Threads from Henry's Web

Author: henry

  • Losing a Battle, Losing a War

    In all the debates about winning or losing the war in Iraq, what I find extremely frustrating is that the discussion so often occurs without adequate context. Today Joe Carter writes about How We Lost the War (And Will Lose the Next One Too). I agree with many of his comments about American public opinion, but I think he also displays the dangerous tendency that Americans have to simply not think about the context of other countries, from the leadership on down.

    Carter presents his rather excellent argument which is quite logical in a sterile sort of way. I even agree with the conclusion of his argument. Pulling out at this point cannot be painted as some sort of victory. It’s a loss. But in arguments the devil is often in the definitions, and there we have the real problem with this argument. Points #1 and #2:

    (1) The object in war is to impose your will on your enemy.
    (2) The will of our enemy is that we leave Iraq as soon as possible.

    The enemy has a good idea what his will is, and what he wills is something that can potentially be accomplished. The American people, on the other hand, aided by mixed messages from their government, really never had any idea what their will was for Iraq. One could reverse the logic, and instead use our will as the standard, and our failure to impose that will means defeat. But the problem would be to discover just what our will was.

    Here are some options:

    1. Removal of Saddam Hussein from power
    2. Elimination of weapons of mass destruction from Iraq
    3. Removal of a potential base for terrorists
    4. Creation of a new, stable government in Iraq
    5. Creation of a democratic government in Iraq
    6. Creation of a government friendly to the United States in Iraq
    7. Creation of a society that would take a stand against terrorism

    Well, #1 was accomplished and should have been expected. From a tactical point of view, capture and execution of Saddam Hussein was an added benefit. (What the process did to overall strategy is worth consideration.) It turns out there weren’t any weapons of mass destruction to get rid of, so #2 is accomplished, in a way. There’s no evidence that Iraq was an above average base for terrorism. In fact, Afghanistan and Pakistan probably remain better bases, and terrorists don’t settle in for the long haul in one location, at least surviving terrorists don’t. The remaining items are either contradictory or simply impossible in some other way. Donald Stoker, quoted by Carter claiming that combatting an insurgency normally takes 8-11 years, provides an interesting base line. I have no reason to dispute his estimate.

    But one aspect of context when one deals with the Middle East is time or perhaps timelessness. If you spend 8-11 years imposing peace, and you succeed, you still have no assurance–or better not even a probability–that the imposed peace will last once you withdraw. Feuds can go underground only to pop back up as soon as the opportunity presents itself. Notice that the chief image for U. S. involvement from the Arab side of this is the crusades, and they were fought hundreds of years ago. Iraqis can still think in terms of restoring the glory of Babylon, which takes it into millenia. Americans simply can’t fathom that kind of thinking as a rule.

    But there is a substantial problem in Iraq. Assuming that we want a democratic government, which seems to be part of the strategy, there is simply no reason for anyone to assume we’re also going to get a government that is friendly. We are much more likely to get one that is more similar to Iran than anything else, and such a government is not going to be pluralistic in nature, but inevitably will tilt toward one center of power or another. Based on population, that would be a Shi’ite dominated government. At a minimum, such a government would no longer stand as a counter-balance to Iran in the region, and could very well become an Iranian ally.

    If your will in a war is self-contradictory, then there is simply no formula for victory. I don’t blame the American people for losing this war. There was never any potential strategy for victory. The one thing that could have made any of it worth anything would have been the finding and elimination of weapons of mass destruction. The removal of Saddam Hussein is, without context, a good thing to do, but we’re not going to be any happier with a Shi’ite dominated government, which right now is the most likely accomplishment of this war. We’ll still have attrocities in Iraq; they’ll just be against a different group of people.

    Now I’d advocate staying on the simple grounds that we’re responsible for the current version of the mess. But I don’t think that we can make it better for the long term. The Iraqi people are going to have to decide for themselves whether they are going to return to all of the ancient feuds or whether they are going to learn to work together. History indicates that without some substantial force, the disparate elements that were brought together to create Iraq are not likely to form a terribly stable and peaceful union.

