This is the thirty-sixth in a series on The Harvard Classics; the rest of the posts are available here. Volume XXXVI: Machiavelli, More, Luther
It has been said there is no surer sign that an intellectual adversary is defeated than when he stops attacking your ideas and starts attacking you. Martin Luther writes in his Letter to Pope Leo X, “when we can repel the truth by no other pretence, we escape by attributing bitterness, impatience, intemperance, to our adversaries.”
Anybody who follows political news should be aware that this is the standard tactic of all of the most prominent politicians and pundits. (Obviously not the ones that you like and support. You are far to intelligent to fall for such an obvious logical fallacy. And your favorite politicians and talking heads are too upright to stoop to such petty tactics.) Rather than throughly rebutting and defending ideas, these people simply attack the ideas’ proponents. Consider this representative hypothetical:
A: “We should have a flat tax.”
B: “A is a philanderer.”
It is easy, in such a case, to identify the ad hominem and dismiss it as irrelevant. So what if A is a philanderer? That tells us nothing about whether his proposed tax policy is good bad or indifferent. B’s attack is totally unrelated to A’s proposal.
However, one of the most popular forms of ad hominem can be harder to spot. The appeal to hypocrisy (also known as tu quoque or whataboutism) often appears to be on point. For example:
A: “We should support traditional family values.”
B: “A is a philanderer.”
In this case, B’s statement seems relevant. The fact that A is a philanderer certainly appears to bear on the topic of family values. This appeal to hypocrisy is so attractive precisely because it has the semblance of logical refutation. But on closer inspection, the response does not actually refute A’s statement. Rather, it simply attacks A personally. It is totally possible that A’s statement about family values is right, no matter how bad of a spouse A is personally.
The biggest problem with analyzing ad hominem attacks is that if they are true, they may actually have some decision-making value. Whether A is a philanderer does not directly bear on the merits of his tax plan, but it does call into question whether he can be trusted to direct public funds. If his spouse cannot trust him, how can the voters?
(By the way, this example is particularly fertile ground ground for the appeal to hypocrisy. Politicians across the spectrum have bashed opponents for marital infidelity while defending members of their own ranks on the grounds that their personal lives do not effect their ability to govern. Whether they are right when they bash or right when they defend is not important for our purposes. At best, the very fact that they are inconsistent calls into question their motives. At worst it calls into question their reasoning powers. But in any event, it doesn’t really tell us anything about any substantive arguments, only about the people making them.)
And of course, this is true of most ad hominem attacks. Calling somebody a hypocrite, racist, or misogynist is not a refutation of any of their particular ideas or positions; it is merely a personal attack. But if the allegation of hypocrisy, racism, or misogyny is true, it (quite reasonably) makes us question their motives, reliability, and capacity.
The key, as I see it, is to readily identify ad hominem attacks, and give them the weight that they deserve. In the context of a debate of actual issues, that weight extremely low. When possible, ideas should be assessed on their own merits, not on those of their proponents.
Beer of the week: Julius Echter Hefe-Weissbier – This wheat beer from Würzburger Hofbräu is named for Julius Echter von Mespelbrunn, a leader of the Counter-Reformation, who used his power as Prince-Bishop of Würzburg to combat Lutheranism. I doubt he’d like me pairing this beer with a reading in which Luther writes that the Catholic Church “stinks in the nostrils of the world.”
As for the beer, it is hazy and orangish. The foam consists of large, quickly dissipating bubbles. The aroma has some of the classic banana notes of a German hefeweizen. Ultimately, the flavor is a bit underwhelming. This beer is pretty good, but not great.
Reading of the week: Martin Luther to Pope Leo X – It is no mere coincidence that this post was inspired by a Luther reading. Nearly three years ago, I wrote a post addressing a particular ad hominem criticism of Luther. In this letter, he follows up his statement about ad hominem attacks with several paragraphs of blatant ad hominem criticisms, ending with calling the Catholic Church “the most lawless den of thieves, the most shameless of all brothels, the very kingdom of sin, death, and hell; so that not even antichrist, if he were to come, could devise any addition to its wickedness.” What a hypocrite!
