Monthly Archives: December 2022

The Eternal March of Capitalism as a Symptom of Humanity’s Collective Death Drive vs. Poetry & the Soul: Starring Walter Whitman and Allen Ginsberg

As told by Alice Minium

There are always those who dream.

That never changes across all of time.

The occupations of the dreamers change. The names of the nations change. The conflicts of the consciousness change. The rhythms of society change.

Throughout all of time, these sacred few, sit in public places and stare at things for no reason. They sit in windowsills. They laugh at things that aren’t funny. They write big letters on the window. They weep for humanity, without humanity knowing why.

They are here, always. They have never not been here. They will never not be. For they hold within themselves all the powerful emotive forces we could not bear to physically contain — they hold them not just for themselves, but for us all. They keep burning the candle of the soul, waking to feed it all hours of the night; a candle we would have long let the winds of time snuff out.

If it ever was to be snuffed out, that flame of the soul, the human spirit would be all but dead. We could not survive it.

Yet when the winds of time blow fierce like hurricane, we have come dangerously close.

Too often, we fear the keepers of the flame, for being so close with the fire. We do not trust them. They are weird, alien, we do not understand them. We do not like them. If they’re too loud, or too bold, we may even “put them down,” lest they wake the others who are sleeping.

Throughout history this remains unchanged.

America was a brand-new episode on a television series older than time. Its narrator was Walter. Walter Whitman, himself, was one of the first of our flame-keepers. He was a madman who sat naked in the wilderness. He was unashamed of the fire burning. He was loud. He was bold. He was controversial. He was unafraid.

Above all else, he was optimistic. He was optimistic, perhaps to a fault, about what America could, and should, be. America was kind. America was open. America was for everyone. America was a land where dreams came true.

One hundred years later came another flame-keeper, another narrator, called Allen Ginsberg. Like Whitman, Ginsberg was clinically insane according to the standards of his time. He, too, was a madman, scrawling poems on windowpanes.

Ginsberg’s narration was a different one. In Ginsberg’s America, these dreams had been dashed, desperately. Ginsberg’s America was wrecked and wrought with despair. It had been devoured by the materialism Whitman so feared. Ginsberg bore witness to the fruit of that materialism and was repulsed by it. He describes the capitalist-industrial complex. He believed its structural mentality was derelict to humanity’s soul, and that the soul could not be confined within buildings.

Whitman knew humanity’s soul could not be bound in books. Whitman knew we needed Nature, we needed each other, we needed the forests, we needed to stop and look at the stars, we needed to hug our mothers, we needed to admit we were wrong and a flower was a flower and enough was enough. Whitman knew this was a challenge for humanity. But Whitman believed it was a challenge we were up to. Whitman had faith. He had faith we could create this welcoming world.

Ginsberg bore testament to what it looks like when this doesn’t happen. Ginsberg personified the collective nausea compelling the youth of the ’50s to either excessively consume or violently expel themselves from society in absolute revulsion at what we had become. However, he heralds the same idealization of love, unity, acceptance, and the sanctity of the spirit — though his world looked different, the vision was the same.

These were dreams Walt Whitman and Allen Ginsberg shared — dreams both for America, their nation, and themselves. From Whitman’s world in 1850 to Ginsberg’s world in 1956, they shared the same ideal.

The specifics of how this ideal manifested were symptomatic of the climactic intercultural struggles of the transformative eras in which they lived. Each had a dream both emerging from and corresponding to the world around them.

Whitman lived in a time of great change. The American consciousness was severely affected by the abrupt transformation of the entire world due to the Industrial Revolution. This produced in people, such as Whitman, a kind of yearning to return to Nature and simpler ways. In a world now dominated by machines, Whitman reacts by being almost worshipful of Nature. “Tenderly will I use you, curling grass,” he remarks in Section 6:12 of Song of Myself, and he regards it playfully. That entire section is spent contemplating the grass, speculating over its nature as in line 8, “Perhaps it is a uniform hieroglyphic.” Whitman does not regard Nature as an inert object to be used for production; he regards it as very much alive. He engages with it directly. In Section 2:6-7, he doesn’t dream of technological progress, he dreams of the simplicity of Nature, the true America: “I will go to the bank by the wood and become undisguised and naked / I am mad for it to be in contact with me.” He sees Nature and simplicity are pivotal to life, pivotal to the actualization of that dream and fundamentally tied to the livelihood of the human spirit. Whitman’s attitude toward America and his own identity can be well-summarized by Section 25:53-58:

A morning-glory at my window satisfies me more than the metaphysics of books.

To behold the day-break!

The little light fades the immense and diaphanous shadows,

The air tastes good to my palate.

Hefts of the moving world at innocent gambols silently rising freshly exuding,

Scooting obliquely high and low.

Now let us contrast that with Ginsberg’s. In Part 2 of Howl, he beholds his own “day-break,” and it looks like this:

Robot apartments! invisible suburbs!

skeleton treasures! blind capitals! demonic industries!

spectral nations! invincible madhouses! …

monstrous bombs!

He is not being metaphorical when he speaks of monstrous bombs. What the Industrial Revolution did to Whitman’s world, the atom bomb had done to Ginsberg’s. The Industrial Revolution was surely when man began most resolutely to compartmentalize himself away from Nature, but the atom bomb was when that came to fruition.

The atom bomb was what was born of that horrific disunion with Nature, the contorted baby of man’s affair with his mistress Materialism, and that baby was violence and death. That baby was absolute, irreparable severance from Nature itself.

We had split the atom. We had literally rent the fabric of the universe apart. It had blown up in our faces.

We had not just raped and split Nature, we had split the natural order within our souls. We had dismantled the most fundamental and basic unit of the physical universe. This had done the same to our souls.

When you split the atom, the energy can be harnessed to create an explosion literally vaporizing every entity in sight into non-existence, else burning them into morphically deformed humans, hideous beyond recognition.

America did this to many people. America also did this to its own soul, and to the identity of an entire generation.

The soul was microwaved, malformed, dysmorphic. We had raped Nature like a hot dog left too long in the microwave so that it explodes entirely down the center and is not even recognizable as a hot dog at all.

The severance was so deep and so severe we had begun to think and behave like the machines we worshipped. We lived in robot apartments. In his cry to Carl Solomon, Ginsberg mourns the abuse and loss of the poor soul of man:

I’m with you in Rockland

where you bang on the catatonic piano the soul is innocent

and immortal it should never die ungodly in an armed

madhouse

I’m with you in Rockland

where fifty more shocks will never return your soul to its

body again from its pilgrimage to a cross in the void

“The soul is innocent and immortal.” Ginsberg, despite his despair, has not given up. He believes in the soul, a soul that cannot be defiled, cannot be severed, cannot die, and cannot be profaned. In his footnote to Howl, he cries again and again and again, “Holy! Holy! Holy! Holy! Holy!” He believes in this dream.

Ginsberg cries, again in his footnote:

The soul is holy! The skin is holy! The nose is holy!

Everything is holy!

A hundred years prior, Whitman cries, in Section 3: 19-21:

Knowing the perfect fitness and equanimity of things, while they discuss I am silent, and go bathe and admire myself.

Welcome is every organ and attribute of me, and of any man hearty and clean,

Not an inch nor a particle of an inch is vile, and none shall be less familiar than the rest.

Both prophets exalted the inherent purity of the body and being. While both lived among transformative times, and both heralded simplicity, despite the cries of suffering, even the robot apartments were worthy of love.

In his footnote again, Ginsberg says, “Holy the solitudes of skyscrapers and pavements!” Even the constructs of the modern city were holy.

Whitman, in 42:17-18; 26-27, exalts the holiness of the materialist thinkers he had mocked earlier in Section 3 (“the talkers…talking”), for even they are holy and the embodiment of all good things.

[those] … with dimes on the eyes walking

to feed the belly of the brain liberally spooning…

I am aware who they are, (and they are positively not worms or fleas,)

I acknowledge the duplicates of myself…

The images that constructed the landscape of the soul were different for Ginsberg and Whitman, as were the worlds in which they lived. Yet the Soul remains the same. The dream remains the same — that the Soul, and its actualization, America, is for everyone and contained within everyone, and it is pure, it is spiritual, it is so very much alive and cannot be severed by materialism. The soul itself is the flame they carry. They saw the beautiful reflection of that soul, even in a world that so desperately seemed to want to kill it. You cannot kill the soul, defile, rent, or remove it. It is our unity and our birthright. And that, above all, was America’s dream.

We were a culture in despair. We were bulimic. We wanted to eat the world, yet we wanted to be pure. We wanted to feel all the magical psychedelic dimensions of reality, yet we wanted stability. We wanted a New Thing, yet we ached for the Old. We ached. We ached to find a union of the two.

We stumbled drunk and disorderly across the nation with “blood in our shoes” (Howl, sec. 2), unsure of who, how, or where we were. For Ginsberg, and for many, it was better to have no idea what was going on than to see the chaos that had become the status quo. It was better to be ignorant and happy than to recognize the repulsive Moloch monster (Howl, sec. 2) of greed that was in itself our own reflection. As David Foster Wallace said (paraphrased), “That thing you fear in the darkness is you.”

Ginsberg still believed Whitman’s “America” was real. In his poem “Song,” he idealizes Love as the force which compels and inspires all, “yet we bear it wearily / No rest, without love. No sleep, without dreams.”

“America” was a concept that was in itself a dream. No dream can ever be entirely realized. Yet it is good to dream, nonetheless. We must dream. Whether or not America is the land “where dreams come true,” it is a land filled with dreamers, nonetheless.

Those dreamers are indispensable. Whitman articulated a dream. Ginsberg also articulated a dream and burst with the lack of fulfillment experienced with the American identity. A dream unfulfilled is despair.

The eternal march of capitalism is, perhaps, a symptom of humanity’s collective death drive. Or perhaps, like gasoline on a fire, it only compels the flame to burn brighter. It erupts into violent profusion of passion with the springing up of poets like Ginsberg, Kerouac, and Snyder.

Perhaps, as Whitman cried in the wilderness, we knew we were capable of more. Perhaps the violence of that lack will only emit more desire to fulfill it. Perhaps this unfulfillment will only compel us more fiercely toward immediate actualization of destiny. Perhaps this waking nightmare will awaken Whitman’s yelp of joy at what’s to come, and Ginsberg’s howl at what was not … and the sound we make today, in response, will compel itself perhaps to a guttural, reality-renting shriek — a shriek to shatter worlds and inspire poems and silence humming social structures that have yet enslaved the American mind for centuries.

