Anti-Semitism?

1,900 words

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.

March 2017

Tony Equale

Christianity and authoritarianism

Feb 2017

3,000 words

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.

Christian fascism

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 theocracyEnacting 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.”

THE HAIGHT-KNITTER DIALOGUE

January, 2017

3,140 words

I’ve just had what might be called a surreal experience: I’ve been reading an exchange between two Roman Catholic theologians, both 80 years old, imagining a “Religion of the Future” that will not be any recognizable version of Roman Catholicism.  Their dialog is recorded in a new book called Jesus and Buddha and is focused on the potential complementarity of Buddhism and a post-modern version of Christianity.  The friends are Roger Haight, SJ, well known author of the 2000 award winning book Jesus Symbol of God, and Paul Knitter, author of many books, most recently, Without Buddha I could not be a Christian, Orbis, 2013.

Surreal as it might be that married, ex-priest and retired Catholic theology professor Paul Knitter has committed himself to Tibetan Mahayana Buddhism, it is well matched by his interlocutor: silenced theologian Roger Haight who, incredibly, is still a Jesuit priest in good standing.  Haight’s attempts in this dialog to restate traditional Catholic doctrine in a post modern idiom mirrors the surreality of his status.  He was silenced by the Vatican in 2004 because his book contained “statements contrary to Catholic doctrine.”  Given the Papal resistance to doctrinal reform since Vatican II, it was inevitable.  Both men, institutionally displaced in different ways by that resistance, are here  grappling with issues that, in my opinion, should have been resolved a long time ago.  This state of affairs is consistent with my belief that the Catholic Church will never change.  That’s a pity.  For in its current condition official Catholicism does not faithfully represent Jesus’ message, and I think that may explain why it is not capable of carrying on a coherent conversation with Buddhism.  The authors seem to agree, because this dialog from the Christian side conspicuously omits all traditional Catholic articulations.

The conceptual careening of these two Roman Catholic professionals who hold membership in an elite corps of systematic and disciplined thinkers, is an indicator of the utter disarray of Catholic theology after a half-century of officialist resistance to Vatican II.  The Council encouraged the Church to leave the 16th century and become a serious partner in interfaith dialog.  That required theological exploration and innovation that was never allowed to happen.  The result is, as I see it, that these two very old soldiers are just now entering doctrinal territory that should have been conquered and pacified two hundred and fifty years ago, when the American and French Revolutions broke the aristocratic rule of the ancien regime.

1. Theocracy

I believe that the Haight-Knitter dialog is being covertly diverted by a theocratic imperative embedded in Roman Catholic doctrine.  This theocratic imperative has historically exploited the Jesus movement for its crowd-control potential and prevented it from generating a human community of free men and women.  Catholic Christianity is not a faithful repository of Jesus’ vision.  The “Jesus” represented by Roger Haight in this book does not exist anywhere, and certainly not in the Catholic Church.  Moreover, I believe these two Catholic theologians are hampered by their institutional loyalty.

Institutional loyalty in the Roman Catholic Church has, since Trent, become more than a social virtue; obedience to the Church authorities is virtually a matter of latria — internal submission at a level that one would think belonged to “God” alone: worship.  Roman Catholics believe their Church is divine and what it teaches are “truths” revealed by “God” himself.  Both of these professional Roman Catholics, coming from their respective points of view, are in my opinion trying to find ways to outflank an obsolete Roman Catholic ideology without openly contradicting the magisterium.  Knitter, I believe, avoids direct confrontation by claiming that Buddhism is praxis not dogma.  Erstwhile “heresies,” disguised as prayerful exercises and mental training not statements about the nature of Sacred reality, should be of no interest to the inquisitors, while Haight I see as the consummate wordsmith, elegantly crafting new post-modern formulations of orthodox dogma fully confident that he has found a way to “save the words” of ancient formulae while becoming intelligible to the post-modern mind … or at least that it will fly below the radar of the thought police currently under new management.

