Somedays bring home to me the fact that life teaches us far, far more than we ever learn from books. I have been humbled to meet in a circle with others who have experienced loss and heard stories of cruelty that make me weep.
No matter how awful life can treat people, people still dig deep within and find compassion and the ability to move on with life.
I know how much my capacity to live has been diminished over the past 20 months and I struggle greatly to make sense of the betrayal I have suffered. Sure I am to blame for being passive and letting events unfold into utter chaos, and I can understand how the cards I have been dealt in life made chaos happen.
Yet I have so much to be thankful for and know that life will continue to unfold. I can satisfied that there is a time for everything, and this is a new time.
Please pray for me gentle readers that I will choose wisely and embrace the future.
Saturday, August 25, 2007
Wednesday, August 22, 2007
25 metres from shooting
Dan Glaister writes in the Guardian about Kenneth Foster.
Texas is poised to execute a man for a crime he did not commit. While the perpetrator of the murder in San Antonio was executed last year, Kenneth Foster, who was sitting in a car 25 metres away at the time of the shooting, was sentenced to death under the "law of parties".
The controversial Texas law removes the distinction between the principal actor and accomplice in a crime, and makes a person guilty if they "should have anticipated" the crime.
While a federal appeals court declared that Foster's death sentence contained a "fundamental constitutional defect", a legal anomaly means the state appeals court cannot overturn his conviction, there being no new evidence.
After the failure this month of Foster's most recent appeal, the 30-year-old African-American's final hope of avoiding execution on August 30 rests with an appeal for clemency to the Texas parole board and the Texan governor, Rick Perry.
continues here hattip Tina
Dan Glaister writes in the Guardian about Kenneth Foster.
Texas is poised to execute a man for a crime he did not commit. While the perpetrator of the murder in San Antonio was executed last year, Kenneth Foster, who was sitting in a car 25 metres away at the time of the shooting, was sentenced to death under the "law of parties".
The controversial Texas law removes the distinction between the principal actor and accomplice in a crime, and makes a person guilty if they "should have anticipated" the crime.
While a federal appeals court declared that Foster's death sentence contained a "fundamental constitutional defect", a legal anomaly means the state appeals court cannot overturn his conviction, there being no new evidence.
After the failure this month of Foster's most recent appeal, the 30-year-old African-American's final hope of avoiding execution on August 30 rests with an appeal for clemency to the Texas parole board and the Texan governor, Rick Perry.
continues here hattip Tina
Fr Michael Whelan writes:
The American Jesuit, William Lynch, speaks of the “absolutizing instinct.” (See William Lynch, Images of Hope, Notre Dame University, 1974, 105-125.) On the basis of this “instinct” – which affects us all in one way or another – we turn means into ends and relative things into absolute things. In other words, this “absolutizing instinct” has us turning the world upside-down. We probably do this, ironically enough, so we can be in charge of the world, even if it is upside down. If that plot sounds familiar, it is because you have read it in the third chapter of the Book of Genesis.
Lynch writes of the consequences of this “instinct” when it is allowed to create an upside-down world:
“The absolutizing instinct is the father of the hopeless and adds that special feeling of weight that hopelessness attaches to everything it touches. It is, in general, the creator of hopeless projects and the creator of idols.” (106)
Lynch goes on to note a particularly sinister aspect to this process. Human beings are inclined to give other human beings absolutized status and power and other human beings are inclined to accept this:
“Such is the need and such the demand of people for gods and absolutes, that it will often be wise to descend slowly but firmly from the throne. It is a pity that this must be. But the fact that there is one God and no more is for all of us, the well and the ill, the most difficult proposition in this world.” (125)
All human lives and all human systems are subject to this dynamic. The “absolutizing instinct” will, sooner or later, make itself felt unless there is constant vigilance and constant work to counter its insidious movements. Even then, it is hard to imagine any system that could remain entirely free of it.
So, I find some understanding. Not sure if it makes total sense, but at least I can comprehend that choices lead to other choices.