The dream still exists. The dream does not die. The “America” is less of a nation and more of a conceptual dream. We get to decide who and what that is. Or perhaps, as our flame-carriers did, we reflect it. Perhaps, like Whitman and Ginsberg, we personify the collective voice of a people suffering. Perhaps we can perceive the spiritual temperature of our nation through our flame-keepers, our shamans, our poets.

So long as they exist, so long as they cry, even if it is not a song of hope, but a howl of pain, so long as they are saying something — the dream exists. So long as they are speaking, it is real. And that, above all, is the story without end, of eternal transmutation. That is the dream of the dreamers.

Citations

Ginsberg, Allen. Howl & Other Poems. Mansfield Center: Martino Publishing, 2015. Print.

Whitman, Walter. Song of Myself. Berkeley: Counterpoint Publishing, 2010. Print.

COIN and the Islamic State

Connor Burne

Abstract

While U.S. Counterinsurgency Strategy (COIN) proved successful at mitigating insurgencies when US forces were present in Iraq, the rise of the Islamic State reveals a lack of effectiveness of that strategy in the post-American Iraq. This project will assess COIN’s role in achieving such polarized results. The development and implementation of COIN in Iraq significantly detracted from the insurgent threat. Prior to major drawbacks of soldiers deployed, COIN had laid the groundwork for a stable government to begin forming and significantly reduced the number of terror attacks. After the withdrawal of American forces, the Islamic State rapidly gained power and repeatedly defeated Iraqi Security Forces. After analyzing the successes and shortfalls of COIN in Iraq, these lessons learned will be applied to a revision of COIN to improve its effectiveness in achieving positive outcomes against the Islamic State and in future U.S. involvements.

Introduction

For the past four years, media have been filled with reports about the terrorist group initially known as the Islamic State in Iraq and Syria, commonly referred to acronymically as ISIS, or ISIL. The group jumped onto the media mainstage with extensive territorial gains and brutal oppression of the peoples it overtook. While the world watched horrifyingly as ISIS executed any dissidents, there was no overwhelming clamoring for intervention. Fears of an ISIS attack in America were dispelled by President Obama’s dismissal of the group as being a “JV team.”1

The American, and world, sentiment changed after the group claimed responsibility for a string of sensational terror attacks around the globe in late 2015. The Islamic State claimed the bombing of a Russian airliner in Egypt, killing 224, in October.2 In late November, the group orchestrated the shocking attacks in Paris, killing 130 and injuring 368.3 December saw the Islamic State-inspired San Bernardino attacks in the United States, which killed 14 and injured 24.4 These attacks propelled the Islamic State to the fore of every news cycle and national security discussion. The Islamic State was certainly not a “JV” team, but a robust, calculating, and capable terror group. The territorial claims, the transnational reach, and available funds of the Islamic State have made it the most capable and powerful Islamic terrorist group ever to threaten the global community.

While the past year has seen a slow degrading of the Islamic State, the international community still struggles with devising a strategy to soundly defeat the group. In determining this strategy, it may be beneficial to analyze how the group came to be, and what effect American actions in Iraq had on the Islamic State’s rise to power. After the toppling of the Saddam Hussein regime, the United States implemented a new Counterinsurgency Strategy (COIN) to deal with the various insurgent groups which arose in the anarchic Iraq.

This project will analyze how COIN succeeded in mitigating the challenges of insurgencies while U.S. forces were in Iraq, yet did not prevent the rise of the Islamic State upon the withdrawal of American combat troops. After assessing the successes and shortfalls of COIN in Iraq, these lessons learned will be applied to revising COIN to best achieve a positive outcome against the Islamic State and in future U.S. involvements.

In order to explain the sudden increases in the Islamic State’s development, this project will consider the primary outside contributing factors. The focus will be to determine to what extent the withdrawal of U.S. combat troops from Iraq affected the growth of the Islamic State. While there is a seeming correlation between the timing of the Islamic State’s rise to power and the American withdrawal from Iraq in 2011, the question remains if there is any true causation involved.

Research Methods

This research project is structured as an historical-comparative study and utilizes qualitative methodology in its review of ISIS and COIN. The analysis considers the strength of the Islamic State at various time points, with the operative date being the 2011 American withdrawal from Iraq. There are several key measures by which to examine the growth of the Islamic State and assess the effectiveness of COIN. For the Islamic State, territorial occupation is important to consider, as it shows the area available for terror activities, such as training, planning, and resourcing attacks. It also is a prime measurement of the terror group’s success in more conventional operations. Financial capital is a key measure of the Islamic State’s wellbeing. Funding is necessary to lure recruits, pay fighters, purchase supplies, and finance terror operations abroad. The third measure is total personnel strength, which assesses the manpower capabilities of the terror group. Personnel numbers can be predictive of the group’s ability to expand or maintain its territorial claims. These are the three primary measures of the Islamic State’s development that will be utilized in this project to assess the group’s growth on either end of the American withdrawal.

In the assessment of COIN, this project will rely on a deductive analysis of what can be inferred from the rise of the Islamic State. The analysis will include an in-depth description of COIN and present definitive links to its impact on events in Iraq. This analysis will be supplemented with a case study of the Anbar Province of Iraq during and after the American military presence.

In order to assess the timing and growth of the key areas of the Islamic State’s development, this project will utilize various news and journal articles, government publications, and first-hand accounts of American personnel in Iraq. The same types of sources will be relied upon in the description of COIN and the analysis of its effectiveness in Iraq. Due to the recent proximity of the events to this project, a statistical calculation of the strength of the Islamic State throughout its growth has yet to be compiled and measured. Statistics, however, will be utilized in assessing all three areas of growth to demonstrate sizable increases in the Islamic State’s territory, funding, and personnel. Similarly, statistical data have yet to be devised to reflect the effectiveness of COIN. Given the lack of data sets in regard to COIN, statistics will play a much smaller role. Furthermore, qualitative research is more applicable to COIN as the questions of achieving stability are more aptly answered by non-statistical analysis.

History: The U.S. Response to Unconventional Warfare

The United States has been fighting unconventional wars since the nation gained its independence in 1783. The Revolutionary War gave the nation its first experience of irregular warfare, most notably passed down through Maj. Robert Rogers’s “Rules of Ranging,” which are still employed in the 75th Ranger Regiment and at the U.S. Army Ranger School to this day.5 Following the Revolution came the Barbary Wars in the early 1800s, the ongoing Indian Wars of the 19th century, and the Vietnam War in the 1970s, all of which honed America’s skill at fighting unconventional wars. Excursions in Panama and Grenada, as well as the Kosovo Campaign and Somalia, were the first in a flurry of new age conflicts in which America engaged in a more modern form of unconventional warfare. The campaigns in Iraq and Afghanistan have come to the forefront of irregular warfare and have been the testing bed for new equipment, tactics, and strategy. Of the plethora of new developments, perhaps the most critical has been a new strategy for Counterinsurgency, dubbed COIN. COIN has been the guiding rod for United States and coalition operations in both Iraq and Afghanistan.

Vietnam

In academic circles, Vietnam is the touchstone of unconventional warfare. Indeed, the conflict represented a sizeable shift in warfighting strategy from the Second World War and the Korean War. The Vietcong did not fight in conventional force-on-force engagements but rather sought to strike targets of opportunity and then slip back into the recesses of the jungle.6 While this strategy of avoiding major engagements is mimicked by terrorist organizations in Iraq and Afghanistan today, the similarities end there. The Vietnam War was fought between two recognizable military forces, each side fighting for objective control of the nation. While the political ideologies of democracy and communism were at play, the reality of the situation on the ground was not drastically different from the Pacific jungle warfare of World War Two.

In Iraq and Afghanistan, the United States has faced opponents with no conventional military and who do not abide by any conventional, or unconventional, doctrine. The preferred method of engagement is non-engagement through the implementation of Improvised Explosive Devices, and quick strikes upon targets of opportunity are followed by a seamless re-blending into the surrounding populace. The primary objective is not to become the legitimate government of the country but simply to establish such a state of chaos that terror activities will be unimpeded. These conflicts may share library shelves, but on the battlefield, they are two entirely distinct situations.

Perhaps the single most notable lesson from Vietnam that applies to Iraq and Afghanistan is the inability to alter the physical environment of the conflict. The American strategy of napalm and Agent Orange to root out the Vietcong by scorching the jungle proved disastrous. The strategy only served to garner the animosity of the Vietnamese population and erode popular and political support for the war in America.7 If the United States is to engage with a vastly overmatched opponent, the strategy must account for the situation at hand and defeat the opponent at his own game. Overwhelming firepower to reshape the earth will not be effective against an unconventional opponent.

Counterinsurgency (COIN)

In light of the lessons learned in late 20th-century conflicts, as the United States entered Iraq and Afghanistan, development began on a new strategy for combating insurgencies. The new strategy would be first published in December 2006, as Army Field Manual 3-24, entitled Counterinsurgency. The manual, largely developed by then Lt. Gen. David Petraeus, would quickly become singularly referred to as COIN. COIN focuses on the importance of gaining the support of the local population through protecting the locals. Protecting the local population is deemed the key element in defeating an insurgency.8 If the people are on your side, the insurgents lose their freedom of maneuver, safe havens, and logistical support. Without these necessities, an insurgency can be hunted down, rooted out, and eliminated. While sounding relatively simple, this premise of COIN is perhaps the most compelling problem the United States, and the world, has faced in modern military strategy.

COIN asserts achieving victory entails “winning the hearts and minds” of the population. “Winning the hearts” is concerned with “persuading the people that their best interests are served by COIN success.”9 The second half, “winning the minds,” is dedicated to “convincing them (local populace) that the force can protect them and that resisting it is pointless.”10 Working in tandem, “winning hearts and minds” is supposed to lead to the establishment of “trusted networks” which will “displace enemy networks, which forces enemies into the open.”11 This is the principle that has guided coalition operations throughout Iraq and Afghanistan. While this understanding of COIN can be credited for successes in Iraq and Afghanistan, it is perhaps this same principle that can be faulted for the regression of stability in these countries after coalition force withdrawals.

