.."and forgive them their debts": did Jesus Christ come to proclaim the Mosaic Jubilee and the forgiveness of debts?

[Winehole23]

Over the past three decades, Hudson gleaned (under the auspices of Harvard’s Peabody Museum) and then synthesized the scholarship of American and British and French and German and Soviet assyriologists (spelled with a lower-case a to denote collectively all who study the various civilizations of ancient Mesopotamia, which include Sumer, the Akkadian Empire, Ebla, Babylonia, et al., as well as Assyria with a capital A). Hudson demonstrates that we, twenty-first century globalists, have been morally blinded by a dark legacy of some twenty-eight centuries of decontextualized history. This has left us, for all practical purposes, utterly ignorant of the corrective civilizational model that is needed to save ourselves from tottering into bleak neo-feudal barbarism.


This corrective model actually existed and flourished in the economic functioning of Mesopotamian societies during the third and second millennia B.C. It can be termed Clean Slate amnesty, a term Hudson uses to embrace the essential function of what was called amargi andníg-si-sáin Sumerian, andurārumand mīšarumin Akkadian (the language of Babylonia), šudūtu andkirenzi in Hurrian, para tarnumarin Hittite, and deror(דְּרוֹר) in Hebrew: It is the necessary and periodic erasure of the debts of small farmers — necessary because such farmers are, in any society in which interest on loans is calculated, inevitably subject to being impoverished, then stripped of their property, and finally reduced to servitude (including the sexual servitude of daughters and wives) by their creditors, creditors. The latter inevitably seek to effect the terminal polarization of society into an oligarchy of predatory creditors cannibalizing a sinking underclass mired in irreversible debt peonage. Hudson writes: “That is what creditors really wanted: Not merely the interest as such, but the collateral — whatever economic assets debtors possessed, from their labor to their property, ending up with their lives” (p. 50).


And such polarization is, by Hudson’s definition, barbarism. For what is the most basic condition of civilization, Hudson asks, other than societal organization that effects lasting “balance” by keeping “everybody above the break-even level”?


“Mesopotamian societies were not interested in equality,” he told me, “but they were civilized. And they possessed the financial sophistication to understand that, since interest on loans increases exponentially, while economic growth at best follows an S-curve. This means that debtors will, if not protected by a central authority, end up becoming permanent bondservants to their creditors. So Mesopotamian kings regularly rescued debtors who were getting crushed by their debts. They knew that they needed to do this. Again and again, century after century, they proclaimed Clean Slate Amnesties.”
Hudson also writes: “By liberating distressed individuals who had fallen into debt bondage, and returning to cultivators the lands they had forfeited for debt or sold under economic duress, these royal acts maintained a free peasantry willing to fight for its land and work on public building projects and canals…. By clearing away the buildup of personal debts, rulers saved society from the social chaos that would have resulted from personal insolvency, debt bondage, and military defection” (p. 3).
https://www.nakedcapitalism.com/2018/11/145003.html

[Winehole23]

So let us reconsider Hudson’s fundamental insight in more vivid terms. In ancient Mesopotamian societies it was understood that freedom was preserved by protecting debtors. In what we call Western Civilization, that is, in the plethora of societies that have followed the flowering of the Greek poleis beginning in the eighth century B.C., just the opposite, with only one major exception (Hudson describes the tenth-century A.D. Byzantine Empire of Romanos Lecapenus), has been the case: For us freedom has been understood to sanction the ability of creditors to demand payment from debtors without restraint or oversight. This is the freedom to cannibalize society. This is the freedom to enslave. This is, in the end, the freedom proclaimed by the Chicago School and the mainstream of American economists. And so Hudson emphasizes that our Western notion of freedom has been, for some twenty-eight centuries now, Orwellianin the most literal sense of the word: War is Peace • Freedom is Slavery• Ignorance is Strength. He writes: “A constant dynamic of history has been the drive by financial elites to centralize control in their own hands and manage the economy in predatory, extractive ways. Their ostensible freedom is at the expense of the governing authority and the economy at large. As such, it is the opposite of liberty as conceived in Sumerian times” (p. 266).


And our Orwellian, our neoliberal notion of unrestricted freedom for the creditor dooms us at the very outset of any quest we undertake for a just economic order. Any and every revolution that we wage, no matter how righteous in its conception, is destined to fail.


And we are so doomed, Hudson says, because we have been morally blinded by twenty-eight centuries of deracinated, or as he says, decontextualized history. The true roots of Western Civilization lie not in the Greek poleis that lacked royal oversight to cancel debts, but in the Bronze Age Mesopotamian societies that understood how life, liberty and land would be cyclically restored to debtors again and again. But, in the eighth century B.C., along with the alphabet coming from the Near East to the Greeks, so came the concept of calculating interest on loans. This concept of exponentially-increasing interest was adopted by the Greeks — and subsequently by the Romans — without the balancing concept of Clean Slate amnesty.


