by Guest » Sun Aug 29, 2004 4:05 pm
Jim wrote:
In other words, Jesus would be a Republican activist, especially setting the captives and oppressed free (Republican Lincoln freed American slaves, for instance, while democrats, especially in the South, opposed civil rights efforts in the 50s-60s);
Rick: According to my computer it is the year 2004. Not 1884 [perhaps sic, in favor of 1863, considering Lincoln, who was long dead in 1884?]. Or 1964. People and parties can and do change over time. The Pharisees of the Maccabean period were the faithful few who fought against the oppressive policies of Antiochus Epiphanes. By the time of Jesus - they had changed.
<b>Hey, my computer indicates the same thing. Do you suppose we're both wrong or both right? I've always believed that a sense of history is important to most any consideration, but to each his own. If you don't think 1884 [perhaps sic, see above] or 1964 are important, why mention the Pharisees of any period? You lost me here.</b>
Jim wrote:
insisting upon the separation of church and state (Render unto…);
Rick: As much as I believe in this principle - do you? your references to Ten Commandments and basing US policy on (misinterpretations of?) Jesus' teachings make me wonder - I have always thought squeezing it out of Jesus' "render unto..." statement is unpersuasive. What is God's? Everything. Therefore render unto God everything. A more careful reading of the text would almost overturn the separation principle.
<b>Oh, of course not. I believe that the church should operate the government, preferably on the basis of the Southern Seminary <I>Abstract of Principles</I>, but failing that, maybe the <I>Apostles Creed</I>. It's axiomatic, of course, that when one asks a silly question, one should expect a silly answer. Jesus said rather plainly that we should render something to Caesar, so apparently he didn't mean for us to render everything to God. You can second-guess Jesus, but I prefer not to. I've read the passage again at your suggestion – more carefully – and have no change of mind. Perhaps I take it too literally.</b>
Jim wrote:
making peace (sometimes at the end of a rifle barrel, but ask the Kuwaitis, French, and Germans about U.S. peacemaking);
Rick: As much as I admire the political realism of Alexander Hamilton, how you manage to turn Jesus into someone who advocates pre-emptive military force strikes me as utterly perverse. Talk about stretching to the point of mutilation what Jesus says!
<b>I quoted Jesus, relative to his instructions about being armed. I sort of remember his action in the temple, when he lashed some folks with a whip (non-violently?), and take that to mean violence is sometimes necessary in correcting a problem. Jesus didn't wait for the crooks to attack him. He attacked them first – preemptively. Again, I took Jesus very literally. Maybe that's a mistake for you, but not for this hillbilly. It's axiomatic that one sues successfully for peace only from the standpoint of strength. Actually, I would never knowingly <u>mutilate</u> what Jesus said, either by stretching it or compressing it, and I prefer not to talk about it, even at your bidding.</b>
Jim wrote:
striving for strict constitutionalists (Bork?) and not lawmakers on the Court (that crafty Sanhedrin in Jesus' day and the 9th Circuit today); and giving things such as a hundred million dollars worth of HIV-aid to nations all over the world.
Rick: And what the Bush administration did/proposed was actually less than what was previously on the table by his political opponents. One of his better PR coups, in my opinion. Give the world less but capture all the kudos. This is a matter of record, Jim.
<b>This country's decisions should never be made on the basis of what the honchos in other countries think, or on the basis of the loyal opposition in this government. That prerogative goes with the turf. As for PR (or spin, perhaps), isn't that what it's all about – in both parties? I trust you ARE living on planet Earth and have watched the scene for a while. Shades of the late Lee Atwater, may his tribe increase!</b>
Jim wrote:
In Matthew 25, Jesus made it plain that giving was a sign of belief, in the last of the three parables. In the second parable, he made it plain that the master/entrepreneur/capitalist/employer/boss was to be accepted, as well as the industrious servants, but condemned to outer darkness the one who did not work. Jesus was obviously for personal initiative and the things ensuing from it, realizing that there would be nothing to give if people didn't work and earn money to make giving possible. This is a Republican concept.
