Saturday, May 9, 2015

How to Make Government Good

"The sum of government is one which shall restrain men from injuring one another and shall leave them otherwise free to regulate their own pursuits of industry and improvement.”

- Thomas Jefferson


America is no longer the land of the free. We are still free in the sense that Norwegians, Germans and Italians are free. But that’s not what Americans used to mean by freedom.

It was our boast that in America, unlike in any other country, you could live your life as you saw fit as long as you accorded the same liberty to everyone else. The “sum of good government,” as Thomas Jefferson put it in his first inaugural address, was one “which shall restrain men from injuring one another” and “shall leave them otherwise free to regulate their own pursuits of industry and improvement.” Americans were to live under a presumption of freedom.

The federal government remained remarkably true to that ideal—for white male Americans, at any rate—for the first 150 years of our history. Then, with FDR’s New Deal and the rise of the modern regulatory state, our founding principle was subordinated to other priorities and agendas. What made America unique first blurred, then faded, and today is almost gone.

We now live under a presumption of constraint. Put aside all the ways in which city and state governments require us to march to their drummers and consider just the federal government. The number of federal crimes you could commit as of 2007 (the last year they were tallied) was about 4,450, a 50% increase since just 1980. A comparative handful of those crimes are “malum in se”—bad in themselves. The rest are “malum prohibitum”—crimes because the government disapproves.

The laws setting out these crimes are often so complicated that only lawyers, working in teams, know everything that the law requires. Everyone knows how to obey the laws against robbery. No individual can know how to “obey” laws such as Sarbanes-Oxley (810 pages), the Affordable Care Act (1,024 pages) or Dodd-Frank (2,300 pages). We submit to them.

The laws passed by Congress are just the beginning. In 2013, the Code of Federal Regulations numbered over 175,000 pages. Only a fraction of those pages involved regulations based on something spelled out in legislation. Since the early 1940s, Congress has been permitted by the Supreme Court to tell regulatory agencies to create rules that are “generally fair and equitable” or “just and reasonable” or that prohibit “unfair methods of competition” or “excessive profits,” and leave it to the regulators to make up whatever rules they think serve those lofty goals.

It gets worse. If a regulatory agency comes after you, forget about juries, proof of guilt beyond a reasonable doubt, disinterested judges and other rights that are part of due process in ordinary courts. The “administrative courts” through which the regulatory agencies impose their will are run by the regulatory agencies themselves, much as if the police department could make up its own laws and then employ its own prosecutors, judges and courts of appeals.

I’m not complaining about regulations that require, say, sturdy structural supports for tunnels in coal mines. But too often a sensible idea behind a set of regulations—for example, that exposed stairway floor openings with precipitous drops should have railings—is made ridiculous by their detail: If said railings are not 42 inches high, you can be fined, as per OSHA regulation 1910.23(e)(3)(v)(a).

Other regulations could be written only by bureaucrats with way too much time on their hands, such as ones that mandate a certain sort of latch for a bakery’s flour bins or the proper way to describe flower bulbs to customers, or the kind of registration form to be attached to a toddler’s folding chair, while also prescribing an option for registering the product through the Internet.

Regulations that waste our time and money are bad enough. Worse are the regulations that prevent us from doing our jobs as well as we could—regulations that impede architects from designing the most functional and beautiful buildings that would fit their clients’ needs, impede physicians from exercising their best judgment about their patients’ treatment, or impede businesses from identifying the best candidates for job openings.

It isn’t just people in the private sector who are prevented from practicing their vocations using their best judgment. Public-school teachers typically labor under regulatory regimes that prescribe not only the curriculum but minutely spell out how that curriculum must be taught—an infantilization of teachers that drives many of the best ones from the public schools. Workers in government offices are often governed by such strict job descriptions that chipping in to help out a co-worker or to take the initiative breaks the rules—and can even get them fired, as in the case of a Florida lifeguard who rescued a person who was drowning just outside the lifeguard’s assigned zone.

The broadest problem created by intricately wrought regulatory mazes is that, in an effort to spell out all the contingencies, they lose sight of the overall goal and thereby make matters worse. A particularly chilling example is offered by the1979 Kemeny Commission’s postmortem on the Three Mile Island partial meltdown, which concluded that when “regulations become as voluminous and complex as those regulations now in place, they can serve as a negative factor in nuclear safety.”

