05 Mar

Guidance in the maze

Is it Innocents’ Day every day now? Do we learn nothing from experience? Michael Buerk was on Radio Four this morning advertising this evening’s edition of The Moral Maze and he asked what had happened to the idea of morality in politics: do we no longer have a commitment to the spread of democracy and instead consider only our own national interest?

But the notion that politics and policies should be based on abstract principles and systems is one which was born in Enlightenment Whiggery and greatly strengthened by the secular dogmas of socialism and Marxism. Eliot famously criticised this view of how we should conduct ourselves when he mocked “men dreaming of systems so perfect that no one will need to be good.” For the truth is that not only should we avoid this intrusion of the notions of principle and abstract ideas into places where they don’t belong but, as matter of fact, such principles, ideas and theories never have guided the policies and politics of the nations. Nations and peoples tend to act in their interests – and a good thing too.

For there is a multitude of conflicting principles and these provoke conflicts which are avoidable and quite unnecessary. The idea of democracy has got too big for its boots and become our obsession, which is a wholly bad thing, not least because the word” democracy” is never clearly defined; and it is everywhere employed as a slogan, a shibboleth, as a secularised religious commandment. And the view of what constitutes democracy is excessively simplistic. In the realm of public discussion and media comment it always means nothing more than turning up at elections and meetings, counting heads and doing what the majority voted for. This is worse than simplistic: it is unjust. Even John Stuart Mill in his On Liberty understood that democracy concerns respect for the views of minorities. Suppose a controversial motion – say to ban hunting with hounds – is proposed and carried by a majority, what then becomes of respect for the views of those dissenting? In our system, they are ridden over, roughshod; they become, as it were, non-persons. This is not democracy, but tyranny. The issue becomes even more unjust in cases where the vote is a narrow one.

Democracy has thus become the dictatorship of superior numbers.

The organic, traditionally conservative view, the opposite of Whiggery and of this simplistic and unjust notion of democracy, is that our freedoms in society – what C.H. Sisson described as “a decent set of political liberties” – are preserved by a much more subtle interplay of forces. Public life is not formed and shaped by headcounts alone. We have national institutions: the law, the church, parliament, the university, the monarchy and we are what we are because we exist within them. The idea of the sovereign individual is not only divisive and malign: it is a delusion. For we are all shaped and formed by forces, events and conditions which are greater than the individual and beyond the individual’s control. Our parents. Our property. Our schooling. Our membership of all our voluntary institutions: the pub and the pie shop, the football match, the Lord’s Test, the Grand National, the Promenade Concerts. Before the comparatively recent demise of the Church of England, we should have mentioned the great Feasts and Fasts: Easter, Whitsunday, Ash Wednesday – and of course the correlative of the Church’s Year in the agricultural seasons, springtime and harvest. Now almost all we’re left with from the Church’s Year is the commercial Christmas and that, for good or ill, has become part of the democracy which shapes our lives. I am forgetting the revived pagan superstition of the vast – and expensive – communal celebration of the New Year. Among the lesser feasts and fasts, I’m afraid we now have to include such ersatz displays of public vulgarity as Valentine’s Day (the prefix “Saint” long since removed). Fathers’ Day and Halloween. It is worth pausing to note that our secularised society does not celebrate 1st November (All Saints) but 31st October (Halloween). Thus good is ignored and evil acknowledged. Other banalities float across from the USA and there is a growing observance of something called Groundhog Day – coincidentally 2nd February the ancient Feast of Candlemas.

It is not only a fact that politics and policies are about interests: it is right that they should be so. We are not abstractions, intellectual counters in a game whose rules are a sort of French Political Calculus. We are flesh and blood, bodies, parts and passions. We are embodied. The significant word is “incarnate.” We are creatures, and creatures have interests. A man eats when he’s hungry and a woman drinks when she’s dry. A nation goes to war either for the gains of conquest or for defence and self-preservation.

These are the tangible realities by the side of which modern notions of democracy are only so much hot air. 

All that we are as individuals and as a nation is summed up in one line: “God save the Queen!” He that hath ears to hear, let him hear.

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04 Mar

The politics of interests

I am grateful for Alex Boot’s very full response to my stated views on the Crimean crisis and, indeed, I am pleased to discover myself in agreement with much of what he has said. But I would continue to maintain that it is not a matter of whether Putin is a nice man or the leader of an evil empire comparable to that of Hitler’s and similar to Hitler’s in so many ways. I know that Hitler could have been stopped on many occasions before 1939. And I never had any sympathy for the appeasers.

