“The Just Man Justices”

Do you like poetry? I do (to some extent), but I find it hard to read. That is, poetry needs to be read slowly, and I don’t often take the time necessary to do so. And much poetry demands imagination and deep thought, often more than I have or am willing to exert. But I like the poem that sparked this post. 

Gerard Manley Hopkins was an Oxford University student when he came under the influence of John Henry Newman and the Oxford Movement, which sought to reconnect the Anglican Church with its Catholic roots.​ At age 22, Hopkins was received into the Roman Catholic Church by Newman himself.*

Hopkins (b. 1844) took the Jesuit vows in 1870, four years after converting to Catholicism, embracing the Jesuit ideals of poverty, chastity, and obedience. For the next seven years, he wrote no poetry, thinking it was contrary to his vows.

In the two years following the 1875 shipwreck of the SS Deutschland, though, Hopkins wrote a long, innovative ode titled "The Wreck of the Deutschland." A 2008 novel by Ron Hansen blends historical elements of that disaster with biographical elements of Hopkins’s life and a detailed narrative of his ode.**

Hopkins died of typhoid fever at the age of 44 in 1889.

“As Kingfishers Catch Fire,” one of Hopkins’s most celebrated poems, was written around 1877, but it was first published posthumously, in 1918. Here are the last six lines of that noteworthy sonnet:

I say more: the just man justices;

         Keeps grace: that keeps all his going graces;

Acts in God’s eye what in God’s eye he is –

Christ. For Christ plays in ten thousand places,

Lovely in limbs, and lovely in eyes not his

To the Father through the features of men’s faces.

Eugene Peterson, the esteemed author of The Message (the popular paraphrase of the Bible), has also written Christ Plays in Ten Thousand Places, a weighty book whose title comes from Hopkins’s sonnet.

Peterson claims that Hopkins’s poem presents the perceptive reader with a helpful view of the “end” of life: “The vigor and spontaneity, the God-revealing Christian getting us and everything around us in on it, the playful freedom and exuberance, the total rendering of our lives as play, as worship before God.”

But this essay is primarily about the words in the first line cited above: “the just man justices.” What does that mean?

Hopkins creatively uses “justice” as a verb. That word is generally a noun, of course, although the phrase “doing justice” has a similar meaning. And the latter harks back to Micah in the Old Testament. Verse eight of the sixth chapter of the book that bears the prophet’s name says,

What does the Lord require of you but to do justice?

It is quite certain that the kind of justice Micah (and Hopkins) is talking about is not what is usually called retributive justice. Rather, it is social justice, seeking shalom for all people. As such, doing justice is something that cannot be done alone or by just us. We must work with other people.

This past Sunday, the worship leader at Rainbow Mennonite Church began by talking briefly about the Justice Together meeting she and her husband had recently attended in Wichita. That organization is “a multi-faith, grassroots coalition of faith communities in Sedgwick County, Kansas.”

Citing Micah 6:8, on their website (here), Justice Together states, “Doing justice … addresses systems rather than individuals. No single congregation has enough power to effectively do justice. Thus, we act together as justice in action.”

Further, if it is true that “Christ plays in ten thousand places,” as I think it is, doing justice is often done also by multitudes of people who do not claim to embrace any religious faith, such as many among the millions of people who joined the No Kings protest on October 18.

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  * Here is a link to the blog article I posted about Newman in March 2020, which was a few months after he was canonized as a Roman Catholic saint.

** Hansen’s novel is titled Exiles, which I enjoyed reading many months ago, and it also includes imagined backstories of the five drowned Franciscan nuns. It culminates in exploring themes of faith, exile, and divine mystery in the storm. Hansen (b. 1947) is an American novelist, essayist, and interestingly (especially for those of us who live in west central Missouri), he is also the author of “The Assassination of Jesse James by the Coward Robert Ford” (1983).

The Tyranny of Greed

Tyranny is a word that has, unfortunately, been heard often in recent years. The term usually refers to “the usurpation of power by a single individual or group, or the circumvention of law by rulers for their own benefit.”*¹ But it can also describe any power, such as greed, that dominates and dehumanizes. 

