11 September 2025

"Is grief my default setting?"

Source.  

Wikipedia tells me that the novel I've just finished reading, "Will and Testament (Norwegian: Arv og miljø) is an absurdist fiction novel written by Norwegian author Vigdis Hjorth."

I was about to protest the word "absurdist"—the novel captivated me with its crystalline realism—but then I clicked on the link to the entry on absurdist fiction, and I forgave Wikipedia, although I still resist any implication of meaninglessness.

As much as I would like to recommend this novel without spoilers, it's important to reveal that emerging memories of incestuous rape are part of its story and its energy. 

As the narrative starts, the three sisters and a brother grapple with family conflict over an apparently unfair division of their inheritance. The stakes get higher when their mother overdoses, and later, when their father has a fatal accident.

 (But was that division of the inheritance truly unfair or isn't it?—even the central character, daughter Bergljot, wants justice but not to be bribed for her silence or forced to reconcile with a family that doesn't believe her.)

Once that basic conflict over the inheritance (and the alienation Bergljot persistently defends) had fully engaged me, several constant features of Hjorth's writing kept pulling me deeper in. Some of them touched on my own experiences, and some echoed my family history.

The first element is obsessive repetition, Bergljot's need to keep returning to her wounds, grievances, arguments, suspicions, self-doubts, self-justifications, over and over.

I thought to myself, don't I too lose sleep rehearsing what unfair thing had happened to me, and what I would say when I got my day in court, so to speak, and what chances were there that anyone would believe or even hear me?

As Bergljot tries to cope with all these personal uncertainties (including a mother who seems to attempt suicide as a way of punishing the alienated daughter), her feverish prose reflects her stress:

I existed in a trance of fear, of loss, it was fog and confusion, I did the laundry. It felt like I was drowning in laundry, I hated doing the laundry, back when my life was normal, that is to say numb, I used to regard it as the dullest, most exhausting chore, having to do the never-ending laundry. The contents of the laundry basket and the mountains of clothes lying next to the overflowing laundry basket, the heavy bedsheets and duvet covers and tablecloths as well as curtains, piles of underpants and socks and dirty tea towels, I would curse all that laundry back when my life had been simple and undramatic. If it hadn’t been for all that laundry, I used to think back then, then I would have been more content, I would have been able to read the books I ought to read and longed to read, but rather than read them, I was forced to start yet another load of washing and when that was finished, I had to hang up the heavy, unmanageable sheets to dry, and it would rain or it would be winter so I had to drape them over doors and chairs because the clothes horses were too small and already covered with socks and pants and shirts and tops, I cursed the laundry. But now that my world had imploded and I was raging and grieving, it was the laundry that kept me going, the time it took to do the laundry and hang it up and when it was finally dry, to fold it, put it away in the cupboards when the children were asleep at night, and then fall asleep myself knowing the laundry had been done and dried and folded and was ready, clean and waiting in the cupboards, I’m surviving on laundry, I thought to myself.

She looks for comfort in marriage and affairs, but mostly in alcohol. Over and over, she retreats into the fog of glass after glass of beer or red wine. Her stresses leak into her dreams, and she turns to psychotherapy.

Four times a week I lay on the couch talking in turns about pain, shame and the minutiae of everyday life, and every now and then we would suddenly experience a breakthrough. I dreamt that I picked up a hitchhiker who was going to Drøbak, as was I. Then I took a wrong turn, I went off the main road to Drøbak, I got lost and couldn’t find my way back to the main road, and I felt guilty on account of the hitchhiker who was inconvenienced by my uselessness and would be late getting to Drøbak. Then I thought I saw the main road, the lights from the main road; if I drove under the garage door in front of me, I would get back on it. I had accelerated to drive under the garage door when it started to close, I stepped on the gas to get through before it closed completely, but didn’t make it, it came down too quickly and it slammed into the car, we were startled and shocked, but at least we were alive, the hitchhiker ashen-faced and with his trouser pockets turned out and the car a complete write-off. Then Mum showed up and said in her usual cheerful manner that it could probably be fixed, although everyone could see that was impossible. Then I spotted a five-øre coin on the road and bent down to pick it up because finding money brings good luck, and I told myself by way of consolation that it might turn out to be my lucky day after all. I picked it up only to discover that it was just a button.

A five-year-old? he asked. 

No, a five-øre coin, I said. 

You said a five-year-old, he said. 

I meant a five-øre coin, I said, and repeated my dream: When the garage door came down, it felt as if I was crushed.

Almost as crushed as a five-year-old, he said, and I felt an electric shock go through me.

As I read her recounting this dream to her therapist, I absolutely recognized having had similar dreams about my life and my parents. As for the role alcohol played in my family, I don't even want to start.

Bergljot is a dramatic arts magazine editor and theater critic, so it is not surprising that writers and poets are mentioned and quoted: In the midst of crisis, she goes to see Henrik Ibsen's Peer Gynt, for example, in an intriguing updated staging. The Danish writer and poet Tove Ditlevsen, and the Norwegian poet Rolf Jacobsen, also flash by several times.

Bergljot demands that her family believe her account of her father's crimes. After all, if she made up all these public charges, she would be a monster, in which case why is everyone demanding that she return to the family? This endless loop of contradictions doesn't get resolved in the novel, leaving us readers to ponder what a resolution might look like—in Bergljot's life and in yours and mine. At the end, just a reminder: trauma is intergenerational, and children have questions of their own.

