Herod Goes to the National Cathedral and is Disappointed

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The Right Reverend Mariann Edgar Budde, Episcopal Bishop of Washington DC

It was amusing to me to hear Trump’s reaction to the service at the National Cathedral on January 21st. I’ve been a pastor for a long time, and heard many opinions offered about the quality (or lack thereof) of the services I’ve designed and led and the sermons I’ve given. To me, Trump’s reaction says a lot more about him than it does about Episcopal Bishop Mariann Edgar Budde.

To start things off, here’s the printed program [pdf] prepared for those who attended the service. (You can watch the video of the service on the Cathedral’s YouTube channel here.) Notice the title on the front cover: “A Service of Prayer for the Nation.” Notice what isn’t on the front cover? Two words: Donald Trump. The message is clear, right from the start – this isn’t a celebration of Trump, like the inaugural balls or the rally at the Capital One arena. This is a service for the nation.

Not for “the citizens of” the nation.
Not for “the taxpayers of” the nation.
Not for “the leaders of” the nation.
This was a service for the nation – the *whole* nation.

Trump can attend, but it’s not about him or for him. It’s a service for the nation.

It’s also a service of prayer, and as I browse through the program, I can’t help but see the *whole* nation raised up again and again and again.

The pre-service music is an eclectic mix. The carillon selections are largely American composers, pairing old composers with 20th and 21st century arrangers. Two of the compositions are by anonymous composers, whose names have been lost to history while their music has not. The four organ selections are by two Lutherans (Bach and Buxtehude) and two Jews (Fanny Mendelssohn and her younger brother Felix). Bach and the Mendelssohns were German, and Buxtehude’s roots are more complicated because of the changing borders of Denmark, Sweden, and northern Germany at the time he was born. The brass selections come from three great composers from three nations: John Rutter (England), Anton Dvorak (the Czech Republic), and Aaron Copland (one of the greatest American composers). The pre-service music concluded with five choral pieces, each of which has deep roots in American religious life. These selections set the tone: this is a service for all the nation, with a mix of instruments, a mix of composers, and music with a mix of ethnic and religious roots that befit the mixed and diverse roots of the nation.

The Entrance Rite began with words from Jesus in Mark 17: “My house shall be called a house of prayer for all people.” Note those last two words: all people. Not a few, not some, not many, but *all* people. After a blessing from the traditions of the First Americans, the indigenous people who were here long before the Mayflower and Jamestown; long before Cortez, Pizarro, Balboa, and Ponce de Leon; long before Columbus and long before the Norse; the opening hymn by Fred Kaan was sung by all who are present in this moment, beginning like this:

For the healing of the nations, God, we pray with one accord;
for a just and equal sharing of the things that earth affords;
to a life of love in action help us rise and pledge our word.

I can imagine that a beginning like this put Trump in a pickle. “It’s all woke crap” he must have been thinking. “When will we get to the acclamation of my win in the election? When will we get to their acknowledgment of my power, my success, my victory? When are we going to get to the praise of me?” Spoiler alert: Never, never, and never. Because this service was never going to be about Trump, and I’m sure that never even dawned on him as he arrived at the National Cathedral.

But back to the hymn.

Lead us forward into freedom; from despair your world release,
that, redeemed from war and hatred, all may come and go in peace.
Show us how through care and goodness fear will die and hope increase.

In the context of Trump’s campaign, and the even closer context of Trump’s post-election announcements of his plans for the first hours and days of his administration, these words are a respectful yet powerful rebuke. Kaan is quite clear: the vision of the God to whom this prayer is addressed is One who prizes justice, equality, love, freedom, peace, care of others, goodness, and finally hope. This God is likewise dedicated to the end of slavery, despair, war, hatred, and most of all, fear. That last list is Trump’s go-to list, and Kaan named and condemned it out loud, in no uncertain terms, in four part harmony.

But Kaan was not done.

All that kills abundant living, let it from the earth be banned;
pride of status, race, or schooling, dogmas that obscure your plan.
In our common quest for justice may we hallow life’s brief span.

I knew Fred Kaan, whose early life was shaped by his family’s work in the Dutch resistance to the Nazis during World War II. He knew, firsthand, the ugliness of life under leaders who prize race and status, who punish and kill those who are Not Like Us. That first word – All! – leaps out with power, this time aimed at each and every power that divides, diminishes, and kills the abundant life God intends for all people.  These are words of resistance, written by one who (along with his family) lived a life of resistance during WWII. These are words offering hope to those unwilling to sell their souls to MAGA and Trump, and sending a shiver through Trump and JD Vance if they were paying attention.

And Kaan is still not done, as he ties up this hymn with one last broadside against the MAGA Un-Gospel:

You, Creator God, have written your great name on humankind;
for our growing in your likeness bring the life of Christ to mind
that by our response and service earth its destiny may find.

Those who pray this prayer — who sing this song — are not praying to shut refugees seeking safety out of the country. They are not praying to round up those who lack the right paperwork to live here, put them in detention camps, and shove them elsewhere. They are not praying to celebrate the exceptionalness of one race or nation or person above the rest of humanity. They are not praying to sit back in comfortable wealth and luxury, leaving it to the poor and needy to pull themselves up by their own bootstraps.

In one short hymn, the entire inaugural address that Trump gave the day before was ripped apart, using the voices that come from the throats of everyone sitting around him. His entire campaign message was challenged and opposed, by every voice that rang to the vaulted ceiling and was broadcast out to the world. Kaan died in 2009, but this hymn sounds as if it could have been written last week. And Trump had to sit there and take it, with all the cameras rolling.

Worst of all for Trump, this was but the beginning of the service.

