On
Palm Sunday of this year, Reverend Edward Fride, of Christ the King
parish in Ann Arbor, Michigan, made himself temporarily famous by
announcing during the Mass that the parish would be conducting
qualifying classes for parishioners to carry concealed firearms.
This announcement was met with some resistance from parishioners, to
which Fr. Ed responded with a longish letter explaining his position.
That letter exploded across the internet, with titles like, “Priest
tells flock to pack heat.” This dust-up, in turn, compelled the
Bishop of Lansing to issue a (sensible, in my view) cease-and-desist
directive to Fr. Ed on gun training in the parish.
This
all gave me some concern, because I am reading from and signing
copies of my latest book in Ann Arbor on May 9th, at
Bookbound, and the venue has publicized that I am writing
explicitly as a Catholic. I fear that the attendees will inevitably
raise questions about Fr. Ed and his letter that might hijack any
discussion of the book itself with the somewhat arcane – if vitally
important – questions of theology raised by the text of Reverend
Fride's macho monograph on the need for Christians to carry concealed
pistols. The audience, after all, might not even all be Christians.
On
the other hand, if I can avoid entanglement in the thicket of daffy
theology in Fr. Ed's letter, the letter's idiom does relate rather
directly to the subject of the aforementioned book, entitled
Borderline – Reflections on War, Sex, and Church (Cascade
Books, 2015). The subtitle is not meant to be salacious, but is
instead an abbreviation of the book's thesis, which is – as stated
in the Introduction - “War is implicated in masculinity.
Masculinity is implicated in war. Masculinity is implicated in the
contempt for and domination of women. Together,
these are implicated
in the greatest sins of the church.” Masculinity constructed as
violence, as domination, as conquest, I have claimed, is an
unacknowledged idol that has been smuggled into the sanctuary for
centuries; and it is the common ground for both our war-mongering and
misogyny.
Perhaps
I can lead, then, when I have this conversation with Ann Arbor
bibliophiles in a couple of weeks, with Fr. Ed's example; because the
association of Christianity with American gun culture has a very
specific history, which I covered in some detail in Chapter 24,
“Progress and the Fear of the Feminine.” Oddly enough, in its
infancy, this emergence of “muscular Christianity” and the male
fascination with guns as signs of virility had distinctly Protestant
origins, as well as origins with the Progressive Movement
symbolically embodied in the leadership of once-President Theodore
Roosevelt. History, at least, gives me some common ground with those
who may not be literate in or interested in theology.
Roosevelt
was the national exemplar of what I like to call probative
masculinity. He and many of his white male contemporaries were
intensely preoccupied with what they saw as a crisis in American
masculinity. The roots of this crisis, according to Progressive
thinkers, included the end of the so-called frontier conquest, the
danger that Victorian gentility might open the door to effeminacy,
and the double-threat of non-white fecundity and miscegenation.
Pastor Fride may not be familiar with this history, but it also
included no small measure of anti-Catholicism, which was associated
with waves of immigration from Southern Europe. Eugenics was a
popular cause among Progressives and Protestants, and social
Darwinism had captured the white American imagination. This eugenic
preoccupation with masculinity was actually incorporated into a toxic
amalgam in Progressive churches called “natural theology,” the
term “natural” being closely associated with a proud and public
white supremacy, to which “muscular Christians” and Roosevelt
alike enthusiastically subscribed.
Gun
culture was part of this movement, and it incorporated an American
myth of Western expansion that can be summarized in the bumper
sticker – still on view in places – stating, “God, Guns, and
Guts Made America Free.” It is a well-known myth that still
populates our cinemas, in which guns are the phallic instruments of
order against chaos, and every story is a story about redemptive
violence.
This
is precisely the story that Pastor Fride tells in his letter to
parishioners, which he opens with the subtitle: We're Not InMaybery Anymore, Toto.
His
reference is to the idyllic, small-town, white paradise of Western
North Carolina in the 1960s, whether the Sheriff went unarmed and men
didn't beat their wives and girlfriends and there were no Ku Klux Klan
or White Citizens Councils. He mixes this metaphor with the Wizard
of Oz, wherein a storm blows a white rural girl into a world
inhabited by vengeful green witches and malevolent flying monkeys.
