Many Deaths, No Cameras

From The Washington Post:

Death is now everywhere and yet nowhere in America. We track its progress in daily bar graphs. We note its latest victims among celebrities and acquaintances. Yet, in many parts of America, we carry on — debating holiday plans, the necessity of mask mandates, how seriously to take the virus, whether it’s all a hoax.

In the face of one of the biggest mass casualty events in American history, we are growing increasingly numb to death, experts say — numb to the crisis and tragedy it represents and to the action it requires in response.

Something happens in the brain when fatalities reach such high numbers, say psychologists who have studied genocides and mass disasters. The casualties become like a mountain of corpses that has grown so large it becomes difficult to focus on the individual bodies.

With the coronavirus in particular, experts say, the deaths have been hidden from sight even from friends and family — the human cost sequestered in hospitals and nursing homes.

“Sometimes I think, if only others could see what we see every day,” said Joan Schaum, a hospice nurse who has spent the past year caring for the dying in Lancaster, Pa.

“Other times,” she said, “I think, no one should have to see the amount of death and suffering going on right now. It changes you. It stays with you.”

In 1994, hundreds of thousands in Rwanda were murdered in the space of weeks by soldiers and militias from a rival ethnic group. In response, the United States and much of the world largely shrugged. President Bill Clinton later called his administration’s failure to act one of his great regrets.

Puzzled by that apathy, a psychologist named Paul Slovic began conducting experiments to better understand people’s reaction to mass suffering and death. What he found was troubling.

In one study, his researchers showed people a picture of a . . . girl dying of starvation and asked for donations to help her. He showed another group two starving children, then even larger sets of children. Slovic found people’s distress didn’t grow with the number of children in danger, but often shrank.

“In fact, the more who die, sometimes the less we care,” Slovic said in an interview. In greater numbers, death becomes impersonal, and people feel increasingly hopeless that their actions can have any effect.

“Statistics are human beings with tears dried off,” Slovic said. “And that’s dangerous because we need tears to motivate us.”

With the coronavirus — the death toll substantially exceeding 300,000 in the United States [100 times as many as died on 9/11] — many of our strongest impulses are working against us, experts say.

“Think about the disasters that have captured our national attention. … A hurricane like Katrina hits. News crews show the devastation, and people open their wallets,” said Lori Peek, who directs the Natural Hazards Center at the University of Colorado at Boulder. “But this pandemic isn’t a camera-ready event like that.”

Instead of a single discrete event — like the twin towers collapsing on Sept. 11, 2001 — the pandemic has unfolded as an invisible, slow-creeping, chronic hazard. Over time, our brains gradually tune out the danger.

Peek likened the effect to heat waves, which kill more people in America than all other natural disasters combined. “But you never hear that much about heat waves because it’s gradual. You don’t see people trapped on rooftops like Katrina. You don’t have homes going up in flames like in wildfires.”

Without visual, physical manifestations of deaths, the alarm bells in our heads fail to ring, experts said. Because we don’t see the deaths, we fail to see their connection to us — including our role in preventing their growing numbers.

This is what death in the pandemic looks like up close: Patients often grow ashen as their body struggles for nutrients. Their skin becomes mottled with splotches of reddish purple as their heart pumps less and less blood to parts of the body that need it.

Often, the room is eerily empty, with nurses and doctors trying to minimize risk of infection. The only constant is the low, steady hum of an oxygen compressor piping air to the patient’s nostrils.

Amid the silent void, the patients’ dying breaths become magnified.

“The hardest thing about it is how alone they are in the end,” said Schaum, a nurse with Hospice & Community Care in Lancaster, Pa. . . .

“You do everything you can to make sure they don’t feel alone,” she said. “But it’s hard to convey just how isolated it is”. . . .

When families are unable to be there, Laura Carey, a social worker for Hospice & Community Care, sometimes sits with covid-19 patients during their last moments. . . .

She sits quietly beside them as their breath slows and becomes increasingly shallow and irregular, until it stops.

“There’s something so incredibly sacred and powerful about that moment,” Carey said. “If only others could experience it, maybe things would be different.”

The Light and the Dark in Christianity

Rev. William Alberts is both a Unitarian and Methodist minister. His article at Counterpunch is called “Christianity: Empathy Versus Evangelism”:

Christianity has built-in contradictions.

Certain Christians seek to empower people, while other Christians seek to gain power over them. Some Christians want to comfort people, while other Christians want to convert them. There are Christians who seek to love their neighbors as themselves, and other Christians want to make their neighbors like themselves. Certain Christians believe that people know what is best for themselves, while other Christians believe that they know exactly who and what is best for everyone. For some Christians, faith is about social justice and ethical behavior for other Christians, it is about theological orthodoxy. Certain Christians are committed to creating justice for people in this life, while other Christians stress justification by faith in Jesus Christ alone as the key to salvation in a future life.

Not that evangelizing-motivated Christians do not comfort or empower or want justice for people, but they want it on their “Jesus is the Savior of the world” terms. Their unconscious predatory paternalism prevents them from experiencing and honoring other people’s reality and beliefs and negates any real mutually respectful democratic give and take.

Christianity’s built-in contradictions are found in its scripture. In Luke’s gospel, Jesus is recorded as saying that his mission was one of empathy: “the Spirit of the Lord is upon me because he has anointed me to “proclaim good news to the poor . . . liberty to the captives and recovering of sight to the blind, and to set at liberty those who are oppressed.” (4: 18,19) But the liberator was transformed into an evangelizer. In Matthew’s gospel, an assumed resurrected Jesus commissioned his disciples with, “All authority in heaven and on earth is given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I have commanded you..” (28: 16-20) From identification with people to domination over people.