Question for the week: Do you know of any politicians or pundits who consistently stick to the issues and avoid the ad hominem tactic?
This is the twenty-first in a series on The Harvard Classics; the rest of the posts are available here. Volume XXI: I Promessi Sposi, Manzoni
Positions in civil government, from national presidency to homeowners’ association board seats, can be magnets for those who would take advantage of their neighbors. An excellent example of this corruption can be found in I Promessi Sposi, (most often translated as The Betrothed,) by Alessandro Manzoni. When the plague struck Milan in 1629, vicious and rapacious men saw an opportunity. The tumult caused by the plague made it easy for these bad actors to operate without consequence. Indeed, many of them found it expedient to take official government posts, the better to steal and blackmail. “The villains, whom the pestilence spared and did not terrify, found in the common confusion, and in the relaxation of all public authority, a new opportunity of activity, together with new assurances of impunity; nay, the administration of public authority itself came, in a great measure, to be lodged in the hands of the worst among them. Generally speaking, none devoted themselves to the offices of monatti and apparitori but men over whom the attractions of rapine and license had more influence than the terror of contagion, or any natural object of horror.” And once it was clear how much profit was to be made as a government-employed extortionist and robber, these men worked to perpetuate the plague, and thereby perpetuate their power. They would “purposely let fall from their carts infected clothes, in order to propagate and keep up the pestilence, which had become to them a means of living, a kingdom, a festival.” It is remarkable what those in power are capable of doing to maintain their position.
But, as rare as they may be, there actually are examples of political leaders who come into power for noble reasons and maintain their virtue despite that power. Manzoni relates the story of Father Felice Casati, a Capuchin friar who became a sort of minor autocrat during the plague. As the pestilence spread through Milan and the surrounding area, the population of the Lazaretto of Milan swelled. The Lazaretto was a huge quarantine building that became a city unto itself. Although people were dying at a prodigious rate, the population of the Lazaretto exploded as more and more people contracted the plague. At one point, as many as 16,000 people filled the Lazaretto. With so many sick and desperate people, good governance was needed to keep the Lazaretto from becoming pandemonium. The Board of Health decided to install Father Felice as governor of the Lazaretto. Although not a glamorous appointment, the governor was granted “primary and ultimate authority” within the Lazaretto. With this power Father Felice “animated and regulated every duty, pacified tumults, settled disputes, threatened, punished, reproved, comforted, dried and shed tears.” He was absolute dictator within the confines of his quarantine kingdom, but neither that power nor the plague corrupted him.
In at least this once instance, there was an exception to Lord Acton’s axiom that “power tends to corrupt, and absolute power corrupts absolutely.” But to rely on every (or virtually any) politician being another Father Felice is probably a mistake. To paraphrase H. L. Mencken: cleaning up politics by electing righteous people makes no more sense than cleaning up a brothel by filling it with virgins; they either lose their virtue or jump out the window.
Beer of the week: 98 Problems IPA – This hazy orange India Pale Ale is a product of Michigan’s Perrin Brewing Company. The aroma is dominated by pineappley and floral hops. The hops also dominate the flavor, with crisp bitterness both up front and lingering in the aftertaste. Despite the name, there’s not much wrong with 98 Problems.
Reading of the week: I Promessi Sposi by Alessandro Manzoni – Although I Promessi Sposi is a work of fiction, the author tells us that his account of the plague is historically accurate. This excerpt tells how members of the Milanese public attacked doctors, accusing them of fabricating the claims about the plague for personal gain. It is an excellent study in how people will reject the truth and accuse its bearers of evil motivations if the truth is adverse enough to their interests.
Question for the week: What is the best mechanism for curbing political corruption?
