"The most difficult time to be a witness to the gospel of peace is precisely when that witness is most needed."
Regarding the problem of 'chaplaincy'....
"Bluntly put, a chaplain is the minister of the Prince of Peace serving in the host of the God of War - Mars. As such, he is as congruous as a musket would be on the altar at Christmas. Why, then, is he there? Because he indirectly subserves the purpose attested by the cannon; because too he lends the sanction of the religion of the meek to that which practically is the abrogation of everything but brute Force."
Herman Melville, Billy Budd (Oxford: Oxford University Press, 1997), p. 352.
What does it look like? Like the members of Delta Force.
"These are trained killers," said Daniel Goure, a former Defense Department official who is now a senior fellow at the Lexington Institute, a policy research group based in Virginia. "They're just right for the kind of tactical operation we're looking at, like going into a cave or bunker network full of armed people and making sure none of them get out alive. They're perfect for taking out bin Laden and all the people around him."
"I'm sure there are Delta Force people here," said Joe Monroe, manager of the local bookshop in Southern Pines, North Carolina. "This is a place that gives you a relaxed feeling. That's probably something they need after all the time they spend practicing the awful things they do."
At the stationery store, Carol Sylverstein, who works behind the counter, says she assumes that some people who live here are military commandos but prefers to think of them simply as people who "shop and go to church and bring their kids to school just like anyone else."
One of the absent may have been the anonymous parishioner at St. Anthony's Roman Catholic Church who last week wrote a note in the prayer book requesting blessings "for the military and our families as we obliterate evil."
"You hear words like `delta' and you know more or less what's behind it, but to us, these men as just part of our community," Ms. Sylverstein said. "Now they're off doing something we can't even imagine."
Excerpts from New York Times on the Web, September 26, 2001
Here are some email responses to the attacks on the World Trade Center [sic] and the Pentagon and also to the U.S. government reaction. These were among those contributed to the mailing lists of the Ekklesia Project and the Anabaptist Association of Australia and New Zealand committee. Ron Kraybill, PhD of the Conflict Transformation Program, Eastern Mennonite University, Harrisonburg, VA
Just Because You are Attacked, Do Not Assume You are At War
As we watch with horror and grief the rescue and recovery efforts in New York and Washington, we mourn with the victims. We also
watch with deep concern as the "rhetorical space" for talking and
thinking about this crisis narrows in a manner that will prevent
decision-makers from considering the full range of possible
responses.
We have seen this narrowing of rhetorical space in prior crisis
situations. Within days of the 1993 standoff in Waco, Texas, the
Branch Davidians had been labeled as a cult and the public rhetoric
helped drive their confrontation with federal agents to its tragic end.
Language has real power to shape our world, and we urge everyone
concerned about responding to the horror of September 11, 2001 to
think carefully before using the language of war to describe the
current crisis.
Here are five reasons not to describe the current crisis as a war:
If we describe this as a war, we grant the perpetrators of these unspeakable acts a dignity they do not deserve. These are criminal acts. We have no evidence that those who perpetrated them are legitimate rulers of a state or nation. They may not even be legitimate representatives of a disenfranchised identity group seeking representation within a state or nation.
If we describe this as a war, we assume that we are dealing with an identifiable enemy, located in a clear space and subject to military attack. The perpetrators of this horror are not clearly identifiable, cannot be located easily, and probably cannot be attacked successfully using military means Any military-style response that might target some of these persons effectively is likely to violate the rules of war, making the world a much more dangerous place for everyone.
If we describe this as a war, we imply that war can bring our enemies to their knees and keep them from ever harming us again. We have yet to fight successfully a "war to end all wars" and this will be no exception. Military attacks on any nation that harbors the criminals responsible for these atrocities will create thousands of refugees; refugee camps have been the breeding ground for suicide bombers. Thus, we will only perpetuate the cycle of fear and terror for our children and grandchildren.
If we describe this as a war, we avoid asking why anyone would hate us enough to kill oneself, in order to seek vengeance upon us. We fail to examine and address the conditions and policies that have given rise to the cycles of unrest, violence, and terror that have been escalating around the world and that on September 11, 2001 entered the previously "safe space" of the most
powerful nation on earth.
If we describe this as a war, we betray our own highest values of due process, justice and fairness. Criminals are granted rights that enemies in war are denied. If we fail to invoke the national and international laws that apply
to criminal acts, we undercut the rule of law and weaken the sources of our own long-term protection.
A Crime, not an Act of War
How do we name this unspeakable atrocity? An act of war is the language that increasingly comes from public commentators.
