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Change Within Change

Tim Phillips

The power to impact just by writing words

The willingness to speak and let your voice heard

Courageous to expose issues that he had saw

Out of humbleness for he knew he was still flawed

He dreamt of a city of love invincible from things of this earth

If he saw life today what would he think we thought had worth

He wrote on change and he sought it

We wanted success so we bought it

We stick with comfortability and how things have been

He stuck with himself and wrote from within

We wrote like England and didn’t seek a change

Then he came along and now free verse is here today

Not only did he uncover a new way of writing

He opened the door to the world and gave people a new way of fighting

People don’t want to listen to what you say, so write it

Never had the courage before, now try it

That door has been opened and no one can close it

Someone needed to be an example and he was the one who showed it

He came from nothing and no one knew who he was

He wrote a few poems and then he was all the buzz

But it wasn’t how much he wrote it was what he was saying

Lines few in number but they saw a multitude of what he was conveying

He showed us a message in a message and that’s what we are blessed with

He showed us free-verse and fought for equality and he was freely restless

He showed us change within change and boldly didn’t hide it

He left it out in the open and yet people still were too blind to find it

From 1819 to 1892 he fought till his last breath drifted away

And on March 30 in Camden, New Jersey, Walt Whitman rolled over freely, in his grave

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.

Keeping the Summer Alive

Christopher Rush

Whew, another school year and another season of Redeeming Pandora draws to a close.  We had a few different ideas for how to close this one up: another “Too Soon” entry was on the docket, but considering the events of the year we thought we’d put that on hold for a little while; George Harrison’s Dark Horse album was going to be another “Forgotten Gem” entry, but as we are running out of space and time, we’ll save that for another issue as well.

Speaking of George Harrison, as this summer looms on the horizon, it’s time to reflect once again on how we shall be spending that summer.  Last summer, as you recall, I spent a significant portion of the time eating pretzels, drinking sweet tea, and playing Final Fantasy XII.  As enjoyable as that entire process was, it wasn’t the most salubrious compilation of life choices one could make.  This summer, I’ll probably have to go outside sometime, more than for just mowing the lawn.  We’ll see how that goes.

The main goal for this summer, familywise, as always is to spend a good deal of quality family time together, reading, Bible studying, playing games, going outside for walks and basketball and trips to the park … ing lot of Chick-fil-A.  My children are expecting me to keep making progress on ChronoTrigger and Final Fantasy XII, so I don’t want to disappoint them on that.  We’ll likely spend a good deal of time together trying to declutter: life’s too short to stock on possibilities and maybes.  Better to trim down to the best and certainties (as far as possessions go, of course —  I’m certainly not drawing the idea out to spiritual matters and the like).

Professionally, I have a few obligations to attend to this summer, none of them terribly exciting (probably redundant considering the use of the word “obligations” instead of “opportunities” or some such).  The  truly exciting thing planned for the summer professionally is, and here we are back at the “speaking of George Harrison” line from earlier, the preparation for our Critical Listening class about the Beach Boys, the Beatles, and their times.  I’m planning on reading a dozen or so books about the fellows, listening to their albums nonstop, then somehow turning all of that into a class.  That will be the exciting, i.e., tricky, part.  I wasn’t alive for the 1960s.  John Lennon was killed when I was about six months old.  Dennis Wilson died before I was three.  The Beach Boys have released about three real albums in my lifetime.  But, on the other hand, most of what we talk about in my other classes happened before everyone in the world today was alive, so this won’t be all that different.  I’m not terribly keen on the idea of putting together giant booklets of lyrics or slideshows of lyrics, but something will likely have to be done to enable better understanding of the words of those songs, especially the less famous ones.  Small problems in this world, I know.

That’s certainly one of the advantages of this school: where else could I say “uh … I wanna teach an elective where we listen to the Beach Boys and Beatles all year”?  Only at the same place where I can say “uh … I wanna teach an elective where we just play boardgames all year.”  Good times, good times.

Speaking of boardgames, we are looking forward to another summer of boardgaming on Wednesdays.  I hope you can make it to some of those sessions.  Now that the air conditioning is working inside the house things should be enjoyable for everyone.  We’ve refined our gaming collection a bit in recent months, trading in games we don’t need, acquiring good ones (on sale, of course, got to be moneywise) we can all enjoy.

Personally, I have been enjoying a lot of Pathfinder Adventure Card Game lately.  It’s a sleek mix of RPGs and CCGs (don’t be bothered if those abbreviations don’t mean anything to you).  Additionally, I have been enjoying a mild resurgence of wargaming.  My father and I have finally played another game by e-mail after taking almost a year off (all my fault, really), this time about the battle of First Saratoga from the American Revolution.  Soon we will begin the battle of Molino Del Rey from the Mexican-American War.  Thanks to the aforementioned collection trimming trade-in, I was able to snatch up quite a few exciting games from Noble Knight Games during their spring sale:

· Halls of Montezuma, a much bigger game about the entire Mexican War

· Days of Ire: Budapest 1956, about the brief Hungarian revolt against the Soviet forces

· Not War but Murder, the battle of Cold Harbor just a few miles away from where I live (also of interest because it’s my first game from the acclaimed wargame magazine company Against the Odds)

· The Battle of Adobe Walls, the first in the Indian Wars of the American West series from Legion Games, another company I haven’t experienced yet

· A Victory Lost: Crisis in Ukraine, 1942-1943, about the failed Soviet counteroffensive against Germany that possibly could have ended the War in Europe had the Soviets won

· The Campaigns of Poland — Eylau, Friedland 1807, another iteration of the Napoleonic battle at Eylau, one that has a sentimental spot in my heart (in a matter of speaking) since it was one of the first battles my father and I played together several years ago; this version is also intriguing because it is the first game I’ve gotten from the French wargaming magazine Vae Victis, another acclaimed publication active today (the only problem for me is the magazine, of course, is in French — the rules have been translated, which is nice, but I can’t read any of the articles … guess I should learn some languages soon as well)

But we don’t have to play those games if you don’t want to.  I’d be glad to play the other games we own if you’d prefer.  Just so long as we have good times, good fellowship, and make the most of the brief time we have together, that’s what counts.  Certainly I’m not saying boardgames are more important than studying the Bible, evangelizing, et cetera, et cetera — surely you know me better than that by now.

And so we come to the end of our sixth season, somehow twice as many issues than I originally thought we would have.  What big plans do we have for issue 25?  Well … same thing we do every issue, Faithful Reader: try to take over the world!

Have a great summer, Friends!

See you next time!

You

Sarah Mertz Silva

You were like
a garden in my
lungs
that took root
and flourished,
but when you
decided to leave,
you were rooted
so deeply in me
that you took my
lungs with you
and I haven’t
been able to
breathe since.

You were a fire in my heart.
You blazed
fiercely,
vibrantly,
passionately.
My skin, my skeleton, my body
burned
slowly,
painfully,
tragically,
and you watched me disintegrate.

You know the feeling
in your stomach when
something hurts you
so deeply
emotionally,
the feeling in your
chest …
It’s like butterflies,
but no, it’s not lovely.
It’s like a swarm of
wasps and you can’t
swallow because the
sting is too painful to
bare.
That is what it feels
like to love
and be unloved.
That is unrequited love.

Why Good English is Good For You

John Simon

The following college address is adapted from the printed version in Paradigms Lost, New York: Penguin, 1980.

What’s good English to you that, though it may be subjected to as many grievances as were Hecuba and Niobe combined, you should grieve for it?  What good is correct speech and writing, you may ask, in an age in which hardly anyone seems to know, and no one seems to care?  Why shouldn’t you just fling bloopers, bloopers riotously with the throng, and not stick out from the rest like a sore thumb by using the language correctly?  Isn’t grammar really a thing of the past, and isn’t the new idea to communicate in any way as long as you can make yourself understood?

Let us, for a moment, go back into the past, or, to be as nearly exact as I can, to the early 1630s, when Etienne Pascal was teaching his barely teenaged son, Blaise, about languages.  As Blaise’s elder sister, Gilberte, was to report in a memoir later on, the father was making “him [Blaise] perceive in general what languages were about; he showed him how they were reduced to grammars subject to certain rules; that these rules had yet some exceptions that had been carefully noted; and that means had thus been found to make languages communicable from country to country.  This general idea disentangled his mind” — or, as some of you today might put it, blew his mind; in the original, “lui débrouillait l’esprit.”  All this Etienne taught Blaise before he was twelve, at which time he started him out on his first foreign language, which was Latin.

