Torture and Zero Dark Thirty

I won’t see the film but I’m interested in the debate over its depiction of torture. In the New York Review of Books, Steve Coll writes:

Official torture is not an anathema in much of the United States; it is a credible policy choice. In public opinion polling, a bare majority of Americans opposes torturing prisoners in the struggle against terrorism, but public support for torture has risen significantly during the last several years, a change that the Stanford University intelligence scholar Amy Zegart has attributed in part to the influence of “spy-themed entertainment.”

Even if torture worked, it could never be justified because it is immoral. Yet state-sanctioned, formally organized forms of torture recur even in developed democracies because some public leaders have been willing to attach their prestige to an argument that in circumstances of national emergency, torture may be necessary because it will extract timely intelligence relevant to public safety when more humane methods of interrogation will not.

There is no empirical evidence to support this argument. Among other things, no responsible social scientist would condone peer-reviewed experiments to compare torture’s results to those from less coercive questioning. Defenders of torture in the United States therefore argue by issuing a flawed syllogism: the CIA tortured al-Qaeda suspects; those suspects provided information that helped to protect the public; therefore, torture was justified and even essential.

Andrew Sullivan is relentless in exploring the film’s perspective on torture. Here’s what he says about the filmmakers’ choice not to depict the debate over the morality and efficacy of torture, even within the Bush administration, and between the CIA and FBI:

One has to wonder whether any morally serious director would have chosen a morally-neutral approach to torture if she were portraying torture practiced by, say, the Iranian terror state, or by Nazis or Communists? The techniques are exactly the same. Is not taking a stand as you present such evil itself an endorsement? My sense is that Bigelow and Boal talked to some of those war criminals who did the torture and since torturers have to find some way to justify their acts, and because they are modern Americans fighting terror, the director simply did not have the courage to confront them with the fact that they belong in jail and hell for what they did.

From Jane Mayer:

I had trouble enjoying the movie. I’ve interviewed Khaled El-Masri, the German citizen whose suit the E.C.H.R. adjudicated. He turned out to be a case of mistaken identity, an innocent car salesman whom the C.I.A. kidnapped and held in a black-site prison for four months, and who was “severely beaten, sodomized, shackled, and hooded.” What Masri lived through was so harrowing that, when I had a cup of coffee with him, a few years ago, he couldn’t describe it to me without crying. Maybe I care too much about all of this to enjoy it with popcorn. But maybe the creators of “Zero Dark Thirty” should care a little bit more.

Same Sex Blessings in the Diocese of Milwaukee (and elsewhere)

An article in today’s Milwaukee Journal Sentinel informs the wider community where the Episcopal Church in the Diocese of Milwaukee, and our bishop, the Rt. Rev. Steven Miller, stand on allowing the use of rites for same-sex blessings by diocesan congregations. The article includes this from Andy Jones, Rector of St. Andrew’s Madison:

“I have people here in my parish – faithful, committed Christians – who are partners in same-sex relationships and long to have their re lationships recognized by the church they love. So I’m really anxious to be able to do that,” said the Rev. Andy Jones of St. Andrew’s Episcopal Church in Madison, echoing the concerns of several pastors in the diocese.

“But the bishop is still struggling with this,” Jones said. “He’s still working it through, and that’s where we are.”

The article also points out that Bishop Miller has yet to announce publicly what he will permit.

Meanwhile, in the wider church the news was released last week that the National Cathedral (in Washington, DC) will perform same-sex weddings (a provision in the legislation authorizing same-sex blessings permitted the adaptation of the rite for marriage in those jurisdictions where same-sex weddings are legal). And Sewanee (The University of the South), owned by 28 Episcopal dioceses, has announced that same-sex blessings will be permitted at All Saints’ Chapel, with the approval of the couple’s bishop.

There’s some question about how many dioceses permit the rites. According to David Virtue, as of December 19, 2012, 69 dioceses allow them. The Journal Sentinel article, citing Integrity, says that 30% of Episcopal dioceses have permitted them.

Becky Garrison on Trinity Wall Street

A new piece on Killing the Buddha raises questions about Trinity’s role and about its Rector, Jim Cooper

Put just about any priest in charge of Trinity Church, a historic Episcopal Church in Lower Manhattan with a net worth of approximately $1 billion due to their holdings as Trinity Real Estate; add to this mixture access to international religious and business leaders, a clergy compensation package valued at $1.3 million in 2010, and the relatively new purchase of a four-floor, $5.5 million-dollar townhouse in Soho to serve as the rectory; this elixir will transform most souls from holy to heretical.

Garrison refers to a Village Voice article on Trinity and Cooper entitled “More Money than God.” The author of the Village Voice piece, Nick Pinto, goes into detail on conflicts between Cooper and Trinity’s vestry.

