Wednesday, November 7, 2018

Legal, Moral, and Pragmatic Contentions Against Drone Warfare

Legal, Moral, and Pragmatic Contentions 
Against Drone Warfare


Rev. Douglas Olds [1]
(all rights reserved)
7 November 2018

On Sunday, November 4, 2018, Lisa Ling and I presented a seminar at First Presbyterian Church of San Anselmo on the use of weaponized drones by U.S. Military and Clandestine forces.  This report recaps some of the ethical and diplomatic dilemmas and violations proceeding from drone warfare. As such, this report repeats most (and more) of what was presented on diplomacy, technology, and ethics, and omits repeating Lisa’s extemporaneous contributions, except where noted.

  We began the seminar by listing primary arguments in favor (PRO) of weaponizing drones and employing them in military theaters:

1.            It is alleged that creating the military use for drones will lead to job creation and economic development for both the traditional military-industrial complex and new commercial actors such as Google, which is working on automatizing drone weapon strikes through the deployment of Artificial Intelligence (AI).

2.            Drone warfare automates casualties in peripheral and foreign populations and tends not to result in American domestic observers seeing its combatants in body bags.  This argument states that because of this bias against American casualties, there is popular domestic support for mechanized drones taking on an increasing portion of battlefield operations.

3.            Drones are “cheaper” to weaponize than other delivery systems.  This claim is controversial as the complexity, contracting, and application of AI to drone systems goes forward, costs are exploding.  Cheaper drone delivery systems are being developed for non-state actors, including criminal cartels, multinational corporations, and terrorists. It stands to reason that some of these latter devices can and will be weaponized.

4.            Drone warfare is non-transparent and therefore does not rise to a level of publicity and public scrutiny that brings controversy:  because of its foreign deployment, governmental secrecy, and issue complexity.  Militarized drones do not readily present to U.S. audiences the ethical and legal dilemmas, including domestic and foreign traumas (see below).

5.            Drones deliver weapons with laser-like (because laser-guided) geographic precision (which does not translate into combatant precision).

6.            Drone warfare seems futuristic.  Plays well with audiences with a utopian technological fascination and/or gaming inclination.

In addition, like many technologies, drones can assist humanitarian missions by transport and communication.

    There are far more critical and contrary ethical and diplomatic rationales for arguing against the deployment and expansion of weaponized drones in battlefield or clandestine operations.  These rationales can be categorized as moral, diplomatic/legal, pragmatic, and religious.  There are overlaps in these categories.

I.                     Moral arguments against employing weaponized drones.

Drone-delivered lethal attacks depersonalize warfare.  While this may cut down on domestic combatant deaths, there are two major moral dimensions to this automatization of killing.  First, drone operators who carry out protocols to launch a killing operation from a drone platform may develop “moral injury.”  Moral injury (MI) “involves feelings of shame, grief, meaninglessness, and remorse from having violated core moral beliefs related to traumatic experiences.”[2]  It is important to note how many drone operators become intimately involved in their targets’ lives. In order to gain evidence and predict where their targets may show up geographically before or at a given kill time and date, the drone operator may surveille the target for weeks or months, witnessing the most intimate details of their potential target’s lives.  When the time to execute a drone-delivered weapon strike, the drone operator participates in a killing more personal and psychologically intimate than traditional battlefield strikes on unknown combatants.  Moral injury is behind some of the current epidemic of veterans’ suicides in the post-9/11 military services. Despite this initial intimacy, continued use of drone weapon strikes inside an observed population results in lowered empathy by the drone operator/observer.  Moral injury in weaponized drone operators manifests in trauma or lowered empathy, or both in a complex sequence.

The second moral objection to the battlefield use of drone weapon delivery systems is that they create systemic “moral hazard” in the decision to initiate or expand battlefield operations. Moral Hazard is the ethical dilemma that results when one’s personal risks and rewards do not match the system’s or greater society's.   Because they are presumed safer than manned operation, weaponized drones create the incentive to expand zones of lethal combat because the risks to the decision maker by that expansion are reduced or negated by geographic distance.  A drone targeting operation may be carried out at a base in Nevada, but the explosion happens half the world away in the middle east. Moral hazard occurs because decision makers do not bear the full or even traditional cost or risk of their decisions to blow someone up thousands of miles away.  The seeming ease of these military operations adds a second vector of moral hazard, by incentivizing the expansions of war zones.  Taking human decision-making and allowable discretion under the Army Field Manual out of Standard Operating Practice and instead making those killing targets subject to AI and automatization preempts a soldier’s ordinary prerogative to disobey an unlawful targeting.  This automatization of killing and targeting decisions outside of human oversight increases moral hazard in these weaponized drone systems.

    Other ways drone warfare depersonalizes and dehumanizes monstrous decisions to explode human beings from the clouds (or from the sea):  the use of weaponized drones lowers the threshold for committing deadly violence.  Drone platforms promote secrecy, increase fear in isolated and marginal foreign communities, and change the culture and the spirituality of those communities through constant skyward surveillance. Zubair Rehman, a 13-year old Pakistani said five years ago, “I no longer love blue skies. I prefer grey skies. The drones don’t fly when the skies are grey."[1a] Now the drones fly even when the sky is overcast.

II.                   Diplomatic/Legal arguments against employing weaponized drones

We’ve already considered that weaponized drone platforms lead to the moral hazard of enticing military and clandestine services to expand battlefield zones outside of existing theaters and even national borders.  This expansion of battlefield operations infringes on traditional diplomatic means to contain war zones.

More distressing are the ways that weaponized drones are deployed in ways that violate international law. Legal scholar Marjorie Cohn, contributor to Drones and Targeted Killing: Legal, Moral, and Geopolitical Issues, notes that the traditional targeting of suspicious activities by drone-enabled surveillance is now being replaced by grossly broad targeting of men of military age, which are termed “signature strikes.”

These signature strikes violate the “principle of distinction” which under international humanitarian law governing the legal use of force in an armed conflict, belligerents must distinguish between combatants and civilians.  There are at least three humanitarian and legal objections to signature strikes.  First, the technology of facial recognition of potential combatants is biased against darker skin.  Brown- and black-skinned individuals have different shadowing characteristics compared with lighter skinned individuals, making the facial recognition technology less discriminating inside the former groups.  It is a simple, but immoral, operational move to begin to target all men of military age in dark-skinned populations rather than awaiting conclusive identification of a known combatant.  This principle of distinction becomes routinely violated.  As of 2013, for which we have the last government documentation (as the U.S. government has moved toward increasing non-transparency and non-accountability in the drone warfare operational programs), Sen. Lindsey Graham noted that 90% of drone targeting were civilians, out of a total at the time of 4700.
While Google’s Project Maven in development with the Department of Defense has been put on seeming hiatus, its application of Artificial Intelligence to automate facial recognition with the trigger to launch a kill strike against that face—the person—advances the potential for increasingly gross violations of the principle of distinction.

