You can shoot cops in Indiana

The state of Indiana has passed a law that allows citizens to shoot police officers if they reasonably believe the cops have entered their home illegally.

PJ Media » Why the GOP-backed Indiana Gun Law Is a Terrible Idea.

Conservatives used to make a point of saying, “I support my local police.”  Is anti-government and pro-gun sentiment so strong now that it’s all right to shoot police officers who have made a mistake?  Aren’t there legal remedies that will click in when cops enter the wrong house, which is much different than when a criminal breaks in.  This will surely endanger policemen.  In my day, it was the SDS and other hard left groups that fantasized about killing “pigs.”  Now alleged conservatives have actually, under certain circumstances, legalized it!

UPDATE:  Thanks to Bike Bubba for linking to the actual law.  Here is the summary of Indiana SB0001:

Specifies that a person may use reasonable force against any other person in certain circumstances. Provides that a person is justified in using reasonable force against a public servant if the person reasonably believes the force is necessary to: (1) protect the person or a third person from unlawful force; (2) prevent or terminate the public servant’s unlawful entry into the person’s dwelling; or (3) prevent or terminate the public servant’s criminal interference with property lawfully in the person’s possession. Specifies that a person is not justified in using force against a public servant if: (1) the person is committing or is escaping after the commission of a crime; (2) the person provokes action by the public servant with intent to injure the public servant; (3) the person has entered into combat with the public servant or is the initial aggressor; or (4) the person reasonably believes the public servant is acting lawfully or is engaged in the lawful execution of the public servant’s official duties. Provides that a person is not justified in using deadly force against a public servant whom the person knows or reasonably should know is a public servant unless: (1) the person reasonably believes that the public servant is acting unlawfully or is not engaged in the execution of the public servant’s official duties; and (2) the force is reasonably necessary to prevent serious bodily injury to the person or a third person.

So it isn’t just about a cop entering your house.  It also allows shooting a police officer who is using “unlawful force” and interfering with one’s property.

Most of the comments so far are defending the law on the basis that an individual has a greater authority in his own home and, above all, that police officers can’t be trusted and abuse their power.  Which kind of proves my point that conservatism has changed.  This is the kind of thing that SDS members and Black Panthers were saying back in my day. Or has the country or the government or police officers changed, to the point that we fear them as the “bad guys”?

Shall we throw off all lawful magistrates and legal systems in favor of free market principles applied to the social order, in which individuals just take care of themselves, including protecting their own property and avenging their own wrongs?  That’s what those Anarchists in masks and hoodies who riot at international gatherings are advocating.  I guess they are conservatives too.

Certainly, the police don’t like this law, either the one I linked to initially or the one who says,  “It’s just a recipe for disaster.  It just puts a bounty on our heads.”

The right for monks to sell caskets

One of the medieval “works of mercy” is burying the dead.  So the Benedicting monks of St. Joseph Abbey in Louisiana, who had been making hand-crafted wooden caskets for members of their order, decided to make them available to the public.

But before they sold even one, state officials filed a cease-and-desist order, threatening the monks with fines and criminal prosecution.  It seems Louisiana has protectionist laws favoring local funeral directors, who alone are entitled to sell coffins.

Now the case is working its way through the courts, with some observers hoping that the Supreme Court will eventually weigh in to spell out the limits of business regulation.

See Louisiana monks go to court to sell their caskets – The Washington Post.

Maybe the monks could bring back the “works of mercy” tradition and apply for a religious exemption.

At any rate, what do you think of the merits of the case?  Should states be able to pass laws that protect local businesses by preventing the formation of other local businesses?

Luther the detective: Getting your hands dirty

Luther is the acclaimed British crime drama now available to Americans on BBC America.  Here is the Wikipedia description of John Luther, played by Golden-Globe winner Idris Elba:

He is obsessive, possessed, and sometimes dangerous in the violence of his fixations. But Luther has paid a heavy price for his dedication; he has never been able to prevent himself from being consumed by the darkness of the crimes with which he deals. For Luther, the job always comes first. His dedication is a curse and a blessing, both for him and those close to him.

Sound like any other Luther you know?  Sound like any doctrine you know?  Anyway, as we said yesterday, Jordan Ballor has an article in Cardus arguing that the series is, in fact, Lutheran.  I’ll let him tell you about a story line:

John Luther’s willingness to suffer, to be despised, and even to be killed for the sake of others is manifest throughout the series. In a line of work that is characterized by the daily risk of life and limb, the risks Luther takes on a regular basis are foolhardy, at best. When Jenny Jones’s mother, with whom Luther has a complicated history, comes calling, Luther finds himself unable to follow his safer judgment and remain uninvolved. He feels responsible in some way for the plight of Jenny, who after her father’s death has become addicted to drugs and a victim (“actress” seems like the wrong word) in the pornography business.