Let us now take an even longer step back, to 1511, in which year Erasmus’s The Praise of Folly was published.  In this facetious, satirical work, Folly herself is speaking (I quote only brief excerpts, in H.H. Hudson’s translation): “Among those who maintain … an appearance of wisdom,” she declares, “the grammarians hold first place.”  Their schools are “knowledge factories … mills … even … shambles.”  “Yet thanks to men,” Folly continues, “they see themselves as the first among men,” beating the living daylights out of their wretched students, whom “they cram … with utter nonsense.”  The grammarians are particularly delighted when they “can drag out of some worm-eaten manuscript … some word not generally known,” or some other trivial information; they also form mutual admiration societies, “scratching each other’s itch.  Yet if one commits a lapse in a single word, and another … lights on it … what a stir presently, what scufflings, what insults.”  Then Folly cites a certain polymath who laid aside all other pursuits to hurl himself into the study of grammar so as to settle at last issues that “none of the Greeks or Latins succeeded in doing definitively.  It becomes a matter to be put to the test of battle when someone makes a conjunction of a word which belongs in the bailiwick of adverbs.  Thanks to him, there are as many grammars as there are grammarians — nay, more,” and Folly names the great printer Aldus, who published at least five different books on grammar.

Here we have the two extremes: in Erasmus, grammar ridiculed as the ultimate waste of both students’ and teachers’ time; in Gilberte Pascal’s memoir of her brother, the principles of grammar shown as the abolishers of boundaries between countries and the clearers of a young mind.  I think both statements are as true today as they were then, but both, of course, are to some extent oversimplifications.  The virtues of grammar — or, in our case, of good English — are not quite so monolithically manifest as all that; nor is the pigheaded, despotic nitpicking of the perfectionists, elitists, or fuddy-duddies (call them what you will) entirely misguided and ludicrous.

The usual, basic defense of good English (and here, again, let us not worry about nomenclature — for all I care, you may call it “Standard English,” “correct American,” or anything else) is that it helps communication, that it is perhaps even a sine qua non of mutual understanding.  Although this is a crude truth of sorts, it strikes me as, in some ways, both more and less than the truth.  Suppose you say, “Everyone in their right mind would cross on the green light” or “Hopefully, it won’t rain tomorrow,” chances are very good that the person you say this to will understand you, even though you are committing obvious solecisms or creating needless ambiguities.  Similarly, if you write in a letter, “The baby has finally ceased it’s howling” (spelling its as it’s), the recipient will be able to figure out what was meant.  But “figuring out” is precisely what a listener or reader should not have to do.  There is, of course, the fundamental matter of courtesy to the other person, but it goes beyond that: why waste time on unscrambling simple meaning when there are more complex questions that should receive our undivided attention?  If the many cooks had to worry first about which out of a large number of pots had no leak in it, the broth, whether spoiled or not, would take forever to be ready.

It is, I repeat, only initially a matter of clarity.  It is also a matter of concision.  Space today is as limited as time.  If you have only a thousand words in which to convey an important message it helps to know that “overcomplicated” is correct and “overly complicated” is incorrect.  Never mind the grammatical explanations; the two extra characters and one space between words are reason enough.  But what about the more advanced forms of word-mongering that hold sway nowadays?  Take redundancy, like the “hopes and aspirations” of Jimmy Carter, quoted by Edwin Newman as having “a deeply profound religious experience”’; or elaborate jargon, as when Charles G. Walcutt, a graduate professor of English at CUNY, writes (again as quoted by Newman): “The colleges, trying to remediate increasing numbers of … illiterates up to college levels, are being highschoolized”; or just obfuscatory verbiage of the pretentious sort, such as this fragment from a letter I received: “It is my impression that effective interpersonal verbal communication depends on prior effective intra-personal verbal communication.”  What this means is that if you think clearly, you can speak and write clearly — except if you are a “certified speech and language pathologist,” like the writer of the letter I quote.  (By the way, she adds the letters Ph.D. after her name, though she is not even from Germany, where Herr and Frau Doktor are in common, not to say vulgar, use.)

But except for her ghastly verbiage, our certified language pathologist (whatever that means) is perfectly right: there is a close connection between the ability to think and the ability to use English correctly.  After all, we think in words, we conceptualize in words, we work out our problems inwardly with words, and using them correctly is comparable to a craftsman’s treating his tools with care, keeping his materials in good shape.  Would you trust a weaver who hangs her wet laundry on her loom, or lets her cats bed down in her yarn?  The person who does not respect words and their proper relationships cannot have much respect for ideas — very possibly cannot have ideas at all.  My quarrel is not so much with minor errors that we all fall into from time to time even if we know better as it is with basic sloppiness or ignorance or defiance of good English.

Training yourself to speak and write correctly — and I say “training yourself” because nowadays, unfortunately, you cannot depend on other people or on institutions to give you the proper training, for reasons I shall discuss later — training yourself, then, in language, means developing at the very least two extremely useful faculties: your sense of discipline and your memory.  Discipline because language is with us always, as nothing else is: it follows us much as, in the old morality play, Good Deeds followed Everyman, all the way to the grave; and, if the language is written, even beyond.  Let me explain: if you can keep an orderly apartment, if you can see to it that your correspondence and bill-paying are attended to regularly, if your diet and wardrobe are maintained with the necessary care — good enough; you are a disciplined person.

But the preliminary discipline underlying all others is nevertheless your speech: the words that come out of you almost as frequently — if you are tidy — as regularly as your breath.  I would go so far as to say that, immediately after your bodily functions, language is first, unless you happen to be an ascetic, an anchorite, or a stylite; but unless you are a stylite, you had better be a stylist.

Most of us — almost all — must take in and give out language as we do breath, and we had better consider the seriousness of language pollution as second only to air pollution.  For the linguistically disciplined, to misuse or mispronounce a word is an unnecessary and unhealthy contribution of the surrounding smog.  To have taught ourselves not to do this, or — being human and thus also imperfect — to do it as little as possible, means deriving from every speaking moment the satisfaction we get from a cap that snaps on to a container perfectly, an elevator that stops flush with the landing, a roulette ball that comes to rest exactly on the number on which we have placed our bet.  It gives us the pleasure of hearing or seeing our words — because they are abiding by the rules — snapping, sliding, falling precisely into place, expressing with perfect lucidity and symmetry just what we wanted them to express.  This is comparable to the satisfaction of the athlete or ballet dancer or pianist finding his body or legs or fingers doing his bidding with unimpeachable accuracy.

And if someone now says that “in George Eliot’s lesser novels, she is not completely in command” is perfectly comprehensible even if it is ungrammatical, “she” having no antecedent that is a substantive (Eliot’s is a modifier), I say, “Comprehensible, perhaps, but lopsided,” for the civilized and orderly mind does not feel comfortable with that “she” — does not hear that desired and satisfying click of correctness — unless the sentence is restructured as “George Eliot, in her lesser novels, is not…” or in some similar way.  In fact, the fully literate ear can be thrown by this error in syntax; it may look for the antecedent of that “she” elsewhere than in the preceding possessive case.  Be that as it may, playing without rules and winning — in this instance, managing to communicate without using good English — is no more satisfactory than winning in a sport or game by accident or by disregarding the rules: which is really cheating.

The second faculty good speech develops is, as I have mentioned before, our memory.  Grammar and syntax are partly logical — and to that extent they are also good exercisers and developers of our logical faculty — buy they are also partly arbitrary, conventional, irrational.  For example, the correct “compared to” and “contrasted with” could, from the logical point of view, just as well be “contrasted to” and “compared with” (“compared with,” of course, is correct, but in a different sense from the one that concerns us here, namely, the antithesis of “contrasted with”).  And, apropos different, logic would have to strain desperately to explain the exclusive correctness of “different from,” given the exclusive correctness of “other than,” which would seem to justify “different than,” jarring though that is to the cultivated ear.

But there it is: some things are so because tradition, usage, the best speakers and writers, the grammar books and dictionaries have made them so.  There may even exist some hidden historical explanation: something, perhaps, in the Sanskrit, Greek, Latin, or other origins of a word or construction that you and I may very easily never know.  We can, however, memorize; and memorization can be a wonderfully useful thing — surely the Greeks were right to consider Mnemosyne (memory) the mother of the Muses, for without her there would be no art and no science.  And what better place to practice one’s mnemonic skills than in the study of one’s language?