Have I always been grieving? Is grief my default setting? And is it only the emotional side of my grief that has lessened? Deep down have I always been sad? Only when I’m calm, when I’m alone, when I work intensely, is my sadness less painful. That’s why I’m calm, that’s why I work so hard, that’s why I’m alone.

...

 ... Every war ever fought on this earth has proved that you can’t ignore history, sweep it under the carpet, and that if you want to reduce history’s destructive impact on the future, everyone’s version of what happened must be brought out into the open and acknowledged.


Suddenly – in December

Suddenly – In December. I stand knee-deep in snow
Talk to you and get no answer. You’re keeping quiet.
My love, now it’s happened after all. Our whole life,
the smiles, the tears and the courage. Your sewing machine
and the long nights of work. Finally our travels:
   – under the snow. Under the wreath of cedar.

It all went so fast. Two staring eyes. Words
I couldn’t catch, that you said over and over.
And suddenly nothing more. You slept.
– And now they’re all lying here, days and summer nights,
the grapes in Valladolid, the sunsets in Nemea
   – under the snow. Under the wreath of cedar.

Quick as a switch flicking off,
the tracings behind the eye flash out,
wiped from the slate of a life-span. Or maybe not?
Your new dress, my face and our old stairs
and everything you brought to this house. Is it gone
   – under the snow. Under the wreath of cedar?

Dear friend, where is our happiness now,
your good hands, your young smile,
your hair’s wreath of light on your forehead and that
girlish glint in your eye, your spirit and
steady abundance of life and hope?
   – under the snow. Under the wreath of cedar.

Companion beyond death. Take me down with you.
Side by side, let us see the unknown.
It’s so desolate here and the hour is getting dark.
The words are few now and no one’s listening anymore.
Dearest, you who are sleeping. Eurydice.
   – under the snow. Under the wreath of cedar.

Rolf Jacobsen (this poem was partially quoted in Will and Testament). Translation by Roger Greenwald, published in Did I Know You? Selected Poems.


Vigdis Hjorth's novel, with its elements drawn from her own life, became controversial in Norway when her own family members objected to the publication of these supposed family revelations. For more on this aspect of the novel, see the reviews by Holly Williams in the Observer, and by Lara Feigel in the Guardian.

Tim Adams interviews Vigdis Hjorth.

Natasha Sholl on writing people you know.

I'm very interested in the ethics of disclosure of family secrets in autobiographical writing. I've been fairly open about my own experiences on this blog, in part to make up for an incident I've probably told before. One day after a particularly painful beating the previous evening that I'd received for some undoubted mischief on my part, I ran into a neighbor on our apartment building's stairs. What was all that shrieking and crying that was coming from your apartment last night? she asked. Without missing a beat, I answered that we must have had the television on too loud.


In the aftermath of Charlie Kirk's unjustifiable and tragic death yesterday in Orem, Utah, in the online world we're often being presented with a menu of two choices for our response. Kirk is a worthy martyr, ultimate victim of leftist cancel culture, or he was a fascist fanatic and a Christian heretic. I appreciated this calm appraisal. I can grieve his loss and pray for his family and friends while continuing to reject his theology and its political enmeshments.

Russell Muirhead and Nancy L. Rosenblum (Foreign Affairs) on "The Logic Behind Trump’s Assault on the Administrative State."

Ungoverning also dissolves the branches of government and unifies the separation of powers into a single office—or more accurately, a single person. It is not about creating what some constitutional scholars call a “unitary presidency”: an executive branch that responds to the president’s directives. It is about creating a strongman. This motivation explains Trump’s reliance on executive orders, which signal not only policy shifts but also the necessity of personal command. As Trump once put it, 'I alone can fix it.'

...

In his desire to weaken the state and rebuild it around him, he has made chaos the new standard. The range of future possibilities for Washington is thus wide. It is reasonable to wonder whether there will even be a regular presidential election in 2028. Trump, after all, has flirted with the idea of seeking a third term; his official store sells 'Trump 2028' hats. The worst-case scenarios seem more plausible than ever before.

Philip Gulley on good goodbyes. (На русском языке.)

On 9/11, we remember that war does not work. (From the Daily Quaker Message, which again I highly recommend.)


Rick Holmstrom, "Lucinda."

04 September 2025

First principles 3.0?

I, Johan, "Mr. Dignity and Decorum," a.k.a. "your favorite blogger," am starting this EXCELLENT post with a confession:

I read the "Newsom University" post from California governor Gavin Newsom's press office via x.com, and was unable to suppress AUDIBLE MIRTH.

Two days ago, I had a chance to hear Howard Macy read his draft chapter on "Blessing Enemies" from his forthcoming book with the working title Living to Bless. This chapter of his book is based on Matthew 5:43-48, but not only: Howard traces the "love your enemies" theme throughout the Hebrew and Christian Bible.

Howard's full chapter is a compelling lesson in why and how we bless our enemies, while not denying the dangers they may pose. Here's the challenge for me: its teachings can be applied to our fractured world this very day, if we're willing. 

For example: Shouldn't we find ways to bless those in our own government and society who have apparently abandoned the constitutional mission to "... secure the blessings of liberty to ourselves [that is, "We the people"] and our posterity..."? Some of the people I'm referring to, and daring to classify as "enemies," engage in what's been called "gleeful cruelty"—the very opposite of blessing—and that public glee provokes in me (and apparently in Newsom's office) an almost irresistible temptation to RESPOND IN KIND.