“It
is very common for Christians to simply assume that they live in
Mayberry,” writes Fr. Ed, “trusting that because they know the
Lord Jesus, everything will always be fine and nothing bad can happen
to them and their families.”
I
have to interrupt here, if not with theology, at least with
Christianity 101. If Christians believe any such thing, it is
because the story of our origins have been trumped by the Andy
Griffith show. Our founding story is one of gross injustice,
ruthless military occupation, and martyrdom. In addition to the
crucifixion of Jesus, most of the Apostles were martyred, as were
observant Christians again and again throughout our history. Some
are being martyred today in Southwest Asia. Not one of the martyred
Apostles fought back, by the way; they accepted their fates as per
the example of Jesus, who went nonviolently to the cross.
Before
the Constantinian compromise, this was the way of the church.
Fride
goes on to say, “How to balance faith, reality, prudence, and trust
is one of those critical questions that we struggle with all our
lives. Pretending we are in Mayberry, while we are clearly not, can
have very negative consequences for ourselves and those we love,
especially those we have a responsibility to protect.”
This
is not following Christ, it is masculinism. Masculinism has its
historical coordinates, its transhistorical coordinates, and its own
rationalizations. I emphasize this, because following Christ, in any
way consistent with the Gospels, can only be based upon a very
specific set of coordinates that are established in the life,
crucifixion, and resurrection of Jesus of Nazareth; and these
coordinates are in several respects the opposite of masculinism.
In
Pastor Fride's letter, we find examples of transhistorical
masculinism, historical (American) masculinism, and the archetypical
rationalizations for both. Let me explain. Transhistorically, male
power (including violence) has been understood as potentially and
actually redemptive. It has been understood as protective of
community, even though these communities excluded or marginalized
females. The masculine male was – very importantly – willing to
fight. Unwillingness to fight has transhistorically – across
several historical epochs and cultures – been seen as un-manly, as
a forfeiture of masculine identity. This, by the way, made Jesus
unintelligible to his disciples for most of his earthly mission, and
a scandal to masculinity in later years, which could only be
corrected by casting Jesus into extraterrestiral orbit as a purely
celestial being whose actual life was no longer seen as exemplary for us earthbound creatures.
When
men do not have the opportunity to prove themselves as fighters, they
tend to do so vicariously – by idolizing fighters – and
linguistically, by talking like fighters. In Fride's letter, he
prominently mentions that he studies marital arts, and that he has
had to use them more than once, establishing his fighter bona fides.
“When
I get into the sparring ring,” he says, “with a hundred pound
yellow belt, there is no fear—there is a threat but it can easily
be handled. If at the last minute Chuck Norris jumped into the ring
and took his place, the fear would be very real! If most of us were
placed in a combat situation, the fear would be very real, so real as
to almost be paralyzing; if some Team Six Navy SEALs were placed in
the same situation, there would be great focus and concentration, but
little fear . . . in serious threat situations, twice the Lord Jesus
had me respond to imminent very dangerous personal threats using more
prosaic means, e.g. disarming an attacker in one case and physically
challenging members of an attacking gang in another.”
So
our battling pastor has demonstrated his willingness to fight at the
same time he has identified himself rhetorically with other idealized
fighters. I like the way he only allows Jesus into this letter as
his corner-man.
The
threat, by the way, according to the pastoral letter, emanates from
Detroit. The scary, dark, third-world enclave has hatched a
malevolent evil that is creeping westward from the howling ruins,
paralleling Highway 12, infiltrating across the River Rouge, through
Deerborn Heights, Garden City, Westland, Canton, nearer each day to
Ypsilanti, our Osgiliath that will fall and lay bare the gates of Ann
Arbor, our Minis Tirith.
This
is one aspect of historical masculinity, which incorporates aspects
of transhistorical masculinity and accommodates them to particular
historical places and times. In fact, Fride is mobilizing a more
modern masculine idiom, one that is post-Enlightenment, when white
masculinity stood along the racialized battlements between
civilization and savagery. We saw this trope in Teddy Roosevelt's
ranting on behalf of empire, we saw it during the entire colonial era
– the white man's burden to civilize darker races.