I’m not going to go through the rest of the service in this kind of detail – you can do that for yourself. There were prayers offered by folks from all kinds of religious traditions – Christians of various denominations, as well as Jewish, Muslim, Hindu, Buddhist, and Sikh leaders. These prayers were filled with words like “all” and “every” to paint a picture of our common life together. In the “prayers for all who govern,” the first petition was not for President Trump, but for “all the peoples of the earth,” and moved more narrowly to “the people of our nation” meaning all the people. In the “prayers for those who serve,” the petitions were offered for those in the armed forces and the diplomatic corps, for all civil servants that “they serve with integrity and compassion, without prejudice or partiality to better their communities and the nation,” for all teachers and educators, for all first responders, and critically at the end, “all the people of our land.” In the “prayers for the peoples of this nation,” Methodist Bishop LaTrelle Easterling opened them like this: “O God, whom we cannot love unless we love our neighbor, let us pray for the most vulnerable in our community and lead us to be present with them in their suffering.” This was followed by petitions of specific and vivid mention of those who are most vulnerable.

All this is what led up to the sermon by the Right Reverend Mariann Edgar Budde that garnered such attention in the media and such opprobrium from Trump. He tried to personalize it, demanding an apology from her, but far from her being some isolated voice standing up to him, or some he said/she said debate, Budde was speaking out of the deep religious traditions of a very diverse nation:

In the name of our God, I ask you to have mercy upon the people in our country.

We’re scared now. The people who pick our crops and clean our office buildings, who labor in poultry farms and meatpacking plants, who wash the dishes after we eat in restaurants and work the night shifts in hospitals.

They may not be citizens or have the proper documentation, but the vast majority of immigrants are not criminals. They pay taxes, and are good neighbors. They are faithful members of our churches and mosques, synagogues, gurdwara, and temples.

I ask you to have mercy, Mr. President, on those in our communities whose children fear that their parents will be taken away, and that you help those who are fleeing war zones and persecution in their own lands to find compassion and welcome here.

This now-famous plea directed specifically to President Trump, offered in a quiet and measured words, was not a one-off. In that plea, she summed up and made plain the implications of Kaan’s opening hymn, the words of the prayers offered throughout the whole service, and everything that took place in the 90 minutes before she took her place in the pulpit and began to speak. If Trump was waiting for the service to finally turn to him, this plea is when it happened — and it pissed him off.

What Budde did, in all humility and in all power, was to name Trump for what he is: one of us, with specific powers and abilities to directly shape life for all the people of the country, and indirectly for the world. Note, though, that what she pleaded for from Trump was of a piece with all the music and prayers, calling on every one of us to use our own far smaller powers and abilities to shape life for all the people in our orbit for the better, as small as our powers may be compared with the powers wielded by Trump.

That, perhaps, is what most put Trump out of joint. She was saying to him “Your title may be fancier, your staff may be grander, cameras may follow your every movement, and microphones strain to catch your every word, but in the end, you share the same task as the lowliest person who cleans hotel rooms, who labors to pick crops and build homes and process poultry while undocumented. You are One of Us, no more special and no less special, no matter how much you long for it to be otherwise.”

I’ve preached to congregations that have included mayors and city officials. I’ve preached to state legislators, state executive branch officials, and state supreme court justices. I’ve preached in services attended by a presidential candidate (Illinois Senator Paul Simon). One thing that has sustained me in those settings, and given me the strength to say what needs to be said, is the strong sense of being surrounded by the voices of the ancestors, preaching this same good news to them that I preach to the lowliest and most marginalized- that all that God has made is good, and all deserve support and care and love from each other.

Several years ago, on the eve of the first anniversary of January 6th, I compared Trump with King Herod who tried to use the wise men so he could kill the infant born to be the Messiah, and I used not simply the account from the Gospel of Matthew but also the retelling of the story by James Taylor in his song “Home By Another Way. Here, in part, is what I wrote that day:

But Taylor isn’t singing just to retell the story of what happened back then. He’s preaching, in his own way, drawing his listeners into the song and changing us here today:

Well it pleasures me to be here
And to sing this song tonight
They tell me that life is a miracle
And I figure that they’re right
But Herod’s always out there
He’s got our cards on file
It’s a lead pipe cinch
If we give an inch
That Herod likes to take a mile

It’s best to go home by another way
Home by another way
We got this far to a lucky star
But tomorrow is another day
We can make it another way
“Safe home!” as they used to say
Keep a weather eye to the chart up high
And go home another way

Yes, Herod *is* always out there, looking to game the system and rape the system and break the system if that’s what it takes to keep himself in power.

But there is also always another way, a way that leaves Herod and his successors powerless and impotent.

My description of Herod’s/Trump’s way came back to mind with a crash on the 20th, as word of all those initial executive orders came tumbling out. Saying Trump is “looking to game the system and rape the system and break the system if that’s what it takes” back then seems frighteningly prescient today.

But like the wise men of old, Bishop Budde knows another way, as do all those who planned this most powerful service, and as did Fred Kaan. In JT’s words, in the face of Trump’s blizzard of executive orders which are designed to take and take and take some more from the most vulnerable among us, Budde didn’t give an inch. Instead, she stood in the path of our American Herod along with a host of others, naming that other way home.

And here’s the really really good news, that would scare Trump even more if he were to think about it: you don’t have to be a bishop to name Herod for who he is, to call out his ways of fear and death, and to lift up our neighbors. That’s what the wise men did, in going home by another way. They protected a poor, vulnerable refugee-to-be from a vengeful tyrant who feared for his own power. And that’s what each of us can do, wherever we are: name Trump’s way as the path of division, destruction, and death, and point to another way.

Because JT was right: it’s best to go home by another way.

