This post is a follow-up on the previous one; it is short but ambitious. It takes a broad historical look at how the celibate ideal, based on the belief in the possibility of a psycho-erotic relationship with “God,” contributed to (1) the individualism that characterizes Western society some say to a pathological degree, (2) the abasement of women rendering marriage as an institution a school of domination and exploitation which is learned by the children, and from there to (3) the construction of an entire civilization built on domination of the weak by the strong and the justification of structural inequality.
That’s quite an indictment, especially when you consider that it claims to have its roots in a religious mysticism that is specific to Christianity. Other traditions have their mysticism, by which I mean a belief in the possibility of direct contact with “God” and a corresponding program for pursuing it, but none have been so amenable to nourishing anything like the cultural defects listed above.
Of course they may very well contribute to other failings found in their respective societies. It’s not my place to analyze or criticize them; I limit myself to my own cultural heritage and the religion that gave it birth. And in my own, a pyramid of religious doctrines arose, constructed upon the naïve belief in an anthropomorphic “God” whose humanoid “personality” was disposed to enter into an intimate personal relationship with a human being, who for all the infinity of difference that separated them, was also, like “God,” a “person.”
In the Platonic universe that spawned these notions, a human person was believed to be a “soul,” that is, an immaterial substance — spirit — whose eternal destiny after death was to live without the body to which it had been unnaturally attached during life. Belief in spirit as a category of being was the leitmotiv of Platonic philosophy which provided the official interpretation of the significance of Christianity beginning in the second century of the common era. Platonism scientifically projected imagined entities like the “soul” and “God” that are with us to this day. It was precisely because both “God” and the human soul were spirit-persons that they could have a relationship of lovers – for love was believed to be an immaterial valence between persons totally free of the complications of the body.
Platonic scorn for the body led to a conviction that such a spiritual relationship with “God” was not only possible but that it was necessary for full Christian redemption; it was only divine love that could substitute for and displace a corrupt erotic relationship between human beings, and no amount of contrary evidence could convince them otherwise. In a religious tradition that believed that the body had been fatally degraded from its former spiritual condition by the sin of Adam, the desires arising from the sex drive were themselves the primary empirical proof that the body was unnatural — corrupt — it refused to obey the dictates of reason, spirit.
This all worked together to erect an unassailable belief in the asexual Christian ideal of the virgin — the celibate hero, the bride of Christ — who lived on the spiritual nourishment provided by his/her divine lover, harvesting the concrete first-fruits of the redemptive reconquest of the body, subjecting it once again to the rule of spiritual reason and anticipating the spiritual soul’s final liberation from the tyranny of the flesh at death.
In such a scenario, those who entered into human marriage were by that fact eliminating the possibility of a faithful monogamous relationship with “God.” That meant they were formally alienating the one source of “super-natural” power capable of overcoming the unruly urges of the flesh. By embracing their sexuality they had consigned themselves to a marginated existence as second class human beings, condemned to eking out a trembling salvation through obedience to the proper authorities. By choosing to marry, and therefore to forego the celibate ideal, both the man and the woman had chosen a path that led away from human perfection. They had opted for an inferior and truncated humanity, forever estranged from the possibility of its ultimate fulfillment because the nuptials with “God” could never occur.
The Solitary Individual
This made the solitary individual the ideal human being in the Christian world. What appeared outwardly to be an eremitic seclusion was said to really be a sign of an invisible sustaining relationship with “God.” Given the uncontested belief in such an ideal and its promotion by the highest authorities, it was natural that on all sides and in all walks of life people would tend, in whatever way was open to them, to imitate the Christian ideal, no matter how absurd or far-fetched it might be.
For example: the warrior ethos of the Germanic peoples merged with the Christian ideal of the virginal bride of Christ to produce the iconic western figure of the Knight Errant, the solitary warrior who fights for justice and the oppressed, for true religion, and for the survival of the clan and nation. It’s easy to recognize this adolescent image as it morphs through subsequent epiphanies, some of which were gross distortions of the ideal: crusaders fighting to regain the “Holy Land” for the true faith from the hated Muslim infidels, and while they were at it, carry out wholesale slaughter of unbelieving Jews; Spanish conquistadores seizing the lands of heathen aliens whom they then enslaved in order to “win them for Christ.”
The Church claimed the solitary life reflected the “mind of Christ.” But the historical Jesus was a single man cut down in his youth by political events before he had a chance to marry. His ministry was the work of a youthful solitary firebrand and, unfortunately, Christian perfection – the “imitation of Christ” – came to be modeled on that phase of his life. Whether Nikos Kazantzakis was right and Jesus had a “girl-friend” doesn’t change anything. In either case he was not married; he was an example of the solitary ideal. His wisdom was thought to come full-blown from heaven, not from the family and community that formed him. The earliest Christians appreciated that Jesus’ wisdom came from Judaism; for them, he was the messiah. But as Christianity became a Greco-Roman religion, it lost touch with its Jewish roots; the Nicaean declaration of his co-equal divinity with the Father was effective in wiping out all vestiges of Jesus’ humanity, and that included his ethnicity and family matrix.
The Christian people never lost sight of our gendered reality, however, and Mary was quickly selected to accompany Jesus as part of the model of perfection. But please note, in a way parallel to what happened to Jesus, she was also divinized and de-humanized. She was very early on made into a solitary – a “virgin,” impregnated not by man but by the Holy Spirit – rather than being accepted for the married woman that she really was, and her life with her husband as the source of her deep humanity.
Throughout Catholic Church history, married people, mesmerized by the celibate ideal promoted by the Platonic Church, tried in every way possible absurdly to realize its goals in the place least conducive to their achievement: the conjugal bed. Couples were told to focus their attention during copulation only on the purpose that justified it: reproduction. They were to avoid any direct acquiescence in the pleasures that accompanied the act; to do so was venial sin. The insistence on setting spiritual reason to rule bodily sexuality eventuated in declaring birth control sinful and unnatural because it thwarted the one justifiable reason for sex, and encouraged performing sex for “other” reasons. Couples were encouraged to abstain from sex periodically for the good of their soul; and the practice of “living as brother and sister” after childbearing years in order to dedicate themselves to works of service and ministry usually performed by religious was lauded by the Church and highly recommended. But the clearest indication of the abasement of marriage was the denial of holy orders to all but celibate men; women’s bodies, even if they were celibate, were too bound up with the reproductive cycles of organic life to ever become fully “spiritual.”
The family: a school of exploitation and domination
The married man, father of the family, already considered the owner of everything in his household, a belief inherited from a more ancient culture, would be confirmed in his sense of solitariness by the new Christian ideal. The image would continue to militate against any thought of parity between man and woman and the egalitarian partnership that should have been the Christian ideal.
I claim marriage is a school of perfection every bit as much as a religious community, and the Church should have put all its energies there instead of trying to turn the parish priest into an other worldly monk and the people into lustful sinners in need of his condescending ministrations to avoid damnation in hell. At the time of the Reformation some of the leaders, like von Carlstadt, were in favor of refusing ministry to all but married men, because they saw celibacy as an hypocrisy and family life as the locus of Christian perfection. They eliminated monasteries altogether. Luther said some beautiful things about marriage and he had great respect for his wife.
The Protestant reformers closed the monasteries and convents and devised a model of married clergy, but in reaction Catholicism reaffirmed the supremacy of celibacy and virginity, anathematizing those who would hold “that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony” (Council of Trent, Twenty-fourth session, Canon X). Tridentine Catholicism remained in effect until Vatican II.
The “Catholic Mystique” is still dominated by the mediaeval celibate (solitary) ideal, and even the modern married “reformers” of Vatican II do not write about the school of perfection that is marriage. Their spirituality remains cauterized by the solitary celibate ideal, now universalized into a western individualism that has achieved in the eyes of many the morbidity of an illness. The solitary celibate is the Catholic mystique and along with the papacy, Catholicism’s perennial marketable “brand.”
The center of Catholic life is the celibate “padre.” It has made Catholics deaf to reality. Not even the recent proofs of its unsustainability and the pedophilic “blowback” that it has created can cause them to reconsider. The inability to acknowledge failure is a sure guarantee that is will never be overcome and rectified. No flaw could be more tragic.
Humankind is one species made up of both male and female. Males’ and females’ perspectives differ because our bodies differ. Men and women have different points of view that remain insuperable until they begin to share their bodies with one another. That’s called marriage. Married men and women famously and almost inevitably take on one another’s perspectives through the daily business of living together over a lifetime, men becoming “feminized” and women becoming “masculinized” … each coming to understand how the “other” sees things and thus each expanding their own potential as human beings.
But for their “spirituality” Catholics still turn to solitary celibates who come up with shriveled mono-gender concepts concocted in monastery laboratories by men and women running away from one another and their own sexuality … possibly stemming from an oppressive patriarchal family life they experienced as children. Many of us alive today know what that’s not just theory. It seems to me that to call “neo-feminism” the Christian Ideal could only be a perspective of the “solitary” Christian — the monk, the celibate, the “bride of Christ,” the “religious,” — promoted by a mediaeval monastic Catholicism that continues unreformed to this day.
It’s not coincidental that the solitary celibate ideal, historically speaking, happened to run concurrently with a European society that was structurally divided along class lines, a small elite minority upper class, superior in every sense to an uneducated, servile lower class — the vast majority of the population — whom the elites ruled with absolute domination and oppressive economic exploitation throughout the entire time of the political hegemony of the Catholic Church, from the fourth to the sixteenth centuries. Catholic celibates in every case, except for those few who had chosen voluntary poverty as a sign of rejection of the prevailing system, were part of the ruling class. The identification of the Catholic celibate elites with the economic interests and power goals of the European aristocracy has been on indisputable display throughout western political history, but never clearer than during the period from the American and French Revolutions at the end of the 18th century to the full flowering of democratic nationalism at the end of the 19th. The Catholic Church resisted the derogation of aristocratic rule every step of the way. Even today, when inherited class is supposedly no longer the determining factor in the assignment of positions of power, the celibate Catholic hierarchy can be found supporting the interests and the values of the elites with whom they continue to identify.
