• The #syriavote is not so simple really

    Like many people in the UK, I spent much of yesterday dipping into what was happening in parliament as a long debate took place as to whether this country should engage in military action against ISIL in Syria.

    I once had aspirations to be an MP and that always makes me wonder which division lobby I would have walked into when these moments of national drama take place.

    In this instance I am almost sure that I would have walked into the nay lobby – I’d have voted against extending military action in Syria.

    However, I don’t find this a simple question. It is far more complex than my twitter feed seems to be suggesting. And this morning I’m not rushing to add #notinmyname hashtags to everything. This is a case where I can see merit on both side of the question and I find that my gut reaction which is to be against military action is more pragmatic than ideological.

    I happen not to be a pacifist. I am not a pacifist because I think that sometimes there are evils that may need to be defeated by force. The obvious and classic example is that I think that the allied forces were right to be deployed to defeat Nazism. It was an ideology that threatened all of Europe with its evil. Some things are worth fighting against.

    It is my suspicion that ISIL is something worth fighting against that would have made me pause before casting a vote had I been in parliament last night. I find myself having sympathy with Hilary Benn who identified the threat from ISIL as being the fascism of the day. So many of the same themes emerge – death to the Jews, death to the gays, murderous sectarianism and a direct opposition to democracy. The fact that it now uses terrorism on Western streets and wickedly distorts Islam for its own ends shouldn’t blind us to the fact that we’ve seen fascism before and have believed it should be fought.

    And that’s why I can see that there’s a case for action.

    My problem is largely because I can’t see the action being particularly likely to succeed which is one of the conditions of using force in just war theory.

    I can’t really see that there’s a plan for post conflict rebuilding of Syria yet. I can’t really see how another two bombers will make that much difference – the Americans have been bombing ISIL targets for months and don’t seem to me to have solved the problem. It is inevitable that civilians will die in this action. It is difficult to believe that the action will meet the test of proportionality. I also don’t really believe that you can bomb ideas out of existence.

    And so I find myself believing action to be wrong for pragmatic reasons whilst believing that ISIL should be confronted for ideological reasons. And that would have given me a terrible dilemma has I been in parliament.

    Two things emerged yesterday which I found contemptible. Firstly the Prime Minister’s assertion that those who were against action were terrorist sympathisers. It was beneath the dignity of his office to make such a claim and he should have apologised. Secondly, those who are trying to co-opt this question for the sake of Scottish Nationalism. It should be beneath our dignity as the people of Scotland to co-opt this terrible decision for our local politics. Whether one likes it or not, Scotland chose to remain part of the UK and the UK parliament has made a decision. Being democrats means that sometimes we have to respect the democratic decisions that are made that we don’t like. That’s what being a democrat actually is. That means those who don’t like the result of the Scottish Referendum need to accept that the people of Scotland made an informed choice. It is our parliament that made the decision last night – a decision I happen to find it difficult to support. It is a parliament that the people of Scotland chose to remain a part of. Using ISIL to make cheap nationalist points in this country appals me. If we don’t accept democratic decision making (the referendum, the workings of parliament in which we are all represented etc) then we begin to lose the moral right to stand against the forces which rage against democracy wherever we encounter them.

    We encounter them in ISIL. The question at hand is how to oppose them.

    Last night I think that I would have voted against the government and against the use of force in Syria. However I would have done so with a heavy heart. It is just possible that after listening to the debates I might have voted with the government and for the use of force against the evils of ISIL. I would have done so with an even heavier heart though I would have done so hoping that if my own land was being conquered by fascists, then other countries would intervene.

    That’s why this issue is more complex than my twitter feed seems to find it.

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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