So Ken Langone, the billionaire founder of Home Depot and self-appointed speaker for other rich donors, is citing an anonymous donor who claims Pope Francis is alienating the rich by his talk about income disparity, the poor, and heres the kicker, that money isolates the rich from feeling compassion for the poor. Therefore, Langone is publicly noting the threat of an embargo on donations to the Catholic church (specifically concerning the restoration of St. Patricks cathedral, but does not appear limited to St. Patricks). Unfortunately Langone and others simply say that Francis was thinking about Argentina, not the US, and was mistranslated. Of course the embargo and redirection is just making Francis’s point; the depths and breadth of poverty in the US are not seen from the heights of a condo in a tower in Manhattan’s midtown. Langone and other donors, however, are not just proving the accuracy of Francis’s analysis but also Scripture. One should not forget that it is the riches of the rich man that make it difficult––as the camel through the eye of the needle––to enter the kingdom of God. So often we simply stop at the love of money as the root of many sins, but forget that wealth is still more subtle and dangerous. Wealth alienates (*cough*white flight*cough*), and capitalist wealth doubly so. But alienation sets us in a fundamental opposition to the interconnectedness of trinitarian life. Historically the Catholic church and many other denominations have often been guilty of alienation and the love of money. Pope Francis, like his name sake, represents the hope of renewal that also occurs in the history of Christianity: work to live with the poor, like Jesus; do not live apart from the poor.
A problem with US pragmatism, especially US jurisprudence: changing the commodity form (e.g. vhs or cassette to digital or in this case, landline to wireless) somehow means the ‘rights’ of a previous form, like copyright or consumer ownerships, has to be reinstated in the new content form (e.g the Digital Millennium Copyright Act) because the previous rights do not seem to entirely transfer automatically.
This vision of newness without continuity–newness as sheer autonomy in order to be authentically new–stays until ‘unfortunately conquered’ by an old but equally large vision (like different types of the public good: the common good or its perversion called the greater good). This seems to be another, albeit apocalyptic, articulation of the old, conflicted division in liberalism of property vs. equality: property is ‘free’ until re-imagined as a communal good because all own themselves equally. Considering this, even if one could make a law establishing a more direct link between different forms such that the re-imagining is never even an issue, I am suspicious that US pragmatism would thoroughly resist the link.
I also wonder, then, if the real question posed to the globe isn’t the red herring of capitalism vs. socialism, but between a pragmatist neo-liberalism (with the illusionary choice to be surveilled) or a fused capitalist and state absolutism like that articulated by Hegel (or a softer version called liberal communitarianism) now wedded with obligatory and invasive surveillance, a la the NSA. The point is, whichever variation or combination of the two options that will be the new political economy, it will be its own mode of voyeuristic absolutism.
And if anything is contrary to such new ‘political bonds,’ it will be a terrorist or spy, or both. We see the beginning of this in the conviction of Plowshare activists as terrorists and the US has charged Edward Snowden with variations of espionage: “theft of government property, unauthorised communication of national defence [sic] information and wilful communication of classified communications intelligence.” This re-defined reality is not the beginning of the eschaton as dispensationalists and conservative US evangelicals tend to proclaim–one does not even opt into a ‘beast mark’ here–but rather, this is a furthering of the attempt to ‘end’ history by controlling humanity’s telos via a thoroughgoing biopolitics made possible by this near-total voyeurism.
Theology will probably respond with “Maranatha!”, critical Orwellian appeals, or ‘super sizing’ Foucault’s analysis of the panopticon, but we need a better response. I suspect part of the future task of political theology will lie in confronting voyeuristic absolutism because it will be part of the unifying and protective force of an even more static classism that, in new and old ways, will continue to oppose the theopolitics of the gospel option.
I am sure you all know about the Trayvon Martin shooting, and the wearing of hoodies as a show of solidarity. The hoodie already ‘radicalized’ (“an urban thing,” which is code for black, or sometimes simply not white) is now being used as a sign for identifying with the ‘urban’ and exposing that this assumption wardrobe is racist. There are a multiplicity of voices about whether hoodie solidarity is actually on the whole a positive move or not. But that was before Rep. Bobby Rush wore a hoodie on the house floor as he read the hopeful promises of the Bible.
Of course much of the issue around the shooting is race and segregation. I do not mean to detract from that, but instead deepen the issue because Representative Bobby Rush, like many others before him, exposed that the issue goes much further to the confluence of race, Christianity, and politics in America (and beyond, quite frankly, but I’ll stop there for now). I have have plenty of questions, but many of them are being asked by others so I will skip over those here. However, there are some questions that are not being asked. So I will raise one here.
