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Archive for February, 2009

What’s the Going Price for the Rule of Law?

Posted: Saturday, February 21, 2009 (1:22 am), by John W Gillis


Bostonians were entertained this past week by a bizarre news story about a prominent, wealthy  – and married – businessman in his sixties out for a “last hurrah” (his words), who had spent a year and a half engaging the services of a young prostitute, and who had then begun paying hush money to the woman when she threatened to go public with the details of their relationship. This charming fellow had had quite enough by the time the woman made her third demand for cash, and so he hired a high-powered lawyer to secure the assistance of the authorities in entrapping the woman in the act of committing blackmail.

The bizarre thing is that the prosecutors appear to have made protecting this criminal businessman their top priority in the case. Firstly, of course, they set up a sting to trap the woman accepting what she thought was another payoff – protecting him financially from continued extortion. Clearly, that’s righteous enough. Having accomplished that, however, their primary concern as the case proceeded appears to have been to guarantee the anonymity of this man who had begun the whole sordid affair.

If this is not a case of bald favoritism toward some well-connected wealthy guy (which would be bad enough), then it is a troubling display of lack of respect for the rule of law at an even more fundamental level. That the guilty businessman wants to keep his identity hidden is no surprise, but that the government would not only accept the validity of his wish, but make it the centerpiece of its concern, is astonishing. The fact that this man is guilty, not only of soliciting a prostitute, but of paying bribes to conceal his crimes, seems to have become lost here.

The prosecutor claimed that protecting the man’s anonymity was important to maintaining an atmosphere that encourages extortion victims to come forward without fear of public humiliation, but why is this guy’s criminal character being glossed over in order to paint him as a victim? That seems grossly simplistic, if not disingenuous. Protecting innocents from the fallout of their victimization is certainly a noble aim, but why are the prosecutors concerned that the potential for public disgrace might discourage criminals from coming forward to report colleagues trying to blackmail them? Why not let them swing in the breeze to choose between coming clean to the law, or digging themselves an ever deeper hole by knuckling under to extortion? How about we instead use the influencing capacity of public disgrace to actually discourage people from committing crimes like soliciting prostitutes (and paying bribes) to begin with?

I think I prefer a society that promotes the living of a virtuous life as the proper means of maintaining a good public reputation, rather than one that offers to secure a good name through the ratting out of one’s criminal co-conspirators before they rat you out. Victim, my foot. I was admittedly not surprised when, by the end of the week, US District Court Chief Judge Mark L. Wolf had somehow come to grips with those concerns that troubled me, and had adopted the logic of the government:

"While that businessperson created his own vulnerability, he is nevertheless a victim," said Wolf. He added that the man deserves the protections of the Crime Victims’ Rights Act of 2004, which says victims have the right to be treated with "fairness and respect for [their dignity] and privacy.”

Created his own vulnerability? That’s a quaint way of putting things.

To his credit, Judge Wolf initially questioned the propriety of the government’s sentencing recommendation, which was essentially time served (the woman, apparently without means to make bail, has been jailed since August). Such skepticism was short-lived, however, and he soon acquiesced, citing the defense counsel’s assertion that the woman had “suffered enough,” having lost both her home, and custody of her daughter, while incarcerated. I have no gripe with a light sentence for this most powerless character in this affair, but I have my doubts that this decision, or any other in this matter, had her good in mind.

The prosecution really made no bones about it: they didn’t want the case to go to trial, because their primary concern was protecting the anonymity of the adulterous old bribe payer. And he got exactly what he wanted: the probation terms include a gag rule on the woman for the extent (three years) of the probation, which prohibits her from naming him. Incredibly, the government cut a deal with her in return for her silence, which is the very arrangement she was guilty of perpetrating. And the silence bought from her, on the other hand, is the public identification of criminal activity, which reason would suggest would be her civic duty to reveal! The State’s interest in this is what, exactly?

