Psalm 73

God is truly good to Israel, to those whose heart is pure. (73:1)

I am completely uncomfortable with the notion that God acts better towards Israel than other peoples or religions. Therefore, I read the second half of this verse as an important qualification of the first half of the verse.

In good Biblical poetic form, the second strophe restates the first, but adds something. We can see this more clearly if we write out the verse fully:

“God is truly good to Israel. God is truly good to those whose heart is pure.”

There are two ways of reading this verse. Either the poet is defining Israel as those whose hearts are pure, or God is good only to those among Israel who have pure hearts.

It is impossible, in my opinion, to define any ethnic, religious, social, or national group as a whole as all sharing a single characteristic. Human free will being what it is, it is not possible for a group of people to be united in an attribute (such as being pure of heart) unless a violation of that standards means automatic disqualification from the group. Since “Israel” is a designation that transcends disobedience to God, it cannot be that all members of the group “Israel” are pure of heart.

Therefore, it must be the case that the quality of pureness of heart is a limiting factor. God is not automatically good to all of Israel. Rather, God is only good to those whose heart – actions, thoughts, intentions – are pure.

I suggest that those whose actions, thoughts, and intentions are directed solely to good and noble deeds and purposes will be likely to accept and overcome with equanimity the obstacles that life places in their path. The ability to find good and blessing within evil was an admirable quality of Job. It need not be a naive Pollyannaish outlook, but rather both a sincere acknowledgment of difficulty and a desire to find some good coming from or associated with the bad.

James Monroe

When James Monroe became president, the Federalist party, that of Presidents Washington and Adams, Treasury Secretary Alexander Hamilton, and Supreme Court Chief Justice John Marshall, which believed in a strong Federal government and a strong, almost royal, executive, and close ties to Great Britain, was dead. The Republican party (no relationship to today’s Republican party), which believed in States’ rights, a weak Federal government and executive, and close ties to the revolutionary republic of France, reigned supreme. It is worth noting, however, that Monroe continued Madison’s movement of the Republican party closer to the center of the political spectrum. The White House was significantly more formal than it was during Jefferson’s presidency, and while consolidating the United States’ control over a swatch of North America from the Atlantic to the Pacific, he expanded the power of the Presidency considerably.

Monroe was elected to a second term virtually unopposed. Were it not for one electoral vote for John Quincy Adams, he would have been the second president (after Washington) to have been elected unanimously by the electoral college. We think that the lack of organized opposition would guarantee his ability to get things done. This was not the case. In Monroe’s second term, his cabinet members and congressional leaders were more interested in pursuing their own political agenda than in working with their president. For example, according to Harlow Giles Unger, author of “The Last Founding Father,” Madison’s Treasury Secretary, William Crawford, deliberately misreported the financial state of the government (he reported a surplus, when in fact there was a $5 million deficit) in order to make John Calhoun, Secretary of War, look bad because of the heavy spending on the military.

It turns out that the lack of party politics meant that there was no cooperation to get things done, because there was no opponent against whom to organize. It was every man for himself. A decision making body comprised of people who all think the same has no one to challenge their thinking. A knife needs a sharpening blade, a whetstone, or some other hard substance upon which to grind it in order to keep it sharp. A Board or a Congress without an opposition will similarly lose its sharpness.

This ought to be a lesson for synagogues and other institutions, when recruiting Board members. They shouldn’t look for ideological uniformity, but rather for people who are willing to talk to and learn from those with very different political or religious outlooks.

Next up:  “John Quincy Adams,” by Harlow Giles Unger.

Psalm 72

Let him champion the lowly among the people, deliver the needy folk, and crush those who wrong them. (72:4)

This is the final Psalm of the second (of five) book of Psalms. The subject of this composition is the king.