    Many people seem to believe that my opposition to the Iraq war is an oppostion to war, that I don’t want us to go after terrorists or find and capture Osama bin Laden. On the contrary, my opposition to the war in Iraq is precisely because it detracts from that very goal. It expends huge quantities of human and material resources for at best marginal benefits. It is as though a commander in a war attacked a fortress that would become isolated in a properly conducted war, and expended huge amounts of ammunition and numerous troops to reduce that fortress when it could be simply isolated and allowed to become irrelevant. If you further imagine a fortress that is simply not going to fall or will take up the same enormous resources to occupy, you have the strategic impact of Iraq on the war on terror. It doesn’t get us anywhere, and it expends troops that are more useful elsewhere.

    But based on the polls and on the truly silly notions held by many people, I also have to agree with Joe Carter’s conclusion:

    What is even more distressing than the fact that we have lost this war is that we are likely to lose the next one too. We have no interest in fighting in engagements that last longer than a season of 24. Given this reality our best option is simply to refuse to fight. Rather than engage in ‘pre-emptive wars’? we should take a page out of France’s strategic playbook and make a habit of ‘preemptive surrender.’?

    I’m afraid that no matter how much I believe the war in Iraq was a mistake from pretty much any angle, there will be numerous conflicts that will be good ideas, and based on the polls and general reasoning, I’m afraid the American people won’t back those up. I am wondering whether the completion of the war in Afghanistan, making sure that the government can stand, that the country can remain free, and that terrorist operations there can be largely eliminated, would receive the continued support of the American people were the news media focused on that country instead of Iraq. And there we do have the possibility of accomplishing good things, and we already have.

    Unfortunately, I think Joe Carter is right that we simply don’t have the staying power for such a conflict. He and I disagree on the Iraq war itself, but I think we would agree on the broader issue. The American people will only tolerate a conflict if the losses are minimal and don’t distress us. The potential strategic gains or losses don’t seem to matter. At the moment, I don’t think we even have the will to pay for and support the type of security we need to protect our homeland, much less to support operations worldwide for decades to come. The 8 to 11 year estimate is probably good, based on history. Understanding the middle east would suggest that the estimate is low for the type of conflict we’re in, and we need to be ready to stay the course for more than 8-11 years, and that each such war is merely a battle in the larger war on terrorism.

  • Only the President Can Stretch (Break) the Law

    Attorney General Gonzales is apparently concerned that judges may make decisions about security issues that they are not qualified to understand. According to MSNBC:

    Attorney General Alberto Gonzales says federal judges are unqualified to make rulings affecting national security policy, ramping up his criticism of how they handle terrorism cases.

    Of course, the administration that brought us the Iraq war and FEMA run by a much-underqualified lawyer is qualified to tell us that no judge is qualified to hold them accountable. Ultimately this leads to the attitude that now pervades the Bush administration that even the voters cannot hold them accountable. In their view nobody is qualified to hold them accountable, because they just know.

    In remarks prepared for delivery Wednesday, Gonzales says judges generally should defer to the will of the president and Congress when deciding national security cases. He also raps jurists who “apply an activist philosophy that stretches the law to suit policy preferences.”

    In other words, only the administration is qualified to stretch the law. Those judges should just keep out of it.

    “We want to determine whether he understands the inherent limits that make an unelected judiciary inferior to Congress or the president in making policy judgments,” Gonzales says in the prepared speech. “That, for example, a judge will never be in the best position to know what is in the national security interests of our country.”

    Following on some other really stupid remarks, this displays an astounding level of arrogance.

  • Christian Carnival CLVII

    Working faster than a speeding bullet and showing more power than a locomotive, Amanda has posted the Christian Carnival CLVII. No, she didn’t use a superman theme; that was suggested to me when I found the carnival already completed early this morning, and I’m an early riser!

    So congratulations on a good first time hosting to Amanda, and the theme, while simple, is excellent and scriptural! If I’ve got my schedule right, I’m the next host, so I’ll have to start now thinking of a “more excellent” theme. 🙂

  • Isaiah 27: Accomplishing Redemption

    I’ve been at this series on Isaiah 24-27 for some months now. It’s taken so long mostly because I’ve been working at it slowly as I have time, and not because my series is that in-depth. The thing that has struck me in studying the passages for this series is the richness of the material. The amount of material I find that ends up only as an entry in my notes or an underlined passage in one of my reference sources is quite astonishing. In this chapter I will cite a few translations that in themselves provide creative suggestions for translation difficulties in this passage.