The only ray of light in all of this is that the probation period (hence the duration of the gag rule) is only three years, at which point she would seem to be legally free to name names. It’s entirely possible, of course, that she will continue to be surreptitiously rolled by the system, while our well-heeled fornicating philanthropist is out paying off even younger hookers to fill the empty, hidden shadows of his shame-filled life, but she may just have an opportunity to finally return the favor of his favors. Perhaps he’ll approach her and offer to buy her continued silence, and perhaps – instead of taking it – she’ll turn him in. I smell a rat.

Shaping the Legal Meanings of Elemental Concepts

Posted: Tuesday, February 17, 2009 (9:37 pm), by John W Gillis


margaret_marshall

"Where do the legal meanings of such elemental concepts as ‘birth,’ ‘death,’ and ‘family’ take shape?" she asked. "Largely in state courts.”

SJC chief justice says state courts are in crisis – The Boston Globe

Margaret Marshall, Chief Justice of the Massachusetts Supreme Judicial Court, opining on the criticality of the state courts to the orderly functioning of society.

This is the woman primarily responsible for fabricating the legal right for homosexual couples in Massachusetts to call their partnerships marriages. I find it disturbing enough that she believes the courts competent to define (or, more correctly, to redefine) such “elemental concepts” when they present themselves for consideration, but to realize that she apparently thinks the proper role of the courts is precisely to meddle in such transcendent areas is mind boggling. What hubris. What arrogance. What inanity.

It’s been said that fools will rush in where angels dare not tread. Here, Justice Marshall is anxious for more money to be allocated to the courts, so that she can rush in to more redefinition of such elemental concepts. I’m afraid I’d rather see criminals roaming the streets than see Justice Marshall given any more opportunity to pervert and subvert the legal (and hence cultural) meanings of such elemental concepts as ‘birth,’ ‘death,’ and ‘family.’ If an economic crisis can manage to shut down this dysfunctional SJC, then I’m all in favor of economic crisis. The very last thing we need is a judicial system bent on corrupting the foundations of our civilization in the name of some moralistic (!) vision of nonsensical, self-indulgent hedonism. What a pox on society….

Leprosy: 6th Sunday in Ordinary Time (Year B)

Posted: Sunday, February 15, 2009 (2:02 pm), by John W Gillis


healing-leper One of the themes that emerge from this week’s readings is the importance of communion, that is: the role of the Church in not only embracing all people in brotherhood, but doing so by means of bringing all people to a place of graced renewal, for the end, as Paul says in the second reading, “that they may be saved.” The device that is used to characterize this is the ancient scourge of leprosy.

The first reading, from Leviticus, skips over an extensive middle section of the Biblical text on the details of the disease, including regulations on distinguishing forms of the disease that would render a person ritually unclean (cutting them off from the community) from superficial skin diseases such as eczema. While in uncertain cases, one or more seven-day periods of quarantine were called for to see how the situation developed before a judgment of cleanness or uncleanness could be made, once someone was declared unclean, the law demanded that “he shall dwell apart” (Lev 13:46).

The Old Testament tells us of only two people cleansed of leprosy. Miriam, the sister of Moses, was stricken with leprosy when she enlisted Aaron to rebel with her against the supremacy of Moses (Numbers 12). Moses prayed for her recovery, that she “not be as one dead” (Num 12:12), and she was subject only to a seven day quarantine to repent in shame, and not a permanent exile. The other person cleansed was Naaman the Syrian, commander of the Syrian army, who is cleansed by the prophet Elisha (2Kgs 5.1-14). Naaman is mentioned by Jesus in Lk 4.27 as an example of how God’s gifts have always been available to gentiles.

Based on the way they read the Israelite King Joram’s reaction to the request from the Syrian King Ben-hadad to cure Naaman’s leprosy ("Am I a god with power over life and death, that this man should send someone to me to be cured of leprosy?” 2Kgs 5.7), the rabbis considered the cleansing of leprosy to be as difficult as raising the dead. This explains, at least in part, the expectation that the cleansing of lepers would be a symbolic manifestation of the messianic age. So, when John the Baptist sent his disciples to Jesus to ask him if he was the “one to come,” Jesus answered him:

"Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.” (Lk 7.22)

As important a symbolic place the cleansing of leprosy might occupy in the Gospel (and it is surely no coincidence that Christ sends his disciples out to cleanse lepers in Mat 10:8), only a couple occasions of cleansing are actually related in the New Testament: the leper in today’s readings (the story being retold with somewhat less detail in Luke and in Matthew), and the ten lepers outside the gates in Luke 17.12-19 (only one of which returns to thank Jesus). Interestingly, they each present some kind of challenge to the Messianic mission.

