No Job for an Academic

There are no jobs for people who want to teach critical thinking skills to college students. The job of professor does not exist anymore, at least in areas like communication or humanities. Or to be accurate there may be a few such jobs, but the odds of a qualified person getting one are like winning the lottery. Eighty percent of college courses are taught by non-professors. Usually that means adjuncts with no benefits, no security, and minimum wage salaries.

Some find creative ways to make ends meet.

https://www.theguardian.com/us-news/2017/sep/28/adjunct-professors-homeless-sex-work-academia-poverty

I think there is a better way. We should all become entrepreneurs. At least, that’s what Muhammad Yunus believes.

https://hooksbookevents.com/event/world-three-zeros-new-economics-zero-poverty-zero-unemployment-zero-net-carbon-emissions/

To Professor Roxanne, who is willing to put her body on the line so she can teach critical thinking skills to young minds, I would say, you don’t have to put on the red light. Find a way to sell your critical thinking skills. Market your mind.

Here is a secret. Not too many college students are interested in learning those habits anyway. But there is a niche market. There are people who would really like to know how not to be duped, how to find solutions and train others. They just might not be able to afford tuition at the nearby university. Maybe they can’t pay $40,000.00, but they could pay $500.00. Get a dozen of them together and form a seminar.

Find a way to market critical thinking. Print some T-shirts and have coffee mugs made.  Call it therapy, anti-duping therapy.  Demagogue resistance training.  You could also market seminars to businesses.  The skills you teach will make their employees more productive, creative, and engaged with the job.

I attended a Police impersonators concert Friday, and I have the words stuck in my mind:

Put on the Red Light,

Put on the Red Light,

Put on the Red Light . . .

 

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Why I Am a Small ‘c’ catholic

The word catholic comes from the Greek phrase kath’ holen ten oekoumenen, “throughout the whole inhabited world.” To be a catholic Christian means you follow the faith that is accepted and practiced throughout the whole world. The word ecumenical comes from the same phrase. To be catholic and to be ecumenical mean the same thing. It means you share the faith Christians down through the ages and throughout the whole world have followed.

That faith centers in what God has done for the world through Jesus Christ. God sent his son into the world to show us the way of peace and love, to bear our sins on the cross so we can be forgiven and reconciled to God and to one another, to rise again conquering death on our behalf so we can be assured of eternal life, and to give us the Holy Spirit to empower us to live lives of love and peace, anticipating the final transformation of this world into the kingdom of God.

This faith is summarized in a confession known as the Apostle’s Creed. It contains the words, in addition, “I believe in the one, holy, catholic church.”

All followers of Christ belong to that church. It is not perfectly one or holy or universal as we see it now. But because it is claimed by Christ and because he works through those people, it is one, holy, and catholic.

I say small ‘c’ without meaning any disrespect to large ‘C’ Catholics or Orthodox. In fact, I have a growing respect for the Roman Catholic Church and the various Orthodox churches who are also Catholic. I have a lot of respect for the popes I have known in my lifetime, especially St. Francis. Some of his recent predecessors did not do enough to deal with a horrible problem in the church, and I don’t excuse that. But that is a problem the authorities in Rome and in America and other countries will have to deal with.

I keep a copy of the Catechism of the Catholic Church on my desk and receive a lot of benefit from it. The catechism gives better answers than some of my conservative Protestant and Evangelical brothers and sisters (I have to say and sisters, although women theologians are fairly new in those circles) to questions about science, sexuality, economic justice, ecology, world religions, human rights, and the modern historical study of the Bible.

Once I had a student who freaked out when he heard the term “free church catholic” at a conference. I could use that term to describe myself. I remain free to follow my own conscience and hold my own convictions. In other words, I remain free to disagree with the catechism or the teachings of the church. For example, when I say Rome gives better answers on sexuality, I still disagree with its teaching that celibacy is the only option for those who accept a religious vocation, for those who have been divorced and remarried, and for others. But the place for that conversation would be at the Boji Stone (our local coffee shop), in a friendly, respectful atmosphere.

The Reformed theologian Jürgen Moltmann has spent his life engaging in dialogue with Catholics, Protestants, Marxists, atheists–anyone who will sit down and talk to him. He says you don’t have to give up beliefs that are important to you to have a conversation. In fact, he says, if you suppress your differences, you deprive the other person of a genuine conversation partner. Today I am emphasizing what I have in common with all followers of Christ, and why I am a catholic Christian.

