The Rise Of The Pinkie Pie State

Towards a Rescued Responsible Masculine Libertarian Utopia

pinkypie balloons

Today dear audience I wish to present before you the awful truth about our society. Through a lengthy nuanced, incoherent political screed, I plan to provide more pop culture references than actual facts to prove that America has gone downhill. America has exchanged pearls for pig slop, cultural and political freedom for limited personal freedom in the name of being squeaky clean and, ew, having fun! The current disaster I bring to you I have named the Pinkie Pie State. The Pinkie Pie State is completely unlike the campaign versus HillaryCare and the concept of the Nanny State of the in the 1990’s. The Pinkie Pie State must be resisted at all costs. We can’t have too many girls hosting parties. in addition to referring to movies you may or may not have seen, I am also going to name drop a few great philosophers from the Western Canon in order to prove that I have transcended today’s shameful habit of playing Identity Politics.

The new world order that we see today has more affinity to the democratic socialist dystopian reality of the world of the Hunger Games. Rather than Katniss Everdeen having the target on her back, it is Peeta and Gale who’s lives are at risk. Given the fact that Johanna Mason is one of the leaders of the “revolution,” she is the actual ideal player for the Pinkie Pie State. Johanna is oppressed by the Motherly bureacrats, and given the fact that President Snow symbolically represents the emasculated man currently running our multinational corporations and universities, the elevator scene highlights just how immoral Johanna is. One should not mistake the rise in the popularity of the Hunger Games trilogy based off of Greek mythology as a mere coincidence. Johanna Mason IS The Pinkie Pie State.

According to the ancient Stoics, the World had a soul on the inside of it. If there was a group of women who had too much fun, then the World’s soul would experience an imbalance. The World’s Soul needs to be saved, and what it suffers from is what I diagnose as The Pinkie Pie State. The Great Western Tradition was built on the backs of, YES, CALL ME POLITICALLY INCORRECT, White Men who believed in the virtue of getting others to do hard work for them, responsibility, and persuading others to take risks for them. As Poulos said yet so eloquently,

“But unlike Adolph Hitler, Andrew W.K. is an American, and one of the great blessings visited upon America is the naiveté about power found in its origins as a new country in a new world. To be sure, native Americans and African Americans have suffered grievously under that naiveté. But it has also spared America from the cataclysmic oscillations between reactionary re-enchantment and revolutionary disenchantment that ruined European civilization and plague it still. From the standpoint of Plato’s fable, America’s residual innocence about power has arrested democracy’s decay into tyranny.”

America’s innocence has prevented Her from becoming an oppressive nation-state. If indeed ignorance is bliss, then America has truly been blessed with a bountiful helping of happiness. Reverse Racism poses as the greatest threat to our national joy, wouldn’t you agree? Reverse Racism and racial violence became popular right around the time that Edward Norton’s American History X debuted in theaters. Whites receiving racial discrimination because of the Black thugs in power became the prevailing unjust philosophy of the day. Thus, American History X made way for the Pinkie Pie State to publish a record number of texts on Critical Race Theory. Bigotry and anger now reigns in the current Era of Twittervists Gone Wild. What we need is a return to Augustine, Plato, Tocqueville, and Hayek and banning the work of Thomas Paine and Frederick Douglass in public and private schools.

There’s absolutely no question that the nuanced difference between the Feminist socialism of Hillary Clinton and the Lean In feminism of the Pinkie Pie State is where women and effeminate men is whereby the women are making more money and therefore having too much hedonistic fun. We must look for a Third Way, a Third Way that will challenge the Pinkie Pie State, and rescue men from Misandrist policies. Protest if you will, but We ARE ALL GILMORE GIRLS NOW, AND ALL MEN ARE LUKE. Like at the end of the episode “Too Many Pinkie Pies,” only a nuanced Western, Responsible, risky rescued Christian Masculinity can prevent Lorelai Gilmores from cloning herself into more Rory Gilmores.

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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Mainstreaming Radicalism

“Radicals are hopeless, they are all ugly, and are so ungrateful for everything given to them. — they are ultimately rooted in a sense that everything sucks”

I don’t get it. I really don’t get it.