Is it simply a revolutionary fantasy of mine that IF from early on — from before Christianity took on Plato’s bi-focal vision — the followers of Jesus had maintained his earthy Jewish concept of the absolute identity of the human person with the human organism, that we would have accepted our bodies and the material conditions of their formation as fully human … and therefore fully capable of the divinization Jesus preached? Had we accepted the full humanity of our bodies in principle might we have avoided denigrating the bodies of women as somehow less than human? Would that have militated against the perennial abasement of women by Christian theologians like even the revered “Fathers” of the Church? Would that, in turn, have prevented the exclusionary male take-over of leadership roles in the Church? Would that have maintained the image of the mature married man and woman as the Christian Ideal? And would the identification of Church leadership with the destiny and aspirations of married heads of families have ensured the rejection, reformation or even prevention of the development of a two class society where the strong are permitted to dominate and abuse the weak, and where parents struggling to raise their children are routinely exploited? IF the Church, in other words, had identified married family life and the married man and woman as the Christian Ideal, wouldn’t she have necessarily been a champion of the underclass?
There is no reason, in theory, why that cannot happen …
 Phillip Berryman, History and “The Family,” Lonergan Workshop, Boston College, June 2015
The argument of this short essay is not complicated or particularly original, but it is world changing for Christianity and especially Catholicism. Simply put, beyond all the theological controversies, doctrinal disagreements and even major religious differences in the West, the “nature” of “God” was one “doctrine” that no one disputed. I contend that all the western religious programs are emanations of that assumed idea of “God.” Once you change that idea, your religious program, and the human society that is built on it will necessarily change radically. Christianity is one example of how the idea of “God” shaped religion and eventually an entire culture.
It was all contained in the word. Once you said “God” you could only mean one thing … an “idea” that by the middle ages some claimed was so clear and inarguable that it included within itself proof for the existence of what it denoted. In other words, the very concept forced you to conclude by iron logic that there had to be a “God.” This was called the “ontological argument.” It was first articulated by Anselm of Canterbury in 1076, and then reissued in slightly different form in later centuries by other philosophers like Descartes and Leibniz. Anselm’s classic statement concluded: “Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.” (Proslogium)
The cogency of that argument has been challenged since its publication and rejected by most mainline theologians. But regardless of its effectiveness as a “proof,” its perennial re-emergence seems to be due to the phenomenon we are discussing here: that no one, even its opponents, disputed the definition of ‘God’ that it was built on: “a being, than which nothing greater can be conceived.” Such an overarching label contained, of course, everything we have always imagined “God” to be: a separate entity, a rational person, all powerful, all knowing, omnipresent, the source, origin and sustenance of all things and the model on which they were designed.
The evolution of “God”
The various aspects of that definition evolved in the Near east beginning in pre-history. A Semitic tribe who called themselves “Hebrews” attributed their existence, inheritance and political destiny to a god named “Yahweh.” Their original understanding of what Yahweh was like mirrored the beliefs of the people in their part of the world and evolved over time. He was thought to be one of a multitude of war gods whose status in the divine realm rose or fell depending on the success or failure of the tribe on earth with whom they had an association sealed by contract. The contract stipulated that Yahweh would provide victory in battle and political ascendancy to the tribe in exchange for worship, sacrifices, monuments, love and respect from the tribe’s people. Love and respect was shown by adherence to a code of ritualized conduct that would mark them out as his devotees wherever they went.
As their political fortunes sank in the competition for power in the fertile crescent of that era, the decision of the “nation,” now called Israel, to remain faithful to their god despite his failure on the battlefield, introduced a new dimension into their national religion and a new understanding of the terms of the contract. After the catastrophic exile to Babylon in 587 bce, they realized that, with Yahweh, it could not be a business contract about success or failure. Their growing awareness that peace and harmony among men was actually the result of human moral behavior — justice — brought them to a deeper appreciation of what the commandments meant and therefore what Yahweh ultimately was all about. Their code of conduct came to be appreciated for its moral significance, and Yahweh was understood now as a god of moral wisdom whose superiority over other gods was not military, but had to do with spiritual depth. Yahweh’s greatness resided in the fact that he gave his people the Torah — the Law — which taught men how to live justly, collaborate and thrive. The relationship endured the transition back to Palestine, and the people were able to accept their abasement as an element of what they were learning about religion and life … and this strange god of theirs. In tandem with their own moral evolution their idea of Yahweh had matured and their relationship with him deepened the way husbands and wives deepen their bond through overcoming trials. No longer a contract for war and the accumulation of power, Israel’s agreement with Yahweh was seen more like a marriage between loving and forgiving spouses who at the end of the day were interested in being together … having one another … whatever their worldly fate.
The Song of Songs
These sentiments were articulated in an extraordinary assortment of openly erotic love poems found among the Wisdom books in the Hebrews’ sacred writings assembled after the exile. They are known collectively today as “The Song of Songs,” and “The Song of Solomon,” in earlier English versions, “The Canticle of Canticles.” Some believe they were intentionally composed as an allegory of Yahweh’s relationship with Israel, and others think the poems were common love songs that were selected for the purpose of elucidating the new insight about the nature of the contract. In either case, commentators agree that they are post exilic and their religious significance was collective, not individual. It had to do with a new understanding of the covenant, the contract, the relationship between Yahweh and his people.
These poems sing of the intensities of emotion that attend relationships involving sexual love between a man and a woman. They describe the joy of togetherness and possession, and the anguish and despair of separation and loss. Whether they were written for the purpose of characterizing the vicissitudes between the suffering Hebrew people and their protector or not, the entire series must be read as precisely such a metaphor. Yahweh is depicted as a man and is given a dominant, ruling, protecting male personality, Israel as a woman, a weak, needy, vulnerable female eager for union with the male lover.
There is no sense dwelling on the difference between a metaphorical and a literal interpretation of these poems. The distinction made no difference to the people who wrote, selected or read the poetry. They saw the similarities and that was the object of their interest. It was not until the scientific mentality of later centuries that anyone cared at all about what was literal and what was metaphor: before that they were both real in the same way because they both had the same effect. If the poems presented Yahweh as a humanoid male person, it was because that was what everyone thought he was, and there was no reason to suspect that he wasn’t or would not act the part, in any case.
Christians appropriated that poetry as they did the entire Bible and applied it to their own community, the Church. Ho theos, “God” — the word they used instead of Yahweh — was identified with the “Word,” who had taken flesh in the man Jesus. The “Word” was like a male lover of universal humanity whose union with humankind in the Incarnation were the nuptials that constituted the Church.
While the “Song of Songs” is exclusively focused on love imagery, the theme is not limited to that book. It is found throughout the scriptures of both testaments. At first, the Christian usage paralleled the Hebrew by seeing the poems as an allegory of the relationship between Christ and the Church. The subsequent application of the clearly individual imagery of the poems to the relationship between “God” and the individual Christian “soul” was an inevitable development and internally consistent: for what is the Catholic Church but the aggregate of its people, the totality of its individual members. The imagery of the Song of Songs soon came to be primarily applied to the relationship between “God” and the individual (Christian) soul and in that form the poems took on an entirely different theological meaning, and one that came to dominate the Christian view of life and redemption. The transition from collective to individual application had the effect of replacing the allegorical character of the poetry with a literal significance, for it eliminated the distance between the analogs. Individual terminology was now applied to a relationship between individual lovers; insisting on allegory under these circumstances would have amounted to a forced reading that could not be expected to endure. It was a major influence on the Western version of the “nature” of “God.”
Nicaea’s Doctrine of “God”
These developments were occurring historically at the same time as the doctrine of “God” being elaborated by Christian theologians under the influence of the political demands of the Roman State, was forced into an unnatural focus on the unique personality of “God-with-Us” in Jesus and his elevation to equal divine status with the “Father.” Nicaea had the effect of “personalizing” “God” in Christ and justifying the spirituality that imagined this new human personal “God” as entering into a love relationship with an individual human person. The elements of the prior, platonic imagery of “God” as a nameless, motionless, distant and infinitely transcendent “Spirit” far removed from any possible contact with humankind, receded into the background as Christians turned their attention to the worship of the god-man, Christ, and compliance with “his” moral demands as the “Judge of the Living and the Dead.” The devotion to Mary was necessitated by this elevation of Jesus from being mediator — one of us, pleading on our behalf — to being “God” himself. Mary became the new mediator, a human being we could trust to intercede for us with her Son.
“God” became a thoroughly human person and it was as a human person that “he” was imagined to relate to the individual soul, and the “Song of Songs” was disproportionately influential in guaranteeing that that imagery about “God” dominated the Christian imagination.
This was reinforced by the agreement of the “Fathers” of the Church, the earliest interpreters of Christianity who wrote during the first seven hundred years of Christian history. In sermons, letters, reflections and theological treatises, they elaborated what the Church as always regarded as the most authentic understanding of its own significance and the safest pathway to redemption — correct relationship to “God.” New Testament Paul’s explicit identification of the relationship between Christ and the Church as a “marriage” was the first Christian reference to the tradition. Hippolytus of Rome in the second century wrote a lost treatise on the “Song,” but it was given a thorough theological exploration by Origen of Alexandria, a third century theologian considered the greatest Christian thinker of antiquity. Many consider him a martyr. He was imprisoned during the persecution of Emperor Decius and cruelly tortured. He was physically broken and died in 254 A.D. Origen‘s vision was embraced and his thinking imitated by subsequent Fathers. Gregory of Nyssa wrote his own commentary on “The Song” in the fourth century; Ambrose of Milan quoted extensively from “The Song” in his treatises on “God” and virginity. The “Song’s” significance was also evident in the work of Jerome and Augustine.