And so, I am free to participate in the long-established participation of Ash Wednesday and Lent. To some extent, participating in a season of fasting, self-denial, and reflection also reflects a bit of solidarity with Jews, who observe Yom Kippur, the Day of Atonement, and other fasts; and Muslims who fast during Ramadan and other times.

The deprivations we catholics undergo during Lent are pretty mild compared to the fasts the other children of Abraham endure. During Lent we can choose what to give up. I suggest either giving up something you don’t need anyway, or something you enjoy but that is not really essential. I visited with a lady yesterday who told of a friend who gave up smoking every year during Lent. She said he was aware of it every moment, constantly reaching for his empty shirt pocket. But that constantly reminded him of Jesus and what he suffered for us. (I wondered why he didn’t just stay quit–but that is another story).

There is one other kind of fasting, mentioned by the prophet Isaiah. It’s not really giving up something ourselves, but it is thinking of others in need.

Is not this the fast that I choose:

to loose the bonds of injustice,

to undo the thongs of the yoke,

to let the oppressed go free,

and to break every yoke?

Is it not to share your bread with the hungry,

and bring the homeless poor into your house,

when you see the naked, to cover them,

and not to hide yourself from your own kin?

I Am a Disciple and I Need Discipline

Jesus established a church. He was not completely anti-institutional. But he wore sandals and had long hair! Paintings from fifteen centuries later show him with long hair. Sculptures and paintings from the first century show that most men had short hair. And everyone wore sandals back then. Jesus dressed like a traditional Jewish Rabbi. He had fringes on his garment as specified in the Torah.

I was a little too young to be either a Vietnam warrior or a hippie. I had uncles and cousins who served their country in Vietnam, and I respected them for that. But I was also a teenager and would have let my hair grow longer if my dad had let me. I listened to rock and roll. I liked to think of Jesus as a rebel. And there was some truth in that. The truth is he followed the will of his father wherever it took him.

But Jesus established a church. His band of disciples was somewhat organized. They collected funds for distribution to the poor. And they had a treasurer to manage the fund. Jesus had a house in Capernaum. It’s true he said, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.” I don’t know if he is referring to his traveling ministry, the many days he was away from home–or if he means what John said, “He came unto his own and his own received him not.” He may have had a home but he was not at home, not welcome in this world. But his band of disciples were organized into what would become his church.

We have four ways of thinking of the church.

1) The first is the church building, the house of worship, we may even call it the house of the Lord. My father made sure we understood that the church was the people not the building. He always referred to the church building as the church house, or inside where the pews were as the sanctuary. And he was right. But it’s also true that we need a place to gather, to worship, to fellowship, to do the church’s business. And it is also true that it is good to have a place that is beautiful and makes us look toward heaven.

Have you ever visited a medieval cathedral? You can’t help but feeling you are in a holy place. People sometimes say, “But couldn’t they have taken the money and given it to the poor?” Who do you think built those cathedrals? Craftsmen, carpenters, masons, skilled and unskilled workers who either were poor or would have been poor without the work. Some of the cathedrals were jobs programs for hundreds of years.

The early Christians met in the homes of those whose homes were spacious enough to host the church. In the Roman empire people who could afford it often had a room in their house dedicated as a private chapel for their favorite god or goddess. They also made sure to include a shrine for the worship of the emperor. They might would invite their close friends on occasion to participate in prayers or ritual worship.

Christians who dedicated their houses as centers of worship and fellowship welcomed all, rich and poor alike. Their fellowship also included meals in which the poor were included as equals. Think of the generosity of those who allowed their homes to be used multiple times each week as the gathering place of the church. Many of these homes eventually became what we think of as “churches.”

2) We also think of the church as an institution. We like things that are spontaneous. We like things that are new and fresh and not bound by tradition. Then we say, “that was great, let’s do it again!” And by the second time we do it, we already have traditions. Anything new and exciting and important will quickly fade away unless there are some kind of institutions to preserve it. Jesus proclaimed something absolutely new: The Kingdom of God is coming. God is going to rule on this earth. His Will, will be done here, as it is in heaven. Jesus entrusted the work of the kingdom to his church, to his disciples. And disciples need discipline.