    I would suggest reading this chapter in several translations and trying to follow the logic through the chapter. Very often we don’t in Isaiah, because in many of these poetic passages it is hard to make sense of what’s going on in context. But I would suggest that there is a context, that the combination of the verses and passages is not accidental, but because of the literary style of the text, and the fact that so much is written in poetry it’s simply difficult to follow that logic.

    The basic logic that I see in this text is the move from a people who are not definitely on any side. They might be faithful to their God and then again they might not. We have almost a precursor to the concept of the remnant as presented in 2nd Isaiah (chapters 40-55), in which only a small portion of the people are faithful, and the whole is to be reduced to that remnant who then bring restoration.

    This theme occurs often in apocalyptic literature. The good guys and the bad guys have to be separated and clearly distinguished. As a result it is very, very right that God destroys the bad guys, and it is also imperative that God avenge the good guys. This theme has guided my translation in a couple of places. Theology should follow translation rather than precede it, but translation is impossible without sense, and if you compare several different translations of this chapter you will see quite a difference in the sense that is portrayed. A sparse Hebrew text leaves us to fill in the holes based on our understanding, and that is not an easy task.

    Places where this passage is quoted in the New Testament are indicated by red text and allusions are indicated in blue text with the reference in {braces}.

    (1) On that day —
    YHWH will take vengeance with his sword,
    harsh, great, powerful,
    On Leviathan the slithering snake,
    On Leviathan the slimy snake.
    He will kill the sea-dragon.

    The critical thing to note about this portion of the text is that its use of Leviathan and “sea-dragon” or “sea-serpent” indicates that we’re talking in the language of creation-myth, and thus also in the language of eschatology. In scripture God’s creative power is also his authority and power to destroy and to recreate. By starting out to state that the sea-dragon will be killed on that day, the writer tells us the setting is eschatological.

    I take this indication as definitive. I believe there is enough indication that the chapter is a unity. True, it is made up of individual elements from various sources, but they have been combined into a unified whole. By opening the next section with the same phrase “on that day” the writer tells us that the pleasant vineyard and the slaying of Leviathan are tied together. This means that the vineyard, the abandoned city, and YHWH’s actions as told in verses 12 & 13 should all also have an eschatological setting.

    (2) On that day —
    “There’s a pleasant vineyard,”
    Sing for it!
    (3) “I YHWH watch over it.
    I water it as needed.
    Lest harm come to it,
    I watch it day and night.
    (4) I have no anger.
    Oh that I had thistles and thorns,
    I would come against it in battle,
    And burn it all together.
    (5) Or instead it could seize my protection,
    It could make peace with me.
    It could make peace with me!
    (6) In coming days Jacob will put down roots,
    Israel will blossom and bloom,
    And will fill the face of the earth with fruit.

    There are several questions in this passage. Are the thistles and thorns a defensive wall? Are they part of the vineyard? Is YHWH attacking the enemies of the vineyard, or is he threatening to attack the vineyard?

    In my view, the eschatological sense, and also the parallels with the vineyard of Isaiah 5 indicate that the thistles and thorns are themselves part of the vineyard. YHWH wishes that his vineyard was either one thing or another. This calls to mind Revelation 3:15, and God wishing that the people of Laodicea were either hot or cold. In this case, he wishes that he either faced thistles and thorns, against which he could vent his wrath, or that on the other hand his vineyard would make peace with him. God’s anger is spent, but he still does not have the desired result.

    Notice, on the other hand, the NCV translation of this passage:

    I am not angry.
    If anyone builds a wall of thornbushes in war,
    I will march to it and burn it.
    But if anyone comes to me for safety
    and wants to make peace with me,
    he should come and make peace with me.”

    That is taking the thornbushes in quite a different sense than I have, and I have some difficulty comprehending how “I am not angry” fits in with the rest of the passage. This is simply one of many options. The NCV translation can certainly be justified linguistically. I’m just not certain it can be fitted properly into the context. On the other hand, some might accuse me of bending the evidence in order to fit a patter with my own translation.

    Again compare the JPS Tanakh:

    There is no anger in Me:
    If one offers Me thorns and thistles,
    I will march to battle against him,
    And set all of them on fire. –Isaiah 27:4

    That’s a third option, and there are more. I’m not going to try to exhaust the options either here or in the abandoned city. There are simply too many.