By the end of antiquity, through the consensus of the Fathers, the interpretation that the love poems of the “Song” were allegorical representations of the intimate relationship between Christ and the individual soul had come to achieve almost biblical status. In collaboration with the Platonic distortions about the evil of the fleshly matter, it grounded the pursuit of Christian perfection in the suppression of human sexuality. The ideal Christian was a virgin, or failing that, a committed celibate.
Sponsa Christi, Christian Virginity
The virginal ideal occupied a privileged place among the Christians of Late Antiquity. But however unchallengeably superior, it still remained a counsel that was understood to be completely voluntary. There were no laws forbidding marriage; however, the pressures of the neo-Platonic denigration of the flesh made adamant by a still competitive Manichaean Christianity, introduced legal restrictions on the exercise of sexuality by priests on the days they celebrated the eucharist. As early as the fourth century, seven hundred years before celibacy was to be mandated by conciliar degree, Councils at Elvira in Spain and Carthage in North Africa were insisting that the priests that consecrated the eucharist were to abstain from intercourse with their wives. The writing was on the wall. The identification of sexuality as evil or at least as hostile to the sacred was clearly functional at the same time that Christian perfection was being defined as a marriage relationship with Christ. The unambiguous call to virginity using the texts of the “Song” as support, was a principal theme for Western Fathers like Ambrose and Jerome. You married Christ and you forsook all others exactly the way a bride embraced her husband and forsook intimate contact with all other men. The two events could not have been so correlated in practice if they were not in fact also taken to be of the same order of metaphysical reality. To cling to Christ was a psycho-sexual act that could not occur in the presence of a similar embrace of a finite human being. “God” and man were literally equated as sexual partners; to have one was to exclude the other. Celibacy was a simple matter of fidelity. Despite theologians’ insistence that they were applying the poems of the “Song” allegorically, in practice they functioned literally, and that led to the absurd image of the sponsa Christi, the “bride” of Christ as a literal relationship on which it was believed you could build your life.
An added anomaly in this whole issue was that the sponsa Christi image was applied equally to men as to women on the grounds that the anima, the soul, was feminine, while “God” and certainly Christ were indisputably male. This mixing of metaphors helps explain why the imagery of the “bride” may have worked well in communities of women but always problematically with men. The gender reversal was not so easily accomplished, though as we know, certainly not beyond the pale of possibility. The human imagination, apparently, has no limits.
Because monasticism pre-dated Christianity, many of the elements of its program were traditional and did not necessarily reflect the focus on the sacred marriage as the goal of the monk’s pursuits. But in the western tradition founded by Ambrose and Jerome, the counsel offered specifically to communities of religious women about the centrality of the “Song” and its relationship with “God,” came to represent something of an alternative — a source of revival and renewal when traditional male monasticism following Benedict’s ancient rule needed reform. The Cistercian reform instituted at Citeaux in 1098 founded a daughter monastery at Clairvaux in 1115 under the leadership of the Abbot Bernard, Clairvaux’s most famous monk and the order’s most dedicated reformer. His spirituality was characterized by his greatest written work: Sermons on the Song of Songs.
Bernard’s reputation as a reformer made him the most prominent political figure in Europe in an Age when the Church dominated politics. He rallied European monarchs behind the papacy of Innocent II averting a deep schism in Christendom; he organized the second Crusade for the conquest of Palestine at the request of Pope Eugenius III who as Bernardo de Pisa had been a monk at Clairvaux under himself as abbot. So it should not come as a surprise to learn that Abbot Bernard had been an organizing force at the 2nd Lateran Council which decreed universal clerical celibacy in 1139. One can assume that the influential author of the 86 sermons On the Song of Songs supported the Council’s canons 6 and 7 which ordered all clergy above the order of subdeacon to put away their wives.
The Mediaeval theocratic dream of a “Kingdom of God on Earth” which had been conjured by the Papal domination of Christendom, resisted being rudely awakened to the reality of the resulting dysfunction by the constant call to reform. “Reform” kept the dream alive. The Church exclusively looked to the monasteries for its reformers. The monks and their way of life were seen as the only salvation from Church corruption. It is my contention that the disastrous imposition of celibacy on the universal priesthood was part of the overall attempt to bring monastic ideals and discipline to a Church hierarchy addicted equally to the pursuit of impossible platonic absurdities and the wealth and personal security that came with power.
Celibacy was perhaps a viable demand in monasteries where the sexual drive could be sublimated by a family interaction supplied by the community. But to impose celibacy on the universal clergy living alone in the world was to invite a level of hypocrisy and corruption far greater than the inheritance of parish benefices by the sons of priests which had occasioned the reform measure of 1139.
Faith in the “magic” Church
Whatever historians may claim about the economic reasons why clerical celibacy has remained mandatory, I believe that its identification with the Catholic “brand” is indisputable and is entirely due to the mystical dimension. The wizard with magic powers “married to ‘God’” is at the heart of the mystique of the Catholic priest. It formed the cornerstone of a constellation of “beliefs” considered characteristically “Catholic” that had evolved in the Middle Ages that included the “real” (physical) presence of Christ in the eucharistic bread (permanently present in the Church tabernacle) uniquely provided by the magical powers of the ordained priest whose “soul” had received a special sigillum — “seal” — that would remain for eternity … and the ability, also unique to the priest, to elevate “imperfect” (selfish, frightened) contrition to “perfect” (meriting immediate salvation) through the magical words of absolution in the sacrament of penance (auricular confession). These beliefs were the bedrock of Catholic parish life for a thousand years, and the scholarship acknowledged by Vatican II that identified them all as of questionable Christian authenticity could not prevail against it. The perdurance of this configuration of beliefs can be seen today in current cultural artifacts like Martin Scorsese’s Silence, a film of 2017 whose evocation of the Japanese martyrs of the 17th century could be called “an exploration of faith” only because of the lingering nostalgia for the historically obsolete ideology of Tridentine Catholicism that it was premised on.
It was because of this “faith” in the effective (miraculous) presence of a “God”-entity in the lives of believing Catholics — in the eucharistic bread, in the powers of the priest to forgive sins, and in the mystical presence of Christ in the person of the celibate priest “married to ‘God’” whose fidelity to his vows was itself a proof of “God’s” miraculous presence — that Catholics believed there was no alternative. “Outside the Church there was no salvation,” and they knew exactly why.
The Nature of “God”
The entire point of this essay is to reflect on the nature of “God,” and how that affected the nature of the Church. It should be clear from what has been said so far that much of what Catholics believe about the nature of “God” has been shaped by imagery drawn from ancient sources and ancient ways of relating to “God.” It also should go without saying that the understanding of what “God” is like has evolved through the ages in tandem with our own growing understanding of ourselves and the world around us. This occurred as much in ancient times as it has in our own. The “nature of ‘God’” is not something “out there” we can look at in itself in order to determine what it is, nor was it “revealed” and clearly recorded in the Bible. What “God” is like can only be inferred from what we know about ourselves and our world, and is time-dependent on when we come to know it on the time line of our evolving moral consciousness.
I contend that the allegory of the “Song of Solomon” early in Christian history came to be taken literally instead of symbolically, and that collaborated with other influences to fatally skew our understanding of what “God” is like. That disastrous distortion, I am convinced, prevented any true relationship to “God” from occurring, and resulted in a Church whose authority structures, ritual practices, disciplinary decrees and pastoral counseling were warped and twisted to conform to the implications of that impossible and absurd relationship.
Mystical marriage, the theme of the 16th century “theology” of Teresa of Avila and John of the Cross, imagined a “God” who was a rational humanoid entity — a being — whose masculine “presence” and “absence” was literally reflected in the emotions of the human individual, falsely identified as a feminine “soul” regardless of whether their body was male or female. It was further believed that such a marriage was in every affective respect, except physical sexuality, able to take the place of marriage between humans, and if it did not, it was entirely the fault of the human partner who failed to yield to the advances of the divine lover.
The attempt to build a Church on a priesthood defined by such impossible fantasies accounts for the massive dysfunction of Catholic clerical life in every age: celibate hypocrisy became the norm and cover-up its constant companion. The continued absurd belief in a humanoid personal “God” is also responsible for the Catholic failure to integrate with the realities of life in our universe across the board, from the inability to accept the real creative initiative of matter in the evolution of the cosmos, through the realities of psychic inheritance due to human evolution (not original sin) and the common sense acknowledgement of the sexual and family needs of every human being.
“God” and true mysticism
“God” is not a “being, greater than which nothing can be imagined;” “God” is not an individual entity of any kind, so is not a “being.” “God” is energy, LIFE, in mediaeval terms, Pure Act. Therefore “he” is neither a “he” nor a “person” as we use the term. “God” is not outside of or other than the universe of matter. “God” is the pervasive and all-suffusive energy of LIFE and existence, and as such is intimately interior to every particle of matter and every individual entity everywhere and at all times in the immensely long history of our vast cosmos. “God’s” intimate interior presence to any human individual, far from taking the place of their relationship with a human sexual partner is the source of the outward focus of their sexual need: toward a companion for the purpose of survival and reproduction — more LIFE. When the mystic is in touch with “God” he is in touch with his own personal, individual concrete LIFE-force transmitted to him with the cells of his parents and pre-disposed to certain preferences through the inherited configurations of his body and the behavioral choices he has made. The face of the “God” who enlivens his self is his very own face, always open to new choice, always aware of its conditioned dependent nature because of the driven character of his conatus, always in need of LIFE because it knows intimately — connaturally — it is not LIFE itself.
