the language of the soul, so that we can appreciate it with him, and by that light appreciate the relationships we have with our own fathers, and with our own children.
And like Fogelberg admits, dad, "I don't think I ever said 'I love you' near enough."
I am pleased to report that acceptance of the RHRI is catching on. It was 25 this morning when I woke up today, 75 in Port. This afternoon, the RHRI now stands at 65, and it isn't even winter yet. Not only has my daughter joined me in resenting the warmer climes that Ruth moves in, so has the nice woman at Panera, where I am drinking a cup of coffee and avoiding the drafts of my 170-year-old house.
At this rate, I expect there will be marches in the street soon. We want it warmer by this weekend.
Gallifrey -- Galifrejo
Mondas -- Mondaso
Regenerate -- Regeneri
Daleks -- Dalekoj
Draconians -- Drakonioj
* Carndinal numbers for referring to the Doctor are rendered thusly: la Unua Doktoro, la Dua Doktoro, etc. Please remember that there is no "Sesa Doktoro" or "Sepa Doktoro." The most important Doctors are la Deka, la Kvara, la Naŭa and la Oka. La Unua, la Tria and la Kvina also are good to know.
We hope that this helps. Enjoy your journey, and mind the gap.
Whitefield took this gospel of personal conversion to the Colonies, where he became a well-regarded preacher. He had a stunning oratory voice. During one in Philadelphia, Ben Franklin found that Whitefield's voice carried effortlessly for 500 feet. From this he estimated that at a single one of his open-air oratories, Whitefield could be heard by about 30,000 people at a time.Whitefield carried the gospel of personal redemption and personal relationship with Christ up and down the Colonies, making him one of the leading architects of a movement that historians of religion refer to as the Great Awakening. His preaching engaged not just the head, but the heart as well. In many ways, he is one of the founders of the evangelical movement. His is an interesting and compelling story for what a man can do when he is committed to the cause of Christ.
Whitefield had an interesting track record when it came to blacks and race relations.
On the one hand, he was one of the first evangelists to preach to the enslaved. He also took to task slave owners in Maryland. Virginia and South Carolina for how they treated their slaves. In one letter addressed to such slave owners, he wrote, "Your dogs are caressed and fondled at your tables; but your slaves who are frequently styled dogs or beasts, have not an equal privilege.”
Good so far, right?
How about this, then: Although Whitefield considered black people to be as deserving of the gospel and as fully human as white people like himself; he had no objection to slavery itself. In fact, from 1748 to 1750 he campaigned to see the Georgia colony re-establish slavery, which it had outlawed in 1735. Whitefield argued that the colony would never be economically successful without slavery, and he further lamented that an orphanage he had founded was struggling financially because it couldn't rely on unpaid slave labor. When Georgia finally reinstated slavery in 1751, Whitefield saw the legalization not only as a personal vindication of his efforts but also as a reflection of the divine will. When he died, he owned some 50 slaves. He didn't set them free, but left them to someone else.
Let's sum it up this way. Whitefield saw blacks as human, but he was willing to see them suffer the indignities of slavery, as long as they weren't treated too badly, because their suffering made it possible to accomplish other, good things.
Now it's a common defense of flawed heroes that they were a product of their times. That's really a poor excuse, though; we're called to transcend our times, and while Whitefield did this in some respects, he failed horribly at the crucial moral test of opposing slavery. This wasn't an impossible test. Groups like the Society of Friends (Quakers) had begun to oppose the enslavement of Africans in the latter half of the 17th century, not long after the practice had begun.
I'll put it blunty: Whitefield was wrong, horribly wrong. Much as all of us who engage in hagiography would lke to suggest it otherwise, there is no excuse for what he did. He sinned, and in his sin, he helped to persuade others to excuse the treatment of human beings as chattel, consigning hundreds of thousands of other humans to the chains of slavery until the Civil War, and beyond, through jim crow-era injustices like sharecropping and labor camps like Parchan Farm. If his legacy includes the spread of Christianity across the Colonies and even into the durability of the Union after the Revolution, then it also includes the brutal exploitation and oppression of black women, men and children for more than the next century. If his labors for the gospel brought glory to God, then his labors for slavery also added to the defamation of Christ.