Greed is the inordinate desire to possess wealth, goods, or objects of abstract value with the intention of keeping it for oneself, far beyond the dictates of basic survival and comfort. It is not merely a personal flaw; it is also a power that enslaves both individuals and societies.

The biblical phrase “the love of money” is clearly a reference to greed (“the inordinate desire to possess wealth”)—and also a clear reference to its tyrannical nature, as it is “the root of all kinds of evil” (1 Timothy 6:10, CEB).

According to my AI “buddy” Claude, “greed was absolutely central to Jamestown's founding in 1607.” The Virginia Company was a corporation “created explicitly to generate profits for its investors.” It became profitable after 1614, when it began shipping tobacco to Great Britain.

The greed of the Virginia Company led to enslaved Africans being brought to Virginia in 1619 to work in the tobacco fields. Human beings were reduced to property so that plantation owners could increase their wealth.

A century later, cotton became king, and greed increasingly drove the engines of slavery. So, citing Claude again, “the desire for wealth [=greed] from cotton drove the expansion and entrenchment of one of history's most brutal systems of human exploitation.”

“The more profitable cotton became, the more deeply the South invested in slavery, making it nearly impossible to imagine their economy without it—which ultimately helped precipitate the Civil War.”

But as far back as 1607, greed also wreaked havoc on Native Americans. The founding of Jamestown inadvertently initiated the genocide of the Native nations. Much later, the desire for more land to grow cotton was a major factor behind the Indian Removal Act of 1830. 

For much of the nineteenth century, greed fueled the seizure of Native American lands under the banner of progress, or “Manifest Destiny,” as settlers and governments justified the displacement/removal of the Indian nations for the sake of acquiring land to use for their own economic gain.

Whenever and wherever greed is rampant, people are exploited, lands are stolen, and justice is distorted. Sadly, though, even today, tyrannical greed continues to shape economies, politics, and daily habits of consumption—and that greed is epitomized in the current POTUS. His “business” activity is just one indication of his greed.

According to an Oct. 9 post (here), Trump has launched ads “to sell his new collection of watches.” This will add to the wealth he has greedily accumulated as President. He reportedly made $10 million in the last year selling watches, sneakers, Bibles, and guitars.

His most profitable business, though, is cryptocurrency. Last year, he made over $57 million from his stake in World Liberty Financial, the cryptocurrency platform. His $TRUMP meme coin launched in January 2025 is estimated to have earned $320 million in fees.

Since the tyranny of greed is so prevalent, attention needs to be given to Malcolm Foley’s book, The Anti-Greed Gospel (2025).*² (Here is a picture of author Foley and his “million dollar smile” along with the subtitle of his book.)

In his book, Foley cites John Chrysostom (d. 407), who asserted that “great is the tyranny of Mammon.” That tyranny exacerbated the idolatrous worship of Mammon rather than the true God. It also led to the construction of racism.

Plantation owners needed a moral and legal justification for treating human beings as property, so they constructed an ideology of racial inferiority. This allowed them to justify the brutal exploitation and to prevent solidarity between poor White and enslaved Black people.

While he does not cite them, Foley’s basic explanation of racism is similar to that of contemporary scholars Inram X. Kendi and Starlette Thomas.*³ They all argue that racist ideas were created to justify slavery. The latter was based on greed, which led to exploitation and then used racist ideology to justify it.

In the last part of his book, Foley challenges churches to confront greed as both a personal and systemic sin, and to replace it with practices of justice, solidarity, and truth.

Since greed is personal as well as societal, all of us need to remember the oft-quoted admonition of Thomas Merton: 

*¹ These words are from Timothy Snyder’s instructive book, On Tyranny: Twenty Lessons from the Twentieth Century (2017).

*² Foley (Ph.D., Baylor University) is a pastor, historian, and speaker who serves as special adviser to the president for equity and campus engagement at Baylor. Foley also co-pastors Mosaic Waco, a multicultural church in Waco, Texas

*³ Kendi is an author, professor, and anti-racist activist. He is the author of three books, the most influential being How to Be an Antiracist (2019). Thomas is an author, preacher, activist, and race abolitionist who serves as the director of The Raceless Gospel Initiative at Good Faith Media. She is the author of Take Me to the Water: The Raceless Gospel as Baptismal Pedagogy for a Desegregated Church (2023).