The overblown role of the hierarchy in managing the belief structure of the Church is never itself the direct object of discussion, validating or invalidating the doctrinal complex of which it is an integral part.  The way authority is exercised can’t be separated from the doctrinal underpinning that justifies it.  Also, authority cannot be given absolute unquestioning obedience without conceding the doctrinal basis claimed for it, or at least allowing others assume it and thus appear to support a gross distortion of Jesus’ teaching .

No one considers stating the raw truth: that from the point of view of Jesus’ message the Roman Catholic doctrinal edifice and the authority structure it supports are disfigured beyond repair; they need to be torn down and rebuilt from the ground up.  These Catholics, I believe, are using a Buddhist-Christian dialog to disguise what they are really doing: trying to find a replacement for a Roman Catholicism that has lost its credibility.

I humbly and respectfully challenge both these men, clearly my superiors in virtually any category you select, to look squarely at the real issue in Roman Catholicism — the elephant in the room that no one wants to talk about — the fatal historical distortion of the message and mission of Jesus stemming from the transmutation of the role of the Christian community from proclamation by example to social control by juridical coercion.  Over the course of two millennia the decision of Western authorities to use Christianity for political and social control has caused the erection of a doctrinal complex that both in terms of the alleged “facts” it adduces and the significance of those facts for people’s lives, stands in stark contrast to sacred reality as Jesus understood it and as he encouraged people to respond.  That it is also unintelligible to Buddhists and post-modern westerners reared in the perspectives of modern science is hardly a surprise.

Theocracy is the intent of Roman Catholic Doctrine and the source of its distortion.  Theocracy — “crowd-control” — has functioned from very early times to subvert the fundamentally liberationist dynamic of Jesus’ message.  The Roman authorities took a religious vision based on love and freedom and converted it into an ideology driven by law, and obedience … and fear: they forced Jesus through a metamorphosis that made him the divine Pantocrator, the all-ruling judge of the living and the dead.

The 18th century political upheavals that finally overthrew Roman theocratic governance in the West never penetrated its ideological foundations.  The Roman Catholic Church preserves those underpinnings in its doctrine, and its own authority structures are based on them: caste status as an ontological reality, political power as a “divine right” and obedience as a form of latria.  The Church is the last bastion of anti-demo­cratic aristocratic control welded in steel to “infallible” dogma, and the perennial vector from which its contagion — the divinization of fear, law and obedience, the living embodiment of the master-slave relationship — is always ready to spread.  Latin American liberation theology represented the direct antithesis of this aristocratic intent, and one can understand why, despite its orthodox credentials, it was the object of venomous attack by the counter-conciliar forces in the 1980’s and ‘90’s.  They said it was attempting to use Catholic dogmas “contrary to their purpose.”

The implications of this thesis are wider than Christian doctrine.  Because of the iron link between doctrine and practice, authentic doctrinal reform will only occur if accompanied by social-moral-political reform.  Two hundred and fifty years of the rhetoric of “democracy” have yet to persuade the vast populations of the modern world that they no longer need the protection or guidance of a superior elite — an upper class — nor fear its wrath.  A “God” ordained Aristocracy is a myth that will not die.  Populist fascism, based on racist subordination, is a version of it with which we are becoming increasingly familiar in the USA even as we speak.

2. “God” transcendent or immanent

The foundational doctrine of theocracy is a punitive “God.”  Only a punitive “God” inspires fear.  In order for “God” to be punitive he has to be a “person” who “wants” certain things from people.  This personal “wanting” (despite contradicting the very definition of “God”) generates a corresponding obligation to obedience on the part of the individual human being who is terrified of the wrath that non-compliance may engender.

A punitive “God” also needs to be transcendent.  By that I mean very specifically that  “God” must transcend the natural order and not be identified with it.  He must stand over against the material universe and humankind as a separate entity, or he cannot interact with it, command it, punish or reward from outside.

The seminal event that established the transcendence of “God” is creation ex nihilo.  A personal “God,” without any pre-existing substance or force to determine the shape of creation except his choice and artistry, makes the world out of nothing and therefore stands above and apart from it and owns it lock, stock and barrel.  The world makes no contribution to creation and has nothing to say about its direction.   “God” controls and commands.  We obey.

