Playing the Blame Game

A short post today, by way of contrast with yesterday’s. I have always had a soft spot for the saint we commemorate today, Hilary of Poitiers. His very name suggests cheerfulness, and though I daresay the Arians who suffered from his attempts to put them right were unenthusiastic about his efforts, Hilary has continued to be a beacon of sound learning and encouragement in the Church to the present. I think he was probably the best Latin writer of the fourth century (before Ambrose, that is). His daughter Abra became a sanctimonialis and is commonly regarded as a saint, while he did much to encourage Martin of Tours in his monastic enterprise; so, I owe him my gratitude. He endured exile graciously for the most part, and I can’t think of any instance of his blaming others for the difficulties he himself experienced. How different that is from our own times, when someone always has to be held responsible and made to pay — often literally.

Unfortunately, a desire for vengeance — which is what playing the blame game really is — does not always serve the purposes of justice. If one has not oneself suffered the injury another has experienced, it can seem wrong or unsympathetic to argue that the injured party should not be crying out for compensation of some kind. But perhaps that is what we have to do sometimes. Not every wrong can be put right by the payment of a wergild or the award of a sum of money, especially if demanded from those who have no connection with the original wrong-doing. I was thinking about this in the context of a number of recent claims against NHS hospital trusts and asking myself whether we have too easily assumed negligence when in actual fact a mistake has been made. We are all fallible, and I pity those who have to try to sort out the genuinely blame-worthy from those who are not. May they have the clarity of mind and warmth of heart of St Hilary himself.


In Memoriam René Girard

Yesterday died René Girard, a giant among men, whose thought defies narrow classification. He rarely called himself a philosopher although many philosophical implications can be derived from his work in literary criticism, psychology, anthropology, sociology, history, biblical hermeneutics and theology. If one had to try to sum up in a single phrase the range of his interests, the focus of his intellectual enquiry, I think I’d say it was nothing less than what it means to be human. I have myself been profoundly influenced by his work on mimetic desire, the nature of violence and the role of the scapegoat, all of which have illuminated my understanding of the gospels and, I hope, affected my conduct, too. Here are a few of my favourite quotations which you may like to ponder:

The goal of religious thinking is exactly the same as that of technological research — namely, practical action. Whenever man is truly concerned with obtaining concrete results, whenever he is hard pressed by reality, he abandons abstract speculation and reverts to a mode of response that becomes increasingly cautious and conservative as the forces he hopes to subdue, or at least to outrun, draw ever nearer. (Violence and the Sacred)

Everywhere and always, when human beings either cannot or dare not take their anger out on the thing that has caused it, they unconsciously search for substitutes, and more often than not they find them. (The One by Whom Scandal Comes)

Our world is filled with competition, frenzied ambition in every domain. Each of us is acquainted with the spirit of competition. This spirit is not a bad thing in and of itself. Its influence has long been felt in personal relations within the dominant classes. Subsequently it spread throughout the whole of society, to the point that today it has more or less openly triumphed in every part of the world. In Western nations, and above all in the United States, it animates not only economic and financial life, but scientific research and intellectual life as well. Despite the tension and the unrest it brings, these nations are inclined on the whole to congratulate themselves for having embraced the spirit of competition, for its positive effects are considerable. Not the least of these is the impressive wealth it has brought a large part of the population. No one, or almost no one, any longer thinks of forgoing rivalry, since it allows us to go on dreaming of a still more glittering and prosperous future than the recent past. Our world seems to us the most desirable one there ever was, especially when we compare it to life in nations that have not enjoyed the same prosperity. (The One by Whom Scandal Comes)

In a truly global world, the renunciation of violent reprisal is bound to become, in a more and more obvious way, the indispensable condition of our survival. (The One by Whom Scandal Comes)

The experience of death is going to get more and more painful, contrary to what many people believe. The forthcoming euthanasia will make it more rather than less painful because it will put the emphasis on personal decision in a way which was blissfully alien to the whole problem of dying in former times. It will make death even more subjectively intolerable, for people will feel responsible for their own deaths and morally obligated to rid their relatives of their unwanted presence. Euthanasia will further intensify all the problems its advocates think it will solve.

and this, from Bro Duncan PBGV’s collection:

We don’t know if there’s a heaven for animals, but we know for sure there’s a hell.
Tuesday, 6 January, 2015

May he rest in peace. Amen.Facebooktwitterredditpinterestlinkedintumblrmail