What Does It Mean to Love One’s Enemies?

It is hard enough to love one’s friends and even harder to love others as we love ourselves. But how can we love our enemies? In both the Sermon on the Mount (Matthew 5:43) and the Sermon on the Plain (Luke 6:27), Jesus plainly says, “love your enemies.” 

Why do we have enemies? Are enemies people we harbor enmity against? Probably not in most cases. Why would Jesus’ first followers have had an “enemies list” so that he would have felt the need to urge them to love those on that list?

The answer is clear: our “enemies” are not primarily those we have enmity toward; rather, they are those who have enmity toward us for whatever reason. Note Jesus’ full statement: “pray for those who persecute you.” Those early followers of Jesus were persecuted, but they certainly were not persecutors.

Consider some notable examples of people who loved their enemies. First, of course, is Jesus himself. As he was being executed by the extremely painful means of crucifixion, Jesus uttered this prayer: “Father, forgive them, for they do not know what they are doing” (Luke 23:34).

Anabaptists (with whom I have long identified) have great respect for Dirk Willems, the Dutch Anabaptist martyr in 1569. He escaped from prison and was chased by a guard who fell through thin ice during the chase. But Willems turned back and rescued his pursuer—and then was recaptured, tortured, and killed.

Four hundred years later, Martin Luther King, Jr., steadfastly called upon Black people to show love for their enemies, the White people who had often lynched their ancestors for centuries and were still mistreating them in the present. His most well-known book is titled Strength to Love (1963).

I was certainly not a supporter of Charlie Kirk, although I grieved that he was killed. But I remain impressed by what Erika Kirk, Charlie’s wife, said at his memorial service. She forgave the shooter. Unlike the President, she expressed love and forgiveness toward him rather than hatred.

These are widely known examples of people who showed love for their enemies. Most of us, though, will likely never be in such dramatic situations. What does it mean for us to love our enemies?

“Love is more an attitude and action than a feeling.” That is the title of #25 in my book Thirty True Things Everyone Needs to Know Now (2018). In that chapter, I cite John Hick’s explanation regarding the type of love Jesus meant when he commanded us to love our enemies.

The British philosopher writes that love is “to value a person in such ways as actively to seek his or her deepest welfare and fulfillment” (Philosophy of Religion, 1963). Or, as we might say today, love actively seeks the flourishing of all people, including our enemies.

In my above-mentioned book, I also cite how MLK importantly distinguished between liking and loving. King noted in Strength to Love that Jesus did not say, “Like your enemies,” admitting that it is “almost impossible to like some people.” But Jesus’ command was for us to love people whom we don’t like.

So, love of enemies is not sentimental affection, but deliberate goodwill and moral commitment. That is the attitude Jesus calls us to have for those who say hurtful things to/about us or do harmful things to us.

Loving in that way certainly doesn’t mean condoning injurious things that are said or done, to us or to others. We can’t be neutral concerning right and wrong, good and evil. Often, we must “hate” what people do, but love them for who they are, persons created in the image of God.

We could make a long list of people who do things we strongly disapprove of. Many of us have deep dislike for the things the POTUS and his henchmen such as Steven Miller and Russell Vought say and do, and we have the right (and responsibility?) to speak out against them.

But if we are serious about following Jesus’ command that we love our “enemies,” whether they are government officials we dislike, cantankerous neighbors, or whoever, we still must seek their “deepest welfare” and their flourishing. That is both for the well-being of others as well as for ourselves.

Remember, "hate is more harmful to the vessel in which it is stored than to the people on whom it is poured."

Considering, Sadly, the Treaty of Dancing Rabbit Creek

Most of you are familiar with the phrase “the Trail of Tears.” Perhaps many of you, though, don’t remember hearing anything about the Treaty of Dancing Rabbit Creek. Only recently did I learn that that was the name of the first removal treaty that initiated the trail of tears for Native Americans. 

