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[ by Charles Cameron — chess, billiards, dominoes and roulette — one horse, but no cats ]
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I’m always fascinated by chess and other game metaphors, but they’re generally verbal, so this one is a treat:

That’s from a War on the Rocks / US Institute of Peace piece, Harnessing Iraq’s deadly array of armed groups after ISIL, by Sarhang Hamasaeed — the first in a series.

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War is the continuation of games by other means. Everyone and her donkey has an “x is the continuation of y by other means” formulation, and they’re mostly a bit lame — this is mine.

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Some recent game metaphors I’ve caught while my computer has been in the shop:

Chris Matthews had a rather neat billiards insight: “you always want to place the ball after the shot..

Somewhere — it’s probably a cliche by now — “the first domino to fall”.

“Nasser is playing roulette with the stability of the whole world” — in the TV series, Crown. second season, episode 1.

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Okay, non-game metaphors, of particular interest when they’re religious:

Al Franken was identified as a sacrificial lamb after his fellow Dems turned on him en masse by Kevin Nealon, a metaphor disputed by Stephanie Ruhle.

Scapegoats, sacrificial lambs amd martyrs are about as heady a set of transcendental metaphors as one might hope for — Franken is in heady conceptual company here.

And here’s a newly-minted Franken-word:

There’s a new word which has registered on the media’s radar, and that is “unresign” — or “un-resign,” depending on the news organization.

Aah, aah.

Okay, back to religion. Church Militant — Steve Bannon apparently used the phrase at a Vaticaan conference in 2014:

In his presentation, Mr. Bannon, then the head of the hard-right website Breitbart News and now Mr. Trump’s chief strategist, called on the “church militant” to fight a global war against a “new barbarity” of “Islamic fascism” and international financial elites, with 2,500 years of Western civilization at risk.

Samuel Freedman commented in the NYT:

While most listeners probably overlooked the term “church militant,” knowledgeable Catholics would have recognized it as a concept deeply embedded in the church’s teaching. Moreover, they would have noticed that Mr. Bannon had taken the term out of context, invoking it in a call for cultural and military conflict rather than for spiritual warfare, particularly within one’s soul, its longstanding connotation.

Metaphor? The Church as an army? Salvation Army? Or a direct reference to the Church, factually, actually, Militant?

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Well-turned phrases:

“The cost of doing nothing is not nothing.” John Delaney, (D-MD)

“The Arabs never miss an opportunity to miss an opportunity,” quoted in The Jerusalem Post, November 2002.

Well, that’s a bit ancient. How about:

This is what hell looks like: a country where people talk about morals and wave bibles, defending someone who’s accused of pedophilia. .. and what we need is redmption.

That’s Frank Schaeffer, son of Francis Schaeffer — founder of L’Abri and the conservative right movement — on JoyAM. Fierce.

And cruel, but decidedly witty — this amazing headline:

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Then there are the ouroboroi — the self-referential phrasings:

Rep. Eric Swalwell (D-CA):

You call it the Trump privilege. I call it the privilege privilege.

Also: “To spy on the spies.”

And somewhere: “investigating the investigators..”

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Mercifully, no cute cats nor kitties.

[ by Charles Cameron — if you don’t like most poetry, try this ]

While I’ve been confined to bed, my poetry has been moving towards the topics I write about here on Zenpundit — and here I want to present one such poem, clarifying my view of the importance of emotion:

Model the emotions, and aha!

Model the emotions, map them against a globe,
color here rage, here despair, here
indifference. Color the subtleties,
the overlaps, undercurrents.
Note the sectarian passions,
pilgrims sweeping towards Karbala
for Arba’een, for whom
every day is ‘Ashura and every land is Karbala.

Color their thirst for martyrdom,
the sparks of attacking Sunnis,
get down to the gritty level where you model
explosions and bullets themselves,
the broken limbs of children:
model the emotions, you have the world.

Pinging Madhu?

