Another blog recommendation

Mirror of Justice is “A blog dedicated to the development of Catholic legal theory.” I apparently discovered it relatively late in the game, as it already is the second “stickiest” blog, trailing only the Volokh Conspiracy site (another law-oriented site). In other words, MOJ readers spend lots of time engaging what they read there.

This isn’t arcane stuff you need to be a lawyer to appreciate, although being a lawyer probably deepens the appreciation — or the opposition.

It’s sometimes philosophical (are there absolutes? more than one?), sometimes Front Porchy (are the suburbs bad?), sometimes surprisingly eclectic (does belief in interreligious unity reek of colonialism and empire?), and increasingly, one of my favorites.

Catholic or Sectarian?

Father Gregory Jensen thinks as he drives, apparently. “Sectarian or Catholic? Thoughts From Another Long Drive” is a recent result. (His use of the adjective “Catholic” definitely is not limited to “Roman Catholic.”)

[A] sectarian approach limits itself to what is wrong with others.  Whether from the right or the left, sectarianism is an ideology masquerading as Christian theology …

Life as a disciple of Christ necessarily places us in a tension with not only the fallen world, but also with ourselves.  As the late Fr Alexander Schmemmann never tired of repeating, it is this fallen world that God loves and for which His Son suffered and died on the Cross …

The pastoral–and spiritual–failure of sectarianism is that, unlike Christ, it fails to balance “harsh sayings…with the easy and appealing words so that watchfulness is encouraged” (Venerable Bede, Commentary on the Apocalypse, 21.8 quoted on ACCS, NT vol XII: Revelation, p. 361).  Underneath this, indeed underneath all my willingness to judge, to condemn, to withhold forgiveness, is a watchfulness that is not encouraging but suspicious and distrustful.  If in the immediate this is directed toward my neighbor it ultimately finds its roots in my own lack of faith in God and trust in the providential working of His grace in your life and mine.

He links to an editorial that cautions against the creep of a sectarian spirit into relations among the diverse Orthodox in North America (not between the Orthodox and the surrounding culture), and that caution is timely for reasons I’ll not go into here.

But the sectarian spirit also can taint the relationship of believers to the surrounding culture. Think purse-lipped Church Lady.

I don’t think that surrounding culture, especially in North America, is without it’s own secularized ideology and sectarianism, but in the spirit of Catholic/Orthodox self-criticism, it’s good to be mindful of the need to balance “harsh sayings…with the easy and appealing words so that watchfulness is encouraged.” “Love the sinner while hating the sin” is a pretty lame effort, as it misses a true call to watchfulness.

It may be even better to apply some of the harsh sayings to our own scotomatous contributions to cultural decadence. I’m not giving the cultural left a free ride by any means, but let’s grant, for just one example, the legitimacy of this question (which I’ve distilled from multiple SSM advocates):

“To date, which has more damaged the institution of civil “marriage”:

  1. Same-sex marriage; or
  2. Heterosexual cohabitation, fornication, intentional conception and birth outside marriage, and intentional avoidance of conception and birth inside marriage (i.e., marriage viewed as a license for heterosexual ‘religious’ people to engage in sundry intentionally barren erotic acts)?”

I’ll even grant the tiresome Frank Schaeffer (who, by the way, is a former religious right leader – at least in his own mind) 0.5 points (on a 1000 point scale) for pointing out, inside a tirade meant to tickle the ears of his liberal audience by insinuating sexual license, that Churches full of fat people (gluttons) might want to be circumspect about the stridency of their condemnation of loose and gay sex.

“Fervently Catholic, proudly gay, happily celibate”

A New York Times feature Saturday morning profiles Eve Tushnet, styled A Gay Catholic Voice Against Same-Sex Marriage. Eve Tushnet is a very intriguing and forthright thinker/writer who had dropped off my radar though I had admired her in the past.

I find her intriguing today because, on a general topic that remains contentious (which is why it merits careful discussion, again and again, until sanity reigns) and shrill (it often seems that the world is divided into “it’s an abomination” and “you’re a closet queen homophobe” camps), I find myself agreeing with her almost 100%. Her position lifestyle convictions — shared at least in general terms by Orthodox, Catholics, and at least a few others — are neither antinomian nor “phobic” about anything.

Read the profile and read Tushnet’s website a bit. (Here is the link to subscribe to her blog, offered because it was deucedly hard for me to locate.)

Although one might fault her for writing and talking so much about her own sexuality (there’s too little privacy about private things in our exhibitionist age), I believe I understand her decision. In a world where opinion on homosexuality is as polarized as I described, a still-recent convert to a humbler, more historic Christian tradition may be excused for saying repeatedly that “the Gospel is good news for everybody” (as Fr. Thomoas Hopko put it) and “I’ve got credibility because I’m joyously living what I say.” So she’s not hiding her little light under a bushel.