Andrew Jackson instigated the removal of Indians from the eastern U.S. states. One of the major events of the War of 1812 was the Battle of New Orleans in 1814, led by General Andrew (“Old Hickory”) Jackson. He was then regarded as a war hero, and 14 years later, he was elected the seventh POTUS.

As I noted in my June 2012 blog post about the War of 1812 (see here), the greatest losers in that war were the Native Americans. Jackson fought against the “Indians” then, and subsequently, in his first State of the Union address (in December 1829), he asked Congress to pass Indian removal legislation.

In April 1830, the Senate passed the Indian Removal Act, and then on May 26, the House of Representatives passed the Act by a vote of 101 to 97. Four days later, it was signed into law by President Jackson. Then the Treaty of Dancing Rabbit Creek was enacted 195 years ago, on September 27, 1830.

Dancing Rabbit Creek was the name of a small geographical area in what is now Noxubee County, Mississippi. The Choctaw Nation occupied more than 2/3 of what became the state of Mississippi. The 1830 treaty was with those living in the northern part of the Choctaw’s land. Their removal began in 1831.

The 1831~33 journey westward was marked by hunger, exposure, disease, and death. During that terrible time, the Arkansas Gazette reported that a Choctaw chief lamented that his people’s removal from Mississippi resulted in a "trail of tears and death."*¹

The Treaty of Dancing Rabbit Creek continued genocidal actions of the U.S. against Native Americans. Even though most USAmericans have not usually considered the nation’s treatment of Indians as genocide, that seems to be an apt description of what has gone on for centuries.

The 1948 UN Genocide Convention defines genocide as acts “committed with intent to destroy, in whole or in part, a national, ethnic, racial or religious group.”

But according to Claude (whom I have repeatedly called my AI buddy), many genocide scholars now argue that the cumulative effect of European colonization, including disease, warfare, and deliberate policies, constitutes genocide even if individual components were initially unintentional.

For the Native Americans who lived in the northeastern part of what became the USA, a large percentage of the Native Americans in “New England” had already died before 1621 from diseases (mostly smallpox) brought by the Europeans who had come in the previous decade.*²

So, whether intentional or not, European colonists caused the genocide of Native Americans.

Much more needs to be done to correct past genocidal activities. Fortunately, it is generally said that the “Indian Wars” ended in 1890. But mistreatment of Native Americans continued long after that.

I was delighted that Deb Haaland became the first Indian Cabinet secretary in U.S. history in March 2021. But her maternal grandparents suffered under government regulations.*³   

Currently, up to 20% of Native Americans live on reservations. That represents several hundred thousand people out of a total Native American population of around 6-9 million. Many of those living on reservations suffer from poverty, unemployment, alcoholism, and relatively low life expectancy.

Native Americans have the highest poverty rate of any major racial group, and unemployment rates have averaged 50% for decades on many reservations. Alcoholism death rates among young Native Americans is over ten times the national average of the general population.

Further, Indian communities experience higher rates of suicide compared to all other racial and ethnic groups, and Native Americans have the lowest life expectancy among racial and ethnic groups in the U.S.

These negative considerations are all largely rooted in the shameful Treaty of Dancing Rabbit Creek. And they are all issues that need to be addressed more fully by the federal government, seeking liberty and justice for all U.S. citizens.

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*¹ It should be noted that the term “the trail of tears” is most often associated with the removal of the Cherokee Nation from northern Georgia and bordering areas beginning in 1838.

*² This was mentioned in my Thanksgiving blog post made in November 2009: The View from This Seat: What About the First Thanksgiving Day?

*³ A January 2021 blog post was titled, “A Notable Nomination: Haaland for Secretary of the Interior.” That was certainly notable, for she became the first Native American to serve in a President’s Cabinet. Considerably after 1890, her maternal grandparents were, in Haaland’s words, “stolen from their families when they were only 8 years old and were forced to live away from their parents, culture and communities until they were 13.” They were forced to go to a federal Indian boarding school, and such schools continued until the 1960s.