The American Jesuit, William Lynch, speaks of the “absolutizing instinct.” (See William Lynch, Images of Hope, Notre Dame University, 1974, 105-125.) On the basis of this “instinct” – which affects us all in one way or another – we turn means into ends and relative things into absolute things. In other words, this “absolutizing instinct” has us turning the world upside-down. We probably do this, ironically enough, so we can be in charge of the world, even if it is upside down. If that plot sounds familiar, it is because you have read it in the third chapter of the Book of Genesis.
Lynch writes of the consequences of this “instinct” when it is allowed to create an upside-down world:
“The absolutizing instinct is the father of the hopeless and adds that special feeling of weight that hopelessness attaches to everything it touches. It is, in general, the creator of hopeless projects and the creator of idols.” (106)
Lynch goes on to note a particularly sinister aspect to this process. Human beings are inclined to give other human beings absolutized status and power and other human beings are inclined to accept this:
“Such is the need and such the demand of people for gods and absolutes, that it will often be wise to descend slowly but firmly from the throne. It is a pity that this must be. But the fact that there is one God and no more is for all of us, the well and the ill, the most difficult proposition in this world.” (125)
All human lives and all human systems are subject to this dynamic. The “absolutizing instinct” will, sooner or later, make itself felt unless there is constant vigilance and constant work to counter its insidious movements. Even then, it is hard to imagine any system that could remain entirely free of it.
So, I find some understanding. Not sure if it makes total sense, but at least I can comprehend that choices lead to other choices.
Tuesday, August 21, 2007
After the brain dump yesterday I find myself somewhat sated intellectually. On the eve of another anniversary I find much solace in quotes from yesteryear:both from 1980:
and
Amen, amen, I say to you, when you were younger,
you used to dress yourself and go where you wanted;
but when you grow old, you will stretch out your hands,
and someone else will dress you
and lead you where you do not want to go." John 21:18
I can look back over the past 26 years and realise that I am the product of so many influences both personal and societal, and that I have allowed the spirit of the living God to touch me. I have failed but I have also succeeded, I have been true to the greater ideals, yet fallen short in the minute details at times. I can celebrate so much and give thanks for so much. It is enough.
Shock and sorrow have been a bitter pill but I do know about grief! Hopefully I am becoming a more compassionate person, more understanding, more forgiving and loving. Empathy and self denial have still some way to go, but the grief hole has made me who I am now and I am less shallow and less oblivious to the pain of others.
I have a long way to go to understand fully how one enters into the shared suffering of Christ, but I dimly see the light.
Monday, August 20, 2007
Two movies that gave me pause for thought in the past six months have been V for Vendetta and Children of Men. Both movies attempt to contextualise violence within a future somewhat near to the present reality of western life today. Government and societal power structures have lost the ability to serve, and today perpetuate a new vision of broken and fragmented humanity. The anti-heroes of both movies have moved beyond saviour status and instead reflect broken, wounded men, striving to make some sense of the times and situations they find themselves in. At the expense of being a little too profound I hereby attempt a synthesis of some of my reading over the past six years.
The instant now society, gives people little chance of honouring or accomodating deeper desires. Spirituality has been sublimated into the excesses of a consumer driven society, fearful of the possibility of terrorist attack. People increasingly choose to hide inside suburbia, with bigger and larger LCD screens watching the world unfold somewhere out there, or otherwise drop down the rabbit hole into simulations such as Second Life.
Peoples minds, psyche and spirit are increasingly battered by the pace of modern life, and normality is no longer identifiable. Human beings are identified as being innately violent across various disciplines: from the pop psychology of I'm Ok, you're OK, to the bad parenting theories of Alice Miller, to the fracturing of relationships espoused by Carol Gilligan and Robin Morgan, The 'evolutionary' need for aggression taught by Lorenz and Morris, to Ellacurias' comments on the need to defend property. Weber saw State relationships as an initiator. Rene Girard postulates mimesis and scapegoating as integral. Foucault and Alison have attempted to nuance the place of sexuality within society and church as a pre-cursor of violence. Naturally one could argue that religion used to moderate base desire, but now the floodgates are open and desire becomes destructive. Interestingly society points the finger at the church and the abuse in indiginous communities rather than address the increasing violence in personal relationships in mainstream society.