COIN operations in Iraq’s Anbar Province provide a well-rounded picture of how COIN works. Anbar Province was the deadliest region of Iraq for American troops, accounting for 43% of all U.S. fatalities in 2006.12 During the first few years of the war, the coalition failed to work effectively with the local sheiks. Assigning the blame for this failure is a difficult proposition. On one hand, the sheiks supported the Iraqi government yet refused to allow Anbaris to be trained outside of Anbar with the other Iraqi Security Forces. Conversely, the coalition refused to allow the Sunni tribes to raise their own militias within the region. This left the entirety of counterinsurgency operations to be run by 40 coalition company elements stationed in combat outposts across the region.13

In September 2006, a powerful Sunni leader, Sheik Abu Risha Sattar, led a “tribal rebellion” to defeat the insurgency within Anbar.14 The coalition supported Sattar’s efforts, but through an unconventional methodology. Instead of Sattar working with Pentagon brass and the State Department, all coordination and partnerships developed at the local level through “trusted networks.” The coalition leaders scattered across the 40 bases in the region worked directly with the “Iraqi battalion commanders, police chiefs, and tribal leaders” within their small areas.15 This allowed relationships to be built on a people-to-people level, rather than state-to-state, which is difficult to accomplish in an ethnically divided and non-unified nation. With personal bonds between leaders on the ground, coalition and Sunni forces enjoyed the support of the population in rooting out insurgents. By imbedding coalition troops in the neighborhoods they patrolled, and patrolling with the local Iraqi forces, the American forces were able to win over the hearts and minds of the Anbar populace, assuring the locals coalition troops sought the best interest of the people and were capable of accomplishing that task. With the support of the population, coalition forces reduced the number of monthly attacks from 450 to less than 100 by summer 2007.16 Furthermore, American fatalities in the region fell to 17 percent of the total in Iraq, a 26 percent drop from the previous year.17 The key contributing factor to the success in Anbar was the “change of sentiment within the Sunni population,” which enabled coalition forces to establish the critical “trusted networks” needed to defeat the insurgency.18

The Rise of the Islamic State

The beginnings of the Islamic State can be traced back through its leaders’ prior embodiment organizations. Abu Musab al Zarqawi developed the Al Qaeda affiliate, Al Qaeda in the Land of the Two Rivers, or AQ-I, in Iraq between 2002 and 2006.19 While the United States coalition in Iraq developed a predominately Shia government, Zarqawi exploited the sectarian tensions to rally Sunni extremists to his fledgling group. During this time, Zarqawi and AQ-I carried out numerous attacks, from the assassination of American Laurence Foley to bombings in Jordan and across Iraq. In June of 2006, a United States airstrike killed Zarqawi.20 Leadership of AQ-I then fell to Abu Ayub al Masri, who restructured the group under the name the Islamic State of Iraq and appointed Ibrahim Awad Ibrahim al Badri al Samarra’i, known to the United States as Abu Bakr al Baghdadi, the figurehead leader.21 Baghdadi and Abu Mohammed al Adnani, the other key leader of the Islamic State of Iraq, had both been detained by U.S. forces in Iraq at Camp Bucca but were subsequently released after varying times of confinement.22

The following two years saw a degrading of the Islamic State of Iraq’s capabilities. This can be attributed to the effectiveness the new COIN strategy guiding U.S.-led Iraqi Security Force operations in coordination with the so-called Sunni Awakening.23 Sheik Abu Risha Sattar led a tribal anti-Al Qaeda campaign, primarily in the Anbar Province of Iraq.24 The multifaceted approach of the U.S., Iraqi government forces, and locals forming “trusted networks” proved highly successful at mitigating the operational capacities of Al Qaeda and their Islamic State of Iraq counterpart.25

After the setbacks of 2007-2008, the Islamic State of Iraq began to regain support and rebuild, carrying out several major attacks in 2009.26 The beginning of 2010 saw the death of al Masri at the hands of a joint U.S.-Iraqi raid; al Baghdadi assumed full leadership of the Islamic State in Iraq.27 Over the next three years, al Baghdadi grew his group’s capabilities, carrying out “dozens of deadly attacks a month” by the start of 2013.28 In April 2013, al Baghdadi attempted to merge his group with the al Nusra Front in Syria to create the Islamic State in Iraq and the Levant, however, the attempt failed as Al Qaeda re-avowed its claims that al Baghdadi’s group owed its allegiance to them.29 Despite the inter-terrorist group quibblings that followed, al Baghdadi declared the establishment of the caliphate in 2014, claiming the official name of the Islamic State.30

It is in this iteration of the group that the Islamic State has carried out its worldwide terror attacks and received pledges of support from other terror groups around the globe, such as al-Shabab and Boko Haram.31 Recent studies have shown garnering the support of established terror organizations can be a prime contributor to the longevity of a group.32 While outside the scope of this thesis, Brian Phillips’s research explores the effect of terror group connections, which could lead to a deeper understanding of the implications of the Islamic State’s connected groups. For the purposes of this thesis, the critical point from Phillips’s research is connections immensely benefit a terror organization. Baghdadi’s leadership has given the group’s claims to the caliphate legitimacy among many supporters, as he is a descendant of the Prophet Muhammad’s tribe.33 This abbreviated account of the rise of the Islamic State allows for an in-depth look at what outside factors might have contributed to its successful rise in the wake of the American withdrawal.

Findings: Sucesses of the Islamic State

Territorial Occupation

The first measure of the Islamic State’s success is its territorial occupation. The group had no territorial control prior to 2011, when U.S. combat forces withdrew from Iraq. Within three years of the American withdrawal, the Islamic State had seized approximately 90,800 square kilometers of territory across northern Iraq and eastern Syria.34 In the immediate years following the United States withdrawal, the Islamic State averaged a gain of 30,250 square kilometers per year. This is an astounding territorial expansion rate. The Islamic State seized the territorial equivalent of the entire nation of Belgium each year, taking over the total land mass of Great Britain in three years. For a relatively small, step-child terror group, these gains reflect a drastic change in outside factors. The Islamic State did not simply acquire a blitzkrieg-like competency of conventional warfare upon the departure of America combat troops. While the acquisition of left-behind American military equipment was certainly beneficial, it does not explain the group’s ability to repeatedly rout Iraqi Security Forces.35

Financial Resources

The second measure of the Islamic State’s success is its financial capital. Terrorist finances are similar to any legitimate stock market indices. When the group is successful, its profits and fundraising prove more lucrative, and when the group shows signs of instability, its financial resources falter. A terrorist supporter, individual or nation-state, wants to back a successful group, so success is the biggest driver of funding. Private fundraising is the traditional means for financing terror operations; however, the Islamic State revolutionized terrorist financing through its expansive acquisition of territory.

Prior to the U.S. withdrawal in 2011, Baghdadi’s terrorist organization received its funding primarily through its Al Qaeda affiliation. According to research by the Norwegian Defense Research Establishment and Deutsche Bank, the average terror attack with explosives, in Europe, costs roughly $10,000 to carry out.36 Attacks in Iraq can be carried out for a much lower expense of capital. Even using the high European attack estimate, based on the attacks Baghdadi orchestrated prior to 2011, the group operated on roughly $500,000, which comes to an annual budget of approximately $100,000.37

The majority of the Islamic State’s increase in funding is inherently linked to its increase in territory. The top two sources of income for the Islamic State, oil revenue and taxation, are both directly correlated to, and dependent upon, territorial expansion. It is necessary to understand the interdependence of these measures, as providing for appropriate counter terrorism strategy must account for mitigating all three of these measures in an effective and efficient means.

Much like its territorial gains, the Islamic State’s financial assets set it in a category of its own among terrorist groups. Following the American withdrawal in 2011, prior to coalition airstrikes beginning in June 2014, the Islamic State was procuring two million dollars per day from its sale of oil.38 By the time the airstrikes began, the Islamic State had accrued roughly 1.6 billion dollars from its oil revenue alone. This does not include the $500 million of assets it seized from Iraqi banks, $120 million in ransom monies paid, unknown private donations, $2 billion in taxation of the people in its territory, $1 billion in seized salaries, or up to $100 million from the black-market sale of historical artifacts.39 The result of its various sources of income gave the Islamic State an aggregate total between $6.23 and $7.72 billion dollars from 2012 to mid 2015.

The staggering numbers can be broken down into a yearly income for another perspective. Each year the Islamic State netted $400 million from salaries, $730 million from oil revenue, $900 million in taxes, $40 million in ransoms, and $30 million in non-oil resource sales.40 Adding the proceeds from salaries, oil, taxation, ransom, and resources gives the Islamic State a net yearly income of $2.1 billion. That amount could finance 210,000 terror attacks, which equates to 575 attacks per day for an entire year. This is certainly a drastic increase from the 50 total attacks the group could have financed prior to the American withdrawal. After the American withdrawal, the Islamic State saw a yearly income growth of 2.1 million percent, and a net aggregate income growth of 1.3 million percent.

Personnel Strength

The third measure of the Islamic State’s success is its personnel. If the group is doing well, recruitment increases as more people flock to join a “successful” cause. When the organization faces setbacks, recruitment falters. Before the U.S. withdrawal in 2011, the Islamic State of Iraq had an estimated 3,000 members.41 The estimates of Islamic State manpower post-2013 range from 20,000 to 200,000,42 with the Syrian Observatory for Human Rights estimating 100,000 fighters in 2014.43 Based on casualty estimates from the coalition air strikes, it appears the higher end estimates are proving to be more accurate. U.S. Special Operations Commander Gen. Raymond Thomas stated the U.S.-led coalition estimates that airstrikes have killed 60,000 Islamic State militants over the past two years.44 If the Islamic State truly numbered 20,000, it would have been destroyed three times over. Even the Syrian Observatory’s 2014 estimate appears low, as if the Islamic State had sustained 60,000 casualties, a loss of 60%, then the group would have faltered some time ago.

Instead of collapsing, in defiance of the airstrikes, the Islamic State continues to fight tooth-and-nail for every inch of its territory.45 These are the actions of a group with plenty of manpower to expend, not one struggling to survive. Accounting for a casualty rate as high as 40%, puts the Islamic State’s total strength at 150,000. Realistically, given the Islamic State’s continued to-the-last-man fighting, the group has likely sustained a roughly 30% loss, putting the total strength around 200,000. This estimate reveals the Islamic State swelled approximately 67 times its size in the three years since American combat forces left Iraq. Such increases comprise a growth rate of 6,666% for the Islamic State, a Biblically apt figure for the hellish group.

Changes in Iraq

It is clear the Islamic State enjoyed incredible gains in territory, funding, and personnel in the post-American combat troop world of Iraq. However, in order to determine the extent of the effect of the American withdrawal in causing these gains, this project must address other significant changes in Iraq surrounding 2011. The other major shifts in Iraq during this time were the leadership change within the Islamic State and the Iraqi parliamentary elections of 2010.

The killing of al Masri in 2010 left the Islamic State fully in the charge of al Baghdadi. While leadership can play a pivotal role in any organization’s effectiveness, the seismic shifts seen by the Islamic State appear unlikely to have been caused by the change. Baghdadi had been a top leader of the group for four years at this point and his influence was well-endowed throughout the organization. While Baghdadi’s assumption of complete control likely contributed to the Islamic State’s rise, it would arguably have marginal effects on the group’s success, and not explain the incredulous gains made by the group.