But – it may be that this comparison with Hitler is a perfect analogy. I don’t know. It may be in the West’s interests to stand up to Putin – not that the West will. But that is not my point. I simply maintain that Putin believes he is acting in his interests; and that, tactically and strategically, control of the Crimea is very important to him. Of course, it might not be in Putin’s interests to do as he is doing in the Crimea: only he has judged that he is acting according to his interests.

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04 Mar

Alex Boot’s powerful riposte to my view of the Crimean situation

 

Dear Peter,

I totally agree with you that ‘practical politics is not about ideals and principles – still less about morality; it’s about perceived interests’. That is, I agree with it in general. However, there have been concrete historical occasions when politics, ideals, principles and even morality overlapped with interests.

The Crusades spring to mind, and many other instances, such as the Russo Turkish War of 1877, when the Russians went to war to protect the Orthodox Bulgaria against the Muslim Ottoman Empire.

But your use of the Chamberlain quote “a far-away country about which we know nothing” sends us back to a modern example of morality and interests wrongly perceived to go their different ways – with catastrophic results. Eerily the present situation in the Ukraine has much in common with that one.

As Hitler was preparing for his conquest, and immediately after he launched it, there were three opportunities to stop him in his tracks – yet another instance of real politik and morality being in agreement.

First, after Hitler broke the Versailles Treaty and remilitarised the Rhineland in 1936, it would have taken two French divisions to send him packing. Yet nothing was done, out of both cowardice and a misapprehension of the ‘perceived interests’.

Second, when Hitler’s intentions were made crystal clear, and every European with half a brain knew that his 1938 demands on the Sudetenland, ostensibly based on protecting the German population there (notice the parallels with Putin?), were in fact the next stage in conquest, Hitler could have been stopped almost as easily. Instead Chamberlain waved a piece of paper in the air – our interests, he felt, weren’t threatened.

Third, after Hitler attacked Poland in 1939 and the ‘phoney war’ started, Hitler left his western flank so utterly bare that there wasn’t a single tank there. As the Polish Poznan Army Group was digging in on the other bank of the Vistula, the combined Anglo-French force could have had a pleasant, practically unopposed ride all the way to Berlin. Yet the war remained phoney – that’s how we perceived our interests. Well, we all know the rest.

In this article I draw the parallel between Nazi Germany and Putin’s Russia: http://alexanderboot.com/content/peter-hitchens’s-love-affair-putin-continuesFirst

And here I touch upon Russia’s long-term strategy:

http://alexanderboot.com/content/whichever-way-ukraine-goes-putin-wins

The parallels with the Nazis are clear-cut. Not to turn this into a lengthy pamphlet, I shan’t cite ample support for each point – but believe me, I could.

First, Russia’s is an evil regime, led by an evil man pursuing evil ends. In every respect, other than rhetoric, it’s a continuation of the Soviet Union by other means. Whatever changes are discernible are purely tactical. Free speech isn’t suppressed as totally as in the USSR, but it is suppressed. Concentration camps are less full, but they’re still there. And certainly more political opponents have been murdered under Putin than under Brezhnev – some in London.

(Amazingly, some conservative commentators both here and in the USA see Putin as a bulwark of traditional values against PC modernity, mostly because of his ban on homosexual propaganda. However, Hitler wasn’t keen on homosexuals either, and neither was Osama bin Laden. Concentrating on a part at the expense of the whole is called heresy in religion and stupidity in politics.)

One of the evil ends is the recreation of the Soviet Union using the Zollverein tactic of coercing some former Soviet republics to join and bribing the others. Kazakhstan and Belorus have been bribed, Georgia – that repelled all the overtures – was raped in 2008, with the West’s acquiescence. After an aggressive war, two Georgian provinces were gobbled up by Putin, and a couple of years later a puppet government was installed.

Second, emboldened by the West’s passivity (just like Hitler was after Munich), Putin has now attacked the Ukraine. No doubt you’re right – he sees the aggression as a way of furthering his strategic interests. But surely you don’t think these are our interests as well?

The independence and territorial integrity of the Ukraine were guaranteed by the 1994 Budapest Memorandum, which doesn’t quite have the legal power of the Versailles Treaty, but almost. The Ukraine certainly felt the guarantee was strong enough for her to relinquish her nuclear weapons.