There is something particularly useful about speaking correctly and precisely because language is always there as a foundation — or, if you prefer a more fluid image, an undercurrent — beneath what is going on.  Now, it seems to me that the great difficulty of life lies in the fact that we must almost always do two things at a time.  If, for example, we are walking and conversing, we must keep our mouths as well as feet from stumbling.  If we are driving while listening to music, we must not allow the siren song of the cassette to prevent us from watching the road and the speedometer (otherwise the less endearing siren of the police car or the ambulance will follow apace).  Well, it is just this sort of bifurcation of attention that care for precise, clear expression fosters in us.  By learning early in life to pay attention both to what we are saying and to how we are saying it, we develop the much-needed life skill of doing two things simultaneously.

Put another way, we foster our awareness of, and ability to deal with, form and content.  If there is any verity that modern criticism has fought for, it is the recognition of the indissolubility of content and form.  Criticism won the battle, won it so resoundingly that this oneness has become a contemporary commonplace.  And shall the fact that form is content be a platitude in all the arts but go unrecognized in the art of self-expression, whether in conversation or correspondence, or whatever form of spoken or written utterance a human being resorts to?  Accordingly, you are going to be judged, whether you like it or not, by the correctness of your English as much as by the correctness of your thinking; there are some people to whose ear bad English is as offensive as gibberish, or as your picking your nose in public would be to their eyes and stomachs.  The fact that people of linguistic sensibilities may be a dying breed does not mean that they are wholly extinct, and it is best not to take any unnecessary chances.

To be sure, if you are a member of a currently favored minority, many of your linguistic failings may be forgiven you — whether rightly or wrongly is not my concern here.  But if you cannot change your sex or color to the one that is getting preferential treatment — Bakke case or no Bakke case — you might as well learn good English and profit by it in your career, your social relations, perhaps even in your basic self-confidence.  That, if you will, is the ultimate practical application of good English; but now let me tell you about the ultimate impractical one, which strikes me as being possibly even more important.

Somewhere in the prose writings of Charles Péguy, who was a very fine poet and prose writer — and, what is perhaps even more remarkable, as good a human being as he was an artist — somewhere in those writings is a passage about the decline of pride in workmanship among French artisans, which, as you can deduce, set in even before World War I, wherein Péguy was killed.  In the passage I refer to, Péguy bemoans the fact that cabinetmakers no longer finish the backs of furniture — the sides that go against the wall — in the same way as they do the exposed sides.  What is not seen was just as important to the old artisans as what is seen — it was a moral issue with them.  And so, I think, it ought to be with language.  Even if no one else notices the niceties, the precision, the impeccable sense of grammar and syntax you deploy in your utterances, you yourself should be aware of them and take pride in them as in pieces of work well done.

Now, I realize that there are two possible reactions among you to what I have said up to this point.  Some of you will say to yourselves: what utter nonsense!  Language is a flexible, changing, living organism that belongs to the people who speak it.  It has always been changed according to the ways in which people chose to speak it, and the dictionaries and books on grammar had to, and will have to, adjust themselves to the people and not the other way around.  For isn’t it the glory of language that it keeps throwing up new inventions as surf tosses out differently polished pebbles and bits of bottle glass onto the shore, and that in this inexhaustible variety, in this refusal to kowtow to dry-as-dust scholars, lies its vitality, its beauty?

Others among you, perhaps fewer in number, will say to yourselves: quite so, there is such a thing as Standard English, or purity of speech, or correctness of expression — something worth safeguarding and fostering; but how the devil is one to accomplish that under the prevailing conditions: in a democratic society full of minorities that have their own dialects or linguistic preferences, and in a world in which television, advertising, and other mass media manage daily to corrupt the language a little further?  Let me try to answer the first group first, and then come back to the questions of the second.

Of course language is, and must be, a living organism to the extent that new inventions, discoveries, ideas enter the scene and clamor rightfully for designations.  Political, social, and psychological changes may also affect our mode of expression, and new words or phrases may have to be found to reflect what we might call historical changes.  It is also quite natural for slang term to be invented, become popular, and, in some cases, remain permanently in the language.  It is perhaps equally inevitable (though here we are on more speculative ground) for certain words to become obsolescent and obsolete, and drop out of the language.  But does that mean that grammar and syntax have to keep changing, that pronunciations and meanings of words must shift, that more complex or elegant forms are obliged to yield to simpler or cruder ones that often are not fully synonymous with them and not capable of expressing certain fine distinctions?  Should, for instance, “terrestrial” disappear entirely in favor of “earthly,” or are there shades of meaning involved that need to remain available to us?  Must we sacrifice “notwithstanding” because we have “in spite of” or “despite”?  Need we forfeit “jettison” just because we have “throw overboard”?  And what about “disinterested,” which is becoming a synonym for “uninterested,” even though that means something else, and though we have no other word for “disinterested”?

“Language has always changed,” say these people, and they might with equal justice say that there has always been war or sickness or insanity.  But the truth is that some sicknesses that formerly killed millions have been eliminated, that some so-called insanity can today be treated, and that just because there have always been wars does not mean that someday a cure cannot be found even for that scourge.  And if it cannot, it is only be striving to put an absolute end to war, by pretending that it can be licked, that we can at least partly control it.  Without such assumptions and efforts, the evil would be so widespread that, given our current weaponry, we would no longer be here to worry about the future of language.

But we are here, and having evolved linguistically this far, and having the means — books of grammar, dictionaries, education for all — to arrest unnecessary change, why not endeavor with might and main to arrest it?  Certain cataclysms cannot be prevented: earthquakes and droughts, for example, can scarcely, if at all, be controlled; but we can prevent floods, for which purpose we have invented dams.  And dams are precisely what we can construct to prevent floods of ignorance from eroding our language, and, beyond that, to provide irritation for areas that would otherwise remain linguistically arid.

For consider that what some people are pleased to call linguistic evolution was almost always a matter of ignorance prevailing over knowledge.  There is no valid reason, for example, for the word nice to have changed its meaning so many times — except ignorance of its exact definition.  Had the change never occurred, or had it been stopped at any intermediate stage, we would have had just as good a word as we have now and saved some people a heap of confusion along the way.  But if nice means what it does today — and it has two principal meanings, one of them, as in “nice distinction,” alas, obsolescent — let us, for heaven’s sake, keep it where it is, now that we have the means with which to hold it there.

If, for instance, we lose the accusative case whom — and we are in great danger of losing it — our language will be the poorer for it.  Obviously, “The man, whom I had never known, was a thief” means something other than “The man who I had never known was a thief.”  Now, you can object that it would be just as easy in the first instance to use some other construction; but what happens if this one is used incorrectly?  Ambiguity and confusion.  And why should we lose this useful distinction?  Just because a million or ten million or a billion people less educated than we are cannot master the difference?  Surely it behooves us to try to educate the ignorant up to our level rather than to stultify ourselves down to theirs.  Yes, you say, but suppose they refuse to or are unable to learn?  In that case, I say, there is a doubly good reason for not going along with them.  Ah, you reply, but they are the majority, and we must accept their way or, if the revolution is merely linguistic, lose our “credibility” (as the current parlance, rather confusingly, has it) or, if the revolution is political, lose our heads.  Well, I consider a sufficient number of people to be educable enough to be capable of using who and whom correctly, and to derive satisfaction from this capability — a sufficient number, I mean, to enable us to preserve whom, and not to have to ask “for who the bell tolls.”

The main problem with education, actually, is not those who need it and cannot get it, but those who should impart it and, for various reasons, do not.  In short, the enemies of education are the educators themselves: miseducated, underpaid, overburdened, and intimidated teachers (frightened because, though the pen is supposed to be mightier than the sword, the switchblade is surely more powerful than the ferule), and professors who — because they are structural linguists, democratic respecters of alleged minority rights, or otherwise misguided folk — believe in the sacrosanct privilege of any culturally underprivileged minority or majority to dictate its ignorance to the rest of the world.  For, I submit, an English improvised by slaves and other strangers to the culture — to whom my heart goes out in every human way — under dreadfully deprived conditions can nowise equal an English that the best literary and linguistic talents have, over the centuries, perceptively and painstakingly brought to a high level of excellence.

So my answer to the scoffers in this or any audience is, in simplest terms, the following: contrary to popular misconception, language does not belong to the people, or at least not in the sense in which belong is usually construed.  For things can rightfully belong only to those who invent or earn them.  But we do not know who invented language: is it the people who first made up the words for father and mother, for I and thou, for hand and foot; or is it the people who evolved the subtler shadings of language, its poetic variety and suggestiveness, but also its unambiguousness, its accurate and telling details?  Those are two very different groups of people and two very different languages, and I, as you must have guessed by now, consider the latter group at least as important as the former.  As for earning language, it has surely been earned by those who have striven to learn it properly, and here even economic and social circumstances are but an imperfect excuse for bad usage; history is full of examples of people rising from humble origins to learn, against all kids of odds, to speak and write correctly — even brilliantly.