I really just don’t understand how there’s an entire generation of Christians out there who feel like Mainline Christianity has let them down, that there’s this BIG CONSPIRACY OUT THERE: that the Bible shows us just how terrible everything is. EVERYTHING IS AWFUL! EVERYTHING IS NOT COOL WHEN YOU’RE NOT PART OF OUR TEAM!

It can be a startling revelation to learn that there are a relatively small group of people sitting on their couches, criticizing the civil religion that this great nation was founded on. Social Justice Warriors have absolutely no respect for their elders, which is completely ageist by the way!

We might still be reeling, okay, okay, just a tad bit embarassed that there are no Mainline Protestant members on the Supreme Court, and we have all of these elitist outsiders “claiming” that we live in a Post-Christian world, and that may be true. This is especially true when many Mainline Christian voices are exiting the public realm. How can there be a realm with no King? If the nation’s civil religion is removed, who will be there rule over the masses? Certainly not lazy hyper-critical Twittervists!

So who in their right minds would try to mainstream radicalism? Well, I’d like to give it a try.

If you can’t imagine anything good coming out of Mainline Christendom, this essay may not be for you.

Mainstream Churches are not about seeking other options, it is not a project for outsiders; this is for insiders.The point isn’t to challenge conservatives in power, but to emulatethem.

The temperament of radicals is defined by a nihilistic disposition. Radicals are filled with ingratitude, they are mean. Surveys have shown of the top 300 of Social Justice Warriors who use Digital media, 79% of them possess no sense of humor OR patriotism, and they certainly don’t care about being respectable! Radicals are hopeless, they are all ugly, and are so ungrateful for everything given to them. — they are ultimately rooted in a sense that everything sucks.

This isn’t a rescue project. This is not a call to turn back time to the good ole days where all of our civic leaders attended Episcopalien, Methodist and Baptist churches. If you are a radical, and you have no respect for yourself, then there’s isn’t a hedge of protection around you. The Mainline Church has always been a for-ism project; we are in favor of assimilating the world’s most hideous rejects into being civilized participants of our society. It’s not like ugliness will save the world, okay?

As my favorite director Tyler Perry once testified, the family that prays together at the dinner table, stays together. It’s only at the potluck dinners filled with casseroles and lemon meringue pies that The Church can teach others about unity and politeness. He who fills himself with two helpings of mashed potatoes learns what it is like to NOT bite at the hand who fed him. When brotherhood and niceness are scoffed at in favor of barbarism, we merely get assimilated into being worthless slackers. It might be the “radicals” in The Church who look reactionary. Sort of like Hitler.

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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Demons and Spiritual Warfare: In Conclusion

Last month, I did a fair amount of coverage on spiritual warfare and ‘demonology’ – of sorts. No, it wasn’t the sort of dense, theological treatise that the belong in the great ranks of theological seminaries, but this is actually what I intended. I wanted the discussion to be more accessible to the laymen interested in the topic. As my series alluded to, the topic is heavily infused within our pop culture, which is why I wanted to do it the month of October- and furthmore why I wanted the series to moreso accessible than high-academic.

Throughout the month of October, I covered various instances of spiritual warfare in pop culture and scripture of spiritual warfare and related it to reality. In this post, I would like to give some key take-away points:

a) We see through pop culture ( and even through Scripture) that the first pre-requisite for being ‘haunted’ or ‘overtaken by demonic control’ is being forsaken, abandoned,dispossessed. One could say this is the condition of the oppressed in the world. Remember the phrase “God-forsaken…”

b) Another component of demonic activity is the notion of vulnerability. This is not limited to simply emotional vulnerability ( see my notes on ableism that sometimes pervades folks’ theolgoy of demonology in the initial post) – this can include those that have been forsaken by society, family, or political system at large

c) In our obsession with the “Horror” genre in film, we should perhaps remember the existential horrors of the sorrows of the everyday. The very real horrors of the poor, the broken-hearted, the mourning, the poor-in-spirit– they are real and cannot be reduced to a mere aesthetic around Halloween

 

Well, whaddya know- went from 5 point calvinism to a 3 point AnaBlacktivist Spiritual Warfare.

 

;)

‘Til next time!