“Several
Protestant ministers in Ypsilanti,” Fr. Ed writes, “they told me
that they all regularly carry (i.e. carry concealed pistols) and that
especially during their services, they have armed uniform guards
present. They take the threat to their folks and their worshipping
[sic] congregation seriously. They told me that they felt that they
had a duty to acknowledge the reality of the threat and to take
appropriate action for their people's safety.”
He switches up then to cite Columbine, Aurora, and Sandy Hook, in case the Gangs
of Detroit have failed to mobilize parishioner anxiety sufficient to
send them shopping for Glocks. This is one of those
rationalizations. If, if, if . . . if someone other than the
shooters had been armed, they could have stopped these mass shootings
. . . which have nothing to do, by the way, with the kinds of crimes
he mentioned earlier, like robbery. It is a fallacy, of course, one
I call the fallacy of retrojection, in which all other variables are
the same, with one hypothetical exception. But it works, because the
male fantasy of redemption by violence has been etched onto our
psyches almost since birth. We all want to be the hero in our own
skit, the death-dealing, masculine hero we have been raised on
through television and cinema.
The
internal logic of his argument leads inevitably to a situation in
which everyone is armed all the time; and so Fride seeks now to arm
his parish.
Universal
armament is what is implied when he uses the examples of Columbine,
Sandy Hook, and Aurora, where – in point of fact - the white
middle-class shooters themselves were using legal firearms and had
grown up around firearms. By whatever measure, each of them was
crazy, but for some reason, crazy women don't unload with firearms on
crowds of unsuspecting people. These were not crazy people, they
were crazy men. The masculinity that each of them felt compelled to
recover in non-normative ways – after real and perceived
humiliations – was not crazy, but normative for the whole culture.
It was the same masculinity – one associated with the willingness
to attack others with firearms – that we men learn, as men. The
same masculinity that backgrounds Fr. Ed's letter to his
parishioners.
Fride's
remarks conjure a mythical republican masculinity – republican in
the sense of the American Revolution, the battle for the Republic –
which has been erroneously identified with the gun-owning male, which
underwrote frontier masculinity – another American mythic archetype
– associated with the conquest of the West, both its wild nature, and
the people that were defined into wild nature as a pretext for their
conquest. Women, by the way, are also defined into nature by men as
a pretext for conquest.
Always
that borderline between orderly civilization and untamed chaos, where
real men stand in their protective role along the perilous boundary.
The
other rationalization gambit, surely not overlooked by the good
pastor, is the Canned Scenario in which there are only two choices –
kill or allow the slaughter of innocents, an abrogation of your male
duty to protect. This actual situation is so rare in reality that it
is almost nonexistent, and in the rare cases where it may happen, it
is most often foreseeable enough to avoid.
This
is a common discursive gambit today in defense of torture – What
if? What if? What if? What if the ticking backpack nuke has one hour
to detonation somewhere in a Manhattan subway, and you have captured
the person who placed it? In literature, television, and film, this
is called the tempo task, and it is a Canned Scenario. Its purpose
is to systematically peel away every appeal to the accepted rules of
behavior and open the door to salvation through a release of pure
masculine violence, real “thinking with the blood” stuff, the
kind that fired the imagination of Mussolini.
These
are the argumentative mainstays, however, for people who are
defending violence generally, and for Christians, especially
Christians who split their allegiance between Christ and the idol of
masculinity, who can't abide the teachings of Jesus that reject
violence.
Now,
I will be the first to admit that this is a radical teaching, and one
that is ignored as consistently as Jesus teaching that to be rich is
a sin. But I will quote Chesterton, who said that “Christianity
hasn't been tried and found wanting; it has been found difficult and
not tried.” We are called to something very radically different
than the world of power, which is exactly what got Jesus crucified.
Male power is one of those forms of power.