Previous posts on Trinity: here, here, and here.

You are God’s Beloved Child: A Sermon for the Baptism of Our Lord, 2013

The Sunday after the Epiphany is always the Baptism of our Lord. On this Sunday, we hear the story of Jesus’ baptism according to one of the gospels. It’s also a day when we often celebrate baptisms. Unfortunately, due to a combination of circumstances, we aren’t baptizing anyone at Grace today. But the lessons still give us an opportunity to reflect on baptism—what it means, why we do it, and how we can claim it as central to our lives as Christians. Continue reading

Update on homelessness in Madison

First, an update on the day shelter on E. Washington (from a letter written by the director, Sarah Gillmore, to neighbors (h/t Brenda Konkel):

Greetings Neighbors,

As Week 7 begins, I want to share information and request that if anyone has comments, observations, questions, and/or compliments, to please share them back.

We have been averaging around 125 people/day.

Over this period of time, with this volume of people, we have contacted MPD for assistance 5 times:

First call (mid-December) was to report that a new-to-us guest hit another guest. Our justice team got the “hitter” out of our building within seconds, and contacted MPD to make report.

The other four calls to MPD were for assistance in helping four separate guests obtain medical help.

Our volunteer team continues to do patrols of the neighborhood; we have added litter pick-up to this task, as well.

We have needs for volunteers to conduct workshops in: child programs, adult art/crafts, adult computer literacy, and tax preparation.

Thanks for working together with us. There are about 12 more weeks left with us as your neighbors

I won’t compare those statistics with the average number of calls to 911 from the Drop-In Shelter…

At our most recent First Monday meal, I was struck by how guests actively responded to problems. Guests are beginning to take responsibility for making sure others behave appropriately.

News has finally broken about the efforts of Occupy Madison to purchase a building on Madison’s north side that may ultimately provide single room occupancy for homeless people. The article from Madison.com is here. Isthmus coverage here.

I’m sure this will be a contentious issue as well but for all the NIMBY’s out there, a recent study suggests that homeless facilities may increase neighboring property values

The “Nones” in 2013: A collection of links

Elizabeth Drescher has a thoughtful piece on resisting the impulse to pigeonhole the “nones.” Some may be spiritual but not religious, some may be unbelievers, but it’s important to keep in mind the results of the Pew survey:

  • 68% of the Unaffiliated in general believe in God or a Universal Spirit
  • Among those who self-identify as Atheist/Agnostic, 38% say they believe in God or a Universal Spirit
  • Among those who self-identified as “Nothing in Particular”—the majority of Nones (71%) in general—some 81% say they believe in God or a Universal Spirit

Survey says: Nones are by and large not unbelievers. Not atheists. Not secular humanists. Not anti-religious.

Apparently the growth in the religiously-unaffiliated slowed in 2012, increasing by only .3 percentage points.

Faith beyond Belief: Stories of good people who have left their church behind by Margaret Placentra Johnson shares the stories of people of faith who have abandoned institutional religion. Her book puts faces on some of those included among the “nones.” Some may be “spiritual but not religious” but there are also atheists, mystics, and people who continue religious practice (prayer, for example) outside the confines of institutional religion.

But the SBNR’s may have more mental problems than the religiously affiliated, according to a study published in the British Journal of Psychiatry.

Mark Vernon has a thoughtful take on the study’s significance:

In Britain, though, it appears that many individuals view religion as an impingement upon their spiritual searching. Christianity, say, is felt to constrain life – perhaps because of the negative attitudes it projects about gay people and women; or because it presents belief as more important than growth; or because it looks more interested in sin than enlightenment. If that is so, the new research is a striking indictment of the failure of British churches to meet spiritual needs

And this:

Finally, the research challenges the stance of those who are spiritual but not religious. It might be called the individualism delusion, the conviction that I can “do God” on my own. And yet, as the psychotherapist Donald Winnicott argued, human beings need to work through traditions to resource their personal creativity. Only in the lives of others can we make something rich of our own life

Tripp Hudgins says he’s a Christian because he is “spiritual-but-not-religious:”

Religions are simply scaffolding for revelation…which is the principal goal of any spiritual practice. Religions are collections of spiritual practices. That’s all they are. Mine is Christianity. I’m Christian because I am spiritual-but-not-religious. I am Christian because Jesus said, “The sabbath is for humanity and not humanity for the sabbath.”

Jesus honored the so-called spiritual-but-not-religious. He lauded the seeker.

The others had him killed.

Then he came back and said, “Come. Follow me.”

How could I not?

Some links on prayer

I mentioned that I read Anne LaMott’s Help, Thanks, Wow. It’s a quick read about her life of prayer. LaMott writes with humor, honesty, and insight.

