Published on 30 Apr 2016
Understanding the early theological struggles of the Christian church is vital to understanding history. This series will focus on Rome and the political and religious forces that drove various interpretations of Christ and his teachings – and a push towards orthodoxy.
Disclaimer: This series is intended for students, to give them a broad overview of a complicated subject that has driven world history for centuries. Our story begins and focuses on Rome.
One of the toughest questions early Christians had to face was Mosaic Law. Did the laws of Moses still apply, or did the teachings of Jesus Christ replace them? The issue of circumcision became a focal point for this conflict. In an era without surgical anaesthetic or procedures, asking grown men to have their foreskins removed was a painful process. Paul the Apostle argued vehemently against the practice because he believed that Christianity needed to be accessible to Romans, the gentiles, and he knew that requirements like circumcision would vastly reduce the number of people willing to convert. Gradually, Judaizing forces were pushed out of mainstream Christianity as the religion began to convert more Romans. But it soon faced another crisis: what was the nature of Christ? This issue would come up time and time again, but one of the earliest conflicts over it came from the Docetists. They believed Christ was a being of pure spirit, and that it would denigrate his godhood to consider him a human man. But in the Epistles, John argued fervently against that idea, saying that Christians must believe in Christ “in the flesh” in order for his sacrifices to be meaningful. A bishop named Ignatius of Antioch embraced that idea when facing a conviction to be thrown to lions in the Colossuem, believing that his martyrdom echoed Christ’s and he was proud to give his body to prove his faith. Then the 3rd Century Crisis hit, and the Roman government fell apart. The Church stepped in, and many people believed its prophesies of apocalypse had come to pass in this era. Although the government eventually recovered thanks to men like Aurelian and Diocletian, conversion rates had gone up. But civil war rocked the empire again, and it came down to the Battle of the Milvian Bridge. Constantine, one of the claimants for the throne, supposedly had a vision telling him to paint “Chi Rho” (the Greek letters for Christ) on his soldiers’ shields. He did so, and won the day. In gratitude he converted to Christianity and eventually brought most of the empire with him, with the population going from about 10% Christian to 50% Christian followers.
June 12, 2016
June 2, 2016
What, gentle reader may ask, is that fundamental problem with Islam, that even many Muslims begin to understand? Now, that is a question much easier to answer.
It is the coercion thing. This has been deeply implanted through fourteen centuries, and to be fair to the religion in Egypt, it is backed by forty more of pharaonic or quasi-pharaonic history — with only a few centuries of Christian relief. Basically, your Musulman, like your modern Liberal, thinks that the Good is something that must be compelled. That is why Muslim fanatics and Leftists are likely to see eye to eye, and find ways to cooperate, wherever the work of the Devil is afoot, even though the theological differences between them are substantial. They have a common enemy, in us. They agree on the basic principle of Shariah: that law should be more than negative and preventative; that instead it should be positive and pro-active; that it is an irreplaceable tool for social engineering.
This is starkly in contrast with the Christian, or might I say, Judaeo-Christian inheritance, in which men should be discouraged from committing specific crimes, but virtues should not, indeed cannot be compelled. They can only be inspired. Christians and Jews have not always been good. Some have been tyrants. But their faith does not command them to be tyrants, does not tell them to enforce the Good, even on themselves. It tells them instead to be good. At most, Deus vult is for special occasions.
Not even God compels the Good. Instead, He tells us what it is and suggests that we choose it. He lets us make mistakes; lets us learn from the consequences, even terrible consequences. He does not chop our hand off the moment it reaches for something it should not take, for we shall need the same hand to restore what we have taken.
David Warren, “Into the desert”, Essays in Idleness, 2015-01-17.
May 31, 2016
“Illegal” British schools – “If this whole fuss were any more of a smear you could use it to test for cervical cancer”
Natalie Solent uses up some past-the-use-by-date outrage over a report of “illegal” schools in Britain:
Here is a BBC story from a couple of weeks ago: Thousands of children taught in ‘illegal schools’. Similar pieces appeared in the Times, the Guardian, and other newspapers. When this story came out I listened on the radio to an interview on the subject with some Ofsted guy, either the Sir Michael Wilshaw quoted by the BBC or one of his minions. Whoever it was, he came across as so evasive on one particular point that by comparison even the BBC interviewer was plain-spoken. From the way Ofsted Guy spoke of these illegal schools as places where only “religion” was taught you’d think clicking on the BBC Bitesize GCSE Religious Studies page makes a red light flash in GCHQ, and from the way he spoke of “radicalisation” you’d think that all roots resulted in the same flower. Oh, and from the way he spoke of these schools being “illegal” you would think that they had been convicted in a court of being illegal. The BBC interviewer pressed him and eventually got him to admit that the alleged illegality was merely his opinion, not having been tested in court, and that “some” of these schools were Islamic.