3) The church is not just an institution. It is a family, a community. That’s what my father was trying to teach us. And he was right. When I was a child I used to wonder why my parents would take so long after church talking to everybody. Now I understand. That was family they were talking to, and they might not see them again until next week.

We’ve been talking here about the men’s fellowship. We already have a good women’s fellowship and a good everybody fellowship–but there is something about a men’s fellowship. It was important to my dad when he was a young father trying to bring his kids up right. He played on a church softball team. That had area men’s meetings. I know there was some serious teaching at those meetings, but I especially remember my dad telling about the fun they had. Once they played a joke on an area preacher at a fellowship meal. They served steak and baked potatoes. There was nothing wrong with the steaks, but they gave brother Keith a raw potato wrapped up in aluminum foil.

They also did service projects, helped widows and elderly people with repairs on their homes.

Jesus called his disciples to be a community, a family. He gave us the task of sharing his love with those around us.

4) When we say we are going to church, we usually are thinking of the worship service. The church is a community that gathers for prayer, praise, fellowship, the study of God’s word, celebration of the sacraments, seeking God’s presence and his grace. When we “go to church” we are the church gathered for worship.

The church also gathers at times to make decisions. I find it fascinating that the Bible chose the Greek word ekklesia as the name for the community of followers of Jesus. The word comes from Athenian democracy. In Athens every citizen had the right to speak freely in the public assembly. Every citizen had the right to vote on any important matter.

The Church is a community that has authority to enact decisions under the leadership of the Holy Spirit. In Matthew 16, Jesus gave that authority to Peter, the Rock. “Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” If that seems like a lot of authority to give to one man, look what Jesus says in Matthew 18:19-20. He gives the same authority to any two or three of his followers gathered in his name.

Obviously this could be misused and misunderstood. In the immediate context Jesus is talking about what we sometimes call church discipline, or excommunication.  He is also talking about the authority to forgive.  The purpose of disciplinary action is redemption and reconciliation.  The same community that may exclude also has the power to forgive and restore.

If I can share one more story passed on from my dad, he had a friend that belonged to another church. This church had some rules they took very seriously. One was that Sunday was observed as a strict Sabbath with no work, exertion, or worldly pursuits. My dad’s friend went coon hunting one Saturday night. This was a popular sport in the Ozarks. I used to think it was cruel since the game was not hunted for food; I changed my mind when a raccoon got into our friend Margaret’s chicken coop and tore the heads off about 18 hens. Anyway, the church was fine with hunting, but the man made the mistake of staying out past midnight when one of his hounds got on a hot trail. They put him out of the church for breaking the rules.

Jesus does give his followers authority to withdraw fellowship from a brother or sister who persists in harmful behavior after being counseled. It’s important to notice a couple of things. The purpose is reconciliation. Excommunication, is the end of a long process that begins with private communication. And, as soon as the person repents, he is to be forgiven and welcomed back.

This kind of church discipline is almost never seen in church today, and for good reason. We all have faults and failings and don’t want to think we are better than someone else. We would rather be merciful than judgmental.

I think there is one area where we should enforce church discipline, and that is domestic abuse, and especially child abuse. It is interesting that Jesus gives this teaching after saying it is better for a person to have a giant millstone put around his neck and be cast into the sea than to harm a child. That’s a pretty harsh teaching. But children are pretty important to Jesus.

Who Do You Say that I Am?

Caesarea Philippi was in the far north of Israel.  The city was located at the base of Mount Hermon.  Hermon is 9200 feet in elevation.  In Colorado, they are proud of their Fourteeners, mountains with an elevation above 14,000 feet.  But the base of the Fourteeners can be anywhere from 8000 to 10,000 feet.  Mt. Hermon is near the sea and is visible from the Dead Sea one hundred miles to the South at 1300 feet below sea level.  So, though I haven’t been there, I assume the view of Mt. Hermon would be just as impressive as Pike’s Peak. Image result for mount hermon

Any city named Caesarea was built in honor of one of the Caesars.  There is another Caesarea in Palestine, on the coast.  The Caesarea below Mt. Hermon was built by Herod’s son Philip.  Philip built a temple to Augustus Caesar there.  There were other temples and shrines there too.  Caesarea was a pagan city, barely part of Israel, at its northern boundary.  The ground is rocky, and there is a cave or grotto that had long been considered by the local inhabitants to be the birthplace of the Greek god Pan.