[ by Charles Cameron — Saint Vlad II? Tsar Vlad? Impaler Vlad? Ras(KGB)Putin? — my latest piece, posted today at LapidoMedia ]
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Here’s the opening of my latest piece for LapidoMedia, exploring issues of Church and State — with an eye on Putin & Patriarch Kirill, and their join interest in the assassination / martydom of the Romanovs.

Vladimir Putin and St Vladimir, Church and State in Russia

THE Romanovs, the royal family of the Russian Tsars were killed, and some would say martyred, by the Bolsheviks in 1918.

But now, almost a century later, President Vladimir Putin, appears to be slowly rehabilitating the royals.

And the Romanovs’ reemergence has implications for Putin, a quasi-Tsar as Russian head of state, emphasizing renewed collaboration between Church and State, long estranged during Soviet rule.

Here as in many other ways, Putin works in close association with his fellow ex-KGB hand, Patriarch Kirill II of Moscow. Forbes described him as more than a mere informer saying he was ‘an active officer’ of the spy organization.

And Putin’s friend the Patriarch too has a keen interest in the rehabilitation of the Romanovs.

In a 2013 television broadcast on the significance of the Romanov family, he said: ‘A solemn Divine Liturgy was celebrated on March 6 in Dormition Cathedral in the Kremlin, during which we commemorated all Romanovs, beginning with Mikhail Fedorovich, Aleksei Mikhailovich – the great gatherer of the Russian land, Peter I, and down to the Holy Passion-Bearer Nicholas II. We commemorated these people with thanks to God for their efforts and with prayers beseeching the Lord to grant rest to their souls in the abode of the righteous.’

To read the rest, including the end of my tale, looking at ideas that Vladimir Putin must surely have entertained– Saint Vladimir II? Tsar Vlad? Impaler Vlad? Ras(KGB)Putin? — please go to the Lapido site.

Enjoy.

[ by Charles Cameron — the emotional impact of faith, from a nun present at the Normandy attack to a failed suicide bomber in Syria ]
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According to this IB Times article, Tragic last words of Catholic priest killed by Isis terrorists revealed, Sister Helene Decaux, one of the nuns who was present at the killing of Fr Jacques Hamel, reported his last words thus:

Jacques shouted at them, ‘Stop! What are you doing?’ It was then that one of them struck the first blow to his throat.

What caught my attention more forcefully, however, was the following:

Fearing for her life, she added: “Thinking I was going to die, I offered my life to God.” The nun then described how Petitjean and Kermiche had at first been aggressive, but quietened down after they had cut Jacques’ throat. Showing remarkable calm, Helene asked the two terrorists if she could sit down. “I asked for my cane, he gave it to me,” she said. One of the attackers asked: “Are you afraid to die?” To which the nun replied no. “I believe in God, and I know I will be happy,” Helene said. Sister Huguette Peron, who was also in the church, told Catholic newspaper La Vie: “I got a smile from the second (man). Not a smile of triumph, but a soft smile, that of someone who is happy.”

Not only is Sister Helene happy in the face of death because she believes in death, but Sister Huguette reports that one of the attackers gave her a smile, “Not a smile of triumph, but a soft smile, that of someone who is happy.”

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Compare those two descriptions of people who are happy with this, from Murtaza Hussain‘s Intercept piece, New Documentary Pierces the Psychology of Modern Suicide Bombers:

In a scene from Norwegian journalist Paul Refsdal’s new documentary Dugma: The Button, Abu Qaswara, a would-be suicide bomber, describes the sense of exhilaration he felt during an aborted suicide attack against a Syrian army checkpoint. “These were the happiest [moments] I’ve had in 32 years. If anyone had felt exactly what I felt at that moment, Muslims would want to go through the same feeling and non-Muslims would convert just to experience it,” he enthuses to the camera, visibly elated by his attempted self-immolation.

Abu Qaswara’s attack failed after his vehicle was blocked by obstacles on the road placed by the Syrian military. But speaking shortly after he returned from his mission, it was clear that his brush with death had filled him with euphoria. “It was a feeling more than you can imagine,” he says. “Something I cannot describe, it cannot be described.”