Another case study: Among many other current calamities, we have the reality of Afghanistan, a nation whose Taliban leadership has gone out of its way to alienate much of the planet, is now in great need of assistance for the casualties of this week's earthquake. In so many places, the command to love enemies and bless those who harass us has immediate application.

In Howard's words,

Don’t answer in kind. Don’t make personal attacks, either directly or indirectly. Telling others about how rotten your enemy is seems like revenge. As does name-calling, even in your own thinking, since it keeps hurt and anger fresh. Certainly be careful with humor since, especially in our time, it is too often used to embarrass or demean. Importantly, living in love and blessing also frees us from the damage to ourselves that enduring bitterness and anger invite.

—Howard Macy, Living to Bless, chapter 8, "Blessing Enemies." Italics are mine.

Awkwardly enough for mirthful me, I've written something consistent with this on my own blog. Here is one of the "first principles" I republished upon Donald Trump's November 2024 electoral victory:

3. Resist the degradation of civil discourse. Do not use condescending mockery of anyone, or of their diets, appearance, or class origins. Don't mock their faith communities, although it's perfectly fair to propose contradictions between their publicly-proclaimed faith and their behaviors or policies.

Are those first principles adequate in an era of mutual trolling and unrestrained satire?

Another commentator, Nils Meyer-Ohlendorf in Berlin, is thinking along similar lines, but his specific concern is misuse of the label "fascist":

The ‘fight against the right’ is often portrayed by the left as a matter of life or death, as democracy versus fascism: if the fight is lost, then it would spell the end of democracy and fascism would reign again. That was the stark warning published in a global manifesto signed by 400 intellectuals.

But does this framing actually work? Will it help to defend democracy and win back lost voters? Probably not. In fact, it may do more harm than good. [See full article.]
...
In short, the best tool to defend democracy is open, calm debate rather than fear-driven fascism framing. We should specifically illustrate successes as well as the problems and dangers. Above all, extremists need to be included in these debates.

In the face of all this dignity and decency, however, Guardian columnist Arwa Mahdawi points out:

Newsom has grasped what so many other Democrats are loth to admit: you can’t keep playing by the same old rules when the other side has ripped up the rulebook.

A generation ago, George Lakoff was advising us not to let the opposition frame the argument; perhaps the use of salty satire helps break their frame? Or maybe there are two streams of rhetoric that should not be confused, because they're for different audiences:

  • Honest (i.e., non-manipulative) rage and outrage linked to the violation of the standards we thought ought to prevail by virtue of our common citizenship and founding values: rule of law, due process, separation of powers, and government of, by, and for the people. Are we not to make our distress clear, and assure others that we are seeing the same crazy things they're seeing? Don't we need some of that righteous anger to fuel our efforts to get out on the street and prevent or at least witness the ICE dragnets?
  • Direct expression, in our own diverse voices, of the values we uphold and intend to defend, and their Scriptural and civilizational bases, and our curiosity at what motivates our opponents to abandon those values. Doesn't our shared humanity, our commitment to "regard" others as we regard Christ, require us to make that effort, to express that curiosity, and to learn from them why they don't apparently see the need for mutual blessings?

But can we truly avoid confusing these two tracks? The danger with the first track, shared rage and distress, in its full range of expression (such as Newcom's trolling) is that it can fool us into thinking we can stop there—that outrage and mocking and mimicking the worst behavior of our opponents, somehow constitute positive resistance and activism, simply because we have the short-term pleasure of feeling like we've struck a blow for righteousness. Worse: for the sake of that gratification, we've reinforced the very alienation that got us into this mess in the first place.

What do you think? Where is the balance for you, if "balance" is even a valid goal? In our era of gleeful cruelty and mutual trolling, how do you handle honest distress without getting frozen into an "enemy" mentality?

THANK YOU FOR YOUR ATTENTION TO THIS MATTER.


Related:

Tom Nichols: Gavin Newsom's parodies are riling people up....

Margaret Sullivan: Two can play at that game.

Regarding, part four: Closer to home.

The Beatitudes and Resisting Evil: this is a sermon by Becky Ankeny that has the same direct application as Howard Macy's chapters. After recounting a bloody period of Burundi's history, she continues,

You can see why I’m jumpy today about current events. I think about various possible scenarios and what I can or should do.  Maybe you folks do, too. So today, we will look at two of the Beatitudes, bearing in mind that Jesus spoke to an occupied people, ruled by the Roman emperor and his governors, and locally oppressed by the military. Any rebelliousness was mercilessly put down and the rebels crucified. Therefore, I believe these Beatitudes can help us negotiate our way through our realities.  

Matthew 5:6-7

Blessed are those who hunger and thirst for righteousness, for they shall be filled. 

Blessed are the merciful, for they shall obtain mercy.


If you're in or near Bremerton, Washington, this Sunday, the Bremerton Friends Worship Group is meeting.

It's church coffee hour ... what's an introvert to do? (Review of Introverts in the Church: Finding Our Place in an Extroverted Culture by Adam S. McHugh.)

This uncomfortable thought occurs whenever I catch myself plotting Sunday morning escape routes. Aren’t church gatherings supposed to offer a foretaste of heaven? McHugh might reply with reasonable alternatives to self-reproach: Perhaps, after worship, most introverts prefer holy silence, quiet prayer, or deeper dialogue to shooting the breeze in a noisy foyer.

Yet my own inward journeys of reflection suggest a less flattering answer: I don’t always love God’s people as I should. I treat them as roadblocks to reading books or watching Sunday afternoon football. 

Yair Rosenberg on the MAGA influencers rehabilitating Hitler.