The opposite of transcendent is immanent.  Immanence means that to one degree or another “God” is identified with the natural order and indistinguishable from it.  Modern science has discovered that the story of a separate personal entity/agent creating the world out of nothing has no evidence to support it.  In fact science has discovered that the cosmos and everything in it, from the smallest sub-atomic particles to macro-structures of immense size like galaxies, and complexity like human beings, has self-elaborated in a process called evolution over an unimaginably long period of time.  Far from making no contribution to creation it is now known that matter’s energy to secure continued existence for itself is the exclusive force that has shaped everything that exists in our universe, including the living things whose autonomous pursuit of existence is now an intrinsic part of the evolutionary process.

Insofar, then, that one continues to insist that it is still “God” who is the ultimate ground and dynamism behind this energy and its elaborations, it must be said that “God” is not perceivable as a singular entity or separate agent of evolution and must be understood as indistinguishably identified with the material energy that is actually observed doing the creating.  We are just now learning how profoundly immanent “God” is in the natural order; any creative energy he imparts to it is inseparable and indistinguishable from what it is observed doing.  We know abstractly that “God” is “cause.”  But how exactly “God” is distinct, if indeed his causation is distinct at all, is beyond our ken.  Thomas is clear: God is not an entity and his causation is totally commensurate with secondary causes.

But please notice, an immanent “God” is also indistinguishable from yourself.  The only commanding “God” could possibly do, if indeed “he” were ever to take the form of an entity/person who commands, would derive from primary causality providing the energy of esse (let’s call it LIFE) to your body.  To hear the “will” of such a “God” means to listen to your self in the deepest sense of that word.  That’s why John’s first letter suggests that those who are in touch with LIFE immediately recognize Jesus’ “divineness.”  Similarly, once LIFE is embraced, it has a profound effect on one’s bodily behavior.  The two, God and the conscious human organism, primary and secondary causes, become one again.

The depth of this immanence — this metaphysical and etiological identity — is not sufficiently described by calling it the “within” of things, as Teilhard does, because it evokes the image of a tenant in a garret room, active perhaps but necessarily separate and distinct in a way that is not faithful to the reality.  Ramon Panikkar calls this imagery a pseudo-immanence that is really a disguised transcendence and he excoriates it mercilessly in his little book The Trinity in the Religious Experience of Man.  Actually, Aquinas’ Aristotelian imagery in the SCG of “secondary causes” that are the sufficient and necessary cause of all things in a hierarchical relationship with “God” who is the invisible primary cause, the “Pure Act” that activates everything with “his” own esse, is my opinion, remarkably faithful to observed reality.

3. Science, evolution, person

I object to the way evolution is mentioned always ancillary to some other philosophical or theological guiding notions relating to creation; the evolution of material forms is not acknowledged as the sole, exclusive, sufficient and necessary etiology at play in creation.  The lack of focus on matter’s self-elaboration is responsible for the failure to recognize the deep, intimate and pervasive nature of the immanence of “God” in the material universe.  There is an identity here that the West has avoided like the plague.  The esse we deploy by existing is not only “God’s” it is “God.” 

The observable data about “God’s” way of creating do not come from scripture, they come from science.  “God,” if we must insist on saying that it is “God” who creates (constantly confusing ourselves by evoking the anthropomorphic entity/agent imagery associated with the word), does so at the pace and with the exclusive agency of matter at whatever point of development it has reached on its own.  “God’s” presence and action precisely as Creator is not distinguishable from the 13.7 billion year old material evolutionary process, and that includes the extinction of 99.9% of species that failed to adapt.  Humanity and perhaps even all life on our fragile planet are similarly susceptible to that eventuality.  Our traditional assess­ment of the central role of humankind in “God’s” relationship to creation, and therefore a putative guarantee of permanence for our species, is cast into grave doubt once we accept the determinative role of evolution in the creation process.