Analyzing Assassination Culture

The news media and the internet have been awash with news and opinions about the tragic murder of Charlie Kirk last week. I was amazed that his assassination garnered such wide coverage. Earlier this year, he talked about the current “assassination culture,” a topic worth analyzing.

There should be grief first and criticism later. On the day of Kirk’s killing, some spoke negatively of him. But on that afternoon of September 10, I posted words of Doug Pagitt on my Facebook page.*

Pagitt wrote, "I am outraged by the horrific assassination of Charlie Kirk, and my heartfelt prayers are with him and his family. Political violence has no place in America.”

He went on to say, "Charlie Kirk and I disagreed on nearly everything when it came to politics, but disagreement belongs in the realm of ideas, debate, and voting, not in acts of harm.”

One of my good friends posted negative things about Kirk on Facebook not long after he was murdered, and I “scolded” him for doing that so soon after his assassination. As I said to my friend, I fully agreed with what Pagitt wrote that day.

I also disapproved of others on the political left who were quick to say harsh things about Kirk, even though they were true. I am surprised, though, that according to Copilot, Pagitt has not publicly mentioned Kirk since 9/10.

Perhaps he noted how many who spoke out against what Kirk had said through the years, and especially recently, were chastised and even fired from public positions for doing so.

Ironically, Kirk was a staunch advocate of free speech, but many who used that freedom to say negative things about him were punished for what they said/wrote—and apparently some even for publicizing what Kirk himself had said.

“Both sides” need to be analyzed accurately. Despite Kirk accusing the left of fostering an assassination culture, it seems clear that in recent decades, far more violent acts have been committed by right-wing advocates than by those on the left. I asked Copilot about this, and here is its response:

While figures like Charlie Kirk and Donald Trump have pointed fingers at the political left for fostering what they call “assassination culture,” there’s a substantial body of evidence showing that far-right rhetoric and behavior have significantly contributed to the escalation of political violence in the U.S.”

And here is what Claude, my AI “buddy” reports: “The data shows that while Charlie Kirk uses the term 'assassination culture' to criticize the left, the statistical evidence suggests that far-right extremists have been responsible for significantly more political violence and deaths since 2000.”

Claude goes on to say, “The disparity is quite stark - far-right extremists have committed over 6 times more deaths (520+ vs 78) and nearly 5.5 times more incidents (227 vs 42) than far-left extremists since 1990, with this trend continuing into recent years.”**

Take a look once again at the graph after the introductory paragraph at the top.

Beware of being misled by the Vice President or intimidated by the right-wing media. On Monday, filling in for Kirk on his regular program, VP Vance spoke about “festering violence on the far left.” He also reportedly said on Fox News that the accused assassin was “radicalized by the far left, by the social networks of the far left, by the ideas of the far left.”

Two days after her husband’s assassination, Erika Kirk said, “The evildoers responsible for my husband's assassination have no idea what they have done. They killed Charlie ….”

Gary Bauer, a well-known conservative evangelical, wrote on Thursday, Erika’s “use of the words ‘evildoers’ (plural) and ‘they’ was intentional. She was referring to the radical leftists who hated her husband, who smeared her husband, and who did everything they could to dehumanize him.”

But at this point, from what we know about Tyler Robinson, the alleged assassin of Kirk, he is not affiliated with any political party, and there is no evidence linking him to any organized leftist group or movement.

So, in analyzing the assassination culture that Kirk saw as defining the left, it seems much more likely to be a characteristic of the right, which was emphasized so much by Kirk and his organization, Turning Point USA.

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  * Doug Pagitt (b. 1966) launched Vote Common Good with a 31-city bus tour that began on October 2, 2018. On Oct. 14, I drove over to Overland Park, Kansas, to hear him speak and to chat with him briefly. Six days later, I posted a blog article about him and Vote Common Good (see here).  

** In the next paragraph, Claude went on to say, “This data comes from multiple credible sources, including the National Institute of Justice, the Center for Strategic and International Studies (CSIS), the Anti-Defamation League, and academic research published in peer-reviewed journals.” 

    After receiving the above information, I saw this article with similar content on Time magazine’s website: “Trump Called for a Crackdown on the ‘Radical Left.’ But Right-Wing Extremists Are Responsible for More Political Violence.” The graph included in the article is what I posted above.