This is the twentieth in a series on The Harvard Classics; the rest of the posts are available here. Volume XX: The Divine Comedy, Dante
Having descended to the very pit of hell, and climbed the mountain of purgatory, Dante the pilgrim at last ascends into the celestial spheres of paradise. As was the case through Inferno and Purgatorio, Dante meets many souls in Paradiso. Among them, James son of Zebedee. St. James poses three questions about hope.
In context, the questions clearly refer to hope as a theological virtue. In the previous canto, St. Peter inquires about faith. In the next, St. John tests Dante on charity. Canto XXV is about the sister of those two virtues: hope. But how do Dante’s answers square with the common definition of hope rather than the theological?
What is hope?
Dante says that hope is the sure expectance of a joy to come. This oversteps the usual meaning of hope. It is possible to hope for a joy that never does come. (As when I hope that my favorite baseball team will win.) On the other hand, if one is absolutely certain that a joy is forthcoming, we might not call that hope at all. Such certainty would preclude mere hope.
Rather than Dante’s formulation, it seems more likely that commonplace hope is the present experience of a joy to come. Hope allows us to experience now some portion of a possible future joy. For example, I hope one day to visit Munich for Oktoberfest. That present hope of a potential future occurrence allows me to experience some joy today in the planning and dreaming. Even though I am not certain that I will ever make it back to Germany, I hope that I will. I am therefore able to take present joy in the hoping.
How does it flourish in you?
Dante does not answer this question for himself. Rather, Beatrice vouches for his hope. She tells St. James that not a single member of the church has more hope than he.
Taking the mundane meaning of hope, we may see that people are always possessed of some hope. Humans are always forward thinking. To be sure, sometimes we do not think very far ahead, but we always think ahead somewhat. Even as we reach for the beer mug, we look forward to the pleasure of taking a sip. Is the expected joy more than a moment away? No. But is it in the future relative to when we start to reach for the glass? Absolutely. Because the first motions toward any objective are aimed at the completion of that objective, there really is no such thing as “instant gratification”. Rather, every single decision is made with an eye to a future good. The only truly instant gratification that exists is hope. Even before we begin to move toward the future good, we experience some joy of it through hope.
What is its source?
Dante, still discussing the theological virtue of hope, says that its source is scripture. He singles out the Book of Isaiah, John’s Gospel, and the Epistle of St. James. (What an apple-polisher!)
Surely scripture can be a source of commonplace hope, but we need not set our sights so high. In fact, it is the smallest things that may be the greatest sources of hope. As discussed above, every action is performed with the hope of achieving some goal. The smallest actions are the most likely to succeed. I flip the light switch in hopes of lighting the room; I go to the bar hoping to get a beer; I cross the street hoping to get to the other side. In all of these things, my chance of success is so high, that I am entitled to hope for the best. Cynical as it may sound, I have virtually no hope of becoming an astronaut at this late stage in my life. So, although the potential future joy is very great, the present “hope value” is quite low. And although the joy of trying a new beer is relatively low compared to visiting the moon, the odds that I will like the beer of the week are quite high. As a result, the present hope value (to coin a term) is quiet high.
Anyway, I hope you liked this post.
Beer of the week: Mississippi Mud Black & Tan – From the celestial spheres to the Mississippi Mud. Pre-bottled black & tan misses out on the very best feature of the classic mixed beer: the layering. Layering is not only visually appealing, it allows the drinker to experience the two beers as they mix, so no two sips are ever quite the same. Even so, pre-mixed black & tan is usually delicious. This is a very tasty combination of porter and pilsner. It is deep amber in color with a creamy tan head. The aroma is of fresh sourdough and cocoa. The flavor is full without being heavy, with some nice dark cherry notes in the finish. Good thing it is sold by the quart; one glass might not be enough. Oh, and the name is a lie; Mississippi Mud is brewed in upstate New York.
Reading of the week: Paradiso by Dante Alighieri, Canto XXV – This canto is pretty well outlined above.
Question for the week: Is Dante’s definition of hope (the sure expectance of a joy to come) or my definition (the present experience of a potential future joy) better? Is there a better definition still?
