Working and Writing for the Man. Full-Time System Admin, Part-Time Speculative Fantasy Author.
Monday, April 1, 2024
The Theology of Star Trek
Friday, February 16, 2024
The Unexpected Theology of Vivienne Medrano's Hazbin Hotel
There’s occasions where I watch something and it moves me
enough to think about it in excess. Hazbin Hotel is one
such show.
The general conceit of the show is one of a deep desire to be redeemed out of habitual sin. It begins following the aftermath of a yearly purge (a la The Purge film franchise) wherein the angelic host of heaven descends into a Dantean like Hell to cull the population of demons that have begun to overcrowd the region. (Fantasy notwithstanding, I was already interested with the idea from a theological perspective, wondering if this was some form of delayed annihilationism.) Charlie Morningstar, the daughter Lucifer Morningstar (Aka Satan), having witnessed this for the umpteenth time, is moved to action and decides to establish a halfway house for sinners desiring salvation. And, of course, there’s lots of singing.
What I found really remarkable about the show, developed by Vivienne Medrano, was
the honesty and authenticity of the characters. In the same vein as her
previous YouTube series, Helluva
Boss—despite what I, a white, Christian male may think about the character’s
choices or actions—there is something inherently magnetic about Charlie’s
altruism, Vaggie’s cynicism, Angel Dust’s deviance, and Husk’s standoffishness.
They are real and relatable, which, honestly, is the true objective of any kind
of creative writing, and the result is fantastic. And while the overtly crass
language is unrealistic and distracts from what can be transpiring in the
episodes, the overall substance underneath I found compelling.
Theologically speaking, the writers of the show ask very
thoughtful questions about the nature of life, or justice, of forgiveness. For
instance, in episode 2, when Sir Pentious (essentially cobra commander anthropomorphized
as a full sized cobra in steampunk attire) is caught in the act of trying to sabotage
the hotel, Charlie encourages him to ask forgiveness. In the musical number
that ensues she says “… it starts with ‘sorry.’ That’s your foot in the door.
One simple ‘sorry’… The path to forgiveness is a twisting trail of hearts, but ‘sorry’
is where it starts.” Even when Vaggie (Charlie’s girlfriend) and Angel Dust,
indicate that they would rather succumb to their desire to just kill Sir
Pentious, Charlie insists, “but who hasn’t been in his shoes?” It’s easy to
dismiss the show as “satanic” and “depraved” as conservative critics are
undoubtedly saying, but as we are all made in the image and likeness of God, our
deep inner propensity to want forgiveness and salvation is startlingly on
display throughout the show.
In a subsequent episode, “Masquerade,” Angel Dust’s sexual abuse
is discussed, where it’s implied that, despite being proud of his overtly erotic
disposition, the life that he has been sold into is demeaning and exploitative.
Like many of the unknown actresses and actors that work in the adult film
industry, His only recourse is to forget his trauma through heavy substance
abuse. Although the musical exposition between himself and Husk seems to
undercut the same need to reform that Sir Pentious expresses earlier, their conclusion
is still something remarkable: that they are damaged and exploited people that
need each other to get by in a brutal and desperate world.
My favorite episode, “Welcome to Heaven” was by far the most theologically developed. Charlie and Vaggie are allowed passage in to Heaven to argue their case in an angelic court as to whether a soul can be redeemed out of Hell. When asked what the criterion is for salvation, Adam (of Genesis 3 fame) rather ineptly suggests that it’s to, “act selfless, don’t steal, [and] stick it to the man.” When Angel Dust demonstrates these moral acts mere moments after, it begs the question: what actually earns a soul a trip to heaven? The assumption that it is by some formula of good deeds and virtuous living that allows a soul to migrate to Heaven after death is nothing new. We seem to naturally justify—or wish to justify—that what we do matters. I think that this is because our mortality compels us to make a mark on this world so that our memory outlives us. I myself want to write books, to be incorporated into the cannon of Western Literature. But we are taught by both the Bible and recorded history that this aspiration is the height of folly. The list of famous and well to do figures, forgotten by the passage of time must be staggeringly large, just as 99.9% of all the species that have gone before us are now extinct. That Hazbin Hotel seizes on this ambiguity regarding the requirements to go to heaven, is remarkable, if only because it encourages discussion around the worthiness of Christ’s life, death, and resurrection, and why something like it would distinguish itself so much from the competing ideologies around justification. It just makes me happy that people who may, or may not, know God have come so far and has expressed a desire to try something different.
Of course, this isn’t a show about Jesus, or why we should be compelled to accept his grace and forgiveness. The cosmology of Heaven and Hell is all wrong. The motivation behind why someone may take part in heaven, or willingly chose hell, isn’t accurately described. The hierarchy of demons, sourced from the Lesser Key of Solomon (based on the Testament of Solomon), is not sourced from the canonical books of the bible, but from dubious extra biblical sources that cannot be reliably dated. And yet, those who wrote the show and brought it to life, are people with dignity and respect, being made in the image and likeness of God. Even though I may not agree with the conclusions, the questions asked are valid and demand a response.
I think it behooves us as Christians and non-Christians to dialogue
about these kinds of things more frequently, and it encourages me that someone like
Medrano could voice them so creatively and compellingly. I would highly
recommend a watch. Be advised however, and understand, that this is certainly
not Veggie Tales, but a show about very real people who are closer to the Kingdom
of God than they realize.
Tuesday, February 6, 2024
More Thoughts on Warren Ellis
Back in 2020 I found out that Warren Ellis had committed acts of sexual coercion, according to the testimony of several women he had known in his past. Much to his credit, he did come to terms with the women he had had relationships with, mostly facilitated through this website which was launched in 2020. Through a truth-and-reconciliation styled open dialogue, it appears that Ellis was able to sort it all out, although for many I imagine it's hard to forgive and move on.
Since then, I continued to purchase used hardcovers and trades of Ellis' work, secretly hoping for his eventual absolution. (Thankfully, that seems to have happened, generally, in the court of public opinion.) And what I've found is a consistent narrative trend in his work that elevates characters of varying ethnic and cultural backgrounds. While the counter-cultures of LGBTQAI+, Anarchists, Marxists, Punk (Steampunk, Cyberpunk, Raypunk, et al), and others have existed in some niche form or another, I am confident that Ellis involved himself in those circles long before "it was cool" to do so. Of course, I realize that this is suspiciously the equivalent of the "I'm-not-racist-because-I-have-a-black-friend" argument, but credit where credit's due.