Harry

Like a Lotus: Born into the murky, muddy waters I was, l ived, I breathed In awe of starry veil above me and the verdant radiance around me I gazed, I glowed, I gasped Striken with gale winds I braced, I fell, I felt Like a dove He descendeth He is, He lives, He breathes Like a lotus summoned by the sun’s rays I opened, I blossomed, I live

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The Musical Jesus: From James Hal Cone to Jesus Walks

James Cone’s work The Spirituals and the Blues is a unique expression of African American political theology. In this text he seeks to examine the unique cultural foundation that has shaped both Spiritual and the genre of Blues as a form of musical expression. For Cone music can represent a cross section between political ideology and theological frameworks. Through this piece it is apparent that the distinctive experiences of African American has radically shape their view of politics and religion and that the connection between Spirituals and Blues makes sheds some light on this point. For him both are deeply connected to the point that you cannot one from the other. Furthermore, he believes that the use of Spirituals and the Blues have both been utilized by African American to subvert the oppressive forces of Western white supremacist culture. He writes: “Black music is also social and political. It is social because it is black and thus articulates the separateness of the black community. It is an artistic rebellion against the humiliating deadness of western culture.” (p5-6). Ultimately for Cone the use of Spirituality and the Blues serves as a way for African American to seek liberation from political and theological institution that is both destructive and oppressive.

Cone does great work in explicating the differences between traditional notions of Spirituals and how he believes African Americans have actually used Spirituals. This begins with his rejection of a Marxian view of Spirituals. Marx believes that the Spirituals sung by the Africans slaves’ sole purpose was to act as an opiate for them in relation to their slave masters. Marx’s ideology is marred by his concept of class consciousness. From this he believed that Spirituals allowed the slaves to passively conform to the desires of their slave masters. Cone however, vehemently disagrees with this assessment. He believes that African slaves were keenly aware of the power of musical interpretation and inherently new the dangers it posed to the authority of the slave masters. Thus, the slaves had to be subtle in the ways that they used Spirituals as theme for liberation without alarming their white slave masters. The Exodus story and Moses served as one way that the slaves could elude to liberation that did not alert their masters to their intentions.

The Exodus narrative as a slave spiritual had a profound implication on the way the slaves envisioned their lives both politically as well as theologically. Moses’ message of liberation called for divine liberation in heaven as well as earthly liberation from the slave masters. Cone points to slaves like Nat Turner who courageously learned to interpret the bible for himself. It is from his version of scripture that he saw the Christian imperative for not only a spiritual liberation heaven but its Earthly manifestation in the mist of slavery. This ultimately led to his rebellion and subsequent death. Similarly to Cone’s configuration of the Spirituals he believes that the Blues had a similar message. The Blues represent a secularized version of the socio-political message that was expunged from Spirituals. They too could equally be used as tools of liberation against dominant oppressive groups. Much like spiritual the Blues could be used to articulate a powerful socio-political message with profound theological implications. They affirmed the personhood of African Americans in the face of institutions that were created to take this very thing away from them.

While reading Cone’s work I began to think about some of the other connections that can be made with between African American experiences and how that has translated into music to have implications for theology, politics, and society in general. I preface this by stating that James Cone wrote this particular work in the 1970’s so what he wrote was indeed insightful for the context to which it was written. However, I believe that the religious insights from spiritual are reflected within the work of African American’s in other genres of music as well. In today’s context I do not see theo-political issues reflected in any particular artist or genre rather I see it in various songs by various African American artists. For example, Kanye West in his song “Gorgeous” poses a very interesting question.

West is questioning the function of hip hop music in the 21st century. Much like the Blues did for African Americans in the 20th century hip hop resonates with ideal and experience of many African American youth today. This is complicated by the secular nature of hip hop music. Hip hop music in itself could be seen as the religion of the youth today. The thought, ideas, cultural values, and even its counter cultural elements are appealing to youths. Ultimately, West is posing the question has hip- hop music replaced the socio- political elements that were once held onto by the Blues and Spirituals. Hip hop is to the soul of modern youth as what spirituals were to slaves. While admittedly this is not the case for all of hip hop music, West may be on to something, certainly there are hip hop songs that articulate a political theology the likeness of spirituals and the blues. Kanye West’s own work is an example of this. His song “Jesus Walks,” although not a gospel song has some inherently spiritual dimensions to it. From the introduction to the hook the song is laced with theo-political implications. He begins with the verse:

“We at war ” “We at war with terrorism, racism” “But most of all we at war with ourselves”(Jesus walk)” “God show me the way because the Devil tryna break me down” (Jesus walk with me)”

These lines hint at how West views some of our current socio-political struggles. Threats such as terrorism, racism, and even our inner struggles can leave us helpless. He sees they only way out is through his belief in Jesus. Jesus serves as liberation in this context in much the same way that Christian theology function as a form of liberation for the slaves in the 18th and 19th centuries. West in this particular song is making use of theology and politics to articulate freedom from systems of oppression that dominate society today. Although West’s song gives insight to current use of African American political theology, I wonder what other songs and genres have similar themes.

Recommendations:

James Cone’s The Spirituals and The Blues

Efrem Smith and Phil Jackson. The Hip Hop Church: Connecting With The Movement Shaping Our Culture

Anthony Pinn, et. al.: Noise and Spirit: The Religion and Spiritual Sensibilities of Rap Music

(A THROW BACK!): Calvinism And Holy Hip Hop

White Saviorism Cultural Appropriation in Macklemore’s “Thrift Shop”

The Cross, Predestination, and Emmit Till

MTV is for Minstrel Television: Robin Thicke, Miley Cyrus, & Race

G.R.R.

Godaime Raikage Richard. Sociology of Religion. Japanime. Sports. Liberation. Brother of h00die_R.

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The Liberating LORD of Peace, part 2: Revelation #TheNewPacifism

Debunking The Myth that Christian Pacifists Are Allergic to the Old Testament

Ground Rules: Part 1 of The Liberating LORD of Peace.

There is a popular belief that continues to be universal, unchallengeable truth in Christian circles: Christian pacifists run and hide from the Hebrew Bible because of the Holy Wars and violence. Not only is this a fallacy in the worst, it is quite untrue of myself. In the first place, as Christians, Christian pacifists and advocates of non-violence have a love of the Christian canon; if they did not, they would cease to call themselves Christians. That is what separates Christan non-violent artists from secular as well as other religious pacifists.

For example, Lisa Sowle Cahill, in her Love Your Enemies, on more than one ocassion, takes the liberty of questioning the pacifist Christian’s loyalty to the Jewish Bible. For example, her comments on pacifist and early Christian theologian Tertullian:

“The nature of that faith and life are defined in relation to Scripture, the New Testament taking precedence over the Old” (1)

“The primacy of the teaching of Jesus in regard to killing is developed in the context of Terullian’s polemics against Judaism, and by means of a distinction between the ‘old’ and the ‘new’ divine laws.” (2)

This dis-ingenuity continues in her analysis of the Alexandrian Fathers, as she typically subsumes Origen and Clement in the same boat.

“While the Alexandrian School did not deny the historical meaning of most biblical texts, it subordinated them to a high meaning. It was this freedom over against the literal sense to which the Antiochene exegetes reacted so negatively. However, the ability to transcend the literal sense without rejecting it allows interpreters such as Origen to retain the Old Testament while refuting the Jewish Tradition, which retained the Mosaic Law, and gnostic Christians who rejected the Old Testament because of its ostensible incompatibility with the New.” (3)

I reject Lisa Sowle Cahill’s view of Church history and the church in Alexandria, but if one goes along with Cahill’s particular and all too familiar narrative, it goes something like this: The strength of Augustine’s Just War theory, so it goes, is that it incorporates the story of the Hebrews into the narrative of the early Christians and thereby avoids the racial and religious violence of supercessionist Christendom.

A non-violent AnaBlacktivist theology begins with the God of Peace (Judges 6:24). Now, I object to certain Christian theologians who would call upon “The Nonviolent God” without having their foundation being the Hebrew Bible, for to address God in this manner, without doing so, is to do linguistic violence upon God’s revelation, for upon revelation in the very notion of non-violence. We cannot address God as we please. Contrary to relativism or much that gets accepted as theology today, Christians are dependent upon revelation first.  As James Cone put in his A Black Theology of Liberation, “In the Bible, revelation is inseparable from history and faith. History is the arena in which God’s revelation takes place.” The Exodus is the beginning of revelation history, or God exposing Godself to humanity; in the choosing of enslaved Hebrews under the crushing oppression of Pharaoh, God communicated to humanity what type of God YHWH was: a Deity in solidarity with the poor.  Reading the First Commandment as a call to faithfulness to YHWH alone, the second commandment initiates a non-violent religious response to the world order by teaching the Jew and the Christian how to communicate with God, for we cannot have a relationship with God on our own terms, for that would be the beginning of violence.  True peace is sustained by fellowship with the Godhead, by the Divinity’s playbook, or what we call covenant. Stanley Hauerwas and William Willimon comment on the Second Commandment:

“To be able to call God’s name entails moral obligation. Because we had to be told God’s name, we cannot make God mean anything that we want. God must reveal who “I AM” is through loving actions toward Israel and by the resurrection of Christ.  Revelation is the way we name our discovery that God has discovered  us.  God has chosen to come close to us, to be intimate, to reveal the “name that is above every name” (Phillipians 2:9) in order that we might joyfully witness to the whole world that we have not been left to our own devices.” (4)

In addition to the revelation of the Creator as well as the Ten Commandments, the Hebrew Bible provides a plethora of resources that I will briefly outline, with the help of John Howard Yoder and Black theologies:

A. The Imago Dei: Revert back to Genesis 1, and then chapter 9; all of humanity is found to be in the image of God before & after the “Fall.”  To argue that the somehow that image within us is lost, I would have to disagree for the lack of sufficient evidence posed in Scripture. Murder is prohibited because all people are stamped with the divine image (Genesis 9:6), and that image no one can measure for only God has rights over human life as Creator. African American Christianities have throughout the years found new and exciting ways to uphold the doctrine of all of humanity’s sacred worth. In the mid-20th century, it was Martin Luther King Jr. who appropriated Boston Personalist philosophy to proclaim the infinite value of every human being. Today, one could argue that Womanist theologians are the bearers of this tradition.

B. The Notion of Blood as Sacred: John Howard Yoder suggests that at the most, the idea that blood is sacred was an idea prior to Israel being placed in exile. The shedding of blood is wrong; thus Leviticus is quite graphic in detail about the consequences for eating the blood in the meat from animals (check Leviticus 19:26 & 1st Samuel 14:33). Eating blood is strictly forbidden–thus uncritical Christian endorsement endorsements of the Twilight novels and movies comes into question (couldn’t help myself there). The blood is the life of the creature, and this includes humanity. (5) The power of the blood has historically been a mainstay in Black Churches, with spirituals such as “Were You There, When They Crucified My Lord” and in “secular” poetry and song such as Billie Holiday’s “Strange Fruit” which help us to remember the bloodshed during the times of lynching & Jim/Jane Crow.

C. A Close Reading of the Wars of the Holy One: Rather than label the crusades in the Hebrew Bible the Holy Wars, I prefer the Wars of the Holy One, particularly the Holy One of Israel.  It is a far more accurate label for biblical and theological reasons. One cannot generalize that the military efforts of modern society are compatible with the Ancient Israelites. In fact far from it! One does not see today that prophets are giving military instruction or doing espionage; what we see are professionals whose lives are geared toward the MILITARY-INDUSTRIAL COMPLEX. The wars of the Holy One have at their core, “Yahweh himself gives the victory. […] [Victory is a miracle.]”(6).  Complete dependence upon God, the YHWH of Armies (Chad’s translation for YHWH Sabatoah) is what gives humanity the victory and not dependence upon chariots and horses (Psalm 20:7).

A concrete example from the biblical text that I ran into actually one morning during my devotional reading of Our Daily Bread was 2nd Kings 6: 8-22.  The YHWH of Armies has surrounding hosts around his prophet Elisha (verse 17), and rather than slaying his enemies the Aramean army, Elisha asks YHWH to strike them blind, as the prophet leads them into another city.  The king of Israel, being the power-monger that the monarchs tended to be, desired to kill (ahem, re: take credit away from YHWH of Armies) his enemies. Instead, Elijah advises the Israelites to feed their enemies (v 22)  The victory of fellowship is  far superior to the victory of the sword. Indeed this is exactly the reason why YHWH of Armies restricts the Israelite kings from warmongering and institutionalizing human enslavement (which, of course, YHWH’s word goes unheeded, thus, the Exile) like in Deuteronomy 17:14-20. The imagery of YHWH Sabatoah/YHWH of Armies was expressed vividly in David Walker’s “Appeal To The Color Peoples of the World.”  The theological usefulness of the YHWH of Armies  for Walker was viewed as a resource of liberation to give hope for the downtrodden in their time of despair. 