Signature strikes have also been justified as reprisal for past terroristic activity, and as a pre-emptive necessity to prevent further loss of American life.  Both reprisal and preemption violate international law. Although traditional international law required there to be “an imminent danger of attack” before preemption would be permissible, the George W. Bush administration argued in its 2002 National Security Strategy (NSS) that the United States “must adapt the concept of imminent threat to the capabilities and objectives of today’s adversaries.” It contends that “[t]he greater the threat, the greater is the risk of inaction—and the more compelling the case for taking anticipatory action to defend ourselves, even if uncertainty remains as to the time and place of the enemy’s attack.”[3]
“A state seeking to exercise [pre-emptive] force in self-defense would need to demonstrate necessity [--] to demonstrate that the ‘necessity of that self-defense is instant, overwhelming, and leaving no choice of means, and no moment of deliberation.’ In other words, the state would need to show that the use of force by the other state was imminent and that there was essentially nothing but forcible action that would forestall such attack.”[4] Yet just this demonstration of “necessity” has been forgone by recent US administrations and their military applications of weaponized drones.

A second international legal convention requires the state using force in self-defense is obliged to respond in a manner proportionate to the threat.  Yet last week, President Trump stated that he considers rock throwers at US forces to be employing a threat equivalent to shooting a gun or rifle at those forces.[5]  This response is disproportionate to the threat, and any application of a targeted drone weapon strike that responds to a minor threat with a killing action violates the principle of proportionality.  The current American administration seems ready to violate this principle as it expands CIA and military drone strikes around the world, including expansion in the Middle East and into African theaters. If the U.S. or a proxy ally such as an African warlord or in Palestine applies force in self-defense, it would then be obliged to respond in a manner proportionate to the threat.  Targeting stone-throwing youth with a killing action is a war crime as it violates the principle of proportionality.  The technological innovations enabled by drone-delivered weaponry further reduces the inhibitions on military forces to maintain the principle of proportionality and disestablishes accountability to these legal standards by transferring process from a human chain of command to an automated system.

A third violation of international law engaged by the development and expansion of weaponized drone systems is the violation of the presumption of innocence under the Geneva Convention to which the U.S. is signatory.  Any targeting of families (as in the obliteration of wedding parties reported in Yemen and Pakistan by allied drone strikes) or innocent male or female civilians of military ages based on the principle of preemption violates the presumption of innocence. American battlefield policy has moved from demonstrating “necessity” to kill a drone-surveilled target, and thus relaxes the standard for demonstrating hostility and intent to kill in its targets. The Trump administration has recently pledged to target the families of “terrorists” by drone warfare, which is a war crime.

As we’ve noted, drones promote warfare at the expense of diplomacy by expanding war zones.  Use of drones in countries such as Pakistan and Yemen also delegitimize those governments that allow US freedom of drone operations, both targeted surveillance and killing. Moreover, the effects of the weaponized drone program are not transparent to Constitutional and public oversight; President Trump has eliminated justification of “imminent threat” in the program’s targeting. The 2018 Authorization to Use Military Force (AUMF) has increased classification of enemies subject to Drone targeting,  has negated necessity of determining “near certainty” regarding classifications, and has eliminated as the first priority the capture of hostile combatants (vs. killing them from the sky), again violating the Geneva Convention.

"Since drones allow the U.S. to kill suspected enemies without directly putting U.S. lives at risk, policy-makers may feel free to pursue perpetual wars without paying any political cost." Drone warfare has made killing diplomatically and politically cheaper.


III.                 Additional objections on religious and justice grounds to weaponized drones

Drone warfare enhances human sinfulness and tendency to lethal tyranny. Justice issues indicated by drone warfare include the fact that drone warfare is used primarily against poorer countries--and against marginalized and indigenous groups within those nations.  It is worth repeating that the technology involved in facial recognition discriminates against black and brown skins because the shadowing on those faces is less resolvable by drone optics filtered through the atmosphere at elevated altitudes.

I also point out that Drone Warfare violates the image of God endowed to all humans by this discrimination, as well by the reduction of the human functionings of freedom and mobility within drone-surveilled and terrorized populations.  That immobilization brings about a disconnection with natural creation compared with traditional cultural adaptations--and compared with richer populations not yet surveilled and terrorized from the sky.

Drone warfare violates the Gospel when it expands war operations to non-combatants and areas.  President Trump has claimed authority under Article 2 of the 2001 Authorization to Use Military Force (AUMF) to conduct hostilities regardless of geography (through AUMF definition of who is constituted  a “terrorist.”)   Additionally, the Talmud and Torah of the Jewish tradition require gathering information on your enemies' intent to attack you before engaging an attack against them, supporting the Just Use of Force tradition in Christianity and modern principles of legality.

IV.                Pragmatic objections to Drone warfare

The 2018 AUMF expanded the clandestine services use of and role in militarized and weaponized drone operations.  The CIA, previously prohibited from operations employing drone-guided killing, is now engaging in drone operations both in declared war zones and outside, such as in regions in Africa.  While the Department of Defense must account for casualties in war, including those incurred as a result of drone killing and injury, the CIA is exempted from this accounting of results to Congress and the public. Since the George W. Bush administration concluded, later administrations employing this AUMF expansion have increased civilian casualties by a multiple of 80. Trump eased restrictions in Somalia (5/30/17) against civilian targeting, including of non-combatant family members of designated enemies.

Drone warfare technologies and infrastructures are not less expensive than conventional battlefield tactics, though they are becoming less so with continued deployment and experimentation. And we are warranted in suspecting that eventually what will be used against enemies will be used in the U.S. by its enemies--by terrorists (such as suggested by security breaches illustrated in overflights of French nuclear power plants [6]), by criminals and drug cartels, and by the expansion of its technologies into domestic militarized policing. It is inevitable there will be blowback of drone weaponry against the U.S., though Lisa Ling argues that the highest layer of the Internet is controlled by U.S. military concerns which postpone some of this potential for blowback.

Weaponized drones are subject to unforeseeable technological malfunctions. Ling claims they are not hackable because of the military’s control of internet systems involved, but others claim that weaponizing Big Data with A.I. (such as was [and IS?] underway at Google’s Project Maven) suggests the targeting by metadata will increase false positives and broaden the pervasive risks of these technologies domestically and abroad. Recent data suggests that 99% of AI identifications are false positives.

Another pragmatic objection to Drone Weaponization is its environmental costs and effects.  As the technology becomes more miniaturized and cheaper, drones become a throwaway asset with material pollution of common lands, water, and air resources a result.

Weaponizing drones is part of the process of globalizing warfare. There are currently no multilateral rules governing their application. They are relatively easy to deploy outside war zones and to sovereign countries not involved with hostilities with the US and/or its allies. The globalization of warfare includes the weaponizing of more and more technologies and the expansion of the application of lethal force throughout the globe.  This globalization and expansion of weaponization founded in the early application of deadly drones bring about a dystopian, Hobbesian vision of unlimited, ongoing, and increasingly deadly, widespread, and chaotic battles.