Luther ventures onto the set just as filming is about to begin and (to put it delicately) “removes” Jenny from the situation. He follows through and delivers Jenny to her mother, and the task he had been asked to complete has been finished. But everything is not well. Jenny knows that living with her mother will not be healthy. She knows she needs help and she pleads with John to help her. Again, despite his “better” judgment, Luther cannot resist helping. He cannot bring himself to simply tell her, “Go and sin no more,” and leave it at that. John Luther is thus in a very real way a natural lawman. His innate sense of justice and of obligation is so deep that he simply cannot stand by and leave broken things alone. He has to try to help, even if it means risking his reputation, his livelihood, and indeed his life.

He ends up risking all three in Jenny’s case. Those who run the porn ring have orchestrated the whole arrangement in order to get Luther into a position where he is exposed and compromised. At one point the gangsters nail Luther’s hand to a table: Luther is literally pierced for Jenny’s transgressions. He has put himself in this position willingly, knowing what it might cost. In the process, the gangsters do end up getting some leverage on Luther so that he has to appear to do their bidding, at least for a time.

To Luther’s colleagues, Luther seems to have been compromised. When DS Erin Gray asks Luther’s friend and protégë Justin Ripley about Luther’s suspicious actions, Justin expresses full, even perhaps credulous, faith in Luther’s fidelity. “There’s loyalty, and there’s naivety,” says Gray. Justin responds, “There’s a difference between getting your hands dirty and being dirty.” Justin knows Luther, and he knows that Luther will risk getting his hands dirty in order to do what he feels morally obligated to do. Likewise Justin doesn’t hesitate to get his own hands dirty to protect Luther. Luther’s brand of responsible action is contagious, it seems.

In this difference between “getting your hands dirty and being dirty,” we have a seminal expression of Bonhoeffer’s idea of vicarious representative action and Luther’s idea of moral ambiguity. We don’t always know when the line is crossed and we become dirty. But getting dirty, and even being dirty, is a risk we are bound to take, a risk we are bound to take in trust that it is not on the basis of our clean hands but rather on the redemptive work of Jesus that we might be justified. Jesus, in fact, is the exemplar of this vicarious representative action, the scapegoat of the Old Testament, who takes on the sins of others. As the Apostle Paul writes, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21 NIV). Because of Christ’s atoning work, we are free to risk getting our hands dirty.

John Luther is a deeply troubled man. We get no real insight into his spiritual life, and he begins the second series of episodes on the verge of suicide. There is likewise little overt religiosity in Luther. But in the vicarious representative action of the natural lawman DCI John Luther on behalf of others, we see a broken and fragmentary expression of common grace, God’s preserving work in the world.

The series is on Netflix–instant play!  So I’ve seen the first couple of episodes.  Just as crime drama–in the genre of police procedural–the show is excellent.   It has everything you might like in Law & Order, NCIS, etc.–action, suspense, intriguing mysteries, ingenious police work–but it’s grittier, more textured, and better written.

I had assumed that the theology Jordan Ballor sees in the series is unintentional, as when an honest work of art  finds truth, which by its nature is going to be consistent with the truth of Scripture.  But the show is full of explicit Christian–yea, Lutheran–language:  talk about evil,  (sinful) human nature, nothingness, Bible quotations (“why do the wicked prosper?”), the devil, guilt, “your calling.”  Then there is the character’s name and business such as nailing his hand to the wall.  The creator of the show knows some theology.

The character of John Luther is complex and compelling.  He’s something of a rogue cop (think the protagonist of The Shield but more sympathetic), brilliant but tormented.  His estranged wife who left him for another man, which tortures Luther, defends his preoccupations with “life and love.”  This is not romantic love or the kind of love that solves all your problems.  This is love that multiplies your problems and makes them worse.  But love is absolutely necessary.  At one point,  Luther identifies who the murderer is because when everyone else yawns, but she doesn’t.  Being able to resist the contagious yawn, he says, means this person has no empathy, the sign of someone who could kill without mercy.  (And  that woman, Alice, what a piece of work!  Though the unwillingness to yawn is not evidence that will stand up in court, he knows she did it, and she knows he knows.  They get together to torment each other and discuss medieval philosophy.  The shows’ villains are as complicated as they are chilling.)  John Luther,  struggles with the conflict between his compassion and his own lawlessness (when a serial killer is hanging on for dear life, he is not above stomping his fingers).  He is simultaneously a saint and a sinner, but he doesn’t understand that yet.  He is Brother Martin before his conversion.  Sherlock Holmes is characterized by logical deductions; Adrian Monk by obsessive compulsive disorder.  John Luther is characterized by Anfechtungen.

 

Danish law mandates church weddings for gays

Denmark has passed a law requiring the state Lutheran church to hold church weddings for gay couples.  It allows pastors who don’t believe in gay marriage–from one-third to one-half of the clergy–to opt out, but bishops must provide a replacement pastor to preside over the wedding.

It isn’t clear to me from the news stories how this will affect other church bodies than the state church.  Reuters says, “The new law permits homosexual marriages in the Evangelical Lutheran Church as well as churches of other faiths, depending on those churches’ own rules.”  So are Roman Catholics, who have “rules” against this sort of thing, excused?  Or must they allow gays to use their facilities for church weddings, though they are not obliged to perform the ceremony?

Still, this shows that the assurance that churches won’t be forced to perform gay weddings, should gay marriage be legalized, may well last only as long as the government wants it to. 