I’ve been focusing on regulation in the workplace, but it isn’t just freedom to practice our vocations that is being gutted. Whether we are trying to raise our children, be good stewards of our property, cooperate with our neighbors to solve local problems or practice our religious faith, the bureaucrats think they know better. And when the targets of the regulatory state say they’ve had enough, that they will fight it in court, the bureaucrats can—and do—say to them, “Try that, and we’ll ruin you.”

That’s the regulatory state as seen from ground level by the individual citizens who run afoul of it. It looks completely different when we back off and look at it from a distance. For example, the Occupational Safety and Health Administration has authority over more than eight million workplaces. But it can call upon only one inspector for about every 3,700 of those workplaces. The Environmental Protection Agency has authority not just over workplaces but over every piece of property in the nation. It conducted about 18,000 inspections in 2013—a tiny number in proportion to its mandate.

Seen in this perspective, the regulatory state is the Wizard of Oz: fearsome when its booming voice is directed against any single target but, when the curtain is pulled aside, revealed as impotent to enforce its thousands of rules against widespread refusal to comply.

And so my modest proposal: Let’s withhold that compliance through systematic civil disobedience. Not for all regulations, but for the pointless, stupid and tyrannical ones.

Identifying precisely which regulations are pointless, stupid or tyrannical will be a lengthy process, but categories that should come under strict scrutiny include regulations that prescribe best practice for a craft or profession; restrict access to an occupation; prohibit owners of property from using it as they wish; prescribe hiring, firing and working conditions; and prevent people from taking voluntary risks.

Within each category, the task is to discriminate between regulations that should command our voluntary compliance from those that are foolish or worse.

When it comes to professional best practices, most people still want a government agency to prescribe precise checklists for, say, maintaining nuclear weapons. But prescribing, for example, how much time a worker in a nursing home must spend with each resident each week is stupid. Licensing has a strong rationale when it comes to physicians and airline pilots. But can’t we rely on the market to deal with incompetent barbers, interior decorators and manicurists?

Restricting the use of property makes sense if the proposed use would affect others by polluting air or water or by creating loud noises. But it should be OK to ignore the EPA when it uses a nonsensical definition of “wetlands” to forbid you from building a home on a two-thirds-acre lot sandwiched between other houses and a paved road—a description of the lot owned by the Sackett family in the famous Supreme Court case of Sackett v. EPA a few years ago.

Employers should not be free to ignore regulations that really do involve the exploitation of workers or unsafe working conditions. But there’s no reason for the government to second-guess employer and employee choices on issues involving working hours and conditions that don’t rise to meaningful definitions of “exploitation” or “unsafe.”

The full set of criteria for designating regulations that are appropriate for systematic civil disobedience is necessarily complex, but the operational test is this: If the government prosecutes someone for ignoring a designated regulation even though no harm has occurred, ordinary citizens who hear about the prosecution will be overwhelmingly on the side of the defendant.

At the end of the process, we will have a large number of regulations that meet the criteria for being pointless, stupid or tyrannical. Let’s just ignore them and go on about our lives as if they didn’t exist.

The risk in doing so, of course, is that one of the 70-odd regulatory agencies will find out what you’re doing and come after you. But there’s a way around that as well: Let’s treat government as an insurable hazard, like tornadoes.

People don’t build tornado-proof houses; they buy house insurance. In the case of the regulatory state, let’s buy insurance that reimburses us for any fine that the government levies and that automatically triggers a proactive, tenacious legal defense against the government’s allegation even if—and this is crucial—we are technically guilty.

Why litigate an allegation even if we are technically guilty? To create a disincentive for overzealous regulators. The goal is to empower citizens to say, “If you come after me, it’s going to cost your office a lot of time and trouble, and probably some bad publicity.” If even one citizen says that, in a case where the violation didn’t harm anything or anyone, the bureaucrat has to ask, “Do I really want to take this on?” If it’s the 10th citizen in the past month who says it and the office is struggling with a backlog of cases, it’s unlikely that the bureaucrat’s supervisor will even permit him take it on.