In the cleansing of the ten, it is only a Samaritan (whom Jesus refers to as a foreigner) who returns to give thanks to God, which prefigures the rejection of Jesus as the Christ by the Jews, and the extension of the Messianic promise to foreigners (“Stand up and go; your faith has saved you.” Lk 17:17).

On the other hand, the leper in today’s reading was not particularly well behaved. He was not keeping himself apart as the law instructed, but, audaciously, came up to Jesus. After Jesus “sternly” told him not to tell anyone about his healing, but to go show himself to the priest, the man began telling everyone (and there is no evidence in the story of his going to the priest). This caused Jesus to have to avoid going into the towns – despite Jesus having said two just verses before this story: "Let us go on to the next towns, that I may preach there also; for that is why I came out." Mark 1:38 (RSV). So, while the leper who would not remain apart publicized his healing, Jesus “remained outside in deserted places” (Mk 1:45).

It’s well worth considering how we use our gifts from the Lord, and it’s sobering to consider that we may choose to use them in such as way as to be an obstacle to the work of Christ, even as we focus on our own giftedness. It’s great to be brought back from exile and embraced, but Christ’s work doesn’t end with me.

Y.M.C.A.

Posted: Saturday, February 14, 2009 (12:23 pm), by John W Gillis


Rebecca invited me to a Father/Daughter Valentines Dance last weekend, put on by her Girl Scout group. It was nice to get out with her, even if she wasn’t feeling very well, but I have to say that I found the event disturbing in some ways. Like a lot of recent experiences, I found in it more signs that our civilization’s erosion. Not a news flash, I suppose, and open to accusations of overzealous alarmism, but I just can’t shake the sense that things are unraveling quickly. Part of it is the economic meltdown, but the pieces have been in place for quite some time, and have even contributed to the ridiculous credit situation that has the world of money staggering. If American culture can be seen as a living plant, I’m not at all convinced it has the roots to survive a significant storm.

This particular Girl Scout group is a Brownies troop consisting of girls from St Paul School, so all the people there had at least the school in common, although I’m sure there were any number of non-Catholics, as the school is hardly religiously homogeneous. A couple families, perhaps, were immigrants, but most everyone there were well-settled Americans, with what one could expect to be a common cultural bond. And there certainly was present, ultimately, that unifying glue we call culture, but it was epitomized in the insipid disco party anthem, YMCA. That song is what brought fathers and daughters together out onto the dance floor, and created a unified gathering out of the disjointed pockets of interest that had defined the event to that point. There they were, grown men waving their arms around in the air in conformance with the prescribed movements of this ironic gay anthem become staple of social gatherings of all sorts.

What really troubled me about this was the realization that there really weren’t any alternatives available. It’s one thing to despise the ubiquity of such moronic kitsch, but it’s something else altogether to realize that there really isn’t any other common cultural currency to call upon. We have no folk music. We have no shared dance. Once we get past nursery rhymes, we imprison our aesthetic sensibilities in the generationally isolating fashions of pop music and the rest of pop culture, where most of what passes for art is targeted by profit motive at specific “markets” of audiences, being often incomprehensible to those outside the “in-crowd,” and leaving the kind of shared experience crucial to community either out of reach, or attainable only through a lowest common denominator of aesthetic infantilism.

And so what cultural treasure is it we possess that transcends the segregationism of pop culture chronology? A sly, winking invitation from a gang of gay cartoon characters to the pleasures of pederasty?

It’s fun to stay at the Y.M.C.A.

It’s fun to stay at the Y.M.C.A.

They have everything for you men to enjoy,

You can hang out with all the boys …

God help us.