Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Friday, April 17, 2015

The Magna Carta, the Bill of Rights, and the Struggle for Human Rights





The Rule of History: Magna Carta, the Bill of Rights, and the hold of time.

April 20, 2015 Issue


“This Universal Declaration of Human Rights may well become
the international Magna Carta of all men everywhere.”

- Eleanor Roosevelt

"There are no certainties in history. There are only struggles for justice,
and wars interrupted by peace."

- Jill LePore


The reign of King John was in all ways unlikely and, in most, dreadful. He was born in 1166 or 1167, the youngest of Henry II’s five sons, his ascension to the throne being, by the fingers on one hand, so implausible that he was not named after a king and, as a matter of history, suffers both the indignity of the possibility that he may have been named after his sister Joan and the certain fate of having proved so unredeemable a ruler that no king of England has ever taken his name. He was spiteful and he was weak, although, frankly, so were the medieval historians who chronicled his reign, which can make it hard to know quite how horrible it really was. In any case, the worst king of England is best remembered for an act of capitulation: in 1215, he pledged to his barons that he would obey “the law of the land” when he affixed his seal to a charter that came to be called Magna Carta. He then promptly asked the Pope to nullify the agreement; the Pope obliged. The King died not long afterward, of dysentery. “Hell itself is made fouler by the presence of John,” it was said. This year, Magna Carta is eight hundred years old, and King John is seven hundred and ninety-nine years dead. Few men have been less mourned, few legal documents more adored.

King John signs the Magna Carta King John signs the Magna Carta
http://en.wikipedia.org/wiki/Magna_Carta

Magna Carta has been taken as foundational to the rule of law, chiefly because in it King John promised that he would stop throwing people into dungeons whenever he wished, a provision that lies behind what is now known as due process of law and is understood not as a promise made by a king but as a right possessed by the people. Due process is a bulwark against injustice, but it wasn’t put in place in 1215; it is a wall built stone by stone, defended, and attacked, year after year. Much of the rest of Magna Carta, weathered by time and for centuries forgotten, has long since crumbled, an abandoned castle, a romantic ruin.

Magna Carta is written in Latin. The King and the barons spoke French. “Par les denz Dieu!” the King liked to swear, invoking the teeth of God. The peasants, who were illiterate, spoke English. Most of the charter concerns:

  • feudal financial arrangements (socage, burgage, and scutage),
  • obsolete measures and descriptions of land and of husbandry (wapentakes and wainages),
  • and obscure instruments for the seizure and inheritance of estates (disseisin and mort d’ancestor).

“Men who live outside the forest are not henceforth to come before
our justices of the forest through the common summonses, unless they are in a plea,”
one article begins.

Magna Carta’s importance has often been overstated, and its meaning distorted. “The significance of King John’s promise has been anything but constant,” U.S. Supreme Court Justice John Paul Stevens aptly wrote, in 1992. It also has a very different legacy in the United States than it does in the United Kingdom, where only four of its original sixty-some provisions are still on the books. In 2012, three New Hampshire Republicans introduced into the state legislature a bill that required that “all members of the general court proposing bills and resolutions addressing individual rights or liberties shall include a direct quote from the Magna Carta which sets forth the article from which the individual right or liberty is derived.” For American originalists, in particular, Magna Carta has a special lastingness. “It is with us every day,” Justice Antonin Scalia said in a speech at a Federalist Society gathering last fall.

Much has been written of the rule of law, less of the rule of history. Magna Carta, an agreement between the King and his barons, was also meant to bind the past to the present, though perhaps not in quite the way it’s turned out. That’s how history always turns out: not the way it was meant to. In preparation for its anniversary, Magna Carta acquired a Twitter username: @MagnaCarta800th. There are Magna Carta exhibits at the British Library, in London, at the National Archives, in Washington, and at other museums, too, where medieval manuscript Magna Cartas written in Latin are displayed behind thick glass, like tropical fish or crown jewels. There is also, of course, swag. Much of it makes a fetish of ink and parchment, the written word as relic. The gift shop at the British Library is selling Magna Carta T-shirts and tea towels, inkwells, quills, and King John pillows. The Library of Congress sells a Magna Carta mug; the National Archives Museum stocks a kids’ book called “The Magna Carta: Cornerstone of the Constitution.” Online, by God’s teeth, you can buy an “ORIGINAL 1215 Magna Carta British Library Baby Pacifier,” with the full Latin text, all thirty-five hundred or so words, on a silicone orthodontic nipple.

The reign of King John could not have been foreseen in 1169, when Henry II divided his lands among his surviving older sons: to Henry, his namesake and heir, he gave England, Normandy, and Anjou; to Richard, Aquitaine; to Geoffrey, Brittany. To his youngest son, he gave only a name: Lackland. In a new biography, “King John and the Road to Magna Carta” (Basic), Stephen Church suggests that the King might have been preparing his youngest son for the life of a scholar. In 1179, he placed him under the tutelage of Ranulf de Glanville, who wrote or oversaw one of the first commentaries on English law, “Treatise on the Laws and Customs of the Realm of England.”