    (7) Has he been struck with the same blows
    as the one who struck him?
    Has he been slain in the same way
    as the one who slew him?
    (8) With measured acts you contended as you sent her away,
    Speaking harshly like the east wind.
    (9) So in this way only will Jacob’s guilt be purged,
    In this will all the results of his sin be turned aside. {Romans 11:27b, LXX}
    When all the stones of the altar are shattered like limestone,
    When sacred poles and incense altars no longer stand.

    Reformation is the only way in which things in Judah can be made right. Forgiveness is tied to repentance, and repentance means changing one’s life. God has exercised judgment on his people. He has now exercised judgment against those who oppressed Israel. But after all has been said and done, the only thing that will result in a new people is for them to turn from their idols and to become totally God’s possession.

    (10) For the fortified city stands alone,
    An emptied pasture,
    Abandoned like the wilderness.
    Oxen graze there.
    They lie down and eat her branches.
    (11) When her cuttings are dry and break off,
    Women come and light them on fire.
    Because it is not an understanding people,
    So their maker will not have compassion,
    The one who formed them will show no mercy.

    The key issue in this passage is whether this is Jerusalem or the “other city” that stands against it, Babylon in apocalyptic imagery. I believe this is the opposing city. The dominant expression about Israel in this entire chapter is hope, though there is the desire for repentance and for them to become fully reconciled to their God. The other city is the one that will be completely destroyed. In later apocalyptic, of course, that “other” city would be portrayed receiving a much more explicit judgment.

    (12) It will happen on that day —
    YHWH will beat out the people like grain, {Matthew 3:12}
    from the Euphrates to the brook of Egypt.
    And you will be gleaned one by one, Israelites!
    (13) It will happen on that day —
    The great shofar will be blown,
    and those who are lost in the land of Asshur,
    and those who are scattered in the land of Egypt
    will come and worship YHWH,
    on the Holy Mountain in Jerusalem. {Matthew 24:31}

    Verses 12 and 13 to me confirm the remainder of my interpretation of the chapter. Compare verse 12 to the preaching of John the Baptist in Matthew 3:12, separating wheat from chaff, so that the wheat can be saved and the chaff burned. Besides the scattering, however, there is an ingathering, as people are brought from all corners of the earth to return to God’s people in their home.

    As I see it, and as I have translated it, Isaiah 27 serves as a “little apocalypse” portraying the world at its end, when God is stepping in to do judgment.

  • National Religious Freedom Day

    I should have known about this, but hat tip to Dispatches from the Culture Wars. Today is National Religious Freedom Day. I wonder why there is not more publicity surrounding this.

    Our freedom is a good thing to celebrate and defend.

  • Behind Every Peaceful Protester . . .

    . . . is someone who is willing to fight for it.

    I don’t mean disrespect to peaceful protest. There is a great value in it, and in civil disobedience, though civil disobedience has been somewhat tamed since the days of Martin Luther King. When I was stationed at Offutt AFB, Nebraska, a protest leader told me that she informed the security police before a nuclear protest about how many would be there, and how many would cross over the line onto the base. That way the SPs could have the right number of vehicles along with lunches to feed the protesters before they received whatever letter they were going to get or they were charged. Gandhi and Martin Luther King never had it so good!

    Nonetheless, such protesters do have a definite role in holding our feet to the fire on a variety of moral issues. The desire to protest is not limited to the left or the right, though the causes are different. Neither is the impulse to move toward violence if things don’t change, or don’t change fast enough.

    What is often missed, I believe, is the fact that peaceful protest requires an ally: The conscience of the people one is protesting against. If those people are without consience, then the peaceful protester quickly becomes a dead protester. Gandhi was successful because whatever their faults, the British had limits beyond which they would not officially go. Certainly there were atrocities, but those were embarassments to the administration. I know some will say that it’s simply the shame that makes this work–the rulers don’t really have a conscience, they just don’t want to get caught. But even the fact that they don’t want to get caught indicates some conscience.

    (more…)

  • Translation, Paraphrase, and Transformation

    I’ve been using a term about Bible translation, or rather, about a form of presenting the message of the Biblical text without taking the time to rigorously define it. That term is “transformation.” I want to throw out this post for some comments, and explain why I started using that term. Has it been used elsewhere in a similar way? Might there be a better term to use.