This “God” of ours, we have come to realize, is not as our sacred sources and ancient traditions have depicted. “He” is not “male,” and even Genesis suggested that both male and female were required to even give a modicum of accuracy to the nature of the creative, generous, LIFE-giving, openhanded, big-hearted energy that was “God.” “God” is not a person. “God” is exactly as you see LIFE functioning throughout all the levels of biota and in all the environmental niches across the face of the earth, from deep-sea thermal vents, to dust particles circling high above the planet in the upper reaches of the atmosphere. There is nothing arcane, or hidden, or mysterious, or self-protective about LIFE. It readily yields its secrets to our probing instruments and our penetrating mathematics. Its vulnerability is legendary: we swat a fly fearlessly without a thought about reprisal from the phylum of Arthropoda. LIFE is as fully present in the fly as in us despite the vastly different levels of functioning.
So we say LIFE is an energy that exists and functions in and through emergent entities congealed and configured through the drive of the conatus to survive and to thrive. “God” is not the person we thought. We were misled by our ancestors who may be forgiven their mistake. How could they have known otherwise? Look at the world, it all fits together like a clock. How natural to think that some rational Craftsman designed and fashioned it that way. We know better now. Thanks to centuries of science and the commitment to sit humbly at the feet of nature we are coming to understand. “God” is not a rational “being.”
I am not the first to realize this. The great mediaeval Dominican mystic, Meister Eckhart, the immediate successor to Thomas Aquinas in the chair of theology at Paris, writing in the 1320’s in Germany said:
The authorities say that God is a being, and a rational one, and that he knows all things. I say that God is neither a being nor rational, and that he does not know this or that. Therefor God is free of all things and therefore he is all things.
“God” is an immense, all-pervasive benvolent and superabundant creative force — the energy of matter — that lends its very own “self” to be the flesh and bones and scales and fur and horns and hooves of all things that fly and swim and crawl and hunt and think and build. But “God” is not our “friend,” “God” is not our “lover,” “God” is not a warrior or a psychiatrist or a surgeon or judge and executioner. Just as we have to learn to forgive our ancestors for their mistakes in thinking they knew the face of “God,” so too we must learn to forgive the real “God” for not being the fantasy that we had cherished and come to expect. “God” is not the protective father nor punishing policman our infantile selves need, to do and to avoid what we know we should. “God” is not a champion. “God” is not a hero. If we want heroes, let‘s be heroes. If we want champions, be a champion. After all, the LIFE energy coursing in our veins is “God’s” own energy, and if that energy is to become all it can be, it is only with our collaboration and acquiescence. If “God” is to be a hero it is in and through our heroism, for the LIFE we share in, is the only “God” there is.
 From sermon 52: “Blessed are the poor in spirit,” printed in Meister Eckhart trans. Colledge & McGinn, Paulist Pr 1981, p.201
Cast a cold eye
On life, on death.
Horseman, pass by!
(W.B. Yeats, Under Ben Bulben)
Poetry is transporting. It’s ethereal, magical; it’s almost other-worldly, but it is not prayer. Poetry produces its effect because it activates a special dimension in us — an intelligence that sits slightly above it all, like a horseman, with a perspective you don’t get when you’re on the ground and stuck in one place. This cognitive dimension goes beyond our usual work-a-day perception which we pursue for the purposes of survival. The horseman has other interests. This “other” dimension suffuses both the object of perception and the human perceiver. It is an essential bond between them that bypasses use and need. When that dimension is described accurately — it need not be in words — it produces its characteristic effect: enlightenment. It’s as if we are seeing those things for the first time … which is to say that we never really knew them before this moment. Poetry, then, is like science in that respect: it reveals what things are … what they really are, not what we thought they were.
Often the “new” perception requires going beyond conventional uses of language, art and music to find a substitute mode of expression, which may also include silence, or cacophony, to evoke what the poet sees, and simultaneously functions as a vehicle for eliciting that same reaction in the listener. In all cases, I want to emphasize, what poetry reveals is reality. Any suggestion that a poem is some kind of superimposition that coats things with a layer of emotion, or injects them with an outside energy they do not themselves possess, is false. The emotion that results from poetry emerges authentically from the reality as it echoes in the poet. The poetry reveals what binds the reality and the seer together. It reveals that, in fact, they are one.
Poetry allows things to shine with their own interior light. The poet says clearly what is clearly seen, … and what the seer sees is himself. Poetry is a self-recognition mirrored in the object seen; for what is encountered, identified and communicated is what things have in common, and what they have in common is what I am.
All the various levels of human perception do exactly the same thing, but with different labels for the commonality. The scientific level appropriates reality as material energy and provides the mathematical descriptions of how it displays itself universally across all the various instances of its presence. Observer and observed, not entirely unlike the poet and his vision, share a common reality — their material existence — and the quantifiable tests and instruments of measurement used are equally conformed to the material components of the thing observed and the observing material organism. Science is possible because we are one and the same thing: material energy, quantifiably comparable to each other.
In the process of surviving, matter evolves. At a certain point the measurable quantities in the evolving sequence become so incomparable that we say some “other” thing has emerged that must be measured separately. Determining exactly when something stops being merely a modification and becomes a different thing is never without controversy. And the reason is that, underneath it all, despite appearances, nothing has changed. The underlying reality is always and only matter’s energy. And matter’s energy will always evolve if it is going to convert entropy into an existence that perdures, survives … .
The perceptions characteristic of everyday life are a subset of scientific observations, simply limited to more primitive measuring instruments and common quantities that focus on the practical applications for human survival. In both cases what the objective viewpoint sees, and measures, and expresses are the equations of matter’s needy behavior: Matter, including us as material organisms, must evolve, work and struggle in order to remain itself.
At the philosophical level, with its own conceptual tools, we do the same. We appropriate the very same reality, but now in its quality as “being” or “existence.” What Philosophy is looking at, however, is not simply an “idea;” it is the same material energy that was examined by the scientist, but now under a different rubric: material energy as existential — material energy as constitutive of reality itself; material energy as “being.” They are one and the same thing, only Philosophy does not take existence for granted as Science does but queries it in its very quality as existence, asking what does it mean, this strange phenomenon: to be?
But what gauge does the philosopher use to determine that meaning? There are those that say the question cannot be answered because you immediately have to ask “compared to what”? Since being comprises everything, the only thing that being could be contrasted with is non-being. But non-being is nothing; it does not exist. No one knows what it means “not to exist” because the only thing we can experience and have ever experienced is what exists. There is no such thing as non-being. So to ask, “what does it mean to be”? … cannot be answered without begging the question. You either know what existence is, or you don’t. Existence cannot be defined in terms other than itself because there are no other terms. We cannot look at existence from outside because there is no outside. There is no philosophical horseman on a quest riding above the grubby business of living and dying. We are material organisms; living and dying is what we do … and our eyes are hot with the desire TO BE.
Our desire to be is the key. The meaning of being cannot be articulated apart from the existential need of the enquirer. The “cold eye” of the poet, in other words, if it is valid at all, must be grounded in some other aspect of universal reality not explained by science and philosophy.
Because it occupies the wider perspective, it is Philosophy not Science that recognizes and asserts that it is the same needy material energy that is the dynamism of existence. The philosopher does not manipulate “being” as if the concept were something in itself, as Plato thought, apart from the real world of matter — an “idea” whose logical features provided a map of reality. It’s the philosophers’ task to see clearly where existence resides. That place, alas, it turns out, is in his heart, that is to say, in his own material organism. The philosopher looks for an objective viewpoint, but there is none. Matter’s lust for LIFE gets in the way and cannot be suppressed. The examiner, the philosopher, is invested in being-here for he is nothing more nor less than material energy. Life and death cannot be bypassed. There’s no way to evaluate “being” except with the eyes of desire.
The philosopher, like the scientist, confirms the poet’s vision: that all things are one. But what he has learned from his honest inclusion of himself in science’s equations is that being-here-now is a scary, threatened, struggling thing … the object of everyone’s and everything’s uncontrollable desire, the source of great fear as well as joy.
So where does the poet get his “cold eye”? How does he look on life and death, unlike the scientist and philosopher, and pass them by? It is my contention that the poet transcends cerebral rationality and using the eyes of his body, experiences in himself and in the “thing” his eye has alighted on, a common energy that gives him a different perspective on it all. He not only sees that all things are at root the “same thing” but he feels it. They have this universal oneness because they all share the same existential dynamism, LIFE, which the poet experiences first hand as his LIFE, himself. He experiences somatically that his LIFE also exists beyond him, and that means his LIFE is part of something much bigger … something transcendent.
To the poet, things are not just there; he sees that they are doing something … and that they are all doing the same thing. He not only sees that they are alive, he experiences them liv-ing as he is. Drawing attention to the “-ing” in that word is a clumsy effort to emphasize the active and autonomous nature of the phenomenon. LIFE, which is another word for “being,” is not some “thing,” it is a pervasive energy, a force field, that all things activate as their very own, but, by the very fact that they all activate it, is clearly beyond them all. The poet is in direct touch in himself with the living force energizing all things in the present moment. It transports him to a realm beyond living and dying, to the energy of LIFE itself. He sees what the pray-er will try to embrace.