Please hear me out on this.
What the church just did about a month ago in throwing its support behind Trump is the same thing that Whitefield did. More than four in five white evangelicals voted for Trump, despite the racist rhetoric he spewed about blacks and Hispanics. He described black neighborhoods in our cities as war zones, shared white supremacist lies about black-on-white crime, attacked the legitimacy of our first black president, got sued (twice!) by the Justice Department in the 1970s for refusing to rent to black people, condoned the day after the beating of a black protester at one of his rallies and called the protestor's First Amendent actions "disgusting," and on and on. I'm sure I don't need to detail the racism he has directed at Hispanics, or the horrible things he has said about women.
Since the election, in New York alone, bias incidents have spiked 400 percent since the election. Let me repeat that: Just in New York there have been four times *more* incidents aimed at ethnic or religious minorities since Trump was elected, over the number of incidents before. Many of these have included direct references to Trump as seeming justification for the incidents and the behavior. Look around the news and you'll see stories of bullying in kindergartens, in high school, in public by adults. A Muslim cop yesterday was called a terrorist and told to go back to Saudi Arabia. Children are being told by their classmates that they're going to be deported. Bigotry has been given license.
We need to own this, because it's ours. The support Trump enjoyed from white evangelicals more than put him over the top to win, not the popular vote, but the electoral vote. When the church voted for Trump, the church said it was OK with his attitudes and these actions. Why did evangelicals vote for him in such numbers? Among the reasons I've heard given: he's going to be a friend to Christianity, and he's going to appoint conservative (or) pro-life judges to the Supreme Court, while a President Clinton presumably would not have.
In other words, like George Whitefield 260 years ago, the evangelical church that he helped to found has continued to carry his legacy, both good and bad. We'll bear with and even justify the continued oppression of an entire group of people (or more) if it helps us to further other goals that we consider righteous.
Whitefield was wrong, horribly wrong, to support slavery. The evangelical church was wrong, horribly wrong to support Trump. It put its faith in a man who has broken his word in hundreds of business contracts, and to each of his wives. Trump is not going to do God's work. Already he has an attorney general nominee whose history suggests he would dismantle what is left of the Voting Rights and Civil Rights acts; a chief counsel who is known for white supremacy and anti-Semitism, a secretary of education nominee with no support for public education; and on and on. He has continued his shakedown style of "negotiations" with Boeing that he used to destroy small businesses all over New Jersey and New York. In supporting Trump, a man with no values, the evangelical church has supported a man who opposes everything Christ stands for. The church is often quick to point out its legacy of hospitals, famine relief and other such projects. Trump is also part of our legacy.
Today's theme for Advent is "repent." Repentance is not easy, but it is necessary. It involves turning around and changing direction from where we are going. In order for repentance to happen, it requires awakening. We need to awaken not only to what Trump represents, but what the church's support of him has done to the authority and respectability of the church.
If what I'm saying here resonates with you at all, please take a look around your church. If it's a church that is on board with a Trump presidency, and sees it as a good thing, do yourself a favor. Don't try to change it. Just leave. Find a black church, join it, and discover the gospel from a different point of view. Find a church that celebrates racial diversity and actually looks like what we see in the book of Revelation, a community drawn from every tribe, nation and language. Dr. King famously described Sunday morning as the most segregated hour in America. Not much has changed in the past 50 years.
If your church has its reservations about Trump, now is the time to talk with your church leaders and elders about how to respond. Can your church offer physical sanctuary to families fearful of being deported, as the Reformed Church of Highland Park did 16 years ago? Can your church begin buying debt with the express purpose of canceling it, and setting people free? Can your church adopt a local pocket of immigrants, or start partnering with a church of a different ethnicity? If you're in the middle of a pastoral search, can you make it a priority to hire a pastor who comes from an ethnic minority?