I claim no exalted expertise or credibility on homosexuality. I have watched, read and thought a lot about it as one of the contentious “culture wars” issues of the day, and I’ve pushed back against the gay rights cause where I thought it was going beyond a demand for human dignity and impinging on the rights of others (in general, see my discussion of Chai Feldblum here). When I pushed back, I regretted the wounded and uncomprehending looks from some “out” acquaintances and friends, and accordingly triple-checked and recalibrated my Golden Rule Empathyometer. (I wasn’t off by much if at all. Whew!)

Here’s where I may disagree with Tushnet:

  • “Fervently Catholic” — “She could do better than that,” says this still-recent Orthodox convert from Protestantism. ‘Nuff said about that. 😉
  • “Proudly gay” — these aren’t her words, and perhaps she wouldn’t use them. I simply don’t know what they mean. Pride about anything is dangerous. Pride about unchosen homosexuality seems as silly as being “proudly straight.” And “gay” is also problematic: I thought “gay” connoted non-celibacy; I’ve even had televised debates where my adversary scornfully dismissed the possibility of celibacy with some catty crack like “what do you think ‘gay’ means!?” “Matter-of-fact about her homosexual orientation” seems apt. “Convinced that sexual orientation cannot be changed” is plausible as well, as the falls of several high profile evangelical “reparative therapy” fans attest. But “proud.” Nah.
  • “She does not see herself as disordered” — this passing characterization, in case you’re unaware, represents a gentle repudiation of the Roman Catholic position that homosexual inclination is “objectively disordered.” I’m inclined, in contrast to Tushnet, to agree with that characterization — while quickly adding that there’s something(s) “objectively disordered” about a lot of things in this world. For that reason, I have not taken “objectively disordered” as a put-down, or particularly applied it to persons as opposed to inclinations and practices.
  • “Sin ‘means you have a chance to come back and repent and be saved,’ she says” — While it is true that “sin” doesn’t mean “you’re bad,” neither does it mean you have a chance to come back and repent and be saved. Sin (Greek amartia) means missing the mark (from which miss you indeed can repent etc.).

Somehow, though, it seems inadequate simply to say I agree with the rest of Tushnet’s “positions” in the profile. Instead, I especially appreciate her courage in advocating and modeling celibacy and passionate friendships, including same sex friendships, as the profile alludes to Tushnet’s “theology of friendship, as articulated in books like St. Aelred’s ‘On Spiritual Friendship.’”

I know some decent people who think that anything like “passionate friendships” are just too dangerous (or some such thing) for people with homosexual inclinations, but were there no other problems with that view, there is the very real danger in of any self-imposed, or socially-imposed, isolation. My attitude (to put it in terms of one of my own besetting sins) basically is “The world’s a dangerous place. I can’t stop eating just because I have an inclination to gluttony. I must eat – and risk loss of control – or die. And by analogy ….” I’ll bet you can fill in the rest (which presumes a universal human need for deep friendship). We’re “persons” only in relationship, and an isolated “individual” isn’t much to brag about.

Tushnet is refreshingly realistic about temptation, too: “‘It turns out I happen to be very good at sublimating,’ she says, while acknowledging that that is a lot to ask of others.” Perhaps a lot to ask especially of people trying to become fully human persons in close relation to others.

But in the world, as in the monastery, when a Christian falls, he/she gets back up. And if you fall again, you get up again. Maybe you ask yourself at some point “Am I exposing myself to too much temptation? Should I flee like Joseph from Potiphar’s wife?,” but that’s not my call to make for anyone other than myself.

Eve Tushnet: I’m putting you on my blogroll. Keep up the good work.

“Auricular confession”

One of my blind spots as a Protestant was the need for formal confession, which we dismissed as “auricular confession” and considered a patent superstition and absurdity. “Who needs a priest to confess?!”

A nice, simple explanation of why we Orthodox confess to a Priest: salvation is more than forgiveness.

… If someone sincerely repents of a sin done by him, of course God will forgive him. But for salvation this is not enough. The Lord came down to earth and was incarnate so that man would be transfigured and reborn. To make him a new creation in Christ (cf., 2 Cor. 5:17). For this the Lord established the Holy Mysteries – sacred actions in which, under a visible image, by the power of the Holy Spirit, the invisible grace of God is given, freeing man from life in sin and giving him life with God. Man cannot perform upon himself a single Mystery – Baptism, Marriage, Unction….