Iraqi State Capacity

The Iraqi parliamentary elections of 2010 have a much higher potential for effecting the Islamic State’s dramatic rise. The Islamic State, being a Sunni extremist group, could have gained support given an unfavorable, Shia-dominated election. The top two seat-winning parties in the 2010 Iraqi national election were the Iraqi National Movement, a mixed secular party, and State of Law, a predominately secular Shia party.46 Thus, there was no overwhelming traditional Shia majority in the election. Also of note, the 2010 election saw a higher turnout rate in majority Sunni provinces, suggesting the Sunni population was even more well represented than in the previous election.47 Additionally, Sunni voters favored the moderate, inclusive Ayad Allawi, of the Iraqi National Movement, over traditional Sunni strongmen.48

Given the Sunni voice in the election and the favorable results, it would be difficult to attribute a swelling of Sunni extremism to the election. If anything, the 2010 election reveals the Sunni population was willing to work with their Shia countrymen. The new Iraqi Prime Minister, Nouri al-Maliki, may not have been as open to working with the Sunnis. Maliki had a strong fear of sectarian plots against him and worked to oust Sunni government leaders and marginalize the Sunni population.49 Despite Maliki’s distrust of Sunnis, he was unable to act upon his beliefs while coalition forces remained in Iraq.50 After the 2011 withdrawal, Maliki began to execute his Sunni purge. While Maliki’s actions contributed to pushing Sunni extremists to the Islamic State, he could not have conducted his government in such a way without the withdrawal of American forces. As such, Maliki’s role in the development of the Islamic State can be understood as a secondary effect caused by the withdrawal of American forces.

U.S. Withdrawal

Of the three major changes in Iraq occurring at the time of the Islamic State’s rise, the only remaining unmitigated change is the withdrawal of American combat forces. American forces began drawing back in 2009, reducing forces in Iraq by 32,000. In the first five months of 2010, American troops decreased by another 24,000. By August of 2010, America had reduced its troop presence to 50,000, representing a withdrawal of 38,000.51 Finally, by December of 2011, the remaining 50,000 troops had been withdrawn.

At the time of the withdrawal, the majority of Iraqis were favorable to coalition forces, with nearly 60% of polled Iraqis disapproving of the upcoming departure of American forces and 51% foreseeing negative consequences from the withdrawal.52 The Iraqi populace felt coalition forces were playing a critical role in maintaining peace and stability in their nation. The rise of the Islamic State validates this sentiment.

The top American military leadership has strongly showed its belief the withdrawal allowed for the Islamic State to become so powerful. Gen. Odierno, discussing the Islamic State’s success, stated, “If we had stayed a little more engaged, I think it might have been prevented,”53 a sentiment that has been supported by a former Marine Corps Commandant, Central Command chief, and Secretary of Defense, among other Pentagon leadership. The consensus today is the full American withdrawal allowed the Islamic State to attain a foothold in Iraq, launching its territorial expansion, which subsequently provided the money and recruitment for the group to grow astronomically.

In short, since the withdrawal of American combat troops from Iraq, the Islamic State has made extensive territorial expansions, seen astronomical financial gains, and a dramatic spike in personnel. The tipping point in the Islamic State’s success was clearly 2011. The years prior to 2011 saw a struggling, even suppressed, militant organization. American forces were able to work with the Iraqi government and people to effectively mitigate Baghdadi’s group.54 After 2011, the Islamic State saw a steady increase in all three measures of success. The Islamic State’s rapid development is a direct result of the U.S. withdrawal from Iraq.

Discussion and Analysis

COIN Failures

The rise of the Islamic State in the aftermath of the American withdrawal signifies a key learning point for the Unites States. It demonstrates the current ideology of COIN is inadequate for preparing a nation to stand on its own. Specifically to Iraq, COIN failed to ensure Iraqi forces were effectively trained in the time U.S. forces were in Iraq. The ultimate goal of being in Iraq was to leave Iraq as a stable nation, capable of providing its own security. Instead, the United States strategy placed too much focus on combating insurgencies on its own, rather than training Iraqi forces. While it is paramount to maintain a safe environment for American forces, this cannot be achieved at the cost of the real mission, training the local nationals. To do so would be mission failure. This failure can be avoided through the employment of the surge strategy, as was done in Afghanistan. By creating such an influx of troops that both security and training could be maintained, the United States allowed for Afghan national forces to become fairly well trained. This did not happen in Iraq. When U.S. forces departed Iraq in 2011, ending their frontline role in security operations, the Iraqi forces were incapable of taking over those responsibilities.

The failure to train the Iraqi forces adequately signifies a major shortfall in the U.S. counterinsurgency strategy. The COIN focus on “hearts and minds” led American forces to become fixated on protecting civilian lives and often hopelessly striving to gain the popular support and shared understanding necessary to create “trusted networks.” In the pursuit of winning “hearts and minds,” the United States failed on a strategic level to prioritize objectives. Protecting the civilian population is essential to garnering local support; however, there must be an understanding that the role of security is transitioning back to the host nation. While involved in the nation, the U.S. must supply adequate forces to both suppress insurgencies and train the local forces to be equally capable of doing so on their own, without U.S. forces in the lead. The brutal, rapid rise of the Islamic State in Iraq after the departure of U.S. combat forces shows the flaw of the central mantra of U.S. counterinsurgency strategy.

As well as Anbar touts the successes of COIN, post-American Anbar reveals the strategy’s failures. After the departure of American troops, Anbar became the first Iraqi province to fall to the Islamic State. The reasons for the short-lived success could be attributed to numerous combinations of coalition and Iraqi players. The most blatant is the lack of the United States to effectively designate appropriate task organization between the military and other government entities. American troops were called upon not just to win battles, but build infrastructure, recruit and train police forces, advise politicians, develop rule of law, and provide economic assistance from teaching agriculture to creating jobs. It is self-evident these responsibilities go far beyond the extent of training a soldier receives in a 10-week boot camp. As a result, the American forces were successful at building local partnerships in as far as conducting military operations, and thus protecting the Iraqi people. They were not successful at setting the Iraqis up for their own success. The coalition caught fish, in the form of insurgents, for the Iraqis. It did not teach the Iraqis how to fish, or obtain bait, or build docks, or cook fish, and so on. To do so would have taken extensive efforts from across the American government’s agencies of expertise, which failed to happen in Iraq. Instead, it was wholly left to those trained to neutralize threats, to develop a nation.

COIN’s “hearts and minds” campaign is intended to be a complex blend of military operations, diplomatic efforts, and humanitarian support. All of these elements can negate each other’s gains through uncoordinated actions. Conversely, they can also multiply each other’s effects by working in tandem. All of these elements are consistently hindered by linguistic and cultural differences. It takes excruciating training, coordination, and execution to successfully pull off a COIN operation and win over the civilian populace. Yet, even after a seeming COIN victory in Iraq and Afghanistan, the gains have rapidly eroded with the resurgence of the Taliban in Afghanistan and the rise of the Islamic State in Iraq. So, what went wrong and how can COIN be revised to meet the new threat of the Islamic State today and the emerging threats of tomorrow?

The Problem with Winning “Hearts and Minds”

The problem with COIN is arguably the “hearts and minds” focus. While it is essential to get the populace to buy into the coalition’s mission, the coalition is not going to remain indefinitely. The ultimate goal of the coalition is to return military and security operations over to a stable, competent host nation. “Hearts and minds” derails that goal. The mantra encourages playing to the emotional whims of the populace to ensure support, rather than streamlining operations to ensure a quick and successful transition of operations to the new government.

The rise of the Islamic State in the wake of the American departure from Iraq is a prime example of the need for improvement of COIN. The American policy in Iraq mandated a focus on winning over the Iraqi people, primarily through protecting the Iraqi populace from attacks. While successful in protecting the Iraqis, the coalition was unable to complete both its protect and train missions simultaneously. Thus, as political and popular support in America for the campaign waned, the American coalition was forced to withdraw, leaving the Iraqi Security Forces with a wealth of resources but significantly unprepared to carry on counterinsurgency operations.55

In a brief example of Afghanistan, a major shortfall of COIN can be seen in the lack of development of effective Afghani airpower. Airpower was a key contributor to the success of coalition operations in Afghanistan.56 Airpower allowed for rapid, overwhelming support of troops on the ground, reducing casualties by medical evacuation abilities, and minimizing transiting troops exposure to insurgent IED attacks. The underdeveloped and under-resourced Afghani Air Force was simply incapable of providing these crucial operations on their own. Thus, without airpower, insurgents gained a more level field on which to fight. This same rationale can be applied in Iraq as well, where Iraqi Gen. Zebari stated the Iraqi Air Force would be unable to provide the same capabilities as the coalition air support until at least 2021.57

Under the “hearts and minds” mantra, the coalition was overly concerned with gaining the trust of the people by rebutting the image of occupiers and striving to appear as liberators. As such, the campaign outlasted the goodwill of the Iraqi people, and the coalition could no longer sustain its presence as being in the best interest of Iraq. In essence, the American forces faced the compounded problem of overstaying their welcome by trying to earn the support of the people for them to stay. A focus on training and leaving would likely have resonated strongly with the Iraqi populace. In such a manner, the coalition could have maintained its popularity as liberators, installing a new, legitimate government with properly trained security forces, and leaving the country prepared to provide for its own wellbeing.

Coin 2.0: Hope and Faith

To this point, it has been made evident that while past COIN operations were successful strategies for American involvement, they lacked the foresight of establishing a successful end-state. The strategy did not include a site picture of the nation without American involvement. “Hope and Faith” reshapes COIN to focusing its efforts on achieving that goal. America cannot be in all places at all times. Modern involvements must be conducted quickly, with minimal cost to American lives and impact on taxpayer dollars. It is therefore in the best interest of the local nation, and America, to minimize its time spent in country, while maximizing its empowerment of the country.

Army Colonel John Spiszer, a Brigade Combat Team commander in Afghanistan, was the first to suggest “hearts and minds” should be replaced by “hope and faith.”58 The goal of COIN should be to give the populace hope in a better future and faith in their government’s ability to provide that future. The focus is no longer on getting the people’s support independently, but rather, gaining the people’s support by providing them with a competent government, in which they will place their faith. This guiding principle shifts the priorities of COIN to a heavy focus on training local forces and providing them with the means to carry out the operations of the coalition. The military aspect must be matched by a diplomatic mission helping the formation of a competent, non-corrupt government, as well as the necessary humanitarian support needed to sustain the population. The end goal of all of these missions is to leave the country to be run sovereignly.