How serious was the GPS outage that may have affected the EC's president Ursula von der Leyen's landing in Plovdiv, Bulgaria? Or is this a case of some of us wanting to believe the worst?

Nancy Thomas thought about simplicity and integrity while shredding paper.


Once again in honor of the late Leonardo "Flaco" Jiménez... The Texas Tornados' version of "96 Tears."

28 August 2025

Fiercely inspirational

Source.  
Source.  


Two writers in two countries, published 64 years apart....

Lamorna Ash.


Sometimes, as I sat in the outer ring of chairs during my silent Sundays at the Muswell Hill meeting [London; link added], I wished I could have seen Quakerism as it was in its beginning: an exuberant, fiercely heterodox expression of the Christian faith. [Don't Forget We're Here Forever: A New Generation's Search for Religion (2025), page 136.]

In line with the secularisation-theory sociologist Steve Bruce, Dandelion notes how liberal forms of British Christianity are contributing to their ‘own demise through diffuse belief systems, poor belief transmission and the lack of seriousness’, all of which discourages conversion. He includes Quakerism among this trend. And while Quakerism might function as a gateway drug to ‘religious seriousness’ for the 47 per cent who come from ‘no immediately prior religious affiliation’, it is often the features which first draw the non-religious to Quaker meetings—a laxity and neutrality in the place of dogma and formality—which then sends them off to other denominations, looking for services with a more robust structure, elders and leaders who might help teach them how to believe. [Page 128.]

The year reached its end, and I was still attending St Luke’s [West Holloway, London, link added] any Sunday my hangover did not intern me to bed. I learnt the order of ceremonies. Each time I felt something unlock within me as I admitted my guilt for whomever I had harmed that week alongside everyone else in the congregation, after which the associate priest, Rev. Martin Wroe, would say, ‘Whatever it is, whatever it was, whatever it will be, God forgives you. Forgive yourselves, forgive each other,’ and then offer us the sign of the Cross. Not every time, but most times, after taking communion I felt a further unlocking, even a coming together of the disparate parts of my life. [Page 280.]


Albert Fowler.

Members of the Society of Friends are increasingly disturbed by the comment that Quaker Meeting is a fine place for seeking, but one must go elsewhere if one’s object is finding. [Two Trends in Modern Quaker Thought: A Statement of Belief (1961), page 12.]

Much has been made of the argument that the universal variety of Quaker belief is the growing edge of the Society of Friends. Large numbers of convinced Friends have come in through this door. That the universal may also be the dying edge of the Society is seldom mentioned, but many would-be Friends turn away when they find the Christian ties of a Meeting no longer binding and the drift toward what John McCandless calls practical atheism running strong. Paul Lacey tells of people he has talked with who have found the Society of Friends a kind of incubator where they can develop just enough to realize that the real conditions of life and worship lie outside it. Many of these people, having looked to the Quaker Meeting as a source of inspiration and deepened faith, pass beyond it to find fuller meaning elsewhere. [Page 19.]


I first heard about Lamorna Ash in the pages of The Guardian. The opening teaser for Ash's edited excerpt in The Guardian, "Could I become a Christian in a year?", was irresistible:

After two friends unexpectedly converted, Lamorna Ash discovered a new generation of young people turning to faith. As she investigated the phenomenon, one of her first steps was to spend a week on a working retreat on Iona. And then something strange happened…

This intro is a bit misleading. In just about all of her fourteen chapters plus prologue, introduction, conclusion, and epilogue, strange things are happening every few pages, so the intriguing part of the teaser is not the "something strange" dot dot dot, but "a new generation of young people turning to faith." This is not your typical glib summary of contemporary church life in Britain. In any case, the excerpt sold me: I had to buy the book. And, most likely, so should you.

Ash makes me think about what a conversation between Francis Spufford and Flannery O'Connor might be like. Her survey of Christianity in the UK ranges from rigidity with a happy salesface, to bass-driven ecstasy, to personal histories of toxic power games, to encounters with mysticism ancient and modern, to utter serenity, and everything in between. Her 60 interviewees have variously been converted, disillusioned, reconverted, with all levels of investment in making—or not making—their personal experiences and confessions congruent with the institution they're in at the moment. She candidly reports how this research and writing project is affecting her own life, even as she awaits a diagnosis on her mother's symptoms that suggest dementia may be coming.

She is not simply reporting on what Christianity looks like to some of her Generation Z contemporaries. She's also wrestling with Christianity's own primitive and sometimes compelling strangeness, and its multifaceted persistence. She thinks about the difference between the Nicene theologians wrestling so deeply with the nature of Christ, and those Christian thinkers of our own era who can't get beyond sex. And she wonders out loud about her own path. Should she remain an outside observer, or should she be open to crossing the line into conversion territory; and is she being influenced by what we, the readers, might think?

Lamorna Ash's paternal grandmother "was the last true Christian in our family. She went to an Anglican church every Sunday of her life, except for the few years she attended a Quaker meeting in Muswell Hill." For part of time of Ash's writing project, when she wasn't on one of her many research visits elsewhere, she attended that same meeting, which led to some very interesting comments about British Friends. I couldn't help remembering some of Albert Fowler's words from his 1961 pamphlet on Two Trends in Modern Quaker Thought, quoted above.

