I was watching a murder mystery this evening and a thought popped into my head. Joni Ernst must hate murder mysteries. Why all the fuss and drama trying to apprehend a killer, after all we are all going to die.
If you follow the news at all, you have probably heard Senator Joni Ernst’s town hall response to a constituent who was concerned about cuts to Medicaid and shouted, “People will die.” “Well,” she said, rolling her eyes, “We are all going to die.”
I would have chalked this all up to a ramp up and an unfortunate flippant response, but Ernst decided to “double down” as we say these days. In a bizarre TikTok style video Ernst responded to the uproar with mockery.
“I made an incorrect assumption that everyone in the auditorium understood that, yes, we are all going to perish from this earth. So I apologize, and I’m really, really glad that I did not have to bring up the subject of the tooth fairy as well.”
She then urged people who are silly enough to worry about death to get right with Jesus.
“It’s just human life so what’s the big deal” has not always been her position. Four months ago she issued a press release with the title “Ernst Fights for Life.” Her web page boasts “Protecting life and the most vulnerable among us is the most important measure of any society. Throughout my time in the Senate, I have supported a number of measures to protect the sanctity of life at every stage…” Every stage, it appears, except the one where you need Medicaid.
Only a few days ago Ernst was testifying before a senate committee about the “heartbreaking story” of a constituent who was killed by a drunk driver who was an undocumented immigrant. Presumably she did not shrug and tell the family, “Well, we’re all going to die,” and then urge them to embrace Jesus if death bothers them.
Ernst’s pose is not true. She does not actually believe that it is foolish to care that people will die. She believes that it is weakness to care that certain categories of people will die. There are people who are deserving of our empathy and protection and people who are not. Dying because you couldn’t afford health care is not “heartbreaking,” but dying in an accident caused by an undocumented immigrant is.
In 1867, the British Liberal reformer John Bright coined the term “the residuum” to describe the people who deserve to be excluded from the privileges of citizenship for the well being of the rest of society. Who do we include? Who are the residuum? How should we treat them?
“This was the darker side of community,” I wrote in the novel Angel, “For a group to have a sense of cohesion, a sense of being ‘us,’ it had to define what was outside of the group. It had to define a ‘them’— the excluded. Who ‘they’ are changes over time and from society to society, but the process never changes. It is part of the nature of community life. To have an inside, a tribe must have an outer boundary.”
I discussed this passage in 2016 in a post called “The Others.” Since then we have entered an era where the entire thrust of our national politics is trying to narrow our sphere of empathy, increase the definition of the residuum, and aggressively police the boundaries.
“For those who would like to see eternal and everlasting life,” Ernst said in the conclusion of her sarcastic apology video, “I encourage you to embrace my lord and savior Jesus Christ.”
I find myself thinking of Jesus the healer and the story in Luke 13:10-17 where Jesus healed a woman who had been bent over and was unable to straighten herself for 18 years. “Woman, you are freed from your disability,” he said. He laid his hands on her, and she was able to stand straight and she glorified God. The ruler of the synagogue, however, was indignant because Jesus had performed this miracle on the Sabbath. “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.” The law about healing on the Sabbath was important to the leader of the synagogue because it defined what it meant to be part of the Jewish community. The law marked the boundary between those in the community and those outside.
Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” As he said these things, all his adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by him.
Isn’t healing someone better than not healing her? Isn’t compassion better than non-compassion? Isn’t our general humanity more important than social rules that define who is an insider and who is an outsider?
Jesus died on the cross, and the old woman he healed has been gone for thousands of years. We do all die. Jesus took the time to heal the old woman anyway.
“Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.”




