Righteous Indignation, Ch. 10 (p 76-78)

Righteous Indignation, Ch. 10 (p 76-84)
Toxic Waste and the Talmud -- Jeremy Benstein, PhD

(1) "Legislation and policy are often disassociated from Jewish tradition for reasons including relegation of religion to the private sphere, fear of coercion, stigmatization of religious law as backward, and the claim that 'secular' policy is a realm for politicians and experts, not rabbis" (p 76).

The role of religion in/on government, especially as played out here in the United States, is a tricky one. While most religions don't want the government interfering with their worship and way of life, they do have something to say about how the government operates and spends its budget. But how far to go? Where is the limit as religious leaders and lay persons use the ballot to enforce their views on abortion, gay rights, corporate freedom, school vouchers, smoking in public areas and public funds for faith-based social initiatives? In the past, the list would have also included slavery, civil rights and women's suffrage.

What principles should guide the religious community in deciding what actions are appropriate and which over-reach the boundaries between church and state?

(2) "The Mishnah enumerates different classes of damages (avot nezikin), but the underlying principle is the same: the liability rests on the individual" (p 77).

Who should pay for the Superfund clean up, tax payers or the corporations who caused the damage?

(3) Liberal philosophy, which underlies so much of our culture, sees the individual and his property as inviolable--a concept that has been extended to corporations with disastrous effect" (p 77).

For more evidence of this claim, watch the documentary, The Corporation. What are some of the negative effects of corporate power? Do I know who and what I'm supporting when I hit the mall, when I invest in retirement funds?

(4) Without a strong ethic of the public good, and legal responsibility for the effects on that which is all of ours, privatization and economic globalization are pure plunder" (p 78).

What can I do about this? How can I advocate for responsibility? How can I live more responsibly?

Righteous Indignation, Ch. 5 (p 38-44)

Righteous Indignation, Ch. 5 (p 38-44)
The Legacy of Abraham Joshua Heschel: Jewish Spirituality and Political Transformation -- Rabbi Michael Lerner, PhD

My chapter is all marked up. How can I choose only a few selections for comment?!

(1) The first two paragraphs give an overview of the life, thoughts and works of Abraham Heschel.

What do I want people to say about me after the dirt covers my casket? What am I doing today that will lead them to those desired conclusions?

(2) "...one of Judaism's central contributions to humanity was precisely its integration of spirituality and the struggle for equality and justice" (p 39).

In your understanding, what is the relationship between spirituality and the struggle for justice (for the oppressed and the advocate)? What does this look like as lived in your life?

(3) Let me just give a shout-out to Tikkun magazine (p 40).

What other magazines encourage you in the work of spiritual and social transformation?

(4) Heschel "understood that the fundamental alienation in our society is not only about the deprivation of material goods and political rights. Without for a moment abandoning the struggle for rights and inclusion, Heschel tried to focus our attention on the deeper spiritual crisis that comes from being alienated from the spiritual core of our being..." (p 42).

In Walking with the Poor, Bryant Myers discusses how spirituality (when distorted or lacking) can be a cause of poverty. But in this chapter we are reminded of the crisis of spiritual poverty itself. What does it take to overcome this alienation? How could this question be better phrased? How can we help others grow in their own spirituality?

(5) "...lasting social change can only be won with building a politics that speaks not only to peace, environmental sanctity, rights, and inclusion but also to the hunger for meaning" (p 43).

If this is true, can the secular government be relied on for "lasting social change"? To me this points out the unique role of the spiritual leader. Or am I jumping to the synagogue/church/mosque too quickly? How can governments work to respect or build citizens' "hunger for meaning"?

(6) "The most urgent task is to destroy the myth that accumulation of wealth and the achievement of comfort are the chief vocations of man" (p 43).

Why are these pursuits problematic? How can these myths be done-away-with? What should our "chief vocations" be?

(7) The Global Marshall Plan goes well beyond the .7% of GDP that I normally hear activists and development professionals discuss (See The End of Poverty, Jeffrey Sachs). Very bold.

Would you support a national tax equal to 1-2% of GDP? What would it take to convince a majority of your country's citizen's to back such a proposal? Until this becomes a reality, are you personally sharing directly with those in need or through something like the Relational Tithe or your local faith organization? Is the Global Marshall Plan an approach you can embrace?

The Irresistible Revolution, Ch. 7a (p 191-204)

The Irresistible Revolution, Ch. 7a (p 191-204)
Pledging Allegiance when Kingdoms Collide

(a) "They had lost all faith in the empire and had become faithful to God alone as the one who could preserve peace and prosperity" (p 196).

What do I believe, really believe, brings peace and prosperity? Democracy? Communism? Free markets? State-controlled economies? Democrats? Republicans? Theocracy? Anarchism? Cooperation? Competition? Military? Diplomacy? More education? More laws? More dichotomies? Meditation? Activism? The President? Jesus? (not listed in any particular order)

And whose peace and prosperity am I concerned about? Mine? My neighbors'? My blood relatives'? My country's? Westerners'? Humanity's?

About the role of government, we read:

Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. (Romans 13:2-4)

So government has a role that God has instituted. Yet we do look forward to the ultimate fulfillment of this promise, understanding that in some mystical way the kingdom of God is now, is inside of us now:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. (Isaiah 9:6-7)

And the rub, the point of this chapter, is when they're opposed. Then we read:

Peter and the other apostles replied: "We must obey God rather than men!" (Acts 5:29)

Nazi soldiers should have disobeyed their unjust commands. All soldiers must disobey unjust commands. As citizens of heaven before citizens of a given country on earth, we must disobey laws and commands that contradict the laws of our true kingdom. No one can stand in the judgment and say, "But I was following orders." The response will be, "You weren't following MY orders. You belong to the king you claim, not Me." Am I committed to obeying God? How much time am I spending in the Bible each day to learn what it is He's calling me to?

Let me take this opportunity to shout out Centurion's Purse.

(b) "A people longing for a savior placed their faith in the fragile hand of human logic and military strength, which have always let us down. They have always fallen short of the glory of God" (p 199).

This takes me back to high school when I listened to a certain heavy metal band (You take a mortal man and put him in control...). Though Megadeth probably also falls short of the glory of God. This quote also makes me think of War Made Easy.

(c) "Jesus offers a new vision of family" (p 200).

If my mother, father or sister were starving, I'd find a way to help them. I wouldn't stop until their needs were met. If it was only about money, I sure wouldn't buy a nicer ride while they were suffering. But then I realize I lie, because they are.

Do I care as much for each citizen who dies in Iraq (30,000, 50,000, 90,000, 151,000, 655,000???) as I do for those who died in the towers on September 11, 2001 (2,974)?

Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done
on earth as it is in heaven.
(Matthew 6:9-10)