It is critical to emphasize the importance of sovereignty as the ultimate end state of COIN operations. Sovereignty does not mean Westernized. A short-term, even multi-year, involvement will not upend centuries and millennia of cultural establishment.59 This approach does not mean the United States must overlook human rights abuses. Indeed, inspiring and persuading the new government to abide by the United Nations Declaration of Human Rights should be a central task of diplomacy in COIN involvements. By doing so, the United States will have provided for the hope and faith of the people for a better future in their new government.

Iraq would be a drastically different environment today had “hope and faith” been the guiding mantra of COIN operations. The Iraqi population would have been pushed to critically participate in their government, shaping it to serve the best interests of the nation as a whole. Maliki’s Sunni purge would have been countered by engaged citizens whose faith had been placed in their government, rather than a population dejectedly relying upon a foreign coalition for protection. An American presence primarily focused on training would have allowed for Iraqi forces to rapidly assume responsibility for the protection of their own citizens. The Islamic State’s attractiveness to marginalized Sunnis would have been stifled by Sunni participation in the government. Ultimately, “hope and faith” would have instilled, at least politically, a sense of unity among the Iraqi population. A stable Iraqi government, constituted by all segments of the population, would likely have been able to stunt the rise of the Islamic State.

Future Application

The constantly evolving world has undergone significant changes over the past year since this project was initiated. The Islamic State has suffered sizable losses to its territorial claims, at the cost of thousands of personnel, and resulting in a significant reduction in its financial resources. However, despite these losses, the Islamic State has maintained its global influence and continues to inspire and instigate terror attacks around the world. The impacts of this influence have been seen in Orlando, where 49 were killed and 53 injured at the Pulse nightclub,60 on the promenade in Nice, France, where 86 were killed and 434 injured,61 at a German Christmas market on December 19, where 12 were killed and 56 injured,62 and at the airport in Ft. Lauderdale, Florida in January of 2017, where 5 were killed and 6 injured.63 In order to prevent the continuation of these attacks, the United States needs to defeat the Islamic State and other terrorist organizations using a strategy that not only eliminates the current threat but also prevents the development of new terror groups.

As the world foreign affairs and political focus shifts to near-peer advisories, such as Russia, China, Iran, and North Korea, it is important not to lose sight of the relevance of counterinsurgency operations. Russia has already demonstrated in the Crimea its willingness to engage in insurgency-style conflicts in order to gain power, while Iran continues to sponsor terrorism and strives to increase its influence in Iraq. With the exception of North Korea, it is highly improbable, given the globalization of economics, that any conventional conflict will break out between the United States and another sovereign nation. The possibility of insurgencies being utilized by nations to spread influence and power is a more likely course of action. Syria and the Middle East remain an extremely volatile and unpredictable region.64 Corrupt nations throughout South America and Africa are a constant concern for potential insurgency influence. Russia’s power hungry eyes toward Latvia and its large ethnic Russian population could result in an insurgency-led annexation. In any of these scenarios, and in countless others that will arise, the world may turn toward the United States to intervene. It is best the United States have an effective and efficient Counterinsurgency Strategy, shaped by the lessons of the past, ready for implementation when the need arises.

Endnotes

1 Shreeya Sinha, “Obama’s Evolution on ISIS.” The New York Times. 9 June 2015.

2 Karen Yourish, Derek Watkins, and Tom Giratikanon, “Where ISIS Has Directed and Inspired Attacks Around the World.” The New York Times. 22 March 2016.

3 Ibid.

4 Ibid.

5 “U.S. Army Ranger Handbook.” U.S. Army Ranger Training Brigade. July 2006.

6 Pen-t’ao Chung, “Vietcong Strategy and Tactics.” Foreign Technology Division. 22 July 1968.

7 Alan Rohn, “Napalm in Vietnam War.” The Vietnam War Info. 9 March 2014.

8 “Army Field Manual 3-24: Counterinsurgency.” Headquarters Department of the Army. December 2006.

9 Ibid.

10 Ibid.

11 Ibid.

12 Bing West, “Counterinsurgency Lessons From Iraq.” Military Review. March-April 2009.

13 Ibid.

14 Ibid.

15 Ibid.

16 Ibid.

17 Ibid.

18 Ibid.

19 Christopher M. Blanchard and Carla E. Humud, “The Islamic State and U.S. Policy.” Congressional Research Service. 27 June 2016.

20 Ibid.

21 Ibid.

22 Ibid; “Ex-U.S. Detainees Now ISIS Leaders.” Cbsnews. 29 Oct. 2016. 

23 Blanchard and Humud, 2016.

24 West, 2016.

25 Ibid; “Army Field Manual 3-24: Counterinsurgency.” December 2006.

26 Blanchard and Humud, 2016.

27 Ibid.

28 Ibid.

29 Ibid.

30 Ibid.

31 “Spreading its Tentacles.” The Economist. 4 July 2015.

32 Brian J. Phillips, “Terrorist Group Cooperation and Longevity.” International Studies Quarterly, 58, p. 336-347, 2014.

33 Blanchard and Humud, 2016.

34 “Islamic State Caliphate Shrinks by 16 Percent in 2016.” IHS Conflict Monitor. 9 Oct. 2016.

35 Richard Sisk, “ISIS Captures Hundreds of US Vehicles and Tanks in Ramadi from Iraqis.” Military.com. 20 May 2015.

36 Will Martin, “One Chart Shows How Little it Costs Terrorist Groups Like ISIS to Carry Out Attacks in Europe.” BusinessInsider. 2 December 2016.

37 Global Terrorism Database, University of Maryland, 2017.

38 “Where Islamic State Gets its Money.” The Economist. 4 Jan. 2015.

39 Financial Action Task Force, “Financing of the Terrorist Organisation Islamic State in Iraq and the Levant (ISIL).” FATF. February 2015.

40 Oscar Williams-Grut, “How ISIS and Al Qaeda Make Their Money.” Business Insider. 7 Dec. 2015.

41 Lauren Carroll, “Retired General Says Al-Qaida Has Grown ‘Fourfold’ in Last 5 Years.” Politifact. 1 Feb. 2015.

42 Priyanka Boghani, “What an Estimate of 10,000 ISIS Fighters Killed Doesn’t Tell Us.” PBS Frontline. 4 June 2015; Daveed Gartenstein-Ross, “How Many Fighters Does the Islamic State Really Have?” Warontherocks. 9 Feb. 2015.

43 Lara Rebello, “60,000 ISIS Fighters Killed by US and Allies says Chief of Special Operations Command.” International Business Times. 15 February 2017.

44 Ibid.

45 Boghani, 2015.

46 “Election Watch Iraq.” The International Republican Institute. March 2010.

47 “Iraq: Council of Representatives of Iraq, Elections in 2010.” Inter-Parliamentary Union. 11 November 2010.

48 Ibid.

49 Zaid Al-Ali, “How Maliki Ruined Iraq.” Foreign Policy. 19 June 2014.

50 Shirin Jaafari, “Film Traces How Nouri al-Maliki’s Treatment of Iraqi Sunnis Helped ISIS Get Stronger.” Public Radio International. 28 October 2014.

51 Reuters, “Timeline: Invasion, Surge, Withdrawal; U.S. Forces in Iraq.” Reuters News. 15 December 2011.

52 AFP, “Iraqis say ‘Wrong Time’ for US Withdrawal: Poll.” Islam Tribune. 24 August 2010.

53 Rowan Scarborough, “U.S. Troop Withdrawal let Islamic State Enter Iraq, military leader says.” The Washington Times. 26 July 2015.

54 West, 2016.

55 Lara Jakes, “Iraq Weights if U.S. Troops Should Stay After 8 Years.” Associated Press. 18 March 2011.

56 Andrew Drwiega, “Afghanistan: Four Phases of Lessons Learned.” Military Technology AUG 2014. Monch Publishing Group.

57 Jakes, 2011.

58 COL John M. Spiszer, “Counterinsurgency in Afghanistan: Lessons Learned by a Brigade Combat Team.” Military Review. JAN-FEB 2011.

59 Steven Metz, “What Are the Real Lessons of the Afghanistan War?” World Politics Review. 2 January 2015.

60 Ralph Ellis et al., “Orland Shooting: 49 Killed, Shooter Pledged ISIS Allegiance.” CNN. 13 June 2016.

61 RT, “Police Didn’t Stop Truck in Nice Horror, Attacker Drove on for 4 Mins — French Media.” RT News. 1 October 2016.

62 Associated Press, “Berlin Attack Suspect Anis Amri Killed in Milan.” CBC News. 23 December 2016.

63 Erik Ortiz and Tracy Connor, “Fort Lauderdale Shooting: Five Killed at Airport Shooting, Gunman ID’d as Esteban Santiago.” NBC News. 7 January 2017.

64 “Islamic Stateless?” The Economist. 9 July 2016.

Works Cited

AFP. “Iraqis say ‘Wrong Time’ for US Withdrawal: Poll.” Islam Tribune. 24 August 2010.

Al-Ali, Zaid. “How Maliki Ruined Iraq.” Foreign Policy. 19 June 2014.

“Army Field Manual 3-24: Counterinsurgency.” Department of the Army. December 2006.

Associated Press. “Berlin Attack Suspect Anis Amri Killed in Milan.” CBC News. 23 December 2016.

Blanchard, Christopher M. and Carla E. Humud. “The Islamic State and U.S. Policy.” Congressional Research Service. 27 June 2016.

Boghani, Priyanka. “What an Estimate of 10,000 ISIS Fighters Killed Doesn’t Tell Us.” PBS Frontline. 4 June 2015.

Carroll, Lauren. “Retired General Says Al-Qaida Has Grown ‘fourfold’ in Last 5 Years.” Politifact. 1 Feb. 2015.

Chung, Pen-t’ao. “Vietcong Strategy and Tactics.” Foreign Technology Division. 22 July 1968.

Coughlan Jr., James J. COL (Ret.). “Firefights 50 Years Apart Offer Valuable Lessons.” Army, Association of the United States Army. JAN 2016.

Drwiega, Andrew. “Afghanistan: Four Phases of Lessons Learned.” Military Technology AUG 2014, Monch Publishing Group.

“Election Watch Iraq.” The International Republican Institute. March 2010.

Ellis, Ralph; Fantz, Ashley; Karimi, Faith; McLaughlin, Eliott C. “Orland Shooting: 49 Killed, Shooter Pledged ISIS Allegiance.” CNN. 13 June 2016.

“Ex-U.S. Detainees Now ISIS Leaders.” Cbsnews. 29 Oct. 2016.