Prayer is not an entirely different phenomenon from poetry. It is not a seeing, however; it is rather an attempt at an embrace, a union. What prayer reaches out to embrace is LIFE itself precisely as the object of desire. Prayer may follow poetry’s vision, more so than any other universal mode of perception, like science and philosophy, for while they all deal with the bond that unites all things, the poet is in touch with it as the energy of his own LIFE. The poet knows he rides on eagle’s wings because of how far he suddenly can see. But he is not ready to step off a cliff because of it. The pray-er is.
Poetry is a deep-body seeing. But prayer goes beyond seeing. The poet recognizes the living dynamism that is operative in all things as his own. His reaction is a self-embrace that incorporates the “other” because they are both LIFE. The pray-er, on the other hand, seduced by what the poet’s cold eye has discerned, wagers all on LIFE as the subject and object of desire, and reaches out to embrace it, as if it were “someone” or “something.” What suppliants historically have felt perfectly comfortable calling a “person,” I identify as LIFE itself. In my own case, I use the word “someone” reluctantly and only because without it an essential feature of what justifies prayer’s transcendence over poetry will be omitted. But I insist, LIFE is absolutely NOT a person.
I say LIFE cannot be called a “person,” because it is not an individual entity and it does not have rational intelligence. If it did, it would respond to me in conversation; it would at least acknowledge my presence and identify itself. It’s what “persons” do. Moreover, if it were a person, supplication would make sense … and “God” would become responsible for all the evil in the world because one of the burdens of being a “person” is that you are held accountable for what you do or fail to do for others. We cannot deny LIFE’s complete indifference to human suffering. LIFE does none of the things expected of a person, therefore LIFE is not a person.
LIFE is the living energy of all entities; but it is not itself an entity. How can a “non-entity” be real? That’s not a rhetorical question. It can be real the same way any force-field or pervasive energy, whose presence is on display suffused in a myriad of entities, is real without being a “thing.” LIFE is a force-field, equally active in every entity that is alive, but not found anywhere alone and by itself. LIFE is not a “thing,” an entity or an individual.
And yet, squirm as we might, we cannot suppress the acknowledgement that LIFE is a benevolent force. The deck is stacked on this question because we humans are made of matter’s living energy and we are not able to view LIFE without desire, for we are LIFE. We also see its creative generosity on unmistakable display in its universal manifestations: the intense affect that accompanies every aspect of sexual reproduction of every organism from the most primitive to the most complex without exception. The living feelings that we experience within ourselves as we participate in these processes we can see mirrored in every living organism. Despite the varied forms it takes in different species, everywhere the LIFE-force is seen, it leans out in the same direction. It is what the philosopher discovered in querying being: if it is we who define existence, it can only be defined as the object of universal desire. To us it has no other meaning. Those who move from poetry to prayer have decided to trust it and plunge headlong into the abyss. Prayer is the attempt to be one with LIFE.
Everything made of matter, everything that exists speaks so repeatedly and unequivocally of desire for LIFE as to make it a cliché. We are made of desire … we are made for desire … and bite our tongues as we may, we can hardly keep from saying: we are made BY desire. LIFE appears to us as the desire to live … in us! After all, LIFE was not my idea. How did I come to own LIFE?
The object of prayer is to possess LIFE itself. It is a function of our need to be here. Our immediate temptation is to reason backwards to a singular source. Each thing alive received its life from its parents. No pool of chemicals and proteins has yet been able to generate LIFE out of its own resources, or to concoct it out of the surrounding environment. LIFE comes only passed on by living things that reproduce. Science, moreover, has determined that everything living on planet earth is made of cells that are the living inheritors of one original proto cell. It is natural, then, to assume that LIFE, the force-field, is itself a singular entity; but that’s not the way LIFE is found in nature. LIFE suffuses all things; it is owned and deployed with equal autonomy by each living thing, eradicating any possible individuality to the field itself. In my case I can say without equivocation, LIFE is my very own. That instantaneously makes it unavailable to its own individuality.
This is the beginning of prayer: the clear perception that our own being is enfolded in LIFE, not a vague unspecified LIFE, but a LIFE defined by desire not more or less present and active in us than in any other living thing. What poetry perceives as the threads and fibers of connection, prayer takes a step further and reaches out to as intended, generous. The reality of desire in us prods the pray-er to see desire as more than metaphor. LIFE is not only my own; LIFE desires to be owned … LIFE wants to be alive in others. “I” am what LIFE has done. LIFE “chose” to live as me. I reach full maturity, physically, psychologically, when I can give LIFE to others.
In prayer I reach out to embrace LIFE as if it were something other than myself. Indeed, the poetic perception of the commonality of LIFE shared among all living things seems at first to encourage such an objectification; LIFE is clearly more than myself. That seems to imply “other.” Throughout our history prayer has been directed to LIFE as to an independent rational humanoid entity called “God,” — the totally “other” — whom we imagined as simply a much larger version of a human person. But reality interrupts our dream. LIFE is not an entity. LIFE belongs equally to myriads of living organisms; no organism is more alive than any other. The most privileged source of the perception of LIFE — where we know it most unmistakably — is ourselves. I am LIFE but I am not all of LIFE. I am forced to assume some kind of distinction, if not separation and distance, between my individual being and LIFE — this force-field — which preceded me in the procreative cells of my parents, and which my own reproductive cells pass on with or without my conscious intention. LIFE does the same for every living thing on planet earth and perhaps everywhere in the universe. LIFE may not be rational, but you cannot deny it is generous, abundant, magnanimous, profuse, munificent, sharing, openhanded, bighearted … and transcendent. Those who are seduced by this undeniable extravagance may be forgiven.
The subsequent struggle to survive can delude me into thinking that LIFE is an achievement of mine. But I cannot forget that my “self” — my body — came formed by the unconscious processes of LIFE, namely the reproductive action of my parents. This organismic “self” — me — is the original coherence of my body; it anteceded the accretions that I have attached to my organism by the way I have consciously lived my life. My body is the product of LIFE itself. It is an open potential always ready to be activated in ways that I choose. This is the power residing in my organism that “can do” anything; it is not fatally determined by any past choices and therefore it is the source of the radical freedom every human being enjoys. This is the self that LIFE made.
I reach out for LIFE but I am already in a state of indistinguishable unity with it. Rather than thinking I have earned and own LIFE, the determining factors coming from the other side of this relationship are so preponderant that I feel compelled to express it the other way around: LIFE reached out and took possession of me … gave me itself, made me part of itself. LIFE owns me.
Prayer, then, is the conscious acknowledgement of my receptor status with LIFE. I have been enveloped by LIFE which has embraced and infused me with itself, making me inescapably one with it. Nothing is more solid or more unarguable. The LIFE I have is not mine; it was not my choice. But that means that whatever union I hoped to gain by reaching out, was already given at birth. Prayer, in the first instance, therefore, is the conscious appropriation of my real identity, LIFE … and all that it entails.
Guest Blog by Frank Lawlor
What author first opened up the world of the written word for you? Perhaps this author was not called a writer at all. Perhaps he or she was a cartoonist. Cartoonists can say so much without words. For instance, when a character has an idea, the cartoonist puts a light bulb in the “dialogue box” over the character’s head. We know right away that the character has had a sudden and big idea because that is what the bulb suggests. We relate to this because we (although at the time we may have been only about 9 years old) have also had a sudden big idea. Over two thousand years ago a Greek author called such an event “a Eureka! moment”. It happened when he, a Greek philosopher/scientist whose name was Archimedes, suddenly realized why some things float. He happened to be in the bathtub when this happened. He got so excited that he jumped out of the tub and ran into the street shouting his joy in solving a big puzzle. The word he used was “Eureka”. Now we all recognize that feeling when we suddenly solve some puzzle or other. We too have a Eureka moment; although we might get dressed before telling everyone. Perhaps a genius is a person who has many such moments ; but we all do sometimes.
Recently I had a Eureka moment as I was having a very relaxing massage. I have always been impressed during a massage with the fact that our skin is an enormous organ incorporating millions of sensitive nerves over its entire surface. We realize very vividly that the skin is the largest organ of our body. The deft rubbing of the hands of the massager very pleasantly stimulates the sensitive nerves in the skin and muscles most of which we are never aware of. The first massage provides this realization as a Eureka moment. This was not my particular big idea today. Rather, it followed a new puzzle and led to a bright bulb solution.
First, the puzzle: Why is it astonishing that so vast an entity as our covering of skin can be so amazingly experienced as good, precious, huge and a fantastic sensory treasure? Why only now should this experience be “new” when the skin is stimulated as a whole entity in itself ? Why, so late in a long life should such a basic sensation be so new and astonishing? This has to be an important puzzle because this “whole skin” experience must logically have been the most primitive and the first great sensory experience that we all had at the moment of birth, going as we all did from the experience of a warm liquid environment to the atmospheric world of cool evaporation. No wonder newborns cry! Following that trauma we all had what must frequently have been a very pleasant whole skin experience arising from our mother’s affectionate touching. No wonder infants learn so early to smile ! Do we humans lose that joy because our vast skin surface is as adults so seldom touched ? Or is it because, early in life we learn that our bodies are material realities and therefore inferior to the more important reality of our soul? Do we learn very early in life that the pleasure of being touched or even of touching is a forbidden pleasure for which we should feel guilty ? This idea came down to us from another ancient Greek philosopher/scientist, Plato, whose Eureka insight was the duality of all reality: material reality and a parallel spiritual reality. The first reality, matter, is evil, decomposes, gets dirty, causes pain and suffering, and finally it does the worst thing of all to us: IT DIES ! The spiritual reality proposed by Plato is the pure world of ideas, of perfection, of the real us, and it defeats material reality by being ETERNAL, never dying ! This ancient insight, however mistaken it may be, comes down to us as one of the central doctrines of Western religion and culture. These deepest cultural beliefs turn us away from the primal joy of our material bodies and their millions of delightful sensations. Therefore, as the puzzle and its solution suddenly merged, I was fortunate enough have a Eureka moment that I now cherish.