“English laws are unwritten,” the treatise explained, and it is “utterly impossible for the laws and rules of the realm to be reduced to writing.” All the same, Glanville argued, custom and precedent together constitute a knowable common law, a delicate handling of what, during the reign of Henry II, had become a vexing question: Can a law be a law if it’s not written down? Glanville’s answer was yes, but that led to another question: If the law isn’t written down, and even if it is, by what argument or force can a king be constrained to obey it?

Meanwhile, the sons of Henry II were toppled, one by one. John’s brother Henry, the so-called Young King, died in 1183. John became a knight and went on an expedition in Ireland. Some of his troops deserted him. He acquired a new name: John Softsword. After his brother Geoffrey died, in 1186, John allied with Richard against their father. In 1189, John married his cousin Isabella of Gloucester. (When she had no children, he had their marriage ended, locked her in his castle, and then sold her.) Upon the death of Henry II, Richard, the lionhearted, became king, went on crusade, and was thrown into prison in Germany on his way home, whereupon John, allying with Philip Augustus of France, attempted a rebellion against him, but Richard both fended it off and forgave him. “He is a mere boy,” he said. (John was almost thirty.) And lo, in 1199, after Richard’s death by crossbow, John, no longer lacking in land or soft of sword, was crowned king of England.

Many times he went to battle. He lost more castles than he gained. He lost Anjou, and much of Aquitaine. He lost Normandy. In 1200, he married another Isabella, who may have been eight or nine; he referred to her as a “thing.” He also had a passel of illegitimate children, and allegedly tried to rape the daughter of one of his barons (the first was common, the second not), although, as Church reminds readers, not all reports about John ought to be believed, since nearly all the historians who chronicled his reign hated him. Bearing that in mind, he is nevertheless known to have levied steep taxes, higher than any king ever had before, and to have carried so much coin outside his realm and then kept so much coin in his castle treasuries that it was difficult for anyone to pay him with money. When his noblemen fell into his debt, he took their sons hostage. He had a noblewoman and her son starved to death in a dungeon. It is said that he had one of his clerks crushed to death, on suspicion of disloyalty. He opposed the election of the new Archbishop of Canterbury. For this, he was eventually excommunicated by the Pope. He began planning to retake Normandy only to face a rebellion in Wales and invasion from France. Cannily, he surrendered England and Ireland to the Pope, by way of regaining his favor, and then pledged to go on crusade, for the same reason. In May of 1215, barons rebelling against the King’s tyrannical rule captured London. That spring, he agreed to meet with them to negotiate a peace. They met at Runnymede, a meadow by the Thames.

The barons presented the King with a number of demands, the Articles of the Barons, which included, as Article 29, this provision: “The body of a free man is not to be arrested, or imprisoned, or disseised, or outlawed, or exiled, or in any way ruined, nor is the king to go against him or send forcibly against him, except by judgment of his peers or by the law of the land.” John’s reply: “Why do not the barons, with these unjust exactions, ask my kingdom?” But in June, 1215, the King, his royal back against the wall, affixed his beeswax seal to a treaty, or charter, written by his scribes in iron-gall ink on a single sheet of parchment. Under the terms of the charter, the King, his plural self, granted “to all the free men of our kingdom, for us and our heirs in perpetuity” certain “written liberties, to be had and held by them and their heirs by us and our heirs.” (Essentially, a “free man” was a nobleman.) One of those liberties is the one that had been demanded by the barons in Article 29: “No free man is to be arrested, or imprisoned . . . save by the lawful judgment of his peers or by the law of the land.”



Magna Carta is very old, but even when it was written it was not especially new. Kings have insisted on their right to rule, in writing, at least since the sixth century B.C., as Nicholas Vincent points out in “Magna Carta: A Very Short Introduction” (Oxford). Vincent, a professor of medieval history at the University of East Anglia, is also the editor of and chief contributor to a new collection of illustrated essays, “Magna Carta: The Foundation of Freedom, 1215-2015” (Third Millennium). The practice of kings swearing coronation oaths in which they bound themselves to the administration of justice began in 877, in France. Magna Carta borrows from many earlier agreements; most of its ideas, including many of its particular provisions, are centuries old, as David Carpenter, a professor of medieval history at King’s College, London, explains in “Magna Carta” (Penguin Classics), an invaluable new commentary that answers, but does not supplant, the remarkable and authoritative commentary by J. C. Holt, who died last year. In eleventh-century Germany, for instance, King Conrad II promised his knights that he wouldn’t take their lands “save according to the constitution of our ancestors and the judgment of their peers.” In 1100, after his coronation, Henry I, the son of William the Conqueror, issued a decree known as the Charter of Liberties, in which he promised to “abolish all the evil customs by which the Kingdom of England has been unjustly oppressed,” a list of customs that appear, all over again, in Magna Carta. The Charter of Liberties hardly stopped either Henry I or his successors from plundering the realm, butchering their enemies, subjugating the Church, and flouting the laws. But it did chronicle complaints that made their way into the Articles of the Barons a century later. Meanwhile, Henry II and his sons demanded that their subjects obey, and promised that they were protected by the law of the land, which, as Glanville had established, was unwritten. “We do not wish that you should be treated henceforth save by law and judgment, nor that anyone shall take anything from you by will,” King John proclaimed. As Carpenter writes, “Essentially, what happened in 1215 was that the kingdom turned around and told the king to obey his own rules.”