Putin’s arguments based on protecting the Russian minority cut no more ice than Hitler’s did in 1938. The Russians are in no way threatened in the Ukraine, and in fact in 2012 Russian was accepted as the second official language. Most key figures in Ukrainian politics, including Yanhukovych, Timoshenko and many of the Maidan people, can’t speak Ukrainian at all.

Historical arguments are even iffier. True, the Crimea has never had any link with the Ukraine and only became its part as a result of Khrushchev’s gerrymandering in 1954. But if we go further back, the Crimea had nothing to do with Russia either. Originally it was Greek, the center of Mithridates’s Empire, then a province of the Roman Empire – Ovid’s Metamorphoses was written there. It then became Muslim (Tartar) and so it remained until late 18th century, when Prince Potemkin, Catherine the Great’s lover and co-ruler, conquered it for Russia.

Historical references are a shaky basis for territorial claims. Königsberg, for example, the city where Kant lived all his life, is historically German. So is the Sudetenland. So is Silesia. So is Alsace. None of them is German any longer – that’s how the world works.

Historically, Kiev, where Russia was baptised, was the capital of Kievan Rus or rather of the Vikings who then made up the ruling elite. The Moscow principality was originally only a small part of it, so in that sense one may say – with equally poor justification – that the Ukraine has historical claims on Russia, rather than vice versa.

Putin’s aggression against Georgia first and now the Ukraine isn’t just immoral and illegal – it’s a direct clash with our national interests. Moreover, it proves the point I’ve been making since 1989, the heyday of perestroika: Russia remains the greatest danger to world peace there is. Forget the Muslims, forget Kim, forget China: Putin’s expansion presents an immediate threat of world war.

Remember that the three former Soviet republics at the Baltic are now NATO members. Our obligations to them are stronger than even ours to the Ukraine under the terms of the Budapest Memorandum. What if Putin decides that the Russian minority is threatened there as well? Why, those dastardly Balts even make their Russia citizens speak the local languages – if that’s not oppression I don’t know what is.

Protecting the sovereignty of Europe’s largest country isn’t only moral but in our national interests. Our options are of course limited – no one is going to start a war over the Ukraine. But what we can do is treat Russia as a rogue, pariah state violating every norm of civilised conduct.

That would entail all sorts of political and economic steps that are too numerous to go into now. The task of a political commentator is to know all the facets of the problem, historical, legal, cultural, ethnic, linguistic, political, geopolitical, and explain them to readers short of such knowledge.

Instead Putin’s propaganda machine, just as Hitler’s and Stalin’s did so successfully, is imposing its own terms on even conservative commentators. For example, every Putinite newspaper, which is to say every Russian newspaper, describes the people who kicked Yanukovych out as ‘Banderovtsy’, the followers of the nationalist leader Stepan Bandera who during the war fought against both the Soviets and the Nazis.

Bandera’s armed struggle against the Soviets continued well into the ‘50s, after which he managed to escape to Munich, where a KGB assassin got him with a cyanide pistol. Courtesy of Soviet propaganda, the word ‘Banderovtsy’ is hugely pejorative in Russia: it’s used to describe ultra-Right fascist thugs.

In that time-honoured vein, all Ukrainians who don’t want to be Putin’s poodles, including those who unseated Yanukovych, are described in this way. This is a lie. The Maidan crowd was made up of many groups, of which the ultra-right were only one. Most people there were self-sacrificial freedom fighters, feeling they deserve a shot at independence after almost a century of suffering at Russia’s hands.

Whoever they are, it’s in our interests to support them as best we can – not all of them are our friends but they are all our enemy’s enemies.

Rather than treating Putin’s strategic interests with sympathetic understanding, we should be mindful of our own – and understand where they lie.

Alex

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03 Mar

Armageddon nominated for an Oscar

Ah well, it’s business as usual. Europe may be about to tear itself apart and the apocalypse is back on the agenda, but we can be reassured by the fact that Sky News leads on a story about a celebrity differently-abled man on trial in Saarf Effrika for shooting his wife dead, while the Daily Mail’s top story is the Oscars – with special reference to a hideously sentimental, politically-correct piece of self-flagellation in the form of yet another film about slavery.

It’s at moments such as this that I recall the way John McEnroe used to address tennis umpires: “You cain’t be serious!”