Rick: First, I do not think Jesus made that plain at all in Matthew 25 - if anything quite the opposite, notice the surprise and shock on both parties. The "believers" are cast away - which we see elsewhere in the gospels, especially in Mark and Matthew - and the other group pleases the Lord without apparently having known they were doing so. Many people take your approach to Matthew 25, I think because it is so hard to resolve the tension between that pericope and our deeply ingrained concept of sola fides from the Reformation. But the text just does not seem to support it.
<b>All I know is that the master wasn't censured by Jesus for making a buck, but the lazy worker was thrown out, notwithstanding that he didn't realize his perfidy, just as the benefactors (sheep in parable#3) didn't realize their goodness, and the malefactors (goats) didn't realize their badness. The text supports this view rather concretely, but then, in my simplicity, I take it quite literally, the deeply ingrained concepts of anything about the Reformation notwithstanding.</b>
Second, Jesus also had rather a lot to say about the "working" poor. Those who have been left on the edge through no particular fault of their own and indeed the fault of others who use them. There is also the parable of the generous farm owner. If you want to turn parables into highly literalistic economic policy statements - then I suggest you be consistent about it. And where is Acts 2 in your whole schema?
<b>The reason there are millions of illegal aliens working in this country is the simple one that multitudes of Americans are too lazy to work at what they are equipped to do, largely through their own fault or that of parents who have worked the welfare system for generations. The <I>generous farm owner</I> parable simply indicates that the farmer could run his business the way it suited him, just as God can. As for Acts 2, start your own commune and see how it works in your schema. It didn't work for long back then, but give it a try anyway.</b>
Jim wrote:
Who could possibly have said it better, although, while America isn't old Israel, it actually does or attempts to operate under the old covenant, the Ten Commandments?
Rick: I'm sorry, the old covenant is the Ten Commandments? The Ten dvarim are part of the "old" covenant, true, but I find tiresome how people try to slice Exodus 20 away from Exodus 21-24. Not to mention Exodus 25 through Number 9. Sinai takes up about 40% of the Torah!
<b>I'm sorry you're sorry but also sorry that I can't do anything about it. For orientation, read the first two and the last paragraphs of the Declaration of Independence. This may give you an idea of the point of reference with regard to everything that has happened in this country with respect to its laws, notwithstanding all or part of the <I>Torah</I> or any other biblical considerations, though I regret your tiresomeness and suspect it may keep you from doing this. If it does, I don't blame you.</b>
Furthermore, show me exactly how America implements all not just some of the Commandments. "Worship only God"? "Make no idols to worship them"? "Honor the Sabbath"? The God-oriented commandments, where exactly are they in American legal practice? And how the slime do we enforce the Tenth? Of course the Commandments influenced heavily our legal tradition. But "based on"? I don't buy it. Not at all.
<b>The Sabbath? You probably don't remember the no-longer-applicable <u>Blue Laws</u>, but I do. They didn't apply because of the recognition or worship of Buddha, Confucius, or Allah. They're no longer around but they might give you some idea of the first four commandments vis-à-vis the origin of governance. They are yet emblazoned all over the Supreme Court building, our coins, and oaths. <I>In God We Trust</I>, as far as I'm concerned, indicates worship. Slime? What does that have to do with this? Laws concerning killing, stealing and perjury are derived from commandments, at least as far as I'm concerned. The old covenant had something to say about sodomy and bestiality, too, and that was for a very long time written into law. Laws having to do with rape and/or incest have to do with an extreme level of covetousness, the tenth. I'd say eight out of ten is quite good in insisting that the commandments impacted our laws more than anything else. You don't buy it. So what!</b>
Jim, I have been a Republican for most of my life. {Although I was a registered Conservative while in college in NY. NY Republicans were waaaay too liberal for my tastes.} But your efforts to conflate Jesus with conservative Republicanism strike me as stretched, strained, and wacked.
<b>Well, stretched and strained are terms I understand, but I can't find the term wacked in my <I>M-W, 11th Edition</I>. Did you mean wacked-out or whacked-out or wacky? I did find them. As for my conflating Jesus with conservative republicanism, I intend to do penance by listening to John Kerry speak for three minutes without going to sleep (hard, I know, but I see the error of my ways), and then play the <I>Dean Scream</I> tape until vomiting or going nuts, whichever comes first.</b>