I don't want to press the parallels between Ash and Fowler too hard, because I know that many British Friends are already aware of contemporary liberal Quakerism's weaknesses as well as its strengths (and the same goes for Friends in the USA), and I personally know that some of them would certainly not fit into the "laxity and neutrality" description. Also, I'm not sure those early Friends were "fiercely heterodox" exactly, since Fox and others were arguing for a more faithfully biblical Christianity. "Fiercely nonconformist," maybe. Even so, I am grateful for the frank assessment from this clear-eyed young commentator who has seen Christian alternatives many Quakers would either not know about or perhaps shrink from with horror.

Lamorna Ash has a lot of credibility with me simply based on the homework she's done. (I'm sure she'd have a more fun way of putting it.) You already know she references Ben Pink Dandelion, who has, she suggests, "the best name in academia." She also knows one of my favorite contemporary British books on Christianity, Francis Spufford's Unapologetic. (My comments on his book are here.) Her other sources include Harold Bloom, Julian of Norwich, Gillian Rose, George Fox, Rosemary Moore, Thomas R. Kelly, Karl Rahner, William James, David Bebbington, Tanya Luhrmann, Krista Tippett and Eugene Peterson in conversation, Pope Francis, and two Augustines.


Yesterday's MAGA scandal of the day (or at least in the top five): According to the Washington Post, the U.S. Department of Homeland Security wants to be sure that no federal disaster relief money would go to agencies or nonprofit organizations that help undocumented immigrants.

Also among the top five: Chaos at the Centers for Disease Control and Prevention.


Mark Russ and Woodbrooke Quaker Study Centre team up for a six-session online course: Whose Friends are we? Mark explains on his blog: "Emerging from my PhD research on Quaker theology and Whiteness, I’ve developed an online course for Woodbrooke reflecting on what it might mean for Quakers to be friends of God, Christ and each other in the 21st century." Mondays, October 13 to November 17. More details here.

Discipline and Punish: Kristin Du Mez assesses James Dobson's legacy.

Cherice Bock explains the background of the chapter she wrote with Catalina Morales Bahena for the new book Hungry for Hope: Letters to the Church from Young Adults, due to be published today. Their chapter is entitled, “Reclaiming ‘Enough’: Away from Scarcity Toward True Abundance.” For more on the book, visit hungryforhopebook.com.

Abolitionism and compromise, a Jay family/Indiana Yearly Meeting case study. (Thanks to Martin Kelley for the link.)

John Kinney at Spokane Friends, speaking on contemplative prayer: "If we don't get this right..."


Flaco Jiménez and Raul Malo, "Seguro Que Hell Yes," a video we sometimes used in class in Russia for its specific glimpses of USA culture. (And it's a song I can always recall to kill earworms.)

A clip from Flaco's memorial service. From puroconjunto210's caption on YouTube: "Flaco Jiménez, conjunto legend passed away July 31, 2025. A memorial service was held in San Antonio at the Carver Community center. Artists included Santiago Garza, David Lee Garza, Dwayne Verheyden, Max Baca, and Josh Baca all played their hearts out celebrating his Life!"

21 August 2025

More occupation shorts

An Immigration and Customs Enforcement-branded GMC SUV, left, and an ICE-branded Ford pickup are parked at the Capitol on Aug. 13. [Note the "DEFEND THE HOMELAND" tagline.] (Andrew Leyden/Getty Images via Washington Post; trimmed.)

I'm sure you have more and better sources than this blog to keep up with the chronicle of malice, corruption, and ineptitude that is the USA's current presidential administration. But every once in a while, I want to note, for the record, how utterly bizarre it all is. And it's not just bizarre exhibitionism—you already know that real people are in constant danger, whether they are immigrants and children of immigrants, or targets of Russian guided bombs and drones, or in need of food, health care, shelter, and a safe environment. I'm not even counting those who had once experienced American care through USAID before being cut off by MAGA fiat.


For me, today's trigger (not the most serious piece of news, but maybe the most ... spiritually symptomatic?) ... was this article in the Washington Post, concerning an urgent government purchase:

Immigration and Customs Enforcement is seeking to spend millions of dollars on SUVs and custom, gold-detailed vehicle wraps emblazoned with the words “DEFEND THE HOMELAND,” according to a contractor’s social media post and records that describe the decked-out fleet as urgently needed in President Donald Trump’s stated mission to improve safety on the streets of the District.

Screenshot from a Homeland Security video on X.

As the article notes, these purchases and decoration orders are not being made through competitive bids. But what really triggered my "occupation" nerves was the following detail. In addition to the vehicles for use in D.C., some specific purchases were made to enhance the image of ICE for recruitment purposes. Here's a quote from the end of the article:

The vehicles the agency proposed purchasing include two Ford Raptors, two GMC Yukon AT4s and two Ford Mustang GTs. ICE wrote in the documents that the Mustangs were “an immediate request by the White House, on Thursday August 7, 2025.” The Mustangs — which are set to cost $121,450 — will aid in recruitment “by serving as a bold, high-performance symbol of innovation, strength and modern federal service,” the documents say.

It all reminded me of the connections Kristin Du Mez has been making for years. For example:

My own research on masculinity focuses on just one facet of the evangelical worldview—but a foundational one. In many ways, gender provides the glue that holds together their larger ideological framework. For years I’ve been tracing evangelicals’ embrace of increasingly militaristic constructions of masculinity, which go hand in hand with visions of the nation as vulnerable and in need of defense.

Earlier this year, I wrote a couple of posts about the Christian movement that is animating much of MAGA leadership: Are we agents of Lucifer? and Enthusiasm and politics.