Is the West utterly incapable of seriousness? That old Greek hymn keeps bobbing around in my head; apo doxeis ths doxhs porhumenoi. Except it’s not from glory to glory advancing but from trivia to trivia. Kierkegaard commented on the Danish people’s similar inability to be sombre and reflective in the face of catastrophe: “I sometimes think this is the way the world will end, celebrated by all the wits as a joke.” And what will we in England do then? Turn it into a new series on The Comedy Channel.

Western politicians and their accomplices in a debauched mass media cannot get into their heads the everlasting truth that nations do not act in accordance with abstract principles – international treaties, UN resolutions and the like – but in their perceived interests. Consequently, their politics and policies are about as worthless as Mr Chamberlain’s scrap of paper. Specifically, an assorted gang of radicals and anarchists in Kiev have deposed their elected president and set up their own government. In the face of this provocation, was there any other rational course of action for Russia than to take steps to secure her strategic presence in the east of Ukraine and particularly in the Crimea? The West’s response? President Obama, David Cameron, the vapid and vague William Hague and the paper-shufflers in the EU have sent Mr Putin to the naughty corner and told him he can’t have any more sweeties until he says he’s sorry to all the little girls he’s been bullying.

The West has already lost its soul – when it gave up the Christianity which created and formed the us. Now it has lost what remained of its mind as well.

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27 Feb

Letters of mass deception

The sending of letters guaranteeing immunity against prosecution to more than 180 known IRA terrorists was not, as David Cameron claimed, “a blunder of monumental proportions.” It was deliberate government policy. It was begun under Blair and it has continued under Brown and Cameron, and it was no less than a deal done with the IRA, an act of appeasement. “Sell-out” and “betrayal” are some of the shameful phrases which come to mind.

Radio Four’s PM Programme interviewed Peter Hain – of all people – on the subject. Among his other accomplishments, Hain is a type of utilitarian philosopher: that is one who does not believe in the difference between good and bad or indeed that there are moral absolutes of any sort. Though, sickeningly, he began by expressing his sympathy to the victims of IRA terrorism, he went on to say that the letters guaranteeing immunity – and now we hear even of official pardons – were justified in order to to enact the Northern Ireland Agreement, to set up the “peace process” and to provide for the cessation of terrorism and the creation of power sharing, He said more than once that the letters caused him to feel uncomfortable and he reiterated his sympathy for those who had suffered and are still suffering from the results of terrorism. But he said the policy was justified by its results.

This is the standard utilitarian approach: the ends always justify the means. Nothing is ever done because it is right in itself, but always so that a greater good might be produced. The problem with this sort of moral philosophy is precisely in its claim to aim for this greater good while refusing to give the word good any rational content. Thus utilitarianism is contradictory and incoherent. Specifically in this case it involves the assumption that peace – a questionable peace anyhow – is preferable to war. Peace at any price. But in genuine ethical reasoning there must always first be some definition of a specific and absolute good. Morality in the utilitarian philosophy becomes a mere plaything, infinitely malleable, in which human beings (and all that happens to them as a result of utilitarian policies) are regarded as means to an end – and that end never being properly identified. True ethics – deontological ethics, Kantian ethics – teaches the truth that human beings – people – must never be treated as means to any end but as ends in themselves. Moreover, that we should never do evil in the hope that good will come of it.

Utilitarianism pretends to be the embodiment of rationality and kindness, moral virtue itself. But in reality it is frightening. I have sat through the debates in moral philosophy and heard the champions of John Stuart Mill’s book Utilitarianism. And scarily, I have heard the teachings of Mill’s admirers and intellectual descendants such as A.J. Ayer and C.L. Stevenson. Ayer declared plainly in chapter six of his book Language,, Truth and Logic (1936) that all ethical terms are in every case “meaningless.” Stevenson in The Emotive meaning of Ethical Terms (1937) agreed with Ayer and then went further saying that, insofar as ethical terms have any use at all, it is only to persuade. Pressed by theists, Christians, Jews and various other deontologists, Stevenson conceded that – since ethical terms have no linguistic or syntactic meaning – they achieve their ends in much the same way as a club or any other weapon achieves its ends.

This then is the emotive meaning of ethical terms. It is the secular gospel of utilitarianism, the blunt instrument of the bully and the demagogue. It is no coincidence that Ayer and Stevenson – the 20th century’s most notable utilitarian philosophers – produced their work at the same time as Hitler and Stalin were living out the profound similarities between persuasion and the club.