D. Diasporic Judaism: Lastly, what I find most compelling  about Yoder’s reading of the Hebrew Bible is his understanding of the Jews mission within the Exile.  Along with the rejection of the Maccabees (as well as the Zealot model) as heretics since God, in the eyes of some, had not blessed their violent revolution, God’s command to God’s people to seek the peace of the city where they are sent (Jeremiah 29:5-7) for no longer is the divine activism of YHWH found in the centralized  location of  Judah, but throughout the world.  Ezra’s and Nehemiah’s restorationism in light of the prophets should be seen as a FAILURE theologically. (7)

In a similar vein, Black Christianities’  existence as part of the African Diaspora better enables these practicioners to witness to a New Pacifism, by way their history of marginalization. It is only by learning from those who have a history of subjugation that the privileged can learn what it means to live powerless; that is, a refusal to live by Western, violent notions of “being powerful.”

For part 3, I shall look at Jesus, the apostles Paul and Peter, as well as the Johannine literature to observe their continuity with the Jewish non-violent tradition.

1.Lisa Sowle Cahill. Love Your Enemies: Discipleship, Pacifism, and Just War Theory. Fortress Press, Minneapolis, 1994. Page 48

2. Ditto. Page 45

3. Ditto. Page 49

4. Stanley Hauerwas & William Willimon. The Truth About God: The Ten Commandments in the Christian Life. Nashville, Abindgon Press, 1999. Page 42

5. John Howard Yoder. The War Of The Lamb: The Ethics of Nonviolence And Peacemaking. Editted by Glenn Stassen, Mark Thiessen Nation, and Matt Hamsher. Brazos Press, Grand Rapids Michigan, 2009. Page 74

6. Ditto. Page  69

7. Ditto. Page  72-73

Recommendations:
Stanley Hauerwas and William Willimon. The Truth About God: The Ten Commandments In The Christian Life. 1999.

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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in the mail: John Goldingay’s Israel’s Gospel and Israel’s Faith

A few months ago I was gifted by InterVarsity with a copy of John Goldingay’s Israel’s Gospel. Today, I also received the second volume of his Old Testament theology trilogy, Israel’s Faith. I have heard nothing but good things about Goldingay’s work, especially as it relates to open theism. I also like what I saw bibliography wise, as Goldingay, an evangelical, is dialoguing with Black and Womanist biblical scholars.

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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in the mail: T.F. Torrance’s ATONEMENT

The good folks at Intervarsity Press have sent me a free copy of Thomas F. Torrance’s Atonement: The Person and Work of Christ. I am really really excited to receive this book, and I do plan on engaging this work.

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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The Liberating LORD of Peace, part 1: Groundrules #TheNewPacifism

Rejecting the Straw Pacifist

*Editor’s note: When this series was written three years ago, I wrote it for my friend Craig who at one point identified as Christian Just War disciple, and I being a Christian Pacifist. The series was entitled The God Of Peace. I decided for the New Pacifism Synchroblog, I wanted to both update and reboot this series, and then complete it as a constructive AnaBlacktivist theology of God.*

My mission’s first task must be to eliminate the commonly held straw persons launched against pacifism, and for that I turn to Blue Collar Todd’s comments on Craig’s post from November 2010.

“What are you going to if you are walking down the sidewalk and you see a man, maybe two, harassing a young girl, even starting to beat her. What is the pacifist solution? Seems like physically inserting oneself into the situation is called for and even violence in order to stop a woman from being beaten or worse. What if you see a gay man in the same situation. How are you going to show love in this situation? I would suggest that showing love to the oppressed person in both cases would require forceful intervention, bring the wrath on oneself, so the victim in question could get away, then you could apply turning the other cheek. Someone breaks into my house and threatens my wife and children, I will do whatever I need to defend them, showing that I love them by protecting them.”