So, is the Catholic view — the Protestant target, with the arguments carried over as an objection to Orthodoxy ad hoc — essentially the same? It appears that it differs:

“The whole power of the sacrament of Penance consists in restoring us to God’s grace and joining us with him in an intimate friendship.” Reconciliation with God is thus the purpose and effect of this sacrament. For those who receive the sacrament of Penance with contrite heart and religious disposition, reconciliation “is usually followed by peace and serenity of conscience with strong spiritual consolation.” Indeed the sacrament of Reconciliation with God brings about a true “spiritual resurrection,” restoration of the dignity and blessings of the life of the children of God, of which the most precious is friendship with God.75

Catechism of the Catholic Church, section 1468. Maybe I’m missing something, but the RC emphasis on reconciliation seems to be based on reassurance that God isn’t angry any longer.

The Orthodox emphasis in contrast is on transformation and rebirth. Indeed, the best part of confession by my lights is when the Priest prescribes a penance that I hadn’t thought of as a way to root out the detestable sin.

The Protestant equivalent, it seems to me, is the “counseling ministry” of big Churches. But the problem is there’s no mention of counseling ministries in the Bible that Protestants claim as their sole authority. Like Biblically baseless “infant dedication” services (faux baptism for anabaptists whose consciences tell them that their children are precious to God now, and not just potentially precious if they “pray the Sinner’s Prayer®” some day), it’s an ersatz solution to a problem that doesn’t exist in historic Christianity.

The beheading of Anne Boleyn

From today’s Writer’s Almanac:

It was on this day in 1536 that Anne Boleyn was beheaded for the charge of adultery, only a few years after she had inspired King Henry VIII to create an entirely new church just so that he could marry her.

When she met Henry VIII, Anne Boleyn was an 18-year-old girl who had plenty of admirers. She was beautiful, but she was also smart. She could debate theology and discuss literature.

Henry wanted Anne as a mistress, but she was an extremely ambitious young woman. And so she told the king that she couldn’t give herself to him unless they were married. He was genuinely smitten with this young woman, and he was also desperate for a male heir. So he decided to break with his wife of more than 20 years, and asked the pope for an annulment of his first marriage. The Pope refused, for both political and religious reasons. Henry had spent his life as a devout Catholic, and took very seriously his role as a defender of the faith. But when the Pope stood in the way of his love, Henry declared himself the head of the new Church of England, and granted himself an annulment in his own matrimonial suit.

Henry VIII married Anne Boleyn in 1533. It was only the second time in English history that a king had married for love, and it was possibly the only time in history that a new church has been founded just to facilitate a marriage. And yet, that marriage didn’t last long. He didn’t like that their first child was a girl. The one thing that might have saved Anne would have been a male child. Historians think she may have had several miscarriages or stillborn children, and it is certain that she miscarried in 1536, a stillborn male four months into her pregnancy. A few months later, she was arrested on charges of adultery and was set to be executed. Most historians believe the charges were false.

After her death, portraits of her were destroyed, along with her books and correspondence, and poems and songs she wrote. Her rivals spread rumors and made up stories about her, to defame her reputation in the history books, claiming that she’d been ugly and deformed, with a sixth finger on one hand and a huge hump on her neck. But despite all that, her daughter Elizabeth, the daughter who had so disappointed Henry VIII, grew up to become one of the most influential queens in history.

The ECUSA, part of the “entirely new church” Henry VIII created “just so that he could marry her,” still isn’t letting anything stand in the way of sexual desire.

Paradigm Busters

My crystal ball has never worked very well, but the part of me that longs, that aches, for something better than our Ponzi-scheme economy refuses to give up on dreams of a humane future.

This sort of thing – rumored for weeks – could be it:

PITTSBURGH – The United Steelworkers (USW) and MONDRAGON Internacional, S.A. today announced a framework agreement for collaboration in establishing MONDRAGON cooperatives in the manufacturing sector within the United States and Canada.  The USW and MONDRAGON will work to establish manufacturing cooperatives that adapt collective bargaining principles to the MONDRAGON worker ownership model of “one worker, one vote.”

“We see today’s agreement as a historic first step towards making union co-ops a viable business model that can create good jobs, empower workers, and support communities in the United States and Canada,” said USW International President Leo W. Gerard.  “Too often we have seen Wall Street hollow out companies by draining their cash and assets and hollowing out communities by shedding jobs and shuttering plants. We need a new business model that invests in workers and invests in communities.”

Josu Ugarte, President of MONDGRAGON Internacional added: “What we are announcing today represents a historic first – combining the world’s largest industrial worker cooperative with one of the world’s most progressive and forward-thinking manufacturing unions to work together so that our combined know-how and complimentary visions can transform manufacturing practices in North America.”

