Political Parody

Mark Shea says that says that Fr. Peter West “has chosen to calumniate me,” and includes a screenshot of a Facebook post by Fr. Peter asserting that Shea supports Planned Parenthood, basically because Shea has argued that it would be better to vote for Hillary Clinton than for Donald Trump. Shea responds:

This is precisely my position.  I *reject* Hillary’s support for abortion.  But since Trump (who holds exactly the same position on abortion that Hillary does) is certain to do much graver evil in addition to support for abortion, I believe that a Catholic can, in good faith, vote for her in order to lessen the evil Trump will do.  I will not, myself, be voting for her since I don’t live in a swing state.  But I have no problem at all defending somebody who lives in a swing state who does vote for her and would, in fact, urge people to do so (bearing in mind that some cannot, in conscience, do so).  The only thing I would argue is that support for Trump simply cannot be squared with the Catholic faith.

The irony of Fr. West’s despicable calumny is that Trump is on record supporting Planned Parenthood.  And therefore it is Fr. West, who is, in fact, supporting Planned Parenthood since his candidate does.

This is the intractable problem the “prolife” Trumpkin faces.  I do not, in fact, support a single evil Hillary supports–including Planned Parenthood.  And I have said so, repeatedly.  Fr. West, very simply, lies when he says I do support Planned Parenthood and should apologize and retract that lie.  I am acting in strict obedience to Benedict’s teaching.

But a Trump supporter like Fr. West really does commit himself to support and defend every evil Trump wills to do, since Trump agrees with Hillary on every evil she support, plus evils she does not advocate such as torture and the deliberate murder of women and children civilians.

As I stated in the comments there, this looks like a parody of political argument. Shea argues that he does not support Planned Parenthood, even if Hillary does, because he would only support voting for her in order to avoid Trump. But this does not prevent him from saying, “And therefore it is Fr. West, who is, in fact, supporting Planned Parenthood since his candidate does.” And likewise he says that Fr. West “support[s] and defend[s] every evil Trump wills to do,” while saying that “I do not, in fact, support a single evil Hillary supports.”

Obviously, Fr. West would be likely to say exactly the same things while changing the names involved. So it is not reasonable for Shea to accuse Fr. West of lies or of calumny, unless he is willing to be accused of these things himself, since as St. Paul says in Romans, “Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things.”

Some readers pointed out to Shea that the situations are identical, and that he is engaging in exactly the behavior that he condemns here. Shea responds by doubling down on his position:

A reader writes regarding Fr. West’s calumny:

All due respect, sir, but do you not commit the same error as he does by saying that your accuser supports Planned Parenthood, torture, abortion, etc. because his candidate does? In my opinion, you should remove those statements from this column to make yourself unworthy of any blame in this.

No. I don’t. Because our positions are asymmetrical. Trump is, very obviously, the greater evil. He supports all the evils Hillary does and then some. My sole reason for saying it is legitimate to vote for her is to lessen evil and I have *facts* on my side to show that this is case. The “prolife” Trumpkin’s sole reason for backing Trump is that he is a Republican and Republicans are mystically less evil than Democrats Because Abortion (even though Trump’s views of abortion are identical with Hillary’s.) Because of this I am free to reject and denounce every evil thing Hillary supports–and I have done so repeatedly.

The paradox of the “prolife” Trumpkin’s position is that he must, to support this wicked man, remain silent about or defend every evil thing Trump says and does. This is exactly what Fr. West and countless other Trumpkins have done and will keep doing. Beyond a vague “he’s a flawed candidate”, Fr. West has been mum about Trump’s many outrages or has gone to bat for him, posting standard Muslim-hate boilerplate. And, of course, he has lied that I support Planned Parenthood when he knows perfectly well I have denounced PP times without number.

Of course, if Fr. West “has lied that I support Planned Parenthood when he knows perfectly well I have denounced PP times without number,” then Shea has lied that West supports Planned Parenthood when he knows perfectly well that West has denounced Planned Parenthood times without number, which is doubtless just as true; in fact he was denouncing Planned Parenthood in the very act of accusing Shea of supporting it.