These contradictory biblical narratives are explained by a leap of three centuries after Jesus death. It was not until 325 A.D. that the Christian Council of Nicaea confirmed the oneness between the Father and the Son. And not until 381 did the Council of Constantinople add the Holy Spirit, finalizing the doctrine of the Trinity. . . . Evidently, the writer of Matthew’s gospel put words in the mouth of an assumed resurrected Jesus in recording him as telling his disciples: “Go and make disciples of all nations, baptizing them in the name of the Father and Son and Holy Spirit.” The New Testament itself contains no explicit reference to the doctrine of the Trinity.

Whatever happened to the Jews prophecy that a Messiah will come and liberate their nation and create peace on earth? Roman authorities arrested Jesus for sedition, and Roman soldiers crucified him on a cross, as they commonly crucified other would-be Jewish liberators. (See “Report of the Ad Hoc Scholars Group Reviewing the Script of the Passion”, May 2, 2003)  Instead of liberation and peace, the Jews continued to be brutally oppressed under Roman rule. Thus, obviously, Jesus was not their prophesized messiah, who would restore Jewish independence and bring them peace.

Along with his concluding emphasis on evangelism, the writer of Matthew’s gospel engaged in the horrible anti-Semitic act of blaming the victims. Roman ruler Pilate had complete power over the Jewish people, with a reputation for crucifying rebellious Jews who tried to stir up Jewish nationalism. (see “Blame Pilate, Not The Jews” by T. R. Reid, The Washington Post, April 25, 2000)  Jesus is believed to be one more such prophet. Yet Pilate supposedly made an exception of Jesus, giving in to the Jews who repeatedly shouted, Crucify him!” Pilate’s supposed next words branded the Jews with an unpardonable sin: he washed his hands of the matter, saying, “I am innocent of this man’s blood. It is your responsibility.” Then these words were put in the mouths of the occupied Jews, setting them up for their own persecution through the ages by Christians as “Christ killers”: “All the people answered, ‘His blood is on us and on our children.’ “ (27: 24-26) Blaming the Jews for their own historic persecution as “Christ killers” is an example of irrationality, dehumanization and violence — hardly an example of The Bible as the source of infallible truth.

Blaming the Jews, not the Romans, for Jesus’ death was timely. The Jews were turned off by Jesus’ crucifixion and their continued oppression. And blaming them for Jesus’ death would go over better in the Roman world, which became the fertile ground for baptizing people “in the name of the Father and the Son and the Holy Spirit.” In fact, the small Christian sect became dominated by Gentiles who had been pagans.

Not that these early Christians were welcomed by the Roman world. Their reported belief in Jesus’s resurrection, which led them to refuse to worship Roman gods, resulted in countless Christians being killed by wild beasts in arenas, beheaded, burned to death and crucified. The Christians’ steadfast faith in Christ in the face of death became a moving testimony to Romans, leading to Christianity being more and more rooted in Roman soil and souls.

In 380, “Eastern Roman Emperor Theodosius I . . . signed a decree . . . that made Christianity the religion of the state and punished the practice of pagan rituals.” Ironically, also reported is that “non-believers were persecuted with the same fervor that was once reserved for Christians and Jews.” And, “during the coming centuries, it wasn’t just the poor that were fed in the name of Christ; critics and dissidents were murdered in the name of the Lord as well.” (“Christianity becomes the religion of the Roman Empire – February 27, 380” by Matthias von Hellfeld)

Empathy versus evangelism. Power over people, more than morality, is believed to motivate Christians who believe The Bible is literally the Word of God. Here faith is about authority, not authenticity.

The centuries following are replete with instances of evangelizing Christians using the power of the state to explore other lands and exploit their inhabitants. In 1495, Pope Alexander VI “issued a Papal Bull,” the Doctrine of Discovery,” which “aimed to justify Christian European explorers’ claims on lands and waterways they allegedly discovered, and promote Christian domination and superiority.” (“Doctrine of Discovery”, Upstander Project)

Howard Zinn wrote in A People’s History of the United States that, upon arriving in the Bahamas, Columbus reported: “‘The Indians are so naive and so free with their possessions . . .’ He concluded his report by asking for a little help from the majesties and in return he would bring them from his next voyage ‘as much gold as they need . . . and as many slaves as they ask.’ “ Zinn added that Columbus “was full of religious talk: ‘Thus the eternal God, our Lord, gives victory to those who follow His way over apparent impossibilities.’”

The U.S. was “discovered” and expanded on the bodies of Native Americans – and on the backs of black Africans forced into slavery. Christians justified slavery with biblical passages, such as Paul the Apostle’s admonition: “Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.” (Ephesians 6: 5)

The Doctrine of Discovery itself is reported to be “the inspiration in the 1800s for the Monroe Doctrine which declared U.S. hegemony over the Western Hemisphere, and Manifest Destiny, which justified American expansion westward by propagating the belief that the U.S. was destined to control all land from the Atlantic to the Pacific and beyond.” . . . This usurping of Native American land was justified in biblical terms, with a number of U. S. presidents equating America with Jesus’ teaching: “You are the light of the world. A city set on a hill cannot be hidden” (Matthew 5: 14)

. . . Jesus is recorded as teaching, “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” (Matthew 7: 12) He is also recorded as declaring, “I am the way and the truth and the life. No one comes to the Father except through me.” (John 14: 6) The one path leads to human solidarity. The other path supports state imperialism. . . .

Unquote.

State imperialism, among other things, is on the ballot in November. Please vote and choose wisely.

Rev. Alberts included several paragraphs describing the Republican National Convention, which emphasized “the sowing of enmity toward other peoples, not the cultivation of empathy, and the use of evangelistic Christian nationalism to legitimize imposing America’s will on them”. For those who are interested: another link to his article.