Which cat is my neighbour?

Jacques Derrida had a cat. It had a name, although that appears to be lost in the mists of history/Google. If anyone knows the name of Jacques Derrida's cat, please get in touch. I would like to know.

Derrida talked about his cat as a way of talking about the difference between animals and human beings. But it also came up in a discussion he had with John Milbank about the perennial question: 'Who is my neighbour?' Derrida argues both that perfect justice is impossible and also that we ought to aim for it anyway. We are always falling short. Milbank suggests that the problem with this is that there's no way of choosing between the competing demands on us. "Nothing has more weight than anything else." Why should I feed this cat when there are thousands of starving cats all over the world with no one to feed them? For Milbank, traditional Christian theology gives us permission to treat some cats as more important than others. It's not just that it's ok to feed one cat and not the others; we're morally obliged to feed our cat above other cats. Those who are closer to us have a greater demand on us than those who are further away. The idea that I'm responsible for every cat assumes that I live in a society which has broken down, where if I don't look after the cat, no one will. And who wants an ethics based on social breakdown?

Derrida responds: it's not that nothing has more weight than anything else, it's that no one has more weight than anything else. Of course we feed our cat and not all the other cats. Of course we prefer our cat to the cat next door; of course I prefer my family to others. But our preferences should worry us. If everybody only looked after those who were closest to us, "it would be the ruin of ethics". I can't feed every cat, but I shouldn't have a good conscience about all the other cats who have no one to feed them.

Which cat is my neighbour? If I had to pick, I'd go with Derrida (though I'm also struggling with the question: What Would Žižek Think?). You?

Prodigals, Paradigms, and Proof that Christianity was right all along

Wright starts off chapter four of Jesus and the Victory of God with a re-reading of the prodigal son. Really, he argues, it's a retelling of the story of Israel. The prodigal son is Israel, who went off into exile in a pagan country, ended up a slave, and then returned home. Wright says that lots of Jews in first-century Palestine thought that they were still spiritually in exile: sure, they were back in Israel, but under Roman rule. This wasn't what redemption looked like.

Wright says that the fundamental message of Jesus' ministry was this: Israel is being restored, but it doesn't look the way they expected it to look. It doesn't look like a new political order, kicking out the Romans and putting a new, properly Jewish king on the throne instead of the Romans' puppet rulers. It doesn't look like the restoration of the Temple to its former glory; actually it doesn't seem to involve the Temple at all. Instead, it looks like Jesus: a scruffy prophet from the countryside who hangs out with tax collectors and sinners. Don't like it? Fine, but that puts you on the side of the older son in the parable: the side of the Jews who didn't go into exile and resent the ones who return. It puts you on the side of the Samaritans. Jesus is the homecoming party, and everyone is invited to the feast. Jesus is the one through whom Israel's God is restoring his people.

Wright says that the best test for whether the gospel accounts are true is to see whether it's similar but not the same as the Judaism of the time, and similar but not the same as the early Church. He offers five basic hypotheses:

a) Jesus made sense in the context of first century Judaism;

b) he thought he was regrouping Israel around himself, and that this regrouping of Israel really was the proper return from exile, and as such was a challenge to the Jews who thought that everything was focused on the temple;

c) these ideas were exactly the sort of thing you'd say if you wanted to make everyone hate you: the Pharisees, the Temple authorities, and the Romans;

d) but if Jesus had just been killed, that would have been it: he would have failed. Only if he was vindicated in some way would it make sense to think that he had been right all along and that the Gentiles should be welcomed into the kingdom;

e) if this is what happened, it would make sense for Luke to write the sort of gospel he did in fact write.

The New New New Quest

Don't worry, I hasn't forgotten about my series on N T Wright. We're up to chapter 3 now, woop! This one's all about The Right Way to do biblical scholarship. Wright counts himself amongst what's known as the Third Quest, because he thinks that they're proper historians. They spend a lot of time reading first century sources, especially the Jewish ones, focus on the question of what Jesus did to make himself unpopular (popular?) enough to be crucified, and assume that the early church were actually pretty profoundly shaped by what Jesus said and did. Which all sounds pretty uncontroversial, so you might want to bear in mind the possibility that Wright is treating non-Third Quest scholars unfairly. I'll say this, though: anyone who thinks we can reconstruct not only Q but the stages of the development of Q is an idiot.

Wright says the Third Quest have five major questions, all of which are part of answering the bigger question: how do we account for the fact that, by AD 110, there was a large, growing, diverse and enthusiastic international movement which claimed to have been founded by Jesus? The five sub-questions are as follows:

How does Jesus fit into Judaism? Either he's so Jewish you can't imagine how he founded a new religion; so Christian you can't believe he was really Jewish, or somewhere in the middle: Jewish with a twist. Sounds like a flavoured water. So Jesus used Jewish language and ideas to challenge Judaism, and because Judaism at the time was theological, political and social, so was Jesus. Jewish theological expectations were bound up with politics and ideas about the fate of Israel as a political state. It's the politics that give us some idea why Jesus might've been crucified in the end.

What were Jesus' aims? Probably something to do with the kingdom of God. But did he intend to die in Jerusalem? Did he intend to found a church?

Why did Jesus die? Obviously the Romans were persuaded that he was up to no good. But who persuaded them?

How and why did the early church begin? Jesus wasn't the first prophet to end up getting killed. But mostly when the prophet died, their followers, y'know, stopped following them. Why didn't Jesus' followers admit defeat?

Why are the Gospels what they are? The gospels are a new, weird genre, not quite like anything that had been written before. Why?

