Archived Posts May 2009 » Page 3 of 3 | Acton PowerBlog

Blog author: rnothstine
posted by on Wednesday, May 6, 2009

joker It is appropriate that Donovan Campbell offers an inscription about love from 1 Corinthians 13:13 at the beginning of his book, Joker One: A Marine Platoon’s Story of Courage, Leadership, and Brotherhood. That’s because he has written what is essentially a love story. While there are of course many soldier accounts from Afghanistan and Iraq, some that even tell more gripping stories or offer more humor, there may not be one that is more reflective on what it means to be a leader, and what it means to love the men you serve and lead.

This book is receiving considerable press attention and Campbell’s ability to convey love the way he does has to be a big reason for the popularity of the book. Campbell movingly says about his own Marines in the opening chapter, “And I hope and pray that whoever reads this story will know my men as I do, and that knowing them, they too might come to love them.”

Campbell’s account looks at the seven and a half months in which he serves as a platoon leader in some of the fiercest fighting of the Iraq war, which occurred in Ramadi in 2004. Before the Marine Corps, Campbell was an undergraduate at Princeton who spent a summer completing the Marine Corps Officer Candidate School (OCS) because he thought it would look good on his resume. Campbell says he hated the entire program, and didn’t think twice about joining since he hadn’t taken any money from the Corps, and therefore didn’t owe them anything. He would ultimately change his mind however as graduation approached.

If love and leadership are recurrent themes, it is often discussed from a faith perspective, and Campbell is somebody who has thought seriously about his own faith and what that means for him and his men. Campbell talks about how before each combat mission he huddles up with his platoon for prayer, which often included reciting the twenty-third Psalm. “I had a responsibility to my men to provide for all their needs, and those included their spiritual as well as their material ones,” says Campbell. He also discusses some of his early thoughts on the prayer ritual before each mission:

Deep in my heart, I believed that prayer would work without fail, that if together Joker One prayed long and hard enough, God would spare us all from Mac’s fate [another Marine seriously wounded by a road side bomb]. What I know now, and which didn’t occur to me then, was that by praying as I prayed, and hoping what I hoped, and believing what I believed, I was effectively reducing God to a result-dispensing genie who, if just fed the proper incantations, would give the sincere petitioner (me) the exact outcome desired.

This book is masterful at tracing the growth and experience of Campbell’s theological progression just as it does concerning his leadership skills, decision making ability, and the moral questions he asks himself. Where prayer before was focused more on personal safety, He says it changed even more as the chaos and random violence surged. “To those who sought it, the prayer also provided some comfort that God was in control, that their lives had worth and meaning stemming from an absolute source,” says Campbell.

After one of his own Marines, Lance Corporal Todd Bolding was killed in action, Campbell understandably lost much of his enthusiasm to continue the mission. He had promised himself that he would bring all of his platoon home. He says:

For whatever reason, [Private First Class Gabriel] Henderson’s tender heart kept a close watch on me, and one day, roughly two weeks after Bolding’s death, he walked up to me and said out of the blue: ‘Hey sir, you know that none of the platoon blames you for what happened to Bolding. It’s okay, sir.’ I didn’t know what to say to that. Henderson broke into a smile. ‘Bolding’s in heaven now, sir, and I know that he’s smiling down at us right now, just like he always smiled at us when he was here. He’s okay, sir. Don’t worry, sir. He’s okay. And someday you will get to see him again, sir.’ I had to turn away to keep from crying. I think that Henderson’s profound, simple faith was what finally allowed me to pick myself back up, and, in some very real sense, regain my own faith.

This book deals with a lot of raw emotion, the frustrations with all the problems in Iraq, and tragedy. At the closing of Campbell’s account, he does a beautiful job of articulating the greater-love principle from John’s Gospel (15:13).

In seminary I took a class on leadership and I know Campbell’s book teaches more lessons about leadership than classes or many other books could. His account is a strong reminder that some of America’s best, regardless of policy debates or politics, are the ones silently shouldering a heavy burden in America’s current conflicts. While much of the country goes to the mall, shops, and attends sporting events, there are those who suffer and have to make quick life and death decisions where the consequences of combat often result in bad or worse.

