Jesus: Make sure nobody is poor
Everyone: So like industrial capitalism?
In mononoke the good old days really isn’t left or right.
Here in late capitalism, industrialism is indistinguishable from the natural order.
Tales of early capitalism can express machinic production as promethean because the bourgeois hadn’t by that point developed ‘the good old days’.
"The Christian religion was able to be of assistance in reaching an objective understanding of earlier mythologies only when its own self-criticism had been accomplished so to speak potentially. Likewise, bourgeois economics arrived at an understanding of feudal, ancient, oriental economics only after the self-criticism of bourgeois society had begun. In so far as the bourgeois economy did not mythologically identify itself altogether with the past, its critique of the previous economies, notably of feudalism, with which it was still engaged in direct struggle, resembled the critique which Christianity levelled against paganism, or also that of Protestantism against Catholicism."
- Karl Marx Grundrisse p106
tldr: stop applying princess mononoke to 21st century green movements.
As is well known, such a challenge is offered by Ivan Karamazov in Dostoevsky’s The Brothers Karamazov. His protest is that “it is not worth one little tear of even that one tormented child who beat her chest with her little fist and prayed to ‘dear God’ in a stinking outhouse with her unredeemed tears! Not worth it, because her tears remained unredeemed. But how, how will you redeem them? Can they be redeemed by being avenged? But what do I care if they are avenged, what do I care if the tormentors are in hell, what can hell set right here, if these ones have already been tormented? And where is the harmony, even if the child herself were to forgive him!” In Matthew 12:32, Jesus does mention one unforgivable sin: to refuse the forgiveness that God always offers. It is unforgivable because there is no way to accept forgiveness if we refuse to acknowledge our own need for forgiveness. Any sin can be forgiven, if we are willing to enter into relationship with the one forgiving.
There must be communities of people who refuse to give in to counsels of despair. For those who suffer hell in this life, there must be those who embody the very opposite in this life. As Jesus repeats over and over again in the Gospels, this is found precisely when we begin to say that there must be something more: more than forgetting, more than silence, more than settling for the same patterns of relationships. Here, the Church offers something of an interruption to the stories we tell ourselves that forgiveness is too abstract or weak to make sense in a world such as this; the hope of the Gospel is seen as we become people whose forgiven-ness is found not only in thanksgiving for a transfigured past but also in active, embodied witness that points to the possibilities of a transformed future."
Pickaxe - Part 1
"This excellent documentary takes us into another world; the world of rogue loggers and firefighters turned eco-warriors. This documentary is on par with Manufacturing Consent, Waco: The Rules of Engagement, and Breaking the Spell: The Anarchists, Eugene, and the WTO Here is the summary from the promotion: "An arsonist burns 9000 acres of protected old-growth public forest in Oregon that can not be logged unless it burns. To stop the proposed "salvage" logging of this incredible ancient forest, citizens are moved to blockade a road and keep the government out. After facing down a bulldozer and the State Police, the fort now known as the gateway to the Cascadia Free State becomes the focus for a developing community dedicated to protecting ancient forests throughout the mountains of Oregon."
Much of the reliance with “counseling” in our culture is the direct result of failures to embody the kind of community where healing and reconciliation can take place. But confession and forgiveness are meaningless unless they occasion a turning—and returning—to those against whom we have sinned and who have sinned against us. If Christ has truly set us free from sin (which is rupture of communion) and if the eucharist is the practice wherein we come together, forgiven, over the forgiving victim’s body, then (following Matt 18:15-17) we should lament that broken relationships are given over to outside “counselors” without reconciliation being made first available inside the community as its central practice."
Forward this to every vegan you know
Here you go locusimperium
So this is the question that Luke originally asked me:
Been wanting to ask this for a while. What do you think of Stringfellow’s tapestry passage in
Imposters of GodA Private and Public Faith and how that might apply to high church ecclesiology of heavily budgeted architecture/cathedrals/aesthetics? I know it’s basically a justice vs liturgy question of priority (should the emphasis be more missions or rather liturgical formation), but what do you think?
I think you’re establishing a dichotomy that isn’t present in this passage. As Beck notes, Stringfellow’s emphasis here is on freedom, which is a consistent theme throughout his work — that is, the Gospel is a message of freedom from death (/powers/principalities/idolatries) that is also remarkably non-prescriptive. Stringfellow is less concerned with what you do, and more concerned with the location from which you are acting — is it one of freedom in Christ to resist the demonic?
One doesn’t need to sell tapestries or forsake cathedrals. Tapestries and cathedrals can be forms of worshiping God. But the biblical person (a favorite phrase of Stringfellow’s) must not believe that to sell a tapestry or to vacate a cathedral would diminish the church.
Good distinction. So this would move the question into whether there’s a priority of forms of worship. (Which would be conditioned by questions of class—does establishing a hierarchy of worship importances marginalize certain social groups whose needs and abilities might be excluded).
I was moved to ask in reading some Beck blog post a while back where he talked about the pitfalls of justice-oriented liberal Christians ignoring anything related to institutionalized church. While I may be tempted to say something like (generalizing here) God cares way more about doing justice than having a beautiful sanctuary, I recognize the arrogance of a prescription like that so I’m working out the tensions.
/does this make the question still worth exploring?_______________________________________________________________________
Hidden costs of patriarchy
TAKE PICTURES OF ALL YOUR HEROES. Being vegan in OK was really isolating so I was so stoked to be around thousands of radical vegans this week. I got to meet amazing people organizing crucial campaigns for oppressed animals and learned so much. @mouthwings gave a plenary talk on her work undercover in the animal agriculture industry investigating systemic exploitation and abuse. She and TJ got a room of almost 1000 activists crying but fired up about justice and liberation_______________________________________________________________________