A New King Arose Who Did Not Know Moses

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Organizational Chart of Pharaoh’s Egypt in the days of Moses

It’s hard to understand what’s going on in Israel, Gaza, and throughout the Holy Land without a grasp on the religious background. My knowledge of Islam is scant, but my knowledge of Judaism is better because the Hebrew scriptures lead into my own Christian tradition. And what I know of the Hebrew scriptures brings me great grief as I look at what is going on in Gaza, the West Bank, and throughout Israel.

The first two books of the Torah — Genesis and Exodus, in more common parlance — tell two grand stories central to the Jewish people, and by extension, to my own Christian brothers and sisters as well. Over the last several years, and especially since the Hamas attack in early October, these two stories have been echoing through my head, especially with respect to Benjamin Netanyahu, his far-right cabinet, their supporters in Israel, and the dangerous political path they all are following.

The book of Genesis tells the stories of origins – the origin of the world, and the origin of the people of Israel as God’s chosen ones. Genesis ends with the story of Joseph and his brothers, ten older and one younger. The short version of the story is that Joseph was his father’s favorite, so much so that his older brothers were filled with anger, jealousy, and envy. One day, while the brothers were away from home, they beat Joseph and sold him into slavery in Egypt, then told their father that a wild animal had attacked and killed him. While in Egypt, Joseph came to the attention of the pharaoh, and interpreted a dream of pharaoh’s that foretold seven years of great harvests, followed by seven years of severe drought. Pharaoh listened, and stored up grain in the good years, and he named Joseph as the administrator of the grain program. When the drought arrived, Joseph’s brothers back home were caught in it, and came to Egypt to find grain. Joseph recognized them, but they did not recognize him. When Joseph finally revealed himself to them, they feared he would take revenge. Instead, Joseph offered forgiveness. “What you intended for evil, God intended for good.” Joseph told his brothers that while they let their anger rule, God was using Joseph to prepare for the great famine, and thus save his whole family. Because of Joseph’s great service to the pharaoh and all of Egypt, Joseph and his brothers were invited to stay in Egypt, and they did. Genesis ends with reconciliation between the brothers, the forebears of the twelve tribes of Israel.

Where Genesis was about the Lord and the relationships between the insiders, the brothers (and later, the tribes), Exodus is about the Lord and the relationships between the Israelites and the aliens, the non-Israelites. Exodus takes up the Genesis story generations later, when the Israelites had grown numerous in Egypt and “a new king arose who did not know Joseph.” Instead of continuing to respect what Joseph had done long before, the new king feared all these foreigners and ordered them enslaved. The Lord chose Moses to lead them out of slavery, and after a grand struggle (the ten plagues sent to torment Pharaoh), they left Egypt and entered the wilderness, moving toward the Promised Land. God gave Moses the ten commandments, and Moses spent the wilderness years teaching the newly-liberated children of Israel what it means to live as God’s people.

As the Lord spoke with Moses throughout these wilderness years, the Lord had a refrain for Moses and the children of Israel: “Remember that you were a slave in Egypt.” God was not simply reminding them that things were rough in the past. Instead, God was telling the children of Israel how they are to live in the the present and the future, saying in essence: “You used to be slaves, and I didn’t bring you out of slavery so you can become slave owners yourselves.” For example, consider the Lord’s words from Deuteronomy 24 (New Revised Standard Version, with emphasis added):

17 You shall not deprive a resident alien or an orphan of justice; you shall not take a widow’s garment in pledge. 18 Remember that you were a slave in Egypt and the LORD your God redeemed you from there; therefore I command you to do this. 19 When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the LORD your God may bless you in all your undertakings. 20 When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow. 21 When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow. 22 Remember that you were a slave in the land of Egypt; therefore I am commanding you to do this.

You are not to be oppressors, said the Lord to Moses and the people, but you are to treat others as you were *not* treated when you were slaves in Egypt. Remember your heritage, said the Lord, and therefore care for the poor, the widow, the orphan, and the alien.

Can you see why passages like these have been echoing in my head in these last few months?

There is a difference between protecting yourself and taking vengeance, and Netanayhu and his allies have been confusing the former for the latter. Around 1200 were killed by Hamas last October and another 200 or so were taken hostage. In return, Israel has killed tens of thousands, leveled entire neighborhoods, forced hundreds of thousands to leave the rubble and seek new homes, and plunged the entire Gaza strip into hunger. Throughout the West Bank and often with explicit support of political leaders in Jerusalem, Israeli settlers have become more brazen in attacking their non-Jewish neighbors, taking their homes and land in violation of Israel’s own laws and international treaties to which Israel is a party.

There is a non-trivial segment of the Israeli political world that does not remember that they were slaves in the land of Egypt, and that the Lord does not want them to be slave-owners. The far-right in Israel, who claim that Israel should possess everything from the Jordan to the Mediterranean Sea, is particularly firm in demanding that non-Jews of all stripes have no rights and no place in this land, because this is the land God promised only to them. Slowly but surely, the rights of non-Jews in Israel have been circumscribed, limited, and even taken away, such that the South African-born Israeli journalist Benjamin Pogrund, a Jew, has begun describing Israel using a word he long opposed using: apartheid. As he wrote last August — before the Hamas attack:

Israel 2023, South Africa 1948. I’ve lived through it before: power grabbing, fascism and racism – the destruction of democracy. Israel is going where South Africa was 75 years ago. It’s like watching the replay of a horror movie.

In 1948, as a teenager in Cape Town, I followed the results of the 26 May election on a giant board on a newspaper building. The winner-takes-all electoral system produced distorted results: the Afrikaner Nationalist party, with its smaller partner, won 79 parliamentary seats against 74 for the United party and its smaller partner.

But the Nats, as they were called, in fact won only 37.7% of the vote against the opposition’s 49.2%. Although the opposition received more votes, the Nats said they had a majority and could do what they wanted.

In the Israel of 2023, I’m reliving some of these same experiences.