Highlighting the differences between Employee Stock Ownership Plans (ESOPs) and union co-ops, Gerard said, “We have lots of experience with ESOPs, but have found that it doesn’t take long for the Wall Street types to push workers aside and take back control.  We see Mondragon’s cooperative model with ‘one worker, one vote’ ownership as a means to re-empower workers and make business accountable to Main Street instead of Wall Street.”

Both the USW and MONDRAGON emphasized the shared values that will drive this collaboration.  Mr. Ugarte commented, “We feel inspired to take this step based on our common set of values with the Steelworkers who have proved time and again that the future belongs to those who connect vision and values to people and put all three first. We are excited about working with Mondragon because of our shared values, that work should empower workers and sustain families and communities,” Gerard added.

In the coming months, the USW and MONDRAGON will seek opportunities to implement this union co-op hybrid approach by sharing the common values put forward by the USW and MONDGRAGON and by operating in similar manufacturing segments in which both the USW and MONDRAGON already participate.

About MONDRAGON:

The MONDRAGON Corporation mission is to produce and sell goods and provide services and distribution using democratic methods in its organizational structure and distributing the assets generated for the benefit of its members and the community, as a measure of solidarity.  MONDRAGON began its activities in 1956 in the Basque town of Mondragon by a rural village priest with a transformative vision who believed in the values of worker collaboration and working hard to reach for and realize the common good.

Today, with approximately 100,000 cooperative members in over 260 cooperative enterprises present in more than forty countries; MONDRAGON Corporation is committed to the creation of greater social wealth through customer satisfaction, job creation, technological and business development, continuous improvement, the promotion of education, and respect for the environment.   In 2008, MONDRAGON Corporation reached annual sales of more than sixteen billion euros with its own cooperative university, cooperative bank, and cooperative social security mutual and is ranked as the top Basque business group, the seventh largest in Spain, and the world’s largest industrial workers cooperative.

About the USW:

The USW is North America’s largest industrial union representing 1.2 million active and retired members in a diverse range of industries.

Here’s the Ocholphobist – a guy who’s experienced at making beautiful objects with his hands, but who seldom writes on such things any more – weighing and balancing the workers’ cooperative model:

I recently spoke with an old Catholic Worker friend of mine who told me of a talk given recently in which he heard that Mondragón is worried that an EU style bailout of Spain along the lines of what happened in Greece would actually hurt the cooperatives (Mondragón is not the only one) in Spain. Large financiers generally do not like cooperatives like Mondragón because they do not run with the sort of debt load and constant large debt shifting that a typical corporation does, and the debt they have tends to be decentralized – spread out over a number of smaller financial institutions (note that one of the “four areas of activity” Mondragón is engaged in is finance – this is common among worker cooperatives in Europe — just as many communities and groups of workers in America have local credit unions and many large corporations have their own finance divisions) . And these EU bailouts, like the American bailouts, buttress large finance, with the de facto result that midsize, small, and micro finance options are left in a less competitive position than they would be were there no bailouts, or less centralized bailouts.
The labor movement in the U.S. has little leverage against corporations and its impotence is increasingly pathetic. Often in the American context, when a union does manage to maintain some real power it uses it in as corrupt and abusive a manner (often abusive toward their own, these days) as corportatist power brokers do. But usually American unions are in the business of losing what power they have had so this is less and less a concern. It seems to me that if there is to be any future in workers organizing for their own protection and aid in the United States it will primarily be along the lines of models such as the one Mondragón provides. But I rather doubt that will happen beyond a few small scale efforts and the occasional lipservice. Worker cooperatives do not really fit into the destructive plutocratic order in which we find ourselves today.
It should be noted that in most worker cooperatives (I daresay nearly all of them that last for more than a few years) there is not a utopian vision of financial egalitarianism. There is still a meritocracy at play, arguably more so than in current corporatist models. A worker (or a small worker owned business seeking membership in the cooperative) is not guaranteed to be vested in the cooperative, but must earn it over years and invest himself or herself in a manner which shows to others competence and seriousness and follows well established protocols, with a system in place to curb abuses and address complaints. One will see in a worker cooperative, however, more money staying within the communities where the cooperative is found, and nothing like the radical disparity between the wages of workers and the salaries of executives such as we see in most U.S. corporations, in which execs are paid for their skills in social networking and an ability to manipulate government and lying to the public with that perfected air of banality we routinely see from our suits.
All that said, the ethos of Mondragón Corp has undergone something of a change since EU integration and taken something of a more EU character. The EU is a sly dog. Within the EU constitution there is a mandate which requires the EU to follow the principle of subsidiarity, but as we see with the recent bailout of Greece (along with a host of other moves), the EU is often the furthest thing from an institution which follows the principle of subsidiarity. There is the possibility of a convenient use of subsidiarity rhetoric whilst actually following centralized, top-down, corporo-statist models. It is quite conceivable that cooperatives could be formed which, on paper, look like cooperatives, but which actually function more like corporations.
It is now not uncommon for American Orthodox to argue how neo-con, paleo-con, or libertarian political and/or economic orders are somehow in keeping with Orthodoxy. I suppose an Orthodox embracing subsidiarity would simply be another act in that circus. The chief fault of subsidiarity, as I see it, is that the notion is too vague to be of serious use when applied to any macro-economic vision. One finds both Leftists and those on the Right espousing the ‘true’ version of subsidiarity. Subsidiarity works best as a flexible guiding model in particular micro-economic environments, a part of an economic order with a wide array of labor structures, such as we see with Mondragón Corp in the context of Spain. I have a friend who says he would never fly Distributivist Air, were there such a company. I am not sure that a well run worker cooperative airline would be any less safe than the typical corporate airline, but I have worked for a family owned business of which the thought of the coworkers I had at said business owning that business sends shivers down my spine. Another business I once worked for did go for a varient of the subsidiarity model, and is now in dire straights with half of the staff let go, instead of being sold to a friend of mine who could have actually kept the business thriving, seeing as how he had run it successfully for some years. The original owner, instead of selling to my friend, decided to follow a hasty subsidiarity minded scheme presented by an employee with many ideals and little actual experience in the business and now, out of desperation, the company mimics corporate stores more than it ever did. I suppose that in business, as in most of life, there is a charism to doing things well and any economic order can get in the way of a given charism at a given time.
I was unaware of this book until the Ochlophobist linked it. It’s on my wish list now. And here’s more about Mondragon (in a Wikipedia article that the Wikipedia poobahs would like to see rewritten for greater objectivity).