Thinking about this experience, I see more clearly how our Platonic belief system, even if accepted only implicitly as a cornerstone of our cultural world view, can restrict the intrinsic pleasure and appreciation of being a material reality. I think that many people would still choose the Dualism of Plato despite the total lack of evidence that a parallel spiritual reality exists. Perhaps its promise of immortality is why it is believed by so many billions of us. Life is obviously our most cherished reality and its promised permanence can replace the horror of its cessation in death. For this reason the spiritual has become the supreme reality for so many of us. The promise of an eternal extension of our life in a perpetual state that knows no pain or sickness, sadness or death is just too powerful a premise to reject merely because it violates common sense and universal experience.
The abstract invention of Plato’s Spiritual Reality would seem to have defeated Nature in the sense that Nature presents us each with the inevitability of our own individual fate. However, I would contend that Nature itself meets this challenge with its own defeat of Death. If we look at our Planet’s history, the life we see so abundant all around us is the closest approximation to the “eternal life” promise of Plato’s idea. Life has existed on Earth for about 4 billion years. Life has outlasted the greatest mountain chains on the surface of the planet. Mount Everest is only the most recent “tallest” mountain. It is only about 600 million years old. Life has outlasted all of the mountains as well as the former oceans of Earth and the “once upon a time” continents that predated our present continents. Humble single celled photosynthesizing bacteria billions of years ago produced the oxygen of Earth’s present atmosphere. These bacteria live with us today even though each and every one of them only lives a few weeks. Our own species has persisted in life for over a million years. Life itself is as close to eternal as our imaginations can encompass. This conquest of Life over Death is perhaps very abstract when faced with the concrete, easily imagined reality of our own personal death. On the other hand, even the entire material reality of our own bodies is a permanent part of our planet and will persist in existence, often as a bit of other living beings, as long as our Solar System persists. Even then beyond our own solar system, no atom of our earthly existence will cease to find a place in the Universe. Plato did not think of matter this way because Science had not yet developed the methods necessary to probe deeply into the properties of matter and energy.
Would Plato have bothered with his own Eureka moment which marked his invention of “spiritual” reality if he lived today? Would matter, as we now understand it, be seen by him as too inferior to be conceived as the instrument of life, of understanding, and of creativity ? In the past several hundred years Science has provided us with an enormous series of “Eureka !” moments which provide us with a different, scientific view of material reality. A very basic insight that Science has given us is that all Life on Earth has evolved in an incomprehensibly long series of small modifications from a single proto-cell to the millions of more complex life forms ranging from single celled bacteria through the entire range of multicellular plant and animal life that covers planet Earth. All of these forms of life are built up of living cells all of which demonstrate their common origin. Trillions of cells make up a single human or a towering Sequoia tree. And additional trillions combine to make an Elephant or a Blue Whale. Each living cell is astonishingly alike in its size, internal “organs”, protective outer covering and in its superbly complex bio-chemical processes of nutrition, reproduction, metabolism, molecular composition and methods of recognizing, attacking and surviving disease.
In addition to all of these common features, all living cells incorporate into their central organ, the nucleus, a unique molecule which is responsible for the entire panoply of the features of life. This molecule is called DNA. This microscopic molecule provides the instructions for every detail of every living cell. It is a vast ”instruction manual” written in a chemical code which only recently has be decoded. Not only does this molecule provide all of the information for a cell to be a functioning part of a Rose Bush or of a Garter Snake or of a human but it also provides all of the tiny details that make one individual identifyingly different from any other individual of whatever species. This ’’individuality” has traditionally been attributed to “The Soul”. All of this is common to all of life on Earth, despite the many differences that give each type of cell its unique functions as it supports the life of “its” organism. The phenomena of unity and diversity is basic in the story of the Evolution of life and equally basic in the story of the unity that marks the reproduction and maturation of living matter. This aspect of the study of life deals with the study of the single fertilized cell from which multi celled organisms develop and the subsequent study of the process of development by cell diversification. A human is made up of over two hundred different kinds of cells: blood, liver, skin, brain, bone, antibodies, etc. etc. All of these cells develop from one cell, diversify, and each variation reproduces its own kind of cell many times over during the life of the organism. This represents another kind of evolution mirroring the overall Evolution of all of life in all of its diversity.
In a sense, it is DNA which evolves; specifically the DNA in the reproductive cells is modified by the process of Evolution. This is the source of all of life’s ever increasing diversity. Amazingly, each cell in any organism contains the same DNA as found in all of the other cells of the organism. Since almost all cells have a life span much shorter than the life span of the organism, each cell must reproduce its self and in that process it must copy its DNA into the “daughter” cell. The processes of life are enormously complex.
Plato did not have the advantage of this Scientific view of Life. If he had this insight we might question whether he would see Life as a duality rather than a most astonishing unity? I have attempted here to give a feeling for the unity of all life. When we grasp this oneness of Life how can we logically propose or accept a basic duality? If duality is the solution to any problem hindering the understanding of the nature of life, then what is the problem?
Pine Island, Florida
On February 21, 2017 the Washington Post printed this caption under a photograph of overturned headstones in a St Louis cemetery:
Local and national media report on more than 170 toppled Jewish headstones after a weekend vandalism attack on Chesed Shel Emeth Cemetery in University City, a suburb of St Louis, on Feb. 21, 2017.
The accompanying article by Post editor Kayla Epstein went on to observe:
For Jews, the act of desecrating cemeteries recalls a dark history of prejudice and intimidation against Jewish communities.
In the 19th century there was an outburst of pogroms against Jews under the Russian empire. “One of the aspects of these pogroms, these violent outbursts against the Jewish community, is targeting Jewish property. A very common target is a synagogue or a Jewish store, but also Jewish cemeteries,” explained Michael Meng, associate professor of history at Clemson University.
During World War II, under the Nazi regime, many Jewish cemeteries were damaged across Europe, including in the Czech Republic (then Czechoslovakia), Poland, Germany and Greece. During Kristallnacht in November 1938, also known as the “Night of Broken Glass,” Jewish cemeteries were vandalized, along with businesses and synagogues, by anti-Semitic mobs throughout the Reich.
David Leonhardt of the New York Times said on Feb 23rd, “social media was filled with anti-Semitism last year: Journalists who said they had never been subject to bigotry before came to expect it, usually from Trump supporters.” The event came on the heels of the Trump statement of January 27 commemorating the Holocaust which came under criticism because it omitted any mention of Jews or anti Semitism.
The sudden spate of anti-Semitic hostility is widely understood to be part of the resurgence of white supremacist attitudes prevalent among certain sectors of the American population who supported Donald Trump. Trump has been accused of having sympathy for such views, in part because of the prominent place he assigned in both his campaign staff and then as national security advisor to Steve Bannon, whose editorial policy at Breibart News was believed by many to support white supremacy. But also Trump’s derogatory statements about Muslims, his distrust of refugees, his claims about the immoral behavior of Mexican immigrants, his disparaging characterizations of African American neighborhoods, confirm for many that the attitudes attributed to Bannon and the views of Mr. Trump are one and the same. The unmistakable similarity of skin color among the groups that Mr. Trump denigrates has led some to label these attitudes a thinly veiled racism.
The traditional association of anti-Semitism with white supremacy is well known from recent history, and so its emergence in the current context is not surprising. But there are certain anomalies that beg for an explanation. One is that Trump himself is not anti-Semitic; he never criticized Jews in his speeches; his son-in-law is Jewish and his daughter converted to Judaism. Also Trump is pro-Zionist to an extreme. He has even reversed the traditional American preference for a “two state solution” concurring with the Israeli right wing. Even though his delay in condemning these attacks on Jews suggests he is aware that they are being carried out by people who support him, their occurrence can hardly be laid at his feet. But if he did not call them forth, what did? The Jews, stereo-typically speaking, have nothing in common with the other groups that Trump has identified as a threat to America’s “greatness.” American Jews are citizens; they are considered educated, successful, wealthy and white. So how do they end up in the doghouse with poor and marginated third world people?
To ask it in a different way: what does hatred of the Jews have in common with hatred of Muslims, blacks, and brown skinned Latinos? Why does racism elicit anti-Semitism? This shifts the issue away from Donald Trump and to his followers, where I believe it belongs. It suggests that there is a pool of negative attitudes that are shared by the people he appeals to. When he stimulates the loyalties of this sector of the population, what emerges is not just what he explicitly and intentionally calls forth but other elements which no one suspected were whole cloth with it.
Fear and hatred of the unbaptized
I believe what we are dealing with here are ancient Christian attitudes that continue to reside embedded in the emotional subconscious of large sectors of the American population whose ethnic heritage has passed them on. I claim there is a structural logic stemming from the ancient traditional Christian view of the world which gives rise to a visceral abhorrence for the non-baptized. What Jews have in common with those other groups is that they were all at some point in time identified by Christians as heathen. The non-baptized are pariahs in the traditional view; they are slated for eternal punishment because “God’s” wrath, directed at all the children of Adam, is assuaged only by individual incorporation into the Christian Church by baptism. You have to realize: this has nothing to do with current crimes or immoral acts. It’s due to the insult of “Original Sin” at the time of creation. “God” hates the non-baptized because of what Adam did, not because of what they did. If he is so angry as to punish these people after death who have done nothing wrong, what wouldn’t he do to them during life, and their “Christian” neighbors with them, as collateral damage.