[snip]

We deny Palestinians any hope of freedom or normal lives. We believe our own propaganda that a few million people will meekly accept perpetual inferiority and oppression. The government is driving Israel deeper and deeper into inhuman, cruel behaviour beyond any defence. I don’t have to be religious to know that this is a shameful betrayal of Jewish morality and history.

What was it that the Lord said to Moses and the children of Israel? Oh, yes: “Remember that you were a slave in Egypt . . .”

Pogrund remembers, and his whole piece is worth reading. Sadly, the events of the last five months have made it even more true than the day it was written. I read his piece when it first appeared last August, but these words from near the end continue to echo in my head even today:

We are at the mercy of fascists and racists (both carefully chosen words) who cannot, and will not, stop.

I write about South Africa and Israel because I know both of them, 53 years in one and nearly 26 years in the other. Neither is unique. The same pattern of rightwing repression has happened in our time in Hungary and Poland, in Asia, Africa and Latin America, and earlier in Europe in the 1920s and 1930s.

I did not want to write this article. It was torn out of me, addressed to Israelis because the rightwing government is taking the country into institutionalised discrimination and racism. This is apartheid. South Africa under apartheid was straightforward: white v black. Israel is complex. The 21% Arab minority has the vote. Everyone pays the same national insurance and enjoys the same benefits – medical and social welfare. In hospital, I, a Jew, share a room with Arabs and we are cared for by the same Jewish and Arab doctors and nurses. Everything is open: beaches, park benches, movies, theatres, restaurants. The apartheid label is correct, but caution and thought are needed about comparisons.

In Israel, I am now witnessing the apartheid with which I grew up. Israel is giving a gift to its enemies in the Boycott, Divestment and Sanctions (BDS) movement and its allies, especially in South Africa, where denial of Israel’s existence is intense among many black people, in trade unions and communist and Muslim circles. BDS activists will continue to make their claims, out of ignorance and/or malevolence, spreading lies about Israel. They have long distorted what is already bad into grotesqueness, but will now claim vindication. Israel is giving them truth.

I didn’t want to write this post, either. But I look at and listen to the Jews who are protesting the actions of the Netanyahu government and their supporters, who sound more and more like the biblical prophets of old, calling the leaders of Israel to account. I look and I listen, and I could no longer remain silent. The complexity of Israel that Pogrund wrote about last summer is disappearing, faster and faster each day.

Because Bibi Netanyahu is the new king who did not know Moses.

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Image h/t to Pastor Daniel Erlander, from his excellent book Manna and Mercy: A Brief History of God’s Unfolding Promise to Mend the Entire Universe.

 

 

The Christmas Story is a Very Political Story

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Evangelical Lutheran Christmas Church, Bethlehem, West Bank

I know that title will irritate many, especially on the theological and political right, but don’t get angry with me. Get angry with Luke.

Luke’s story is built around contrasts, and those contrasts begin with the Roman Emperor Augustus. You don’t get more political than starting your story like this:

In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered.

Luke introduces us to the Roman emperor, Augustus, and his governor in Syria, Quirinius, doing what emperors and governors do: issuing orders. Here, the orders are related to the chief function of emperors and governors everywhere: collecting money. “We need to know how many folks live where, so we know how much we can expect to raise in taxes, and how many soldiers and tax farmers we will need to send out to collect it.” So the imperial orders get issued, and the ordinary people do what they do when emperors and governors issue orders: they do what they are told.

Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

Enter Joseph and Mary, some of the countless ordinary folks to whom the orders were given. They do what they have been told, and head off to the ancestral home of Bethlehem, where they can’t find a place to stay and are forced to move into a stable. But this doesn’t matter to Augustus and Quirinius. All that matters to them is that their orders are carried out, regardless of the inconveniences or costs to the ordinary folks. All hail the power of the Senate and People of Rome!

And in that stable, Mary gives birth. Not in a hospital, not in their own home in Nazareth surrounded by family and friends, but in a stable surrounded by animals. To Mary and Joseph, what matters is the new life that has entered their lives under difficult circumstances. To Augustus and Quirinius, the only thing that matters is the count: add one more to the census for the newborn. More people, more taxes to collect.

In that region there were shepherds living in the fields, keeping watch over their flock by night.

Then Luke brings more of the folks on the bottom of society into the story: the shepherds. And make no mistake: shepherds were definitely on the bottom. The simple fact that they were out in the field at night, tending their flocks, ought to tell you just how much on the bottom they were. Rain or clear, cold or hot, shepherds were out in the fields, tending their flocks. If you are a storyteller wanting to describe the extremes of power and privilege, emperors and governors are at one end of the spectrum, and shepherds are at the other.

So far, this is an ordinary tale of ordinary life in an empire. The folks on top have the power and the money and give the orders, and the folks on the bottom do what they are told.

But not tonight.

Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified.

But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, “Glory to God in the highest heaven, and on earth peace among those whom he favors!”

Here, finally, is the real contrast that Luke has been building toward: Augustus and his minions on the one hand and God on the other, standing with shepherds and ordinary folks. The messengers of Augustus announce the census, issue the orders, and prepare for the tax collections to come. The messengers of God, on the other hand, announce the birth of a savior, the Messiah, the one whose birth signals a new age.

Note that the angels came to the shepherds, not to the emperor or the governor. The messengers of good news came to those on the margins of society and those at the bottom of the socio-economic ladder, proclaiming that all the power and wealth of the emperor is no match for the power and love of God. In their joy and excitement, the shepherds became angels—messengers of God—themselves, going to the stable where they told Mary and Joseph about what they had heard and seen.

Like I said, the Christmas story is a very political story.