    Here’s the problem, as I see it. Typically we use terms like literal (not a very good one), formal equivalence, functional equivlanece, or dynamic equivalence for various translation methods. Loosely hanging around somewhere in that semantic space is the term “paraphrase” which means “excessively loose” in popular speech, but “rephrased from a text in the same language” in more technical discussions. But paraphrasing looks like just another part of translation. I know that when I translate a passage for my own use, or because I want to post some text on my blog but don’t want to deal with copyright issue, I first translate more literally, then I paraphrase, and then I compare that paraphrase back to the text in the original language to make sure I didn’t miss something. I do that even when I’m producing a generally formally equivalent translation.

    (more…)

  • What Happens in the End

    I think Fareed Zakaria is right on point with his Newsweek commentary We Might ‘Win’ But Still Lose. He notes:

    If the 20,000 additional American troops being sent to the Iraqi capital focus primarily on Sunni insurgents, there’s a chance the Shiite militias might get bolder. Colonel Duke puts it bluntly: “[The Mahdi Army] is sitting on the 50-yard line eating popcorn, watching us do their work for them.”

    This has been the problem from the first. The question is not how many battles we can win. Doubtless we can win battles. The question is what the final result is going to be, and just how final it will be.

  • Paraphrasing as a Study Method

    Via a link from Wayne Leman, I found this post from Greg Lamm’s blog STAYINGTHECOURSE.

    I think this is an exceptional idea to aid with serious study of a passage. It relates well to both the reading and sharing phases. Of course under sharing I would include sharing your paraphrase with others and even challenging them to try this for themselves.

    A variant on paraphrasing is praying the scriptures, putting them in your own words.

  • Gender Accurate Translation and Interpretation

    Wayne Leman has an exceptional post on women and Bible translation. We talk a great deal about gender accurate (or I still like gender-inclusive) language, but it’s men that are doing most of the talking. That’s because there are more men than women involved in translation. I’m in full agreement with what Wayne says in his post, but I want to carry things just a step further.

    First, however, I want to make sure you understand what I mean when I say I’m an egalitarian. It doesn’t mean that I believe men and women are the same. Thank God they are not! What it means is that I believe that each person should be start on a level playing field and be appreciated and used in accordance with their gifts. So how could I support putting more women on Bible translation committees any more than I could support putting more men on them? The problem is that we are human, and some of us are guys, and we may not think of all the gifts. Since I believe men and women are different, we need to go out of our way to hear what the other gender is thinking. Since translation is dominated by men, as is interpretation, we may tend not to think of the need for women’s gifts in our activity.

    There’s no big wall here. Men can have some of these gifts, just as women can have gifts we consider the province of men. My wife and I reverse some of the activities that you might expect. In the properly male dominated home the guy drives, I’ve heard. I generally let me wife drive. She likes to, I don’t. We divide financial responsibilities. But stereotypical folks do exist, I suspect. The best way to be sure is to be inclusive.

    I stated this in book on Bible translation:

    I believe that the best translation is likely to result from a committee of persons with diverse beliefs, all of whom are committed to translating without allowing those beliefs to interfere. (A bias in favor of accurate translation would be entirely appropriate, and could not be said to interfere.) Since I believe nobody is entirely free of bias, the best defense against bias is diversity. However, diversity in which one simply averages out the results of the various biases still leaves too much room for inappropriate results, so I believe the one commitment all members of a translation committee should make is to accurate translation within the context of the methodology they have chosen. (This extract from pages 39-40 can be found at the Energion Publications Announcements Blog.)

    I now believe this diversity should definitely be extended to include gender.

    But shouldn’t this be extended to interpretation? If the Bible message was presented only to men, then perhaps only men should listen and understand. But if that was not the case, perhaps we lose something by not including the voice of women in our interpretation.

    The last step of my method of interpretation is sharing. Some people wonder why I include sharing as part of the method of interpretation. There’s a level of accountability that results simply from expressing your understanding of scripture and listening to other people’s reactions to it. You can learn how you might be misunderstood. Others may point out things you had missed in studying the passage. You may learn of implications of your interpretation that you hadn’t comtemplated.

    Ideally such sharing should include the entire community so that diverse people are heard from. Not just men and women, but people of different ages, races, and cultures should be included. Many errors of Biblical interpretation might be avoided if we learned to listen to the broadest and most diverse possible community.