
Self-Portrait
Image


There’s something very odd about the phrase “consenting adults”.
Once, I think, it meant something like this: acts performed in private by consenting adults, which cause harm to no one else, are nobody’s business except that of the two adults involved. As a legal standard of when the state is entitled to interfere, this makes a great deal of sense—at least, to a certain extent. I’m minded of the affair some years ago when a German citizen advertised on the Internet for a person willing to be slaughtered and eaten, and got one. Apparently these were consenting adults, but this, for which God and good sense be praised, did not prevent the cannibal from being arrested, tried, and convicted, though too late to save his victim.
But these days, the phrase “consenting adults” seems to be used in ordinary speech as a moral rather than a legal standard. If it’s between consenting adults, it’s OK. Not only is the state not entitled to interfere, other observers are not entitled to disapprove on moral grounds. The attention has shifted from the particular act, performed in private, to the kind of act as discussed in public. Who are you to tell me that I shouldn’t sleep with whoever I like? We’re consenting adults.
And yet consent is no kind of moral stamp. On the contrary: far from being a precondition for morality, consent is a necessary precondition for sin. The sin lies, in fact, in my giving my consent to my sinful act. Imagine this dialog:
“I would like to sin with you. Will you sin with me? I think we will both enjoy it.”
“Yes, please, I would very much like to sin with you. Shall we do it now?”
Here we have consenting adults, agreeing quite knowledgeably that they are about to do wrong, and voluntarily choosing it. Where’s the morality in that? And yet people still trot out “consenting adults” as a reason for withholding moral censure.
There’s a related rhetorical move: the assumption that any statement of moral censure implies a desire on the part of the speaker to make the censured behavior illegal. But that’s another post.
Recently I read the three books of Jonathan Maberry’s “Joe Ledger” series—thrillers that pull in aspects of science fiction and modern urban horror, with villains who seem to have fled from the James Bond movies. And before I really dig in, I’d like to note that I found them to be real page-turners; in fact, each of them kept me up late into the night when I should have been in bed. I plan to be somewhat critical further down, but that shouldn’t take away from the fact that I was thoroughly entertained, and will certainly buy any fourth book in the series.
The hero of the series is narrator Joe Ledger, an ex-soldier of great skill. Once a soldier, as the series begins he’s a cop with the Baltimore police, and has been effective enough there that he’s been tapped to join the FBI. Like Mark Vorkosigan, he’s also completely nuts—functional in his niche, and able to make use of his pathology in his chosen calling, but by no means normally sane.
As the first book in the series, Patient Zero, begins, Joe is still a cop. He’s part of a police strike team that’s raiding a Baltimore warehouse used by some kind of terrorist cell. While there he takes down a terrorist who despite looking not at all well is still absurdly strong—so strong that Joe is forced to kill him. And I do mean “kill him”; the process wasn’t at all equivocal. A day or so later he is picked up by some G-men in dark suits and taken to an undisclosed location where he is put face to face with the same terrorist, who though not precisely alive and well is clearly still keeping busy, and made to kill him all over again.
Yes, it’s a zombie novel, Jim, but not as we know it, because Maberry has it all dressed up in Science Fictional garb. (Or maybe this is typical these days; I’m not an aficionado of the genre.) This particular zombie, the “Patient Zero” of the title, is the victim of an engineered plague that turns people into zombies, complete with great strength, loss of intelligence, and a tropism toward human flesh. The plague is, of course, contagious, and is spread through the zombie’s saliva. One bite, and you’re off to a brave new world of mindlessness.
Ledger’s “captors” are representatives of a super-secret government agency, the Department of Military Sciences, or “DMS”. It’s the (apparently self-appointed) task of the DMS to be on the look-out for and put a stop to bio-medical threats, and our Joe has just been recruited to lead a DMS strike team.
Given the genre, it’s clear from the get-go that this is not a zombie-apocalypse kind of book: narrative causality dictates that Joe and the rest of the not-particularly merry band of DMS operatives will save the world in the very nick of time. The interest is in how it all plays out. This also means that the second and third books are not about zombies as such, but about other fiendish plans to destroy the world as we know it through bio-medical means.
Maberry has a knack for creating villains, very much in the classic James Bond vein. And I use the plural, “villains”, advisedly, because in each book there are at least two (or two sets), working together, not trusting each other, and each sure that they’ve pulled the wool over the eyes of the other. Watching the inevitable betrayals work themselves out adds a lot to the fun. (And the secret hideaways alone are worth the price of admission.)