Whitefield screwed this up because he was content to be a product of his times. Let's do better.
Copyright © 2016 by David Learn. Used with permission.
Reconciliation implies that there are two sides or more or less equal footing, like if a friend of mine and I got into an argument over something and had to patch things up. That just doesn't apply when it comes to the history of race relations in America, I draw a complete blank at anything African Americans have done, tolerated or turned a blind eye toward that comes anywhere close to a fraction of what they have endured from white society, starting in 1619 in the Jamestown colony.
Why don't we call for "racial justice" instead?
These are people didn't know about America. They didn't care about America, until America introduced itself. No doors were opened to them. They were beaten and some were hanged, from 1620 until the 1950s. That we don't tell their stories in our schools and worse, that we actively try to suppress their stories, is to our shame as a nation.
As a white person, I'm especially leery of arguments that slavery is a thing of the past and we need to move on, because whites weren't the victims of slavery here. By and large, we benefited pretty nicely from it. The wages kept from the workers made plantation owners wealthy across the South, and kept the price of cotton down, which benefited industrialists across their North, and all their customers.
I'm also not sure it's fair to equate the experience of one ethnicity with that of another. Irish immigrants were treated poorly when they arrived 100 years ago, but they weren't treated as chattel. Indentured servants often were treated badly in the 1700s as a cost of passage across the Atlantic, but that was for a limited time and could be ended prematurely in light of cruelty. The law specifically exempted blacks from being treated as indentured servants by virtue of the color of their skin.
It's true that Lincoln officially ended slavery with the Emancipation Proclamation and the the United States declared the practice unconstitutonal with the Fourteenth Amendment. It's also true that no proclamation or constitutional amendment can alter a practice as deeply entrenched in the culture and society as slavery was.
Thus the United States gave up on Reconstruction after 10 years, and pent-up resentment over the loss of white status led to all manner of repressive measures intended to return blacks in the South to the place they held prior to the Civil War, within the constraints of the new laws. Sharecropping was just another form of slavery, as were prisons like Parchman Farm. Voter suppression and poll taxes kept blacks from exercising their right to vote, and soon returned control of the Southern states and their congressional representation to whites, after a brief period of black representation.
And of course the Ku Klux Klan and its reign of terror drove those blacks north who could make the journey, to seek not better economic opportunities but basic survival. Up North, black laborers were viewed as unwanted competition by white laborers who within a generation or less after immigrating could assimilate because they looked a lot like their neighbors.
So yes, in the days of Jim Crow justice, blacks were free, but it wasn't much different from the days of slavery.Technically it was no longer illegal to teach blacks to read and write, but their schools were badly underfunded, dilapidated and worse. They were equal in the eyes of the law, but they still couldn't use the same bathrooms, drinking fountains or restaurants as whites, let alone other public facilities.
As recently as the 1950s black Americans could be and were executed without benefit of a trial in a public lynching. Then there's what happened in places like Tulsa, Okla., in 1921, when black neighborhoods became prosperous. (Google Greenwood if you're not familiar with the story. It's quite chilling.)
The 1960s saw some progress, but it was far more limited than we prefer to believe. When the U.S. Supreme Court declared segregation laws to be unconstitutional, the South saw a wave of public pools closed and private swimming clubs being opened, and white parents withdrew their children from public schools and enrolled them in private schools that were based on church membership or required tuition that lower-income black families couldn't afford.
Pictures of lynchings embarrassed the Southern states, so greater efforts were made to give blacks a trial. The death penalty to this day remains much higher for blacks than it is for whites, as are the number of false convictions. So lynching is still a thing. We've just given it a civilized gloss.