V.                  What Can Be Done? Recommendations for political action and citizen resistance

1.            Better protection for whistleblowers, per Lisa Ling, including justice for Reality Winner who is incarcerated for whistleblowing. Whistleblowers are the public’s only viable way to hold this super-secretive and expansionist program accountable.
2.            Better accounting for casualties, esp. non-combatants, universally applied to all government and clandestine agencies.
3.            Develop international legal structure and rules: Ban autonomous killer drones
4.            Don’t deploy lethal drones outside of warzones
5.            In developing rules for engagement: Recognize that drones will be used against the U.S.—including domestically
6.            Reducing use of drones reduces propaganda applied for terrorist recruitment
7.            “Whatsoever you do, you do to the least of my brothers.”  Protect the vulnerable: do not shift risks from soldiers to civilians
8.            Anticipate how robots will be used in the future, not just in past
9.           Write to Congress to roll back the 2018 AUMF (Sens. Corker/Caine sponsors):
                a. Which included no limitations on hostilities directed against Yemen, Libya, Lebanon, Afg, Iraq, Syria
                b. President can add countries with secret information/authorization, just needs to assert “terrorist action”
                c. no expiration date, subject to 2/3 congressional veto
                d. Presumes President has authority to act—reducing oversight and accountability
                e. violates U.N. Charter
10.  Repeal 2001 AUMF (per Rep. Barbara Lee):
                a. Write to Congress
11.          Work politically for and institute a cabinet-level “Department of Peacebuilding” (Lee) that can act as a counter to the vast military-industrial-clandestine vested interests in government which seek to resolve all diplomatic dilemmas primarily through lethal force.
12.         Search Wikipedia “Department of Defense contractors” for a list of involved multinational corporations per Lisa Ling to boycott or divest from the producers of the hardware and software.
13.          See the heralded documentary National Bird (available on Netflix and elsewhere) which features Lisa Ling, and which the Washington Post reviewed as “artful, profoundly unsettling.”
14.          Join Interfaith Network on Drone Warfare on Facebook and/or Twitter to include their information releases and calls for action in your regular newsfeeds.On Sunday, November 4, 2018 Lisa Ling and I presented a seminar at First Presbyterian Church of San Anselmo on the use of weaponized drones by U.S. Military and Clandestine forces.  This report recaps some of the ethical and diplomatic dilemmas and violations proceeding from drone warfare. As such, this report repeats most (and more) of what was presented on diplomacy, technology, and ethics, and omits repeating Lisa’s extemporaneous contributions, except where noted.
     We began the seminar by listing 6 primary arguments in favor (PRO) of weaponizing drones and employing them in military theaters:
1.            It is alleged that creating the military use for drones will lead to job creation and economic development for both the traditional military industrial complex and new commercial actors such as Google, which is working on automatizing drone weapon strikes though the deployment of Artificial Intelligence (AI).
2.            Drone warfare automates casualties in peripheral and foreign populations and tends not to result in American domestic observers seeing its combatants in body bags.  This argument states that because of this bias against American casualties, there is popular domestic support for mechanized drones taking on a greater portion of battlefield operations.
3.            Drones are “cheaper” to weaponize than other delivery systems.  This is a controversial statement as the complexity, contracting, and application of AI to drone systems goes forward, costs are exploding.  Cheaper drone delivery systems are being developed for non-state actors, including criminal cartels, multinational corporations, and terrorists. It stands to reason that some of these latter devices can and will be weaponized.
4.            Drone warfare is non-transparent and therefore does not rise to a level of publicity and public scrutiny that brings controversy:  because of its foreign deployment, governmental secrecy, and issue complexity.  Militarized drones do not readily present to U.S. audiences the ethical and legal dilemmas, including domestic and foreign traumas (see below).
5.            Drones deliver weapons with laser-like (because laser-guided) geographic precision (which does not translate into combatant precision).
6.            Drone warfare seems futuristic.  Plays well with audiences with a utopian technological fascination and/or gaming inclination.

    There are far more critical and contrary ethical and diplomatic rationales for arguing against the deployment and expansion of weaponized drones in battlefield or clandestine operations.  These rationales can be categorized as moral, diplomatic/legal, pragmatic, and religious.  There are overlaps in these categories.

I.                     Moral arguments against employing weaponized drones.
Drone-delivered lethal attacks depersonalize warfare.  While this may cut down on domestic combatant deaths, there are two major moral dimensions to this automatization of killing.  First, drone operators who carry out protocols to launch a killing operation from a drone platform may develop “moral injury.”  Moral injury (MI) “involves feelings of shame, grief, meaninglessness, and remorse from having violated core moral beliefs related to traumatic experiences.”[2]  It is important to note how many drone operators become intimately involved in their targets’ lives. In order to gain evidence and predict where their targets may show up geographically before or at a given kill time and date, the drone operator may surveille the target for weeks or months, witnessing the most intimate details of their potential target’s lives.  When the time to execute a drone-delivered weapon strike, the drone operator participates in a killing more personal and psychologically intimate than traditional battlefield strikes on unknown combatants.  Moral injury is behind some of the current epidemic of veterans’ suicides in the post-9/11 military services. Despite this initial intimacy, continued use of drone weapon strikes inside an observed population results in lowered empathy by the drone operator/observer.  Moral injury in weaponized drone operators manifests in trauma or lowered empathy, or both in a complex sequence.
The second moral objection to the battlefield use of drone weapon delivery systems is that they create systemic “moral hazard” in the decision to initiate or expand battlefield operations. Moral Hazard is the ethical dilemma that results when one’s personal risks and rewards do not match the system’s or greater society's.   Because they are presumed safer than manned operation, weaponized drones create the incentive to expand zones of lethal combat because the risks to the decision maker by that expansion are reduced or negated by geographic distance.  A drone targeting operation may be carried out at a base in Nevada, but the explosion happens half the world away in the middle east. Moral hazard occurs because decision makers do not bear the full or even traditional cost or risk of their decisions to blow someone up thousands of miles away.  The seeming ease of these military operations add a second vector of moral hazard, by incentivizing the expansions of war zones.  Taking human decision-making and allowable discretion under the Army Field Manual out of Standard Operating Practice and instead making those killing targets subject to AI and automatization preempts a soldier’s ordinary prerogative to disobey an unlawful targeting.  This automatization of killing and targeting decisions outside of human oversight increases moral hazard in these weaponized drone systems.
     Other ways drone warfare depersonalizes and dehumanizes monstrous decisions to explode human beings from the clouds (or from the sea):  the use of weaponized drones lowers the threshold for committing deadly violence.  Drone platforms promote secrecy, increase fear in isolated and marginal foreign communities, and change the culture and the spirituality of those communities through constant skyward surveillance. Zubair Rehman, a 13-year old Pakistani said 5 years ago, “I no longer love blue skies. I prefer grey skies. The drones don’t fly when the skies are grey."[1a] Now the drones fly even when the sky is overcast.