I think I enjoy Ellis' style mostly for it's playfulness.
There are other writers out there that are very good at this, like Tom King and Patrick Rothfuss. Even Umberto Eco, on occasion, would have some really funny repartee going on between characters in the midst of a long debate about medieval philosophy. Levity in conversation is its own reward, but when the discussion is high and elevated, the shift in tone is a good reminder that, at the end of the day, we are just reading a story somewhere while the real heroes are out saving lives and making sure our transit systems don't derail (figuratively and literally). Ellis exceeds all expectation when he is doing this. For example, Ignition City features this exchange:
And most of his books feature numerous instances of this.
In general, he strikes me as someone who has "done the reading," so to speak, when it comes to various topics. For example, in FreakAngels, Ellis frequently discusses aspects of engineering and technology at work in a flooded post-apocalyptic London, such as renewable power generation and rooftop greenhouse farming. While I'm mostly certain that he is not a trained scientist and engineer, the ideas he leverages are based on real ideas and theories. It never seems like technobabble, that is.
My only gripe with Ellis is his audacity to start a very good story and ultimately never finish it. Ignition City, Trees, and Injection are both such examples. He also has a tendency to abruptly end stories, which can be traumatizing (in the most hyperbolic sense). However, to his credit, he was able to finish Castlevania, which ended rather wholesomely, despite the breadth of material covered in the show. His novel, Gun Machine also had a rather satisfying ending.
On a whole, despite his past, my appreciation for his unique brand of storytelling has increased. He's consistent and delivers on a regular basis: the dream of all writers and readers.
Friday, November 24, 2023
So I've Been Listening to Christian Radio Again...
My journey through Premier Christian Radio continues.
“Me? Listening to Christian radio?” was something I never
thought I’d say, if I can be honest, on the principal that it tends to be
hopelessly out of touch and lame,
where apologists lean back in their armchairs to participate in the theological
equivalent of a circle jerk. But Premier Christian Radio, a British radio
station, complete with a programming line and numerous non-Christian guests,
continues to surprise me.
I’m listening to the “Unbelievable” podcast with Justin Brierley, which features guests of different faiths (or non-faiths) to discuss the differences between their views and Christianity. Typically these are dialogues, not debates, something that I think is important to distinguish. Each speaker shares their background, their faith, and throughout the discussion points of distinction arise. What I like about this model is that, if we assume that Christianity is the only path to God (ie. The “best” religion), then the orthodoxy and orthopraxy will speak for itself, and there’s no true purpose to developing an argument or debate.
The idea of wanting to mutually understand one another, I think, is something that is relatively new. In times gone by, resource scarcity motivated us, and there is something to be said about hope (namely, in the afterlife) being one such thing everyone contested. If person X said something that contradicted person Y’s metaphysical framework, the end result was a destabilization of an important resource to Y’s life. Today, our needs are mostly met by the institutions we have erected. (Perhaps this is why the marginalized have always been more orthodox than the middle and upper classes?) So our institutions lessen the blow when someone questions the source of our hope. In fact, most of us probably put our hope in things other than the metaphysical, whether intentional or unintentional.
As I write this on Black Friday, I’m reminded of a quote that I can’t rightly place where I heard it. “Where religion failed, capitalism took over.”
At the end of the day, I remind myself once more that Christianity speaks for itself. It is Truth manifested through the Hope of the Resurrection of the Son of God. While Apologetics is important, and must be studied to acquire a “thinking faith,” the core of our hope comes from our relationship with God and how we talk to Him. And our Hope in God, evident by our actions and disposition, is the best evidence for Him we could wish to have.
Happy Thanksgiving!
Sunday, July 2, 2023
Letting Go of the World and Backyard Activism
Maybe this will rub people the wrong way, maybe it won’t, but I’ve been thinking about some of the current events in my newsfeed, as well as the larger movements happening in our culture, and can’t help but feel exhausted.
This isn’t me, a white guy, being bummed out by “noisy minorities” or “angry women,” but just as a human being witnessing the endless outrage machines pumping out content, day after day, and seeming to not be able to escape it. Lately, I’ve been trying to reconcile the need to stay informed with the need to stay disconnected, and strike a healthy balance. Thus far, I’m coming up empty handed. My only, feeble, recourse has been to delete Facebook from my phone; which, even then, is kind of a pyrrhic victory. (How do you build a business/ following on social media without engaging in it? Trick question: you don't.)
I’m trying to understand the best way forward but not getting anywhere.
I started noticing this when I decided to stop listening to The Problem with John Stewart. Full disclosure, I love the show. It’s fantastic, informative, and generally entertaining. It’s also cathartic and moving, and getting to hear a dialogue being hashed out between people of varying opinions, something Stewart has always excelled at, is very gratifying. (We ought to recognize the diversity of opinion in this world and be OKAY with that.) But at a certain point hearing a continuous track of “the world sucks, everything is evil, everything is fucked,” becomes staggeringly oppressive. That is sort of the unforeseen gift of technology in general: we are given a mirror to hold up to our faces and observe the horror of who we are, without the veneer of best intentions and window dressing. And it’s awful.
Stay with me. I’m getting to my point.
So, I decided to find something different and landed on a podcast called Ask NT Wright Anything. The show itself follows a pretty loose format (at least as far as the first 30-something episodes are concerned), featuring Justin Brierley as host (known for his Unbelievable podcast), bouncing a handful of questions off of Wright every two weeks. (For those of you unfamiliar with Wright, he is a New Testament scholar that has contributed a wealth of information on the study of theology and history and philosophy over the last 40-50 years.) The questions vary week to week, some on difficult topics like abuse and church politics, but also touch on lighter things like general pastoral guidance, prayer, and intercession in general.
What got me thinking about the world, and my role in it, is the preface he mentions before answering these personal questions in the podcast. “I can’t be your 'online' pastor,” Brierley/Wright say emphatically. “Please join a local church community and seek guidance and have someone work through these painful topics thoroughly, in person.” But then, of course, Wright proceeds to start answering the questions as best he can. (He even did so with me some years back when I worked up the courage to email him about some of my own struggles with faith. An absolute boss of a human!)