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Lots of families display a creche in their homes, showing the stable with its animals, the shepherds and their sheep, the wise men and their camels and gifts, and the holy family with the babe lying in the manger. These nativity scenes come in all shapes, sizes, and styles, from the realistic to the symbolic, from the pious to the kitschy. Many churches have their own nativity displays, and some go so far as to have a “living” nativity scene outdoors on the church lawn with members in costume.

The image at the top of this post is from Evangelical Lutheran Christmas Church in Bethlehem – part of the Evangelical Lutheran Church of Jordan and the Holy Land. (You can click on the picture to get a larger version.) NPR did a story this past week on the churches of Bethlehem and how the fighting in Gaza has changed this holiday season there. Toward the end of the piece is this:

A short walk from the Church of the Nativity is the Evangelical Lutheran Christmas Church. There, the Rev. Munther Isaac and his congregation chose this year to make a statement about the killing of so many children in Gaza.

Using broken cement and paving stones, they placed the baby Jesus in the center of a pile of debris from a collapsed home, inspired by television images of children being pulled from the rubble, Issac says.

“I always say we need to de-romanticize Christmas,” he says. “In reality, it’s a story of a baby who was born in the most difficult circumstances and the Roman Empire under occupation, who survived the massacre of children himself when he was born. So the connection was natural to us.”

Issac says he’s surprised at the international interest that his church has received as a result of its display of baby Jesus amid the rubble.

Broken cement and paving stones, with the baby Jesus wrapped in a keffiyeh. Of all the creches I have seen, the one sitting to the side of the altar at Christmas Lutheran in Bethlehem tonight is by far the most powerful.

Peace to you, my friends, at this celebration of the birth of the Prince of Peace, and peace to those who work for peace — peace in our families, peace in our communities, and peace in our world.

The End Of Roe v. Wade

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Is the title of this post alarmist? No, not really. That is effectively what the new Texas law has done, and has now been fulsomely endorsed by the Supreme Court, without even the courtesy of full briefing, oral argument and a merits decision. It was known this was coming when SCOTUS let this bunk take effect yesterday morning without action, it was just a question of what the backroom dynamics were in that regard. Now we know.

Here is the “decision”. As anti-climatic as it is, it is important. This is decision on a law, and the words count.

It is madness upon not just in Texas, but the entire country. These earth shattering decisions used to come only after full briefing and argument. No longer, now the shadow path is supreme.

Agree with Mark Joseph Stern in Slate when he says this:

At midnight on Wednesday, in an unsigned, 5–4 decision, the Supreme Court effectively overturned Roe v. Wade. The five most conservative Republican-appointed justices refused to block Texas’ abortion ban, which allows anyone to sue any individual who “aids or abets” an abortion after six weeks, when the vast majority occur. There is no exception for rape or incest. The decision renders almost all abortions in Texas illegal for the first time since 1973. Although the majority did not say these words exactly, the upshot of Wednesday’s decision is undeniable: The Supreme Court has abandoned the constitutional right to abortion. Roe is no longer good law.

Texas’ ban, known as SB 8, constitutes a uniquely insidious workaround to Roe. It outlaws abortion after six weeks, but does not call on state officials to enforce its restrictions.
Instead, as Justice Sonia Sotomayor wrote in dissent, the law “deputized the state’s citizens as bounty hunters, offering them cash prizes for civilly prosecuting their neighbors’ medical procedures.” Random strangers can sue any “abettor” to an abortion anywhere in Texas and collect a minimum of $10,000, plus attorneys’ fees. The act’s language is incredibly broad, encompassing any friend, family member, clergy member, or counselor who facilitates the abortion in any way. Every employee of an abortion clinic, from front-desk staff to doctors, is liable as well. And when an individual successfully sues an abortion provider, the court must permanently shut it down.

What other questions does this action, really inaction, by SCOTUS generate? A lot. Peterr asked this elsewhere:

Next up, perhaps, in the Texas legislature, now that SCOTUS has affirmed (5-4) their new approach to enforcement of state laws . . .

Texas declares that black and hispanic people shall not be allowed to vote, and delegates enforcement to any citizen, allowing them to sue for at least $10,000 if they can prove a black or hispanic person voted.

Texas declares that marriage is reserved to one man and one woman, and delegates enforcement to any citizen, allowing them to sue any same-sex couple who presents themselves in any form or fashion as “married” for at least $25,000 . . .

etc. etc. etc.

Again, not hyperbole. For now though, it is crystal clear that Roe is gone. There will be different laws in different states, at best. That is it.

What happens when states like Texas/their citizen plaintiffs start trying to enforce their craven law as to conduct occurring in other states? I don’t know, but that is the next horizon.

At any rate, this is going to be a problem for a very long time. If SCOTUS will do this though, given their clear previous precedent contrary to today’s order, means you can kiss voting rights cases goodbye.

It is a not so brave, nor honorable, new Supreme Court world.

Three Things: Loads of Bricks, White Chicks, Made-up Schtick

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[NB: I want to make sure you take note of the byline. Thanks. /~Rayne]

Especially after last night this one’s been really bugging me so I’ll lay it out here first.

~ 3 ~

Why was riot gear more important than personal protective gear for the nation’s health care system back in March? This has bothered the hell out of me since I looked at the purchase orders and dates.