This is the nineteenth in a series on The Harvard Classics; the rest of the posts are available here. Volume IXX: Faust Egmont, Etc., Goethe, Doctor Faustus, Marlow
The First Amendment to the United States Constitution states:
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.
In that one sentence, the framers memorialized several of the “inalienable rights” central to the premise of the Declaration of Independence and the founding of the nation. Yet, despite how concise the amendment is, people seem constantly to misapprehend its significance. Here are a couple of critical points where people are often mistaken.
1. The amendment only applies to government action. People constantly confuse their right to free speech with a right to be free from the private consequences of that speech. A speech code by a company or private school is not subject to First Amendment analysis. Likewise, a private club may have religious requirements that a government actor may not.
2. That doesn’t mean that other laws do not matter. Some people on the internet hold the idea that “the First Amendment stops the government from infringing on your free speech, but it doesn’t stop me from punching you in the mouth.” Although that statement is technically accurate, punching somebody in the mouth violates laws independent of the First Amendment. Additionally, civil rights laws, government licensing requirements, and so forth may create obligations for private individuals or companies not to discriminate based on the exercise of certain First Amendment rights.
3. The amendment applies to all government action, not just the federal government. The plain of the first amendment states that “Congress shall pass no law…”; it does not mention state governments. However, a long series of Supreme Court cases has established that the First Amendment (and most of the rest of the Bill of Rights) applies to state action through the “incorporation doctrine”. Even so, the First Amendment is probably redundant in most cases. Each state has its own constitution, and each state constitution includes free speech clause. The New York Court of Appeals, for example, has held that the free speech clause of the New York Constitution provides a greater level of protection than the First Amendment.
4. “Speech” consists of a lot more than just talking. Supreme Court cases have held that the First Amendment’s speech clause protects “expressive conduct.” That can mean a wide range of actions, including burning the American flag, nude dancing, remaining silent, or cross burning.
5. The amendment is especially important because it protects those without political clout. As a practical matter, no government would ever need to be restrained from punishing pro-government speech. Likewise, statements that everybody agrees with are under no threat of suppression. It is the provocative, the unpopular, the revolutionary that needs to be protected. Minority religious groups and others who are heterodox in the myriad ways that people may stray from conventional norms are the people who have the most to fear from popular government, and the most need for an amendment that protects, above all, the freedom of the mind.
Beer of the week: Primus – This week’s reading is set in what is now Belgium, with the principle action taking place in Brussels. So despite the constant references to “Netherlands” and “Netherlanders”, the play is best paired with Belgian beer. Primus is a “premium lager” from Haacht Brewery in Flanders, Belgium. It is a standard European lager; it looks good, smells good, and tastes good. It is a well-balanced, if unexceptional, beer.
Reading of the week: Egmont by Johann Wolfgang von Goethe – In this scene, we learn that the Spanish governor of the Netherlands, the Duke of Alba, “published a decree, by which two or three, found conversing together in the streets, are without trial, declared guilty of high treason.” He also prohibited discussion on affairs of state and made criticism of the government a capital offense.
Question for the week: How many rights are in the First Amendment?
This is the fourteenth in a series on The Harvard Classics; the rest of the posts are available here. Volume XIV: Æneid
DISCLAIMER: This blog post treats Greek and Roman mythology as interchangeable. There are, of course, reasons to differentiate between the two traditions. However, at least part of Virgil’s project was to co-opt Greek mythology for Roman purposes. So for the present blog post there is no need to differentiate between the Roman gods of his Æneid and the Greek gods of Homer.
Mothers are remarkable beings. Not least because even those who regard motherhood as primary to their identity are never merely mothers. Mothering requires a wide range of skills and tasks. Keeping a child alive (to say nothing of keeping it happy, healthy, well-fed, safe, etc.) is a tremendous feat which deserves special recognition.
The idea of mothers as multi-taskers is nothing new. Consider the goddess Venus. Venus is primarily thought of as a lover. But, like any mother who’s ever kissed a boo-boo, comforted a crying babe, or taken marriage vows, Venus is also a healer, a nurturer, and a wife. (And, like every mortal wife, she has not always been a perfect helpmate. But that is another post for another time.)