This is definitely one of the best books of 2009. The narrative is somewhat similar to Nathaniel Fick’s book from 2005, One Bullet Away: The Making of a Marine Officer, in that both authors do a wonderful job at baring their heart and telling the stories of young men who do courageous acts solely for others and not themselves. Interestingly enough, both authors were officers in the Marines who came out of Ivy League schools. All of the wonderful sacrifices Campbell’s platoon made for a largely unappreciative civilian Ramadi population in 2004, and the havoc they wreaked on their foe, is a reminder of the truth that rings out from the great unofficial U.S. Marine motto, “No greater friend, no worse enemy.”

A new study from the Kauffman Foundation shows how Americans are increasingly turning to entrepreneurship to pull themselves out of an economic crisis. “When individuals are truly free to exercise their talents and trade the production of their labor, without oppression from tyrants or the entanglements of unnecessary government ‘oversight,’ the net effect is mutually beneficial for society as a whole,” writes Anthony Bradley in this week’s Acton Commentary.

Read the commentary at the Acton website and share your response in the comment thread below.

In the June issue of Reason Magazine, Ezra Levant details his long and unnecessary struggle with Canadian human rights watchdogs over charges that he insulted a Muslim extremist, who claimed to be a direct descendant of the Prophet Muhammad. This sorry episode also cost Levant, the former publisher of Canada’s Western Standard magazine, about $100,000. Read “The Internet Saved My Life: How I beat Canada’s ‘human rights’ censors.” (HT: RealClearPolitics). Levant sums it up this way:

The investigation vividly illustrated how Canada’s provincial and national human rights commissions (HRCs), created in the 1970s to police discrimination in employment, housing, and the provision of goods and services, have been hijacked as weapons against speech that offends members of minority groups. My eventual victory over this censorious assault suggests that Western governments will find it increasingly difficult in the age of the Internet to continue undermining human rights in the name of defending them.

In a Religion & Liberty review of “Facing the World: Orthodox Christian Essays on Global Concerns” by Archbishop Anastasios Yannoulatos (St. Vladimir’s Seminary Press, 2003), I talked about the archbishop’s critique of human rights laws and how they should be properly understood by Christians.

In the essay “Orthodoxy and Human Rights,” Anastasios takes a critical view of the Universal Declaration of Human Rights, adopted by the United Nations in 1948, and the later development of these declarations into exhaustive lists of economic, social, and political rights. Anastasios makes an important distinction between rights declarations, and their enforcement through legal and political forms of coercion, and Christianity’s preferred method of persuasion and faith. “Declarations basically stress outward compliance,” he says, “while the gospel insists on inner acceptance, on spiritual rebirth, and on transformation.”

Anastasios reminds us of Christianity’s contribution to the development of political liberty. “Human rights documents,” he says, “presuppose the Christian legacy, which is not only a system of thought and a worldview that took shape through the contributions of the Christian and Greek spirit, but also a tradition of self-criticism and repentance.” Those words should be hung from banners everywhere new constitutions and declarations are being drafted.

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Last week Arthur C. Brooks, president of the American Enterprise Institute, made the case for “ethical” populism. Speaking of the Tea Party phenomenon, he writes,

the tea parties are not based on the cold wonkery of budget data. They are based on an “ethical populism.” The protesters are homeowners who didn’t walk away from their mortgages, small business owners who don’t want corporate welfare and bankers who kept their heads during the frenzy and don’t need bailouts. They were the people who were doing the important things right — and who are now watching elected politicians reward those who did the important things wrong.

There are of course many variations on a theme, ranging from Brooks’ “ethical” populism, to Dreher’s “crunchy” conservatism, to blatant political pandering.

But the challenge for conservatism, so often understood to be an elitist political philosophy focused on privilege, is to properly deal with populist phenomena. So this week’s PBR question is: “What is wrong with populism?”

This month’s Christianity Today features a cover package devoted to the challenge faced by non-profit ministries amidst the recent economic downturn. The lengthy analysis defies any easy or simplistic summary of the state of Christian charity. There are examples of ministries that are scaling back as well as those who are enjoying donations at increased levels.