The horror of it is that these things are not just academic but the very substance and ground of our political life and public policy. Specifically the utilitarian philosopher and his political disciples say: The word “good” is meaningless; moreover what I am doing I am doing for a greater good

It was Milton who described hell as “confusion worse confounded.”

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26 Feb

Confessing other people’s sins

Harriet Harman has refused to apologise for having been closely associated with the National Council for Civil Liberties in the 1970s when the NCCL had links to the Paedophile Information Exchange, I still cringe when I recall those days. It was the decade following the student riots in Paris and the USA. Anarchic nihilism was everywhere. There were more fringe leftist parties than you could throw a hammer and sickle at: the Socialist Workers, the Revolutionary Marxist Current, the International Marxist Group and so on. One published a newspaper called Spectre which always carried a slogan above its masthead: “A spectre is haunting Europe – the spectre of communism.” And “oppression” was the word ever on the lips of the radical chic. “International capitalism” and “the ruling class”  oppressed wimmin, blacks, workers and students especially – despite the fact that university tuition was free and most received generous maintenance grants. Harriet, as a member of the coy, trendy very middle class agitprop subversive NCCL, was the original radical chick: a posh gel slumming it among the proles.

PIE hijacked this loony left bandwagon and claimed that denying sexual relationships between children and adults constituted the oppression of children. Sane voices pointed out: “No – it’s child molesters who oppress children.”

I was a philosophy undergraduate at Liverpool University at the time and the long-haired, beaded flower-power lumpen intelligentsia were in full sail. “Man” was another of their favourite words. They ended every utterance with it, rather as Dr Johnson ended his sentences with “Sir.” They smoked pot and regarded Bob Dylan as a poet and a prophet.  One of the most puerile of their antics – puerile even for a mob that turned puerility into a  pop art form – was to claim that the university authorities were holding “secret files” on them all. It never occurred to them to ask why anyone in his right mind would want to to store information about this riff raff. What would such information say about them: thick, spoilt, infantilised, petulant, paranoid, lazy. So they would cut lectures and instead hold “sit-ins” in the senate building and thus prevent the office workers from working. (They must have forgotten they were supposed to be on the side of the workers). I remember the Vice Chancellor offering to throw open the administration centre and the riff raff could see for themselves there were no secret files. Came the reply, “Ah no – that’s because they’re secret!”

Forty years on and sister Harriet still has the same mindset. I’m sure she’s among that great horde of politically-correct tribunes who insist that we all apologise for stuff we didn’t do – like the slave trade, the persecution of homosexuals and blacks. I wonder they don’t ask Italian ice cream sellers to apologise for the fall of the Roman Empire. But when it comes to apologising for something for which she did have responsibility – being a leading light in the NCCL which had connections to the PIE – Ms Harman keeps her trap firmly shut.

I wish she would make a habit of it.

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25 Feb

Institutional irrationality

The mother of murdered London teenager Stephen Lawrence has said she believes parts of the police are still racist.  Speaking fifteen years after the Macpherson Report branded the Metropolitan Police force “institutionally racist”, Baroness Lawrence said some attitudes “haven’t changed much”.She said stop-and-search measures are still unfair.

There are few things worse than having your son murdered and there is rightly great public sympathy for the parents of Stephen Lawrence: but sympathy is one thing and irrationality is another thing altogether. I don’t know how racist the Metropolitan Police Force is. I cannot judge whether their stop-and-search tactics are unfair. But, fifteen year on, it is disgraceful that a very significant part of public policy and the criminal law continues to be enacted according to a definition which is manifestly absurd.

I mean that judgement in the Macpherson Report which says, “A racist incident is anything so described by the victim or any other person.” So, if I were to invite you for a nice cup of tea, you could, if you were so perverse, report this as a racist incident. And unfortunately our society is not free from exactly this sort and degree of perversity. 

This perversity is called political correctness

Most people regard political correctness as a bit of a joke and rather a laugh, but in its serious consequences it is neither. When sceptics asked for a justification for his coining the tendentious neologism “institutional racism,” Lord Macpherson declared loftily,

“We do not pretend to produce a definition which will carry all argument before it.” But that is the whole purpose in making legal definitions: to avoid the confusion which partisan arguments inevitably produce. You would think that a man who is one of our senior judges could understand this.

Macpherson’s arrogant refusal to answer criticism amounts to his saying, we won’t answer your awkward questions. Just like the secret police.