Belong, then, should be construed in the sense that parks, national forests, monuments, and public utilities are said to belong to the people: available for properly respectful use but not for defacement and destruction.  And all that we propose to teach is how to use and enjoy the gardens of language to their utmost aesthetic and salubrious potential.  Still, I must now address myself to the group that, while agreeing with my aims, despairs of finding practical methods for their implementation.

True enough, after a certain age speakers not aware of Standard English or not exceptionally gifted will find it hard or impossible to change their ways.  Nevertheless, if there were available funds for advanced methods in teaching; if teachers themselves were better trained and paid, and had smaller classes and more assistants; if, furthermore, college entrance requirements were heightened and the motivation of students accordingly strengthened; if there were no structural linguists and National Councils of Teachers of English filling instructors’ heads with notions about “Students’ Rights to Their Own Language” (they have every right to it as a second language, but none as a first); if teachers in all disciplines, including the sciences and social sciences, graded on English usage as well as on specific proficiencies; if aptitude tests for various jobs stressed good English more than they do; and, above all, if parents were better educated and more aware of the need to set a good example to their children, and to encourage them to learn correct usage, the situation could improve enormously.

Yet how do we defend ourselves against the charge that we are old fogeys who cannot emotionally adjust to the new directions an ever-living and changing language must inevitably take?  Here I would want to redefine or, at any rate, clarify, what “living and changing” means, and also explain where we old fogeys stand.  Misinformed attacks on Old Fogeydom, I have noticed, invariably represent us as people who shudder at a split infinitive and would sooner kill or be killed than tolerate a sentence that ends with a preposition.  Actually, despite all my travels through Old Fogeydom, I have yet to meet one inhabitant who would not stick a preposition onto the tail of a sentence; as for splitting infinitives, most of us O.F.’s are perfectly willing to do that, too, but tactfully and sparingly, where it feels right.  There is no earthly reason, for example, for saying “to dangerously live,” when “to live dangerously” sounds so much better; but it does seem right to say (and write) “What a delight to sweetly breathe in your sleeping lover’s breath”; that sounds smoother, indeed sweeter, than “to breathe in sweetly” or “sweetly to breathe in.”  But infinitives begging to be split are relatively rare; a sensitive ear, a good eye for shades of meaning will alert you whenever the need to split arises; without that ear and eye, you had better stick to the rules.

About the sense in which language is, and must be, alive, let me speak while donning another of my several hats — actually it is not a hat but a cap, for there exists in Greenwich Village an inscription on a factory that reads “CRITIC CAPS.”  So with my drama critic’s cap on, let me present you with an analogy.  The world theater today is full of directors who wreak havoc on classic plays to demonstrate their own ingenuity, their superiority, as it were, to the author.  These directors — aborted playwrights, for the most part — will stage productions of Hamlet as a woman … or a one-eyed hunchback.

Well, it seems to me that the same spirit prevails in our approach to linguistics, with every newfangled, ill-informed, know-nothing construction, definition, pronunciation enshrined by the joint efforts of structural linguists, permissive dictionaries, and allegedly democratic but actually demagogic educators.  What really makes a production of, say, Hamlet different, and therefore alive, is that the director, while trying to get as faithfully as possible at Shakespeare’s meanings, nevertheless ends up stressing things in the play that strike him most forcefully; and the same individuality in production design and performances (the Hamlet of Gielgud versus the Hamlet of Olivier, for instance — what a world of difference!) further differentiates one production from another, and bestows on each its particular vitality.  So, too, language remains alive because each speaker (or writer) can and must, within the framework of accepted grammar, syntax, and pronunciation, produce a style that is his very own, that is as personal as his posture, way of walking, mode of dress, and so on.  It is such stylistic differences that make a person’s — or a nation’s — language flavorous, pungent, alive, and all this without having to play fast and loose with the existing rules.

But to have this, we need, among other things, good teachers and, beyond them, enlightened educators.  I shudder when I read in the Birmingham (Alabama) Post-Herald of October 6, 1978, an account of a talk given to eight hundred English teachers by Dr. Alan C. Purves, vice-president of the National Council of Teachers of English.  Dr. Purves is quoted as saying things like “We are in a situation with respect to reading where…,” and culminating in the following truly horrific sentence: “I am going to suggest that when we go back to the basics, I think what we should be dealing with is our charge to help students to be more proficient in producing meaningful language — language that says what it means.”  Notice all the deadwood, the tautology, the anacoluthon in the first part of that sentence; but notice especially the absurdity of the latter part, in which the dubious word “meaningful” — a poor relation of “significant” — is thought to require explaining to an audience of English teachers.

Given such leadership from the N.C.T.E., the time must be at hand when we shall hear — not just “Don’t ask for who the bell rings” (ask not and tolls being, of course, archaic, elitist language), but also “It rings for you and I.”

Fandom Culture is Beneficial to Today’s Youth

Doctors, magic, sports, rifles, zombies, vampires, action, drama, and romance. What do these things all have in common? They all have a tie to fandom culture, an ever-growing community on the Internet and around the world. With such a vast area to explore, it is unsurprising young people in our society are becoming interested and engrossing themselves in various sections of fandom culture. This has some people concerned as to where our society is going, with so many young people spending varied amounts of time in these cultures, especially on the Internet. It is for this reason I am going to tell you fandom culture is beneficial to the youths of today’s society.

Before I begin, the four essential definitions for my thesis are fandom, culture, beneficial, and youth. “Fandom,” as defined by the urban dictionary, is a community that surrounds a television show, movie, book, etc. Members of a fandom can include people such as artists, writers, cosplayers, poets, and casual members, and a fandom will typically have message boards, social media blogs, and public pages dedicated to that particular fandom. “Culture,” as defined by Merriam Webster, is the set of values, conventions, or social practices associated with a particular field, activity, or societal characteristic. In this case for my thesis, the culture refers to the values, conventions, and social practices associated with the activity of a fandom. “Beneficial” is defined by Merriam Webster as conducive to, or tending to assist, personal or social well-being. “Youth,” for my thesis, does not refer to a specific range such as teenagers, but instead refers to a rough age range spanning ages ten to twenty-two. This is a flexible definition, as many people still take part in fandom culture, even before or after this age range.

Fandom culture has been around for many hundreds of years, spanning back most notably in history to the Roman gladiators. Fans would flock to the Coliseum to watch their preferred fighter in battle, place bets, and follow them closely, much like people do with their favorite celebrities and athletes today. While the gladiatorial fights are much more rough and brutal than the majority of fandoms today, they did follow a similar trend of closely following an activity and therein forming a sort of community around the events of the Coliseum. Apart from saloons with gambling tables, theaters, and poetry, fandoms did not much advance until roughly the late 19th century with some revolutionizing inventions. During the late 1880s came the very first motion picture, and later in the 1920s came the invention of the television, both of which are a major part of fandom cultures today. Many people became hooked on television, and various shows were popping up starting around the 1940s to catch the attention of viewers and gain popularity and viewers in the process.

As television and movies grew in popularity, more people came together to discuss things within the variety of the new fandoms that had sprung up. Books, movies, video games, and many other forms of entertainment grew more complex and interesting such as with the additions of digital and artificial imagery in the late 1980s, and fandoms also grew enormously in size, though not always visibly seen. Around 1997 with the introduction of the Harry Potter series by J.K. Rowling, the fandom cultures of books, movies, comics, and games that had grown under the surface were brought to light. This in turn gave freshness and an openness to accept those who had loved and were coming to love even more of the fandoms that had been tucked to the side. People were beginning to be more accepting of the fandoms, such as Dungeons and Dragons, or Marvel and DC Comics. With the invention of the Internet, people started communicating with others who shared their interest in the fandom cultures more easily and speedily, which has led to the diversity that is fandom culture today, simply because of the new ease of accessing fandom cultures. This also brought in a growing acceptance of the fandom culture in mainstream media, book stores, and other outlets.

It is important to know about fandom culture in this day and age because of how encompassing it is for society in general. Many people have been a part of a fandom, even if they are not overly active participants, and fandom culture spreads over a wide variety of livelihoods, including business persons, secretaries, and many more. In addition, things such as television services like Netflix and Hulu and movies on demand have made accessing the fandoms of interest even easier than ever before. The Internet is full of fandom cultures that are continually growing, stores have picked up on the growing trend with their merchandise, and people express their interests openly.