Financial Action Task Force. “Financing of the Terrorist Organisation Islamic State in Iraq and the Levant (ISIL).” FATF, February 2015.

Ford, Gregory J. CAPT. “Lessons Learned from Afghanistan: A Battalion S2’s Perspective.” Military Intelligence Professional Bulletin, JAN-MARCH 2004.

Gartenstein-Ross, Daveed. “How Many Fighters Does the Islamic State Really Have?” Warontherocks. 9 Feb. 2015.

Glenn, Cameron. “ISIS Losses By the Numbers.” The Wilson Center. 25 March 2016.

Global Terrorism Database. University of Maryland. 2017.

“Iraq: Council of Representatives of Iraq, Elections in 2010.” Inter-Parliamentary Union. 11 November 2010.

“Islamic Stateless?” The Economist. 9 July 2016.

“Islamic State Caliphate Shrinks by 16 Percent in 2016.” IHS Conflict Monitor. 9 Oct. 2016.

Jaafari, Shirin. “Film Traces How Nouri al-Maliki’s Treatment of Iraqi Sunnis Helped ISIS Get Stronger.” Public Radio International. 28 October 2014.

Jakes, Lara. “Iraq Weights if U.S. Troops Should Stay After 8 Years.” Associated Press. 18 March 2011.

Martin, Will. “One Chart Shows How Little it Costs Terrorist Groups Like ISIS to Carry Out Attacks in Europe.” BusinessInsider. 2 December 2016.

Metz, Steven. “What Are the Real Lessons of the Afghanistan War?” World Politics Review. 2 January 2015.

Ortiz, Erik and Tracy Connor. “Fort Lauderdale Shooting: Five Killed at Airport Shooting, Gunman ID’d as Esteban Santiago.” NBC News. 7 January 2017.

Phillips, Brian J. “Terrorist Group Cooperation and Longevity.” International Studies Quarterly, 58, p. 336-347. 2014.

Rebello, Lara. “60,000 ISIS Fighters Killed by US and Allies says Chief of Special Operations Command.” International Business Times. 15 February 2017.

Reuters. “Timeline: Invasion, Surge, Withdrawal; U.S. Forces in Iraq.” Reuters News. 15 December 2011.

Rohn, Alan. “Napalm in Vietnam War.” The Vietnam War Info. 9 March 2014.

RT. “Police Didn’t Stop Truck in Nice Horror, Attacker Drove on for 4 Mins – French Media.” RT News. 1 October 2016.

Scarborough, Rowan. “U.S. Troop Withdrawal let Islamic State Enter Iraq, military leader says.” The Washington Times. 26 July 2015.

Sinha, Shreeya. “Obama’s Evolution on ISIS.” The New York Times. 9 June 2015.

Sisk, Richard. “ISIS Captures Hundreds of US Vehicles and Tanks in Ramadi from Iraqis.” Military.com. 20 May 2015.

Spiszer, John M. COL. “Counterinsurgency in Afghanistan: Lessons Learned by a Brigade Combat Team.” Military Review, JAN-FEB 2011.

“Spreading its Tentacles.” The Economist. 4 July 2015.

“U.S. Army Ranger Handbook.” U.S. Army Ranger Training Brigade. July 2006.

West, Bing. “Counterinsurgency Lessons From Iraq.” Military Review. March-April 2009.

“Where Islamic State Gets its Money.” The Economist. 4 Jan. 2015.

Williams-Grut, Oscar. “How ISIS and Al Qaeda Make Their Money.” BusinessInsider. 7 Dec. 2015.

Wolf, Andre L. and Holly Arrow. “Military Influence Tactics: Lessons Learned in Iraq and Afghanistan.” Military Psychology, Vol. 25 No. 5 p.428-437. 2013

Yourish, Karen, Derek Watkins, and Tom Giratikanon. “Where ISIS Has Directed and Inspired Attacks Around the World.” The New York Times. 22 March 2016.

The Valiant Woman: Proverbs 31:10-31

Caitlin Montgomery Hubler

I. Translation and Notes

Who can find a valiant1 woman? Her value far exceeds jewels.

The heart of her husband trusts in her, and he does not lack gain2.

She brings him good and not evil all the days of her life.

She seeks wool and flax and works in delight with her hands.

She is like a ship of a far-away merchant; she brings her food.

She gets up while it is still night, and gives food3 to her household and a portion to her maidens.

She considers a field and buys it. With the fruit of her hands, she plants a vineyard.

She girds with the strength of her loins and strengthens her arms4.

She perceives that her business is good, her candle does not go out by night.

She sends her hands to the distaff, and her hands hold the spindle.

She reaches out her hands to the poor, and her hands reach forth to the needy.

She does not fear for her household when it snows, for all her household is clothed in scarlet.

She makes coverings for herself; her clothing is silk and purple.

Her husband is known at the city gates, taking his seat among the elders of the land.

She makes fine linen and sells, bundles, and delivers it to the merchant.

Strength and honor are her clothing, and she will laugh at the coming day.

She opens her mouth in wisdom and the law of kindness is on her tongue.

She looks after her household and does not eat the bread of idleness.

Her children arise and bless her, and her husband boasts about her:

“Many women have done valiantly, but you are above them all.”

Charm is deceitful, and beauty is fleeting, but a woman who fears the LORD?5

She shall be praised.

Give to her the fruit of your hands and let her works praise her at the gates.

II. Outline

A. Explanation of the woman’s value (v. 10-12)

1. Cannot be compared to earthly goods (v. 10)

2. Blesses her husband (v. 11-12)

B. List of woman’s activities (v. 13-22)

1. Provides food for family (v. 13-15)

2. Creates income for family (v. 16-19)

3. Charitable towards poor (v. 20)

4. Woman as resourceful seamstress (v. 21)

a. Makes clothes for family (v. 21)

b. Makes clothes for self (v. 22)

c. Husband is respected (v. 23)

d. Trades with merchants (v. 24)

C. Explanation how these activities inform the woman’s disposition (v. 25-27)

1. Prepared for the future (v. 25)

2. Mentor for others (v. 26)

3. Takes care of family (v. 27)

D. Praise for woman (v. 28-31)

1. Praise from children (v. 28)

2. Praise from husband (v. 28-29)

3. Praise from community (v. 30-31)

This poem begins with a strong exhortation of a valiant woman as elusive, rare, and extremely valuable. This theme is repeated at the end, where she is praised by her children, her husband, and her community. Most of the poem’s content, however, lies in the middle, in which the woman’s activities and her character are explored. After the initial exhortation, the poem discusses the woman’s manifold talents: providing food and clothes for her family, making profitable business decisions, acting generously towards the poor, etc. There is no obvious order to this list, but immediately following it are explanations of the woman’s character based off of such activities. Because of these skills, she has no fear for the future and is able to freely offer herself and her gifts to her family.

Thus, the flow of the text suggests there is a way in which the woman’s activities shape her so she can be in a place of freedom and self-giving love with respect to her family. Something about the nature of the activities in which she partakes makes her fit to be called a “valiant woman.” The above outline draws attention to this by drawing out the link between her activities and the place she occupies in her home as a result of having engaged in them.

III. Poetic Features

Proverbs 31:10-31 is one of several acrostic poems found in the Old Testament. Each of its verses begins with a letter of the Hebrew alphabet, beginning with א and ending with ת. Dr. Christine Yoder suggests this poem should therefore be taken as an exhaustive “A to Z description” of a valiant woman.6 This may explain why the woman’s activities did not appear to have an obvious order to them —perhaps the nature of the poetic form dictated the order of the content. The genre that best describes this acrostic is “heroic poetry.”7 Typically, heroic poetry describes the military exploits of an aristocratic male. However, Proverbs 31:10-31 shares several key structural elements with Hebrew heroic poetry. First, these poems directly relate actions done by the hero rather than focus on inner feelings of physical appearance.8 Secondly, they employ militaristic imagery. Besides the fact that חָ֫יִל is generally a militaristic term, the woman’s strength is referred to several times throughout the poem.9 Thirdly, the main character belongs to the upper class. The woman described is clearly of royal descent, evinced by her wearing of purple robes and fine linen.10 She enjoys command over maidservants and has enough resources to develop her own vineyard.11 Thus, the fact this genre is used to describe this woman makes an implicit statement about the value of typically understated “woman’s work” in the household and economy.

Another possible function of the acrostic would have been to make the poem easier to memorize for purposes of recitation. In fact, this is how the acrostic actually came to be used in Jewish communities. Every Shabbat, a husband would sing this poem to his wife as a part of the evening ritual.12 This tradition continues to the present day. Thus, Proverbs 31:10-31 can be understood as both encouragement to seek the archetypal godly wife and as a song of praise a husband uses to praise such a wife when one has been found.

IV. Literary Context

Proverbs 31 is a chapter of advice delivered to King Lemuel from his royal mother. Proverbs 31:1-9 outlines her warnings against “giving strength to women” and drinking wine.13 She further cautions him to defend those who are poor and needy.14 The opening of the chapter, therefore, forms the backdrop against which Proverbs 31:10-31 may be read: as practical advice related to the acquisition of a wife. Just as following his mother’s instruction to avoid drink and promiscuous women will preserve his identity as king, King Lemuel is encouraged to find a wife who will, by her character and valor, “match” his position as king.

Proverbs 31:10-31 also functions as a conclusion to the entire book of Proverbs, a book principally concerned with the acquisition of wisdom and the avoidance of folly. This conclusion forms an interesting contrast with the first nine chapters of Proverbs, which are devoted to explaining wisdom personified as a woman — referred to in scholarship as “Woman Wisdom.” Shared vocabulary and themes indicate the Valiant Woman in Proverbs 31 should be read alongside the profile of Woman Wisdom.15 I take the position of those who believe the two women “essentially coalesce.”16 Both women are rare, oversee young women, provide food, bestow honor on their companions, possess physical strength, extend their hands to the needy, laugh, and have identities associated with the “fear of the LORD.”17

That the Valiant Woman and Woman Wisdom both flank the content of the book of Proverbs draws attention to the differing ways in which each encourages wisdom to be accessed. In the beginning, a young son meets Woman Wisdom in the city streets. Now that the boy has grown, he encounters wisdom yet again —the difference being this time, he is her husband. The instruction he has gleaned throughout Proverbs put him in a new, more privileged position with respect to Wisdom and her benefits. King Lemuel’s mother wants to bring all this instruction to a practical closing: to encourage him to find a woman who embodies the Woman Wisdom. Perhaps it is her embodiment that will ensure a successful reign for King Lemuel.