The Romans regarded the goddess as Venus Genetrix, “Venus the Mother.” Her son was the Trojan hero Aeneas. Aeneas escaped the fall of Ilium and led the remnants of his people to Italy. When the Trojans established themselves in that new land, the groundwork was laid for the eventual rise of Rome.
This great project, however, would not have succeeded without the love and attention of Aeneas’ mother. In his final battle against the native Italians, Aeneas is badly wounded. Although he has an arrowhead lodged deep in his flesh, Venus will not let his injury prevent him from fulfilling his destiny:
“But now the goddess mother, mov’d with grief,
And pierc’d with pity, hastens her relief.”
She goes to work healing him with herbal medicine and divine skill.
“Stanch’d is the blood, and in the bottom stands:
The steel, but scarcely touch’d with tender hands,
Moves up, and follows of its own accord,
And health and vigor are at once restor’d.”
Aeneas’ recovery allows him to return to the fray, slay the Italian foe, and establish the colony that is to become Rome.
And this is not the first time that Venus came to the aid of her beloved son. During the battle for Troy, Aeneas was nearly killed by Diomedes, son of Tydeus. Again the goddess came to his rescue.
“Aeneas sprang from his chariot armed with shield and spear, fearing lest the Achaeans should carry off the body. He bestrode it as a lion in the pride of strength, with shield and on spear before him and a cry of battle on his lips resolute to kill the first that should dare face him. But the son of Tydeus caught up a mighty stone, so huge and great that as men now are it would take two to lift it; nevertheless he bore it aloft with ease unaided, and with this he struck Aeneas on the groin where the hip turns in the joint that is called the “cup-bone.” The stone crushed this joint, and broke both the sinews, while its jagged edges tore away all the flesh. The hero fell on his knees, and propped himself with his hand resting on the ground till the darkness of night fell upon his eyes. And now Aeneas, king of men, would have perished then and there, had not his mother, Jove’s daughter Venus, who had conceived him by Anchises when he was herding cattle, been quick to mark, and thrown her two white arms about the body of her dear son. She protected him by covering him with a fold of her own fair garment, lest some Danaan should drive a spear into his breast and kill him.”
Although Venus is not a warrior like Minerva or Mars, she descended to the field of battle and was even wounded by Diomedes for the sake of her child. So great is the goddess’s love for her son. And to whom did Venus turn to heal her own wound? Her mother, of course.
“Venus flung herself on to the lap of her mother Dione, who threw her arms about her and caressed her.”
So cheers to the comforters, healers, lovers, and heroes whom we call “mother” for short.
Beer of the week: Two Hats Pineapple – To trot out a tired metaphor, mothers wear many hats. And so, this reading is paired with the new Two Hats beer. This is advertised as a “crisp light beer with natural pineapple flavor.” The marketing for Two Hats is aimed at young drinkers. The tag-line is “Good, cheap beer. Wait, what?” Advertising copy also includes “Quit wine-ing!” and “Beer for people who are ‘meh’ about beer.” Clearly, they are trying to recapture early twenty-somethings who have turned to wine and spirits over beer. And, although the name “Miller” does not appear on the can, this is a product of the MillerCoors family, brewed by the Plank Road Brewery division of Miller.
As much as I hate the advertising and transparent attempt to appeal to “millennials,” I think it is actually a decent alternative to flavored seltzer. Two Hats is very, very pale in color and smells of pineapple. The amount of pineapple flavor is actually about right, but the beer itself is too light. This tastes more like a flavored seltzer than a beer. There is a bit of malt in the finish, but not quite enough to balance out the pineapple. Basically, this comes across as an alcoholic La Croix, which is fine if you want alcoholic flavored seltzer rather than a beer.