I propose two frameworks for implementing this strategy. The first would be a legal foundation functioning much as the Legal Services Corporation does for the poor, except that its money will come from private donors, not the government. It would be an altruistic endeavor, operating exclusively on behalf of the homeowner or small business being harassed by the regulators. The foundation would pick up all the legal costs of the defense and pay the fines when possible.

The other framework would be occupational defense funds. Let’s take advantage of professional expertise and pride of vocation to drive standards of best practice. For example, the American Dental Association could form Dental Shield, with dentists across America paying a small annual fee. The bargain: Dentists whose practices meet the ADA’s professional standards will be defended when accused of violating a regulation that the ADA has deemed to be pointless, stupid or tyrannical. The same kind of defense fund could be started by truckers, crafts unions, accountants, physicians, farmers or almost any other occupation.

The regulatory empire will doubtless try to strike back, asking Congress for more money to hire more inspectors and lawyers. But it’s going to be a hard sell. The regulatory agencies are becoming as unpopular as the IRS, and members of Congress know it.

The unpopularity of the regulatory state also opens up a potential landmark change in jurisprudence. Federal courts are already empowered to overturn agency actions that are “arbitrary,” “capricious” or “an abuse of discretion,” but the Supreme Court has set the bar so high that the regulatory agency almost always wins if it followed bureaucratic procedure in creating the regulation.

The good news is that the Supreme Court has a history of responding to an emerging social consensus. A drumbeat of well-publicized cases in which the agencies have obviously acted arbitrarily and capriciously as those words are ordinarily used could lead the courts to adopt a more straightforward interpretation of them. That’s all it would take—not new legislation, not a sympathetic president, just the willingness of the Supreme Court to say that “arbitrary” and “capricious” can apply to the enforcement of regulations, not just their creation.

Neither the defense funds nor the Supreme Court can deter regulators from writing bad regulations. That would require Congress to stop writing vague laws with good intentions—an impossible dream. But we can hope to introduce common sense into the enforcement of regulations.

The changes I envision can compel regulators to confront the same reality that state troopers on America’s interstate highways face every day. If you are driving 8 miles over the speed limit on a deserted stretch of interstate, you might get pulled over by a state trooper who is bored or needs to fill his quota of tickets. That’s the situation we as individuals face when we commit a harmless violation of a government regulation. We are an isolated target.

Figuratively, the purpose of the defense funds is to get us off the isolated stretch of highway and onto an interstate where the flow of traffic is several miles above the stated speed limit. Faced with many people who are technically breaking the law but who are actually driving safely, state troopers stop only those people who are driving significantly faster than the flow of traffic or driving erratically. The troopers are forced by circumstances into limiting enforcement of the law to drivers who are endangering their fellow citizens.

In sports, this enforcement philosophy is called “no harm, no foul.” If a violation of a rule has occurred but it has no effect on the action of the game, the officials ignore it and the game goes on, to the greater enjoyment of both players and spectators. As the sports announcers say, “The officials are letting them play tonight.”

The measures I propose won’t get the regulations off the books, nor will they improve the content of those regulations, but they will push the regulatory agencies, kicking and screaming, toward a “no harm, no foul” regime. They will be forced to let the American people play.

This essay is adapted from Mr. Murray’s new book, “By the People: Rebuilding Liberty Without Permission,” which will be published May 12 by Crown Forum. He is the W.H. Brady Scholar at the American Enterprise Institute.

Wednesday, April 22, 2015

Top 10 US societal collapse triggers

Southern border war
Power grid failure
Techno-terrorism
Epidemic virus
Gun control reaction
Culture war
EMP attack
Solar flare EMP
Economic collapse 
Grassroots revolution

Tuesday, April 21, 2015

Texas Nation

Texas Scorecard

On April 21, 1836, the independence that had been hastily declared some eight weeks earlier – right before the fall of the Alamo – was decisively achieved.

It might not have been. There were those who wanted to continue to flee in search of a better battlefield, or even sue for peace and hope the butcher of the Alamo would show mercy.