With the rapid pace at which fandom culture is expanding, many people, especially parents, are concerned with how the time spent within a fandom is affecting their children or their friends. This revulsion against fandom culture has appeared in the movement to ban violent video games like Call of Duty, or other movements to ban fandom items out of the fear they have content parents deem inappropriate for their children. As people connect in to the variety of fandoms, it is important to know these connections are not necessarily detrimental to those who participate but rather something beneficial. It is also important to know because as fandom culture continually grows in society, we all must learn how to look at it appropriately and discern how it will affect our own contemporary lives, day in and day out. Since it has become a major force in society, and an enormous part of the Internet, we must know how to respond appropriately to fandom culture when faced by it.

I will confirm fandom culture is beneficial to the youths of today’s society because 1) it gives them a sense of community, as well as external interaction, and 2) it provides a sense of identity. I will also refute the counterarguments it is not beneficial because 1) there are arguments between the fandoms, 2) obsessions within any given fandom in  fandom culture creates a false reality the youths try to live in, and 3) participation in fandom culture is merely a coping mechanism for mental illness or a troubled/isolated home life.

My first argument supporting my thesis [Fandom Culture is Beneficial to the Youths of Today’s Society] is fandom culture gives a sense of community, as well as external interaction. This world is divided into all sorts of groups people fall into, based on changing preferences over time. Examples are those such as jocks and nerds, Republicans and Democrats, football teams, baseball teams, iPhone or Android, Adidas or Nike, Coke or Pepsi, and the list continues on ad nauseum. In the craziness of picking a side to stand on, especially with purchase choices or political choices, many young people can feel lost and insecure, unsure of where they should stand in life. This is especially true as they grow up and move on, leaving the security of their familiar homes to go to college or to work in a job.

Many of the sides are in competition for the attention of the youths as well, continually fighting for the upper hand to get themselves promoted while pushing their competitors under. Social groups are slightly different in that one has to be accepted into the social circle and then follow the “rules” of that circle. The social circles can be vicious and are most often the stumbling block of the youths, as kids try to fit in with one group or another. With each social choice comes a set of standards for the group, and some youths struggle with fitting in to these standards. That is where fandom culture gives another option for those who are seeking identity and belonging, yet do not, cannot, or prefer not to follow all the rules of a generic social circle defined mainly by age or an economic class. Like a community, a fandom culture also provides external interaction for the members to enjoy.

Much like football fans receive enjoyment from time invested in a mutual interest, fellowship, and fun with other football fans, so too do fandom culture members receive enjoyment with other members of their respective fandoms. They can find this enjoyment in multiple forms, such as board gaming nights at a local comic book shop, stores with the offered merchandise representing their fandom, online in the discussion rooms and pages dedicated to the fandoms, and with nearby conventions that provide interaction, more merchandise, and multiple chances to mingle with the other members of their own fandom and others. These conventions and stores provide some interaction outside of just a computer or television screen and allow for people to bond in person as well. The benefits from this external interaction tie in closely with the sense of community and keep the members from feeling isolated to just a singular method of interaction.

The point of fandom culture is, in essence, to have an outlet or means of people who are interested in mutual topics, television show, comic book series, or many other things, to gather together and discuss their respective fandoms among the members. This communal sense found in the culture can appear in many forms, which vary for each independent fandom. For a music fan, there are the concerts of their favorite bands, a television fan can visit panels at conventions, and a sports fan could go to any number of the games of their preferred sport that are going on across the country. But even something as simple as a podcast by their favorite YouTuber, can bring a means of community through an external outlet, wherein a listener doesn’t have to travel to another city or spend money on tickets to enjoy it. Each outlet allows for more interactions throughout the community and enables each of the members to communicate more directly with each other.

While these fandoms and their outlets can vary greatly from each individual section of fandom culture, the members have no specific rule set for the generic fandom. This means for each part of that fandom, no standards for entry exist, no specific requirements to follow, and no vicious cycle to try and please in order for fandom members to maintain their own status within the fandom. Whereas they might be shunned or rejected for liking something, such as comic books or a movie series in other social circles, they could find acceptance within a fandom of their interest. An example of this would be with many people, who are a part of the fandoms that had books to start with, and then were made into movies. While some people have only read the books, or seen the movies, some have accomplished both, and are willing to mediate and converse between both sides.

My second point confirming my thesis is fandom culture is beneficial because it provides a sense of identity. The interests and discussion of said interests of the individual fandoms give a sense of identity, in which people can come together over a mutual topic, without rejection or fear of not fitting in. This is very much akin to the “identification system” in high school, in which one can place one’s identity with a group, such as a jock, or even in the business world, where one’s job title is a part of one’s identity. People typically can benefit from the sense of identity they can find themselves in, whether it is in a church, a school body, a neighborhood community, or a friendly workplace, and fandom culture is another place where fellowship can quickly and easily occur. Some of the benefits are the ability to share ideas, feelings, hurts and comfort between colleagues who hold similar views or beliefs because of this identification within the group. Friendships can be formed over a similar interest, both on and offline, and people who are within fandom culture benefit from the added sense of identified community within fandoms. This continues to benefit each of the individuals while they are within fandom culture, and the other members as well.

While people are trying to find identification among several brands or social groups, fandom culture has given an extra option for an identity that doesn’t have to fall under a great burden of continual upkeep. With each part of fandom culture, people can keep a title of a fandom member, such as a “Whovian” for a Doctor Who fan, or a “Potterhead” for a Harry Potter fan, without heavy maintenance. As mentioned before, there is no set of rules for the members to follow, and allows for a part of that identification in the fandom to stay with that person for as long as they consider themselves as one. The identity helps the members to find a solid point of ground to stand on, even as others try to find stable identification on other things in society that are continually changing, or are requiring rigorous upkeep.

My first counterargument I will refute states fandoms are detrimental because there are arguments between the fandoms. Within fandoms, there are always people who won’t get along with one another, whether it’s over characters, storylines, or any other number of things pertaining to their fandom. But this is not a very common occurrence people will openly state within fandoms, and in truth, these arguments are not truly arguments but rather instead discussions over the topics at hand. Any of the “arguments,” such as over characters or plot lines, typically fall within the same fandom and do not affect other fandoms nearly as much, if at all. In fact, many of the fandoms have joined together with other fandoms to form a type of “super-fandom,” with members of these fandoms being a part of each individual fandom as well. An example of this would be the “SuperWhoLock” fandom, which has combined three television shows, Supernatural, Doctor Who, and BBC’s Sherlock, into a condensed form in which fans of all three shows can come together and share their ideas, artwork, poems, and more. However, if a rare argument should break out between two or more fandoms, it is usually small and does not concern but a few people who have started up the arguing.

This can also happen in other areas of life, such as the workplace over ideas, in sports over a team preference, and in political debates for choosing a presidential candidate that could best for the role. These arguments are due to a personal dislike or preference certain people have, and only a few will actually cause trouble because of that personal taste. This is an uncontrollable factor with fandoms, as well as with life, provided people cannot control the words or opinions of other people. However, the members within fandoms work diligently to try and keep any heated discussions down to a minimum or to diffuse the situation calmly. The vast majority of the fandom members have a heavy interest in keeping fandom culture a peaceful and safe place for people to meet and discuss topics, especially for those who are new to the fandom or those who have barely become members of that fandom.

In addition, the idea stating fandom arguments detracts from the benefits fandom culture does not seem to include that not everyone gets along with all people anyways.  People argue consistently over things such as card games, food preference, pets, and many other things that don’t even pertain to fandom culture. This kept in mind, it is almost guaranteed there will be those with arguments and distaste for some people who will transfer over in part over to fandom culture. This adds to the normalcy of fandom culture, as it does reflect how people act and how life really is. However, it still allows for expression of diversity both in experiences from the fandom members or their attitudes over certain topics.

The second counterargument against fandom culture being beneficial states obsessions with any given fandom in fandom culture create false realities the youths attempt to live in. Obsession is defined as a state in which someone thinks about someone or something constantly or frequently, especially in a way that is not normal (Merriam-Webster). The thought of an obsession with something creating a fake reality is a strange argument, considering a fictional world in and of itself, whether it is a book, movie, or comic series, creates a sort of “secondary reality” to begin with. We do not criticize authors for writing fictional works in other lands of their own creation, or a film director for spending lots of time working out every detail of a script of a fantasy film but instead embrace them as a part of their respective genres. The obsessions people claim to have, or claim others have, are most often not actually textbook obsessions, rather instead they are interests that only last for a few months, maybe more.