This gave me an epiphany that may be kind of “bleh, that’s obvious,” but I realized that my ability to affect change in the world is fundamentally finite. So, how much I can influence the treatment of Uyghurs in China, is fundamentally small. It’s not something that I can change or control, personally. I can vote in a general election for policies and politicians that may want to address something like that but, even then, unless I go over there to actively change something, I can’t actually do anything. We still live in a world where geography separates us from active conflicts. Technology can bring us up close but only as voyeurs.
So, how did this revelation change my perspective?
I'm not saying "don't care about things like BLM or MeToo." I'm saying, "care about what is happening in your own neighborhood, in your own town." You can affect change there in a meaningful and positive way because it comes from your own hands. I think the appeal of activism in general comes from the vicarious experiences it produces, but otherwise it’s just abuse tourism (or, as some have called it, "voluntourism"). Similar to how Christian youth groups go to Africa for a week to build a single house and then leave to go home and feel good about themselves, it’s easier to find inoffensive ways to help than to actually get down in the mud and trauma of people in tough places.
(The irony of the former example is that Christians are called to actually do this, but we often (myself included) shirk those commitments in favor of a comfortable, drama-free existence. In fact, we are called to, and ought to, be involved in our local churches, be with others in solidarity with their struggles, and volunteer where necessary. While it seems trivial to pick up chairs after service, it is Kingdom work that serves an immediate need for everyone.)
The good thing about local activism is that you, the individual, are the hands and feet of the movement. You see the change taking effect and you aren’t fucking off to somewhere else afterward to allow it to grow back (sometimes worse than before). But the constant availing of ourselves to this kind of brutality and carnage in the remote places that we will never set foot in, via social media and the 24-hour news cycle, is exhausting. If anything, media organizations of every flavor only profit off it when we tune in and pay attention to it (via advertising revenue). What I’m not saying is to be indifferent to earthquakes in Haiti, gun violence in Florida, or wars in Europe. What I’m saying is, if you do decide to engage, quit your job, change your life, actively do something about it. Otherwise, you'll just be angry, constantly, at how shitty the world is, and continue the endless cycle of outrage and grief at all the bad things we have no control over. But, the alternative is far better: do something about it in your own backyard. And over where the carnage is, make the choice to let others do the work, that is unless you are otherwise called to be there yourself. God is still in control.
That said, I sat on the above for a day or two and felt compelled to add an additional thought... There are events that occur that do demand international assistance, like the ongoing war in Ukraine, or previous international incidents like the Bosnian War or the Rwandan genocide, but I think the response of private citizens willingly enlisting their skills and services to confront these events is the most realistic path forward. Also, in the wake of the murder of George Floyd, making an active effort to be aware of systemic racism and confronting it where possible, has different applications specific to whichever region we live in. In California, for instance, Latino communities make up the largest percentage of residents, yet are routinely marginalized. So, wherever we are needed, we should go and support others and be prepared to serve and minister.
Saturday, December 24, 2022
Merry Christmas! Updates Abound!
So, what have I been up to?
I have been vacillating back and fourth about what to do about my videos. I had a production method locked in, but when Instagram changed their platform a while back, I never took the time to find a new platform. So now I have this 600$ camera and nothing to film. (Truthfully, I have things to film, but I don't know what I should be focusing on.) To this day, my most popular video was a review I did of Mister Miracle by Tom King and Mitch Gerads. It was a part of a series called, "What the Heck am I Reading?!" which I occasionally harken back to in Instagram posts. This past week it was some clippings of Static, a comic that ran in the 90s that introduced the character Static (of which I remember fondly from the DC Comics animated series, Static Shock). The issue in particular referenced the tension between the Jewish and Black communities in the 90s, which seems all too relevant today with the resurgence of anti-semitism in the mainstream media ecosystem. Reading something written, at this point, almost 30 years ago, as if I pulled it from the culture section of the LA Times today, is as wild as it is bizarre.
Working with my designer Greg, on his publishing label Electi Studio has yielded some amazing fruit. I may be able to get involved more closely with one of his new properties, which already has large base of players! This reduces the amount of work incumbent on me to self promote. Doing that has always been exhausting and something that I struggle with, so the opportunity to just write without needing to worry about managing a social media presence is a really big deal to me.
The short story anthology that I am writing to endcap the Dynamic Synapse Protocol universe was put on hold to help Greg with the above since June of this year, but since the beginning of November I've been back at it again. I've re-read about 2/3rds of Dynamic Synapse Protocol to help find some narrative beats to reference back to in the anthology. Of course, I've found a few mistakes that made it to print, but thankfully nothing too major. (Most books have some typos still when they go to print. You know, because pobody's nerfect!)
The most impressive thing about revisiting a book, or really anything that we have written after some time, is that the work is mostly unfamiliar. Too much time has passed, so all the intimate details just fade away. The result is that we get to read something with (nearly) virgin eyes, and it's a strange experience.
What have I been listening to?
Over the Thanksgiving weekend I listened to Devin Townsend's new album called Lightwork. I loved the conceit of a metal guy embracing the Seattle-esque indie textures of post rock. It was authentic, of course. The single off the album "Call of the Void" was definitely the best track. Something to listen to while allowing my mind to drift away into a fugue as my wife drove us home.
What have I been watching?
F is For Family has dominated my evenings. After Alyssa puts Eowyn to bed we are mostly watching this, which is (I can only assume) a semi-autobiographical retelling of Bill Burr's childhood. The ebb and flow of comedy and tragedy and turmoil and all that plagues Burr's fictional family, is wildly engaging. It's also set in the 70s, which allows the writers to explore some of the period instances of misogyny and racism. Strangely, what the kids get up to in the episodes, isn't too different from what I lived through during the 90s. I don't know if that is a good or a bad thing...
I found a new church!
Merry Christmas and Happy New Year
Tuesday, August 24, 2021
Adulting in Peace
My life is slowly becoming that Dr. Manhattan meme, where the omnipresent, and nigh omniscient, super hero sits on the surface of Mars, contemplating his life with jagged simplicity.