They feared what they saw: a sorely out-numbered, rag-tag band of Texians going head-to-head against the better-gunned and professionally trained Mexican Army under the command of the “Napoleon of the West,” Antonio López de Santa Anna, Mexico’s president.

On the fields of San Jacinto, though, Gen. Sam Houston and the Texas militia exhibited a shrewd willingness to exploit Santa Anna’s mistakes while demonstrating a bold, courageous commitment to their cause.

When Houston committed to the plan, there would be only two possible outcomes: independence would be secured through victory, or lost in a disastrous defeat. There would be no draw.

So in broad daylight, with Houston himself leading the infantry, the Texians snuck up on the Mexican army. Before firing their first shots and charging on the Mexican Army, the afternoon silence was broken by men shouting “Remember the Alamo!” and “Remember Goliad!"

To simply note that the battle lasted 20 minutes doesn’t do justice to the scale of the victory. In those 20 minutes, nearly 700 Mexican soldiers were killed, another 200 were wounded and some 700 were taken prisoner (including Santa Anna). By contrast, the Texans lost just nine men and saw only 30 wounded.

What was true in 1836 is true today: victory doesn’t come in timid nibbles, but through bold actions. Never in history has liberty expanded from a gradual series of small steps over time; that’s how tyrannies take hold. Rather, liberty is secured through bold action when people are willing to lose everything rather than live as serfs.

Sam Houston and the militia at San Jacinto knew the odds and took bold action. For the Lone Star State to shine even brighter in the years ahead, we must continual re-commit to doing likewise.

For Texas!
Michael Quinn Sullivan
& the EmpowerTexans.com Team

Thursday, April 16, 2015

Twilight

As nightfall does not come at once, neither does oppression. In both instances, there's a twilight where everything remains seemingly unchanged, and it is in such twilight that we must be aware of change in the air, however slight, lest we become unwitting victims of the darkness.

- - Supreme Court Justice William O. Douglas - -

Wednesday, April 15, 2015

Chris Christie is a fat-ass piece of shit

As if anyone needed another reason to dislike New Jersey, the state’s neocon governor, Chris Christie,  a likely Republican presidential candidate, just said if he were president he’d crack down on legalized marijuana. On the Hugh Hewitt Show, Christie was asked if he’d enforce the drug laws in Colorado and Washington, which Hewitt said were “flaunting federal law by allowing people to sell dope legally.” Christie said he’d “crack down and not permit it.” Hewitt was ready to move on but Christie had more to say:
HH: All right, next…
CC: Marijuana is a gateway drug. We have an enormous addiction problem in this country. And we need to send very clear leadership from the White House on down through the federal law enforcement. Marijuana is an illegal drug under federal law. And the states should not be permitted to sell it and profit from it.
So much for state's rights and the voting process. Christie, a former prosecutor, may not exactly be about enforcing all the laws when it comes to marijuana, his rhetoric on Hewitt’s show notwithstanding. The legislation legalizing medical marijuana went into effect in 2010, but the governor has been notoriously slow about implementing the law. He worries about medical marijuana dispensaries’ “profit motive”. The first one didn’t open until 2012. New Jersey being New Jersey, the state’s medical marijuana regulations are some of the largest in the country.
When he was first elected, Christie was hailed by Republicans looking for a post-2008 hero as the kind of Republican that can win in blue states like New Jersey. His two terms have showed what that looks like—a candidate with the worst nanny state tendencies of both major parties. What a fat-ass neocon piece of shit.

Saturday, April 4, 2015

Top 10 trends (4/2015)

Artificial intelligence 
Wealth concentration 
Virtual reality
Universal surveillance 
Digital warfare 
Brain hacking
3D printing
Virtual nation states
Drought
Population migration 

Friday, April 3, 2015

Good Friday

On Good Friday, we stand with the nonviolent Jesus as he suffers torture and execution at the hands of the empire, yet remains centered in the God of love, forgiving and nonviolent to the end. Gandhi said that in his death, Jesus practiced perfect nonviolence. He teaches us not only how to suffer and die, but becomes a spiritual explosion of disarming love that is still transforming us all.

On Good Friday, we listen to the words of Jesus from the cross, as offered in the four Gospels, for clues about following him faithfully on the way of nonviolence in pursuit of justice and peace. Here are the "seven last sayings" of the crucified, nonviolent Jesus, for our meditation.