Admittedly, a true obsession, such as becoming overly attached to characters and creating continual habits to spend copious amounts of time and/or money with said characters, could be a destructive pattern to an individual’s lifestyle, and this thesis is not said to advocate abandoning a healthy lifestyle to partake in Netflix binge watching all day; however, many people do not form a true obsession over something in a short period of time, such as the time it takes to watch a few episodes of a show, or the runtime of a movie. People within fandom culture have the ability to come in and out of fandoms at will, can take or lose interest in them, and can leave at any time of their choosing, though many stick around for quite some time. This is not the definition of obsession, as written by Merriam-Webster, but instead leaning more toward a hobby or an interest one can partake in. Those people who do form obsessions in a destructive manner to their lifestyles are so few and far between they are statistical outliers and should not be included in as such a heavy factor to the whole of fandom culture.

The final counterargument I will refute is fandom culture is merely a coping mechanism for mental illnesses or an isolated or troubled life. While it is true fandom culture is an all-accepting medium for people from all walks of life, this does not mean fandoms create a coping mechanism to merely ignore the problem. Many people can and do come to fandoms with their problems, where they can speak freely about them with people who don’t know them personally. This does not mean the person who has these problems only uses other people within their fandoms as a coping structure as typically seen in a negative light but instead as support and positivity. People have expressed they cannot or would rather not go to someone in person, but instead have a medium in which they are not personally known and have no outside connection, such as the Internet. Fandom culture creates a place where they can put out their problems to the other members and receive positive feedback for their issues.

This does not mean a fandom creates a singular method of coping; rather, it offers people a neutral venue, with no bias for or against said individuals personally such as in a chat room, to give a second opinion about what they are feeling and how to help them. It is highly similar to seeing a therapist, however it is without the walls of a room, pressure to say or do something correctly, fear of saying something wrong or misleading, and the uncomfortable feeling of having someone press you for the answers to his questions. It also creates a more positive press with gentle encouragement from the neutral party to the individuals seeking help to find help in other ways outside of themselves as well. Fandom culture is a big community, and all of the members help each other because they want to make sure the enjoyment in the fandom is positive, and this is a way the fandom culture members can lift each other up and get others the help they need.

As I have shown, fandom culture is indeed beneficial to those members who participate within the parameters of the culture. This has been proved by showing the benefits from the sense of community and interactions and the sense of identity that belonging to a fandom culture offers to its members. Fandom culture has also been proved to be beneficial by disproving it is not merely a coping method for those with troubled lives, nor the arguments fandoms have between each other are destructive, nor the supposed obsessions with fandom culture create a secondary reality for people to live in. We can accept fandom culture as beneficial into society, not as something detrimental to our youth, and allow people to explore the culture to find out more about who they are as people in society without the hassle and pressure of a social group.

Decline of American Culture and Government

Kasamira Wojcik

“A city on a hill.” That phrase has often been used to describe the United States of America. What does it mean? It means a society is meant to stand as a beacon to which other societies look up as an example, and that is exactly what America used to be. It had a government run by the people and for the people. The culture had a religious base, which resulted in an emphasis and belief in morality and virtue. Its people were hardworking and independent citizens who originally came with the hope of a new and better life. This is what America was, and she shone brightly because of it, but that is no longer the case. America’s culture and government are in decline. As a result, its light has dimmed over the decades and can no longer be looked up to as a good example for other societies to follow.

It would be good to first show where America stood concerning culture and government when it was founded so as to have a better understanding of how much it has declined since that point. In Colonial America, the society was built upon a Christian base due to the effects the Reformation had on the colonists who came to America, and the God of the Bible was generally accepted (Schaeffer 110). This led to a specific way of thinking involving the beliefs man was made in the image of God, there was absolute truth, and there were certain inherent, inalienable rights. It also led to the expectation of certain standards to be upheld, such as honor, virtue, and integrity. Americans held certain values about law, government, and themselves: 1) “a higher law than themselves,” 2) they “self-identified as God’s people,” 3) they strove to be “a virtuous people,” 4) they “valued orderly and decent government,” 5) government should provide “just and equal application of the law,” and 6) government’s power and structure should be documented “using written constitutions” (Bourgoine, “Derailment” 2). The belief in a higher law and identifying as God’s people can be seen in the opening of the Declaration of Independence, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness” (US History 1). The valuing of orderly and decent government can be seen in the writing of the Constitution. If they had not valued it, they would not have laid out a document that dictated the role of government and its boundaries, which included checks, balances, and the separation of powers. This also shows the people’s value of using written constitutions to document government’s power and structure. The opening of the Constitution shows the people’s value of providing just and equal application of the law and the desire to be virtuous: “We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defense, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America” (United States Senate 1).

There was also the belief in such a thing as objective, absolute truth. According to Merriam Webster, the definition of truth with a lowercase “t” is, “The property of being in accord with fact and reality,” while the definition of truth when capitalized is, “A transcendent fundamental or spiritual reality.” Colonial Americans believed in this capital “T” Truth, and this can be seen in the values of a higher law, viewing themselves as God’s people, and the desire to be a virtuous people (Bourgoine, “Derailment” 3). This was a part of their culture. Culture is defined as, “The set of shared attitudes, values, goals, and practices that characterizes an institution or organization” (“Culture”). For example, this can be seen in the Massachusetts Bay Colony charter which states, “Inhabitants there, may be soe [sic passim] religiously, peaceablie, and civilly governed, as their good Life and orderlie Conversation, maie wynn and incite the Natives of Country, to the Knowledg and Obedience of the onlie true God and Savior of Mankinde, and the Christian Fayth, which in our Royall Intention, and the Adventurers free Profession, is the principall Ende of this Plantation” (American History 1).

Due to the nature of my argument, historical evidences of the decline will be shown in more specific detail throughout my confirmation. For purposes of the historical background here, I will simply state what government’s original purpose was. Government’s only job was to create and uphold the law, but in order to fully understand this statement, there must first be an understanding of the terms “law” and “government.” Law, in its original purpose, existed to protect life, liberty, and property. It can be defined as “the organization of the natural right of lawful defense. It is the substitution of a common force for individual forces. And this common force is to do only what the individual forces have a natural and lawful right to do: to protect persons, liberties, and properties; to maintain the right of each, and to cause justice to reign over us all” (Bastiat 2-3). This law is created and maintained by the government. “Government,” as defined by Merriam Webster, is, “the organization, machinery, or agency through which a political unit exercises authority and performs functions and which is usually classified according to the distribution of power within it.” Government is the substitute common force for individual forces mentioned in the definition of law, and its purpose is to protect the rights of people, liberty, and property constantly (Bastiat 2).

John Adams, the second President of the United States and one of the writers of the Constitution, once said, “Our constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other” (Bourgoine, “Derailment” 4). If what Adams said is true, then America is in a great deal of trouble because it is no longer a country with a moral and religious people. We have moved away from a Christian worldview and Biblical truth, and the negative effects of this can be seen in both culture and government, resulting in the mistreatment of fellow human beings, rights being taken away, and an overreach of government power. This affects each and every one of us because this is the country we live in. So, if the country is declining, we will feel the effects of it in our schools, our communities, and in our government. Since the powerful elite who have created this unholy situation clearly have no intention of changing it, the responsibility for returning the country to what our Founders (and, likely, God Himself) wanted it to be rests solely on us. We as Biblically-minded citizens have the obligation to be aware of what the country’s existence is based upon as well as actively pursue repairing the ruins of our country’s government and cultural condition. We are responsible for repairing the moral decay of our country, and we have a great deal of work ahead of us.

In order to prove America’s culture and government are in decline, I will prove three arguments: 1) Americans have rejected faith and Biblical morality, which has caused cultural decline, 2) a rejection of limited government has resulted in government going outside of its intended sphere of responsibility, and 3) Americans have become too heavily reliant upon government. I will then refute two counterarguments: 1) government should have more power because it will benefit the country, and 2) the country is culturally in a better place now than it was a couple decades ago.

The first argument for my thesis states Americans have rejected faith and Biblical morality, which has caused cultural decline. As previously stated, America was founded upon a Christian base and with the belief in the existence of God, but this in no longer the case. America’s worldview has shifted, and now the majority holds the viewpoint of secular humanism and progressivism. Secular humanism is “a religious and philosophical worldview that makes mankind the ultimate norm by which truth and values are to be determined; a worldview that reveres human reason, evolution, naturalism, and secular theories of ethics while rejecting every form of supernatural religion” (Myers and Noebel 494). Progressivism is “the belief in human progress; the belief that political systems can be used to create economic prosperity, minimize risk, and advance society” (492). With this worldview and this belief came a shift in cultural values. Faith went from faith in God to faith in Man, absolute truth was replaced with science and reasoning, belief in the supernatural was replaced with materialism, and morality (belief in a set right and wrong) was replaced with the belief right and wrong was what you made it. This is the worldview of the majority of American culture today (Bourgoine, “Derailment” 4-5). Americans used to accept faith and Biblical morality, but now those things have been rejected for a secular worldview and arbitrary morals. The rejection of faith, for example, can be seen in the ban of prayer in public schools. The rejection of Biblical morals can be seen in the rampant use of pornography in today’s culture, whether it be online, in movies, or in advertisements.