King John affixed his seal to the charter in June, 1215. In fact, he affixed his seal to many charters (there is no original), so that they could be distributed and made known. But then, in July, he appealed to the Pope, asking him to annul it. In a papal bull issued in August, the Pope declared the charter “null, and void of all validity forever.” King John’s realm quickly descended into civil war. The King died in October, 1216. He was buried in Worcester, in part because, as Church writes, “so much of his kingdom was in enemy hands.” Before his death, he had named his nine-year-old son, Henry, heir to the throne. In an attempt to end the war, the regent who ruled during Henry’s minority restored much of the charter issued at Runnymede, in the first of many revisions. In 1217, provisions having to do with the woods were separated into “the charters of the forests”; by 1225, what was left—nearly a third of the 1215 charter had been cut or revised—had become known as Magna Carta. It granted liberties not to free men but to everyone, free and unfree. It also divided its provisions into chapters. It entered the statute books in 1297, and was first publicly proclaimed in English in 1300.

“Did Magna Carta make a difference?” Carpenter asks. Most people, apparently, knew about it. In 1300, even peasants complaining against the lord’s bailiff in Essex cited it. But did it work? There’s debate on this point, but Carpenter comes down mostly on the side of the charter’s inadequacy, unenforceability, and irrelevance. It was confirmed nearly fifty times, but only because it was hardly ever honored. An English translation, a rather bad one, was printed for the first time in 1534, by which time Magna Carta was little more than a curiosity.

Then, strangely, in the seventeenth century Magna Carta became a rallying cry during a parliamentary struggle against arbitrary power, even though by then the various versions of the charter had become hopelessly muddled and its history obscured. Many colonial American charters were influenced by Magna Carta, partly because citing it was a way to drum up settlers. Edward Coke, the person most responsible for reviving interest in Magna Carta in England, described it as his country’s “ancient constitution.” He was rumored to be writing a book about Magna Carta; Charles I forbade its publication. Eventually, the House of Commons ordered the publication of Coke’s work. (That Oliver Cromwell supposedly called it “Magna Farta” might well be, understandably, the single thing about Magna Carta that most Americans remember from their high-school history class. While we’re at it, he also called the Petition of Right the “Petition of Shite.”) American lawyers see Magna Carta through Coke’s spectacles, as the legal scholar Roscoe Pound once pointed out. Nevertheless, Magna Carta’s significance during the founding of the American colonies is almost always wildly overstated. As cherished and important as Magna Carta became, it didn’t cross the Atlantic in “the hip pocket of Captain John Smith,” as the legal historian A. E. Dick Howard once put it. Claiming a French-speaking king’s short-lived promise to his noblemen as the foundation of English liberty and, later, of American democracy, took a lot of work.

“On the 15th of this month, anno 1215, was Magna Charta sign’d by King John, for declaring and establishing English Liberty,” Benjamin Franklin wrote in “Poor Richard’s Almanack,” in 1749, on the page for June, urging his readers to remember it, and mark the day.







Magna Carta was revived in seventeenth-century England and celebrated in eighteenth-century America because of the specific authority it wielded as an artifact—the historical document as an instrument of political protest—but, as Vincent points out, “the fact that Magna Carta itself had undergone a series of transformations between 1215 and 1225 was, to say the least, inconvenient to any argument that the constitution was of its nature unchanging and unalterable.”

The myth that Magna Carta had essentially been written in stone was forged in the colonies. By the seventeen-sixties, colonists opposed to taxes levied by Parliament in the wake of the Seven Years’ War began citing Magna Carta as the authority for their argument, mainly because it was more ancient than any arrangement between a particular colony and a particular king or a particular legislature. In 1766, when Franklin was brought to the House of Commons to explain the colonists’ refusal to pay the stamp tax, he was asked, “How then could the assembly of Pennsylvania assert, that laying a tax on them by the stamp-act was an infringement of their rights?” It was true, Franklin admitted, that there was nothing specifically to that effect in the colony’s charter. He cited, instead, their understanding of “the common rights of Englishmen, as declared by Magna Charta.”

In 1770, when the Massachusetts House of Representatives sent instructions to Franklin, acting as its envoy in Great Britain, he was told to advance the claim that taxes levied by Parliament “were designed to exclude us from the least Share in that Clause of Magna Charta, which has for many Centuries been the noblest Bulwark of the English Liberties, and which cannot be too often repeated. ‘No Freeman shall be taken, or imprisoned, or deprived of his Freehold or Liberties or free Customs, or be outlaw’d or exiled or any otherwise destroyed nor will we pass upon him nor condemn him but by the Judgment of his Peers or the Law of the Land.’ ” The Sons of Liberty imagined themselves the heirs of the barons, despite the fact that the charter enshrines not liberties granted by the King to certain noblemen but liberties granted to all men by nature.