At the same time, the quest for wisdom is necessarily ongoing. The structural composition of Proverbs as a whole is a testament to its content: at the end of a book of instruction to a young man who has grown into a King, there is yet more instruction about how to attain wisdom. Thus, the quest for wisdom is ongoing and cannot be exhausted even by the years spent in its pursuit.

V. Exegetical Focus

Proverbs 31:10-31 invites the reader to consider the rare reality of the human embodiment of Woman Wisdom: a valorous, capable woman whose diverse set of skills make her an irreplaceable, praiseworthy, and heroic unit in both family and society.

VI. Feminist Criticism

 Careful use of feminist criticism can yield further insight into possible interpretations of Proverbs 31:10-31. This form of post-analytical criticism, birthed in the 1970s following the women’s movement, takes seriously the reality biblical texts were written during patriarchal times and often without women in mind.18 In so doing, it attempts to counteract misogynistic interpretations of certain passages. Methodologically speaking, feminist criticism “moves women from the margins to the center of analysis in order to show alternatives to patriarchal and androcentric forms of thought and organization.”19 Proverbs 31:10-31 is unlike many biblical texts selected for feminist criticism in that this passage does in fact have a woman as its main character. Nevertheless, feminist criticism can still be of assistance by way of highlighting problematic ways various communities have received this poem.

Importantly, my approach differs from certain feminist biblical critics who believe the biblical text itself is in need of revision or rejection altogether.20 While there have been undoubtedly damaging interpretations of this and other passages that have greatly injured women, I do not see anything inherently misogynistic in this passage. In my particular application of feminist criticism to the poem of the Valiant Woman, then, I will examine how this text has been received in conservative evangelical communities in ways that have hurt women with the goal of redeeming the original message of the passage. When stripped of interpretive bias and examined in light of its own cultural context, I believe Proverbs 31:10-31 is good news for women.

Contemporary conservative evangelical communities tend to place a great deal of emphasis on Proverbs 31 in their women’s ministries. Entire programs are set forth in order to encourage the development of “Proverbs 31 women,” typically meant to help women discover the ways in which they can improve themselves as creative and resourceful homemakers, caring mothers, and doting wives. Men, on the other hand, look at the passage as a checklist of qualities any future wife must meet. The result is an unhealthy amount of pressure on women to fit a specific profile of success, dangerously forcing some to fit into an artificial mode that ignores or devalues other parts of their identity.

Undoubtedly, much of this has a basis in the actual text. The Valiant Woman of Proverbs 31 is certainly a wonderful homemaker, mother, and wife. But trouble arises when interpreters ignore the vast cultural gulf that exists between 5th-century B.C.E. Persia and 21st-century American suburbia and simply “cut-and-paste” meaning from one culture to another. As Old Testament scholar John Walton says, it is not enough for biblical interpreters to translate language — culture must be translated as well.21 This means taking seriously the world in which the author of Proverbs wrote and the fact his words were received and applied in that cultural location first.

The poem was most likely composed in the period after the Babylonian exile during which important shifts in social structure greatly affected the place of the home in the formation of Israelite religious and cultural identity.22 Because the “outward” signs of Israelite identity — the “great national centers of government and religion” — had collapsed, the home became the new, most important social and religious institution.23 In the absence of previous regulators, the home was the central place for economic activity, where goods were produced. In the 6th century B.C.E., the home played a similar role as does the marketplace in 21st-century America. Much like modern companies, these households were largely economic institutions in which every member worked to ensure the wellbeing of the entire unit. Members were not restricted to those related by blood and marriage, but rather included marginal people, whether they be slaves, servants, concubines, or day laborers.24 As a result, these households were “largely self-sufficient in the producing of shelter, food, and raw materials for clothing and pottery.”25 If there arose an excess in productivity, it would result in “cottage industries and a barter and even more expanded trade system by which needed products, such as food and pottery, but also luxury items could be obtained.”26

The Valiant Woman, then, symbolizes someone who has mastered the art of flourishing in what, in her context, was the primary sphere of influence. The problem, then, arises when the interpreter assumed the particular practices which made a woman חָ֫יִל the 6th century Persia B.C.E. are the same practices that make her worthy of that title today. Indeed, it is clear from even this cursory historical study such domestic skills symbolized something far different in the past than they do today. Contemporary 21st-century American society does not have a household-based economy but a market economy. As a result, influence in the marketplace is thus set as the ideal to measure one’s power and agency economically and often socially as well. For better or worse, household work is simply taken to mean something different in contemporary times because it plays a different role in the overall scheme of culture and identity making.

The Valiant Woman is essentially someone who takes initiative to do important things. “She is not a pampered lady cared for by servants but instead engages in her own acts of labor and industry.”27 Without translating culture, one might be at risk of saying the key message of the Valiant Woman is every woman ought to learn how to sew purple linen. However, when one is able to see the larger picture of the role this work played in ancient post-exilic Israel, the central idea becomes something much more culturally transcendent: to praise women who excel in roles of societal influence.

This widens rather than narrows the interpretive lens: certainly, stay-at-home moms with wonderful crafting skills could be considered Valiant Women today. However, interpreting culture as well as language allows for interpretations in which a CEO who has never cooked a day in her life can be equally praised for her status as a Valiant Woman. If one were to construct a modern-day portrait of a Valiant Woman based upon the same ethic of Proverbs 31, one might arrive at any number of different descriptions: “she directs her company without fear for the future, for she has carefully considered its budget,” “she teaches herself how to play guitar so she can entertain her friends,” or “she reads well into the night, for she wants to prepare well for her presentation.” Once that extra interpretive step is taken, this text is free to be what it is: a song of appreciation for the many ways in which women use their initiative and talents to better the world.

It bears repeating the main way in which this text has been used in Judaism is men singing the text to their wives in adoration on a regular basis. Throughout history, men have not used this passage as a checklist for wife-shopping, but as language to praise what their wives already do. It was never intended to be an impossible standard women must struggle to live up to generation after generation. Rather, it is an invitation for women to step back from their busy lives, relax, and allow themselves to be praised for the Valiant Women they are.

Endnotes

1 Although often translated as “virtuous,” חָ֫יִל carries a meaning more similar to “valiant” in the sense of strength or ability. Most often, this word refers in the Old Testament to the use of military force (Joshua 1:14 describes the “strong” warriors who will conquer Canaan, and Ezra 4:23 outlines when Reham and Shimshai compelled the Jews “by force” to stop rebuilding Jerusalem). However, the word can also connote wealth, as in Job 5:5 when a fool’s “wealth” is taken from him. Finally, the word can also carry moral implications (as in 1 Kings 1:52 where חָ֫יִל is used in contrast to רָעָ֥ה, or wickedness). While translation of this word as “virtuous” can mask several of these meanings, I believe the word “valiant” best encapsulates the several different meanings of חָ֫יִל.

2שָׁלָל  is another military term and refers specifically to plunder won as a result of a victory (cf. Judges 5:30, Joshua 8:27, 2 Samuel 12:30).

3 The BHS notes some propose the word for “food” to be an error. This word, טֶ֣רֶף, is only a slip of the quill away from ח‎ר‎ט, which means “load” rather than “food.” This may fit better with the sentence, as the woman gives tasks to her maidens directly afterward. If this were true, it would slightly alter the woman’s image from domestic caregiver to efficient business owner (even in her own home).

4 The LXX specifies it is εἰς ἔργον, “for work,” that the woman strengthens her arms.

5 In the LXX, συνετὴ, “wise,” is the reason given for the blessing of the woman. She is not praised because of her fear of the LORD, although she is encouraged to praise the fear of the LORD because of her wisdom. This is worthy of further investigation and could be suggestive of an increased emphasis on the woman as savvy business owner in the LXX as opposed to the MT.

6 Yoder, Christine. “Proverbs” in Women’s Bible Commentary: Third Edition, eds. Carol A. Newsom, Sharon H. Ringe, Jaqueline E. Lapsley (Louisville, KY: Westminster John Knox Press, 2012), 241.

7 Wolters, Al. The Song of the Valiant Woman: Studies in the Interpretation of Proverbs 31:10-31. (Waynesboro, GA: Paternoster Press, 2001), 11.

8 Wolters, 11.

9 Proverbs 31:17, 25

10 Wolters, 11.

11 Ibid.

12 Miller, John W. Proverbs. (Scottdale, PA: Herald Press, 2004), 298.

13 Proverbs 31:3-4

14 Proverbs 31:9

15 Yoder, 241.

16 Ibid.

17 Ibid.

18 Brayford, Susan. “Feminist Criticism” in Method Matters: Essays on the Interpretation of the Hebrew Bible in Honor of David L. Petersen, eds. Joel M. LeMon and Kent Harold Richards (Atlanta: SBL Press, 2009), 314.

19 Brayford, 313.

20 Brayford, 312.

21 Walton, John. The Lost World of Genesis One. (Downers Grove, IL: InterVarsity Press, 2009), 15.

22 Davis, Ellen F. Proverbs, Ecclesiastes, and the Song of Songs. (Louisville, KY: Westminster John Knox Press, 2000), 154.

23 Davis, 154.

24 Perdue, Leo G. Proverbs. (Louisville, KY: Westminster John Knox Press, 2000), 276.

25 Perdue, 276.

26 Ibid.

27 Ibid.

The Great Awakening: Jonathan Edwards’s Mastery of the Sermon

John Alex Touchet

The Great Awakening constituted an explosive revitalization of 18th-century Christianity and had a longstanding and formative impact on Protestantism in both North America and Protestant England. Like no religious awakening before it, The Great Awakening is described by the historian Sydney E. Ahlstrom as “Reformed in its foundations, Puritan in its outlook, fervently experiential in its faith, and tending, despite strong countervailing pressures, towards Arminianism, perfectionism, and activism” (470). The Great Awakening was not the definitive work of one individual by any means but rather was the result of many different figures such George Whitefield, Gilbert Tennent, and others. However, the source of this 18th-century revival can be traced primarily to the work of one man.

Historical Context

Jonathan Edwards is often pronounced the leading figure of the Great Awakening, and rightly so. Edwards spent much time defending Calvinism from Arminianism and releasing many works over the course of his adult life, but his most influential work in the realm of the Great Awakening was his sermons. The origin of his persuasive mastery of preaching and sermons comes into question: how did Edwards learn so effectively to capture and persuade a congregation to the point of the congregation being “extraordinarily melted … almost the whole assembly being in tears for a great part of the time” (Galli and Olsen)? What was it about this man that, even though “He scarcely gestured, or even moved; and he made no attempt, by the elegance of his style, or the beauty of his pictures, to gratify the taste, and fascinate the imagination,” he still managed to convey “eloquence … with overwhelming weight of argument, and with such intenseness of feeling … so that the solemn attention of the whole audience is riveted, from the beginning to the close” (Edwards, Rogers, and Dwight 232)? This paper shall attend to those things that made the sermons of Jonathan Edwards so great: 1) his rhetorical approach and 2) his use of tactile and truly sensational preaching.