II.                   Diplomatic/Legal arguments against employing weaponized drones

We’ve already considered that weaponized drone platforms lead to the moral hazard of enticing military and clandestine services to expand battlefield zones outside of existing theaters and even national borders.  This expansion of battlefield operations infringes on traditional diplomatic means to contain the expansion of war zones.
More distressing are the ways that weaponized drones are being deployed in ways that violate international law. Legal scholar Marjorie Cohn, contributor to Drones and Targeted Killing: Legal, Moral, and Geopolitical Issues, notes that the traditional targeting of suspicious activities by drone-enabled surveillance is now being replaced by grossly broad targeting of men of military age, which are termed “signature strikes.”
These signature strikes violate the “principle of distinction” which under international humanitarian law governing the legal use of force in an armed conflict, belligerents must distinguish between combatants and civilians.  There are at least three humanitarian and legal objections to signature strikes.  First, the technology of facial recognition of potential combatants is biased against darker skin.  Brown- and black-skinned individuals have different shadowing characteristics compared with lighter skinned individuals, making the facial recognition technology less discriminating inside the former groups.  It is a simple, but immoral, operational move to therefore  begin to target all men of military age in dark-skinned populations rather than awaiting conclusive identification of a known combatant.  This principle of distinction becomes routinely violated.  As of 2013, for which we have the last government documentation (as the U.S. government has moved toward increasing non-transparency and non-accountability in the drone warfare operational programs), Sen. Lindsey Graham noted that 90% of drone targeting were civilians, out of a total at the time of 4700.
While Google’s Project Maven in development with the Department of Defense has been put on seeming hiatus, its application of Artificial Intelligence to automate facial recognition with the trigger to launch a kill strike against that face—the person—advances the potential for increasingly gross violations of the principle of distinction.
Signature strikes have also been justified as reprisal for past terroristic activity, and as a pre-emptive necessity to prevent further loss of American life.  Both reprisal and preemption violate international law. Although traditional international law required there to be “an imminent danger of attack” before preemption would be permissible, the George W. Bush administration argued in its 2002 National Security Strategy (NSS) that the United States “must adapt the concept of imminent threat to the capabilities and objectives of today’s adversaries.” It contends that “[t]he greater the threat, the greater is the risk of inaction—and the more compelling the case for taking anticipatory action to defend ourselves, even if uncertainty remains as to the time and place of the enemy’s attack.”[3]
“A state seeking to exercise [pre-emptive] force in self-defense would need to demonstrate necessity [--] to demonstrate that the ‘necessity of that self-defense is instant, overwhelming, and leaving no choice of means, and no moment of deliberation.’ In other words, the state would need to show that the use of force by the other state was imminent and that there was essentially nothing but forcible action that would forestall such attack.”[4] Yet just this demonstration of “necessity” has been forgone by recent US administrations and their military applications of weaponized drones.
A second international legal convention requires the state using force in self-defense is obliged to respond in a manner proportionate to the threat.  Yet last week, President Trump stated that he considers rock throwers at US forces to be employing a threat equivalent to shooting a gun or rifle at those forces.[5]  This is a disproportionate response to the threat, and any application of a targeted drone weapon strike that responds to a minor threat with a killing action violates the principle of proportionality.  The current American administration seems ready to violate this principle as it expands CIA and military drone strikes around the world, including expansion in the Middle East and into African theaters. If the U.S. or a proxy ally such as an African warlord or in Palestine applies force in self-defense, it would then be obliged to respond in a manner proportionate to the threat.  Targeting stone-throwing youth with a killing action is a war crime as it violates the principle of proportionality.  The technological innovations enabled by drone-delivered weaponry further reduces the inhibitions on military forces to maintain the principle of proportionality and disestablishes accountability to these legal standards by transferring process from a human chain of command to an automated system.
A third violation of international law engaged by the development and expansion of weaponized drone systems is the violation of presumption of innocence under the Geneva Convention to which the U.S. is signatory.  Any targeting of families (as in the obliteration of wedding parties reported in Yemen and Pakistan by allied drone strikes) or innocent male or female civilians of military ages based on the principle of preemption violates the presumption of innocence. American battlefield policy has moved from demonstrating “necessity” to kill a drone-surveilled target, and thus relaxes the standard for demonstrating hostility and intent to kill in its targets. The Trump administration has recently pledged to target the families of “terrorists” by drone warfare, which is a war crime.
As we’ve noted, drones promote warfare at expense of diplomacy by expanding war zones.  Use of drones in countries such as Pakistan and Yemen also delegitimize those governments that allow US freedom of drone operations, both targeted surveillance and killing. Moreover, the effects of the weaponized drone program are not transparent to Constitutional and public oversight, President Trump has eliminated justification of “imminent threat” in the program’s targeting. The 2018 Authorization to Use Military Force (AUMF) has increased classification of enemies subject to Drone targeting,  has negated necessity of determining “near certainty” regarding classifications, and has eliminated as the first priority the capture of hostile combatants (vs. killing them from the sky), again violating the Geneva Convention.

III.                 Additional objections on religious and justice grounds to weaponized drones
Drone warfare enhances human sinfulness and tendency to lethal tyranny. Justice issues indicated by drone warfare include the fact that drone warfare is used primarily against poorer countries--and against marginalized and indigenous groups within those nations.  It is worth repeating that the technology involved in facial recognition discriminates against black and brown skins because the shadowing on those faces are less resolvable by drone optics filtered through the atmosphere at elevated altitudes.
I also point out that Drone Warfare violates the image of God endowed to all humans by this discrimination, as well by the reduction of the human functionings of freedom and mobility within drone-surveilled and terrorized populations.  That immobilization brings about a disconnection with natural creation compared with traditional cultural adaptations--and compared with richer populations not yet surveilled and terrorized from the sky.
Drone warfare violates the Gospel when it expands war operations to non-combatants and areas.  President Trump has claimed authority under Article 2 of the 2001 Authorization to Use Military Force (AUMF) to conduct hostilities regardless of geography (through AUMF definition of who is constituted  a “terrorist.”)   Additionally, the Talmud and Torah of the Jewish tradition requires gathering information on your enemies' intent to attack you before engaging an attack against them, supporting the Just Use of Force tradition in Christianity and modern principles of legality.

IV.                Pragmatic objections to Drone warfare
The 2018 AUMF expanded the clandestine services use of and role in militarized and weaponized drone operations.  The CIA, previously prohibited from operations employing drone-guided killing, is now engaging in drone operations both in declared war zones and outside, such as in regions in Africa.  While the Department of Defense must account for casualties in war, including those incurred as a result of drone killing and injury, the CIA is exempted from this accounting of results to Congress and to the public. Since the George W. Bush administration concluded, later administrations employing this AUMF expansion have increased civilian casualties by a multiple of 80. Trump eased restrictions in Somalia (5/30/17) against civilian targeting, including of non-combatant family members of designated enemies.
Drone warfare technologies and infrastructures are not less expensive than conventional battlefield tactics, though they are becoming less so with continued deployment and experimentation. And we are warranted in suspecting that eventually what will be used against enemies will be used in US by its enemies--by terrorists (such as suggested by security breaches illustrated in overfights of French nuclear power plants [6]), by criminals and drug cartels, and by the expansion of its technologies into domestic militarized policing. It is inevitable there will be blowback of drone weaponry against U.S., though Lisa Ling argues that highest layer of Internet is controlled by U.S. military concerns which postpones some of this potential for blowback.
Weaponized drones are subject to unforeseeable technological malfunctions. Ling claims they are not hackable because of the military’s control of internet systems involved, but others claim that weaponizing Big Data with A.I. (such as was [and IS?] underway at Google’s Project Maven) suggests the targeting by metadata will increase false positives and broaden the pervasive risks of these technologies domestically and abroad. Recent data suggests that 99% of AI identifications are false positives.
Another pragmatic objection to Drone Weaponization is its environmental costs and effects.  As the technology becomes more miniaturized and cheaper, drones become a throw away asset with material pollution of common lands, water, and air resources a result.
Weaponizing drones is part of the process of globalizing warfare. There are currently no multilateral  rules governing their application. They are relatively easy to deploy outside war zones and to sovereign countries not involved with hostilities with the US and/or its allies. The globalization of warfare includes the weaponizing of more and more technologies and the expansion of the application of lethal force throughout the globe.  This globalization and expansion of weaponization founded in the early application of deadly drones brings about a dystopian, Hobbesian vision of unlimited, ongoing, and increasingly deadly, widespread, and chaotic battles.