Behold, pretension! |
We've been in the throes of our first escrow, an entirely new process that I'm only beginning to understand. The byzantine disclaimers and addendums, compounded with legal aphorisms, wash over me like a salty wave that someone died in. Of course, I should be thankful. Owning property is a gift. And every gift is an opportunity for understanding and growth.
In all seriousness though, I had this strange moment of clarity, maybe 5 minutes ago. I was in the kitchen, hovering over a dissected crown of broccoli, realizing that my mind was characteristically "adult" in the moment. (Obviously, I've been an adult since I was 18, though even that status is symbolic in our highly specialized society.) I was watching myself move, as if in 3rd person, a weight resting on my shoulders that was altering the way I moved and behaved in that space. A similar moment happened in my 20s, when I signed my first lease to rent a town house (for the low, LOW price of $1000 per month). I was so scared and immobilized by the weight of rejection and the potential for failure. What if I couldn't handle it? What if I lost my job and, therefore, couldn't make the payments? I felt, in a way, hobbled by the immensity of the commitment, despite the fact that it was so mundane in hindsight.
Now I was standing over the cutting board, feeling secure and in control of my life. I was doing an "adult" thing and feeling characteristically "adult" about it.
I've said it before: the progression from a childlike mind to an adult one is less about the traversal of legal status and more of an epiphany that, you—yes, you—are in complete control of your decisions. (That is, as far as "mortal" control goes in the infinite and all powerful presence of God). When I was buying 3 six-packs of beer a week to self medicate my stress, I was a child, abdicating my right of control over my body and mind. Now, I'm making the conscious decision to be an adult and take the helm of my life, inasmuch as I can in light of God's will.
The apostle Paul kind of addresses this in 1 Corinthians: 11-12. And, in the context of the larger dialogue at work in the passage, as God renews our hearts through the work of the Holy Spirit, this peace that I feel will only grow, ultimately to resolve in my death and resurrection. And that, that is dope, my friends.
"When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known."
Thursday, March 25, 2021
"Oncoming Traffic" By Stuart Warren
There was traffic on West 580, right in front of the Richmond-San Rafael Bridge.
Traffic rarely happens. When it does, it usually inspires fascination, even wonder. The passing traffic does not stop. Motorists spying in the moments between moments. Life oncoming, then gone.
This time was different though.
There were two cars hedged off to the right shoulder: a 2038 Tesla sedan and a 2018 Honda Civic. The rear crush points on the Tesla were pancaked—what remained of the trunk space, mostly gone. I glanced out of my window and saw the two drivers in a heated fight, a paramedic between them with her hands up. A police officer was dragging a dumbbell set—ejected from the trunk of the Civic—off the center lanes while we waited.
By 2028, most of the Bay Area was autonomous. By 2032, the rest of the state followed. The current Administration established a buy-out program for manual-pilot autos, encouraging the conversion. But, among the millions, a small minority held out. Mostly older men, and a younger generation galvanized by passionate rhetoric to retain their “right-to-drive.” When accidents happened, it always involved a manual-pilot car. There would be a highlight on the evening news—national coverage if the collision was big enough.
The Civic’s owner was red in the face with anger, spittle ejecting from her mouth. It wasn’t about the car. She stood her ground. This would be on camera, the pavement her stage. Ten-thousand talking heads explaining the nuance of car ownership, the “right-to-drive.”
It was something we debated at work, before our managers would step in to re-establish office etiquette. At church, I would argue the nuance of scripture, how the church adjusted for cultural changes, while others flatly denied my points, on the basis of free will and choice. In school districts some advocated—think of the children, they would say—for manual-pilot school busses, that it was unconscionable to entrust students to the cold will of the onboard intelligence.
But as passionate and antiquated the logic was, we all knew that 94% of auto-accidents involved manual-pilot vehicles. 100% of all autonomous cars were zero-emission, and manufactured by carbon neutral companies. Average commute time was lowered by 30% as the speed limit was raised by 25% across the western United States.
The police officer signaled to the line of stopped cars to proceed after a few minutes. I cracked open my book and thumbed to the page where I left off, feeling the pull of my body into the seat, the scene disappearing from view.
Where 580 merged with 101 North, brake lights crept up along
the frontage road.
Tuesday, October 27, 2020
Talking with My Dad about Fact-Checking
My dad and my brother at a BBQ back in 2013. |
The other day I was emailing my dad an article that The New York Times put out which fact checked the final presidential debate from this past week. My dad's response, was more or less what I expected:
The NY Times is long known to be a left of center publication. Hence their reporting reflects their acknowledged philosophic points of view. The Times “fact checkers" are only preaching to the choir. The “fact checkers” are hired by the Times. Would these folks opine contrary to the Times editorial board and expect to remain employed? Do you actually believe the Times would publish opinions that are not congruent with the established editorial opinions of the paper? It would be the similar if I sent you an article from the “Federalist” or from Fox News. Both data sources have an ax to grind.
My dad is very conservative, having been a devotee of Rush Limbaugh and Dr. James Dobson for most of his adult life, although the above was much softer than his usual assessment of the current political climate. What I found interesting was his position: the relationship between a paper's policy bias and its inherent "truthfulness" changes depending on the observer's own political alignment. Someone who is "liberal" would praise the Times for its desire to "uncover the truth;" whereas, someone who is "conservative" would cynically claim that the fact checkers were hired in bad faith. (I mention these in quotes to emphasize the relative absurdity each designation has attracted over the past few decades.) Of course, the reality is somewhere in the middling grayness. For instance, I would opine that most of what Fox News puts out on their network are news stories with an original spirit of truth, but filtered through a lens that confirms the biases of their viewership. The original story may actually be factual, but the interpretation detracts from the "truthfulness" of the presented story, to such a degree that the final result is no longer true. I think this goes the same for other news outlets on the left side of the isle, though to a lesser degree. In this instance, the final story still retains the original "truthfulness," but now is veneered with a layer of interpretation that deviates from the original meaning of the story.
To illustrate the ways this can happen, I have prepared an example meant to be an objective description (hypothetical of course) of events. (Remember though, true objectivity is impossible, regardless of viewpoint.)
Statement A)
Today, at 5pm, a protest occurred in downtown Los Angeles. Joe Smith, Professor of Black Studies at UCLA, organized the event to bring awareness to a recent event where Black suspects were detained and suffered injuries. After 2 hours, a fight broke out between protestors and counter-protestors. The police were called in response leading to the arrests of 3 protestors and 2 counter-protestors.