31-JAN-2020 — Trump declared a public health emergency under the Public Health Service Act

13-MAR-2020 — Trump issued two national emergency declarations under both the Stafford Act and the National Emergencies Act (NEA)

17-MAR-2020 — Federal purchase order from Veterans Affairs signed for POLICE PROTECTION EQUIPMENT FOR WASHINGTON D.C. VA POLICE IN RESPONSE TO COVID-19 OUTBREAK

18-MAR-2020 — Trump invoked emergency powers via Executive Order under the Defense Production Act

19-MAR-2020 — Trump named the Federal Emergency Management Agency (FEMA) as the lead agency in the COVID-19 emergency response efforts (designation previously held by the Department of Health and Human Services (HHS))

19-MAR-2020 — California issued Stay Home order

21-MAR-2020 — Illinois, New Jersey issued Stay Home orders

22-MAR-2020 — New York, Ohio issued Stay Home orders

23-MAR-2020 — CT, LA, MI, OR, WA issued Stay Home orders

23-MAR-2020 — Federal purchase order from Veterans Affairs signed for POLICE GEAR, DISPOSABLE CUFFS, GAS MASKS, BALLISTIC HELMETS, RIOT GLOVES

06-APR-2020 — FEMA seized orders of N95 masks
16-APR-2020 — FEMA seized orders of N95 masks
21-APR-2020 — FEMA seized orders of N95 masks

Why did the federal government seize private orders of N95 masks in April when it could have been ordering them instead of riot gear in March?

The government clearly had COVID-19 in mind because it’s spelled out in the order for POLICE PROTECTION EQUIPMENT entered Tuesday 17-MAR-2020 after the first national emergency declaration — the order uses PRESIDENTIAL ISSUED EMERGENCY DECLARATION, OR A MAJOR DISASTER DECLARATION as its emergency acquisition justification.

But why not order personal protective equipment for health care roles instead?

Why were they planning for riots in March, which is clear from the order for RIOT GLOVES on 23-MAR-2020?

They could predict rioting but not mass deaths from contagion?

Something really smells here.

I’d hate to think the White House used its power to acquire riot gear in order to pull off last night’s double-header campaign stunt-voter suppression gig.

Because that’s what this POS was.

Still can’t wrap my head around the U.S. Park Police and National Guard using tear gas and flash bang grenades on peaceful protesters to clear a path to St. John’s Episcopal Church in D.C. last evening so Trump could have an unauthorized photo-op in front of the church.

I don’t ever want to hear that Christians support Trump because he protects their religious freedoms when he just crapped all over them, especially if it turns out the White House planned for this months ago instead of working constructively to stem COVID-19.

~ 2 ~

The press has been traumatized by police assaults on them as they covered the protests over the last several days. In my opinion this is deliberate; it keeps the media from investigating what were the triggering events moving police toward violence against peaceful if angry protesters, launching property damage which further triggered police abuse. Protesters repeatedly caught on camera white people, some times in clusters, taking active roles in beginning property damage.

There are videos of black protesters trying to stop white people — too often dressed in black, acting in teams — who were the original actors causing property damage.


…

They ignore the pleas of black people to stop the damage.

There are several videos in which piles of bricks are pointed out by black protesters — bricks where no construction is apparent, left on sidewalks or in the middle of the street. One video shows white persons dressed in black removing barricades around the bricks. An academic noted on Twitter that any images of brick piles documented in Fayetteville, AR were there because brick walkways are constantly under repair. But at least a couple images show bricks piled on ashphalt street surface or concrete sidewalk, with no obvious construction or repair work in progress.

Yet another video circulating shows a black-clad white man handing out what is believed to be cash to black persons and pointing them to construction materials for the purposes of a temporary barricade. Wish the person recording the video had asked questions of their subjects.

There are some other disturbing signs about the content shared about white people allegedly involved in the property damage. This one may be a fake — there’s nothing in local news about this person.


There are claims in the thread about this person I can’t validate because I don’t use Facebook. Something about this is synthetic. Claims made attributing the source of support behind some of these vandals are clearly false and have been debunked.

The police have done themselves no favors, failing to arrest many of these vandals — in some cases simply watching them. Note how black protesters make this white vandal stop and drag them to police who are watching, doing nothing until forced to do so.

Police have also de-legitimized themselves by failing their duty to protect and serve, instead attacking citizens who are exercising their First Amendment rights.

Something isn’t right here, whatsoever. It looks systemic — rather like COINTELPRO and yet potentially manufactured at another remove — and the media needs to stop licking their wounds and get digging.

The press also needs to ask itself why this was not the face of this week’s civil rights protests in the wake of George Floyd’s murder-by-cop.

~ 1 ~

Meanwhile, this man on the left:

Senator Mitch McConnell (R-KY) with Confederate flag
continues to work on Trump’s and the GOP’s agenda:

deliberately ignoring this reality.

U.S. COVID-19 DEATH TOLL, JUNE 2, 2020 - 2:00 PM ET VIA WIKIPEDIA
Nearly a thousand more Americans have died since yesterday morning.

~ 0 ~

One last thing: if you have time for a reading assignment, I recommend Anne Applebaum’s essay in The Atlantic, History Will Judge the Complicit. I’m so pissed off at Trump for making me miss John McCain right now.

This is an open thread. Bring it.

In Dire Need of Creative Extremists

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MLK Memorial on the national Mall
(h/t Mobilus In Mobili CC BY-SA 2.0)

While many would point to Martin Luther King’s “I Have a Dream” speech on the steps of the Lincoln Memorial  in August 1963 as his most powerful, the words from King that most move me come from a letter written four months earlier, as he sat in the Birmingham jail. It was a letter written to local pastors, who expressed support for his cause but concern for the manner in which he came to Birmingham to protest. When looking back at historical letters, there are some that are products of their time that illuminate the events of that day, but which need footnotes and commentary to explain to contemporary readers.

King’s “Letter from a Birmingham Jail” is *not* one of those letters. I wish it was, but it isn’t. It’s all too clear, and speaks all too clearly even now.

In that letter, King identified “the great stumbling block in the stride toward freedom” not as the hoodwearing Klanners or the politically powerful White Citizens Council folks, but the white moderate. These are folks who

  • are more devoted to order than justice
  • prefer a negative peace – the absence of tension – to a positive peace – the presence of justice
  • constantly say they agree with your goals but not your direct methods for achieving them
  • feel no problem in setting a timetable for someone else’s freedom
  • live by the myth of time, constantly urging patience until things are more convenient

Anyone who has watched the news at any time over the last three years knows that this great stumbling block to freedom and justice, the Moderate, is an all-too-familiar presence, appearing in various guises. For example . . .