Jews in particular were destined to suffer as a public display of their inherited guilt. That theory was given a compelling articulation by Augustine of Hippo in the fourth century; it was accepted without challenge as the dominant worldview for all of Western Europe for the next 1500 years. Its theological justification — “Original Sin” and the damnation of the non-baptized — is still taught by the Vatican Catechism of 1992. The fear and hatred that Christians bore the non-baptized took concrete form in the specific identification of Jews, Muslims, “heretics” and primitive, pre-civilized natives of Africa and the Americas as “enemies of ‘God.’” The key point is that the presence of the non-baptized — the Jews, for example — in any locality was believed to be a magnet for divine punishment in the form of earthquakes, plagues, famines, droughts, foreign conquest and other calamities. I claim that, once identified, the non-rational feelings of fear and loathing remained attached to these ethnic and religious groups long after the theological justifications were forgotten.
The violence perpetrated against Jews during the black plague in Europe in the 1350’s is a case in point. The Jews were blamed for the plague. Whole communities, men women and children were locked in their synagogues and burnt alive, among other forms of slaughter. The anti-Semitism of the Nazis and the silent complicity of all of Europe in the genocidal Holocaust that was responsible for the mass murder of six million Jews is another example. Hatred and punishment of Jews was indisputably a traditional Christian phenomenon; when the Nazis, who claimed to be stone atheists, picked up the baton of anti Semitism they did not have to produce one shred of justification. The ground had already been prepared. The imputation of “evil” to the Jews was an unquestioned assumption of all Christians, Protestant and Catholic alike. The hatred was so deeply embedded that the Nazis didn’t need to be Christian themselves to be energized by the millennia of animosity they had inherited from their Christian forebears.
I claim this is what is functioning in the perplexing emergence of anti-Semitism at this point in time and in response to Donald Trump’s evocation of enmity against the Muslims, Mexicans, refugees and American blacks. The phenomenon is worth dwelling on. For it serves as an object-lesson of how these motivations continue on in irrational sub-conscious feelings long after the original logical reasons are gone and forgotten. I doubt that Trump’s current followers are worried that the presence of Jews in their communities will call down the “wrath of ‘God.’” The grave-vandals probably couldn’t even articulate, if questioned, what created such anger in their hearts. They are blind to the archaic roots of their emotions.
The Reform of sociopathic Christianity — everybody’s responsibility
They may be blind, but we shouldn’t be. The point of this exercise is to enjoin everyone, not only Christians, to bring these sick mis-perceptions to light and challenge the validity of their origins. There is no other way to rob them of their power to do harm. Because of the mythic nature of the sources of these culturally inherited feelings, just becoming aware is usually enough to quell them. Who still believes that “God” hates the Jews and will punish their neighbors along with them for the “murder” of Christ?
Who, indeed! But, in this case, we are dealing with a strange twist. The Catholic / Christian doctrine of “Original Sin,” the source of these feelings, has never been repudiated or denied by the Christian Churches despite a universal consensus that the Genesis story of the sin of Adam was a fable written to encourage moral compliance, not an account of literal events. The Vatican Catechism, however, published under direct Papal auspices in 1992, continues to promote as “infallible truth” the doctrine that those who die without baptism are the object of “God’s” wrath and deserving of eternal damnation unless baptized into Christ’s saving death. Why else would the Catechism say that in the case of infants who die unbaptized, if “God” does not punish them it is “a mystery of his mercy.” (Vatican Catechism 1261 & 1283)
Many claim “Original Sin” is archaic doctrine and that no one takes it seriously anymore. Excuse me. It’s still “on the books” and there is nothing to stop some future Christian zealot from resurrecting the dogma and following through on its logical implications.
It’s time that the people take responsibility for this ideological insanity that continues in our midst to be perpetrated on a daily basis in the name of “freedom of religion.” Christians have a moral obligation to the rest of society to reform their archaic dysfunctional religion. A religion that espouses the superiority of one belief system over another and on that basis tacitly justifies the kinds of anti-Semitic attacks that we see emerging in our society, undermines the very basis of the American Constitution: the equality of all human beings regardless of religion or ethnic origin.
In the 1950’s the contradiction of giving freedom of speech to groups that espoused the violent overthrow of the US government, was duly noted. In the case of Communists the courts acknowledged that the Constitution respected even those who would speak about revolution, but it would not tolerate actions directed to that end.
I believe we are at a similar place with Catholicism and other forms of Christian fundamentalism. The same law that will punish the cemetery vandals for toppling the gravestones in St Louis will permit the mediaeval Catholic magisterium to make the absurd claim that Jews, Muslims, and unbaptized infants are the special object of divine wrath. But by the same token the law permits the rest of us to raise our voices against the stupidity and potential violence caused by obsolete religious claptrap.
Extreme sociopathic attitudes should be denounced as anti-human no matter who displays them. Freedom of speech cuts both ways.
“In its American incarnations, it [Christianity] has come to rule the world. The 20th century saw America shrugging off notions of the Death of God and rising to the position of a Christian empire. It grows more imperial as it grows more Christian.” (Adam Roberts, “The Atheist Paradox,” Aeon 11/26 2012)
Whether or not the “strongman,” predicted by political philosopher Richard Rorty in his 1998 book Achieving Our Country turns out to be our current president, Donald Trump’s xenophobic campaign promises and authoritarian behavior have thrown huge sectors of the nation into turmoil. Tendencies in the “strongman” direction are unmistakable, and besides strategies of resistance people are searching for explanations: how could such a thing happen in the United States of America, the bastion and beacon of democracy in the modern world?
I have already suggested one partial answer: that the 63 million Americans who voted for Trump were amenable to the use of America’s military and economic superiority on the global stage to secure their own well being, much as the wealthy elite have always done, even if it meant the impoverishment of other nations. It is called “imperialism.” Trump was perfectly clear. Many see it as a reprise of an old pattern: the stronger sooner or later will use their strength to enhance themselves even if it means oppressing and suppressing others.
This had an internal component: alarmist rejections of “Muslim terrorists” hardly obscured Trump’s true motivations in curtailing immigration; for the same attitudes were directed at Mexicans many of whom were born here and none are Muslim. “Make America Great Again,” translated to “the hard-earned wealth of working Americans must not be squandered on “free loaders.” The fact that it is well known that these immigrants are as “hard-working” as anyone, revealed the racism that was the real source of the rejection.
For now, there are stop-gap resistance strategies, but if you’re looking for a durable solution for this problem you’re going to have to wait until people learn what it means to be human. We have to identify ourselves as a global community, not some local clan, tribe or nation, or we will destroy ourselves, our species and our planet. This is not just speculation.
The “Christian” contribution
In this reflection, I hope to present what I believe is another piece of the picture: the role of our Religious institutions — Christian Churches, primarily — in conditioning the American People to accept authoritarian government despite it being directly antithetical to the values embedded in the American Constitution.
This has always been a thorny problem, because included in the guarantee of the Constitution is ideological freedom. We have to realize: Christianity is not only a religion, it is a social ideology. It has functioned as the underpinning of theocracy in Western Europe for more than a thousand years and continues to offer itself not only as a way to “God” and eternal life, but as a way to secure a divinely protected harmony and prosperity in our earthly societies. American freedom was always conditioned by the understanding that among various competing religious and political worldviews, one or another may convince the majority to embrace its beliefs and practices. Would “freedom of religion” and “freedom from religion” still be guaranteed under majority rule? The door has always been open to self-defeating choices.
For a very long time this fear was focused on the question of religious establishment i.e., declaring one religious denomination official. Because in the early days of the republic Americans were Protestants they shared a general belief in a moral code as well as a revulsion for Catholic Papal autocracy. Officializing a protestant denomination was not necessary to achieve agreement on these fundamental issues, and establishment would introduce a level of conflict that would have torn the new nation apart. Catholics were few and any dangers that Americans would suddenly declare obedience to the Pope were non-existent.
That all changed as first the Irish immigration of 1845-1852 and then the arrival of foreign workers from traditionally Catholic countries like Poland and Italy around the turn of the 20th century brought millions of “papist” Catholics into the country. Catholic immigrants’ children would all be citizens. But by the late 19th and early 20th century Americans’ fear of Catholics reached a fever pitch and immigration quotas from majority Catholic countries were suddenly and drastically curtailed.
By the end of the second world war the children and grandchildren of immigrant Catholics — now full fledged citizens — had become so integrated into American society that they posed a threat to the smooth running of the traditional political system. In the lead-up to John Kennedy’s election in 1960, Catholics were subjected to a decade of scrutiny on their American loyalty. Challengers like Paul Blanchard asked seriously: what would a Catholic President do in the face of a papal decree contrary to the laws and policies of the United States? Whom would he obey, the Pope or his country? These issues were seriously debated and Kennedy found himself forced to issue a declaration of loyalty to the Constitution during the campaign, explicitly stating that he would resign the presidency if there were ever a conflict (notice: he did not say he would stop being Catholic).
But lurking in the background was another religious issue that no one suspected would pose a Constitutional challenge of such magnitude that it might bring an end to democratic government in the United States. The issue was a belief in absolute objective morality which all Christians, Protestant and Catholic, shared, and which had been essential to theocracies in European countries prior to the establishment of Constitutional republics in the nineteenth century. Together, Christian conditioning prepared people (1) to accept authoritarian (non-democratic) government-by-ruling-class (this is exclusively Catholic), and (2) to profess an objectively true morality coercively imposed as law. These two things, in my opinion, contributed to Christians in great numbers swelling the ranks of the 63 million people voting for Donald Trump despite the threat to Constitutional democracy that his campaign rhetoric clearly foretold.