In 1775, Massachusetts adopted a new seal, which pictured a man holding a sword in one hand and Magna Carta in the other. In 1776, Thomas Paine argued that “the charter which secures this freedom in England, was formed, not in the senate, but in the field; and insisted on by the people, not granted by the crown.” In “Common Sense,” he urged Americans to write their own Magna Carta.






Magna Carta’s unusual legacy in the United States is a matter of political history. But it also has to do with the difference between written and unwritten laws, and between promises and rights. At the Constitutional Convention, Magna Carta was barely mentioned, and only in passing. Invoked in a struggle against the King as a means of protesting his power as arbitrary, Magna Carta seemed irrelevant once independence had been declared: the United States had no king in need of restraining. Toward the end of the Constitutional Convention, when George Mason, of Virginia, raised the question of whether the new frame of government ought to include a declaration or a Bill of Rights, the idea was quickly squashed, as Carol Berkin recounts in her new short history, “The Bill of Rights: The Fight to Secure America’s Liberties” (Simon & Schuster). In Federalist No. 84, urging the ratification of the Constitution, Alexander Hamilton explained that a Bill of Rights was a good thing to have, as a defense against a monarch, but that it was altogether unnecessary in a republic. “Bills of rights are, in their origin, stipulations between kings and their subjects, abridgements of prerogative in favor of privilege, reservations of rights not surrendered to the prince,” Hamilton explained:

Such was MAGNA CHARTA, obtained by the barons, sword in hand, from King John. Such were the subsequent confirmations of that charter by succeeding princes. Such was the Petition of Right assented to by Charles I., in the beginning of his reign. Such, also, was the Declaration of Right presented by the Lords and Commons to the Prince of Orange in 1688, and afterwards thrown into the form of an act of parliament called the Bill of Rights. It is evident, therefore, that, according to their primitive signification, they have no application to constitutions professedly founded upon the power of the people, and executed by their immediate representatives and servants. Here, in strictness, the people surrender nothing; and as they retain every thing they have no need of particular reservations. “We, THE PEOPLE of the United States, to secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution for the United States of America.” Here is a better recognition of popular rights, than volumes of those aphorisms which make the principal figure in several of our State bills of rights, and which would sound much better in a treatise of ethics than in a constitution of government.




http://en.wikipedia.org/wiki/United_States_Constitution

http://en.wikipedia.org/wiki/United_States_Bill_of_Rights


Madison eventually decided in favor of a Bill of Rights for two reasons, Berkin argues. First, the Constitution would not have been ratified without the concession to Anti-Federalists that the adopting of a Bill of Rights represented. Second, Madison came to believe that, while a Bill of Rights wasn’t necessary to abridge the powers of a government that was itself the manifestation of popular sovereignty, it might be useful in checking the tyranny of a political majority against a minority. “Wherever the real power in a Government lies, there is the danger of oppression,” Madison wrote to Jefferson in 1788. “In our Governments the real power lies in the majority of the Community, and the invasion of private rights is cheifly to be apprehended, not from acts of Government contrary to the sense of its constituents, but from acts in which the Government is the mere instrument of the major number of the constituents.”

The Bill of Rights drafted by Madison and ultimately adopted as twenty-seven provisions bundled into ten amendments to the Constitution does not, on the whole, have much to do with King John. Only four of the Bill of Rights’ twenty-seven provisions, according to the political scientist Donald S. Lutz, can be traced to Magna Carta. Madison himself complained that, as for “trial by jury, freedom of the press, or liberty of conscience . . . Magna Charta does not contain any one provision for the security of those rights.” Instead, the provisions of the Bill of Rights derive largely from bills of rights adopted by the states between 1776 and 1787, which themselves derive from charters of liberties adopted by the colonies, including the Massachusetts Body of Liberties, in 1641, documents in which the colonists stated their fundamental political principles and created their own political order. The Bill of Rights, a set of amendments to the Constitution, is itself a revision. History is nothing so much as that act of emendation—amendment upon amendment upon amendment.

It would not be quite right to say that Magna Carta has withstood the ravages of time. It would be fairer to say that, like much else that is very old, it is on occasion taken out of the closet, dusted off, and put on display to answer a need. Such needs are generally political. They are very often profound.

Magna Carta's significance has often been overstated, its meaning distorted.
Credit The National Archives / The New York Times / Redux

In the United States in the nineteenth century, the myth of Magna Carta as a single, stable, unchanged document contributed to the veneration of the Constitution as unalterable, despite the fact that Paine, among many other Founders, believed a chief virtue of a written constitution lay in the ability to amend it. Between 1836 and 1943, sixteen American states incorporated the full text of Magna Carta into their statute books, and twenty-five more incorporated, in one form or another, a revision of the twenty-ninth Article of the Barons: “No person shall be deprived of life, liberty, or property, without due process of law.” The Fourteenth Amendment was passed in 1868; it came to be interpreted as making the Bill of Rights apply to the states. In the past century, the due-process clause of the Fourteenth Amendment has been the subject of some of the most heated contests of constitutional interpretation in American history; it lies at the heart of, for instance, both Roe v. Wade and Lawrence v. Texas.