The Macpherson definition of an act of racism is meaningless of course, but it is the catch-all, you’re-guilty-even-when-you’re-innocent terminology of the gulag. If anything can be legitimately described as a racist incident, then the term “racist incident” is vacuous. Meaningless jargon, politically-correct or not, is not merely spurious: when a meaningless expression is made the basis of a law of the land it is a prescription for confusion and chaos. Certainly the definition of a racist incident set out by Macpherson is incoherent and as such cannot reasonably stand as the basis for law-making.

But it does so stand, thereby making us all victims of an insane procedure. Badly-framed legal definitions damage our whole society and undermine our way of life.

Among those who dared criticise the Macpherson Report, William Hague, former Leader of Her Majesty’s Opposition, and now Foreign Secretary, said:

“It has led to every police officer in Britain being branded a racist.” Hague promised to “…take on and defeat the liberal elite that has never trusted the police force and now wants us to believe they are all racists”.

He never had a hope. The “liberal elite” are our rulers now. But there is nothing liberal about them.

And not just the pol;ice, but everyone in the country. “Institutional racism” is a deliberately and systematically vague expression. It is relatively easy to demonstrate racial prejudice in an individual, but how would you go about showing that a whole institution such as the police force or, as Archbishop Sentamu has said, the Church of England, is guilty of this crime?

The Macpherson definition and the concept of institutional racism are exactly the sorts of linguistic devices invented by totalitarian regimes to silence dissenters by criminalising dissent. Orwell called Newspeak.

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24 Feb

God and Evil

This is widely agreed as the Big Problem in Christian theology and the reason why so many do not believe. Ever since Voltaire in Candide mocked Leibnitz’ view that our world is “the best of all possible worlds”; ever since David Hume’s Dialogues Concerning Natural Religion, Enlightenment attitudes to the issue of God and evil have prevailed. Hume wrote what has become the standard version, stock-in-trade among modern theologians: If God would like to prevent evil but cannot, then he is not omnipotent; if he could but won’t, then he is malevolent. In either case he is not God.

The first thing to be said about this standard objection is that it is a rationalistic, anthropocentric perspective: the “enlightened” mind of man presuming to evaluate God. As such, it is a non-starter because, if God is God (and he should not be worshipped if he isn’t) then he is transcendent and his nature is beyond the scope of man’s natural, limited mind.

The true theological answer to this so called “problem of evil” is not anthropocentric but theocentric. In other words, only God can answer it. And in The Book of Job – out of the whirlwind – God does answer it: “Who is this that darkeneth counsel without knowledge? Where wast thou when I laid the foundations of the earth, when the morning stars sang together and all the sons of God shouted for joy? Canst thou draw out Leviathan with a fish-hook?” Job is put firmly in his place for his presumption.

So where does this leave the problem of evil? Does God’s answer to Job amount to his saying, “Keep your nose out! I’ll do as I damn well like because I’m the boss”? No, because in another place in the Bible Genesis God says, “Of the tree of the knowledge of good and evil thou shalt not eat, for in the day that thou eastest thereof, thou shalt surely die.” This means that the mystery of the origin of evil is inextricably tied up with the mystery of the being of God: depths which we cannot plumb.

This is unsatisfactory. Happily, God provides more information and this information takes the form of the whole of subsequent Judeao-Christian history and development. It is like this…

Evil is not merely something nasty which afflicts us – an offence as it were to the self-esteem of Enlightenment Man. Evil is something which we perpetrate – by proving ourselves incapable of keeping God’s commandments. The next bit of information provided by God is God’s coming to do something about this problem in Jesus Christ who dies in order to redeem us. This is even more astonishing as a cosmic event than it appears, for it entails the truth that – God, being God and therefore omniscient, knew that his original act of creation would result in the crucifixion of the Second Person of the Trinity. Thus in the original act of creation, God willed his own suffering and death. That is he too became the victim of evil.

It is at this point in the story that Enlightenment Man pops up again and says, “Then in that case, it would have been better not to create anything at all than to do so in the sure and certain knowledge that it would entail all this misery.”

But that is the one thing precisely which we cannot know, which we are forbidden to ask about in the story of the tree of the knowledge of good and evil. This however is not unsatisfactory; it is no cop-out on God’s part, God throwing his weight around. For the subsequent revelation of God in Christ’s death and resurrection and the coming of the Holy Ghost explains and vindicates the original act of creation. That is why our sin, Original Sin, has been called felix culpa – the happy fault without which God would not have become incarnate in Jesus Christ.