That’s progress of a sort. The Guardian article linked to above does not mention Islam at all but has a quote from a disgruntled former pupil at a Charedi school. We should all be very grateful to the Charedim and the Belzers. When one simply must have someone other than the Muslims to point to, they are there. They ought to start an agency and charge for their services: “Jews in Hats: the safe option for all your denunciation needs.”
The Times says the unauthorized schools are “predominantly Islamic”.
So far this post has almost written itself. The usual pathetic fear of naming Islam from the establishment, the usual pushback from angry commenters, the usual opportunity for bloggers like me to use up old out-of-code packets of sarcasm from the bottom of the freezer. But now things get a little odd and diffuse and unsatisfactory.
I would like to offer a few scattered thoughts regarding three points. (1) Not for the first time, the efforts of the media to conceal that some minority are disproportionately involved in some disfavoured activity has resulted in the public overestimating the involvement of that minority; (2) this whole effort on the part of the so-called Office for Standards in Education has all the characteristics of a power-grab and a smear; and (3) there is no evidence that these little informal schools, including the Muslim ones, do any worse than the state schools at either education or terrorism-prevention. There is some reason to suppose they might do better in some circumstances despite worse facilities. Many children turn to these schools having suffered bullying at normal schools. The low number of people involved means that everyone, teachers and pupils, knows everyone else; no one can “slip through the cracks”. Another benefit is that the presence of an affordable alternative helps keep more traditional types of schools on their toes.
January 18, 2016
A team of German economists asked subjects to play a game in which one person is the “truster”, who is given some money on each round of the game. The truster is then asked to decide how much money, if any, to pass on to an anonymous “trustee”. Any money passed gets tripled by the experimenter, at which point the “trustee” can choose how much, if any, to return to the truster. Behavioral economists use this game often, but the novel twist in this study was to reveal one piece of real, true personal information about the trustees to the trusters. In some cases, the truster learned the trustee’s level of religiosity, on a scale of 1 to 5. When trusters learned that their trustee was religious, they transferred more money. More important, the religious trustees really did transfer back more money than did the nonreligious trustees, even though they never knew anything about their trusters. The highest levels of wealth, therefore, would be created when religious people get to play a trust game with other religious people.
Even today, markets that require a very high trust to function efficiently are often dominated by religiously bound ethnic groups (such as ultra-Orthodox Jews in the diamond market) who have lower transaction and monitoring costs than their secular competitors.
Jonathan Haidt, quoted by Scott Alexander in “List Of The Passages I Highlighted In My Copy Of Jonathan Haidt’s The Righteous Mind“, Slate Star Codex, 2014-06-12.
November 14, 2015
Suppose you were kidnapped by terrorists, and you needed someone to organize a rescue. Would you prefer the task be delegated to the Unitarians, or the Mormons?
This question isn’t about whether you think an individual Unitarian or Mormon would make a better person to rush in Rambo-style and get you out of there. It’s about whether you would prefer the Unitarian Church or the Mormon Church to coordinate your rescue.
I would go with the Mormons. The Mormons seem effective in all sorts of ways. They’re effective evangelists. They’re effect[ive] fundraisers. They’re effective at keeping the average believer following their commandments. They would figure out a plan, implement it, and come in guns-blazing.
The Unitarians would be a disaster. First someone would interrupt the discussion to ask whether it’s fair to use the word “terrorists”, or whether we should use the less judgmental “militant”. Several people would note that until investigating the situation more clearly, they can’t even be sure the terrorists aren’t in the right in this case. In fact, what is “right” anyway? An attempt to shut down this discussion to focus more on the object-level problem would be met with cries of “censorship!”.
If anyone did come up with a plan, a hundred different pedants would try to display their intelligence by nitpicking meaningless details. Eventually some people would say that it’s an outrage that no one’s even considering whether the bullets being used are recyclable, and decide to split off and mount their own, ecologically-friendly rescue attempt. In the end, four different schismatic rescue attempts would run into each other, mistake each other for the enemy, and annhilate themselves while the actual terrorists never even hear about it.