No this is not an act of war, it is a crime against humanity. To name it otherwise dignifies the perpetrators, belittles ourselves, and threatens the possibility of causing genuine war. War in today's world is conducted by nation-states, guided by leaders who speak for whole societies. To equate these debased criminals with recognized leaders implies a level of legitimacy and widespread support they do not deserve.
The language of war increases our chances of ending up in war. It encourages us to act urgently, absent the deliberation and application of principle and collective values that criminal processes employ. It wrongly implies an easily identifiable and targetable enemy. It encourages a short-term focus rather than a long-term perspective. It legitimizes acts that will punish far more
than the perpetrators, and blind us to the consequences of creating large numbers of innocent victims. The result is sure to be conflict with people or nations capable of instigating true war. Perhaps worse, the suffering of warring responses is likely to create a new and bigger generation of terrorists among the innocent victims.
The language of criminality reflects a commitment to a larger framework of law and decency which America has always stood for. No American will be safe in the future if the world becomes a place in which that larger framework is no longer the norm. Let us name this act as a crime and respond to it in the reasoned measures of collective response which we have learned are essential to maintaining the rule of law within societies. By so doing we would offer moral leadership in a world moving rapidly towards amorality. At a time when every nation waits breathlessly for our response, in a moment when the basest acts of pure retaliation are expected, let us surprise the world with unexpected
decency. Let our response be guided by the principled language and collective measures appropriate to crime. In so doing we could move the entire world towards the rule of law between nations.
By Ron Kraybill, PhD
From Dr William Cavanaugh, Dept of Theology, University of St Thomas
Here are some initial reflections on yesterday's events. Feel free to share them or delete them as you see fit.
I agree of course with those who have said that we must pray for the perpetrators of yesterday's horrific attacks and avoid the temptation of revenge. The attitude of forgiveness of enemies should not, however, allow us to overlook our own need for repentance. No one in officialdom, government or media, has even begun to ask the question of the causes behind these attacks. Why would people give their lives to do such a thing, and why are millions of people around the world applauding it? When the silence around these questions is occasionally broken, it is usually implied that those people are just crazy -- they are irrational religious fanatics. Their craziness blinds them to the fact that the United States is God's gift to the world. All we ever do is export democracy and the benefits of capitalism to the rest of the world,
and this is the thanks we get.
This narrative obviously cannot begin to explain what has happened. Third World people don't tend to see the United States as benefactor -- why not? Listen and they will tell stories of US military interventions and whole economies being directed toward serving multinational corporations. The current regime in Iran is only understandable in the light of the US overthrow of a democratically elected government and its establishment of the Shah's
three decade reign of terror. The examples can be multiplied; the date Sept. 11 brings Chile to mind, where a US-backed coup on that date in 1973 established 17 years of torture.
As Christians, our first job is to tell the truth in the light of what Metz calls the "subversive memory" of Jesus' death. Let us not just remember the sins of others, but our own sins as well.
Peace,
From Daniel Bell
A meditation for my classes Tuesday--
This is a chilling day.
It is chilling as we contemplate the terrible, terrible loss of life, and
our hearts and prayers must go out to all those who suffer and who died,
some of whom some of us may know. In anguish and compassion our hearts are
rent and we plea for God's peace and consolation on all those who suffer.
It is chilling as we contemplate the ways our own lives have been touched by
these horrible events. We must ache for the victims. We must raise our
voices to heaven and cry with the saints, "How long O Lord?"
And not only do we ache for the victims, but many of us will feel that the
veil of our own safety and security has been pierced. Are we no longer safe
from such acts of violence in our own homes and towns? In what ways will the
security forces of this state inevitably become stronger and more intrusive
as a consequence of this morning's horrendous events?
Of course, for many in this country, this day is chilling, but no more
chilling than any other day. The anguish and the fear that we feel now, many
feel every day, every day that they wake up in those ignored, forgotten and
neglected spaces that are ravaged by violence in this country--dying rural
communities, inner cities, prisons, reservations, suburban bedrooms, and so
forth.
This is a chilling day. And as I watched the plums of smoke rise from NYC, I
could not help but wonder about another chilling September 11th. For on
this day, 28 years ago Augusto Pinochet, with the active assistance and
support of the United States of America, unleashed a reign of terror on the
people of Chile that before it was through, left thousands upon thousands
tortured, raped, murdered. How chilling must Sept 11, 1973 have been for
them. How chilling must every Sept 11 be for the survivors.