In this same regard, to say “God is personal but not a person,” as they propose, is unintelligible.  There is no theodicy that justifies traditional micro-manag­ing providence.  Traditional providence implies a rational, interactively relating, living entity who communicates with, hears and responds to other persons.  That’s what “person” means to human beings.  I think it is incontestable that Haight means “personal” in exactly that sense:

In this framework Jesus reveals God to be personal, not a big human person in the sky, but in such a way that the absolute divine power that creates and grounds all being is personal, intelligent, knowing, understanding, willing, and desiring what is good for God’s creatures. This means that all beings, in themselves and in their specific relationships and actions, stand in relation to a ground of being that is personal. The universe is suffused with intelligence and affective attention. Individual beings have a value that is guaranteed by a creating power that personally cares about them. Persons are more than individuals; they are subjects called to respond to an all-encompassing personal attentiveness.  (Chapter 4, Kindle 1250)

If “God” is a person in the sense described above, then he falls onto the horns of MacLeish’s dilemma: “If God is good he is not God, if God is God he is not good.”  If “God” is personal, the Haitian earthquake and subsequent cholera epidemic were a disgrace.  ¾ of the 200,000 people who died were children.

Micro-managing providence is a joke.  There is no such providence.  What “God” provides is the natural order.  The psalms themselves are full of MacLeish’s lament.  The only way out, it seems to me, is the identification of the primal “act” in the universe as a changeless will-to-esse where even “love” as we humans understand it is not yet operational: love is implicit in the will TO BE but must wait for its full explicitation on the secondary causes (conscious organisms) that will elaborate it as a derivative of their own pursuit of survival … the primal “act” (esse) is a living dynamism coming from a suffusive life-source which is not an entity and which does not distinguish among its truly universal effects to favor sentient and intelligent victims.

It is we, human beings, limited material organisms, who awaken in a world of such universal disinterested donation that even the microbes that kill us are sustained by “God” in the form of being that they have been able to achieve on their own.  It is we, then, that interpret LIFE in our case to mean compassion and protection and relief of suffering.  It is we who have invented “love” as part of our evolutionary process.  And as we evolve we are learning that if we are to survive we have to love species other than ourselves.  “Love” is our thing.  “God” is love only because he sustains us too.

Forgiveness

“God” is fundamentally immanent.  It is as immanent that “God” is transcendent, i.e., he cannot be identified with any particular entity, because “he” is the living energy that transcends them all.  “God” is also transcendent because the spectacular elaborations achieved by evolution have, each and every one of them, transcended exponentially the base from which they emerged, belying the age old dictum; ex nihilo nihil fit.  ESSE supports secondary causes that draw from an unfathomable well of creativity what is absolutely new, ex nihilo:  life from non-life, human intelligence from animal consciousness, and sustains all this newness with esse — “him”self. 

An immanent “God” is our very own LIFE.  This kind of “God” cannot punish because he has no “will” that is different from what we are and most deeply want for ourselves.  If he cannot punish, he cannot be harnessed to social control no matter how benevolently it is conceived.  Thugs have known that forever.  The only “God” they ever feared was the autonomy of men.  “God” impacts human politics only through secondary causes, just as he has nothing to say about when and where the tectonic plates of the earth’s crust are going to move in response to pressures from the circulating magma.  Theocracy and the “facts” adduced to justify It — like reward and punishment — are a fraud, a lie, preying on our fears to trick us into surrendering our autonomy to those who claim to rule in “God’s” name.   There is no one to punish us … and we have already received the greatest reward possible: the privilege to be made of living matter and eternally part of this LIFE-driven evolving cosmos.

Can we ever forgive such a “God” for not being the protective parent we think we need and want “him” to be?  Can we love “him” for the anguished autonomy he sustains in us and this fragile material organism that we have evolved?  Indeed, to my mind, that is the only authentic “religious” question … and the final answer to the Grand Inquisitor.

 

Universalism and Catholic Totalitarianism

One of the principal qualities claimed for Christianity as it emerged and separated from Judaism was universalism. The Jewish followers of Jesus carried over from their parent religion virtually everything except its sectarian character which was identified with Jewish nationality. Christians said that the loving Jewish Father whom Jesus preached was open and inviting to everyone because he was their father too, the “God” in whom they lived and moved and had their being, the “God” that all people groped for, whatever their nation and religion.