(if it were Reform Jews, the story would be broadly similar, but with twenty different rescue attempts, and I say this fondly, as someone who attended a liberal synagogue for ten years)
One relevant difference between Mormons and Unitarians seems to be a cultural one. It’s not quite that the Mormons value conformity and the Unitarians value indivduality – that’s not exactly wrong, but it’s letting progressives bend language to their will, the same way as calling the two sides of the abortion debate “pro-freedom” and “anti-woman” or whatever they do nowadays. It’s more like a Mormon norm that the proper goal of a discussion is agreement, and a Unitarian norm that the proper goal of a discussion is disagreement.
There’s a saying I’ve heard in a lot of groups, which is something along the lines of “diversity is what unites us”. This is nice and memorable, but there are other groups where unity is what unites them, and they seem to be more, well, united.
Scott Alexander, “Reactionary Philosophy In An Enormous, Planet-Sized Nutshell”, Slate Star Codex, 2013-03-03.
September 27, 2015
In the Weekly Standard, P.J. O’Rourke discusses Ann Coulter’s recently expressed anti-semitic remarks during the Republican candidates’ debate:
She is young, scatter-brained, and heedless, but she is not an idiot. She graduated cum laude from Cornell and has a J.D. from the University of Michigan Law School. But no intelligent hike through the Minotaur’s labyrinth of politics can be made in 140-character baby steps. Especially when you’re walking in clown shoes.
What Ann Coulter tweeted was:
Cruz, Huckabee Rubio all mentioned ISRAEL in their response to: “What will AMERICA look like after you are president.”
How many f—ing Jews do these people think there are in the United States?
Not anywhere near as many as there would and should be if FDR hadn’t been as much of a jerk about immigration as you are, Ann, you etiolated bean sprout butt trumpet.
As to why Israel is important, to paraphrase John F. Kennedy, “Today, in the world of freedom, the proudest boast is ‘Ikh bin a Ishral.’ ”
And I mean it, even if, pope-kissing Mick that I am, my Yiddish is maybe sketchy.
Partly this is personal, Ann, you jangle-tongue, you all-clapper-and-no-carillon, you crack in the Liberty Bell. To paraphrase Jerry Seinfeld, “It’s not me, it’s you.”
But, first, my contempt is moral. Antisemitism is evil. Per se, as you lawyers like to put it. For the sake of argument, let us “stipulate” that you are not per se an antisemite. Instead of saying that’s true, let us stipulate it with all the snarky lawyer freight that “stipulating” carries.
Being so stipulated, you are damn rude. One does not say, “f—ing Jews.” One does not say “f—ing blacks” or “f—ing Latinos” or even “f—ing relentlessly self-promoting Presbyterian white women from New Canaan.”
Manners are the small change of morality. You, Ann, are nickel and diming yourself. And may all the coins in Scrooge McDuck’s money bin land on you and squash you flat. (Scrooge, by the way, is not a Jew, he’s a duck.)
June 26, 2015
In the New English Review, Colin Wells undertakes to explain why Arabs hate reading:
Though little reliable research has been done on Arabic literacy, the little that has been done is quite clear in one regard. As Johns Hopkins researcher Niloofar Haeri concludes in her contribution to The Cambridge Handbook of Literacy (2009), throughout the Arab world educated people find reading very difficult, don’t like to do it, and do as little of it as possible — even the librarians.
Why this uniformly strong dislike of reading?
Haeri’s answer is that Arabic literature is written in “classical Arabic,” the archaic language of the Quran, which is stilted, difficult, and often unfamiliar to speakers of the many modern dialects of spoken or “street Arabic.”
If you look up “writing” in the current Encyclopedia Britannica online, you’ll find an article by David Olson, a leading scholar of writing systems at the University of Toronto, where much of the most important research on literacy has been done over the past half century. Among the entry’s many interesting bits of information, one brief observation is easily overlooked: writing that has only consonants must be understood before it can be read, while writing that has both consonants and vowels reverses that process.