“Our positions are asymmetrical,” in the sense that is relevant, is nearly completely false here. Of course West supports some things that Shea does not, and Shea supports some things that West does not. But in every relevant way, they will be prepared to make perfectly symmetrical statements; just as Shea says that “Trump is, very obviously, the greater evil,” West will no doubt say that “Hillary is, very obviously, the greater evil,” and so on.

In the end, Shea’s argument comes down to saying, “The positions are asymmetrical, because I am right and he is wrong.” But this itself is symmetrical, since West no doubt believes that he is right and Shea is wrong.

 

Killing Someone Else’s Son

The Book of Numbers says:

The Lord spoke to Moses, saying: Speak to the Israelites and say to them: If any man’s wife goes astray and is unfaithful to him, if a man has had intercourse with her but it is hidden from her husband, so that she is undetected though she has defiled herself, and there is no witness against her since she was not caught in the act; if a spirit of jealousy comes on him, and he is jealous of his wife who has defiled herself; or if a spirit of jealousy comes on him, and he is jealous of his wife, though she has not defiled herself; then the man shall bring his wife to the priest. And he shall bring the offering required for her, one-tenth of an ephah of barley flour. He shall pour no oil on it and put no frankincense on it, for it is a grain offering of jealousy, a grain offering of remembrance, bringing iniquity to remembrance.

Then the priest shall bring her near, and set her before the Lord; the priest shall take holy water in an earthen vessel, and take some of the dust that is on the floor of the tabernacle and put it into the water. The priest shall set the woman before the Lord, dishevel the woman’s hair, and place in her hands the grain offering of remembrance, which is the grain offering of jealousy. In his own hand the priest shall have the water of bitterness that brings the curse. Then the priest shall make her take an oath, saying, “If no man has lain with you, if you have not turned aside to uncleanness while under your husband’s authority, be immune to this water of bitterness that brings the curse. But if you have gone astray while under your husband’s authority, if you have defiled yourself and some man other than your husband has had intercourse with you,”  —let the priest make the woman take the oath of the curse and say to the woman—“the Lord make you an execration and an oath among your people, when the Lord makes your uterus drop, your womb discharge; now may this water that brings the curse enter your bowels and make your womb discharge, your uterus drop!” And the woman shall say, “Amen. Amen.”

Then the priest shall put these curses in writing, and wash them off into the water of bitterness. He shall make the woman drink the water of bitterness that brings the curse, and the water that brings the curse shall enter her and cause bitter pain. The priest shall take the grain offering of jealousy out of the woman’s hand, and shall elevate the grain offering before the Lord and bring it to the altar; and the priest shall take a handful of the grain offering, as its memorial portion, and turn it into smoke on the altar, and afterward shall make the woman drink the water. When he has made her drink the water, then, if she has defiled herself and has been unfaithful to her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall discharge, her uterus drop, and the woman shall become an execration among her people. But if the woman has not defiled herself and is clean, then she shall be immune and be able to conceive children.

The nature of the bitter water, the exact nature of this ritual and its intended effects, and the precise translation of various words, are debated. As translated here (the New Revised Standard Version), it seems to imply that an abortion will take place if the woman is pregnant by adultery: “Her womb shall discharge.” The last part seems to imply that she will become barren if she is guilty, but it also has been interpreted to mean that she will die:

Halacha 16
If the woman is guiltless, she may depart; she is permitted to her husband. If she committed adultery, her face will immediately turn pale yellow, her eyes will bulge forth, and her veins will surface.

Everyone immediately shouts, “Take her out [of the Women’s Courtyard]! Take her out!” so that she does not have a menstrual emission [there], for women who are in a menstrual state make the Women’s Courtyard impure.

They take her out of the Women’s Courtyard, where she was standing. Her belly swells first and then her thigh ruptures and she dies.

Regardless of the details, however, it seems clear enough that the ritual as a whole is a form of trial by ordeal. God is supposed to produce a different result depending on whether the woman is guilty or innocent of adultery. Performing such a ritual in real life would be a form of tempting God, and it would surely not have the desired results in general. Perhaps the results would differ from case to case, but this is no different from any other trial by ordeal: guilt or innocence is not really relevant. An innocent woman can get the bad results, and a guilty woman can get the good results.