Typically, journalism reports the above and adds subsequent commentary to interpret the event. So a Fox News newscaster may include additional commentary on top of Statement A to create an entirely new Statement B:
Statement B)
Today, at 5pm, a student protest occurred in downtown Los Angeles. Joe Smith, Professor of Black Studies at UCLA, organized the event to bring awareness to a recent event where Black suspects were detained after resisting arrest and suffered injuries. After 2 hours of what local business owners described as complete chaos, a fight broke out between protestors and counter-protestors wearing MAGA campaign clothing. The police were called in response leading to the arrests of 3 protestors and 2 injured counter-protestors.
The above adds additional descriptive information that, while technically true, distorts the original meaning of the information. The addition of "student" will delegitimize the protestors as being politically immature. The addition of "after resisting arrest" justifies the injuries sustained to the detained men. The addition of color commentary from eyewitnesses charges the event with subjective emotional energy. The addition of "wearing MAGA campaign clothing" assumes that the protestors were agents of anarchy, whereas the counter-protestors were supporting a return to order by the current Executive administration. The final addition of "injured" insinuates that the protestors were violent and the counter protestors were not.
The same kind of additions can be added for a left leaning message:
Statement C:
Today, at 5pm, a protest occurred in downtown Los Angeles at Bunker Hill. Joe Smith, Pulitzer Prize winning professor of Black Studies at UCLA, organized the event to bring awareness to a recent event where Black suspects were unlawfully detained and suffered injuries. After 2 hours of peaceful demonstrations, a fight broke out between protestors and armed counter-protestors. The police were called in response leading to the arrests of 3 protestors and 2 counter-protestors charged with intimidation and brandishing a deadly weapon.
The additional details highlight the location of the protests taking place in a cultural center of downtown Los Angeles. The organizer, Joe Smith, is given credibility with his past achievements. Adding that the suspects were "unlawfully" detained suggests systemic injustice in some form contributed to the circumstances surrounding the arrest. The quality of the demonstrations as "peaceful," gives sympathy to the protestors, who are threatened with violence by "armed" counter-protestors. The final detail of the 2 counter-protestors being "charged with intimidation and brandishing a deadly weapon" further indemnifies the actions of the original protestors.
So, yeah, subjective statements are fucked up.
Given the above, we have only looked at statements, and how objective data can be modified with commentary to create a subjective message. But this kind of influencing can go to additional lengths to influence the subconscious of the subscriber. The curating of related and unrelated stories in a segmentation of news media can add an additional "metastory" on top of everything that then further tints the overall interpretation of all events in the given time frame. Depending on the publication's perceived audience, the metastory will adhere to a particular philosophy, the objective to confirm the bias of the readership. Late author and semioticist, Umberto Eco describes this in his satirical novel Numero Zero, which analyzes the underlying methodology of tabloid media (which in this case, concerns the various regional conflicts and cultural eccentricities of Italy in the early nineties):
"I know it's commonly said that if a labourer attacks a fellow worker, then the newspapers say where he comes from if he's a southerner but not if he comes from the north. Alright, that's racism. But imagine a page on which a laborer from Cuneo, etc. etc., a pensioner from Mestre kills his wife, a newsagent from Bologna commits suicide, a builder from Genoa signs a bogus cheque. What interest is that to readers in the areas where these people were born? Whereas if we are talking about a laborer from Calabria, A pensioners from Matera, a newsagent from Foggia and a builder from Palermo, then it creates concern about criminals coming up from the south, and this makes news..." pg. 46-47
So the idea Eco summarizes (from the point of view of Simei, the Editor-in-Chief of the fictional magazine, Domani) is that, if a newspaper advocates for a specific philosophy, there are ways to use objective data to make a subjective meta-statement that will guide the reader to a specific conclusion. For instance, Fox News might report three of the following (hypothetical) stories in a 24 hour news cycle:
- "Obama congratulates Hillary Clinton on her new book in a Facebook post."
- "Clinton Foundation fired an employee for [unspecified] misconduct."
- "Wikileaks obtains emails involving a large investment made by Hillary Clinton in a German technology firm."
- [Indicates a close association (professional and personal) between Hillary Clinton and Barak Obama.]
- [The Clinton Foundation is corrupt.]
- [Hillary Clinton is beholden to foreign interests.]
I highly recommend looking at Abbie's research into conspiracy theories and how they develop |
Sunday, September 6, 2020
It's Time to "Defund" Evangelicalism
Normally, I wouldn't barrage you guys with something like this, but, I keep recycling these thoughts over and over. And it's reached a point where I just need to let it go and move on. Sorry, in advance. But as a reward for your tenacity, enjoy some DankChristianMemes while you read!
In 2007 a book came out called, "unChristian: What a New Generation Really Thinks about Christianity…and Why It Matters." Of course, it made the rounds in my church circles, telling us what we already knew, but the impact the book has made has radiated outward through time, retaining it's relevance (especially now).
Clarification needs to be made between "evangelizing" and "evangelicalism" before proceeding.
The basis of evangelizing comes from the words of Jesus before he ascended into heaven. In the synoptic gospels, these passages occur typically at the conclusion of the books. Specifically in Matthew 28:16-20, the Apostle Matthew writes:
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshiped him, but some doubted. And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.
Evangelizing, specifically, is the act of going out and telling people the gospel (ie. the "Good News"), which can be understood in a variety of ways, but can be ultimately summarized as communicating the truth that Jesus made amends to God on our behalf out of love for us and now we can live a life with Him and for Him. It however does not mean establishing distant trading empires to extract resources, enslaving and homogenizing ethnic minorities, or nationalizing refugees. Purely, it is an act of communication and service. It is impossible to coerce someone to believe in God (ie. trust Jesus at his word), but it is possible to demonstrate his love selflessly by being forgiving, capable of love, and willing to serve those Jesus came to serve. This is not the same as participating in corporate worship (ie. going to church), being a member of a social/political organization, or engaging in spirited debates on social media. It, by definition, requires intimate proximity to the party being "evangelized."