People’s worldviews have significant impact on the decisions they make, whether they realize it or not. Their worldviews cause them to have certain presuppositions about the world around them and the people in it, and these presuppositions translate through their actions (19). Those who do not believe in God or absolute truth, rather than base their decisions on something concrete, instead turn to man and what they themselves feel is right, which is constantly changing and differs from person to person. This leads to people performing actions that are immoral and/or harmful to themselves or others and the cultural need to accept their actions as acceptable or even encouraged because the individual supposedly knows what is best for himself. These things can include dressing immodestly, lying, cheating, premarital sex, abortion, and homosexuality, among other things. Though these things existed in the Founding Era, the difference now is these actions are viewed as acceptable and/or encouraged. In the minds of the people performing actions like these, they see what they are doing as permissible because it benefits them, and to them they are the highest authority. There is no one else they need to answer to. If that were the case, they would be correct, but they are not. The base America has chosen is Man. As a result, the culture has declined due to the now arbitrary nature of what is viewed as right and wrong and the immoral actions that stem from that belief. A good example of this can be seen in the popularity of the book and movie series of 50 Shades of Grey. It showcases premarital sex, a relationship that focuses on the sexual aspect and removes the emotional side, and contains sexually explicit scenes. The movies and books portrayed these as acceptable, and the American people showed their desire to see the movie by it being number one at the box office and breaking the record of money made on an opening three-day weekend by earning $81.7 million where the previous record was $56.3 million. The book also reached number one on USA Today’s top selling booklist for twenty weeks straight, another new record (McClurg 1). Between all three books in the series, over 45 million copies have been sold in the United States. The American people have turned from faith and Biblical morality and instead prefer to follow their own desires and make their own right and wrong.

My second argument for my thesis is a rejection of limited government has resulted in government going outside of its intended sphere of responsibility. The purpose of government is to protect the rights of the people, liberty, and property. In Colonial America, this is the intention it was created with. Many of the Founders had come from countries where the governments had become too involved in the people’s lives, and it was one of the reasons they decided to come to the new world. So, with this in mind, the Founders created a Constitution that limited government’s power and put checks and balances on the decisions it made. They did this so the power would rest in the people’s hands and so the States would be able to govern themselves. Since then, this has changed.

Due to the Progressive movement, there is now the commonly-held belief government and other political systems can be used to “create economic prosperity, minimize risk, and advance society” (Myers and Noebel 492), which shows decline because these goals were outside of government’s intended role. As noble as they sound, they result in dictating ways of living for all citizens, far beyond the scope of states’ rights and individual pursuits of happiness. This overstepping of responsibility can be seen in some of the decisions the government has made in recent years. One of the more significant decisions was the legalization of gay marriage. At the time there were thirty-seven states that had legalized gay marriage prior to the Supreme Court’s decision and there were thirteen states where it was banned (ProCon 1). Then the Supreme Court’s decision required gay marriage to be sanctioned in all states. The issue with this is summed up beautifully in a quotation from the dissent written by Supreme Court Justice Antonin Scalia after the decision on gay marriage was made.

[I]t is not of special importance to me what the law says about marriage. It is of overwhelming importance, however, who it is that rules me. Today’s decree says that my Ruler, and the Ruler of 320 million Americans coast-to-coast, is a majority of the nine lawyers on the Supreme Court. The opinion in these cases is the furthest extension in fact — and the furthest extension one can even imagine — of the Court’s claimed power to create ‘liberties’ that the Constitution and its Amendments neglect to mention. This practice of constitutional revision by an unelected committee of nine, always accompanied (as it is today) by extravagant praise of liberty, robs the People of the most important liberty they asserted in the Declaration of Independence and won in the Revolution of 1776: the freedom to govern themselves (Field 1).

This is a prime example of government overstepping its boundaries and interfering in the matters of the State. The issue is the government infringed upon the sovereignty of the States by requiring all of them to sanction gay marriage.

When the government gains more power like this, people should become wary. Government has shown its decline in how it has now stepped out of its intended purpose of protecting the interests of the people and replacing it with what those in power think is best. “The desire to organize and control society for a social purpose inevitably resulted in a drift toward unlimited (i.e., totalitarian) government … such a government would destroy the Rule of Law and replace it with arbitrary government” (Myers and Noebel 16). This rejection of absolute law and replacing it with arbitrary law is a direct result of the Progressive Movement and its ideas. Arbitrary law is law that is constantly changing, very often with the purpose of either fitting the times or propelling the agenda of the one(s) who changed the meaning of the law in the first place.

One of the best examples of arbitrary law is the idea of the “Living Constitution.” The Living Constitution can be defined as follows:

Based on changing conditions and the lessons of experience, the adaptive, or “living Constitution” approach treats the Constitution more as a political than as a legal document and holds that constitutional interpretation can and must be influenced by present-day values and the sum total of American experience. Insisting that each generation has the right to adapt the Constitution to its own needs, proponents of this approach regard the Constitution as a “morphing document” than means, from age to age, whatever the society, and more particularly the Court, think it ought to mean (6).

Note how this approach calls for “constitutional interpretation” that must be “influenced by present-day values and the sum total of American experience,” meaning what the Founders originally intended in writing the Constitution is up for debate. The reasoning behind this approach is they were not facing the issues coming up today, and so what they wrote needs to be adapted. This shows the abandonment of things like absolute truth and replacing it with what man thinks is best. And who is to decide the interpretation of the Constitution? The answer is the Court and its judges, as stated by a Supreme Court Justice: “We are under a Constitution, but the Constitution is what the Court says it is” (6). This is, for example, how abortion became legalized. The Courts “discovered” how the right to privacy also pertained to women’s choices regarding abortion, when for the past two hundred years since the Constitution was written this was not the case.

To cite a more current example, if you were to look online at the United States Senate Web page and went to read the Constitution there, you would find an introduction provided by the editor of the site, a column with the Constitution, and, beside that, a column with an explanation of what the Constitution is saying. The introduction says

[The Constitution is] more a concise statement of national principles than a detailed plan of governmental operation, [it] has evolved to meet the changing needs of a modern society profoundly different from the eighteenth-century world in which its creators lived. This annotated version of the Constitution provides the original text with commentary about the meaning of the original text and how it has changed since 1789 (United States Senate 1).

This shows the Constitution is being interpreted, and then these interpretations are what are being used to judge today’s cases. This arbitrary law and the increased power of government shows how government has declined in the abandonment of absolute truth and the movement away from government’s original purpose. Those in government have now begun to look out more for their own interests as opposed to the people’s and have been seeking more power to do so, which eventually leads to a society ruled by a small class of individuals that makes its own economic decisions over the general will of the people.

The third argument supporting my thesis is Americans have become too heavily reliant upon government. Americans, from the beginning, have been hard workers. They had to be; otherwise they never would have survived after coming to the new world. The people relied on their own work and business in order to provide for themselves and for their family. The government provided a very small role in this other than protecting the people’s rights of life, liberty, and property so they would be able to continue to care for themselves and their family. Another type of right set forth in the Constitution for the purpose of protecting the people were negative rights, rights that put “constraints on the power of government, boundaries that the government can not cross” (Bourgoine, “Derailment” 8). These were put in place so the government would not gain too much control, and, as a result, infringe upon the lives and financial freedoms of its people. The problem is it is not government’s job to provide for people and make sure they are taken care of.

Now the power of government has increased. One of the main reasons government has gained as much power as it has is because the people have become more reliant upon it to survive instead of relying on themselves or other family members. This has come mainly in the form of positive rights, which are “rights the government is obligated to provide or deliver” (8). These rights were first implemented by those in power who had a Progressivist way of thinking. One of the best examples is President Franklin Roosevelt. In a speech to Congress in 1944, Roosevelt made mention of the people’s rights of life and liberty, which was a direct reference to the rights in the Declaration of Independence. He was mentioning these rights in relation to what he called “inalienable political rights,” such as “free speech, free press, free worship, trial by jury, freedom from unreasonable searches and seizures” (qtd. 9). He then stated, “As our Nation has grown in size and stature, however — as our industrial economy expanded — these political rights proved inadequate to assure us equality in the pursuit of happiness…. We have come to a clear realization of the fact that true individual freedom cannot exist without economic security and independence” (qtd. 9). Roosevelt was saying in order for the people to be able to be happy, they first needed to be economically equal, and the political rights provided in the Bill of Rights were inadequate for this task.