Compassion International and InterVarsity Christian Fellowship are cited as those bucking the conventional logic that giving to charities decreases during a recession. “So far, many parachurch ministries are not facing the same income declines as other organizations. In fact, some are forging ahead with bold initiatives that seemingly defy the dour economic tone,” writes John W. Kennedy.

At the same time, Prison Fellowship laid of 40 staffers in January as part of a 12% budget reduction. And in a more recent move, International Aid, based in Spring Lake, Michigan, announced the resignation of Myles Fish as president and CEO. Following a sharp decline in donations, the agreement for Fish to resign is part of a larger restructuring plan to deal with decreased income.

Fish reported that revenue fell by about $600,000 in December of 2008. “People are perhaps more focused on the needs of the local agencies than the international ones,” he said.

So while the results reported by CT might well give us a less pessimistic perspective on the landscape of Christian giving, it also seems true that the economic downturn is changing not only spending habits but also giving patterns. Charities with more marginal loyalties are more likely to suffer than those with a “family-like link,” and there also appears to be a correlative move toward local rather than international needs.

This may not be all bad. I’m not in principle against voluntary wealth transfers between citizens in richer and poorer nations, and I support the work of groups like Compassion International and Five Talents. But the ability for givers to be significantly involved in keeping tabs on the oversight and administration of an agency is usually reduced as the focus moves away from local involvement.

Writing on the Big Hollywood blog, Dallas Jenkins asks the question: “Why are Christian Movies So Bad?” Jenkins, a filmmaker and the son of “Left Behind” novelist Jerry Jenkins, points to a number of telling reasons for the glaring deficit in artistic accomplishment, what you might call the dreck factor, that is evident in so many films aimed at the faithful. Jenkins’ critique points to something we’ve been talking about at Acton for some time: the need for conservatives to understand and master the art of narrative, not just the rhetorical skills that have served them so well in politics and policy. Jenkins says:

The problem is that everyone knows good art should always put story and character above message. Message films are rarely exciting. So by their very nature, most Christian films aren’t going to be very good because they have to fall within certain message-based parameters. And because the Christian audience is so glad to get a “safe, redeeming, faith-based message,” even at the expense of great art, they don’t demand higher artistic standards. So aspiring filmmakers who are Christians have little need to perfect their craft, and Christian investors have little need to spend a lot of money because the message is going to be most important anyway. Add in the fact that the average heartland Christian couldn’t care less what a critic thinks — if anything, they assume they’ll feel the opposite of a movie critic — and you’ve got even less incentive for Christian filmmakers to be obsessed with quality.

Or, as producer Samuel Goldwyn has often been quoted as saying, “Pictures are for entertainment, messages should be delivered by Western Union.”

Does the left make “message” movies? Sure, all of the time (think of just about any George Clooney picture). And these agit-prop productions frequently bomb. But Jenkins is is correct in pointing out that generally speaking the cultural right still hasn’t mastered even the rudiments of cinema storytelling. This is a grave problem because America’s chief myth making industries — feature films, television entertainment, book publishing, popular music — are largely the province of the cultural left. Then again, if you’re in that camp, you could plausibly argue that, “We’re just better at this stuff.”

The power of narrative lies in its ability to reach the whole person, the heart and the head. It begins by creating an effect on the emotions — moving a person — and can register indelibly in human memory. Thus, narrative can serve as a powerful means of communicating ideas, but not primarily in message form. It works at a deeper level, sometimes tapping into the mythic consciousness of an entire people. That is why narrative is essential for political mass movements; once you get the hearts and the minds of the people excited, you can then move their feet in the direction you want them to go. Most recently, this political narrative form has been used artfully by candidate and now President Barack Obama (see “Obama and the Moral Imagination”). (more…)

For those following the University of Notre Dame controversy, this moving article over at First Things poses a compelling question at the end – a question that each member of the Board of Notre Dame (meeting today) ought to ask themselves:

There have been many things written about the honors to be extended to President Obama. I’d like to ask this of Fr. John Jenkins, the Notre Dame president: Who draws support from your decision to honor President Obama—the young, pregnant Notre Dame woman sitting in that graduating class who wants desperately to keep her baby, or the Notre Dame man who believes that the Catholic teaching on the intrinsic evil of abortion is just dining-room talk?

Read Lacy Dodd’s “Notre Dame, My Mother,” at First Things.