But once established in the Greco-Roman world, class structure took over and Christianity itself succumbed to the forces of authority and control and became sectarian. Authority requires boundaries and identity. This occurred even before the Roman Imperial marriage conferred divinity on the Catholic Church. In fact, it was the sectarian / authoritarian nature of the version of Christianity that had evolved in post-apostolic times that made the union desirable to both partners. The Church became an apt instrument of Roman theocratic rule because its boundaries were not only fixed, they were lethally obligatory and held carefully in place by an authority for whom such control redounded to personal prestige. It had to be clear who was inside and who was outside, and outside the Church there was no salvation. There was nothing invitational or open about it. It was either the Church or damnation. What had earlier been free became a debt due upon receipt. It had the ultimate effect of making the Empire and the Church commensurate with one another and Roman Law divine. It assured the authorities that compliance with the rule of law would be sanctioned by a level of punishment for the disobedient far beyond anything they could bring to bear on earth: eternal torment in hell. Better than constabularies in every town; each citizen policed himself. The legions could be kept along the Rhine and the Danube.

The Romans liked to project the image that their empire embraced the whole world. It was propaganda; they knew better. Caesar stopped his conquests at the Rhine; the entire Germanic and Slavic world east of France and north of the Danube was not part of the empire. The Romans dismissed them as barbarians, but they were still there. Going eastward from Anatolia (modern day Turkey) the world of the Persians and beyond them the Indians, once part of Alexander’s domains, also lay outside of Rome’s control and often challenged its eastern border.

Regardless, Roman Christianity, named “Catholic” because it was not just some local church but the totality, became the official religion of the empire and therefore “everyone’s” religion everywhere Rome ruled. Hence, the Church also touted itself as “universal.” But there was nothing universal about it. The empire that had earlier been completely pluralist and open to all religions, under the Christian ascendancy became adamantly intolerant. All other religions were outlawed. The plethora of cults from the traditional Mediterranean gods, the homegrown mystery cults of Demeter and Orpheus on which Paul modeled Christian initiation, the imported mysteries of Isis from Egypt, Tammuz from Mesopotamia, Mithraism, Manichaeism, to diaspora Judaism, and all the varied dissident Christian sects who disagreed with the “official” version and were called “heretics,” after centuries worshipping freely throughout the empire were all driven underground by Theodosius’ decree in 380. Suddenly it became a state crime to adhere to any religion but the emperor’s.

Impressed into service to a theocratic empire, Christianity took on all the characteristics of theocracy: it expected that its moral and ritual program would be enforced by the “secular arm” and dissenters punished. Hence, even today we are subjected to the demand of Catholic bishops that their people vote only for politicians who commit to translating the Church’s moral code into legislation. Christianity transformed its inspiring narratives and family legends into codified dogma and, item by item, made them the litmus test of membership in the sect, outside of which there was only weeping and gnashing of teeth. Exile and excommunication were parallel punishments meted out by the state for “heresy.” And later, in the Middle Ages, when fear of the devil surpassed the fear of “God” as a motivation for religious compliance, execution by burning at the stake was the prescribed antidote for failure to respect the boundaries of the sacred: outside the Church there was only the devil.

*

True universalism respects all religions as pathways to full human development — what has traditionally been called “holiness.” One of the indications today that the Roman sect is not universalist is that it insists that whatever holiness may be found anywhere in the world among other religions is actually due to “grace” that comes through the “merits of Christ” and mediated to humankind in a hidden way through the Catholic Church. In an official teaching entitled Dominus Jesus published in 2000 by then Cardinal Ratzinger, it was clearly stated that anything of truth that may be found in the writings of any other religion anywhere in the world was exclusively the prerogative of the Roman Catholic Church to discern and decide. The perennial “missionary” efforts of the Church, often justified under the fiction of “universalism” is simply a repeat of the same imperative: the Catholic Church alone is “God’s” personally founded institution, the only path to human fullness, the only escape from eternal punishment. It is not optional. “Mission’s” purpose was supposedly to lay out the case for voluntary conversion. It didn’t always happen like that. Having the “truth” made Catholic missionaries less concerned about free choice than eternal damnation. An ignorant “native” saved from damnation by baptism, the missionaries reasoned, would be inclined to overlook any coercion applied on his behalf. It was, after all, an act of love … and error has no rights. Mission did not include encouragement to deepen and practice one’s own ancestral religion.