With consonants alone, the consonants act as hints, but the reader has to fill in the missing vowel sounds, as in “Ll mn r crtd ql” or “Nc pn tm thr ws lttl prncss.” This seems easy enough, at first glance. With both consonants and vowels, on the other hand, you read it first and then go on to figure out what it means, as in “Look out the window and bring me the nail file.” In Olson’s academese, with consonantal writing “interpretation precedes decipherment,” while with alphabetic writing “decipherment precedes interpretation.”
With a fine-tuned academic alertness to thin ideological ice, Olson deftly skates away from exploring the implications of this well-known fact. Nor is he alone in doing so. Only two kinds of consonantal writing are widely used today, Hebrew and Arabic, and both are considered sacred by their practitioners. So among scholars, there’s an unspoken and perhaps understandable reluctance to look closely at how — and at how well — they work when it comes to reading them, and especially to countenance that alphabetic writing might be easier to read.
Hebrew writing is a special case, a consonantal script for a dead language that was brought back to life by European Zionists for use in Israel, where alphabetic script is also commonly used. But it’s no secret that the Arab world has a huge literacy problem, though most of us in the West are unaware of just how severe it is. Not only are very few books published in Arabic overall, virtually none are translated into Arabic from other languages. This intellectual starvation and isolation contrasts with the many millions of books published in, and the hundreds of thousands translated into, alphabetic languages each year.
January 19, 2015
Back in 2012, Mark Steyn wrote about the plight of individual Jews in Europe, as the various national governments seemed unable to prevent violent attacks on Jewish businesses, schools, synagogues and individual Jews. He’s reposted the original column, as it’s even more relevant today than it was then:
If the flow of information is really controlled by Jews, as the Reverend Jeremiah Wright assured his students at the Chicago Theological Seminary a year or two back, you’d think they’d be a little better at making their media minions aware of one of the bleakest stories of the early 21st century: the extinguishing of what’s left of Jewish life in Europe. It would seem to me that the first reaction, upon hearing of a Jewish school shooting, would be to put it in the context of the other targeted schools, synagogues, community centers, and cemeteries. And yet liberal American Jews seem barely aware of this grim roll call. Even if you put to one side the public school in Denmark that says it can no longer take Jewish children because of the security situation, and the five children of the chief rabbi of Amsterdam who’ve decided to emigrate, and the Swedish Jews fleeing the most famously tolerant nation in Europe because of its pervasive anti-Semitism; even if you put all that to the side and consider only the situation in France… No, wait, forget the Villiers-le-Bel schoolgirl brutally beaten by a gang jeering, “Jews must die”; and the Paris disc-jockey who had his throat slit, his eyes gouged out, and his face ripped off by a neighbor who crowed, “I have killed my Jew”; and the young Frenchman tortured to death over three weeks, while his family listened via phone to his howls of agony as his captors chanted from the Koran… No, put all that to one side, too, and consider only the city of Toulouse. In recent years, in this one city, a synagogue has been firebombed, another set alight when two burning cars were driven into it, a third burgled and “Dirty Jews” scrawled on the ark housing the Torah, a kosher butcher’s strafed with gunfire, a Jewish sports association attacked with Molotov cocktails…
Here’s Toulouse rabbi Jonathan Guez speaking to the Jewish news agency JTA in 2009: “Guez said Jews would now be ‘more discreet’ about displaying their religion publicly and careful about avoiding troubled neighborhoods. … The synagogue will be heavily secured with cameras and patrol units for the first time.”
This is what it means to be a Jew living in one of the most beautiful parts of France in the 21st century.
Well, you say, why are those Jewish kids going to a Jewish school? Why don’t they go to the regular French school like normal French kids? Because, as the education ministry’s admirably straightforward 2004 Obin Report explained, “En France les enfants juifs — et ils sont les seuls dans ce cas — ne peuvent plus de nos jours être scolarisés dans n’importe quel établissement“: “In France, Jewish children, uniquely, cannot nowadays be provided with an education at any institution.” At some schools, they’re separated from the rest of the class. At others, only the principal is informed of their Jewishness, and he assures parents he will be discreet and vigilant. But, as the report’s authors note, “le patronyme des élèves ne le permet pas toujours“: “The pupil’s surname does not always allow” for such “discretion.”