There's also, says Wright, a sixth question: what does all this mean for the contemporary church and the contemporary world? However much New Testament historians pretend they're being neutral, there's always some theological position in there somewhere. In addition, contemporary awareness that anti-Semitism means that people are wary of saying anything that might suggest that Jesus was criticising the Judaism of his time. No one wants to do a Mel Gibson.

Augustine's Embarrassing Bodies

There are accounts in pagan history of certain monstrous races of men ... some of these monsters are said to have only one eye ... others have the soles of their feet turned backwards behind their legs; others have the characteristics of both sexes ... Then there are men without mouths, who live only by inhaling through their nostrils; there are others whose height is only a cubit ... We are told in another place that there are females who conceive at the age of five and do not live beyond their eighth year. There is also a story of a race who have a single leg attached to their feet; they cannot bend their knee and yet have a remarkable turn of speed ... There are some men without necks, and with eyes in their shoulders.

What am I to say of the Cynocephali, whose dog's head and actual barking prove them to be animals rather than men?

City of God 16.8

Some people can even move their ears, either one at a time or both together. Others without moving the head can bring the whole scalp ... down toward the forehead and bring it back again at will. Some can swallow an incredible number of various articles and then with a slight contraction of the diaphragm, can produce, as if out of a bag, any article they please, in perfect condition. There are others who imitate the cries of birds and beasts and the voices of any other men, reproducing them so accurately as to be quite indistinguishable from the originals, unless they are seen. A number of people produce at will such musical sounds from their behind (without any stink) that they seem to be singing from the region. I know from my own experience of a man who used to sweat whenever he chose; and it is a well-known fact that some people can weep at will and shed floods of tears.

City of God 14.24

Via Virginia Burrus and Karmen MacKendrick's article in Apophatic Bodies: Negative Theology, Incarnation and Relationality

Bataille, Balthasar, and sexual violence

Georges Bataille is a French philosopher and novelist who thinks that we need to go so deeply into mystical experience (he prefers 'inner experience', which doesn't have such theological connotations) that we go beyond any dogmatic ideas about God existing or being trinitarian or good or whatever. He rejects the idea that self-denial or chastity are routes to this inner experience: instead, we get there by plumbing the depths of anguish, by going to extremes of laughter, eroticism, sacrifice and poetry.

He says this:

Access to the extreme limit has as a condition the hatred not of poetry but of poetic femininity (the absence of decision; the poet is woman; invention, words rape him).

Hans Urs von Balthasar was a Swiss theologian and priest who also thought we should go deeply into mystical experience, though he was much more of a good Catholic, who believed in the Trinity, in Jesus, that God was good and so on. He thinks that the Church is exemplified by the figure of Mary, who gives us a model of 'active reception' which we should all imitate in our relationships to God.

He has Christ say this to the Church:

I dared to enter the body of my Church, the body which you are ... my Spirit has overpowered my unruly and recalcitrant flesh ... (Never has woman made more desperate resistance!) ... our blood-wedding, the red wedding of the Lamb - is, already, here and now, the white bridal bed of divine love.

As Tina Beattie points out, this basically compares the love between Christ and the Church to an act of rape.

So, both Bataille and Balthasar present women as essentially rapeable. Bataille thinks this is a reason to reject femininity; Balthasar thinks it's a reason to imitate it. Which is worse?

A theology of breastfeeding

Two months later, we finally have the internet in our house. Woop!

And what better way to re-start blogging than with a post about boobs? Boobs boobs boobs boobs boobs. Ah, that's better. They are, in case you hadn't noticed, political, especially when they're involved in the rearing of children. Does bottle feeding your baby mean you're a slave of capitalism? Does breastfeeding limit your ability to take equal place with men in the world of work? Or does it mean that you've been sucked into unhealthy ideals of the 'perfect mother', who is always implicitly white – might bottle feeding be a form of resistance to racist ideals of what it means to be a good mother? Whenever you read about breastfeeding though, it's almost always portrayed as a decision made by the mother as an individual. Does breast or bottle feeding make that individual woman a good or a bad mother?

Rachel Muers' article 'The Ethics of Breast Feeding' asks, what if motherhood is about a more complex set of relationships? What if the decisions mums make about how they feed their babies are about the networks of relationships to which they belong? What if the role of children within breastfeeding isn't simply passive? What if the Christian images of breastfeeding used to talk about the way that we learn from and are nourished by God or by other people gives us a more complicated model of what it means to feed and be fed?

We sometimes talk as though the role of the mother is to protect her child from every bad thing in the world. But vulnerability can be a strength: mothers pass on their acquired immunities to their children, and through the imperfect shield of their mother's body, a child slowly becomes acclimatised to their environment. But the vulnerability of mothers also means that bad things get passed on: HIV/AIDS, poor nourishment.

What, asks Muers, might a feminist theological ethics of breast-feeding or infant feeding look like? Mothers know how hard it is to ignore their babies' cries; they learn how much human beings depend on one another and feed off one another. To think theologically about breastfeeding, says Muers, is to think about what it means to apply these lessons to thinking about all of the relationships that a mother and her child are involved in: with their immediate family, with their social context, and with God.

Photo credit: Lawrence OP

A pause

Been a while, huh? By way of explanation, I recently moved house, and it turns out that even my super duper planning skills were no match for the bureaucracy of a half-arsedly privatised telecommunications system, so no wireless at home yet. Then Durham University had a little 'accident' involving severed internet cables and asbestos etc. etc., and you probably don't really care all that much about my life, but suffice it to say that my internet access is currently seriously curtailed, and so my posting is likely to be sporadic at best for a few weeks yet.

Back soon

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