First, "Father forgive them, they know not what they do." (Luke 23:34)

Throughout his humiliation, torture and public execution, Jesus never yells, shows anger, threatens anyone, condemns anyone, or says a word of violence, vengeance, or retaliation. He enters into universal compassion for the entire human race, in perfect solidarity with everyone who suffers and dies throughout history, and so explodes into universal, nonviolent love.

Jesus reaches the heights of nonviolence by forgiving his executioners. He remains focused on the God of love, and appeals to God to forgive us all. He says in effect, "The violence stops here in my body. You are all forgiven, but the days of killing are over."

How does he do that? I think he can do this because he focused all his energy on his compassionate, beloved God at every moment of his life. With this focus, he was also able to forgive everyone who hurt him, every day, every step along the way. Forgiveness had become his daily spiritual practice, a way of life for him, even as he trusted in his beloved God every step along the way of his tumultuous journey. Because of this daily practice, even as he was being killed, he could forgive as he had always done. Though it seems superhuman to us, it had become second nature to him. Practice makes perfect.

Forgiveness is at the heart of nonviolence. It's our entry into God's reign of peace and love. We can't enter into that realm of peace and love without forgiving everyone who has ever hurt us. We need to learn like Jesus that forgiving those who hurt us is not a one time event but an ongoing, daily practice. We too have to forgive by name everyone who ever hurt us, every step of the way, every day. That means, we are constantly forgiving. Forgiveness becomes part of our normal day to day life.

This is nothing new. In Mark's Gospel (11:24-25), just before his arrest, Jesus tells his followers that every time they come before God in prayer, they must forgive those hurt them. Forgiveness also stands at the center of the Lord's prayer. So it should not surprise us that the world's greatest teacher of forgiveness should practice it at the moment of his execution by the empire. Jesus always practiced first what he preached.

Good Friday is a good time to accept that we are forgiven, and then to go forward and forgive ourselves and everyone who ever hurt us. If we can practice forgiveness in small every day moments, we might be able to forgive those who hurt us in big ways. Like Jesus, we too want to go to our deaths forgiving all those who hurt us and die in a spirit of compassion, peace and universal love.

Second, "My God, my God, why have you forsaken me?" (Mk. 15:34; Mt. 27:46; Psalm 22:2)

Jesus cries out to God, asking why God has so thoroughly rejected and abandoned him. It certainly appears that God has forsaken him. But notice: he still addresses God. Even as he dies innocently in a brutal public execution and feels that abandonment to the depth of his being, he speaks directly to God. He's still living in relationship with his beloved God. That's the key to his perfect nonviolence, his universal love, his boundless compassion. Up until his last breath, Jesus remains focused on God. That's what we have to do as well.

That may seem like a stretch, but any first century reader of Luke's Gospel would immediately recognize this famous question as the beginning of Psalm 22, a long prayer that moves from despair, pain and abandonment into hope, victory and fulfillment. Indeed, by the end, it becomes a joyful celebration of resurrection.

Luke invites us into the spirit of Psalm 22, to tap into our Good Friday feelings of despair and abandonment as we work for justice and peace and to move slowly with Jesus into new hope and possibility.

Third, "Amen, I say to you, today you will be with me in paradise." (Lk. 23:43)

Luke tells of two violent revolutionaries executed alongside Jesus. One mocks Jesus and the other defends him, saying "Jesus, remember me when you come into your kingdom." Earlier James and John asked to be at the right and left hand of Jesus, but he tells them that those places of honor are reserved by God. Now on Good Friday, we learn who is at his right and left hand of Jesus--violent revolutionaries, executed for trying to overthrow the Roman Empire.

Does this mean Jesus sides with those in permanent resistance to empire and war, even as he remains nonviolent? Perhaps!

We need to ponder this final, shocking outcome. Jesus dies with the equivalent of El Salvador's FMLN, Nicaragua's FSLN, Northern Ireland's IRA, the P.L.O., Arab Spring rebels, and all those accused by empires of plotting revolution.