This is a chilling day, and as pain consumes my heart, my thoughts are
driven to another time, when Cain rose up against Abel and so unleashed the
vortex of violence that consumes this world, of which Pinochet and this
morning's events are but particularly visible signs. And I confess that to
such acts, I feel the temptation to respond as did Lamech, "I have killed
a man for wounding me, a young man for striking me. If Cain is avenged
sevenfold, truly Lamech seventy-sevenfold" (Gen. 4:23-4).
But, alas, God has not seen fit to deal with us children of Cain as we
deserve, but has borne our violence on the cross and instead offered us the
gift of life. And as those who have been given the gift of life, we are
charged with offering that gift, the crucified and resurrected Christ, to
others even in such chilling times as this.
Let us pray,
Gracious Lord, our hearts are heavy as we witness the fury that your
children continue to inflict upon one another. Comfort those who mourn,
still those who rage, strengthen those who fear, and redeem us all in the
power of your Spirit that in a world that so desperately needs it, we might
be faithful heralds of your healing and reconciling Word. Amen.
Forwarded by Brian & Pat McGaffigan
Group: Friends of 1000 Tipis
September 12, 2001 The Day After
The song was silent the morning of that day The ancient medicine song of my people did not go up Was not hung on the sun to sprinkle a blessing on the earth Protect us from evil - save us from ourselves
In lieu of blessing, judgment rained from the sky Hijacked airliners speared twin towers of greed Ravished was the five-sided house where violence is planned The forts of power were breached
Yet it's always the innocent who suffer most Whether in Jerusalem, Baghdad, New York or Sand Creek War is a holocaust of hell, and in the flesh of innocent victims Christ is crucified anew, and for what?
Mothers, fathers, children screamed their last breath Happy travelers trapped, encased in missiles of revenge Parents, grandparents working to feed and care for families Now destroyed in fire balls of anger
So the towers of Babel descend in fountains of rubble The fortress of world conquest lies smoldering Yet judgment brings judgment - anger breeds more anger Violence yields no good in the earth
The curse of Cain is multiplied a thousand fold No one stops to consider, "What have we done?" Instead, the cry goes out, "Look what they have done to us!" Now we will do much worse
May the song not be silent the morning of today May ancient medicine songs of all the peoples go up Once more may they hang on the sun to sprinkle blessing Good for evil - peace without judgment
- Robert Francis, Cherokee
Rev. David J. Wood, Associate Director of The Louisville Institute, Louisville, KY
I will be preaching this Sunday at the small Presbyterian Church here in
Louisville where I am serving as the part time Interim pastor. I have been
thinking about what one could, should, must say. The Lectionary has chosen
texts of judgment and of hope for sinners. Interesting choices. Not my
choices--especially the judgment texts--which, of course, is what makes them
interesting. Here are some thoughts I have as I begin my preparation for
Sunday.
There has been much talk in recent months reviving the proposal of a
technological shield that will secure our world (and I emphasize "OUR"
world) against terrorist attack. Supposedly our technological capacity has
advanced beyond what it was when former Administrations talked of this
remedy for our terrible contingency. We are now told that the time has come
stake our hopes for safety upon the pitching of this technological tent.
Yesterday, terrorists armed with no more than (almost pretechnological)
tools such as knives and box-cutters, turned our own technological devices
against us. Technology is incapable of distinguishing between masters.
Technology is and evermore shall be a fickle servant. It is ready to
respond to the intentions, whether good or evil, of the one whoever sits at
the controls. The larger the technological tent the larger the possibility
for evil to nose its way under the perimeter.
Having said that, I think there is something to be said for the shield
imagery...or, as I indicate above, I prefer the image of the tent. It
brings to mind a paraphrase of John 1:14 I read years ago: "The Word became
flesh and pitched a tent among us..." At the risk of sounding naive (there
are worse risks for a preacher, much worse, in this time), there is only one
shield capable of protecting us from terrorist attack. It is the shield of
Reconciliation. This is not a technological shield. This is not a shield
that sets us apart from the contingency of human existence. It is a not a
shield premised upon technological sophistication or moral utopianism. It
is a shield that is a cross-purposes with the presumption that we can and
must wall ourselves off from the rest of the world in order to save
ourselves. (Ephesians 2:11ff comes to mind.) What does it mean to be the
Church that bears witness to the One who chose to pitch the tent of
reconciliation among us? (II Corinthians 5:11-21 comes to mind.)
The answer to the evil that has been visited upon us has already been given.