The Other Journal has been focusing on prayer, including this interview with Sarah Coakley.  There are two parts, both of them worth reading. She talks about asceticism, silent prayer, and the erotic (among a number of other things). Part I is here. Part II.

A very different take from Cathy Warner, who writes about her life of prayer:

When I was ten and composed my first prayer, I wasn’t trained or qualified. I didn’t know the right words. Once I joined a church, I tried to replace my primitive prayer with a better one. I thought if I invoked the precise and proper words, suffering would pass me by. I was wrong.

From Everyday Liturgy, five spiritual practices to cultivate in 2013.

Ann Hood writes poignantly about her search for a church with open doors in which to pray: A Prayer at Christmas – NYTimes.com. It’s one of those things I hate myself, that we can’t keep Grace open to the public as a place of prayer. Occasionally I’ll encounter someone who asks if they might come in to pray. I always invite them in to the church.

The Appeal of Psalm 139

An appreciation of Psalm 139 in the translation of the Authorized Version (KJV):

Psalm 139 gets my vote for being the most beautiful of the psalms in the King James version. The other day I happened to read it in French and it left me cold—it conjured up surveillance—whereas the high-low diction of the King James translators sings and is intimate, because you would only sing this way to a God you loved: “If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there thy hand shall lead me.” It’s like an advertisement for the English language.

Paris Review – Psalm 139, Lorin Stein.

Where is the Church in Downton Abbey?

I asked this very question in a brief blogpost last year. There were several moments of pious devotion and an obligatory teatime visit of the Vicar to the Dowager Countess, but in last night’s episode, the careful omission of anything overtly religious was especially apparent. There was a scene of the wedding rehearsal, with the Archbishop (unidentified) berating the vicar’s handling of the rehearsal. And we saw the walk down the aisle at the wedding, the couple approach the altar, and then a cut. Not one word of the marriage service was uttered, not a single prayer.

On this side of the pond, at least judging by my twitter feed, Downton Abbey is a big hit with Episcopalians (although there is also considerable snark from many of the usual suspects). It appeals to our anglophilia which may be why some of us became Episcopalian in the first place but I think we ought to recognize how marginalized the institutional church and personal faith are in the overall series, and how that reflects twenty-first century sensibilities and probably distorts historical reality. The absence of religion is especially curious considering its creator Julian Fellowes’ own Catholicism, explored in a podcast featuring James Martin, SJ and Tim Reidy of America Magazine.

From Christianity Today: Why is God still absent from Downton Abbey?

So what is baptism, anyway? Lectionary Reflections for January 13, 2013

This week’s readings (The Baptism of Our Lord) are here.

The readings for the first Sunday after the Epiphany always focus on Jesus’ baptism but in year C, the lectionary raises all sorts of questions for a close reader of the texts. The brief selection from Acts 8 seems to suggest that baptism with water is not adequate (a reading reinforced by the Pentecostal tradition that asserts the importance of baptism with the Holy Spirit). The gospel reading only tells part of the story and leaves out the most interesting details in Luke’s account of Jesus’ baptism. Taken together, these two readings should encourage us to ask about the meaning of baptism, both for Luke (the author of both the gospel and Acts) and in the twenty-first century.

Context is always important for understanding the text, so to extract the brief lection from Acts 8 is confusing and misleading. The chapter begins with Philip fleeing Jerusalem for Samaria, where he preaches the gospel and baptizes a large number of people. The twelve heard about this success and sent a couple of representatives to Samaria to check it out. One particular person is mentioned, the magician Simon, who is also baptized. After Peter and John lay hands on the newly baptized and they receive the Holy Spirit, Simon offers them money to do the same for him (hence the term simony which refers to the sin of purchasing church offices). There’s a great deal that’s curious in this brief episode but perhaps most important in the context of the lectionary regards the significance of the Holy Spirit in all of this. Pentecostal interpretation notwithstanding,  “signs and miracles” were taking place in Samaria before the arrival of the apostles (and the Holy Spirit).

The gospel reading only deepens the mystery surrounding baptism for in Luke’s account, we don’t actually see the baptism taking place. There is no mention of John baptizing Jesus and the lectionary omits the verses that suggest John was already in prison when Jesus was baptized. Early in chapter 3, Luke writes that John proclaimed a baptism for the forgiveness of sins, but Luke records no conversation between John and Jesus that would help a reader understand why Jesus was baptized.

The readings invite questions about baptism. No doubt, many people have a different set of questions about the sacrament of baptism than those raised by the readings. It has been a matter of deep division within Christianity over the centuries and its meaning in our current cultural context is being debated as well. The Episcopal Church is debating the relationship between baptism and the Eucharist, for example (a conversation I’ve followed at least sporadically here).

As David Lohse points out in his column this week, sermons about the meaning of the sacrament might be especially appropriate now.