SubscribeThe original had an extra zinger, in that the two clergymen in question were bound by purity laws not to help the dying man. So modern ears usually miss the main point of the story. It's not about finding kindness in unlikely places; it's about the conflict between the letter of the law, and the spirit of the law, and that the spirit always has to come first.
Come to think of it - I didn't see too many atheists down there last week...I know it's hard, but please don't respond to prejudice with prejudice. I know that I have a lot of anger and frustration with the conservative pseudo-Christian power grab right now and I lash out a lot all over the place. I feel helpless because their world is completely foreign to me and impossible to penetrate physically and mentally. If the UCC stands a chance of modeling, inspiring true Christian values for the corrupt churches, then I say, rock, rock on.
Jesus clarifies his meaning by three brief examples. "If anyone strikes you on the right cheek, turn to him the other also." Why the right cheek? How does one strike another on the right cheek anyway? Try it. A blow by the right fist in that right-handed world would land on the left cheek of the opponent. To strike the right cheek with the fist would require using the left hand, but in that society the left hand was used only for unclean tasks. As the Dead Sea Scrolls specify, even to gesture with the left hand at Qumran carried the penalty of ten days penance. The only way one could strike the right cheek with the right hand would be with the back of the hand.
What we are dealing with here is unmistakably an insult, not a fistfight. The intention is not to injure but to humiliate, to put someone in his or her place. One normally did not strike a peer in this way, and if one did the fine was exorbitant (four zuz was the fine for a blow to a peer with a fist, 400 zuz for backhanding him; but to an underling, no penalty whatever). A backhand slap was the normal way of admonishing inferiors. Masters backhanded slaves; husbands, wives; parents, children; men, women; Romans, Jews.
We have here a set of unequal relations, in each of which retaliation would be suicidal. The only normal response would be cowering submission. It is important to ask who Jesus' audience is. In every case, Jesus' listeners are not those who strike, initiate lawsuits, or impose forced labor. Rather, Jesus is speaking to their victims, people who have been subjected to these very indignities. They have been forced to stifle their inner outrage at the dehumanizing treatment meted out to them by the hierarchical system of caste and class, race and gender, age and status, and by the guardians of imperial occupation.
Why then does Jesus counsel these already humiliated people to turn the other cheek? Because this action robs the oppressor of power to humiliate them. The person who turns the other cheek is saying, in effect, "Try again. Your first blow failed to achieve its intended effect. I deny you the power to humiliate me. I am a human being just like you. Your status (gender, race, age, wealth) does not alter that. You cannot demean me." Such a response would create enormous difficulties for the striker. Purely logistically, how can he now hit the other cheek? He cannot backhand it with his right hand. If he hits with a fist, he makes himself an equal, acknowledging the other as a peer. But the whole point of the back of the hand is to reinforce the caste system and its institutionalized inequality.
Very often, Matthew 22:21 is cited as Jesus' acceptance of government. It reads, in reference to paying taxes to Rome: "Then he said to them, 'Give to Caesar what is Caesar's, and to God what is God's.'" The Jesus Seminar highlights this phrase as one of the most undeniably historically accurate things Jesus ever said, but this statement can hardly be divorced from Jesus' numerous earlier pronouncements about the illusory nature of material wealth. Jesus talks about wealth fading, being eaten by moths (Matthew 6:19), being stolen (Matthew 6:20), and generally drives home the point that material wealth is transient (Luke 12:15-21), illusory (Mark 4:19), and unimportant (Luke 16:11). Taken in that context, "render unto Caesar" is a statement Diogenes himself might have made: the State pretends to have authority and power. Let it pretend. The real reality has nothing to do with gold, coins, taxes, or anything else of the State. The State has exactly as much authority over you as you allow it to have; so don't allow it to have any, and it won't. Don't fight against it, simply abandon it. Just "walk away."
Institute on Religion and Democracy (IRD) From the folks who brought you "Schism in the United Methodist Church" and "Episcopal Extremists" comes "Liberty Initiative for North Korea!" Funded by monies from the Scaife, Coors, Olin and Bradley fortunes, the IRD board is chaired by Roberta Ahmanson, wife of another prominent right-wing philathropist: Presbyterian Reconstructionist-turned-Orthodox Anglican and CNP member Howard Ahmanson. Other notables on the board are Mary Ellen Bork, daughter of Justice Bork and Deputy Director of PNAC, George Weigel of the Ethics and Public Policy Center and PNAC, Richard John Neuhaus, also of the EPPC and a Bush advisor, Michael Novak of the American Enterprise Institute, and President Diane Knippers, who also sits on the board of Concerned Women of America.
The IRD was founded by Novak, Neuhaus and PNAC's Penn Kemble to counter the liberal politics of the Mainline Protestant denominations. Right-Web describes the group thusly:
For more than two decades IRD has advocated U.S. military interventionism. During the 1980s IRD attempted to rally U.S. Christians around a program of higher military budgets and military campaigns against the Soviet Union and allied countries such as Nicaragua, Angola, and Cuba. IRD was a leading advocate of U.S. military aid and intervention in Central America and the Caribbean during the Reagan administrations, and it routinely challenged the patriotism and the belief systems of Christians who didn’t share its militarism and interventionist spirit.
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posted by The Jesse Helms at 1:40 PM on March 29, 2006