The question for us now is how, in this time (a time, we are being told
today, in which we are in a state of war), we bear witness to that answer?
The answer we have in the Christ, our crucified and risen Lord, is not one
that trivializes the kind of carnage and destruction that we have witnessed.
This time takes us back to the cross, to Golgotha, to that midnight at
noontime. We mourn and grieve. It is time for us to join so many in this
world on the mourners bench who have found themselves and their neighbors
caught in the deathrows of the Enemy. We do not lose hope. We cannot, we
must not grieve as those who have no hope. We must refuse to act as if
there is no answer other than "an eye for an eye, a tooth for a tooth." We
live in this time, as in all times, with Christ between cross and
resurrection. (I Corinthians 15 comes to mind.)
The nation-state is not the Church. We cannot expect the nation to respond
as if it were the Church. We must not expect the Church to respond as if it
were the nation-state. The test of our capacity to resist the temptation to
Constantianism is put to us in the starkest possible terms in this midnight
time. And so we pray, "...forgive us our trespasses, as we forgive those
who have trespassed against us; lead us not into temptation, but deliver us
from evil; for Thine is the Kingdom, the power, and the glory, forever.
Amen."
This Sunday, people will gather all across this country to sing, to pray, to
hear a word. Let us not speak our own word. Let us speak the Word that has
been given to us. Let us be mindful of the reach of our gathering. Let us
settle for nothing less than a gathering that witnesses to our communion
with those in and across time who know themselves to be reconciled by cross
and resurrection.
I am deeply thankful for my colleagues in the Ekklesia Project who remind me
of the Word and of what it means to bear witness to that Word.
May the peace of our Lord Jesus Christ be with you.
Rev. David J. Wood, Associate Director
Vincent Rocchio
Like everyone else I am shocked and horrified by the tragedy that has befallen this country. I think this nightmare act is particularly disturbing for the members of the Ekklesia Project for a couple of reasons. I for one go through life without much thought about my "divided loyalties" since I feel I have none for this country. If ever there was ever anyone who felt
that he did not have an ounce of patriotism, it would be me. Today's events have humbled me in that respect, when I found myself feeling the recoil of the horror that this was directed at my country--and the individuals who comprise it--through the slaughter of many.
Further, as Ekklesia Members we have just seen our ministries complicated even further. The targets of the attacks have been the targets of our criticism. Now how "illegitimate" our position will be as it becomes associated with acts none of us would condone. How "unpatriotic" we will seem when we refuse to accept what's coming.
As the television coverage grinds on, we get a very clear picture of what is coming. The endless repetition of the spectacle of violence and destruction serves to beat the drums of war. I find this particularly challenging for us. I foolishly hoped that this tragedy would bring some national soul-searching: that violence of this magnitude might at least shock people into thinking that perhaps Christ knew what he was speaking about with respect to violence begets violence. The blood-lust is only just beginning, and naturally, it drowns out the more effective alternative: to wage peace throughout the world. When I think of the list one could make of all the nations where we have actively contributed to the violence and oppression of the poor and disenfranchised, I can't help but think that it has come home to roost. In South America, Central America, Africa, Asia, we have contributed actively and economically to the oppression and disenfranchisement of masses of people. Indeed, before today the current administration had been talking about expanding "Plan Colombia" which is strikingly and tragically similar to our initial involvement in Vietnam.
Yesterday's victims are tragically emblematic of how we go on with daily life unaware of how our consent contributes to untold suffering throughout the world, or unable to challenge it effectively. And now as the media begins its relentless call for violence, how is the message of Christ Jesus to be heard? How hollow the claim to Judeo-Christian values in this country. How blasphemous to sing "God Bless America" and then call for revenge. More importantly, though, how can we become a voice in the wilderness?
We must come up with answers, for we are surely marching off to war.
Vince
"Commandos Left a Calling Card: Their Absence" by STEPHEN KINZER
(Through Mary Hurst of the AAANZ)
Conflict Transformation Program
Eastern Mennonite University
Harrisonburg, VA
Other similar resources can be found at http://www.MennoLink.org/peace/.
(Through Mike Budde of the Ekklesia Project)
Bill
(Through Mike Budde of the Ekklesia Project)
(Through Mike Budde of the Ekklesia Project)
Title: September 12, 2001 The Day After
Author: Robert Francis
(Through Mike Budde of the Ekklesia Project)
The Louisville Institute
1044 Alta Vista Rd.
Louisville, KY 40205
(Through Mike Budde of the Ekklesia Project)