This labored definition, which could be so much longer, is meant to make unambiguous the process and means through which "evangelizing" is undertaken. Evangelizing is, from a distance, unimpressive and without pomp. It's capacity is to be miraculous and is considered to be one of Paul's described spiritual gifts that Christians receive when accepting the truth of the gospel.
Evangelicalism is a confederacy of smaller institutions and organizations that combine to form a massive movement in the United States. (Use of the word "confederacy" is unrelated to Evangelicalism's initial justifications for Slavery in the United States.) The institution, in my personal experience, has iconic membership aspects; that is, much like a bank's functions (interest, return on investment, and lending) coalescence to become a piece of the American Banking institution. For example, the church I attended in Escondido, California growing up allied with popular cultural movements and affiliations associated with American church organizations including, but not limited to: "conservative" politics, Pro-Life, Anti-Gay, Nationalism, American Exceptionalism, support of the Israel nation state, Dispensational Eschatology, and Anti-Immigration. Evangelicalism is supported by multimedia platforms, like radio, television, and printed materials, which serve to spread information pertaining to theology, social movements, denominational conferences, theology, political endorsements, and charity initiatives. Churches, depending on size, commonly operate with an executive board of elders that report to a "senior pastor," who's primary role can be as singular as Sunday teaching, to a myriad of responsibilities that cover the vision/direction of the church, counseling services, fund raising, branding, marketing, and ministry oversight (childcare, youth group, senior outreach, etc). The only reason why I bring this up is because these functions are just as apart of the American Church's identity as Evangelicalism is associated with the previously stated points.
Again, this labored definition is meant to distinguish Evangelicalism from other institutions that involve an "organized" expression of Christianity, such as the Emerging Church (moderate) and the Emergent Church (liberal/syncretic with concurrent, cultural movements).
The problem with Evangelicalism is that it fundamentally escapes the purview of the Gospel and it's core teachings, instead substituting extra-biblical interpretations of scripture as orthodoxy, as well as syncretize with conservative ideology, which itself has become a state religion that mythologizes and deifies particular government institutions/principles. (Fascist and Authoritarian governments attempt the same thing, much to the dismay of contemporary, civilized nations.)
One of the lamentable failures of Evangelicalism is the substitution of commentary/interpretation in place of sola scriptura (the idea posed by Martin Luther during the Reformation, that scripture alone was the authority of the church, as opposed to Rome). Instead of seeking answers in the teachings of Jesus and His gospel, the interpretation of others takes precedence, and the believer ceases to consult scripture for truth, but blindly accepts current culture's "truth." For instance, on the issue of immigration and the seeking of asylum, Matthew 2:7-15 describes Mary and Joseph fleeing for their lives as Herod maneuvers to seek out his potential opposition and eliminate it:
Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy. And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way.
Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.”
The irony that Joseph would seek refuge in the country of his ancestor's persecutors notwithstanding, Jesus in his infancy (guided by God's provenance) takes on the role of immigrant and refugee. Later on in the same gospel (Matthew 18:4-6), Jesus asks his disciples to undertake their walks with him with the humility of young children. He concludes this thought with the following:
Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.
But, despite the very words of Jesus himself, the instruments of Evangelicalism prioritize the needs of the state over the needs of his children. Even worse, the network of affiliated organizations that align under the unified banner of Evangelicalism user their platforms to convince their congregations that nothing is wrong with turning away those that seek aid and refuge.
Aside from the antithetical stances that Evangelicalism takes on immigration as a whole (including refugees and asylum seekers), Racism is prevalent in the culture of Evangelicalism (or, at least, implicitly) because of its silence on the topic of equality among those created in the image and likeness of God. Liberty University (a "bastion of the Christian Right") and Bob Jones University both encouraged (and in the latter's case, enforced) the separation of couples based on race. Historical institutions of Evangelicalism defended the practice of slavery with scripture. Bishops William Meade and Stephen Elliot noted that the institution of slavery was a part of God's plan for the world, assuming a prototypical argument for the "White Man's Burden." However Frederick Douglas rightly denounced the words of of those like Meade and Elliot stating,
Between the Christianity of this land and the Christianity of Christ, I recognize the widest possible difference—so wide that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked. To be the friend of the one is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ; I therefore hate the corrupt, slave-holding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason but the most deceitful one for calling the religion of this land Christianity...
The amplification of these evils extend from the nationalization and mythologizing of Christianity's impact on key moments in the formation of the United States government. The ongoing argument I often hear is that the United States of America was founded as a "Christian" nation. This is strange considering that the resounding majority of the founding fathers were Deists or nominal Christians, heavily influenced by Enlightenment Deism. Why this is important is that Evangelicalism, rather than joining the rest of Christendom in curbing the excesses of capitalism and the policies that conflict with the Gospel, the incorporated cogs in the machinery of Evangelicalism equate the combined successes of America's institutions with God's favor and approval. The reality is that Jesus's Kingdom of God transcends national/political institutions (as well as the divisions of sex, ethnicity, and wealth.) Jesus, multiple times in the gospels, rejects the mob's wishes to nominate Him a leader against the provisional Roman government in Palestine. In fact, he goes so far to say that it is right to pay taxes to Cesar. The theocratic tendencies of Evangelicalism conflict with Jesus's mission to unite the entire world under one Kingdom of God, in that it advances a false narrative that the USA is anointed by God (due to a nationalist interpretation of the Book of Revelation).
For the sake of brevity, that this alone could go on and on, I will stop here. Evanglicalism as it stands wields an influence that is implicit and far-reaching in our culture and our traditions. It feeds a narrative that denies the sovereignty of God and his providence (in that if non-christian voices exist in a national conversation, God/Jesus/Holy Spirit will somehow lose His ability to work and minister to those who answer to Him). It attempts to support, without the aid of scripture, the demonizing of immigrants out of unjustified fear. It entertains the worst aspects of the pharisees that Jesus denounced by "praying loudly" in public spaces (saturating the media with feigned piety), being "whitewashes tombs" (the artifice of piety despite endemic moral failure), and removing themselves from those "defiled" (supporting and executing policies that harm the most vulnerable of individuals, foreign and domestic).
It is my hope that Evangelicalism will be tested and broken under the weight of it's own egregious deeds, so that we can all move on and pursue Christ, unimpeded by cancerous and unfounded theology that distorts the Gospel.
Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God."