My primary purpose in recording these instances of happiness is to emphasize how strongly religious faith exerts what to the modern secular mind must be an unexpected and perhaps even unimaginable emotional impact on those who possess it. And even if the Normandy attacker’s ‘soft smile” had more to do with a blood lust slaked, the same cannot be said either for Sister Helene or for Abu Qaswara.

If we are to understand the motivations of suicide bombers and other jihadists, comprehending not just intellectually but viscerally the emotions involved will be a task of some importance — and one for which many of our analysts will not be prepared.

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There’s a second point to be made, however. Hussain goes on to write:

Only the few Syrians who appear in the film speak at length about their grievances over the crimes of the Syrian government. In contrast, the foreign volunteers appear largely driven by personal motivations. Liberating the local people from oppression appears at best a secondary concern. Perishing in the conflict and reaping the existential rewards of such an end takes precedence. Both Abu Qaswara and Abu Basir gave up comfortable lives to come to Syria, knowing that certain death would be the outcome of that decision. But rather than deterring them, the prospect of a rewarding death was a primary factor motivating their decision to fight.

That para sets the scene for the following one, in which Mustafa Hamid, as reported in his book with Leah Farrall, notes how contrary this motivation is to the practical pursuit of victory:

This impulse toward self-destruction is actually seen as selfish by some fellow insurgents. In his co-authored 2014 memoir The Arabs at War in Afghanistan, Mustafa Hamid, a former high-ranking Egyptian volunteer with the Afghan mujahideen in the 1980s, described his own frustration with many of the later waves of volunteers arriving to that conflict. “One of the negatives that emerged from the jihad, and which continues to have severe consequences today, was the tendency for the youth to focus not on success and achieving victory and liberating Afghanistan, but on their desire for martyrdom and to enter paradise,” Hamid wrote. This overriding preoccupation with becoming a martyr meant that participation in the conflict, “became individual instead of for the benefit of the group or the country where the fight for liberation is taking place.”

That’s one of the more striking of Hamid’s observations in The Arabs at War in Afghanistan — itself an astonishing book, product of the collaboration between Hamid (aka Abu Walid al-Masri) the man who brought bin Laden‘s oath of allegiance to Mullah Omar, and Farrall, a respected scholar-analyst who was the Australian Federal Police al-Qaida subject matter specialist at the time of the Bali bombings.

It is an extraordinary book, and one I cannot recommend too highly.

[ by Charles Cameron — of martyrdom according to ISIS and the church, & of forgiveness in response to hate — continuing from Of sacrifice and martyrdom ]
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Icon by Coptic artist Tony Rezk. The martyrs’ faces are the faces of Christ.

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My Lapido piece closed with these words:

That is, in part, why Pope Francis in his official comment on the event said he was “particularly troubled to learn that this act of violence took place in a church, during Mass, a liturgical act that implores of God His peace on earth.”

The Pope went on to say he “asks the Lord to inspire in all thoughts of reconciliation and fraternity in this new trial, and to extend to everyone the abundance of His blessings”. And that, perhaps, is the hardest thing for us – and for France – to understand.

The natural reaction to such a barbarous act as the killing of a defenceless 86-year old priest is horrified anger, and French President François Hollande, true to France’s claim to be secular, described the killing as a “desecration of French democracy” – and declared “France is at war.”

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Democracy was far from the only thing that was desecrated. The image of God in the person of Fr Hamel was desecrated, his priesthood, speaking the words and making the gestures Christ himself had made at the Last Supper was desecrated, the sacred place in which he stood and woshipped was desecrated, and the sacrament of the Mass was desecrated .

And to all this, The Pope responded with words of forgivesness, asking God “to inspire in all thoughts of reconciliation and fraternity”.

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Martha Nussbaum:

The American philosopher Martha Nussbaum has recently written an essay titled Beyond Anger, in which she begins to explain the futility of vengeance, citing Nelson Mandela as someone who went beyond anger to achieve great things:

He often said that he knew anger well, and that he had to struggle against the demand for payback in his own personality. He reported that during his 27 years of imprisonment he had to practice a disciplined type of meditation to keep his personality moving forward and avoiding the anger trap.