December 26, 2014
Mark Steyn on how the brave and timely action of a “special-events employee” in Riverside California just barely averted a horrific hate-ish crime-ish:
I passed through Shannon Airport in Ireland the other day. They’ve got a “holiday” display in the terminal, but guess what? It says “Merry Christmas.” The Emerald Isle has a few Jews, and these days rather a lot of Muslims, and presumably even a militant atheist or two, but they don’t seem inclined to sue the bejasus out of every event in the Yuletide season. By contrast, the Associated Press reports the following from Riverside, Calif.:
A high school choir was asked to stop singing Christmas carols during an ice skating show featuring Olympic medalist Sasha Cohen out of concern the skater would be offended…
I hasten to add this Sasha Cohen is not the Sacha Baron Cohen of the hit movie Borat. The Olympic S. Cohen is a young lady; the Borat S. Cohen is a man, though his singlet would not be out of place in a louche Slav entry to the ice-dancing pairs. Likewise, the skater-puts-carols-on-ice incident seems as sharply satirical of contemporary America as anything in Borat, at least in its distillation of the coerciveness of “tolerance”:
A city staff member, accompanied by a police officer, approached the Rubidoux High School Madrigals at the Riverside Outdoor Ice Skating Rink just as they launched into ‘God Rest Ye Merry, Gentlemen’ and requested that the troupe stop singing…
The cop and the staffer — “special-events employee Michelle Baldwin” — were not acting on a complaint from the celebrity skater. They were just taking offense on her behalf, no doubt deriving a kinky vicarious thrill at preventing a hypothetical “hate crime.” The young miss is Jewish, and so they assumed that the strains of “Merry Gentlemen” wafting across the air must be an abomination to her. In fact, if you go to sashacohen.com, you’ll see the headline: “Join Sasha On Her Christmas Tree Lighting Tour.” That’s right, she’s going round the country skating at Christmas tree lighting ceremonies. Christmas tree lighting ceremonies accompanied by singers singing Christmas music that uses the C word itself — just like Sasha does on her Web site.
Nonetheless, the Special Events Commissar and her Carol Cop swung into action and decided to act in loco Cohenis and go loco. Many of my fellow pundits find themselves fighting vainly the old ennui when it comes to the whole John Gibson “War On Christmas” shtick, but I think they’re missing something: The idea of calling a cop to break up the singing of “God Rest Ye Merry, Gentlemen” would strike most of the planet as insane.
December 16, 2014
It seems almost self-evident today that religion is on the side of spiritual and moral concerns, but that was not always so, Baumard explains. In hunter-gatherer societies and early chiefdoms, for instance, religious tradition focused on rituals, sacrificial offerings, and taboos designed to ward off misfortune and evil.
That changed between 500 BCE and 300 BCE — a time known as the “Axial Age” — when new doctrines appeared in three places in Eurasia. “These doctrines all emphasized the value of ‘personal transcendence,'” the researchers write, “the notion that human existence has a purpose, distinct from material success, that lies in a moral existence and the control of one’s own material desires, through moderation (in food, sex, ambition, etc.), asceticism (fasting, abstinence, detachment), and compassion (helping, suffering with others).”
While many scholars have argued that large-scale societies are possible and function better because of moralizing religion, Baumard and his colleagues weren’t so sure. After all, he says, some of “the most successful ancient empires all had strikingly non-moral high gods.” Think of Egypt, the Roman Empire, the Aztecs, the Incas, and the Mayans.
In the new study, the researchers tested various theories to explain the history in a new way by combining statistical modeling on very long-term quantitative series with psychological theories based on experimental approaches. They found that affluence — which they refer to as “energy capture” — best explains what is known of the religious history, not political complexity or population size. Their Energy Capture model shows a sharp transition toward moralizing religions when individuals were provided with 20,000 kcal/day, a level of affluence suggesting that people were generally safe, with roofs over their heads and plenty of food to eat, both in the present time and into the foreseeable future.
November 15, 2014
Ashkenazic Jews were among the last Europeans to take family names. Some German-speaking Jews took last names as early as the 17th century, but the overwhelming majority of Jews lived in Eastern Europe and did not take last names until compelled to do so. The process began in the Austro-Hungarian Empire in 1787 and ended in Czarist Russia in 1844.
In attempting to build modern nation-states, the authorities insisted that Jews take last names so that they could be taxed, drafted, and educated (in that order of importance). For centuries, Jewish communal leaders were responsible for collecting taxes from the Jewish population on behalf of the government, and in some cases were responsible for filling draft quotas. Education was traditionally an internal Jewish affair.