As preface: the question I am about to ask is quite serious, rather than dismissive. Also, it is intentionally set at a nexus of many issues; it is at heart a short question that demands a very long answer to be answered well: the fact that the complex relationships between race and Christianity, Christianity and state power, and race and the state are all interconnected is just the beginning. The goal of the question is this: by highlighting the complexity around race, Christianity, and politics in America, I am gesturing to the depth racial issues go, and that therefore racial issues go far deeper in the American psyche than most willingly recognize. Of course this is not original to me, but I have yet to hear the issues brought up through the avenue used in this question:
In light of the video below–Rep. Bobby Rush being kicked off the House floor for wearing a hoodie while reading the hopeful promises of the Bible–I have yet another question: what good are the legislative chaplains if the Representatives will kick out their own for this?
I’ve found Adele’s song, “Someone Like You,” to be disturbing on a number of levels. So I wrote about my problems with the song, and suggested another song as truly beautiful. Go read it here: Adele’s Pathological Perversion, or We’re Sorry Saint Valentine.
It has not escaped me that I wrote this on Valentines day. Don’t worry for me––I’m not in a bad place. The Grammy’s were this past weekend, and Adele won in some parts with that song.
I am still unsure how to talk about my dissertation and work for publication on this blog, hence the continued silence. In more simple terms: I’m working, but not sure how to talk about it without shooting myself in the foot.
And speaking of work…
At Union, the USQR (the Union Seminary Quarterly Review) is holding a conference on February 24th, titled “The Future of Liberation Theology.” For their description, see below.
I’ll be presenting a paper there, titled “Getting Back to Idolatry Critique: Establishing the Ground for Idolatry Critique in the Triune Gift Economy.”
If you’re in or around NYC, I’m sure they would like people to come. If not, the presentations––assuming they are up to par, of course––will be published in the USQR.
“The Future of Liberation Theology” Conference Details:
Goal of Conference:
The aim of this interdisciplinary graduate student conference is to imagine and explore the future of liberation theology and related liberationist discourses over the course of a one-day graduate conference at Union Theological Seminary, which has served as a location from which many liberationist projects have emerged over the past 40 years. This conference seeks to combine the voices of graduate students working in theology, ethics, scripture, philosophy, religious studies, homiletics as well as other disciplines with the voices of professional academics of multiple generations who contribute to liberationist discourses. In an effort to document this collaborative discussion, the Union Seminary Quarterly Review will publish student and professor presentations, as well as other documents from the conference.
Summary of Problematic:
Liberation theology and related discourses are frequently spoken of in the past tense. This is apparent despite the ongoing proliferation of liberationist projects within and outside the religious academy, and also the continued existence of the impetus for past liberation theologies—the material suffering of persons and nature under human social systems. How might the varied liberationist projects of the past inform contemporary efforts within and outside the academy to confront the various crises humans face today? How, if at all, has the context for engaging such crises changed since the advent of liberation theology? What is at the root of the shift away from liberation theology in the religious academy? In what ways might contemporary discourses on culture, society and the psyche inform contemporary liberationist projects? How do liberation theologies of the past and present inform religious scholarship as a whole? What is the future of liberation theology?
Evening Plenary Panel:
Professors Andrea Smith, Eboni Marshall, Ivan Petrella, Patrick Cheng, and more respond to and engage student presentations and community conversations of the day.
Dark Girls. I found out about this documentary right after we covered Traci West’s “Policy: The Bible and Public Reform” on Mary, the magnificat, and poor, single black mothers. I wish I had known about it before. It is on my list for videos next semester. You should really check it out:
Miss Representation. Another documentary, on women again, but more about image and marketing in general — although in my book, a bit less compelling than Dark Girls, but still, what Miss Representation covers is very important. Check it out:
I’ve been rather silent here because I’ve been quite busy. This is partly because I don’t yet know how to talk about my dissertation publicly online — I’ve heard far too many horror stories about people getting ripped off; partly because I’ve been prepping for the class I’m teaching this fall; and partly because of a new project launching at Marquette:
We’ve got a Political Theologies Seminar that we’re starting up. Part of the seminar is to put up a helpful website with announcements on work we’ll be doing, bibliographies, etc. It is still a work in progress — some bibliographies are nearly nonexistent, but others are beginning to fill out — nevertheless, go check it out here: http://politicaltheologiesseminaratmarquette.wordpress.com/.