Meanwhile, Magna Carta became an American icon. In 1935, King John affixing his wax seal to the charter appeared on the door of the United States Supreme Court Building. During the Second World War, Magna Carta served as a symbol of the shared political values of the United States and the United Kingdom. In 1939, a Magna Carta owned by the Lincoln Cathedral was displayed in New York, at the World’s Fair, behind bulletproof glass, in a shrine built for the occasion, called Magna Carta Hall. As Winston Churchill was vigorously urging America’s entrance into the war, he contemplated offering it to the United States, as the “only really adequate gesture which it is in our power to make in return for the means to preserve our country.” It wasn’t his to give, and the request that the British Library send the Lincoln Cathedral one of its Magna Cartas, to replace the one he intended to give to the United States, was not well received. Instead, the cathedral’s Magna Carta was deposited in the Library of Congress—“in the safe hands of the barons and the commoners,” as F.D.R. joked in a letter to Archibald MacLeish, the Librarian of Congress—where it was displayed next to the Declaration of Independence and the Constitution, with which, once the war began, it was evacuated to Fort Knox. It was returned to the Lincoln Cathedral in 1946.


The first painting that Trumbull completed for the Rotunda shows the presentation of the Declaration of Independence in what is now called Independence Hall



Magna Carta was conscripted to fight in the human-rights movement, and in the Cold War, too. “This Universal Declaration of Human Rights . . . reflects the composite views of the many men and governments who have contributed to its formulation,” Eleanor Roosevelt said in 1948, urging its adoption in a speech at the United Nations—she had chaired the committee that drafted the declaration—but she insisted, too, on its particular genealogy: “This Universal Declaration of Human Rights may well become the international Magna Carta of all men everywhere.” (Its ninth article reads, “No one shall be subjected to arbitrary arrest, detention or exile.”) In 1957, the American Bar Association erected a memorial at Runnymede. In a speech given that day, the association’s past president argued that in the United States Magna Carta had at last been constitutionalized: “We sought in the written word a measure of certainty.”

Magna Carta cuts one way, and, then again, another. “Magna Carta decreed that no man would be imprisoned contrary to the law of the land,” Justice Kennedy wrote in the majority opinion in Boumediene v. Bush, in 2008, finding that the Guantánamo prisoner Lakhdar Boumediene and other detainees had been deprived of an ancient right. But on the eight-hundredth anniversary of the agreement made at Runnymede, one in every hundred and ten people in the United States is behind bars.

The rule of history is as old as the rule of law. Magna Carta has been sealed and nullified, revised and flouted, elevated and venerated. The past has a hold: writing is the casting of a line over the edge of time. But there are no certainties in history. There are only struggles for justice, and wars interrupted by peace. ♦



Source link for Archibald MacLeish's acceptance of
the Magna Carta into the Library of Congress



Poetry of Archibald MacLeish












Hypocrite Auteur
by Archibald MacLeish

mon semblable, mon frère

(1)
Our epoch takes a voluptuous satisfaction
In that perspective of the action
Which pictures us inhabiting the end
Of everything with death for only friend.

Not that we love death,
Not truly, not the fluttering breath,
The obscene shudder of the finished act—
What the doe feels when the ultimate fact
Tears at her bowels with its jaws.

Our taste is for the opulent pause
Before the end comes. If the end is certain
All of us are players at the final curtain:
All of us, silence for a time deferred,
Find time before us for one sad last word.
Victim, rebel, convert, stoic—
Every role but the heroic—
We turn our tragic faces to the stalls
To wince our moment till the curtain falls.

(2)
A world ends when its metaphor has died.

An age becomes an age, all else beside,
When sensuous poets in their pride invent
Emblems for the soul’s consent
That speak the meanings men will never know
But man-imagined images can show:
It perishes when those images, though seen,
No longer mean.

(3)
A world was ended when the womb
Where girl held God became the tomb
Where God lies buried in a man:
Botticelli’s image neither speaks nor can
To our kind. His star-guided stranger
Teaches no longer, by the child, the manger,
The meaning of the beckoning skies.

Sophocles, when his reverent actors rise
To play the king with bleeding eyes,
No longer shows us on the stage advance
God’s purpose in the terrible fatality of chance.

No woman living, when the girl and swan
Embrace in verses, feels upon
Her breast the awful thunder of that breast
Where God, made beast, is by the blood confessed.

Empty as conch shell by the waters cast
The metaphor still sounds but cannot tell,
And we, like parasite crabs, put on the shell
And drag it at the sea’s edge up and down.

This is the destiny we say we own.

(4)
But are we sure
The age that dies upon its metaphor
Among these Roman heads, these mediaeval towers,
Is ours?—
Or ours the ending of that story?
The meanings in a man that quarry
Images from blinded eyes
And white birds and the turning skies
To make a world of were not spent with these
Abandoned presences.