Is it realistic to think that once gay marriage becomes the law that churches who don’t go along won’t eventually be targeted as discriminatory and forced to go along?  Or is this simply the jeopardy of a state church, with American traditions of religious freedom able to resist that kind of legal mandate?

New Danish law lets homosexuals wed in church | Reuters.

Obama’s data mining

Yesterday we posted about mining “big data,” how corporations, politicians, and researchers are delving into Twitter, Google,  Facebook, and other online information to forecast trends, target customers, and gain various competitive advantages.  Well, it turns out that the Obama campaign is mining such data on voters on a massive, unprecedented scale.  Politico’s Lois Romano reports:

On the sixth floor of a sleek office building here, more than 150 techies are quietly peeling back the layers of your life. They know what you read and where you shop, what kind of work you do and who you count as friends. They also know who your mother voted for in the last election.

The depth and breadth of the Obama campaign’s 2012 digital operation — from data mining to online organizing — reaches so far beyond anything politics has ever seen, experts maintain, that it could impact the outcome of a close presidential election. It makes the president’s much-heralded 2008 social media juggernaut — which raised half billion dollars and revolutionized politics — look like cavemen with stone tablets.

Mitt Romney indeed is ramping up his digital effort after a debilitating primary and, for sure, the notion that Democrats have a monopoly on cutting edge technology no longer holds water.

But it’s also not at all clear that Romney can come close to achieving the same level of technological sophistication and reach as his opponent. (The campaign was mercilessly ridiculed last month when it rolled out a new App misspelling America.)

“It’s all about the data this year and Obama has that. When a race is as close as this one promises to be, any small advantage could absolutely make the difference,” says Andrew Rasiej, a technology strategist and publisher of TechPresident. “More and more accurate data means more insight, more money, more message distribution, and more votes.”

Adds Nicco Mele, a Harvard professor and social media guru: “The fabric of our public and political space is shifting. If the Obama campaign can combine its data efforts with the way people now live their lives online, a new kind of political engagement — and political persuasion — is possible.”

Launched two weeks ago, Obama’s newest innovation is the much anticipated “Dashboard” , a sophisticated and highly interactive platform that gives supporters a blueprint for organizing, and communicating with each other and the campaign.

In addition, by harnessing the growing power of Facebook and other online sources, the campaign is building what some see as an unprecedented data base to develop highly specific profiles of potential voters. This allows the campaign to tailor messages directly to them — depending on factors such as socio-economic level, age and interests.

The data also allows the campaign to micro-target a range of dollar solicitations online depending on the recipient. In 2008, the campaign was the first to maximize online giving — raising hundreds of millions of dollars from small donors. This time, they are constantly experimenting and testing to expand the donor base.

via Obama’s data advantage – Lois Romano – POLITICO.com.

Do you think all of this data the president’s campaign is collecting is a game changer or ultimately trivial?  Does gathering so much information about you for political purposes bother you?

Luther the detective: Vocation

There is a TV show on BBC called Luther about a British police investigator, a black man played by Idris Elba.  According to Jordan Ballor, Luther is also Lutheran, a dramatic exploration of vocation and what it means to be a little Christ to your neighbor.

I haven’t seen the show, but I’ve got to now.  Ballor’s essay is worth two blog posts.  First, I appreciate his explanation of vocation, along with Dietrich Bonhoeffer’s application.  I’ll post that today.  Tomorrow I’ll post some of what he says about the TV show.

The reformer Martin Luther is justly famous for his doctrine of vocation, or calling, and its implications for the Christian life. Luther understood vocation as a Christian’s place of responsibility before God and for others in the world. One of the critical aspects of Luther’s view of vocation was that we represent God to others in our service to them. He said that Christians act as masks or “coverings” of God (larvae Dei), the visual and physical representations of God’s action on earth. In some real and deep sense, the hands of Christians serving others are the hands of God. Even non-Christians, in their roles in the social order, can be said to represent God’s preserving action in the world.

Luther also understood the ambiguity inherent in any action undertaken in a fallen world. His doctrine of justification made it clear that on no account might humans presume to stand before God with a presumption of innocence or merit based on their own works. No matter how faithfully a Christian might work, or what good things a Christian might seek to do, none of this can justify us before God’s righteous judgment. Our justification in this sense depends solely on the righteousness imputed to us on the basis of the redemptive work of Jesus Christ. . . .

The Lutheran theologian and pastor Dietrich Bonhoeffer takes this Lutheran understanding of vocation and radicalizes it in his doctrine of “vicarious representative action” (Stellvertretung). In Bonoheffer’s view, we act as representatives of God to one another precisely in our ability to take on, in a limited and provisional way, the guilt of others. For Bonhoeffer this action means that we live “for others,” just as Christ lived, died, and was raised “for us.” As Robin Lovin puts it, “Responsible action is a true imitation of Christ, a willingness to be despised and abused for the sake of those who have themselves been despised.” This idea of vicarious representative action, of living for others in a deeply sacrificial way, is what animates the life and work of DCI John Luther.

via Get Your Hands Dirty: The Vocational Theology of Luther | Comment Magazine | Cardus.


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