Even as he dies, Jesus ministers to the poor, the condemned and the dying. To the one who asks, he promises a future in paradise with him. Perhaps both will join him in paradise. As followers of Jesus, we too are invited to side with those in resistance to empire, to show compassion to the poor, the condemned and the marginalized---and of course, to work for the abolition of the death penalty.

Today in paradise? Sometimes I wonder if Luke infers that being next to Jesus, even in this Good Friday agony, near his perfect nonviolence, means that they are already in paradise, even as they die. If we too side with the condemned, the suffering, and the dying, we too are already with Christ in paradise. The violent revolutionary who dies with Jesus at his side teaches us how to approach Jesus and how to pray. With him, our prayer now and at the hour of our death becomes, "Jesus, remember me, when you come into your Kingdom." Then, in peace and silence, we too await the promise.

Fourth, "Woman, behold your son. Behold your mother." (John 19:26-27)

The Gospels make it clear that women stood by the dying Jesus. The men are certainly portrayed as terrified, fearful that they too might be arrested and killed---which apparently did happen to them later on. Perhaps the men couldn't stand by the cross because they would have been immediately arrested by the authorities and crucified as his accomplices, while the women would not have been arrested. In any case, the women are faithful to Jesus, and follow him even to his death and burial.

We too need to stand like the holy women, like Mary and John, with the crucified peoples of the world. Sometimes, that's all we can do--just be there, in solidarity, fully present, in shared powerlessness. That compassionate, powerless presence of loving solidarity can offer some comfort to the crucified. Indeed, it can help the peacemaker retain some sense of humanity and nonviolence.

Here in John's account, Mary and his beloved disciple John stand nearby. Jesus takes care of Mary by telling his beloved friend John to look after her. But I wonder if we have misread this text. Sometimes I don't think Jesus is saying, "Mother, here is your new son, my friend John, who will look after you." That may be true, but he could also be saying to his mother: "Look at me! Behold your son! This is the real me--crucified, executed, in agony, destroyed by the empire, yet nonviolent, forgiving and compassionate to the end. I want you to really see me, to know the real me and to accept me. This is who you are the mother of." It was a wakeup call to his mother to stop being motherly and become his disciple. Mary knew Jesus through and through, from the womb and childhood to his death, but no one, including her, can really grasp who he is, much less understand his spectacular loving, nonviolence. Here, at the foot of the cross, Jesus tells her to "behold your son." Mary may have been the only one to ever really see Jesus.

Like Mary, we need to do the same--to behold the crucified, nonviolent Jesus. To really look at him, see him as he is, accept him in all his scandalous, dangerous, holy, glorious nonviolence--and fashion our lives after his nonviolent spirit so that we too might become mature disciples.

Fifth, "I thirst." (John 19:28)

Throughout the Gospel of John, Jesus is thirsty. When he meets the Samaritan woman at the well of Jacob, he asks her for a drink of water. They get talking, he confides in her that he is the messiah, and she runs off and tells the whole town about him.

But he never gets a drink. Later in the temple he cries out, "Let anyone who thirsts come to me and drink!" (John 7:37) In Matthew, he says, "I was thirsty and you gave me drink." Here in John, they offer him wine, and he takes it. In other accounts, he refuses the wine, saying he will not drink again until he drinks "the new wine at table in my father's kingdom." By refusing the wine, he feels every pulse of pain. He goes to his death fully conscious of every pulse of pain.

This line was one of the most important scripture verses for Mother Teresa. She reflected on its meaning for decades, and developed her own spirituality about the God who thirsts for humanity's love and never receives it. Good Friday invites us to hear the thirst of Jesus, and to try to quench that thirst in our prayer and loving service of others. We want to be the people who give the nonviolent Jesus a cup of water, who quench his thirst, who love him as he is, and serve him in his poor, thirsty, crucified people.

Sixth, "It is finished." (John 19:30)

The hour has finally arrived, the journey complete, the work done, the mission accomplished. "And bowing his head, he handed over his spirit." Jesus was determined to fulfill his mission as the beloved son of God, the peacemaking Christ. Does it seem like he "successfully" finished his mission? Wasn't he a total failure? Or did he indeed finish his mission perfectly, as far as the God of peace, love and compassion is concerned?