Singing in the Flame

The Orthodox Church regularly remembers important Biblical people and events that other traditions may overlook. This goes beyond following a prescribed cycle of scripture readings in the liturgy and other services of the Church. It’s even built into the prescribed hymn texts. And in some cases, Protestant Bibles omit whole, wholesome passages.

One example is the Myrrhbearing Women, who figure much more prominently in Orthodoxy than even in “high Church” Protestantism.

Another is the three holy youths in the furnace. At the Vigil of Great and Holy Saturday, we read the account of their praying and singing from the “fiery furnace.”

This passage is sadly omitted from Protestant 66-book Bibles. It is included, if at all, only in the disparagingly-misnamed “Apocrypha,” which in fact are part of Christian Scripture, recognized by Rome and Orthodoxy alike. So until I became Orthodox, I was completely unfamiliar with this treasure. Continue reading “Singing in the Flame”

Plus ça change, plus c’est la même

Plus ça change, plus c’est la même. There’s no doubt in my mind that the Catholic Church gets extra scrutiny because it’s not 100% cool with modern prejudices and vices.

The Orthodox Church will get the same treatment as we grow and become better known. Orthodoxen: get used to it.

Yes, I just “compared” today’s sexual revolutionaries — i.e., about 90% now (or so it seems sometimes) — to Nazis, if you’re looking for merde to throw. No, I don’t think sexual revolution is Nazi or Nazi-inspired.

Metaphors of the Atonement.

Father Stephen Freeman, whose thought and spirit I greatly appreciate, has this evening posted on Metaphors of the Atonement. I commend it to Orthodox readers especially, but it may be of interest to western Christians (Roman Catholics and Protestants) to see how their characteristic “forensic” understanding differs from the unfamiliar Orthodox view – which I have come to cherish.

This is not some arcane theological backwater, by the way. The differing views of Christ’s atonement and “descent into hades” are quite fundamental differences that ramify extensively through the churches – and individual Christians – who hold them — not just in express doctrinal propositions, but in how the two sides of the Great Schism have come to perceive the world and the place of people in it.

A second difference, not touched on by Father Stephen in this post, is what Wikipedia not unreasonably calls Experience of God (Theoria) vs Scholasticism. Theoria is the Orthodox emphasis; Scholasticism (a term of art, not to be confused with intelligence or intellectual bent) was a post-schism development largely of Thomas Aquinas and his fellow schoolmen in the pre-Reformation Roman Catholic Church, and which influence Protestant thought as well.

Both are deep differences, which make Orthodoxy worth a look by folks burnt out on the western Church(es) they’ve known, but haunted by Christ.