Luke 9:62
Sunday, May 24, 2020
Why It's Better To Share, Instead of Borrow
Holy shit! Is it my birthday? I thought. Guy Pearce is my jam! So of course I embarked on a binge of this very short miniseries. (3 episodes, 3 hours)
I was impressed. Before I tell you why, consider the following.
Every so-and-so has done the Christmas Carol story before. Despite the story being of English origin and set in the very specific context of industrialized England, somehow Americans has also been hooked. This is likely due to the biblical overtones of the story. The three ghosts can loosely represent Christocentric ideas like the Trinity or the three days Jesus spent in the tomb after his crucifixion. The story of redemption, of forcing a man to repent for his sins and receive salvation. The lessons taught about generosity, grace, and the worship of material wealth. Even Scrooge's first name, "Ebenezer," is derived from the Hebrew word "ebhen hā-ʽezer" (literally "stone of help"), to symbolize the divine assistance Scrooge receives from the spirits, as well as the heart of stone Scrooge possess until his redemption. It's all there and easily received by a population that is loosely familiar with biblical verbiage.
The story is so ubiquitous (over here, "across the pond") that I grew up on several iterations of Dicken's work including, but not limited to, Mickey's Christmas Carol, The Muppet Christmas Carol, Scrooged, and A Christmas Carol, featuring George C. Scott (1984). (While jogging my memory, I discovered a version with Patrick Stewart!? What have I been doing with my life?) And, even if some of these versions are unfamiliar, it's likely that at least one of these has made it into your life at some point.
I actually liked Scrooged the best growing up, seeing it as some kind of Ghostbusters spin-off. |
So, yes, I was very impressed with the recent version put on my FX. The expanded format allowed for a greater level of narrative depth in areas previously unexplored, such as the politics of the afterlife and the hellish bells that toll there. There is also motivation on Marley to move Scrooge to repentance. For, if Marley fails, he will be cast into an unrelenting purgatory. The #metoo movement is invoked when Scrooge forces Mrs. Cratchit to undress in front of him so that she can take out a loan for live-saving surgery for her son Tim. The spendthrift policies of industrialized Britain and the deadly cost of unbridled capitalism are as relevant today as it was then (corporate loopholes, poor working conditions, the wage gap, the working poor, unaccountable executive, etc.). There is even a scene depicting the rationing of coal, where Cratchit is, absurdly, charged for having additional coals provided to his stove in Scrooge's office. Each of these details cement the viewer in the time period and add layers of complexity to the story that has too often been sanitized by an over-emphasis on joyful climax. (Yes, Scrooge is redeemed. But that doesn't negate the pain and neglect he caused, or the inevitable restitution implied by his change of heart.)
But why write about this in the summer? Why is this important?
I actually was hooked by a line read by Pearce in the show, and I knew that I would want to write about it eventually, but never had the time to do so. Specifically, Pearce states the following:
"A gift is but a debt, unwritten but implied."This idea got my attention, as I languished on my mom's couch last Christmas. Specifically, I had bought my brother a 3D printer, which I wanted to give as both a celebration of his personal industry and the accommodations he made for me while we visited our father in Hawaii. It was quite an expense, something only made possible by money recently bequeathed to me from my late grandmother, but it was worth it. The above quote seemed to explain something behind the materialistic motivations inherent in gift giving. Though my brother was none-the-wiser, there was some part of me that that sought recompense.
Guy Pearce as Scrooge. |
I've always been fascinated by the interaction of words, specifically when people use different terms interchangeably. The language behind share and borrow is markedly different, despite their everyday use as equivalents. Both terms invoke the collaborative ownership of something (wealth, property, resources, etc). Both are primarily positive in connotation. Where the terms part ways involved the object of the sharing or borrowing, In the latter case, borrowing implies that resources gained are returned. Sharing implies extended or perpetual ownership. I would not be the first person to write about the implications behind gift giving. But what I seem to get stuck on is the liquidity of the terms.
Sharing reminds me of the early Christian Church. In the Book of Acts 2:42-47 we read the following:
42 And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. 43 And awe came upon every soul, and many wonders and signs were being done through the apostles. 44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.
The only reason I bring the bible in to this, is because Americans typically leverage biblical language, the language of A Christmas Carol, while championing the acquisition of wealth, equating divine favor and moral excellence to those who were most adept. But, clearly, in the bible we see a different idea taking place: the sharing of resources for the betterment of the collective. This is essentially a prototype of communism, where members of the community own the "means of production."
Oldie, but a goodie. |
Scrooge's statement, where a gift demands reciprocity in some form, brings an argument against charity, that in giving there is an implicit motive to justify one's self. Or, we simply give to feel congratulated and compensate for a moral failing that looms over our consciousness. The moral of A Christmas Carol promotes the idea of selfless giving, specifically grace.
Borrowing, as a concept at least, implies temporary ownership. It is active on the part of the supplicant, passive on the part of the provider. One goes to an institution and asks for a resource and is given that resource, with the understanding that this resource will be repaid in some capacity over time. Obviously this practice is monetized to favor the institution. Some form of additional reciprocity is sought to justify the initial lending. This is typically done with charging interest, where a percent of the total money left to be repaid is charged in addition to the principal. I'm laboring on the minutiae of this to prove a point: of the two terms, only borrowing is inherently predatory.
When we share our resources, we are committing to mutual prosperity and strength. A community, even on the fringe, will survive indefinitely when operating under the concept of sharing resources. Likewise, when someone buys "shares" in a company, they are participating in a group effort to see something come into being. Sharing, in my mind, aligns with the concept of grace; that is, unmerited favor. Grace is a gift. There is no implied debt or language hinting at future reimbursement. It flies in the very face of modern theories like laissez-faire capitalism, where economies are advanced on the basis of self-interest and competition over limited resources. This is incompatible with the Gospel and the concept of sharing. But, even Christians seem consigned to rationalize the use of free market capitalism as a means to an end, or a necessary evil that we must all endure for the sake of general order. Verily, Jesus never said, "Blessed are the poor, that is, unless they deserve to be poor because they collect food stamps, make bad decisions, and are addicted to meth." Sharing involves two active participants, and, rather than the supplicant approaching the provider, it is the provider that approaches the supplicant.