Reading of the week: The Æneid by Virgil – At the end of this excerpt, Aeneas has a moment with his own son Ascanius. “Thou, when thy riper years shall send thee forth / To toils of war, be mindful of my worth;” / he tells him, “Assert thy birthright, and in arms be known, / For Hector’s nephew, and Æneas’ son.” Aeneas doesn’t bother to mention Ascanius’ mother or grandmother. Typical.
Question for the week: What have you done for your mother lately?
This is the seventh in a series on The Harvard Classics; the rest of the posts are available here. Volume VII: Confessions of St. Augustine and The Imitation of Christ
How fortuitous that Good Friday should happen to coincide with my reading of this volume of The Harvard Classics. But it occurs to me that not every reader of this blog is a Christian, and even those who are may not appreciate the import of Good Friday, St. Augustine, or The Imitation of Christ. And so, a quick review:
Good Friday – The Friday before Easter, the day on which Jesus Christ was executed by crucifixion. A day of solemnity and, for many Christians, fasting. Astute observers will notice that Friday is only two days before Sunday, despite the fact that many Christians talk of Jesus being “three days in the grave.” The origin of this apparent counting error is the expression “on the third day.” Jesus died on and was buried late on Good Friday (the first day), remained in the tomb for all of Holy Saturday (the second day) and was raised from the dead first thing in the morning on Easter Sunday (the third day). And so, he was raised on the third day, but was only entombed for one day and two nights.
Augustine of Hippo – Bishop, theologian, philosopher, and canon regular. According to the Wikipedia article about him, Augustine influenced “virtually all subsequent Western philosophy and theology.” He is also a patron saint of brewers.
The Imitation of Christ – An extremely popular Christian devotional book from the late medieval period. According to the introductory note to The Harvard Classics edition, “with the exception of the Bible, no Christian writing has had so wide a vogue or so sustained a popularity as this.” Although published anonymously (which nowise surprising, considering how emphatically the work emphasizes humility,) it is probably the work of Thomas à Kempis.
Thomas à Kempis – Probable author of The Imitation of Christ and a German-Dutch canon regular.
Canons regular – Priests who live communally under a common Rule, most often the Rule of St. Augustine. Distinct from monks in that canons are members of the clergy. In some cases, as at Tongerlo Abbey in Belgium, canons regular got quite good at brewing beer.
Beer – “Proof that God loves us and wants us to be happy.” – B. Franklin
Beer of the week: Tongerlo Blond – This history of Tongerlo beer begins with the canons regular of Tongerlo Abbey, so it is a particularly apt pairing with Thomas à Kempis. Tongerlo Blond is a bottle-conditioned ale from Haacht Brewery in Belgium. It is a pretty, copper-colored brew. The aroma is of yeast and malt, with hints of banana and honey. The flavor is a bit subdued, but it is quite good.
Reading of the week: The Imitation of Christ by Thomas à Kempis – The primary theme of this book is retreating from the world to seek spiritual self knowledge. “Better of a surety is a lowly peasant who serveth God, than a proud philosopher who watcheth the stars and neglecteth the knowledge of himself.”
Question for the week: Thomas writes that “the greater and more complete thy knowledge, the more severely shalt thou be judged.” Is this truly an warning against pursuing great learning, or is it simply a reminder that great learning comes with great responsibility?
This is the fourth in a series on The Harvard Classics; the rest of the posts are available here. Volume IV: The Complete Poems in English by John Milton
Samson, the Old Testament character of prodigious strength, is an odd sort of hero. Like a Hebrew Hercules, he performed tremendous feats, but the moral of his story not altogether simple. Samson was quick to anger, cruel to animals, indiscriminate in his violence, and, worst of all, he drank nothing but water.
Samson was a Nazirite, which means that he was consecrated to God and made specific vows: In the first place, Nazirites vow to drink no wine. The second vow is to leave one’s hair uncut. And finally, Nazirites vow to avoid ritual uncleanliness by coming in contact with the dead, including funerals.