I
cannot, as a Christian, make the same critique of non-Christians that
I do of Christians, which is why I am picking on Pastor Fride now. On
the other hand, this emphasis on the fact that men, not merely
people, are the specific group who are enculturated to violence as a
virtue, is an echo of what many feminists and feminist-allies point
out apart from faith. It is the unremarked elephant in most accounts
of “human” violence. Most violence is committed by men, and men
are associated in our collective consciousness with violence as
virtue.
These
Canned Scenarios where the choice is boiled down to kill or allow the
slaughter of innocents, are the last refuge for someone whose other
arguments have utterly failed. I am sixty-three years old. I have
been to many conflict areas. I was in the army for more than two
decades. I was a drunk who went to seedy bars and seedy places. I
bought and sold illicit drugs. I carried a gun, concealed and
otherwise. If anyone was looking for a do-or-die scenario, it was
me. And in all honesty, I have to say that there was never any
situation so extreme that I could not have avoided had I wished to.
Every extreme situation I experienced was one that I participated in
constructing for myself and others, by gravitating toward conflict –
something probative masculinity will compel a man to do. Conflict is
the flame to conquest-masculinity's moth.
These
fallacious scenarios are designed with the outcome in mind, and for
any other outcome to be unthinkable. They ham-handedly smuggle the
conclusion into the premises. But even if there were one of these
extreme do-or-die scenarios which came to pass, Christians are not
called by Jesus or the Gospels to intervene with deadly force. It is
our belief that bad things happen – crucifixion is a pretty bad
thing – but that a faithful life lost will be restored. This is
why martyrs like Perpetua and Felicity could go gladly to their
deaths without ever giving thought to employing violence as
self-defense. We are not called to masculinism, but to its opposite,
which we call “the way of the cross.”
Just
as he made the Messiah his corner-man for manly face-offs in the
street, Fride actually shoehorns Jesus into one of these Canned
Scenarios.
“I
began to consider a set of moral scenarios,” he writes, “'what
would I do if' scenarios. I eventually concluded that . . . there
were situations in which I would actively intervene, even to a lethal
level if necessary. I could not generally see myself doing that
simply to protect myself—especially if martyrdom was involved, but
what if I came across a woman being beaten or sexually assaulted, or
somebody attacking kids? In those cases my response would be
immediate and sufficient. The 'what would Jesus do' is often used as
a defense for pacifism, but when you read what Jesus actually does,
as Revelation describes as He leads His army to destroy those
attacking Israel, to say it does not go well for the bad guys would
be something of an understatement.”
Question-begging
anyone? If I find this outcome X unthinkable, then Jesus wouldn't
have permitted outcome X, because outcome X is unthinkable.
As
to his reference to John's Apocalypse, or Revelation, well . . . you
know what they call the person who graduated last in his class at
medical school? Doctor!
Anyone
who has seriously studied this final book in the New Testament knows
it was neither meant literally nor was it written as a prediction of
things to come. It was a specific Persian form of literature, the
apocalyptic, told as a vision, and filled with very specific symbolic
references that told a parallel story to its listeners, who were, by
the way, nonviolent Christians undergoing violent persecution. The
literal, predictive interpretation of Revelation was put out by
American Protestants, called dispensationalists, in the nineteenth
century. For Catholics, like Fr. Ed, who may have slept through that
class at seminary, this interpretation is heretical.
Women
and children, of course, are always deployed in the Canned Scenario,
to mobilize sentiment, of course, but also to remind us of the
protective role of the fighting male. In fact, women and children are
secondary, they are props in the construction of the tempo task, the
central character still being the fighting man.
According
to Fride's letter, when one woman told him that the presence of guns
provoked fear in her, his reply was, “How do you feel about rape?”
The man plays the trump card on the woman. Guns prevent rape. Echoes
of the millennia-long sexual protection racket: women need violent
men to protect them from violent men. Obedience in exchange for
protection. Or perhaps he was suggesting she herself be armed.
Since women are most often raped by dates, boyfriends, husbands,
relatives, and other acquaintances, this suggests that women should
pack heat 24/7, no?