The journey of our history has not ceased:
Earth turns us still toward the rising east,
The metaphor still struggles in the stone,
The allegory of the flesh and bone
Still stares into the summer grass
That is its glass,
The ignorant blood
Still knocks at silence to be understood.

Poets, deserted by the world before,
Turn round into the actual air:
Invent the age! Invent the metaphor!

Thursday, April 16, 2015

"Is the Bible True" or "Is The Bible a Collection of Myths?"




How is the Bible True if it is Mythic?

Often I here the comment from someone questioning the Bible in a way that I don't consider questioning it. Now don't get me wrong, I question the Bible a lot. In fact, much of Relevancy22 is dedicate to questioning the Bible. But the questions I raise are questions I ask myself about life and God and why it is the way it is. Or, I may question my approach or my interpretation of the Bible in a way that may differ from my past conservative Christian heritage. Questions that I now consider quite healthy and appropriate to undertake.

However, I don't question the Bible in the sense of treating it as a compendium of narratives that is only human without divine intervention. Nor do I question the Bible in the cynic sense of disbelief that it is simply a piece of human literature. No, I don't come to it as one refusing to see its pages pregnant with the Spirit of the Lord.

And though I may question how my faith reads of God in the bible and learns from His Spirit in the narratives of the bible I reserve the right to read its script within the holy vernacular (or conversation) of God-speak to us by its many forms and ways and means. This doesn't mean that some sections of the Bible aren't written in mythic form. But it also doesn't mean that there aren't other sections written historically, poetically, as music, or prayers, or odes, sonnets, and songs. Remember, the bible is literature displaying all its ancient forms.

The list can go on and on but it is a list that contains a vast matrix to the person and story of God Himself. The story of His love and grace and mercy and forgiveness to us today as much as to those personages of the past. Hence I do not treat the Bible so simply as a mythic read.

Question: "Is the Bible true?"
Me: "Yes."

Question: "In what sense is the Bible true?"
Answer: "In many ways."

Question: "Is the Bible a myth that points to something that is more true than it is literally true?"
Answer: "Yes. But there's the catch isn't it? In what ways do we read of God and tell of God and think of God that might box us in away from God?"


  





The Story of Joseph Campbell

Now there was a man by the name of Joseph Campbell who made a living investigating the myths that human society lives by. Myths that are self-empowering as much as they can be self-defeating. Myths that can destroy our community with one another as much as they might re-invigorate our communities with one another.

Here's his story:

Joseph John Campbell (March 26, 1904 – October 30, 1987) was an American mythologist, writer and lecturer, best known for his work in comparative mythology and comparative religion. His work is vast, covering many aspects of the human experience. His philosophy is often summarized by his phrase: "Follow your bliss." - Wikipedia

To this study Dr. Campbell made some life-long observations. Observations that are not necessarily disagreeable when you think through the Christian faith in these terms. A faith that can be "mythic" to some people. But for myself, a faith that is very much historically rooted in the incarnation and resurrection of Jesus Christ as an actual person.

Jesus was more than a man. Jesus was very God Himself come in flesh and blood to minister, live, and die as the our sin-sacrifice. And afterwards, to be bodily raised from the dead, and then seen and declared for 40 days as alive by those who ate and talked with the glorified Christ-man:

Acts 1:1-9

English Standard Version (ESV)

The Promise of the Holy Spirit
1 In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. 3 He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.


4 And while staying[a] with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me;5 for John baptized with water, but you will be baptized with[b] the Holy Spirit not many days from now.”
The Ascension

6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 7 He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.

---

Now if the Christian faith is mythic in this sense of the definition than fine. I have no problem with calling myself or the Christian faith mythic. But unlike a Greek mythology the Christian faith is more a God-pronounced metanarrative or histor-ology than myth-ology.

And though many conservative Christian groups build a lot of importance on particular interpretations of cornerstone biblical texts that are actually a form of ancient mythic text-stories this does not mean that the spiritual or ontological truth within those mythic texts are untrue. For example....

I consider Genesis 1-11 to be written in mythic form. Of course this is where we find the creation narratives of mankind, its sin, judgment, flood, and restoration. Moreover, I may wish to read these mythic narratives from a Christian evolutionary perspective realizing that I will not find any scientific statements written herein by ancient (non-scientific) societies.

But this is not to say that God did not create the world. A world that became broken by the freedom given to it, and requiring a restoration of fellowship that only God can give to it. Here we may have broad agreement despite whether we read Genesis 1-11 as a literal historical account or as an ancient Near-Eastern mythic history (a style which most of the ancient wrote in during this time).

But I do not read Genesis 1-11 in the agnostic or atheistic understanding of its ancient "human-myths." No. Though I might subscribe to some of the Bible's literary narratives as mythic this does not discount for me its very real, very true, theistic implications. That is where I and those like Joseph Campbell will disagree with one another.

It is a disagreement in substance more than it is a disagreement in kind.