If we read the Psalm more generally as speaking about any leader (not just a king), the Psalm raises the question of what are the most important qualities in a leader? The quality of this verse is that of fighting on behalf of those who cannot fight for themselves. Those without power have virtually no voice. No one listens, because they don’t have the standing to be able to do anything about the injustice they face. The leader is a person people listen to. It’s like the old commercials about E.F. Hutton, in which there is a crowd of people all talking. One person says the words “E.F. Hutton,” and the entire room falls silent. The tag line is, “When E. F. Hutton talks, people listen.” [Here and here are some examples.]

The willingness of a person of great importance to fight on behalf of those whom society has all but forgotten takes humility, another great quality of a leader. Specifically, the ability to admit that a past action or past statement or past proposal was wrong and change one’s behavior or change one’s mind or position takes humility. Sadly, the political world, rather than recognizing this as positive growth, often condemns it as inconsistency, flip-flopping, or even hypocrisy.

If we don’t allow our politicians to change their minds then we are not allowing them to mature as leaders. We ought to expect that 25 or 35 year old politicians will make mistakes that a 50 year old candidate for president would not make. We ought to have the humility to recognize that the people we choose as leaders might change their minds and make as many mistakes as we have, as long as we look at our lives with honesty.

Psalm 71

Do not cast me off in old age; when my strength fails, do not forsake me! (71:9)

The context of this Psalm is a prayer from the Psalmist to God. Bear with me for a moment, because I want to suggest that to understand this verse as a heartfelt plea from an aged individual for God to embrace him and give him strength in old age doesn’t really make sense. Such a plea is whiney and ungrateful.

Aging and failing strength happens to virtually everyone, and when it doesn’t happen, when a person dies at a young age, we consider it an exceptional tragedy. On one hand, most people want to live lot an advanced age, even though they know that as they age, their physical vigor will decline. On the other hand, the same people might bemoan their physical decline.

A spiritually healthy person may not welcome the physical decline, but finds a way to adjust his expectations so that he is not continually frustrated by thinking about what he used to be able to do but can do no longer. As our strength fades, we should not be crying to God, we should be thanking God that we’ve loved long enough to experience the sunset of years.

If we imagine that the Psalmist is addressing his child or other caregiver instead of God, the verse has a very different valence. Gone is the whininess and ingratitude, replaced by the reality that we owe our elders extra care as they enter their advanced years. The speaker is pleading with those around him not to abandon him just because he can no longer keep up physically, no longer see well, especially at night, and no longer hear many of the voices around him.

There ought to be no shame in needed extra help. A spiritually healthy person may not welcome physical decline, but accepts with equanimity the assistance offered to him.

James Madison and Disability

In “James Madison: A Life Reconsidered,” author Lynne Cheney demonstrates that Mr. Madison’s epilepsy fundamentally affected who he was as a politician. What specifically caught my attention was the connection between his condition and the first amendment to the Constitution.

The “people first” language of the disability rights movement asserts that we are not “handicapped, epileptics,or wheelchair-bound,” but rather a person with a handicap, a person with epilepsy, or a person in a wheelchair. The difference is that first they are people just like any other. Their condition doesn’t define them, but rather gets integrated into their personhood just like a person’s height, hair color, or temperament.

James Madison read widely on the subject of epilepsy, seeking a cause for and hoping to prevent his “sudden attacks.” Christian sources suggested that they a person who exhibited symptoms of seizures was a lunatic, possessed by the devil or a dumb spirit, or sinful. He struggled with this explanation, which didn’t ring true. He found in other books suggestions that regular exercise and sufficient sleep could prevent seizures.

It is likely that Madison used the same investigative logic with which he researched his physical condition to also examine his spiritual condition. Just as he cast aside the notion that Satan was the cause of his epilepsy, he also began to move away from other ideas of traditional religion.

He began to understand that religion, like science and medicine, needs to be tested. In order to test religion, society needs free and open discourse on religion. When government and religion are connected, it is not possible to openly question religious precepts. Thus, there is a direct line from Madison’s epilepsy to his questioning of religious texts to his belief in the separation of church and state as expressed in the Bill of Rights:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

Next up in the presidential biography series: “The Last Founding Father: James Monroe and a Nation’s Call to Greatness.”