V.                  What Can Be Done? Recommendations for political action and citizen resistance

1.            Better protection for whistleblowers, per Lisa Ling, including justice for Reality Winner who is incarcerated for whistleblowing. Whistleblowers are the public’s only viable way to hold this super-secretive and expansionist program accountable.
2.            Better accounting for casualties, esp. non-combatants, universally applied to all government and clandestine agencies.
3.            Develop international legal structure and rules: Ban autonomous killer drones
4.            Don’t deploy lethal drones outside of warzones
5.            In developing rules for engagement: Recognize that drones will be used against U.S.—including domestically
6.            Reducing use of drones reduces propaganda applied for terrorist recruitment
7.            “Whatsoever you do, you do to the least of my brothers.”  Protect the vulnerable: do not shift risks from soldiers to civilians
8.            Anticipate how robots will be used in future, not just in past
9.           Write to Congress to roll back the 2018 AUMF (Sens. Corker/Caine sponsors):
                a. Which included no limitations on hostilities directed against Yemen, Libya, Lebanon, Afg, Iraq, Syria
                b. President can add countries with secret information/authorization, just needs to assert “terrorist action”
                c. no expiration date, subject to 2/3 congressional veto
                d. Presumes President has authority to act—reducing oversight and accountability
                e. violates U.N. Charter
10.  Repeal 2001 AUMF (per Rep. Barbara Lee):
                a. Write to congress
11.          Work politically for and institute a cabinet level “Department of Peacebuilding” (Lee) that can act as a counter to the vast military-industrial-clandestine vested interests in government which seek to resolve all diplomatic dilemmas primarily through lethal force.
12.         Search Wikipedia “Department of Defense contractors” for a list of involved multinational corporations per Lisa Ling to boycott or divest from the producers of the hardware and software.
13.          See the heralded documentary National Bird (available on Netflix and elsewhere) which features Lisa Ling, and which the Washington Post reviewed as “artful, profoundly unsettling.”
14.          Join Interfaith Network on Drone Warfare on Facebook and/or Twitter to include their information releases and calls for action in your regular newsfeeds.



[1] Unless where otherwise noted, the factual assertions in this report were presented at the San Francisco Bay Area Interfaith Conference on Drone Warfare held at the Pacific School of Religion Chapel, Berkeley, CA on Saturday, April 28, 2018 from 10 am to 4 pm. Speakers included:
-Marjorie Cohn, professor emerita at Thomas Jefferson School of Law. The former president of the National Lawyers Guild and a criminal defense attorney, legal scholar, political analyst and social critic.
-Richard Killmer, Executive Director of Interfaith Network on Drone Warfare, formerly ED of the National Religious Campaign Against Torture
-Professor Maryann Cusimano Love, Catholic University (DC) and a principal of US State Department Working Group on religion and diplomacy.
-Rep. Barbara Lee (D. Oakland)
-Lisa Ling, former technical sergeant in the U.S. Air Force.

[1a] Abad-Santos, Alexander. “This 13-Year-Old Is Scared When the Sky Is Blue Because of Our Drones.” The Atlantic. Last modified October 29, 2013. Accessed November 2, 2018. https://www.theatlantic.com/politics/archive/2013/10/saddest-words-congresss-briefing-drone-strikes/354548/.

[2] Koenig, Harold G., Nagy A. Youssef, Donna Ames, John P. Oliver, Ellen J. Teng, Kerry Haynes, Zachary D. Erickson, et al. “Moral Injury and Religiosity in US Veterans With Posttraumatic Stress Disorder Symptoms.” The Journal of Nervous and Mental Disease 206, no. 5 (May 2018): 325–331.  https://www.ncbi.nlm.nih.gov/pubmed/29494381 accessed 11/2/18.

[3] Arend, Anthony Clark. “International Law and the Preemptive Use of Military Force.”
The Center for Strategic and International Studies and the Massachusetts Institute of Technology. The Washington Quarterly 26 (2003): 89–103. 

[4] Ibid

[5] https://www.cnn.com/2018/11/02/us/officials-dismiss-shooting-rock-throwing-migrants-trump-invs/index.html

[6] https://www.nytimes.com/2014/11/04/world/europe/unidentified-drones-are-spotted-above-french-nuclear-plants.html  More recently: https://abcnews.go.com/International/greenpeace-intentionally-crashes-drone-french-nuclear-power-plant/story?id=56343027



Friday, October 5, 2018

Theological Perspectives on Excess Greenhouse Gas Emissions


Theological Perspectives on Excess Greenhouse Gas Emissions 
Rev. Douglas Olds
(all rights reserved)
5 October 2018

Isaiah 44.9 All who make idols are nothing, and the things they delight in do not profit; their witnesses neither see nor know. And so they will be put to shame. 10 Who would fashion a god or cast an image that can do no good? 11 Look, all its devotees shall be put to shame; the artisans too are merely human. Let them all assemble, let them stand up; they shall be terrified, they shall all be put to shame.
12 The ironsmith fashions it and works it over the coals, shaping it with hammers, and forging it with his strong arm; he becomes hungry and his strength fails, he drinks no water and is faint. 13 The carpenter stretches a line, marks it out with a stylus, fashions it with planes, and marks it with a compass; he makes it in human form, with human beauty, to be set up in a shrine. 14 He cuts down cedars or chooses a holm tree or an oak and lets it grow strong among the trees of the forest. He plants a cedar and the rain nourishes it. 15 Then it can be used as fuel. Part of it he takes and warms himself; he kindles a fire and bakes bread. Then he makes a god and worships it, makes it a carved image and bows down before it. 16 Half of it he burns in the fire; over this half he roasts meat, eats it and is satisfied. He also warms himself and says, “Ah, I am warm, I can feel the fire!” 17 The rest of it he makes into a god, his idol, bows down to it and worships it; he prays to it and says, “Save me, for you are my god!”
18 They do not know, nor do they comprehend; for their eyes are shut, so that they cannot see, and their minds as well, so that they cannot understand. 19 No one considers, nor is there knowledge or discernment to say, “Half of it I burned in the fire; I also baked bread on its coals, I roasted meat and have eaten. Now shall I make the rest of it an abomination? Shall I fall down before a block of wood?” 20 He feeds on ashes; a deluded mind has led him astray, and he cannot save himself or say, “Is not this thing in my right hand a fraud?”

--The Holy Bible: New Revised Standard Version. (1989). (Is 44:9–20). Nashville: Thomas Nelson Publishers.