Until this period, Jewish names generally changed with every generation. For example, if Moses son of Mendel (Moyshe ben Mendel) married Sarah daughter of Rebecca (Sara bat rivka), and they had a boy and named it Samuel (Shmuel), the child would be called Shmuel ben Moyshe. If they had a girl and named her Feygele, she would be called Feygele bas Sora.
Jews distrusted the authorities and resisted the new requirement. Although they were forced to take last names, at first they were used only for official purposes. Among themselves, they kept their traditional names. Over time, Jews accepted the new last names, which were essential as Jews sought to advance within the broader society and as the shtetles were transformed or Jews left them for big cities.
July 25, 2014
Mark Steyn quotes himself extensively about the Palestinian refugees:
I’m often asked why I don’t write more about the Palestinian situation, and the reason I don’t is because the central fact of the dispute — the Palestinians’ Jew hatred — never changes. So I said what I had to say about it many years ago, and there’s very little to add. For example, in The National Post on April 18th 2002 I quoted an old Colonial Office hand:
“All British officials tend to become pro-Arab, or, perhaps, more accurately anti-Jew,” wrote Sir John Hope-Simpson in the 1920s wrapping up a stint in the British Mandate of Palestine. “Personally, I can quite well understand this trait. The helplessness of the fellah appeals to the British official. The offensive assertion of the Jewish immigrant is, on the other hand, repellent.” Progressive humanitarianism, as much as old-school colonialism, prefers its clientele “helpless,” and, despite Iranian weaponry and Iraqi money and the human sacrifice of its schoolchildren, the Palestinians have been masters at selling their “helplessness” to the West.
In Europe, colonialism may be over, but colonialist condescension endures as progressive activism, and the Palestinians are the perfect cause. Everywhere else, from Nigeria to Nauru, at some point the natives say to the paternalist Europeans, “Thanks very much, but we’ll take it from here.” But the Palestinians? Can you think of any other “people” who’d be content to live as UN “refugees” for four generations? They’re the only “people” with their own dedicated UN agency, and its regime has lasted almost three times as long as Britain’s Palestine mandate did. To quote again from that 2002 Post column:
This is only the most extreme example of how the less sense the Arabs make the more the debate is framed in their terms. For all the tedious bleating of the Euroninnies, what Israel is doing is perfectly legal. Even if you sincerely believe that “Chairman” Arafat is entirely blameless when it comes to the suicide bombers, when a neighbouring jurisdiction is the base for hostile incursions, a sovereign state has the right of hot pursuit. Britain has certainly availed herself of this internationally recognized principle: In the 19th century, when the Fenians launched raids on Canada from upstate New York, the British thought nothing of infringing American sovereignty to hit back — and Washington accepted they were entitled to do so. But the rights every other sovereign state takes for granted are denied to Israel. “The Jews are a peculiar people: things permitted to other nations are forbidden to the Jews,” wrote America’s great longshoreman philosopher Eric Hoffer after the 1967 war. “Other nations drive out thousands, even millions of people and there is no refugee problem … But everyone insists that Israel must take back every single Arab … Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace. Everyone expects the Jews to be the only real Christians in this world.”
Thus, the massive population displacements in Europe at the end of the Second World War are forever, but those in Palestine a mere three years later must be corrected and reversed. On the Continent, losing wars comes with a territorial price: The Germans aren’t going to be back in Danzig any time soon. But, in the Middle East, no matter how often the Arabs attack Israel and lose, their claims to their lost territory manage to be both inviolable but endlessly transferable.
And so land won in battle from Jordan and Egypt somehow has to be ceded to Fatah and Hamas.
As I said, this is all the stuff that never changes, and the likelihood that it will change lessens with every passing half-decade. I wrote the above column at the time Jenin and the other Palestinian “refugee camps” were celebrating their Golden Jubilee. That’s to say, the “UN Relief and Works Agency for Palestine Refugees” is older than most African, Caribbean or Pacific states. What sort of human capital do you wind up with after four generations have been born as “refugees”? If you’ve ever met a charming, urbane Palestinian doctor or lawyer in London or Paris, you’ll know that anyone who isn’t a total idiot — ie, the kind of people you need to build a nation — got out long ago. The nominal control of the land has passed from Jordan and Egypt to Israel to Arafat to Abbas to Hamas, but the UNRWA is forever, runnning its Mister Magoo ground operation and, during the periodic flare-ups, issuing its usual befuddled statements professing complete shock at discovering that Hamas is operating rocket launchers from the local kindergarten.