I won’t say too much about the second book, The Dragon Factory, or the third, King of Plagues, except to say that I thought King of Plagues the weakest of the three, and the most susceptible to fridge logic—there were a number of things in it that contributed mightily to the atmosphere but simply don’t make sense in the world as Maberry’s presented it to us (Goddess, I’m looking at you!). Perhaps explanations will be forthcoming in some future book. The important thing for now is, if you like Patient Zero you’ll almost certainly like the two sequels.
OK, now that I’ve gotten that out of the way it’s time to pull out the Analytical Scalpel of Doom and start cutting. There won’t be any spoilers in what follows, and in fact the points I’d like to discuss are by no means unique to Maberry’s work. But they are tiresome, wrong-headed, and annoying where ever they are found.
The first thing is the pervasive consequentialism that fills this kind of book. The DMS are the “good guys”, but to do they work they rely on a nearly magical ability to suck any data they need from any computer without leaving a trace. So much for privacy. In ticking-time-bomb scenarios, which of course are frequent, they will grimly engage in torture of prisoners as needed to get the answers they need in order to save the world. Even Joe recoils from some of the things his boss, the steely-eyed Mr. Church, will do in order to complete the mission. The end justifies the means, and given the magnitude of the end almost any means are justifiable.
It’s true that given a necessary choice between two evils, one must choose the lesser of the two. But it’s also true, and usually forgotten, that the lesser of two evils is still evil. Please note, I’m not accusing Maberry of forgetting this. Joe seems to have some notion of this, at least sometimes, and Joe is by no means a normal human being. And certainly there’s no rejoicing in the lesser evil, but rather a fatigue, a sense that it was a dirty job that our heroes had to do. Still, I’d like to see someone pull it off in some other way.
The second thing is the portrayal of sexual perversion on the part of the villains, so as to titillate us while at the same time assuring us how icky they really are. There was a time when it was sufficient for the villain to simply plan to wed the Plucky Girl against her will; but now that the hero and heroine typically fall into bed together out of true love, or (even more typically) long before they’ve admitted any kind of true love, I suppose something stronger seems to be required. And I suppose it’s reasonable that a villain possessed of one vice (i.e., the desire to destroy the world) should be possessed of others as well. But does it always have to be the same one? And does it have to be on stage?
The third thing is what I call the myth of Big Evil. At some point in each of the books, Joe Ledge comes face to face with the gross enormity of what the villain has planned, and identifies it as “Evil” with a capital “E”, something to be opposed by all true men because there can be no cooperation of true men with EVIL (bom-bom-BOM). There are two problems with this. The first is that evil isn’t a positive thing: no man really pursues Evil for its own sake. What we call human evil is always the pursuit of some perceived good at the wrong time, in the wrong way, or to the wrong extent. Even the sadist is pursuing his own pleasure.
But that’s a minor point, at least in this context. The major problem with the myth of Big Evil is that it marginalizes every day, garden variety evil, the kind that true men cooperate with on a daily basis, even though they shouldn’t. Big Evil says that the little evils in my life, the little choices I make, the things done and left undone, aren’t really all that evil at all, aren’t even really worth the name. And that’s simply untrue. The fact is, I don’t need to come face-to-face with plots to destroy the world to come face-to-face with evil; I just need to get up in the morning.
Perhaps these things are simply part of the genre, which wouldn’t work without them. I dunno. But maybe there’s an opportunity for some genius to stand the genre on its head and have some fun with it.
It’s a common statement among certain atheists, and certain kinds of philosophers, that we are all meat-machines: that everything we do is based on the atoms of our bodies moving according to deterministic laws. Hence we have no free will; and even human consciousness is an illusion.
That’s right. I, who have freely chosen to write this blog post and am aware of doing so, my sense of self is an illusion thrown off in some way by the activities of my fleshly brain. You, who have freely chosen to read this blog post, and who seem to think that you’re aware of doing so, your self-awareness is an illusion as well.
It’s really hard to argue with folks who can believe anything so obviously self-refuting, and I wouldn’t blame you if you thought I was exaggerating. Alas, I’m not; but Mike Flynn has a detailed explanation of both why the anti-free-will types are wrong and what free will really is. And he does so with such clarity and élan that you really should go take a look.
(One of the reasons I’ve not been blogging as much is because this is the kind of thing I’ve been spending my time studying—and I’m not at all sure I’m equal to the task of making it interesting. Mike Flynn, however, most definitely is.)
I meant to post a book review or something of the sort today, but I ended up watching several episodes of Dr. Who with the kids instead. Today we got to see the Daleks* and the Cybermen in the same episode (a first, I’m sure) talking trash to each other. Rather silly, but very cool.