Alienation is humankind’s greatest existential problem--alienation from God, from nature, from society, of the human soul from the human body.  Because of alienation, humankind struggles with feelings of insecurity and insufficiency.  In their idolatrous desire to become like gods, Adam and Eve as the mythological representatives of fallen human nature misapply their freedom in what they misconstrue as capricious and chaotic nature—nature perceived at times graciously fecund or punitively hostile.  This psychological dualism leads humanity through history to fantasize looming, recurrent scarcities and consequently to build stores of hoarded goods and commodities to serve as material security. Alienation stimulates Adam and Eve’s modern human heirs to pursue a destructive environmental ethic of hoarding and extractive exploitation of resources unbounded by concerns of future generations, marginalized groups, indigenous peoples with historical land tenure, and other species.

The atmosphere is a fundamental creation of God for the flourishing of human and non-human life. Carbon loading of the atmosphere from human activity threatens to cause (additional) catastrophic environmental degradation, social upheaval, extinctions, and unjust distribution of costs and privation from climate and ecological change.  In terms of God’s justice and humanity’s mission for global creation care (Gen 2.9-15), Christians have a special call to reduce the carbon emissions from their economic and householding activities. 

Yet attempts to ground an environmental ethic in God’s directive to Adam in Genesis are notoriously hampered by conflicting or non-reconciled witnesses: for humanity to have dominion over (Gen. 1.28) or to maintain care of Creation as trustees (Gen 2.15).  This conflict between humanity’s prerogatives over and within nature suggests the anthropological split of body and soul (Waetjen 2018[1]) narrated in the primeval history of Genesis. From his Native American perspective, Tinker (2009) grounds environmental ethics in a recovery of the primacy of the doctrine of the Creator that redirects humanity’s focus onto nature’s balance. Tinker criticizes the Church’s primary emphasis on the Fall of humanity and consequent need for redemption because it subordinates nature to the psycho-historical narrative of humanity’s search for security. This subordination suggests that humankind is primarily alienated from self and only derivatively, at most, from natural Creation and its balances and harmonies.

Whereas nature is endowed with resources and environmental capacities that could deliver material sufficiency to all, post-reformation Western Civilization has grounded its political economy on satisfying unmediated appetites on those most willing and able to pay--appetites that neither limit themselves to the Creator’s intent for nature nor for the needs for sharing by marginalized peoples and future generations. The result is rampant injustices: gender injustice, racial injustice, class injustice, and intergenerational injustice in the contemporary distribution of benefits and costs of the carbon-intensive economy.  The Western economy of promoting combustion-fueled material growth to satisfy the private preference of wealth weighted by ability to pay has created a society in conflict with Jesus’s gospel of the kingdom of God.  From the perspective of the Global South, the Accra Confession (2004)[2] asserts that the “whole Creation is groaning” (Ro. 8.22) under the weight of colonial injustices and environmental imbalances derived from an economy that meets insatiable desires by Western wealthy for the satisfaction of their unjustified, private, and autonomous preferences.

Specifically, Western political economies based on rising levels of carbon combustion are idolatrous as illustrated in the parodic account of Deutero-Isaiah (Watts 2005[3], Holter 1995[4]). It is often alleged that there is no Biblical analogy to apply to the issue of Global Warming and Climate Injustice, so that secular ethical foundations must be developed.  However, to my knowledge and research, Isaiah 44.9-20 has yet to be applied to context of combustible resources, the unbounded  and unsustainable scale of which is the root of the Greenhouse Effect.  In that account, the idol maker diverts combustible resources away from their Biblical function-- utilitarian sufficiency for personal warming and cooking--toward the creation of idols.  Following the strand of the Biblical witness condemning idolatry from the Pentateuch through the Prophets to the visions of luxurious consumption in Rev. 17-19, the charge of idolatry in the scale and mis-allocation of carbon fuel stocks can be applied to contemporary Western society.

Idolatry  God’s violates God's primary commandment (Ex 20.3) and invokes God's protological curse (Dt 27.15).   Humanity that pursues a society heedless of the misuse of combustible fuels engages in the most foundational sin against the Creator, and assaults God’s atmospheric mover (Gen 1.2), the Holy ruach (Boff 2015;[5] Wallace 1996[6]).  In idolatry, the alienated human agent considers himself the solipsistic center of his environment. To the extent they are both willing to pay and able to pay, agents such as these have collectivized to design an economic system of unhindered material growth to deliver luxuries to themselves rather than delivering capabilities for universal human flourishings (Nussbaum 2008[7]) or sufficient primary goods to the least advantaged (Rawls 1971[8]). Increasing greenhouse gas concentrations in the atmosphere is a result of this idolatrous system.

Despite its idolatrous turn toward a Kingdom of Oil (Robb 2010)[9], humanity is not the sole arbiter of its appreciation or use.  Psalm 104 portrays the creation of the natural world absent human intervention and management as it valorizes distinct elements of the natural, non-human world as complete wholeness and beauty--apart from human beings.  David both in his wilderness exile and in the psalms attributed to him demonstrates an awareness of the sacredness of nature—not only hierarchical but reciprocal and horizontal. In Psalm 148, the created animals of the world praise God.

In addition to the grave transgression against God in its idolatry, the modern society of the Global Northwest incurs a carbon debt to future generations and to unjustly burdened populations and groups when it puts out greenhouse gases above the capacity of the atmosphere to act as an absorptive sink.  The Old Testament debt code that an insurrectionist, liberationist Jesus advances (Robb 2010) gives additional warrant for an atmospheric care ethic that distributes costs and benefits fairly and allocates equal weight to future generations’ need for nature’s balances and harmony. The Debt Code’s Jubilee provides a Biblical vision for a grand, global reckoning of debts—climate and financial—if humanity can rise above its private alienations to reconcile with others, with God, and with its natural milieu--and become aware of its responsibility to build the Kingdom of God.






[1] Herman Waetjen, “American Identity Politics as a Challenge to the Flawed Religions of the Book,” 2018.
[2] World Communion of Reformed Churches, “The Accra Confession” (2004), accessed October 5, 2018, http://wcrc.ch/accra/the-accra-confession.
[3] John D. W. Watts, Isaiah 34–66, 2nd ed., Word Biblical Commentary 25 (Nashville: Thomas Nelson, 2005).
[4] Knut Holter, Second Isaiah’s Idol-Fabricaton Passages, Beiträge zur biblischen Exegese und Theologie Bd. 28 (Frankfurt am Main; New York: P. Lang, 1995).
[5] Leonardo Boff, Come, Holy Spirit: Inner Fire, Giver of Life, and Comforter of the Poor (Maryknoll, New York: Orbis Books, 2015).
[6] Mark I. Wallace, Fragments of the Spirit: Nature, Violence, and the Renewal of Creation (New York: Continuum, 1996).
[7] Martha Craven Nussbaum, Women and Human Development: The Capabilities Approach, The John Robert Seeley Lectures 3 (Cambridge: Cambridge Univ. Press, 2008).
[8] John Rawls, A Theory of Justice (Cambridge, Mass: Belknap Press of Harvard University Press, 1971).
[9] Carol Wind Robb, Sun, Soil, Spirit: Biblical Ethics and Climate Change (Minneapolis: Fortress Press, 2010).