  • police officers who, as one African-American after another is beaten, abused, and killed by one of their colleagues, silently watch the attack as it unfolds, who refuse to intervene, who write up reports to cover for this conduct, and who by their silence and their words defend and justify assault and murder done under the color of law;
  • staffers at ICE facilities who, as children are separated from their parents, as people are crammed into unlivable facilities, as basic necessities like toothbrushes and soap are withheld, clock in and clock out without saying a word;
  • personal assistants, co-workers, and superiors who watch as victim after victim were abused by powerful men like Harvey Weinstein, Roger Ailes, Charlie Rose, Matt Lauer, Jeffrey Epstein, and untold others, and who said nothing;
  • Susan Collins, hand-wringer extraordinaire, who expresses her deep concerns about this rightwing nominee or that destructive proposed policy, and nevertheless puts her concerns aside time and time and time again to confirm the nominee or enact the proposal into law;
  • media figures who practice “he said/she said journalism,” who twist themselves into pretzels in order to maintain their “access” to inside sources, and who refuse to call a lie a lie in the name of “balance”;
  • corporate bean counters, who place such things as quarterly profits and shareholder value ahead of worker safety and well-being, ahead of environmental concerns, or ahead of community partnership, saying “we can’t afford to . . .” when what they really mean is “we choose not to spend in order to . . .”;
  • lawyers who provide legal cover to those who abuse, torture, and terrorize, and the second group of lawyers who “let bygones be bygones” in order to not have to deal with the actions of the first group;
  • bishops and religious leaders who privately chastise abusive priests and pastors, but who fail to hold them publicly accountable and seek justice, out of a concern to not cause a scandal that would bring the religious organization into disrepute; and
  • leaders of sports programs who value winning so much that they are willing to look the other way when coaches, trainers, and doctors abuse athletes.

The tools of the Moderate are things like Non-Disclosure Agreements, loyalty to The Team, and the explicit and implicit power of the hierarchy. The Moderate may not be at the top of the pyramid, but as long as the Moderate can kiss up and kick down, they think they will be OK. They’ll keep their powder dry, waiting for a better time to act. But all too often, the Moderate refuses to use what they’ve been saving for that rainy day, even when they are in the middle of a Category 5 hurricane.

But there are signs of hope, and we’ve seen some of them as well over the last three years:

  • career government professionals – at the State Department like Marie Yovanovitch, at the Department of Defense like Captain Brett Crozier of the USS Theodore Roosevelt, at the Department of Health and Human Services like Dr. Richard Bright, at the Department of Justice like Brandon Van Graak, and others like them – who refused to worry about personal consequences to themselves and fudge the data, ignore the facts, shade the advice,  or stand silently by while others do so;
  • passers-by to acts of injustice, who not only document what is being done but who take action to hold perpetrators to account (NY dog walkers, represent!);
  • young voices like Greta Thunberg who refuse to go along to get along, who ask the tough questions of those in power, and who question the answers that mock the truth, and old voices like Elizabeth Warren who do the same; and
  • voices of political relative newcomers like Katie Porter, AOC, Stacy Abrams, who do not let their low spot on the political totem pole (or lack of a spot at all) keep them from speaking out for justice.

This past week, longtime AIDS activist Larry Kramer passed away. He founded the Gay Men’s Health Crisis to care for gays stricken with AIDS, while the government turned its eyes away from the problem. Later on, he founded ACT-UP, when he saw GMHC had become too domesticated and unwilling to rock the boat when the boat desperately needed rocking. He called out the gay community and he called out government officials, even those who were trying to help like Anthony Fauci, for not doing anywhere close to what was needed.

And in many respects, it worked. Maybe not as fast as it should have, or as well as Kramer would have liked, but it made a difference. From Kramer’s NY Times obituary:

The infectious-disease expert Dr. Anthony S. Fauci, longtime director of the National Institute of Allergy and Infectious Diseases, was one who got the message — after Mr. Kramer wrote an open letter published in The San Francisco Examiner in 1988 calling him a killer and “an incompetent idiot.”

“Once you got past the rhetoric,” Dr. Fauci said in an interview for this obituary, “you found that Larry Kramer made a lot of sense, and that he had a heart of gold.”

Mr. Kramer, he said, had helped him to see how the federal bureaucracy was indeed slowing the search for effective treatments. He credited Mr. Kramer with playing an “essential” role in the development of elaborate drug regimens that could prolong the lives of those infected with H.I.V., and in prompting the Food and Drug Administration to streamline its assessment and approval of certain new drugs.

In recent years Mr. Kramer developed a grudging friendship with Dr. Fauci, particularly after Mr. Kramer developed liver disease and underwent the transplant in 2001; Dr. Fauci helped get him into a lifesaving experimental drug trial afterward.

Their bond grew stronger this year, when Dr. Fauci became the public face of the White House task force on the coronavirus epidemic, opening him to criticism in some quarters.“We are friends again,” Mr. Kramer said in an email to the reporter John Leland of The New York Times for an article published at the end of March. “I’m feeling sorry for how he’s being treated. I emailed him this, but his one line answer was, ‘Hunker down.’”

Which brings me back to King’s letter and the title of this post:

. . . though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot survive half slave and half free.” And Thomas Jefferson: “We hold these truths to be self evident, that all men are created equal . . .” So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime–the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

We’ve got plenty of extremists like Stephen Miller and the cop who knelt on George Floyd’s neck until he died. We’re in dire need of more creative extremists.