Supporting other people’s religions is universalism; obliging everyone to abandon their religions and join yours is totalitarianism. They may seem similar because in each case everyone seems to be of the same mind, but it is a superficial similarity focused on externals alone. Totalitarianism is anti-human because it leaves no room for religious expression that may correspond to the peculiarity of regions or clans or individuals.  Totalitarianism doesn’t respect others’ names for “God” because it refuses to acknowledge that its own is only metaphor. Totalitarian sectarianism is the handmaiden of empire, the agent of theocracy, and most often co-exists with a tyrannical despotism that can be monarchical, oligarchic and even, as in the case of modern fascist versions, “democratic.” We can’t forget it was an Athenian democracy that condemned Socrates to death in the name of religion for encouraging the young people to think for themselves. He caused them to disrespect the gods.

But in the case of Catholic totalitarianism there is nothing democratic about it. After 500 years of entrenched and unopposed Papalism since the Protestant Reformation, Catholics have come to identify their “brand” of Christianity with the Pope. The identification of the Church with the person of the Pope, an absolute autocratic monarch, was the result of the defeat and demise of the Conciliar movement in the 15th century.

Conciliarism maintains that the Church has been traditionally ruled by Councils since earliest times and that the Pope’s “primacy” is one of respect, not of autocratic power. Indeed, when lust for Papal power had resulted in a Great Schism starting in 1378 in which first two, then three men claimed to be Pope at the same time, and all three had support among the monarchs of Europe, it was Councils in 1408 and 1414 called by the Conciliarists that resolved the problem. Once the Schism was settled and the Papacy restored to one man, however, the Pope’s autocratic power was so great that within thirty years he was able to destroy the movement that had preserved the papacy and prevented the Church from breaking apart. It is significant that half a century after that the Church did break apart, and “Councils,” eviscerated by the Popes, were powerless to stop it. Resentment over the derogation of the Conciliar movement and the perennial belief that “reform” would only come to the Church through Councils, sustained the “Protestants” who were convinced that the reforms they introduced would someday be validated by an Ecumenical Council for the whole Church. They were not interested in starting new churches. That belief never materialized. The Council that was called to deal with the Protestants met in the city of Trent in northern Italy almost half a century after Luther’s revolt began; it showed no interest in reconciling with the Reformers and reaffirmed the absolute autocratic power of the Pope. It was the beginning of the Catholic “brand.”

Catholics have become so accustomed to the idolatrous worship of the Papacy as a “divine” institution that in 1870, when the Pope, in complete control of the first Vatican Council, declared himself to be “infallible,” an outraged world was doubly shocked to see that among Catholics, however intelligent, educated and well intentioned they might be, it barely raised an eyebrow. At this point in time the Papacy is seared into everyone’s brain as an intrinsic element of the Catholic “brand.” Institutional attachment, now, is determined not by scriptural fidelity, consistency with the message of Jesus, compassionate embrace of the suffering victims of injustice or any other religious motivation, but rather by the evocation of an organizational “identity” made recognizable by the display of its brand. Ecclesiastical authority activates its ancient role of maintaining the boundaries that guarantee “identity” and of all authorities, the one simultaneously most cherished and feared is the Roman Catholic Papacy. Like all other anti-evangelical authority, it is a correlate of sectarianism.