* I’d love to have a full-sized Dalek to put in the corner of my office. It wouldn’t even have to exterminate anybody.
Yesterday I had the peculiar pleasure of meeting an old friend for the first time.
Which is to say that Julie Davis, of Happy Catholic, was in town with her husband and daughter, and Jane and I got to have an extended lunch with them. It’s an event I hope will be repeated as often as possible, given that we live almost 1500 miles apart. Conversation were constant for two solid hours, and then I had to tear myself away to go back to work. I have no idea how long Jane continued talking with them in parking lot after I left.
I found Julie’s blog back when it was fairly new, when as a victim of the shipwreck of the Anglican Communion I was first beginning to discover what Catholicism is all about. Julie’s sunny and practical take on being Catholic was one of the examples I followed into the Catholic Church, and for that I cannot be too grateful.
I don’t recall quite how it all worked, but I know I linked to her blog, and she linked to my blog, and mutual linkage led to e-mails, and the long and short of it is that we’ve been corresponding on and off ever since. Glory to God in the highest!
This week has been outstanding in its overall dreariness—a few shining points of light, a few bright gems, but the gems have been set in rusty pot metal. In that setting, lunch with Julie and her family yesterday gave me a much needed and much appreciated lift. I expected no less; but isn’t it nice when things go the way you expect?
(Julie also gently encouraged me to do more book-blogging. We’ll see how that goes. 🙂
It’s not often you see a realty office with a show room.

Seen as a tag-line on an e-mail I got today:
You can’t leave footprints in the sands of time by sitting on your butt. And who wants to leave buttprints in the sands of time, anyway?
Mary is often said to be the new Eve. The mother of all humanity, Eve chose the lesser over the greater, and sin and death came into the world. The Mother of God and of all Christians, Mary chose the greater over the lesser and life came into the world in the person of her son. Through one came damnation; through one came salvation. Why was there such a great difference? Both were filled with the grace of God; neither were subject to Original Sin. How is that one chose ill and the other chose well?
It occurred to me today that Eve’s sin was not sin as we experience it today. Thanks to Original Sin, our desires and appetites are disordered: we see the greater thing, but we desire, we hunger for, the lesser thing, and all too often we choose it, despite knowing full well that we shouldn’t. My wife’s Chocolate-Peanut butter-Butterscotch Rice Krispie treats are to die for–and that’s just what I’ll do if I keep eating them. I know better, but I want just another one, and all too often I eat it. And then another, and another….
But Eve was not subject to this kind of disordered appetite. Free from concupiscence, she was much better able than we are to choose what her reason told her was good. Unlike us, she had no desire to choose the lesser over the greater. So why did she fall?
And the answer is simple: she was misled. The serpent, father of lies, persuaded her that the lesser was the greater: that the fruit was both good for food, and would bring knowledge (both good things in and of themselves). It was with the full assent of her intellect, I imagine, that she chose to eat the fruit she had been commanded not to eat. The serpent had taught her, and now she knew “better”.
It was a lie; and in her innocence Eve had no experience of lies or of liars. It has been said that the knowledge of good and evil that the serpent promised was truly only the knowledge of evil, which is to say the knowledge of the serpent’s guile and its lies–and knowledge of her own failure. (Tradition records that Eve repented, and was not taken in again; the Eastern Orthodox churches revere her as a saint to this day.)
Eve was not stupid; she was not evil; but she was naive, and she believed a lie. Often, no doubt, we do the same. But not always–and hey, is that another Krispie Treat over there?
The Church tells us that Mary was born without Original Sin, that by the grace of Christ she was preserved from all stain of sin from the moment of her conception in her mother’s womb. Like Eve, then, her appetites were not at war with her intellect. Given that she knew the greater, she was not drawn by her desires to choose the lesser. And here we come to the big difference between Eve and Mary. Mary was young, and unstained; but she was not naive. Two-thousand years of Hebrew history came to a point in her. She knew the history of her forebears, and the consequences that came to Adam and Eve and to the tribes of Israel from choosing the lesser over the greater. She knew what sin was, not from inside, granted, but from outside. She knew what was due to God as her creator, and the natural consequences that came from spurning Him.
God put thousands of years of care into leading one branch of Adam and Eve’s descendants to the point where one human being, one young daughter of Eve, could be given the gift of holiness and would know enough to trust in Him and not squander it. All of human history comes down to that moment: when through Gabriel, God told Mary that she would bear a son; and choosing the greater part over the lesser part, she replied “Fiat voluntas tua: let it be done to me according to thy will.”
Our Lady, Mother of Virtue, pray for us.