Sunday, December 31, 2017

6 December 2017

(Public) Editor
The New York Times
620 Eighth Avenue
New York, NY, 10018

Dear Ladies and Gentlemen,

The New York Times recently published an op-ed from John Yoo, the author of the George W. Bush administration’s interrogation memos while an official in Bush’s Justice Department. Yoo -- who should have stood trial for war crimes -- was given a platform on October 31, 2017 NYT op-ed page (https://www.nytimes.com/2017/10/31/opinion/trump-pardon-manafort.html?_r=0) to opine whether or not to fire Robert Mueller.

We believe that the NYT's endorsement of Yoo as an opinion leader was politically and ethically inappropriate, identifying him in the bio at the end of the column not as the author of the repugnant Justice Department memos that justified waterboarding and other illegal methods of interrogation, but benignly as a law professor at the University of California at Berkeley, a scholar at the American Enterprise Institute, and an authority on power.  This biased and amnesiac identification is a misapplication of the public trust and is why your paper still needs a Public Editor.

We further believe that the NYT displays a moral blindness about corrupted functionaries like Yoo. David Talbot notes, “War criminals like Yoo, along with other warmongers from the Bush and Obama eras, dominate newspaper op-ed pages and TV news channels and even public radio stations. They are held up as the sane alternative” to Trump and his people.

We attest that it is critically important for healthy democracy to remind its media gatekeepers like the NYT: there is nothing "distinguished" or “civilized” about John Yoo. His opinions about politics and ethics -- even when given a place in the New York Times – disguise a history that is corrupted and coarsening.  The taint of corruption adheres to the Times when its editorial forum suggests not only respectability of Yoo, but also commits to an ongoing publicity of depraved gravitas. Our nation's use of torture has degraded victims, perpetrators, and policy makers, and has damaged the integrity of our nation.  Men like Yoo do not merit a place in the pages of the New York Times so long as their operations inside our republic continue bearing rotten fruit.


Respectfully yours,



Rev. Douglas Olds,  et al
Anti-Torture Team
First Presbyterian Church
72 Kensington Road

San Anselmo, CA 94960

Tuesday, July 11, 2017

FESTIVE LOVE

FESTIVE LOVE

Rev. Douglas Olds

Summer of Love Sermon Series

First Presbyterian Church of San Anselmo (CA)

16 July 2017


Song of Songs 2.8-17
The voice of my beloved! Look, he comes,
leaping upon the mountains,
bounding over the hills.
9My beloved is like a gazelle
or a young stag.
Look, there he stands
behind our wall,
gazing in at the windows,
looking through the lattice.
10My beloved speaks and says to me:
“Arise, my love, my fair one,
and come away;
11for now the winter is past,
the rain is over and gone.
12The flowers appear on the earth;
the time of singing has come,
and the voice of the turtledove
is heard in our land.
13The fig tree puts forth its figs,
and the vines are in blossom;
they give forth fragrance.
Arise, my love, my fair one,
and come away.
14O my dove, in the clefts of the rock,
in the covert of the cliff,
let me see your face,
let me hear your voice;
for your voice is sweet,
and your face is lovely.
15Catch us the foxes,
the little foxes,
that ruin the vineyards—
for our vineyards are in blossom.”
16My beloved is mine and I am his;
he pastures his flock among the lilies.
17Until the day breathes
and the shadows flee,
turn, my beloved, be like a gazelle

or a young stag on the cleft mountains.


Let's go back fifty years. 1967's mind-bending summer came after winters of discontent.  Discontent with the status quo, discontent with the national security state. Discontent with the church and economic establishment.  Nationally, groups were experimenting with social change. With its crowds of playful, skateboarding, face-painted hippies and slogan of “music, love and flowers", San Francisco drew crowds trying out peacemaking, play, and obliterated boundaries. The ongoing Vietnam War was a border war on a global scale, and the war's protesters presented themselves in the Summer of Love by an explicitly political context. Presenting themselves as patriotic “Volunteers,” they urged Americans to “tear down the walls” so that “we can be together.”[i]

On the other hand, I was an 8-year-old in Michigan where there was an opposed experiment toward social change: by violence—in what were called "race riots" in Detroit and in my hometown of Grand Rapids. Returning late one night from Expo '67 in Canada, my family's station wagon was stopped by shotgun wielding police. They demanded of my father why we were breaking curfew enacted to combat local rioting and arson. 

I was young so didn't participate immediately in either experiment with social change, yet unknowingly that summer was born in my soul.  From these small dreams in the summer of 1967, my older peers began to try out a civilization with love as its foundation.  Practitioners in personal liberation let their love live as if all were watching, and lived as if their love could create primeval nature anew, could bring down boundaries, lived out in a delirious festival of live and let live, personal liberation, and playful passion.

Ira Chernus writes that "The psychedelic rock shows, light shows, and posters were all meant to turn life into that single swirling stream, dissolving every imaginable boundary line, and so teaching that reality itself is just such a stream. To quote the nineteenth-century poet Walt Whitman (as so many did [that summer]), let yourself be “loos’d of limits and imaginary lines” and “you are henceforth secure, whatever comes or goes.”[ii] In this, the seekers accepted the "Be-In" with its traditional Christian emphasis of a divinely-ordained, benign order to the universe.

However by 1967, young "people had gotten tired of the austerities of Christian discipline and the misanthropy of the [church’s] Doctrine of Original Sin."[iii] Indeed, Original Sin found no place in the reunited Presbyterian Church’s Confession of 1967—a Confession that could warrant its own sermon regarding the heady days of that time.  The environmental crisis was a foremost theme in the Confession of 1967, like for the seekers in the Summer of Love.

By a dream of a civilization founded on love, the young in San Francisco "dramatized for themselves a world that never knew Original Sin, and so still existed in a state of original blessing. In that imagined world it was no sin to ‘dance, sing, feast, make music, and love.’”[iv]  They reconnoitered a new Renaissance hand in hand with Spirit and nature, to set up a counter to the puritanism that runs deep in American society which accepted environmental degradation as a consequence of the Fall of humankind from grace.

Yet the Summer of Love’s attempts at a new civilization of unbounded love "accepted the inevitability of insecurity, the truth that in the stream of life, the next moment is always as unpredictable as it is uncontrollable."[v]  It was an attempt to recapture both responsibility and innocence. Theologically the era had much to do with our churches recapturing the doctrine of humans universally being made in the image of God, and therefore primevally good.//

Our text this morning suggests the same desire for a liberating, festive love, and a pristine time before the fall of original sin. The Song of Song is scripture’s most delirious and at times psychedelic ode to sexual and playful love set in nature:
  
Song 6. 4 You are beautiful as Tirzah, my love…
    5Turn away your eyes from me,
    for they overwhelm me!
    Your hair is like a flock of goats,
[streaming] down the slopes of Gilead.
    6Your teeth are like a flock of ewes,
    that have come up from the washing;
    all of them bear twins,
    and not one among them is bereaved.
    7Your cheeks are like halves of a pomegranate…

…and so it goes, suggesting a surrealistic fascination with the loved one--a psychedelic blending of desire and nature. This is an exploration of what it means to be made in the image of God.

The Song of Songs (also known as the Song of Solomon) has been a curiosity to Biblical readers for millennia.  There is no direct mention of God (save 8.6), and its unabashed sexuality and forward female voice were elided by ancient ascetics and later churchmen.  In order to downplay the physicality and bring forward theology, premodern commentators primarily read the Song as allegory.  That is, the Song of Songs is read as a love poem between Israel’s God and the people, or later, Christ’s love for his church. 