Jonathan Edwards was born with a natural tendency for theology. He was enrolled at Yale shortly before turning 13 and eventually graduated as valedictorian. During his years at university, Edwards underwent a formative conversion experience that, in many ways, shaped the method by which he would approach the Bible and theology for the rest of his life. This conversion, and the theological revelations that followed, was the epiphany that sparked within Edwards the flame that would engulf British America and Protestant England in the years to follow.

After graduation, he apprenticed under his grandfather for two years and met his wife. Finally, Edwards became the sole pastor of the Northampton parish of Massachusetts church in 1729, succeeding his late grandfather Solomon Stoddard. He remained there until 1750, when his congregation severed ties with him over a dispute centered around the church’s policy on communion and regenerate/unregenerate members. It was during this intermediate period Edwards produced his most influential sermons that shaped the Great Awakening in America and England alike.

Mastery of the Sermon

Edwards was a very formal preacher, but he was far from conventional. Clint Heacock wrote of Edwards’s style, “During the course of his thirty-plus years of preaching, Edwards fully exploited the potential of the Puritan preaching form while never substantially departing from its tradition” (17). Edwards was not only a preacher but also an apologist and a rigorous intellectual. He had the “unique ability to reshape ideas inherited from abroad in light of the needs and interests of the American situation” (18). Even though Edwards held strictly to formal method and doctrine, he still managed to innovate and create some of the most influential and emotionally-engaging sermons in American history. His rhetorical mastery can be traced to two main sources: the Puritan preaching of his father and grandfather, and the rhetorical style of 16th-century philosopher Petrus Ramus.

Familial Influences

Young Edwards grew up listening to the sermons of his father and grandfather, both exemplifying what a preacher should do and be to Jonathan throughout his childhood. Timothy Edwards, his father, commonly used the basic “tripartite formula” in his sermons. This method utilized “Text, Doctrine, and Applications” as separate sections of the sermon, each divided internally with an enumerated structure. “These sermons demonstrate that Timothy Edwards made use of the more complex seventeenth-century Puritan preaching mode of multiple doctrines and many subheads” (Heacock 20), but at times he also employed the simplified 18th century method of a simple tripartite form, which consisted of a scriptural text, a doctrinal teaching, and a single application of the doctrine. These made up many of the sermons Jonathan Edwards experienced throughout his formative childhood years.

Later, Edwards became the associate pastor under his grandfather from 1726 to 1729 in Northampton, Connecticut. During this time, the tripartite Puritan method was further reinforced by Edwards’s grandfather. Like Timothy Edwards, Solomon Stoddard also used the more simplified 18th-century format but lowered the complexity of the doctrinal subheadings for the sake of a more basic approach. “… Stoddard discovered hidden rhetorical resources in the ‘plain style’ by insisting upon the evaluation of rhetoric in psychological terms that were more comprehensive and subtle than either the old logic or the new Reason” (21). Stoddard also exemplified the importance of the “rhetoric of terror” for young Edwards by example: “As a preparationist who held that God underwent a distinct process for preparing sinners for conversion, Stoddard believed the psychology of ‘fear was an important emotion for awakening the conscience of the slumbering sinner’” (21). This was further enforced to Edwards by the inculcation of the imagery of a sermon being used as an arrow used to pierce the heart of a sinner. During and after his time as associate pastor at Northampton, Edwards’s sermons acquired a more damning tone than his work previous to his associate pastorship, which until then had focused on the “pleasantness of religion” and the “beauty of God” (21). This influence becomes even more clear in sermons such as Edwards’s infamous “Sinners in the Hands of an Angry God.”

Philosophical Influences

Second on the list of Edwards’s formative rhetorical influences is the philosopher Petrus Ramus. It is important to note Ramus, who never attempted to discuss theological issues, dealt solely with the attempted reform of the contemporary arts curriculum of his time (Sellberg). Before Ramus, philosophers such as Cicero thought of rhetoric as a unified but multi-layered progression: invention, arrangement, style, delivery, and memory. Ramus decided this system had become obsolete after fading into vagueness and repetition. He decided to split the former quintuple-layered system into two segments, assigning style and delivery to the sphere of rhetoric, and invention and disposition to the sphere of logic; the fifth tenet of memory was discarded in favor of this new system. “Ramus’ comprehensive new development of logic and rhetoric gained lasting favour among Calvinist scholars and preachers alike and his humanism formed the philosophic backbone of much of Calvinist theology by the late sixteenth century” (Heacock 25-26).

In this system, the preacher’s first goal was to establish doctrinal propositions, followed by the secondary obligation to “rouse emotions and raise the affections.” “The Puritan plain sermon would ideally impress the hearers’ minds first with its logic, while also arousing their hearts to action by secondly appealing to rhetoric” (26). Through this method, Ramean thought was established as the first and foremost influence on Puritan preaching in the 16th and 17th centuries, preliminary to the Great Awakening. Because of the prevalence of Ramean thought in the academic sphere during the 18th century, Edwards likely experienced Ramus’s philosophy during his time at Yale. This placement in his formative educational years proved to be highly influential later in his work.

The typical Puritan sermon style Edwards inherited therefore focused on the presentation of a logical doctrine before the use of emotional rhetoric. This method in its purest form contrasted in some ways with Edwards’s personal beliefs about how religious affections directly motivate behavior. Edwards had argued in Freedom of the Will a truly free moral agent is free from persuasion and rationality: “This notion of liberty and moral agency frustrates every attempt to draw men to virtue by instruction — i.e. by persuasion, precept, or example” (Edwards 88). Because of this, only “appealing to the rationality of the sinner would surely be ineffective; one’s will or heart had to be moved first in order for the intellect to comprehend and respond” (Heacock 27).

Edwards’s Use of Metaphor and Tactile Imagery

Edwards’s use of the bodily senses in sermons as sensationally involving as his “Sinners in the Hands of an Angry God” is one of the most notable traits in his preaching and one of the causes for the emotional outpouring that occurred in Enfield, Connecticut in 1741. Stephen Williams, an eyewitness, wrote, “before the sermon was done there was a great moaning and crying went out through ye whole House…. ‘What shall I do to be saved,’ ‘Oh, I am going to Hell,’ ‘Oh, what shall I do for Christ,’ and so forth.” Edwards had to cease his preaching until the congregation stilled, after which the power of God was exhibited through the following conversions and “cheerfulness and pleasantness of their countenances” (Farley).

The mastery he displays in this sermon is notable because it embodies the skill with which Edwards approached every theological task during his life. The “hellfire and brimstone” stereotype of Edwards’s “Sinners in the Hands” does not act as a microcosm for Edwards’s focus in his subject matter, but the sermon does demonstrate the rhetorical and sensational skill he utilizes in his work as a general rule. As an example, this is an excerpt from “Sinners in the Hands of an Angry God”:

That the Reason why they are not fallen already, and don’t fall now, is only that God’s appointed Time is not come. For it is said, that when that due Time, or appointed Time comes, their Foot shall slide. Then they shall be left to fall as they are inclined by their own Weight. God won’t hold them up in these slippery Places any longer, but will let them go; and then, at that very Instant, they shall fall into Destruction; as he that stands in such slippery declining Ground on the Edge of a Pit that he can’t stand alone, when he is let go he immediately falls and is lost (4).

Edwin Cady summarizes the way in which Edwards appeals to the senses in the most basic but effective way possible: “The freshest imagery … communicates Edwards’s sense of the eerie suspension of the sinner upon almost nothing and intensifies it by adding a nightmarish feeling of his fatal weight” (69). Further, Edwards used complex metaphors to make a mental connection between God’s wrath and his own Enfield congregation.

The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose … the waters are constantly rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God, that holds the waters back, that … press hard to go forward. If God should only withdraw his hand from the flood-gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God, would rush forth with inconceivable fury… (Cady 66).

Cady mentions New Englanders were familiar with the water-powered mills that powered their communities, as well as the exciting dangers of floods and other water-based weather. Edwards takes the ideas in the heads of those in his congregation, raises the intensity, and brings his imagery to life within them. “Picture, idea, and emotion existed together in the minds of speaker and listeners; the work of artistic communication had been done” (66). Every metaphor and every image utilized by Edwards is done in a way that can be identified with and understood by his congregation. This form of powerful communication proved to be one of Edwards’s most essential tactics in his nurturing of the Great Awakening.

Assessment of Findings

It appears Edwards’s extensive training in the philosophical and theological realms at Yale did not merely result in an “intelligent student,” but one of the most prominent religious thinkers in American history. The methodology behind the Puritan sermon method and the theological grasp necessary to truly exploit such a system are far more complex than any summary on the “harshly judgmental nature” of “Sinners in the Hands of an Angry God” would indicate. All the sermons of Jonathan Edwards, not just “Sinners,” demonstrate his complete grasp of both the Puritan sermon method and Christian theology. Edwards was truly a master of the sermon and responsible as an agent of God’s sovereignty for the spark that would eventually engulf both British America and England as the Great Awakening.


References

Ahlstrom, S. A Religious History of the American People, New Haven and London, Yale University Press. 1972.

Cady, E. “The Artistry of Jonathan Edwards.” The New England Quarterly, 22 (1), 61-72. 1949.

Edwards, J. Freedom of the Will. 1754.

—. Religious Affections. London: Andrew Melrose. 1898.

—. (1797). “Sinners in the Hands of an Angry God. A Sermon Preached at Enfield, July 8th, 1741.” 1797.

Edwards, J., H. Rogers, S. Dwight. The Works of Jonathan Edwards, A.M. London: William Ball. 1834.

Farley, W. P. “Jonathan Edwards and the Great Awakening.” Enrichment Journal. 2002.

Galli, M., & T. Olsen. 131 Christians Everyone Should Know. Nashville, TN: Broadman & Holman. 2000.

Heacock, C. “Rhetorical Influences upon the Preaching of Jonathan Edwards.” Homiletic (Online)36 (2). 2001.

Sellberg, E. “Petrus Ramus.” E. N. Zalta, ed. The Stanford Encyclopedia of Philosophy Summer 2016 Edition.

Steele, T. J., & E. R. Delay. “Vertigo in History: The Threatening Tactility of ‘Sinners in the Hands.’” Early American Literature18 (3), 242-256. 1983.

Zakai, A. “The Conversion of Jonathan Edwards.” The Journal of Presbyterian History (Philadelphia, PA: 1997)76 (2), 127-138. 1998.