Given the depth of religious enthusiasm displayed by these apostles and prophets, I can't help wondering whether they pray for the people they're arresting, deporting, and rendering with wild abandon. I tried putting variously worded questions to Google, along the lines of "Do dominionists pray for the people they arrest?" " Do MAGA Christians pray for immigrants?" Google's AI provides the vaguest of answers, mostly "it depends," with no examples.

I used the specific name of Sean Feucht with one of these questions, and found his prayer for Los Angeles on Facebook, with a fascinating string of comments. One specific prayer struck me right away, but it wasn't Sean's:

We pray God that your mercy comes upon those suffering from massive deportation and family separation, even though they have done nothing deserving of deportation. May your grace touch the hearts of those encouraging hate against immigrants, and turn them into a loving and caring heart....

Google also told me that Feucht has worked on behalf of refugees in the past, so this evident militancy may be part of his more recent MAGA profile.

Signe Wilkinson.

In any case, "What does the Bible say about refugees and immigrants?" The Bible makes no distinction based on what documents the immigrant is holding, but just in case that is the issue, the awkward truth is that Congress has been resisting immigration reform and providing adequate judicial resources for immigrants and asylum seekers for years—not just under Trump.

(One specific border-crossing incident in the Bible fascinates me: the visit of the three wise men to the baby Jesus. See Matthew 2:1-12. They came from abroad to follow the star to Bethlehem, and then defied King Herod by returning home without reporting to him.)

Finally, our Christian MAGA politicians should take note that many (most?) of those being arrested, deported, or rendered may be their Christian brothers and sisters. N.B. When Christians abuse power and mistreat non-Christians, it is just as awful as mistreatment of Christians! Maybe worse, since its gleeful and gratuitous cruelty compromises the reputation of the Gospel. Be warned!

See John Woolman's Journal, page 128. (Click link to chapter XII in table of contents.)


Under occupation

Occupation shorts

Occupation: Myrtle Wright's experience


Christian refugees caught in the crosshairs of U.S. immigration policy.

Litigation Tracker. When I mentioned this resource back in February, it was tracking 37 cases against Trump administration actions. Now it's tracking 381.

Judge Fred Biery rules against the Texas Ten Commandments law. (A side note: why aren't these Christian activists campaigning for the Beatitudes? Is it their deep interfaith sensitivity?)


Is there a religious resurgence among members of Gen Z? Data may actually show a growing divergence between men and women.

George Orwell's son writes about his parents' collaboration on Animal Farm, and on why they had a hard time finding a publisher. (Anna Funder's fascinating book Wifedom: Mrs. Orwell's Invisible Life may add some less flattering details to the picture of Orwell as husband and collaborator.)

What a small church in North Carolina did with its real estate, to the possible benefit of affordable housing in its area.

Nancy Thomas remembers an extraordinary, even life-shaping, vision.


Kid Ramos with two late greats, Henry Gray and Lynwood Slim.

14 August 2025

"The moral case for harming civilians is always dubious..."

... even when such violence serves a strategic purpose. When that strategic purpose does not exist, however, the moral case evaporates altogether. Israel now finds itself in a morally untenable situation. Rather than incur the world’s growing wrath, increased economic pressure, and the greater likelihood of future violence, Israel must reverse course and pursue alternatives to its campaign of mass death in Gaza.

 —Robert A. Pape, "The Unparalleled Devastation of Gaza: Why Punishing Civilians Has Not Yielded Strategic Success." Foreign Affairs, August 7, 2025.

Robert Pape's article is behind a paywall, unfortunately. (It might almost be worth subscribing to Foreign Affairs for just this article, but I've seen consistently good argumentation in this periodical, even when I disagree.) Briefly, the author draws on his studies of previous wars that included mass destruction of civilian populations to conclude that, even setting morality aside (which he doesn't), such destruction rarely serves the claimed strategic goals.

Nagasaki before and after; source.
Gaza, July 17, 2025; source.


I thought to myself, "Robert Pape...why does that name sound familiar?" Here's why: I'd just come across a reference to his book, Bombing to Win: Air Power and Coercion in War, in an article that was very timely in a completely different way, because it referred to the bombing of Hiroshima 80 years ago this past week.

(A personal aside: I've written before on this blog about how the Grinch stole Hiroshima, so I don't intend to repeat those points here. But Judy and I just celebrated our 45th wedding anniversary, and, not by coincidence, our wedding took place on August 9, the anniversary of the bombing of Nagasaki. Several of the guests at our wedding had been taking part in the annual Hiroshima-Nagasaki peace vigil in Boston. I now reflect that we were married on the 35th anniversary of the atomic bombing of Nagasaki, and our latest wedding anniversary last week coincided with the 80th anniversary of that bombing. At the actual time of those bombings, my mother was a resident of Kobe, Japan.)

Pape's book was cited in an article by Graham Parsons on the Lawfare site, "The World Learned the Wrong Lesson from Hiroshima." Parsons takes on the arguments for the strategic usefulness of bombing civilian populations, in the face of the popularity of such arguments.

Teaching ethics at West Point for 13 years, I faced this view on a daily basis. Many of my students assumed that ethics is a kind of luxury. It helps service members defend their actions to themselves and to others. But it doesn’t help them win. I remember one student concluding, “Just war theory is a great way to lose a war.”

Parsons refers to the USA's current secretary of defense Pete Hegseth as an extreme proponent of the utter irrelevance of ethics in warfare. So, in the context of the atomic bombings, "Hegseth has chosen his side in the conflict between strategy and morality that Hiroshima supposedly reveals."