---


Let's go a bit farther here now. Because when I read of some of Dr. Campbell's broader teachings it gives me pause to reflect on my faith and the community of those I am in Christ with. That is, Campbell's observations are not necessarily untrue.

The rub is that for Campbell "Jesus was a myth." Whereas for myself - and my Christian brothers and sisters - we believe that Jesus is a true-true myth. Or, a very real, flesh-and-blood, Son of God, come to heal the sin gulf between us and God. 

The Functions of myth (from Wikipedia)

Campbell often described mythology as having a fourfold function within human society. These appear at the end of his work The Masks of God: Creative Mythology, as well as various lectures.

The Metaphysical FunctionAwakens a sense of awe before the mystery of being

According to Campbell, the absolute mystery of life, what he called transcendent reality, cannot be captured directly in words or images. Symbols and mythic metaphors on the other hand point outside themselves and into that reality. They are what Campbell called "being statements"[29] and their enactment through ritual can give to the participant a sense of that ultimate mystery as an experience. "Mythological symbols touch and exhilarate centers of life beyond the reach of reason and coercion.... The first function of mythology is to reconcile waking consciousness to the mysterium tremendum et fascinans of this universe as it is."

The Cosmological FunctionExplains the shape of the universe

For pre-modern societies, myth also functioned as a proto-science, offering explanations for the physical phenomena that surrounded and affected their lives, such as the change of seasons and the life cycles of animals and plants.

The Sociological FunctionValidates and supports the existing social order

Ancient societies had to conform to an existing social order if they were to survive at all. This is because they evolved under "pressure" from necessities much more intense than the ones encountered in our modern world. Mythology confirmed that order and enforced it by reflecting it into the stories themselves, often describing how the order arrived from divine intervention. Campbell often referred to these "conformity" myths as the "Right Hand Path" to reflect the brain's left hemisphere's abilities for logic, order and linearity. Together with these myths however, he observed the existence of the "Left Hand Path", mythic patterns like the "Hero's Journey" which are revolutionary in character in that they demand from the individual a surpassing of social norms and sometimes even of morality.

The Pedagogical FunctionGuides the individual through the stages of life

As a person goes through life, many psychological challenges will be encountered. Myth may serve as a guide for successful passage through the stages of one's life. - Wikipedia


Now as you can see Campbell's understanding of the functions of myth quite nicely dovetails with some of the ideas found with Christianity. The Christian faith will:

  • awaken a sense of divine presence,
  • perhaps provide some kind of explanation for why we are here, while
  • validating and supporting our existential awareness of self, presence, and relationships,
  • which may guide us through the various stages of life whether good or bad.

There is no refusal here. In fact, I remember reading through Greek mythology during my freshman year of humanities and simply loved the many stories I found because they so very well paralleled with my own tribalistic brand of Christian faith at the time. Those Greek myths gave me reason, purpose, awareness, wisdom, hope, and proverbial truth - even as my own Christian did.

Who'd of thought!?

But then again, this is the wisdom of God, is it not?

Comparing Attic Greek Myths with Ancient Hebrew Myths

And so I think it was more because I felt the rhythm of an ancient Greek Attic society hundreds of years before Jesus that was very much in tune with what I was also reading in the Bible as it was composed during that same ancient time in Hebrew society. A society returning from Babylonian exile that would recapture its faith under Nehemiah under his formidable bands of priests, teachers, and scribes. A Jewish society that dedicated itself to the preservation of its ancient faith through its many stories and legends and narratives from many hundreds, if not thousands, of years previous to itself.

And so, Joseph Campbell doesn't disturb me. However, his personal story disturbs me as one rejecting Jesus as the Christ and perceiving the Saviour of man as but a myth made up by societies requiring myths. It is that disbelieving faith-interpretation that disturbs me. A faith indwelling the soul of a skeptic who never became any more convinced of Jesus than that of a figure inscribed at the tip of a pen from the imaginations of societies wanting more from life than its own perception of reality.

Doubt is one thing. Disbelief another. For myself, Jesus is the reality of God come to mankind both then and now to disspell the disbelieving myths of our deceptive heart groaning in sin, burdened by disbelief, overspent in woe and suffering. The reality is that God has come to heal us, our hearts, our lives, with His renewing presence through His atoning grace on the Cross of Calvary. It is this kind of faith-reality that so many Christians have testified to through Christ their Saviour from the first century till now.

---

In conclusion, let me leave with you Rob Bell's response to Pete Holmes in a recent interview. Rather than be drawn into an argument about the veracities of the Christian faith, Rob, in Christ-like style, simply responds to Pete's questions and leaves undone the further task for Pete to discover for himself all that wasn't said in his interview with Rob.

Peace,

R.E. Slater
April 16, 2015
rev. April 17, 2015


Is the Bible True?
Pete Holmes Interviews Rob Bell
publ. April 15, 2015




The Anvil of God's Word

“Last eve I paused beside the blacksmith’s door,
And heard the anvil ring the vesper chime;
Then looking in, I saw upon the floor,
Old hammers, worn with beating years of time.