How did Samson fare in attempting to keep his vows? As to the injunction against drinking wine, he appears to have followed through. Maimonides taught that alcohol is not forbidden for Nazirites, so long as it is not derived from grapes. But Samson’s version of this vow seems to be one of total abstention. Most English translations seem to follow The King James Version, stating that Samson was to “drink no wine nor strong drink.” Some more modern translations say that he was to avoid “wine or any other alcoholic drink.” The Contemporary English Version specifically includes beer. In the words of Milton, Samson’s “drink was only from the liquid brook.”
As for cutting his hair, Samson famously kept this vow until he was deceived by a prostitute called Delilah. She, then, cut his hair in his sleep, rendering him powerless. Having followed through on this part of the Nazirite vow was the source of his strength, and without his hair he was as weak as any other mortal.
And as for avoiding corpses, I am inclined to think that he did a terrible job. The Bible does not tell us about him attending funerals or strolling through cemeteries, but he killed a bunch of guys. And it seems to me that when he beat a thousand men to death with the jawbone of an ass, he got in plenty of corpse touching. I have heard it argued that at the time that he touched the Philistines, they were not yet dead, and that they only became dead after he touched them. This argument elevates form over substance. And, at any rate, that doesn’t account for the time that he killed thirty innocent men and stripped the clothing from their bodies to give to the people who figured out his stupid riddle. Stripping the clothes from dead men is most certainly NOT in keeping with the Nazirite’s vows.
If the goal of life is righteousness, then I think that the Nazirite vows may actually be a stumbling block. There is no doubt that the discipline and dedication required to follow though with the vows can be a valuable tool for contemplation and self-improvement. But if one simply follows through with the strictest literal interpretation of the vows, he risks achieving ritual purity without achieving righteousness. That is, the Nazirite vows are not the end. Samson followed the vows, but did that justify tying foxes together by their tails and lighting them on fire? Did leaving his hair uncut make it ok for him to frequent brothels? Is it ok to murder thirty men over a riddle, so long as he can do so and not break his vows? (And, again, I think it is important to emphasize that the men who were killed were not the ones who tricked his wife into giving up the solution to the riddle. They were presumably unaware of Samson’s reason for murdering them.)
And the fact that Samson lost his strength when his hair was cut seems to further this form over substance problem. Samson did not break his vow. His hair was cut while he was asleep. And yet, Samson lost his power and his favor from God because of what somebody else did. The power, it seems, was not even in the obedient dedication to God, but in the show of dedication – the hair itself. Without his long hair, nobody can tell that he is a Nazirite just by looking at him; he loses his strength, not because he broke his vow, but because he looks like he broke his vow. The appearance of righteousness is more important for Samson than inward righteousness.
In short, wouldn’t it be better to drink wine, sport a buzz-cut, attend funerals, and not be a violent psychopath?
Beer of the week: Bourbon County Brand Barleywine (2017) – This is an uncommonly strong beer to go with a reading about an uncommonly strong man. Every year, Goose Island releases it’s limited edition Bourbon County Brand line of beers. These special brews are aged in used bourbon barrels. The 2017 Barleywine is an excellent beverage. It is 14% alcohol, and it shows. But it is so smooth that the alcohol is warm but not harsh. The aroma has notes of vanilla. In the flavor there is a hint of pepper (from the bourbon barrel, perhaps.) Dark cherry is a stand-out in a very rich flavor profile. What a treat!
Reading of the week: Samson Agonistes by John Milton – Milton’s version of Samson attributes his downfall to a lack of wisdom, and a weakness for women: “what is strength without a double share of wisdom?” In this section of the tragic poem, Samson is talking with his father Manoa about the proper course of action now that he is imprisoned and blind. Certain of Manoa’s exhortations are reminiscent of Crito’s appeal to Socrates: “Repent the sin, but if the punishment Thou canst avoid, self-preservation bids.”
Question for the week: Ultimately, I think that my reading of the story of Samson is not the intended reading. Samson is meant to be a hero, not a cautionary tale about elevating religious form over virtuous substance. How can his story be read more charitably?