Ted Grimsrud—June 25, 2013
What do you get when you put together an appreciation for well-known postmodern thinkers such as Michel Foucault, Jacques Derrida, and Emmanuel Levinas with a self-identification with Anabaptist theology, membership in a Mennonite congregation, a (tentative) commitment to pacifism, and an affirmation of the core theological project of John Howard Yoder? Then you add an academic location that combines the field of social theory with a professorship at a notorious bastion of libertarianism and Republicanism (Hillsdale College)? And for good measure, include some rock and roll….
Well, you could get an incoherent mess. Or, if the person who embodies all these disparate influences (and more) is intelligent and clear-thinking and a good writer and has a whimsical sense of humor, you might get a remarkable and pathbreaking collection of essays. Happily, Pete Blum’s For a Church to Come: Experiments in Postmodern Theory and Anabaptist Thought (Herald Press, 2013) fits in the second category.
The value of experiments
Perhaps the operative term in the book’s title is “experiments.” The seven essays here are each characterized by an openness, a tentativeness, and a gentleness of spirit. Blum addresses challenging issues. He’s an amazingly clear writer even as the themes he addresses are not easy or superficial. But there is a humility here, a sense of invitation to a conversation. There is no show-boating or disdain. No sense of seeking to shock or intimidate.
This is a collection of conversations—Blum talking with his thinkers and trying to get them to talk with each other. Some of the conversations are maybe a bit surprising—pairing the biblicist Mennonite pacifist Yoder with the French revolutionary atheist Foucault and then Yoder again with the only slightly less notoriously radical Jacques Derrida. Continue reading
[This is the second of two parts of the final section of the conclusion to a just completed book: The Good War That Wasn’t—And Why It Matters: World War II’s Moral Legacy. The first part of this section is here.]
Ted Grimsrud—June 4, 2013
I believe that the critical reflection on the story of World War II that I have offered in this book might help in the needed (if impossible) work of redirecting our overwhelming spiral of militarism. I will briefly mention ways this story might help us reverse World War II’s moral legacy. Reversing this moral legacy will help us create space to be human—work that is not dependent upon the state, an institution in our current setting that seems unalterably wed to the dynamics of the National Security State.
Speak accurately about the War. We may start by naming World War II for what it actually was. It was not a necessary war, certainly not a good war, for the United States. It did not serve the roll of protecting American from invasion, of saving Jews in the midst of genocide, or of resisting tyranny and furthering actual democracy around the world. It was an exercise in extraordinary and largely out of control violence that transformed the United States into a militarized global hegemon and severely undermined American democracy.
Rigorously apply Just War principles. As we name World War II for what it was—an exercise in mass killing and unleashed militarism, we might also resolve to use the Just War philosophy that many people claim to honor in a way that has teeth. One of the assumptions of this philosophy has commonly been that we apply the philosophy in order to identify and reject unjust wars. In this book, I have attempted to apply criteria such as just cause, non-combatant immunity, and proportionality to the events of America’s involvement in World War II. I have concluded that the American war effort did not satisfactorily meet those criteria and hence that World War II was an unjust war. Continue reading
[The final part of the conclusion to the book I have written about World War II, The Good War That Wasn’t—And Why It Matters: World War II’s Moral Legacy, reflects on how peacemakers might respond today to World War II’s moral legacy. I post these reflections in two parts. You are reading part one; here is part two.
Earlier in the conclusion, I speculate a little about what choices the U.S. could have made to avoid what became (I argue in the book) a moral disaster. I posted that section in two parts the other days. Here is part I and here is part II.
Several earlier blog posts will also be incorporated into the conclusion (“Was World War II a Just War?” + “Why World War II was a Moral Disaster for the United States—part 1” + “Why World War II was a Moral Disaster for the United States—part 2”). Earlier, I posted rough drafts of the other ten chapters of the book.]
Ted Grimsrud—June 3, 2013
We have seen that World War II and its long shadow, at least in the United States, have played a central role in the expansion and hegemony of the National Security State. The domination of the institutions of militarism and the ideology of necessary violence seem nearly irresistible. The strength of the current that moves the American nation state toward the abyss of self-destruction seems overwhelmingly powerful.
Until we actually reach the abyss, people who hope for self-determination and disarmament everywhere on earth will (must!) always hope that the current may be slowed enough that it may be redirected. Such people will (must!) devote their best energies to such a redirection.
However, to be honest, I see very little hope that the current toward the abyss will be redirected. This is our paradoxical, almost unbearable, situation: We must redirect our culture (American culture, for sure, but truly all other dominant cultures throughout the world) away from the abyss toward which institutionalized redemptive violence pushes us. But we actually have very little hope of doing so—at least on a large scale. Continue reading