Celebrating Sun Day 2025

Earth Day is widely known as an annual event first held on April 22, 1970, and observed on that day every year since. But this year, Sun Day will be observed/celebrated in the U.S. for just the second time. It will be part of a global day of action focusing on solar energy and other forms of clean energy. 

The first Sun Day was celebrated on May 3, 1978, when Jimmy Carter was President. It was proposed by Senator Gaylord Nelson (D-Wis.) and Rep. Barbara Mikulski (D-Md.), then President. Carter threw his support behind it.

Before that first Sun Day, Carter created the Department of Energy and pushed tax breaks for clean energy in 1977. Two years later, he famously put solar panels on the White House roof, calling them a symbol of America’s future.

Sadly, Carter lost the 1980 presidential election to Ronald Reagan, and during his two terms, Reagan gutted the renewable energy programs, killed the tax incentives, and in 1986 had Carter’s solar panels removed from the White House.

The promoters of Sun Day 2025 hope to revitalize what Carter started nearly fifty years ago.

Sun Day 2025 will be celebrated on September 21, the day before the autumnal equinox. Bill McKibben has been the primary proponent of Sun Day 2025, and his new book, Here Comes the Sun: A Last Chance for the Climate and a Fresh Chance for Civilization, was released less than a month ago.

McKibben (b. 1960) is widely known as one of the leaders in the founding of 350.org in 2008. It quickly became the first planet-wide, grassroots climate change movement.**

Nearly ten years earlier, McKibben wrote The End of Nature, one of the earliest warnings about climate change. That book of “dark realism” helped establish McKibben as a leading voice in environmental activism long before he founded 350.org.

Now, though, McKibben says on the first page of his new book, “for the first time I can see a path forward. A path lit by the sun.” He concludes his Introduction with these words: “Our species, at what feels like a very dark moment, can take a giant leap into the light. Of the sun.”

So, Sun Day 2025 especially stresses the importance of solar energy, although wind energy is also acknowledged.

Solar energy is widely considered the best form of clean energy when factoring in both cost and limitless availability.

Regarding cost, solar photovoltaic (the term that describes the process of converting light directly into electrical voltage) is now less than half that of producing electricity by fossil fuels. For homeowners, solar panels drop electricity bills to near, or even below, zero during the hot summer months.**  

Not only is there an outstanding cost advantage, there is also an unlimited supply of solar energy. The sun delivers more energy to Earth in one hour than humanity uses in a year, and scientists indicate that that will continue to be true for the next five billion years.

Moreover, solar energy produces no negative impact on the environment. There are no emissions of harmful substances, and neither is there any noise pollution. In addition, there is minimal land disruption compared to wind farms (windmills/turbines used for wind power).

Finally, solar systems are quick to install, scalable (=easily able to be changed in size or scale) from rooftops to utility-scale farms, and increasingly paired with battery storage to provide power even when the sun isn’t shining. What could be better than energy that is cheap, clean, abundant, and scalable?

Have you taken the “giant leap into the light” that McKibben wrote about? If not, isn’t now the time to do so? Indeed, we all need to latch on to this “last chance for the climate” and this “fresh chance for civilization.”

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** The name 350.org comes from McKibben’s view that the world will not be safe from global warming unless the concentration of carbon dioxide in the atmosphere falls to 350 parts per million or below.

** My wife and I had solar panels installed on our house in 2019. This year, our electricity bills for the summer months of June, July, and August combined showed that we were given more than $26.50 of “overgeneration credit.” Thus, rather than paying high electricity bills for air conditioning in addition to normal year-round charges, we were paid for producing more electricity than we used. (Here is a link to “Let’s Go Solar!”, the blog article I posted in February 2019.)

 

“Gaza Doesn't Need Our Tears, It Needs Our Anger”

Recent U.N. reports about extensive starvation and incipient famine in Gaza spurred me to write this article about the current crisis there and to suggest how we should respond.  