Which leaves me with one question: how will you be a creative extremist today?

The Bible Still Outperforms Facebook in Delivering Fake News

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screen-shot-2016-12-07-at-8-30-48-am

We’ve reached the stage where articles about fake news themselves engage in fake news tactics.

Buzzfeed’s Craig Silverman — who has written many of the stories on fake news in recent weeks — had Ipsos do a poll querying whether or not people believed some of the real and fake news headlines that got shared around during the election. He presented the results, in both tweets and his BuzzFeed article on the results, this way:

screen-shot-2016-12-07-at-7-25-37-am

But that’s not actually what the poll showed, though a number of people — even some of the people who are the most dedicated serious commentators on fake news — seemed to believe the headline without reading the article closely (that is, they treated it precisely like fake news consumers might, including sharing it before they had evaluated it critically).

Rather, the poll showed that of the people who remember a given headline, 75% believed it. But only about 20% remembered any of these headlines (which had been shared months earlier). For example, 72% of the people who remembered the claim that an FBI Agent had been found dead believed it, but only 22% actually remembered it; so just 16% of those surveyed remembered and believed it. The recall rate is worse for the stories with higher belief rates. Just 12% of respondents remembered and believed the claim that Trump sent his own plane to rescue stranded marines. Just 8% remembered and believed the story that Jim Comey had a Trump sign in his front yard, and that made up just 123 people out of a sample of 1809 surveyed.

Furthermore, with just one exception, people recalled the real news stories tested more than they did the fake and with one laudable exception (that Trump would protect LGBTQ citizens; it is “true” that he said it but likely “false” that he means it), people believed real news at rates higher than they did fake. The most people — 22% — recalled the fake story about the FBI Agent, comparable to the 23% who believed some real story about girl-on-girl pictures involving Melania. But 34% remembered Trump would “absolutely” register Muslims and 57% remembered Trump’s claim he wasn’t going to take a salary.

The exception should be an exception, because Buzzfeed shouldn’t have treated it as news anyway. Just 11% recalled Mike Morell’s endorsement, titled “I ran the CIA. Now I’m endorsing Hillary Clinton,” which appeared in NYT’s opinion section. All endorsements should be considered opinion, and this one happens to be from a proven liar with a history of torture apology, so for the rare people who knew anything about Morell, I would hope his opinion would carry limited weight.

What all of this shows is that the fake news headline claims Buzzfeed made last month, that “Fake Election News Stories Outperformed Real News On Facebook,” should be revised. What that clickbait story actually showed was that the top fake stories received more “engagement” — shares, reactions, and comments — on Facebook than the top real news. But the last paragraph of the article admitted that might not be the same as actual consumption or even non-Facebook moderated engagement.

It’s important to note that Facebook engagement does not necessarily translate into traffic. This analysis was focused on how the best-performing fake news about the election compared with real news from major outlets on Facebook. It’s entirely possible — and likely — that the mainstream sites received more traffic to their top-performing Facebook content than the fake news sites did. As as the Facebook spokesman noted, large news sites overall see more engagement on Facebook than fake news sites.

What this newly reported poll at least suggests (one would need to do a more scientific study to test this hypothesis) is that even the most shared fake news was not really retained, whereas more of the real news was. And that’s true even in spite of the fact that Buzzfeed/Ipsos did not test the most popular real news (in reality this, too, is an opinion piece), “Trump’s history of corruption is mind-boggling. So why is Clinton supposedly the corrupt one?” That’s a pity, because it’d be interesting to see how many and what kind of people remembered and believed that one.

Effectively, then, Buzzfeed was testing the most popular fake news (about the Pope endorsing Trump, with 960,000 engagements) against the third ranking real news (the Melania girl-on-girl story, with 531,000 engagements) and real news still performed better overall in terms of recall. Which would seem to suggest these Facebook engagements don’t actually track how much “news” — fake or not — people will consciously retain (I admit unconscious retention is probably an issue too).

Which is how I get to my claim that the Bible outperforms Facebook for spreading false news. After all, as recently as 2014, 42% of Americans believed in creationism, while just 19% believed in evolution. That number is changing quickly (importantly, as more purportedly fake news consuming youngsters who don’t consider themselves religious get asked). Nevertheless, a significantly larger chunk of the country believes that God plunked us down fully-formed into Eden than believe that an FBI Agent involved in the Clinton case died in a murder suicide.

We should expect more people to believe what they read in the Bible, because it is a story that gets reinforced week after week by people with some authority in the community. It also gets reinforced in institutions like the Creation Museum, where I took the picture of white Adam and Eve above. For people who believe in creationism, their religion is fundamentally tied to their self-identity in a way that politics might not be. It is precisely for that reason it provides important counterpoint to these fake news stories. Especially given the way that a preference for religious stories over scientific ones poisons so much of our ability to deal with crises like climate change.

Don’t get me wrong: algorithmically-delivered sensationalism is a problem (as are polls that get shared to make claims about headlines they don’t really support). But it is one of many problems with our politics, and the evidence from this poll actually suggests it isn’t yet the most urgent one.

Update: Pope Francis, who believes the notion of evolution can coexist with that of creation, just issued a statement calling those who spread shit news sinners.

Francis told the Belgian Catholic weekly “Tertio” that spreading disinformation was “probably the greatest damage that the media can do” and using communications for this rather than to educate the public amounted to a sin.

Using precise psychological terms, he said scandal-mongering media risked falling prey to coprophilia, or arousal from excrement, and consumers of these media risked coprophagia, or eating excrement.

[snip]

“I think the media have to be very clear, very transparent, and not fall into – no offence intended – the sickness of coprophilia, that is, always wanting to cover scandals, covering nasty things, even if they are true,” he said.

Update: Matthew Ingram covers this issue at Fortune.