So it was inevitable that, over the centuries of Greek and Roman history, increasing numbers of small farmers became irredeemably indebted and lost their land. It likewise was inevitable that their creditors amassed huge land holdings and established themselves in parasitic oligarchies. This innate tendency to social polarization arising from debt unforgiveness is the original and incurable curse on our post-eighth-century-B.C. Western Civilization, the lurid birthmark that cannot be washed away or excised. In this context Hudson quotes the classicist Moses Finley to great effect: “…. debt was a deliberate device on the part of the creditor to obtain more dependent labor rather than a device for enrichment through interest.” Likewise he quotes Tim Cornell: “The purpose of the ‘loan,’ which was secured on the person of the debtor, was precisely to create a state of bondage”(p. 52 — Hudson earlier made this point in two colloquium volumes he edited as part of his Harvard project: Debt and Economic Renewal in the Ancient Near East, and Labor in the Ancient World).

[Winehole23]

Nowhere, Hudson shows, is it more evident that we are blinded by a deracinated, by a decontextualizedunderstanding of our history than in our ignorance of the career of Jesus. Hence the title of the book: And Forgive Them Their Debts and the cover illustration of Jesus flogging the moneylenders — the creditors who do not forgive debts — in the Temple. For centuries English-speakers have recited the Lord’s Prayer with the assumption that they were merely asking for the forgiveness of their trespasses, their theological sins: “… and forgive us our trespasses, as we forgive those who trespass against us….” is the translation presented in the Revised Standard Version of the Bible. What is lost in translation is the fact that Jesus came “to preach the gospel to the poor … to preach the acceptable Year of the Lord”: He came, that is, to proclaim a Jubilee Year, a restoration of deror for debtors: He came to institute a Clean Slate Amnesty (which is what Hebrew דְּרוֹר connotes in this context).


So consider the passage from the Lord’s Prayer literally: … καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν: “… and send away (ἄφες) for us our debts (ὀφειλήματα).” The Latin translation is not only grammatically identical to the Greek, but also shows the Greek word ὀφειλήματα revealingly translated as debita: … et dimitte nobis debita nostra: “… and discharge (dimitte) for us our debts (debita).” There was consequently, on the part of the creditor class, a most pressing and practical reason to have Jesus put to death: He was demanding that they restore the property they had rapaciously taken from their debtors. And after His death there was likewise a most pressing and practical reason to have His Jubilee proclamation of a Clean Slate Amnesty made toothless, that is to say, made merely theological: So the rich could continue to oppress the poor, forever and ever.

[Winehole23]

People tend to think of the Commandment ‘do not covet your neighbour’s wife’ in purely sexual terms but actually, the economist says it refers specifically to creditors who would force the wives and daughters of debtors into sex slavery as collateral for unpaid debt.


“This goes all the way back to Sumer in the third millennium,” he said.


Similarly, the Commandment ‘thou shalt not steal’ refers to usury and exploitation by threat for debts owing.



The economist says Jesus was crucified for his views on debt. Crucifixion being a punishment reserved especially for political dissidents.



”To understand the crucifixion of Jesus is to understand it was his punishment for his economic views,” says Professor Hudson. “He was a threat to the creditors.”
http://michael-hudson.com/2017/12/he-died-for-our-debt-not-our-sins/

[Winehole23]


Jesus’ first reported sermon in Luke 4 documents his announcement that he had come to revive the enforcement of the Jubilee Year. The term “gospel” (or ‘good news’) was used specifically to refer to debt cancellation which became the major political fight of the imperial Roman epoch, pitting Jesus against the pro-creditor Pharisees, (a political party and social movement that became the foundation for Rabbinic Judaism around 167 BC).

[Winehole23]

16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:

18 “The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
19 to proclaim the year of the Lord’s favor.”[f (https://www.biblegateway.com/passage/?search=Luke+4&version=NIV#fen-NIV-25083f)]

[TeyshaBlue]

Bookends👍 Algoracy!
The Welfare State Is Committing Suicide by Artificial Intelligence

http://flip.it/gAR0aq

From the Danish government’s perspective, the child-welfare algorithm proposal is merely an extension of the systems it already has in place to detect social fraud and abuse. Benefits and entitlements covering millions of Danes have long been handled by a centralized agency (Udbetaling Danmark), and based on the vast amounts of personal data gathered and processed by this agency, algorithms create so-called puzzlement lists identifying suspicious patterns that may suggest fraud or abuse. These lists can then be acted on by the “control units” operated by many municipalities to investigate those suspected of receiving benefits to which they are not entitled. The data may include information on spouses and children, as well as information from financial institutions.

These practices might seem both well intended and largely benign. After all, a universal welfare state cannot function if the trust of those who contribute to it breaks down due to systematic freeriding and abuse. And in the prototype being developed in Gladsaxe, the application of big data and algorithmic processing seems to be perfectly virtuous, aimed as it is at upholding the core human rights of vulnerable children.

[TeyshaBlue]

Such government algorithms also weaken public accountability over the government. Danish citizens have not been asked to give specific consent to the massive data processing already underway. They are not informed if they are placed on “puzzlement lists,” nor whether it is possible to legally challenge one’s designation. And nobody outside the municipal government of Gladsaxe knows exactly how its algorithm would even identify children at risk.

[Winehole23]

Wow. Department of pre-crime, social welfare division.



Merry Christmas, TB.

Happiness, health and prosperity to you and yours throughout the New Year.



Here's the link to the Michael Hudson book: https://www.amazon.com/Forgive-Them-Their-Debts-Foreclosure/dp/3981826027

[TeyshaBlue]

You too, WH! Thought the article was an interesting juxtaposition/sidebar to Hudson.

[Winehole23]

:tu