Parsons continues,

But Hiroshima reveals no such conflict. Contrary to the conventional discourse, many historians have concluded that the bombings of Hiroshima and Nagasaki did not cause Japan to surrender.

...

What was most consequential in the eyes of Japanese authorities was not the vulnerability of the civilian population to U.S. bombs, but the entrance of the Soviet Union into the war against them. The Soviets surprised the Japanese by declaring war and invading Manchuria on the same day as the bombing of Nagasaki. The Japanese leadership, who knew that their war was unwinnable for some time, was hoping the Soviets would act as a neutral arbiter of negotiations between Japan and the U.S. so that Japan could end the war while avoiding unconditional surrender. When the Soviets declared war, that possibility was off the table and Japanese leaders saw no better option than unconditional surrender.

Honestly, I've never thought about the similarities between the atomic bombings of Japan and the rubbishing of the Gaza Strip. Whether we can draw a parallel between Japanese motives and those of Hamas in the Gaza Strip, I'm struck by a very telling similarity: the apparent assumption that the greatest possible amount of death and destruction serves any kind of defensible goal, even within the logic of warfare. Graham Parsons is right, we've not learned the lessons of Hiroshima, and we're certainly not applying them to today's daily slaughter of Palestinians.

Reality check: drawing from research published in The Lancet, Robert Pape writes,

In sum, the authors of the study suggested that Israel’s campaign has caused at least an additional 26,000 Palestinian deaths and perhaps over 120,000 additional deaths, with the true death toll possibly exceeding 186,000. Taking that into account, as of late July 2025, Israel’s war in Gaza has led to the deaths of between five to ten percent of the prewar population of about 2.2 million. This represents an unprecedented slaughter. Israel’s campaign in Gaza is the most lethal case of a Western democracy using the punishment of civilians as a tactic of war.

Present tense: yesterday's compiled "impact snapshot" from the Gaza Strip.

Omer Bartov: Genocide is the only term that fits.

Another case study of refusals to learn: Timothy Snyder on "Ultima Thule" in Anchorage, Alaska.

The 80th anniversary and Nagasaki's twin bells. (Also see my Nagasaki shorts post.)

While on the trail of my mother's life in Japan, we made a brief visit to Hiroshima.

The Friends Incubator for Public Ministry and Tom Hamm on John Woolman and the "ministry of making uncomfortable connections...."

Elderchaplain Greg Morgan and the unmet needs of caregivers.


The Bullet Blues Band, Dnipro, Ukraine. "Telephone Blues."

07 August 2025

"Protecting Religious Expression in the Federal Workplace"

William F. Buckley (Firing Line) interviews prominent atheist Madalyn Murray O'Hair, 1971. Screenshot from source. Also see "Firing Line Debate: Resolved: That We Need Not Fear the Religious Right," 1993.

The U.S. president, on February 6 of this year, ordered the creation of a Task Force to Eradicate Anti-Christian Bias. The first two paragraphs of Section 1 of his order gave the legal underpinnings for this task force's mission, then went on to say, "Yet the previous Administration engaged in an egregious pattern of targeting peaceful Christians, while ignoring violent, anti-Christian offenses." The first impression left on me by this order is not the voice or reflection of Jesus; it is venom toward the previous administration, laced with false witness.

Aside from the merits, or lack of merits, of these cases of "targeting peaceful Christians," the most glaring problem with the president's decree is that anti-Christian bias is the only sort of bias to be "eradicated." There are no mentions of other faiths (except possibly in Section 3iii and 3iv, but even there, nothing explicit).

A first report from the Task Force was due no later than 120 days after the order, but I've seen nothing that purports to be this initial report on its work. Instead, the Justice Department organized a Task Force hearing on April 22, with three witnesses complaining about their treatment during the Biden administration. The Baptist News Web site summed it up: "‘Anti-Christian bias’ task force focuses solely on grievances of evangelicals." (More commentary on The Convocation Unscripted.)

With this background, you might forgive me for some initial skepticism about the more recent "Protecting Religious Expression in the Federal Workplace" memorandum issued by Scott Kupor, director of the U.S. federal government's Office of Personnel Management. Indeed, the first paragraph includes what seems nowadays to be an obligatory tribute to the president's leadership on the issue.

News coverage of the memorandum reflected this crediting of Donald Trump as the inspiration for the policy. (CNN headline: "Trump administration allows federal workers to promote religious beliefs.") However, beyond that nod, the memorandum seems moderate and defensible, and the examples of items that federal workers are allowed to wear or display go beyond specifically Christian symbolism. The guidance seems to protect faith expressions in general. It also places limits on those expressions: reserve work hours for actual work, and don't try to persuade anyone of your beliefs when they've asked you to stop. Also, "Title VII does not cover all beliefs. For example, social, political, or economic philosophies, and mere personal preferences, are not 'religious' beliefs within the meaning of the statute."

Wearing religious jewelry, having a Bible or rosary on your desk, or a religious poster on your wall, may seem a bit aggressive in a U.S. culture that privatizes religion and frequently treats it as some kind of inadequacy. However, whenever two human beings have business with each other and no prior ties, there are always risks involved, as well as (we hope) mutually beneficial rewards. It would seem like a sad—and impractical—accommodation to those risks if we end up expecting all public servants to adopt a bland exterior that reveals nothing of their individuality, personality, and values. What we can expect is that they treat us with the same fairness as the director of the Office of Personnel Management expects their co-workers and us to treat them.