Evil remains a mystery, the mystery. But now we can see that it was necessary in order that God could manifest his love for us. That is why evil is necessary. If there had been some other way, God would have chosen that instead. But there you have it – the paradox of the cross: in order for the redemptive act of God to become real for us, evil is necessary. This redemptive act of love is real for us – because Christians for 2000 years have known it as a fact of their direct experience.

So the question is not, “How can a God of love allow evil?” Rather the answer is that it is evil which reveals that God is a God of love. It is not only a mystery, but a miracle. C.H. Sisson puts it beautifully, heartbreakingly, “The wonder is that he came here at all, where no one ever came voluntarily before.”

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22 Feb

A Better Class of Bishop

For all their ganging up with the underclass against the government’s attempts to shake these people out of their idleness and the debilitating cycle of dependency in which this keeps them, the English bishops are careful not to get too close to the lumpen proletariat. I’ve never seen a bishop in the bookie’s for instance. If they go to the pub, it’s in the form of a ceremonial visit – never to huddle with mates in the corner over a game of dominoes or the racing paper. How many bishops can actually boast of owning a savage dog? Have you ever seen a bishop smoking – a fag, I mean? I don’t know any bishop who can roll his own, let alone one who likes the occasional joint or does a line of Charlie. They only watch snippets of downmarket telly for long enough to intrude a clunking reference to, say, Strictly Come Dancing in a sermon.

I suppose we should be thankful that the right reverend gentlemen – soon to be augmented by right reverend ladies who, we may be sure, will not resemble ladettes – adjure the yobbish lifestyle. But the effete, suburban style of life they do assume is scarcely better. I bet their kids say “toilet.” Time was when bishops were princes of the church and behaved like it. Bring back the palaces, the grand balls and reception; the riding to hounds and a dash of purple visible on the grouse moor. People like class, the grand manner and the patrician mode. These guys are supposed to be our fathers-in-God after all.

It’s years since a bishop invited me to kiss his ring. But then…

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20 Feb

The New Babel

It’s just boring – so I have often been told – to keep complaining about the ubiquitous nuisance of the electronic social media. I should just get over it, I suppose. Except I fear we are stoking up for ourselves some very destructive consequences and I don’t mean only the worry that we are all going to lose the power to concentrate on anything for longer than five seconds. In fact, that inability has been with us for a long time. I’m not particularly bothered about what constant use of mobile phones and gawping into tablets might do the shape, frequency or infrequency of our brain waves. The most worrying aspect is what our obsession with these gadgets will do to our human relationships, indeed, is doing already: on every train, everyone peering into the gadget or talking through it to someone miles away rather than engaging with his neighbour – the real flesh and blood neighbour who’s sitting next to him.

I shouldn’t bang on about it, I know, but just grow up and accept the modern world as it is. After all, no one is forcing me to use these gadgets: shut up then and let the addicts and obsessives get on with it. Except this is not quite true. Of course I cannot be forced to purchase or use a mobile phone or a tablet, but because I move around over the surface of the world, I have no escape from their intrusiveness. It is hard to overestimate the degree and intensity of the nuisance – not least the banality of the content. I mean no one says anything on a mobile phone that is of any interest ever. “I’m on a train.” So are we all, darling. “I’m in the supermarket now and they have no beans. Should I get peas?” Hardly the sound of good news being brought from Ghent to Aix, or even Aix to Ghent.

But last night I witnessed something so shocking that I am forced to resume my banging on and so steel myself to tolerate the disdain of the aficionados. I was on a train – yes really. It was a tube train. Everybody was interfacing with his gadget. I sat beside a man who was playing a game on a tablet which obviously – from the sight of its baby pink design – belonged to a child. There was a child, a real one, sitting surly and whining in his pushchair and ignored by his father. This child was no more than five years old. I thought, any minute now his dad is going to switch off the tiresome device, pick his son up and talk to him, perhaps even cuddle him. But no. He – with what degree of reluctance one could assess from his scowl –  handed the accursed gadget to the child. And the child took to it as to the manner born, negotiating the buttons and levers with terrifying alacrity. I was scared by what seemed like callousness, a sort of cybernetic indifference.

Couldn’t help that biblical text hurtling into my mind: Or what man among you, whom if his son shall ask for bread will give him a stone?

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