Nussbaum is presenting in psychological, philosophical and political terms the outlook which for Pope Francis is embodied in the words of Christ: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be children of your Father which is in heaven.”

This attitude runs strikingly against the grain of secular thinking in our age.

With the tragic death of Fr Jacques Hamel and the words of Pope Francis, we are reminded once again that there exists another possibility than retribution, a way of forgiveness and peace in place of redoubled fury and war.

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Tibhirine:

We hve seen this forgivesness before. To grasp how different Pope Francis’ message is from the vegneance which seems like second nature to us, we may want to recall the French Trappist monks of Tibhirine in Algeria, killed by Islamist terrorists in 1996, and to read again the remarkable words of Christian de Chergé in his Last Testament:

If it should happen one day – and it could be today – that I become a victim of the terrorism which now seems ready to encompass all the foreigners living in Algeria, I would like my community, my Church, my family, to remember that my life was given to God and to this country. I ask them to accept that the One Master of all life was not a stranger to this brutal departure.

Addressing his future attacker, de Chergé says:

And you also, the friend of my final moment, who would not be aware of what you were doing. Yes, for you also I wish this “thank you” – and this adieu – to commend you to the God whose face I see in yours.

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Copts:

We witnessed it among the Coptic Christians when so many of their sons were brutally beheaded by ISIS.

As I noted at the time in Some recent words from the Forgiveness Chronicles, Angaelos, General Bishop of the Coptic Orthodox Church in the United Kingdom, said when he was interviewed shortly after the event:

Q: Not long after the video released, you tweeted about the killings, using the hashtag #FatherForgive. Did you mean that you forgive ISIS?

A:Yes. It may seem unbelievable to some of your readers, but as a Christian and a Christian minister I have a responsibility to myself and to others to guide them down this path of forgiveness. We don’t forgive the act because the act is heinous. But we do forgive the killers from the depths of our hearts. Otherwise, we would become consumed by anger and hatred. It becomes a spiral of violence that has no place in this world.

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For Christians, it is clear that Fr Hamel was killed for his faith, and died a martyr. For the followers of ISIS, the same kind of claim will be made — that the two jihadist “soldiers” died at the hands of the French police while fighting jihad fi sabilillah — in the cause of God. But for the Muslim community of France as a whole, the killing of Fr Hamel was an act of brutality without religious sanction — indeed, quite the opposite:

Community leaders in Saint-Etienne-du-Rouvray, Normandy said they did not want to “taint” Islam by having any association with Adel Kermiche, the 19-year-old jihadist who killed Father Jacques Hamel in his hometown in northern France.

Mohammed Karabila, president of the local Muslim cultural association and imam of one of the town’s mosques, told Le Parisien newspaper: “We’re not going to taint Islam with this person. We won’t participate in preparing the body or the burial.”

Considering the importance of quick burial in Muslim theology, that is a pretty clear indication of the distance the Muslims of St Étienne-du-Rouvray wish to put between their faith and its distorted image in the mind of ISIS.

Not only didnthe local Muslims refuse to accept Kermiche’s body for burial, an appeal went out for Muslims to attend Mass on today, Sunday, in grief and solidarity with the Catholics and with the people of France. As Hend Amry put it:

Specifically, by attending Catholic mass, French Muslims are honoring the religion of the murdered priest, who died for his faith.

— Hend Amry (@LibyaLiberty) July 31, 2016

Catholic priests were invited to attend, and spoke at Saint-Etienne-du-Rouvray mosque, which had been built on land donated by the church — and across France, in tears, countless Muslims attended Mass, in St Étienne-du-Rouvray, in Rouen Cathedral, and as far away as Italy and Corsica.

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Muslims at Mass in Milan, Italy

Catholic-Muslim friendship in wake of killing of Fr Hamel, AFP.

Catafalque, Requiem Mass for Fr Hamel, Faternity of St Joseph the Guardian, La-Londe-Les-Maures.