There is an English word that comes from this god’s name–pan-ic.  One of his special abilities was believed to be spreading terror or panic among army troops.  The Greeks prayed for his assistance against their enemies.  They believed Pan could send mysterious noises among the ranks and make them think they were being bombarded by supernatural and human forces.  Pan-icked soldiers would drop their weapons and run or even turn on each other.

The human face of the god was ugly and frightening.  He had horns, and his image later became a model for medieval paintings of the devil.  His form was barely human on the top half, but below the waist he was a billy goat, and he was lusty and aggressive.

Before Pan, the ancient nemesis of Israel, Baal, was worshipped in the grotto.  The historian Josephus described the cave.  Naturally, it was dark and there was a sheer drop off into a bottomless pit.  As far as anyone could tell anyway, it was bottomless–except that far down there was water, and the water was deeper than anyone had ever been able to measure.  The water filtered down through Mount Hermon from melting snow, and sometimes it surged all the way up and spewed out of the mouth of the cave.

Because of its dangerous and mysterious nature, and because of its association with pagan gods, some ancient people considered this cave to be the gate (or one of the gates) of the Underworld (also known as Sheol, Hades, or Hell). 

Jesus took his disciples, and asked them a question as they stood on the bare rock near the cave of Pan.

Who do people say that I am?  Evidently the belief that one of the great prophets would return was strong at that time.  After all, the Lord had said in Malachi, “behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.”  To this day, when Passover is observed an empty chair is left for Elijah.  At the end of the meal a young child is sent to open the door and look for Elijah.

Elijah had challenged the idolatry in his day, and many people evidently thought Jesus fit that role well.  Of course, before Jesus many thought John the Baptist fulfilled the return of Elijah prophesy.  Remember Herod’s son Philip?  His brother, Herod Antipas, had stolen Philip’s wife and John the Baptist rebuked him for it.  That angered the queen, and she demanded John’s head on a silver platter. 

Jesus was related to John and began his own ministry before John’s ended, but not everyone was aware of those details.  Jesus became well known after the death of John.  Many people wondered if Jesus was John come back.  Others saw him as the Baptist’s successor.  Maybe Jesus was the Elijah who was to come.

Other people said he was Jeremiah or one of the other prophets.  I wonder why Jeremiah?  Was it because he predicted the New Covenant?  Or was it because of his sympathy and tears for his own people?

Jesus spoke Aramaic.  About a dozen Aramaic words are preserved in the New Testament.  Twenty years ago when I was studying the languages of the Bible and the world where biblical history happened, I heard of a few villages in Iraq and Syria where Aramaic was still spoken.  The people in those villages were Christians who were convinced they spoke the language of Jesus exactly as he spoke it 2000 years ago.  I remember thinking it would be a great opportunity to go and study with those people and learn to speak their language as they spoke it.  I don’t know for sure what has happened to those people but I am afraid the opportunity to go and learn from them is gone forever.

The Aramaic word Kepha means ‘Rock.’  (In English it is spelled ‘Cephas’)  The ground around the grotto of pan was solid rock.  The rock rose up behind the cave toward Mount Hermon.  Maybe Jesus had a sense of humor–or maybe he saw a potential in his disciple Simon that no one else could see.  Jesus gave Simon a new name: Kephâ, Cephas, the ROCK.    One thing about Cephas.  When he didn’t know what to do, he would do something.  When he didn’t know what to say, he would say something.

So when Jesus asked, “But who do you say I am?”  Simon-Cephas spoke up.  By the way, when Greek speaking people started to follow Jesus, the name Cephas got translated for them into the Greek word for a rock, Petros, or Peter.  Paul’s letters were written before the Gospels were written, and he called the big Fisherman, Cephas.  But in the Gospels he is more often known as Peter.  His full name is Simon bar Jonah (son of Jonah), aka Cephas/Peter/the Rock.

Who do you say Jesus is?

Peter gave the right answer this time:

“You are the Messiah (the Christ) the one God anointed with his Spirit to bring his Kingdom, to bring peace and righteousness to the earth.  You are the Messiah, the Son of the Living God.”

Jesus is the one God the Father sent to bring us to him and to bring his love to earth.