Other familiar conflicts can arise when someone decides to take offense at a religious expression. I remember a U.S. Supreme Court case I wrote about here, Town of Greece v Galloway, where I agreed with the majority that the town was within its rights to allow religion-specific prayers at its legislative functions. But I had another priority as well. (Quoting myself!)...

But in any case, I think it is time to challenge the idea that being offended is, without evidence of actual coercion, a trump card in political discourse. If you are offended by someone else's religious speech, maybe managing your feelings rather than suing for relief is part of the price you pay for being in a country where there is religious freedom for the local majority as well as the local minority.

Maybe you're thinking, "OK, Johan, that's easy for you to say; you're too often in the majority; you don't know what it's like to be in the minority." And you're probably right. But you might be surprised by how easy it is to offend me. Just say "Waterboarding is how we baptize terrorists." Call me an anti-Semite for criticizing Israeli apartheid. Put a Hitler moustache on a picture of Obama. Tell me I shouldn't say "Merry Christmas." Label Quakers as "heretics" or evangelical Christians as "theologically bankrupt" as people have done to my face. I keep having to remind myself what a therapist once told me: "People have a right to be wrong."

Back to the case at hand, Scott Kupor's memorandum. It has two major gaps, to my mind. 

First: what about people who don't identify with any religious faith? Could atheist federal workers have on their desk, for example, a clearly visible copy of Bertrand Russell's Why I Am Not a Christian

Are atheists and agnostics covered by this policy in the memorandum's second section? ... 

Employees may engage in conversations regarding religious topics with fellow employees, including attempting to persuade others of the correctness of their own religious views, provided that such efforts are not harassing in nature.

Consistency would require attempts to persuade others of, say, Bertrand Russell's viewpoint as equally protected, but I'm not sure that was contemplated in preparing this policy.

The second gap: the policy is naive regarding the power differentials involved, both between supervisor and employee, and between the employee and citizens requiring a service. It is not hard to come up with a hypothetical.... In a federal employee's office, would a picture of Trump at his desk with Jesus standing behind him, hand on Trump's shoulder, be just this side of coercive? Would a plaque quoting "Those who curse their mother or their father shall be put to death, Exodus 21:17" in majestic calligraphy be a bit over the line? Would that one be okay in the Department of Transportation but not in the Department of Justice? The subordinate or client who would be tempted to argue in more equitable circumstances could well decide, "I'll stuff my feelings rather than argue and lose my access to the services I need." Is that acceptable? But on the other hand, would the cost of preventing outliers smother the more general freedom Kupor's policy is designed to protect?


I'm always puzzled by some Christians insisting on what can come across as in-your-face religiosity, which seems far more likely to repel than attract. Just because your favorite Christian celebrity, or Scott Kupor, or Pam Bondi says you can make your affiliation obvious in your workplace doesn't mean that it actually serves the cause of evangelism. Here's a passage from a former atheist who became an advocate for "permission evangelism." ...

Many times in my life, actually most of my life, when people tried to evangelize me, it caused more harm than good. Many of the scars I carried through my life that kept me away from seeking truth in God were delivered at the hands of well-meaning Christians. They had no idea who I was or what I was seeking, but they interrupted me and tried to force their beliefs down my throat. I've never bought a product that way, and sure wasn't apt to buy God that way. If going to church subjected me to hundreds of those kind of people, I definitely wasn't headed there. Like much of today's society, I chose not to be come assumptive and insensitive, so I incorrectly chose not to be a Christian.

The very next day after I accepted Christ, I prayed that God would never allow me to forget what it was like to live a life without knowing Him. I asked for the emotions and experiences to remain present with me so that I could always relate to non-Christians, forever remaining empathetic. I have prayed that prayer numerous times in my life, and God has always honored that request. Now I was given the insight to use the heart God had provided to be as effective as possible. It is exciting to use the methods of the world to reach the world, yet see eternal results.

The purpose of permission in evangelism is to create trust, get around the legal and social barriers to discussing your faith, and most importantly, to discern the leading of the Holy Spirit in someone's life. ... Evangelism, when asked to tell someone about Jesus, is easy and resembles giving an answer for the hope that you have, rather than forcing an answer on a person yet to ask a question.

— Michael L. Simpson, Permission Evangelism: When to Talk, When to Walk.

Note to Quakers: If your reading tastes were formed by the likes of Thomas Kelly and Caroline Stephen, Michael Simpson's book might come across as cliche-ridden and glib. (Who wouldn't?!) Give him a chance! I believe his insights, suggestions, and his reframing of marketing in the service of ethical evangelism, are valid, or at least worth putting into the mix. If we actually care to help our communities be more accessible, and spread the message of grace to heal the wounds left by white Christian nationalism, and the resulting cynicism we have to contend with, his book might be very helpful.


Elizabeth Bruenig in The Atlantic: Who counts as Christian?

Adria Gulizia: Spirit-led evangelism.

Jade Rockwell in Friends Journal: Risking Faithfulness: Quietism and experimentation in unquiet times.

Early Friends were led to start our movement as a way to recover a wayward Christianity that they felt had taken too many wrong turns for it to be reformed from within the existing churches. But despite the inspiration of early Friends, it is the Quietist period that I think in many ways has most shaped the beliefs and practices that we cling to in our meetings and churches.

Windy Cooler: Angela Hopkins tells the truth about the hidden costs of ministry.

Israeli author David Grossman now "can't help" using the term genocide.

Racism: an informal five-question survey.


McKinley James with his own song, "This Is the Last Time."