In contrast with an allegorical reading, modern interpreters have tended to recover the Song’s historical sense.  It is read now as a literal poem of sexual expression and longing for the garden.  Our friend Annette Schellenberg formerly at San Francisco Theological Seminary proposed that the Song of Songs was a performed drama at ancient Jewish festivals.  If this is the appropriate reading, we may note the Garden metaphors and images, so that God, even if unnamed, might be approving of this mutuality and physical desire for egalitarian closeness that harkens back to the creation of Eden and the male and female Adam and Eve.  Unlike in the rest of the Old Testament where sexuality is linked with the need for posterity and procreation, in both the pre-fall Eden and in the Song of Songs, physical closeness and mutuality between the sexes is idealized in and for itself.

The woman’s love is not something to be taken nor even earned—it is given freely, mutually.  It is a message for our current age of taking advantage or commercializing love for sex.

The Song of Songs dramatizes physical flourishing and mutuality of an idealized community—a lush primeval Garden outfitted by the Creator for the freely chosen enjoyment of its denizens. The Song of Songs reenacts this innocent and childlike delight in the Creation where sex is unencumbered by violence, commerce, coercion, manipulation or one-sidedness. 

The Song of Songs’ desire is not a modern eroticism.  It is mutual, other-directed, and not narcissistic. The Song's desire is the desire for the God-given qualities of the lover.  The metaphors of creation and of peaceful and harmonious communal life in the Garden thus locate the desire in God’s peace and wholeness.  Reading the Song of Songs has us meditate on the lovers’ desire for noble qualities in the other—what is God-given--and not on some base qualities or shallow characteristics.

There is no sense of that modern affliction, narcissism, in view of the Song of Songs. Narcissism is concerned with fulfilling the self's objectives.  At one point, the lover notes the object of her affection likewise desires her.  But she shows no inordinate thrill at this prospect, other than idealizing the mutuality of desire, clearly God’s intention for love.

So much of modern erotic desire fulfills the narcissist’s craving.  The movie Jerry Maguire had the line, “you complete me.”  The narcissist’s desire is on personal fulfillment, the “You complete me” which is not in view in the Song of Songs. Seeing myself in the lover's eyes is not in view of the Song of Songs. Concerned with commerce and market relationships of supply and demand, the modern Don Juan narcissist commercializes sex and derives self-worth from a bevy of lovers admiring his sexual "fitness."

The Song of Songs does not have such commercial or market aspects to sexuality.  The woman is not given in marriage by her parents, but freely chooses her beloved. We indeed encounter an ancient’s understanding of what erotic love is inside a Garden of beauty and sufficiency (which is not to say glut or hoard).  And in that ideal Garden space, love is other directed, playful, and mutual.  This is a world in which marriage's highest values are loyalty and care taking, not personal fulfillment or the self's private happiness.  Such a love mirrors the divine love, the ideal desire for what is beautiful, elegant, and good.

The Love desire in the Song of Songs might therefore be seen as an invitation by God to Israel to be created anew by love and then take part in further new creation through it. It is the love shown by the woman who poured pure nard on Jesus’ feet, unconcerned with its scarcity, unconcerned with its interpretation by onlookers.  It is lavish and sensual, a Garden-pruning act readied by virtuous servant-love. It brings harmony and solidarity to the family, neighborhood, and nation.

In the Song of Songs, we hear the invitation to come into such a garden of new creation: “Arise, my love, my fair one, and come away; for now the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come.”

Come, dear ones, into a world of grace! This world has transformative power in relationships, in nature, and in creation. However grim things may have been in seasons past, winter will yield to spring, [degradation to flourishing, suffering to joy]. The rain will go, flowers will appear, and the season of glad songs will arrive at last.

Who does not know the joy of the end of winter? People shed their heavy coats and scarves, trading them in on shorts and flip-flops. Gratefully they gather on college campuses or in public parks to enjoy a picnic…in the sun, listening to music from the park stage, pretending not to notice as lovers kiss, turning to catch a glimpse of a game of Frisbee from the corner of their eyes. In such a [summer], love delights and explodes in [a boundless stream of] playfulness.

Indian theologian K. P. Aleaz [suggests], “God starts the play, with God as the starting point and then proceeds to [the Garden] creation. Humans, on the other hand, start the play in creation and then proceed to God. Both meet by play[ing in the Garden]. The connecting [movement between God and human] is play.”

In today’s passage from the Song of [Songs], [festive] love and playfulness are profoundly integrated with all of life’s realities. Even when love is frozen, hurricanes devastate…,or [withering climate change is in on the horizon], God’s love for creation and creation’s interplay with God explodes and blossoms anew. God’s grace transforms the world, even as the grace of the world transforms God. Playful grace causes all kinds of metamorphoses to take place.[vi]

These metamorphoses proceed when we alter our landscapes of violence and apathy with festive love of neighbor. The Bible, like our seekers from 1967, has the deep ethical trajectory to make love and not war. Violence and playfulness are opposed. //

As a postscript to Detroit’s 1967 “racial unrest:” by the Summer of 1968 it avoided a recrudescence of violence by being brought together in the World Series run of its baseball team Tigers. The Detroit Tigers’ success brought neighbors together in a way that avoided other city and police riots after the assassination of Martin Luther King, Jr. This was festive love on a city level.  People could sense the garden in the play of the ballpark.  Detroiters broke down the borders between neighborhoods and took up the spirit of the Summer of Love.

The Song of Songs is telling us that when lovers are happy, the community flourishes in the guidance of its God. God, who created the Garden, invites us to complete the Garden by our love and not by our oppression. Crosby, Stills, Nash and Young sang at the time: “We got to get ourselves back to the Garden.”  God has put it in our hands to restore the garden. We finish God’s Good Garden by combating coercion, climate change, injustice, and apathetic destruction of life.  This coheres with what the seekers of 1967 were experimenting.

Don’t look for someone or something to complete you—to take away your hard-wiring for suffering.  Look instead for someone you can love completely and can help you build God's world! This is the kind of love in view in the Song of Songs and for the adored in Psalm 45. May we all be privileged to glimpse this festive, selfless love from our lover and in our neighborhoods. Imagine a world that could be, even though those in power insist such a world is both impossible and undesirable. Instead, we all have the grace to reach toward a festive love, garden world. Let us take up anew the vanguard of the Summer of Love with playfulness and without narcissism's self-regard. 

Let it be so for you and me. 



[i] Ira Chernus, The Summer of Love Had the Right Idea: Tear Down Those Walls So We Can Be Together, Alternet June 19, 2017. http://www.alternet.org/human-rights/psychedelic-spin-national-security accessed 27 June 2017.
[ii] Ibid.
[iii] Ibid.
[iv] Ibid.
[v] Ibid.
[vi] Henry-Crowe, S. T. (2009). Pastoral Perspective on Song of Solomon 2:8–13. In D. L. Bartlett & B. B. Taylor (Eds.), Feasting on the Word: Preaching the Revised Common Lectionary: Year B (Vol. 4, p. 4). Louisville, KY: Westminster John Knox Press.