Moreover,
the prior reference to the roving hordes from Detroit – whether
intentional or not – dog-whistles to many white men when we combine even
veiled references to the fear of black men with the crime of rape.
Here is the hoary and malignant conjunction in the American white
male psyche between sex and race. No discussion of sex in American
is complete without the discussion of race; and no account of race
can be finalized without sub-totaling sex. The bogeyman of the black
rapist always mobilizes a significant fraction of white men with the
implicit call to “protect white womanhood,” again, as
verification of masculinity.
All
this we can unpack from the language of a letter, and I do so not to
devalue Pastor Fride. As a Christian, I hold the core-belief that
every human being is beloved of God – I myself am nearer the front
of the line than the rear when roll is called for sinners. Ed Fride
is beloved of God. The victims of drone attacks are beloved of God.
The gang member is beloved of God. The crazy person is beloved of
God. That annoying person I want to avoid after Mass is beloved of
God. The politicians whose works regularly enrage me are beloved of
God. The beggar is beloved of God. The drug addict is beloved of
God. That selfish, rich asshole is beloved of God. That trafficked
woman is beloved of God. The misguided, the ornery, the mean, the
violent, all are beloved of God.
It
is the most radical of ideas, with the most radical of implications.
“Christianity has not been tried and found wanting, it has been
found difficult and not tried.”
We
find many people hard to love . . . such is a broken world. But we
can refrain from killing them, even occasionally at great cost to
ourselves and others . . . such is a redeemed world.
If
every person has the spark of the divine, and if church is the body
of Christ, as we say it is – both the crucified and risen body –
and if the mission of the church is in any way to cast before it the
image of a world redeemed, then how can we tell the members of that
body to prepare to kill?
the fact that no one else has commented is actually a good thing, just like the other drivel that you have written. you the the most idiotic, self absorbed, condescending, self loathing, pseudo intellectual i have ever seen.
ReplyDeleteyou are nothing more than a filthy fraud, a fake, a closet jerk off, a freak, and every other thing that is vile. lead by example, you feminist? then loose your nuts, cut that little pickle off while you are at it and start answering to bitch...
As ad hominems go, this one is full of sound and fury signifying ....
Delete(One day some linguist, maybe Geoff Nunberg, is going to spell out why the initial letter "f" is so beloved of sputtering hatefulness?)
F***in A, you got it, sound and fury. ya know come to think of it, you read like a pontificating cvnt like stan. i mean the two of you are the ultimate circle jerks, a match made in purgatory, and bonafide proof that your dads should have just shot in a condom and called it a day..
Deletestan, you hate this racist imperialistic country so much, dont accept any more money or benefits from the DOD. get the hell out of your white enclave in adrian and move to detroit where your self hating anti white drivel would be appreciated. you wont though, because you prefer to run your mouth on the sidelines without having any skin in the game. you dont like guns,, hunters, guys that box, compete, etc. but you made a living out of killing people, or at bare minimum showing others how to do it. over 20 years in the imperialistic military before you had your moment of clarity or came to the conclusions you came to. or how about haiti? im sure you have connections there? right, no, im sure you have your lame excuses just like every other cvnt. if you at least practiced what you preached, id still detest you, but would have some level of respect for you, but i have neither . you are pure filth, a maggot, and full bucket of puss, and i truly wish you nothing but the worst.
Hello--am going to try for the fourth time to write you to say Thank You, for your work here and feral scholar and earlier, for the systematic way you take apart these vexing topcs, and for saying what needs to be said.
ReplyDeleteStan, I never have gotten an answer to the following question. If the oil of the Persian Gulf region was actually so important to the US that we would proclaim something called the Carter Doctrine why has an oil pipeline never been built across Saudi Arabia to the Red Sea coast so that oil tankers would not have to sail through the Straits of Hormuz. The cost of such a pipeline would be tiny compared to maintaining a continuous naval presence in the Persian Gulf and Arabian Sea. The forces needed to "keep the straits open" would not be needed.
ReplyDeleteA related question that has never been answered is why major reporters or "news" institutions never ask this question.
These questions are not small gun related they are about big guns.