Jesus answered him, “blessed are you Simon bar Jonah, for Flesh and Blood has not revealed this to you but my Father who is in heaven.  You are Cephas/Peter/the Rock, and on this Rock, I will build my church, and the gates of hell will not prevail against it.

What did he mean “on this Rock?”  Some say he means the faith he had just announced, “You are the Christ, the Son of the Living God.”  This truth is the foundation of our faith.  Years later Paul would write, “No other foundation can anyone lay but the one that is already laid, Jesus Christ.”  The Truth of who Jesus is, is the foundation of our faith and of the church.

Or did he mean the church would be built on Cephas/Peter, the Rock?  “I will give to you the keys to the kingdom.  Whatever you bind on earth will be bound in heaven.  Whatever you set free on earth will be set free in heaven.”  Fifty days after Jesus rose from the dead Peter used those keys.  He said two things: “Whoever calls on the name of the Lord will be saved.”  And he said, “God has made him both Lord and Christ (the Anointed redeemer), this Jesus whom you crucified.”  When they said what shall we do, he answered, “Repent and be baptized, every one of you for the forgiveness of your sins, and you shall receive the gift of the Holy Spirit”  In other words, when anyone prays to Jesus Christ, turns away from their sins and turns to him, and identifies with him by receiving the cleansing sacrament of baptism–Christ comes into their life, the Spirit of God enters their heart and soul and gives them a desire to do his will.  He had the keys.

Or when Jesus said, “on this ROCK” maybe he was being very literal.  Did he mean, “on this Rock-hard ground, right here in front of the gate of hell–I’m going to build my church–and the gates of hell will not be able to withstand my attack.

I am so glad Jesus didn’t call me to build his church.  When I look out and see all the potential in this church and this community, and when I think of the responsibility to build the church–I can’t do it.  But then I remember, he didn’t ask me to build his church.  He asked me to follow him.  He asks us all to build each other up in the faith.  He asks us to bear witness to what we have seen and heard, what we have experienced.

I am so glad Jesus didn’t call me to convince anyone of the reality of God or the truth of who he is. 

Those are two things we should all be glad of.  We don’t have to build his church.  We don’t have to convince anyone.  We just follow him.  We are disciples, followers and learners.  We are also witnesses.  Not eyewitnesses like Mary and Martha and Peter and John.  They saw the empty tomb, they saw the risen Lord.  We are faith witnesses, witnesses of what God has done in our lives through faith.

I have read a lot on theology, philosophy, history.  I enjoy discussing it.  I know there are reasons for my faith.  And if you want to talk about it over a cup of coffee, I am glad to do that.  Look me up.  But I can’t really argue or persuade anyone into believing in God or following Jesus. 

The reason I believe in God is because God is capable of making himself known.

God loves everyone; he wants everyone to know him.  But there is a timing that is known to God.  When the time is right, he will call individuals to come to him by faith.

Two things God used to convince me: One was seeing the presence of  God in the lives of other people.  I saw love, joy, peace . . . the fruit, the evidence of the Holy Spirit–which means the presence of God in someone’s life. 

The other thing God used was the Gospels.  Matthew, Mark, Luke, and John–or the person of Jesus in those books revealing the presence of God in the world.  The reason I believe in God is because of Jesus.  The more I read his story the more convinced I became.  It was not an idea.  It was a way of life.

As followers of Jesus, some bystanders will see him at work in our lives when we don’t even realize it.  Otherwise, we can say “come and see.”  The reason you should invite people to church is because they will see the love of Christ at work in his people.  They will see that this is a loving family.  And they will hear the gospel.

Who do you say that he is?  If you’ve never thought about that, maybe you should decide to start thinking about it.  Read the story.  This month, we are all trying to read the Gospel according to Matthew, the first book in the New Testament.

Maybe you have thought about it and you know the answer.  Maybe God has spoken directly to your heart.  If you can say, Jesus is the Christ, the Son of the living God, then maybe it is time to ask him to come into your life.  Maybe it is time to stand up and declare it.

Adective Exchange

After months of intense negotiations conservatives and liberals have each agreed to give up a favorite adjective. From now on, liberals will only advocate for “Justice,” after dismissing the adjective “social.”
“I think we can do it,” said spokesman Jim Wallis, “after all the Bible merely calls on us to seek justice, and it does that without any adjectives at al.” Wallis went on to cite passages such as Isaiah 1:17,

“Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.”