His solution for this was economic rights. These economic rights would guarantee things such as a job, good education, food, clothing, medical care, and a home. These things do not sound bad at all. The issue here is Roosevelt was petitioning for these things to be provided by the federal government, which would make them positive rights, as opposed to the State or the individual providing them. This resulted in a change in the relationship between the government and its people, and government was once again stepping outside of its intended purpose. The government, rather than protecting the people’s rights so they may have the freedom to live freely and have the necessary protection in order to provide for themselves, is instead providing for the needs of the people and are legally required to do so. The government is now, through their own actions, seeking to make all people equal (9).

The derailment shifted the framework from equality of “opportunity” (to pursue happiness) to the need for equality of “outcome,” and government becomes the means for achieving equality via economic rights provided by and guaranteed by the government. We shifted from equality that comes from being God’s creation to equality defined by the government, without a foundation of faith and objective truth. It shifted the nation … [to] a government that must treat its citizens unequally in order to redress life’s inequities and redistribute wealth according to that government’s arbitrary (not based on objective Truth) view of who needs more and who can do with less (11-12).

Over the past seventy years, these economic rights have been implemented into today’s society. They have most often taken the form of government programs such as “Medicare, Medicaid, Aid to Dependent Families with Children, food stamps, government unemployment insurance, government-backed student loans for college, and … ObamaCare” (12). This forced dependence upon government has contributed to America’s decline because the people are no longer supporting themselves. They instead are relying upon a government to take care of them when originally it was not even the government’s job to do this. Even worse, people believe they deserve this support and that is the reason government exists. It has also allowed government to gain more power due to the fact Americans have come to the point where they need these government programs in order to survive because they do not have the money they need to pay for things on their own. This is partially the result of all the taxes the federal government is requiring in order to pay for these mandatory programs. It ends up being an ever-growing, vicious cycle that, as time goes on, will become harder and harder to stop until it is completely out of control.

The first counterargument against my thesis states government should have more power because it will benefit the country. This view is held mainly by liberals and progressives. They wish to use government to equally provide resources and opportunities for all people in the nation. Along with protecting people’s legitimate rights and freedoms, they believe it is the government’s job to alleviate all social ills. They believe the government should have the authority to solve the nation’s problems (Bourgoine, lecture).

These are nice ideas, but the belief giving government more power will allow it to be able to solve the nation’s problems is wrong. The main reason is because the people in government are sinful human beings who, when given power, have a bad tendency to abuse it and use it for their own benefit just like anyone else. As a result, the will of the people in power takes precedence over the will of the citizens. The proper role of government is to protect the people’s life, liberty, and property, but when the government’s will is set above that of the people’s, such as the recent gay marriage overruling of several states’ laws, then government is now overstepping its boundaries and no longer fulfilling its role (Bourgoine, lecture).

An area in which this overreaching of authority can be seen in one recent and prominent example is the Affordable Care Act (ACA). Also known as ObamaCare, it was, according to ObamaCare Facts, a law whose main focus was “on providing more Americans with access to affordable health insurance, improving the quality of health care and health insurance, regulating the health insurance industry, and reducing health care spending in the US.” Before the ACA was put into place, people’s health care was run by independent health insurance companies, and the government was not involved in this. After it was established, it gave government a monopoly over health insurance in the country. This was bad because, contrary to what was said it was going to do, it did not regulate the health insurance industry or reduce health care spending, nor to the degree it was promised did it provide more Americans with affordable health care. Instead of regulating the industry, the majority of independent companies had to close because they were not able to pay for all of the things needed to be covered under the new regulations. As a result, there was, for the most part, only the insurance provided by the government, which caused more people to rely upon the government rather than providing for themselves. Instead of the cost of health care going down, it went up. This was due to all the things insurance companies were now required to provide for every person (whether they actually needed it or not) in addition to or instead of the things they were providing before (Discover the Networks 1).

As for the claim many more Americans would be insured, it did not live up to its expectation. Originally, about 50 million people were uninsured, which was about 15% of the American population. It was estimated this number would drop to 22 million by 2016, but this did not happen. Instead, there are still 31 million who are uninsured, which is about 10% of the population and does not include those who lost their health insurance due to the ACA. The government went through extensive measures in order to provide more Americans with health insurance, and, though it did cause a big change, it was not for the better, nor did the government accomplish what is said it would do (Furchtgott-Roth 1).

Another result of the ACA, which is not quite so obvious, is the redistribution of wealth that took place. The majority of people ended up paying more money than they did before in order to help pay for those who did not have enough money to pay for their own insurance. This especially can be seen between the younger generation and the older generation, who are on Medicaid. The younger people end up having to pay for services they do not need or want due to the new regulations regarding what health insurance companies must provide. Then this extra money they had to pay goes toward paying for the older people’s free Medicaid or subsidized coverage they receive as benefits from the government (Discover the Networks 1). All of this creates a reliance on government, and people stop providing for themselves and instead begin to expect the government to take care of them, which was never government’s purpose in the first place.

The second counterargument against my thesis is the country is culturally in a better place now than it was a couple decades ago, specifically concerning its acceptance of different things, such as homosexuality. Now, this topic has been widely discussed, especially in Christian circles, but it is still worth mentioning due to the amount of significance it holds. The country’s culture has changed drastically just within the past twenty years in the area of marriage. A large number of Americans would say this is a good thing because it “promotes equality and non-discrimination in society” (Lipp 1). It may be true it promotes equality and non-discrimination, but that is not the real issue at hand. The real concern is over the fact the government literally redefined the definition of marriage. It is entirely possible the government could have made laws regarding the treatment of homosexuals so as to help combat the poor treatment they received without changing the meaning of marriage. This shows a decline in culture due to the rejection of absolutes, such as the absolute of God’s Biblical definition of marriage.

This change shows how far America has declined from its traditional values as a culture. It shows America has less and less acceptance of religions such as Christianity, because that is where the concept of a traditional marriage between a man and a woman comes from. Homosexuality has always been around no matter the time period, but never before has it ever been sanctioned by the government under the title of marriage. American culture has entered into a new state of mind, in which all people are allowed to have their own view of what is right just so long as they do not offend anyone else with their beliefs in the process. This shows decline because it is exhibiting how a rejection of Biblical absolutes that have been replaced by a need for tolerance and the idea of individual right and wrong. Instead they themselves decide what is right. It also shows how there is now a lack of free speech which comes as a result of the fear of being hated and seen as “bigoted” or “small-minded” only because they do not agree with the other person’s point of view (Bourgoine, lecture).

America has changed from what it once was and not for the better, and nothing will improve if meaningful action is not taken. When the Constitution was written, Benjamin Franklin was asked by one of the citizens if they had a republic or a monarchy. Franklin replied with, “A republic, if you can keep it” (McManus 1). It was up to the American citizens to make and maintain their country, and that is still the case today. This goes for both culture and government. America is going down a dangerous path, and people need to have the courage and be willing to take a stand to try to change that. If no one does, then can anyone really expect things to get better? What constitutes a nation is not its governments or businesses, it is the people. Without the people there is no country, and it is ultimately the people who decide what direction the country will go.

If America is to stay a city on a hill, a good example for other nations to follow, then something must change: the people must change. America must regain its Christian base and its acceptance and reliance upon God. Nothing can stand apart from God, and if the rest of the nation is to ever learn and love Him, Christians today need to make an effort to see that happen. We are called to be in the world and to spread God’s Word, but that will never happen if we just sit back and hope for the best. The Church should not stay quiet; we are meant to be lions. We could do this by being involved in government, being involved in our communities, or even just being involved in our own neighborhoods. For example, you can become involved in your local school boards and town meetings, advocating for wise policies that allow for Biblical values in schools and communities. You could seek out meaningful relationships with neighbors, inviting then to Church or Church-sponsored events, showing them the benefits of a Christian life and values through your own actions. You can strive to be a wise and well-informed citizen, being aware of the different political platforms and potential candidates. You could be someone like Martin Luther King, Jr., who speaks out against oppression and decline, having the courage and willingness to take a stand for what is right. The common factor among all these things is being involved, being involved in the lives of the people around us and showing and spreading God’s Word by loving others. The people must change, and God has called His people to help facilitate that change. If they do not, then this country’s light will fade until it has eventually gone out, and it will be too late. Do not let it come to that point. Instead, act now so America may once again be known as a city on a hill.

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—. Summit Christian Academy, Yorktown. Lecture.

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