“‘How many anvils have you had,’ said I,
‘To wear and batter all these hammers so?’
‘Just one,’ said he, and then with twinkling eye,
‘The anvil wears the hammers out, you know.’

“And so, I thought, the Anvil of God’s Word
For ages skeptic blows have beat upon;
Yet, though the noise of falling blows was heard,
The Anvil is unharmed, the hammers gone.”

—Attributed to John Clifford






Sunday, April 12, 2015

Paul and the "New Perspective of the Bible"


http://www.preachingpeace.org/

From the pen of my friend Michael Hardin - 

The New Perspective on Paul (see the Index of Relevancy22 for more articles on this subject) has for almost four decades (since the publication of E.P. Sanders 1977 'Paul and Palestinian Judaism' [and even before that in Krister Stendahls' 1963 essay on 'Paul and the Introspective Conscience of the West') been deconstructing the older reading of Romans as focused on personal salvation and now understands the Pauline meta-narrative to be that of the justification of the Gentiles inclusion into the covenant people of God. In other words, Romans is not about "my" personal salvation by faith" as much as it is about the bringing together of enemies (Jews and Gentiles) together in faith or by faith. The old paradigm has been completely debunked.


Almost all recent scholarship on Paul has moved in this direction (except for the hard core Lutherans). This is one of the most significant moves in reading the Bible since the Reformation. Sadly, pietistic Evangelicalism and spiritualist Charismatic Christianity still live in the illusion that the old "I,me, my" reading of Romans is still proper to Paul when it is not. The massive deconstruction of this position in the first 470 pages of Douglas Campbell's The Deliverance of God completely mitigates the narcissitic reading so familiar to 99% of the Christian population. This is not to mention all of the incredible work by Pauline scholars such as Tom Wright, Jimmy Dunn and others.

Appeals to the Fourth Gospel and arguments therein that Christians are called to have an intimate relationship with God, (as though that was the primary overarching meta-narrative of the Fourth Gospel) have for a long time been critiqued with the recognition placed by the writer and redactor of this text on the community of faith. Furthermore, as I have shown, the structure of I John is one oriented, not to a personal relationship with God but to social ethics.

Jesus' call to discipleship is never to the crowd but always to the individual. This is true. However, that call to discipleship in the Synoptics never has to do with a personal relationship to him in some 'spiritual' or 'pietistic' sense but is a call to live out in one's life the same ethic he lived out in his life.

My point: one skews the Bible if one reads the meta-narrative of the Bible so that the goal of the Bible is to create a personal mystical relationship with the divine. That component, to be sure, is not absent from scripture, but it is not its emphasis. People who read the bible this way are out of step with the Bible itself which is always focused globally, historically and cosmically. The notion of a 'personal relationship' with Jesus (or God) is a fiction of the post-Reformation era, a step-child of the Enlightenment fantasy of the 'individual.' Humans are not individuals, we are inter-dividual (to use a term coined by Rene Girard). This is why ethics plays such a prominent role in the New Testament. Notice I said ethics, not morality, not law. Ethics has to do with our human relationships, especially our relationships with the enemy 'other.'

Over the past two years I have seen more misunderstanding of the Bible from certain circles than I could have ever imagined. The swamp of a 'personal relationship' with Jesus has turned into a tar pit from which persons do not seem to be able to escape. Why? Because they have turned their own personal experience into a subtle form of self-justification. Their experience has become a 'Law' internalized, psycholgized and spiritualized. Thus they cannot see beyond themselves and so it is that they identify their salvation with their experience. This is just another form of natural theology, so roundly critiqued by Karl Barth. Those who fail to see this are doomed to dwell in their own subjectivity which they project onto the highest category they know (God).

There is a world of difference between discipleship and the modern 'personal relationship' with Jesus. The former teaches persons to follow Jesus, the latter seduces the person into just following themselves (or the group/cult leader). And so it is in these circles we have the never go ending merry go round of self-justification, whether it be by orientation to an external law or orientation to an internal law. Either way it is self-justification. And as such, this type of Christian focus has nothing to do with the gospel of the Lord Jesus and his work on behalf of all humanity.

Please remember that in the parable of the sheep and the goats, it was the goats who 'had they seen Jesus in the 'other'' (that is, had they recognized that the 'other' was Jesus with whom presumably these goats had a 'personal relationship' [sic]), they would have aided them. It was the sheep who 'did not see Jesus in the other' (who did what they did because it was the right thing to do not out of some alleged 'overflow of a personal relationship' with Jesus) who are commended.

Michael Hardin
April 12, 2015

ps - What I'm Not Saying: "I am NOT saying that one cannot have a personal experience of the transcendent; I am simply saying we should neither make personal experience the meta-narrative of the Bible nor should we confuse our subjective experience with 'Reality.' "


Michael Hardin, the "Dude of Theology"



http://www.preachingpeace.org/


For more on the "New Perspective of Paul" go to the Articles Index
of Relevancy22 under this topic to the immediate right.

Or start here and follow the topic index at the bottom of both 
this current post and any related post on NPP -