Like many critics of pacifism/nonviolence, BCT’s thought experiment is to challenge the presuppositions of a pacifist, who he believes, believes in inaction. The love of doing nothing, it is assumed, is nothing more than a mask of hatred towards the neighbor. However, it does not occur to BCT, that the so-called “thought experiment” in question is not without it’s flaws. In fact this year (2014) I and my friends had a very contested Twitter discussion about the differences between The New Pacifism, traditional pacifism, and  just war theory.  One must ask, should Christian ethics begin with questions related to situations, and should these situations, in this case violence against an innocent victim be the prevailing norm for Christian responses? If so, what are the limitations?

 That WISDOM is prioritized in the ethical decision-making process has precedent in the Hebrew Bible. Violent systems must be first NAMED, identified, and exposed. This requires an appropriation of some of the social analysis of Liberation Theologians have provided.

In addition, I question the wisdom of such overly simplistic situational approaches to morality such as Just War Theory, for in the end, there is a slippery slope of anything goes that comes with if restrictions are not in place. For one thing, Christian pacifism is not the absolute moral rule of condemning all violence, for not all violence is the same. Rather, New Pacifists, if they wish to be faithful to Scripture and tradition, believe that self-defense is a pre-supposition that most biblical authors hold. The problem is not defending oneself or others with non-lethal force; the problem is that the logic of lethal self-defense has been made the default before any non-violent activity is considered.

In my next post, I will give the Christian pacifist answer of “confronting evil in a way that stops it” by examining the heart of Christian peacemaking: The Triune God.

Recommendations

John Howard Yoder. The War Of The Lamb: The Ethics of Nonviolence And Peacemaking, 2009.

James Hal Cone. The Cross And The Lynching Tree, 2013.

Anabaptist Theology & Black Power: An AnaBlacktivist Manifesto

from the AnaBlacktivist Seminary Tumblr: towards an #AnaBlacktivist conversation: The Bible Or The Bullet?: A dialogue between Pilgrim Marpeck and Malcolm X

 

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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thirst.

“Listen! It’s the voice of someone shouting, “Clear the way through the wilderness for the LORD! Make a straight highway through the wasteland for our God!”

– Isaiah 40:3, New Living Translation

Imagine that you were trained from youth to keep a busy schedule. You are socialized to inform others of how busy you are. Time is money. Time is precious. You’re wasting valuable time. Time is OF the essence. The time is nigh. There is no MARGIN for error. Ain’t nobody got time for that!

With this being pressed for time, you also have little space. No space available. No ROOM in the INN. Time for Spring cleaning. You need to look for a new place because you have so much stuff. Or a newborn child. Infants have to leave their cribs as they grow up to be toddlers. You’re on the EDGE of your seat. This couch is too small.

But hey, at least you get a pat on the back at school. You’ve never had your existence questioned. You always get to read books written by people who look like you. Now you get to college. Maybe grad school. You encounter students who disagree with you. Professors question your assumptions. You may begin to express yourself on facebook, or even start a blog and your audience gives you applause. There’s some pushback. Critics come and go. They may relent on their own. They may get blocked if they are considered too hostile (usually deserving it).

In each of these three instances, there’s no room for margin. In Sunday School class, we have been learning about practices for self-care. The primary text our teacher is referring is The Good and Beautiful God by James Bryan Smith. One quote was shared that I liked, “When we lack margin, it is our own doing and is a sure sign we have stepped outside the kingdom.”

Have you made room for those living on the edge? Have you made time to listen to the marginated Others? Has the wilderness been cleared to hear the voice of God?

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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My #NaNoWriMo project this year: #TheNewPacifism

NaNoRebel

For the third year in a row, I am participating in the NaNoWriMo as a Rebel, that is I am not writing a work of fiction, but non-fiction on the New Pacifism. I am hoping to get 30,000-35,000 words with the number of posts I wrote last year/will have up for this year. The project I have titled The New Pacifism: Discipleship and the Cost of Peace. I know that I am already way ahead of last year’s epic fail, and someday I may go back to completing that one when the time is right.

Synopsis:

“Incited by the popularity of contemporary visions of intersectional justice and liberation, and provoked by the ever looming questions people have about violence, the New Pacifism project seeks a new way forward beyond the trendy pacifisms of TheoBrogians, just war theory, and the imperial horrors of the Crusading tradition.”

h00die_R (Rod)

priestly abolitionist time travelling supervillian

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