June 8, 2014
The Koran is pretty contradictory. That’s because it was written by Muhammad at different stages in his career as a would-be world conqueror. In the initial stages of his inventing Islam, he presented it as a moral system and a warning. The first chapters of the Koran read a lot like parts of the Bible, especially Jesus’ sermons: repent for judgment is at hand. It condemns immoral behavior and calls for repentence. Then, as Muhammad gained followers and began his series of military campaigns to conquer all surrounding areas in the name of his new religion, the themes shifted.
Now it was all about defeating and subjugating the wicked. About how Muslim warriors are the hand of Allah on earth and fighting against the evil unbeliever who will be punished. Here instead of a call for personal repentance there are calls for conquest and destruction, slaughtering the wicked and cutting the heads off of those who will not submit or convert.
Then, having beaten almost everyone and in power, the tone shifts again. The last parts of the Koran are about how to govern, how to live, what to do in minute detail down to what hand to eat with, and information on how to live with the wicked Jew and Christian who are so close to Islam. The calls for death and conquest are subdued and fade away in this last bit, but complaints about women and how to keep them under control are pretty much the exclusive content of the last few chapters.
Now, Muslims say that there is a principle where older parts of the Koran are understood or replaced by the newer; so if there’s a conflict between part A and part C, the part C bits are the ones you follow.
But then it gets complicated. Because the Hadith is a collection of stories allegedly about Muhammad from his life, collected anecdotes, quotes, information, and tales of his life that are then used to interpret the Koran and create Islamic law with. And these can wildly differ, conflict with, and even completely contradict each other.
To make matters worse, for a thousand years or so, different Sharia Courts and Imams have been making official proclamations about Islam that are not just suggestions but absolute total voice-of-Allah law of Islam and the countries that it controls.
And these, too, can be totally at odds. So its a horrible contradictory mess of conflicting absolutes all claiming to be the total voice of Allah. And, as Muhammad himself allegedly said, Allah changes his mind sometimes, that’s why the conflicts in his writings.
The end result is that Islam can be honestly portrayed as both peaceful and opposing horrible violence against people … and violent conquerors out to behead anyone who disagrees. Because both are true.
Christopher Taylor, “I’M THE GOOD GUY HERE”, Word Around the Net, 2014-05-23.
November 19, 2013
Cathy Young outlines the depressing findings from a recent study:
The evidence is especially compelling since it comes from a neutral source: the European Union Agency for Fundamental Rights (FRA). The agency surveyed nearly 6,000 self-identified Jews in eight European Union countries (Belgium, France, Germany, Hungary, Italy, Latvia, Sweden and the United Kingdom). While the online survey, publicized through Jewish community organizations and media outlets, did not have a random sample of respondents, it was designed with expert input to be as representative as possible.
A few findings:
- Two-thirds of respondents said that anti-Semitism was a serious problem in their country; three out of four felt it had worsened in the past five years.
- One in four said they had personally experienced anti-Jewish harassment in the past twelve months; while this included verbal attacks on the Internet, almost one in five had been harassed in person.
- During the same period, three percent said they had been targets of anti-Semitic vandalism; four percent reported hate-motivated physical assaults or threats.
- Nearly half worried about anti-Jewish harassment or violence; two-thirds of those with school-age children or grandchildren were concerned that the children might experience such harassment at school or on the way to school.
- Close to a quarter said they sometimes refrained from visiting Jewish events or sites out of safety concerns. Nearly two out of five usually avoided public displays of Jewish identity such as wearing a Star of David.
- Almost one in three had considered emigrating because they did not feel safe as Jews.
Even if the self-selected the pool of respondents was skewed toward those affected by or strongly concerned about anti-Semitism, these are still disturbing results.
October 16, 2013
Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions; fed with the same food, hurt with the same weapons, subject to the same diseases, heal’d by the same means, warm’d and cool’d by the same winter and summer as a Christian is? If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die? And if you wrong us, shall we not revenge? If we are like you in the rest, we will resemble you in that. If a Jew wrong a Christian, what is his humility? Revenge. If a Christian wrong a Jew, what should his sufferance be by Christian example? Why, revenge. The villainy you teach me, I will execute, and it shall go hard but I will better the instruction.
William Shakespeare, The Merchant of Venice, Act III Scene 1.