Blacks also are incarcerated at a disproportionate rate to whites for the same offenses, and with much heavier penalties. Poll taxes were declared illegal, but now that the federal oversight afforded by the Voting Rights Act has been removed, Southern states have passing voter ID laws to fight nonexistent voter fraud in areas with higher concentrations of minorities. I think it was Kentucky that started requiring ID and then (by purest coincidence I'm sure) announced as a cost-cutting measure that it was closing DMV offices in the state's lower-income, minority counties.
And, lest we forget, one of the effects of our country's reliance on fines to punish misdemeanors is that we have created a revenue stream for municipalities and an incentive for municipal government to impose late fees on those who don't pay their fines promptly. I'm sure you remember the Justice Department's findings in Ferguson, Mo. Justice officials said the city had been treating the black community like an ATM.
On it goes. We've made progress in our nation in terms of racial equality and justice, but it's come against a strong current of white resistance.
I really see one way forward, to make the past be as past as we want it to be, and that's to acknowledge it properly. When I was growing up we learned in school about some figures from African American history, like Harriet Tubman, Grandma Moses and George Washington Carver, and of course Martin Luther King Jr. That's pretty much it. Slavery got one paragraph in my fifth-grade history textbook and it was pretty much "Yeah, the Revolution didn't free the slaves, but we took care of that eventually, so it's all good."
Even then my education was limited. We learned about "I Have a Dream," but not "Where do we go from here?" or "Letters from a Biringham Jail," and we never learned about Malcolm X. We learned about Harriet Tubman and the Underground Railroad, but never about the head injury her owner gave her, or how she was barred from riding in "white cars" on trains after the Civil War. I didn't know anything about Frederick Douglass until I was in my 30s beyond "He's the guy with the hair."
Maybe none of the Framers was black, but there were black people in the halls of power back then. They had names like Jupiter, Sally Hennings and Oney Judge. They are America too. So are the contrabands and the 54th Mass. Colored Infantry who fought in the Civil War, or Varnum's Continentals in the Revolution. That we don't tell their stories in our schools and worse, that we actively try to suppress their stories, is to our shame as a nation.
If we learn their stories, and the rest of black history, like we've been learning white history, and elevate these heroes like we've elevated others; if we acknowledge the horror of what our nation did to thousands of women like Harriet Jacobs as a matter of routine, then maybe -- maybe -- we one day can say these things are past.
It's going to be a long haul.
Copyright © 2016 by David Learn. Used with permission.
When did Christianity jump the shark? I mean, seriously; when did it definitively become the religion of angry, know-nothing scolds?
— Wicker Gate (@WickerGate) December 6, 2016
I'm fairly certain that this isn't just our reputation, which is bad enough, it's our identity too. We positively revel in it.
— Wicker Gate (@WickerGate) December 6, 2016
We celebrate our rejection of knowledge with things like the Creation museum, we back bigotry of all kinds in voting for Donald Trump.
— Wicker Gate (@WickerGate) December 6, 2016
Our loudest voices are still screaming about gays and transgender folk, and hoping to reverse their civil rights gains.
— Wicker Gate (@WickerGate) December 6, 2016
I used to say "We're not all like that," and more recently I've owned our faults, acknowledging how ruined we are, and how wide God's grace.
— Wicker Gate (@WickerGate) December 6, 2016
But there comes a point we need to acknowledge the baby is dead, drowned in the tub by neglect and by malice.
— Wicker Gate (@WickerGate) December 6, 2016
The religion has been redefined by people like Falwell Jr. and Franklin Graham by sheer numbers and volume.
— Wicker Gate (@WickerGate) December 6, 2016
Who in her right mind wants to remain identified with a religion of hate?
— Wicker Gate (@WickerGate) December 6, 2016
Sermon on Good Friday today for second Sunday of Advent. #livetweetchurch
— (((David Learn))) (@marauder34) December 4, 2016
Upper Room, sufferings of Christ, eloi lama sabachthani. Whole nine yards. #livetweetchurch
— (((David Learn))) (@marauder34) December 4, 2016
Can't wait to hear about the wise men come Good Friday. #livetweetchurch
— (((David Learn))) (@marauder34) December 4, 2016