Caitlin Johnstone is an Australian journalist and political commentator. Last week, I happened to come across her August 14 newsletter with the heading that I have used for the title of this blog post.**

A year earlier (on 8/18/24), Johnstone boldly posted this statement with which most USAmericans will strongly disagree:

The US is the single most murderous and tyrannical regime on the planet and retains its power by creating a mind-controlled dystopia where the public is brainwashed with propaganda, and its politicians fearmonger about the nation falling to "communism" or "fascism" if you cast the wrong vote.

Granted, Johnstone’s statement is somewhat exaggerated, but Israel’s war against Hamas occurring in Gaza, which has led to the worsening of the chronic hunger/malnutrition situation there, is due partly to the multifaceted U.S. support of Israel and its Prime Minister, Benjamin “Bibi” Netanyahu.

The U.S. has provided substantial financial assistance to the State of Israel since its formation in 1948, as well as additional funding and military support since October 2023. In contrast to most current issues, especially on the U.S. funding of Israel’s warfare in Gaza, I stand in opposition to both political Parties.

Perhaps now Johnstone’s 2024 statement could/should be updated to refer to fearmongering about the U.S. falling to radical Islam (such as is seen in Hamas).

The famine in Gaza is due to genocide, not war. Some news sources, such as BBC and Al Jazeera, refer to what is currently going on as the “Israel-Gaza war.” But that term has been rightly rejected by theologian Miguel De La Torre in “This is Not a “War,” his perceptive August 14 essay.

The designation which should be used is genocide, for as De La Torre asserts, “Israel, with the military backing of the United States, is engaged in the genocide of the Palestinian people—wiping out those who refuse to self-deport so settler colonialists can complete the full occupation of Palestine.”

A week after De La Torre’s essay, “The Conversation” posted, “Israel’s plan for massive new West Bank settlement would make a Palestinian state impossible,” (see here).

 “Israel’s razing of Gaza is … about the erasure of a people, a culture and a history that expose the lies used to justify the Israeli state.” This is the sub-headline of Chris Hedges’s hard-hitting article in opposition to Israel’s treatment of the Palestinian people from 1948 until the present.

Reflecting on the way the Palestinians have been mistreated by Israel for more than 75 years now, Hedges expresses the type of anger that Johnstone calls for in her lament, and at the head of his August 22 “report,” Hedges uses the following image of “Beelzebibi” by Mr. Fish (cartoonist Dwayne Booth). 

“Be angry but do not sin” (Ephesians 4:26). Yes, the New Testament admonishes us to be angry, and the genocide-induced famine in Gaza is an appropriate target for our anger as Johnstone asserts.

As a pacifist, I do not agree with the concept of just war, for I don’t think one can participate in war without sinning. How can killing people be sinless when Jesus commanded us to love our enemies? But I think there can and should be what can be called just anger.

Many of us want to show concern, sympathy/empathy, compassion, and so on to people in need. But in many cases, anger is more appropriate than merely expressing shared grief and shedding tears.

Sympathetic tears are appropriate when there are natural disasters such as hurricanes, floods, wildfires, droughts, and the like. But when widespread suffering is deliberately caused by humans, anger is the better response.

That is Johnstone’s point: the death and destruction in Gaza is entirely human-made. That is the reason the dire situation there elicits our anger rather than our tears.

If there is any hope for Gaza, it will come by increasing numbers of people heeding the words of theologian Augustine of Hippo: “Hope has two beautiful daughters, their names are Anger and Courage. Anger that things are the way they are, and Courage to see that they do not remain as they are.”

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** Here is information about the three articles I cite in this blog post:

Gaza Doesn't Need Our Tears, It Needs Our Anger (Aug. 14) by Caitlin Johnstone (b. 1974), an Australian journalist and activist.

This is Not a “War”: Israel and Hamas by the Numbers - Good Faith Media (Aug. 14) by Miguel De La Torre (b. 1958), a Cuban American who is a professor at Iliff School of Theology in Denver, Colorado. (I am pleased that he is also one of my Thinking Friends.)

Israel’s Assassination of Memory - The Chris Hedges Report (Aug. 22) by Chris Hedges (b. 1956), a USAmerican journalist, author, and commentator.