This increasing violence is more and more typified by the breakup of relationships. Family law statistics reveal that over 65% of cases involve defacto couples, with drug and alcohol related problems almost present in 100% of cases. People are hurting and cannot anymore solve their problems without litigation. Increasingly, married couples too are finding the all pervasive violence too much to cope with, and retreat into solitude to lick their wounds and foster the rampant consumerism. The domestic GDP benefits so much from the increase in house building and the necesarry increase in the sales of white goods and electronics to set up another household.
Peter Black calls us to seek attributes of the erotic, after Gafni: intensity: an antidote to superficiality and passive aggression,
pleasurable common to both the erotic and the experience of the holy,
being present to the infinity of the moment,
the other as subject not object.
radical giving and receiving;
the defining of self discovering the self through intimacy with the other; overcoming alienation, as each opens up to the Other and engagement of the creative imagination. All calling one to seek the other, not to pay another to find oneself.
Daniel Bell and also Carrette and King note that the need for counselling and therapy has become another consumer product. I identify with them that New Age capitalism's overriding characteristic is the hawking of “personalised packages of meaning . . . rather than offering recipes for social change and identification with others.” Suffering has not been conquered, rather capitalism and consumerism have co-opted the new age.
Gail Bell has written on the worried well, the depression epidemic and the medicalisation of our sorrows. Whilst I have some sympathy with the radical orthodoxy movement and appreciate that relaxation is inducive to salvation, I find solace more in Henri Nouwen who challenges us to move downward and find security in less, not more. I recommend his "Selfless Way of Christ."
The instant now society, gives people little chance of honouring or accomodating deeper desires. Spirituality has been sublimated into the excesses of a consumer driven society, fearful of the possibility of terrorist attack. People increasingly choose to hide inside suburbia, with bigger and larger LCD screens watching the world unfold somewhere out there, or otherwise drop down the rabbit hole into simulations such as Second Life.
Peoples minds, psyche and spirit are increasingly battered by the pace of modern life, and normality is no longer identifiable. Human beings are identified as being innately violent across various disciplines: from the pop psychology of I'm Ok, you're OK, to the bad parenting theories of Alice Miller, to the fracturing of relationships espoused by Carol Gilligan and Robin Morgan, The 'evolutionary' need for aggression taught by Lorenz and Morris, to Ellacurias' comments on the need to defend property. Weber saw State relationships as an initiator. Rene Girard postulates mimesis and scapegoating as integral. Foucault and Alison have attempted to nuance the place of sexuality within society and church as a pre-cursor of violence. Naturally one could argue that religion used to moderate base desire, but now the floodgates are open and desire becomes destructive. Interestingly society points the finger at the church and the abuse in indiginous communities rather than address the increasing violence in personal relationships in mainstream society.
This increasing violence is more and more typified by the breakup of relationships. Family law statistics reveal that over 65% of cases involve defacto couples, with drug and alcohol related problems almost present in 100% of cases. People are hurting and cannot anymore solve their problems without litigation. Increasingly, married couples too are finding the all pervasive violence too much to cope with, and retreat into solitude to lick their wounds and foster the rampant consumerism. The domestic GDP benefits so much from the increase in house building and the necesarry increase in the sales of white goods and electronics to set up another household.
Peter Black calls us to seek attributes of the erotic, after Gafni: intensity: an antidote to superficiality and passive aggression,
pleasurable common to both the erotic and the experience of the holy,
being present to the infinity of the moment,
the other as subject not object.
radical giving and receiving;
the defining of self discovering the self through intimacy with the other; overcoming alienation, as each opens up to the Other and engagement of the creative imagination. All calling one to seek the other, not to pay another to find oneself.
Daniel Bell and also Carrette and King note that the need for counselling and therapy has become another consumer product. I identify with them that New Age capitalism's overriding characteristic is the hawking of “personalised packages of meaning . . . rather than offering recipes for social change and identification with others.” Suffering has not been conquered, rather capitalism and consumerism have co-opted the new age.
Gail Bell has written on the worried well, the depression epidemic and the medicalisation of our sorrows. Whilst I have some sympathy with the radical orthodoxy movement and appreciate that relaxation is inducive to salvation, I find solace more in Henri Nouwen who challenges us to move downward and find security in less, not more. I recommend his "Selfless Way of Christ."
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