Let’s “unpack” these two aspects of the religious (Catholic, Christian) contribution to the breakdown of American democracy:
(1) Authoritarianism: “God” as the Source of all authority
Catholic authoritarianism is not limited to the autocracy of the Pope. The Catholic system of ecclesiastical governance is pervaded by a patriarchal authoritarianism from top to bottom, and the dogmatic justifications for authoritarian practice are also matters of revelation — truths originating in another world — to which Catholics are expected to adhere. A personal entity called “God,” not the human community, is the source of all authority, and “God’s” will in this regard is exclusively communicated by men who are themselves un-elected autocrats — the hierarchy. How is this spelled out in the life of the Catholic community?
(a) Caste status for Catholics is an ontological reality. The Catholic Church divides Christians into two separate and unequal classes: those who have received holy orders and those who haven’t. By the Middle Ages church leadership roles had been compressed into one, the priesthood; all other Christians were laity. The higher clergy were all priests, and all priests were non-married males. They were the elites: they were educated, exercised whatever authority there was, and through their magical powers were the exclusive mediators of “salvation” to the illiterate and credulous masses. Once you were ordained a priest, you were a priest forever. You may cease to function in the role, and may even be released from your vows, but you always retained your magic powers and your status.
Catholics believe that superior social status — the priesthood — is permanent. It is conferred as an ontological reality independent of function: the equivalent of a genetic code. If you were looking for some way to make class distinction an immutable social institution, the Catholic belief in priestly ordination provides what you need.
The influence here may be indirect, but it is not insignificant. The Catholic people have been conditioned for their entire lives to the idea of there being an inherent quasi-genetic ruling class status conferred for life by “God,” exclusively on males, selected by the autocratic leader of a diocese. There is no room for election of either priests or bishop by the community, despite the ancient practice, and women are excluded entirely.
(b) Political power in the Catholic Church is a “divine right.” Closely linked to the above is the belief that the source of the right to exercise political power is not the will of the people but rather the will of “God” who is imagined as some sort of rational person who has decided how and by whom authority is to be exercised in the Church and reveals it to his chosen agents. This proposition is antithetical to the principles of democratic government and as a matter of historical fact is contrary to the universal practice of the Church for almost the first thousand years, when bishops were elected by their people. Vox populi, vox Dei “The voice of the people is the voice of ‘God’” was the formula that identified the divine source of the democratic ideal. This democratic mechanism for choice of leaders was still operational as late as the 15th century until the Papacy, in collusion with other European monarchs, completely destroyed the Conciliar movement which tried to install representative Councils as the highest authority in the Church. Monarchical authority — the Papacy — exercised as a “divine right” completely independent of the will of the people, was an achievement of the Mediaeval Popes, and it has functioned as the exclusive manner of exercising authority in the Catholic Church ever since.
Once again, the idea that such a justification of autocracy — power invested exclusively in the hands of one person bypassing the participation of the people in the selection of their leaders — is a valid and legitimate basis for governance, by its very existence serves to undermine commitment to the principles of democracy. Catholic people, at least since the Middle Ages, have been accustomed to being ruled by a “hierarchy.” The word comes from Greek and means “holy authority.” This doesn’t mean that all Catholics would automatically accept some strongman’s claim to have a divine mandate to rule civil society, but they have been programmed to accept lifelong patriarchal authority conferred by something other than the consent of the people.
(2) Absolute morality and civil law.
Christianity at the pastoral level, the level of family life and daily labor, whether Catholic or any of its reformed versions, has made moral behavior the principal item in a transactional relationship with a punitive “God” — a quid pro quo — where “salvation” after death is earned by compliant behavior during life. This contrasts sharply with the perspective of the ancient Greeks, for whom morality’s primary significance was individual self-development; by living morally you became fully human, and self-fulfillment made you happy. Christianity did away with that view and redefined right behavior as the individual’s obedient relationship to “God.” Compliance with the moral code became obedience, and obedience was a form of worship.
Christianity in its current form is the end product of fifteen hundred years of theocratic governance. Especially in Western Europe, the Roman Empire’s use of the Christian religion to forge a society of homogeneous values and universal compliance, resulted in the inevitable tailoring of Christian beliefs to the needs of “crowd control.” One of the instruments developed for that purpose was the welding of Christian morality to Roman Law. Morality was considered submission to “God,” and the Roman Emperors’ efforts to guarantee divine protection for the Empire drove them to place the entire nation in a state of submission to “God.” This could only be achieved by making Christian morality enforceable by law. Thus was theocracy reborn under a Christian banner.
In the Christian view, the “moral code” is imagined as imposed not by community agreement but rather by “God” himself. “God’s” putative “will” is that humans should comply with an abstract “justice” derived from commandments identified with a deducible “natural law” that may or may not have anything to do with the well being of the human community or its individuals. This is the essence of an absolute morality — characteristic of theistic religions — as opposed to the conventional agreements by which people form a cooperative communities among themselves: Christian morality is grounded in abstract principles rooted in a world of ideas and made known to humankind by revelation; it is not determined by the discernment of human benefit and a consensus of agreement by the members of the governed community.
A morality believed to be imposed and monitored by a “God” who will punish non-compliance with eternal torment is so dominated by the fear factor that it can hardly be embraced for the purposes of self-development, if one were ever so inclined. This confluence of law and morality virtually eliminates human authenticity. Even when behavior conforms to moral norms, the obeisance engendered by the looming judgment of a punitive “God” turns every human choice into a groveling self-interest. It’s no wonder that the “sacrament” of penance was reconceived in the middle ages as the application of another imagined magic power of the priest “upgrading” what was an unavoidable “imperfect contrition” into something that would be worthy of an eternal reward. They were honest enough to recognize that fear was the primary motive generated by their “system,” and that a life lived out of fear is hardly “perfect.”
Everything was obedience; everything was master-slave. Those that complied out of the “love of ‘God’” were few and far between. “God” and society’s authorities — the agents of his will — were the masters, and the individual human beings were the slaves. It is the social paradigm, internally, of authoritarianism, and externally, of empire. Constantine had chosen wisely.
Authoritarianism can arise from many different sources. We are generally accustomed to military coups where unquestioned authority is imposed by force of arms. But I believe what put Trump in the presidency is a preference for the kind of authoritarianism that I call “Christian” fascism. It is “fascist” because it derives from the will of vast numbers of ordinary people who have chosen an autocrat whom they know will act in their name and “for their best interests” without regard for the rule of law or the interests of others who are not part of his constituency. I call it “Christian” because I believe a majority of the 52% of Catholics who voted for Trump, and great numbers of others who identify themselves as Christian, were motivated by moral issues that certain strains of Christian fundamentalism, including the Catholic, have identified as Christian: the condemnation of abortion, same sex marriage, contraception. They believed they were under a divine mandate — communicated to them by their religious leaders — to elect the candidate who would restore “true” morality. True morality, in their eyes, recapitulates the imperatives of the ancient Roman theocracy. Enacting them into law makes the entire nation “right with ‘God’” and therefore supposedly deserving of divine protection and prosperity. These moral norms are claimed to be equally applicable to all because they reflect the “natural law” which all can discern by reason. Therefore since they apply to all, they can be legislated for all. Here’s the way Charles Chaput, the Catholic Archbishop of Philadelphia put it:
Catholic moral convictions about abortion, contraception, and the purpose of sexuality are clearly unpopular in some quarters. Yet Catholic ideas about the nature of personhood, marriage, and sexuality are rooted not just in revelation, but also in reason and natural law. Human beings have an inherent nature that is not just the product of accident or culture, but universal and rooted in permanent truths knowable to reason. (Dec 8, 2016, Philadelphia Inquirer)
What Chaput takes for granted and I dispute is the proposition that personal morality has a right to be enacted into law, effectively coercing the entire population to obey what some faction of some fundamentalist cult considers divine revelation and the “order of nature.” There is no such revelation, and behind it all, there is no such “personal” God-entity who wills, or commands or sanctions legal coercion. This is a Christian myth; and it makes traditional Christianity every bit as mediaeval, archaic and intellectually regressive as the worst forms of Islam.
The fear of Catholic authoritarianism that haunted the early Republic and disturbed Americans as late as the 1950’s, turned out to be well founded, but for reasons that ran deeper than the Popes’ exercise of autocratic power. The contagion of authoritarianism spread by Catholicism is shared by all fundamentalist versions of Christianity and springs from deeply embedded beliefs that will continue to wreak havoc on the human social experiment. Christianity in its traditional form, which embodies a divinely mandated morality, the fruit of an absurd belief in a theist humanoid “God”-person, the Creator-craftsman who made the universe and everything in it the way a carpenter builds a house, is utterly false. It is pure fiction. It is an incredible belief system, the incoherent vestige of a past era whose view of the world has been completely superseded by the findings of modern science, and whose holy books have been proven to be the religious speculations of an uninformed people as they evolved their understanding of what “worked” in human society. They projected their discoveries onto “God.” There was nothing “revealed” about the morality recorded in those books.
From my point of view the election of Donald Trump can be directly attributed in large measure to the completely unreformed state of the Christian religion, despite the ethereal work of theologians whose academic ivory tower elaborations never reach the pastoral level, much less do they challenge the mediaeval authority structures which are the living contradiction of everything theologians claim for a Christianity that exists only in their imaginations. The state of Christianity today, politically and socially, is the same as it has been for the last 1500 years, since Augustine of Hippo spelled out the theocratic role the Christian Church should play in the ascendeancy of the Roman Empire. Unreformed traditional Christianity — one version of which is fundamentalist Catholicism — is the DNA of authoritarianism and empire.
Vast numbers of traditional Christians, including a majority of Catholics, were one of the principal sectors who elected Donald Trump. “By their fruits you will know them.”