Conservatives will discard the adjective “radical” which is normally attached to the word “feminist.” They will have to call those who seek equality for women simply “feminists.” A spokesman for Rush Limbaugh said he will be able to comply as long as he is allowed to keep the expression “feminazis.”

Candy Experts Weigh In

After hearing a radio program discussing the three best and three worst Halloween candies, decided to ask some real experts–my grandchildren. Here’s what Ari and Elijah say about the subject.

Five Best Halloween Candies

1. Kit Kat’s are one of the best candies because they don’t melt easily even though they’re chocolate .
2. M&Ms are god because they are chocolate and they don’t melt, and you get a lot in one packet.
3. Nerds are one of the best Halloween candies because they are small and fill you up.
4. Reese’s are good because even though they melt, you can put them in the freezer and they still taste good when they are Frozen.
5. Snickers are one of the best Halloween candies because they are crunchy and soft.

Five Worst Halloween Candies

1. Tootsie Rolls are the worst because if you have caps on your teeth, they pull them out. Also, they taste bad.
2. Skittles are bad because if you hold the in your hand, they dye your hand.
3. Suckers are bad because they are sticky and they get broken up.
4. Milky ways are very sticky and the caramel can ooze down your shirt and your shirt will be sticky.
5. Jolly Ranchers because if you lay them down they melt into the surface and they are super sticky, and you can’t clean them up.

Healthy Alternatives

1. Apples, Granny Smith because they are very crunchy like skeleton bones. (Dissenting view: If I got an apple, I would throw it out.)
2. Crackers and cheese, or wafer sticks with cheese on the end.
3. Craft snacks: like a spider made out of cookies and pretzels.
4. Pistachios; you can get flavored ones also.
5. Fruit roll-ups because almost all kids like the.

How Conservative Values Unintentionally Undermined the Family

My wife and I did not have insurance when all three of our children were born. Technically, we did when our third was born, but the preexisting condition of pregnancy was not covered. Medical expenses were reasonable enough that we were able to make payments ahead and continue paying afterward. There were complications after the third birth, so it took us a while to pay off the debt, but we did manage to have our youngest paid for before she entered elementary school.

Doctors and hospitals are no longer so eager to make similar arrangements, and the total bills are no longer as manageable. An uninsured married couple facing a complicated childbirth could easily face bankruptcy today.

But we are no so hard-hearted as to turn expectant mothers out into the cold night to give birth in a stable. We do provide services for mothers and children. But our conservative heritage says men should be breadwinners, and there is no free lunch. We will take care of single women and their babies but not male heads of households. Perhaps there have been some recent changes, but for the last thirty years marriage meant financial disaster for a young couple in love facing a pregnancy earlier than they had anticipated.

It’s not just the young either who are forgoing marriage in order to receive benefits. Social Security advisors counsel retirees in some cases to “live in sin” rather than lose benefits they or their late spouse had earned. In other circumstances, on the other hand, they advise couples who hate each other to stay together (at least on paper) a few more years, for the sake of the social security check, rather than getting divorced. (You can find this advice in the book Get What’s Yours.)

All of this comes from the traditional idea that a man should provide for his household and nobody should get something for free.

Yet the widespread conservative hostility to democracy and representation in the workplace has undermined a man’s (or a single woman’s ) ability to provide for a family. Labor Unions are an extension of democracy (or republican ideals, if you can’t support democracy) into the workplace. Corporations are already organized and have most of the power. The only way people gained any advantage was to unite. President Eisenhower understood this. He supported labor unions and the right of the people to organize.

The last forty years has seen the decline of wages follow the decline of union membership. The decline of union membership followed the example of a president from the Grand Old Party who established his legacy by breaking a union. Today a candidate from an economically failing state brags that he took on the powerful teacher’s union.

Some people point to past corruption in labor and to violence that occurs during strikes. Corruption in politics has not lead us to abolish representative government. Instead we try our best to eliminate it, find it where it remains, and prosecute it. As for violence, do you know anything about the history of the labor movement?

I have seen the dismantling of the profession of professor over the last 30 years. Today 80% of college courses are taught be people who are not professors, many of whom are eligible for food stamps and other government benefits. One reason this happened is because professors were not allowed to organize, since they were part of management under the law. However, the other 80% today are not hindered by this law, and we may see more organizing by those who actually do the teaching.