"It is finished," he says as he dies, in John's account. This sentence invites us to give thanks for Jesus and his mission, and to reflect on how we intend to finish our own missions. How can join Jesus' mission and spend the rest of our lives fulfilling his work of peace, love and nonviolence, so that we too can say at our deaths, in a spirit of grace and gratitude, "It is finished. I have fulfilled my mission. I have faithfully followed the nonviolent Jesus and done my small part to bring peace and love to humanity." Good Friday invites us to reflect on the mission before us and how we intend to see it to completion, as faithful followers of the nonviolent Jesus.

Seventh, "Father, into your hands, I commend my spirit." (Luke 23:46)

Jesus offers himself completely to his beloved God, who announced to him by the Jordan River, "You are my beloved." Jesus lives and dies in intimate relationship with his beloved God. That is the key to his peacemaking life and death--he is faithful to his core identity and his relationship to his beloved God. With his last breath, in Luke's version, he surrenders himself unconditionally to his beloved God. "Father into your hands, I commend my spirit."

This last sentence summons us to be faithful to our true identities as sons and daughters of the God of peace and that same intimate relationship with God and one another.

In the Sermon on the Mount, Jesus calls his people of Gospel nonviolence "the sons and daughters of God." "Blessed are the peacemakers, they are the sons and daughters of the God of peace." "Love your enemies, then you will be sons and daughters of the God who lets the sun shine on the good and the bad and the rain to fall on the just and the unjust." The Gospel invites us to claim our true identities as sons and daughters of the God of peace and love, and to remain faithful to them as peacemakers and people of universal love. From the desert to the cross, Jesus resisted the temptation to deny his true identity, to doubt God. He trusted in the God of peace, and in the end, surrendered to God. Because of this fidelity, he remained perfectly nonviolent. He wants us to do the same.

His holy death invites us to refocus ourselves on our beloved God, to be faithful to our true identities, and to surrender ourselves to God. As we ponder, pray over and prepare for our own deaths, we may want to take these words as our own, and cultivate that interior attitude of unconditional surrender to God. If we want to be able to say them on the day of our own deaths, we need to start saying them now, and live our way into that loving surrender of peace.

The Loud Cry

But there's more. According to Mark, as he dies of suffocation, he uses his last ounce of strength to gather all his energy and give one last outburst, "a loud cry." With that, he breathes his last breath. He has no more strength to lift his lungs and take another breath. He dies fully conscious, alert, and alive.

From Mark 15:22-37, we read: At three o'clock, Jesus cried out in a loud voice, "My God, my God, why have you forsaken me?" Some of the bystanders who heard it said, "Look, he is calling Elijah." One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, "Wait, let us see if Elijah comes to take him down." Jesus gave a loud cry and breathed his last.

Jesus has always lived a life of total nonviolent resistance. He has done everything he can to awaken people to reality. I think he decided to use the moment of his death as one last gift. He offers his last dying breath as one last act of protest against the world of killing, war and empire. He gathers his last ounce of strength, takes one last deep breath, and instead of dying quietly, he bursts out with a loud cry. After all his teachings, parables, commandments, beatitudes and blessings, he cries out loudly in an appeal beyond silence and words. He cries out to God and to every human heart. It is his last act.

This Good Friday, I invite us to hear the loud cry of the crucified nonviolent Jesus. Where do we hear it? I hear it in the cry of the poor and oppressed throughout history and throughout the world today; in all the victims of war, injustice and empire; in the victims of Hiroshima and Nagasaki, Auschwitz and Dresden, Vietnam and Central America, Iraq and Afghanistan, Libya and Syria, Congo and Palestine. In that loud cry, I hear Jesus begging humanity to wake up, reject the insanity of violence, become nonviolent, turn with compassion toward others and welcome God's reign of peace.

This Good Friday, as we hear his last words and his loud cry, we let our hearts be broken and disarmed, and surrender to the God of peace all over again.

*** From John Dear's new book, "Walking the Way: Following Jesus on the Journey of Gospel Nonviolence to the Cross and Resurrection," (23rd Pub., 2015) available from www.amazon.com. See: www.johndear.org and www.campaignnonviolence.org