At the end of the day, the nuance of this argument can be obfuscated by quick tempers and personal narratives. Objectivity flies out of the window and we typically keep to our camps, where the firelight is warm, comforting, and calming. Rarely are we forced to venture beyond the borders and confront the wilderness. That would require bravery, after all. I know that my philosophy is influenced by the teachings of Jesus, which some may find hostile for tertiary reasons. If you, reader, are not a fan of the whole Christianity thing, then consider something like the Utopian future of Star Trek, embodied by the fictional organization known as the United Federation of Planets. In this speculative timeline, resources are shared within the federation. Though there is money exchanged between the Federation and other species (ie, the Ferengi, who covet "gold plated Latinum"), the act of doing so is implicitly denigrating to both parties. And, though it seems absurd to live life based on fictional principals, just because it's not real doesn't mean it can't have an impact on how experience the world and interact with it. (In my case, I believe Jesus is reality, which I would call a "win" in my book.)
Anyways, that's what's been on my mind the past few weeks.
In other news, I finished my 3rd book this weekend. I am beyond excited to share the details with you as the book enters the design process!
#TheWorkingAuthor
Saturday, February 22, 2020
Abortion: (A.K.A.) That Thing We Don't Like to Talk About
Something that stuck with me was one section on Abortion, selected from Jo-Ann Shelton's As the Romans Did, which she sources from Soranus' work Gynecology 1.64. 1-2 and 1.65. 1-7:
"In order to dislodge the embryo, the woman should take strenuous walks and be shaken up by draft animals. She should also make violent leaps in the air and lift objects which are too heavy for her [...] If this is ineffective, she should be placed in a mixture, which has been boiled and purified, of linseed, fenugreek, mallow, marsh-mallow, and wormwood. She should use poultices of the same substances and be treated with infusions of of olive oil, alone or mixed with rue, honey, iris, or wormwood [...]
A woman who intends to have an abortion must, for two or three days beforehand, take long baths and eat little food. She is then bled, and a large quantity of blood removed from her [...] After the bleeding, she must be shaken up by draft animals."
The section continues for another paragraph focusing on the things one SHOULD NOT do to instigate a miscarriage.
The only reason why I bring this up so randomly is because I was watching Michelle Wolf's newest standup on Netflix (which was amazing) and one of her bits was about her experience getting an abortion, and the general apathy / antipathy that women experience when getting the procedure done. Obviously, when Roe v. Wade passed in the early 70s, the days when women would get back alley abortions was, at that time considered, hopefully over with. (I don't know if this was truly the case, or if it took a few years of general developments for the service to become widely accessible.) But one can assume that the procedure, before the landmark legislation was passed, was likely dangerous and unregulated, or improvised with varying degrees of risk to the mother.
The Reader in Question |
Excerpt A |
Excerpt B |
Legality and use cases aside, I've never liked the idea of abortion because its a morally ambiguous position. I would never vote against Roe v. Wade under controlled conditions, but the fact that so many, male and female, talk about it with flippancy is unmistakably horrifying, especially when considering the existential ramifications of the procedure. This is because the decision ultimately is decided based on a value assessment of the fetus. Were I to kick a woman in the stomach, instigating a miscarriage, whether or not I serve a life sentence for murder depends on the viewpoint of the one who is pregnant. (ie. If she had paid me to do it or if I did it out of malice/aversion of being a father.) In the thought experiment, the child is the controlled variable, the independent variable is the binary choice of abortion vs non-abortion, and the dependent variable is the perceived moral outcome. Why is that? The child's value is relative to the caregiver in either scenario. And let me be absolutely clear: I'm not even, remotely, suggesting that a woman should be shamed for having an abortion. Do not put those words in my mouth, please. What I am struggling with here is the philosophical situation at hand where one life is of depreciated value, based not on medical complications or tragedy of circumstance, but based on whether or not the child will place an imposition on the caregiver's emotional, financial, social, or occupational livelihood. Granted there are outlier incidents like rape or incest that do make up a minuscule percentage of the sum total of abortions accounted (1% and .05% respectively according to the Guttmacher Institute, a strictly non-partisan research group that studies sexual/reproductive health and was founded by a former president of Planned Parenthood), but I am focusing on the vast majority of other instances.
There are common objections to my previous points, but the main one that I hear, one that seems to cast a shadow of influence over all, is the idea that an embryo, regardless of developmental state, is simply "just a bunch of cells." The fallacy of that argument lies in the reality that everything is "just a bunch of cells." Killing a grown adult, child, or elderly human specimen, is morally repugnant in most cases. Killing a grown adult, child, or elderly human specimen,because their existence places a emotional, financial, social, or occupational burden would be exponentially worse. I would argue that this utilitarian approach to placing value on life begets other odd conclusions, such as devaluing the autonomy and rights of animals, as well as hyperbolic solutions to "solving the homeless problem." In each case the subject of these debates are "just a bunch of cells." So this leads me to conclude that these value assessments are made on the immediate state of the organism, and not, simply, what the organism could be at a later point in time. This doesn't sit well with me because any formal consensus on the matter would lead to rippling effects. For instance, is the purpose of criminal justice to "punish" inmates for an offense, or is the purpose of criminal justice to "rehabilitate" them? The former makes a value assessment on the immediate individual, without any thought taken to modify the behavior against future offenses. The latter does not consider the immediate individual, but considers the potential individual, and takes steps to transition one to the next.
There are other ideas at play here bigger than me, obviously. So many so, that I could not begin to address them without writing a book. I intentionally did not evoke religion in this assessment because individual values may not subscribe to the authority of scripture. (Which is fine.)
My argument for life in potentia can be subverted in a variety of ways. Some may say that life is not only based on value assessment but also general consensus. (Life based on consensus values the viewpoint of the group however, not the individual.) Others may argue that reproductive rights proceed from earlier movements in gender equality and women's suffrage. But, at the end of the day, opinions are like assholes. Everyone has one, and they usually stink. I can accept that the viewpoint I have cultivated over my general life experience may not suit everyone. I can even state that, according to my theological presuppositions, I firmly believe that every aborted fetus is predestined to spend an eternity with God the Father, because it would go against everything I have read in scripture to say otherwise. Like any debate, however, nuance is often lost against monolithic ideas. I would just ask of anyone to consider the extent of the argument and exercise the ecumenical due diligence.
~SW