There is a great deal written about Catholic “universalism” as if it actually existed. It is all projection. It is fiction: stories that come full blown from the imagination of well-meaning religious who accurately discern the spirit of Jesus’ ancient message in the scriptures. Indeed universalism is implicit in Jesus’ invitation to trust his Father’s endlessly forgiving embrace. One writer uses the word catholicity to refer to a sense of wholeness meant to include in the Father’s embrace not only the totality of humanity, but the entire cosmos. But don’t be fooled. The last place you will ever encounter such attitudes being lived in the flesh is in the organization known to all as the Catholic Church. In this case the word catholicity becomes something of a sleight-of-hand: it makes you think that the wholeness you seek will be found there. The writer, surely, is not being intentionally deceptive. She honestly imagines that the Church that supports her, wants to live the authentic spirit of Jesus’ message, and therefore wants to be catholic, as much as she does. But it cannot do it because an authority invested in its own power and prestige must protect the boundaries. It cannot be universalist. It must convince those who are “inside” that “God’s” love is NOT free, by distinguishing them precisely from those who are “outside” and have no access to “God’s” embrace as they do.

Imagine if “God’s” forgiveness were available to everyone free of all cost and obligation. How could you control the boundaries? How would you identify your organization? How would you get people to obey you? There would be nothing to do but celebrate! Jesus understood the confusion. So in order to make himself perfectly clear he proposed, on more than one occasion, a radically different kind of authority.

Sitting down, Jesus called the Twelve and said, “If anyone wants to be first, he must be the last of all and the servant of all.” Then He had a little child stand among them. Taking the child in His arms, He said to them, “Whoever welcomes one of these little children in My name welcomes Me, and whoever welcomes Me welcomes not only Me, but the One who sent Me.”… (Mk 9:35ff)

And then, at another time:

So Jesus declared, “The kings of the Gentiles lord it over them, and those in authority over them call themselves benefactors. But you shall not be like them. Instead, the greatest among you should be like the youngest, and the one who leads like the one who serves. … (Lk 22:25ff)

The scene of Jesus surrounded by children is one of the most beloved in the gospels. But we fail to notice that Jesus’ used children to make what is probably the most radical and universally disregarded point of his message. Jesus said if you exercise authority you must do it like a child. Note: Children do not command one another. They exercise leadership and organize multitudes by inviting others to play with them … and no one is left out.

Tony Equale, November 12, 2016

 

The Limits of Knowledge (2)

the human being — time and death

Existence is time.[1] It’s not coincidental that time caused us to look at being-here separately from abstract “being” and ask what it otherwise would not have occurred to us to ask, why do I die, or “Why does being-here seem to end?”

My life is both temporal and temporary.  There’s a connection between the two.  It seems the very nature of the modulations of existence is to find better ways to be-here, to survive and extend survival.  The vitality displayed by matter’s energy is not a leisured aesthetic creativity, an unhurried pastime.  There is an urgency here that derives from a conatus, a drive to survive, that is integral to a developing universal entropy that results from the energy expenditure of any “thing,” whether it be the hydrogen fusing into helium in stars or the respiratory activity of the cells of the human brain.  Entropy is the exhaust from combustion — the smoke that is the sign of fire — the tendency for all matter and energy in the universe to move toward a state of uniform inertia through the expenditure of energy for the performance of work.  Work is energy applied in the endeavor to survive. The aggregation and integration forged by matter’s energy is part and parcel of the “downhill” flow of the existential cataract initiated at the big-bang that drives the Universe to produce its effects — like the eddies and vortices that spin off in a raging current.  These pyramidal vortices (one vortex cumulatively building on another and another) are an anti-en­tro­pic phenomenon — they struggle against dissolution, to survive — even though they add to universal entropy as a result.

My life is the inner force of existence because it is matter’s energy.  It is driven in the direction of perdurance in an obsession to continue the dance of presence.  Time is the effluence of my own presence.  As my existence perdures from moment to moment — as each “now” molts into the next — it emanates time as the sweat of its creative labors; the vapor trail of its endless explorations.  I embrace my being-here, and so I embrace time.

The transcendence over death, not only through evolutionary integration but also with other communitarian strategies like daily alimentation and organismic reproduction, harnesses even as it recapitulates the patterns and primordial energies let loose within the first second of the big bang.  The energy that drives my hunger for existence, is the energy of matter itself.

We live in a banquet of existence.  We are not self-sufficient.  We are dependent on the entire material matrix within which we evolved.  In our lifetime, each human organism consumes in sustenance probably 40 or 50 tons of the matter’s energy — in the form of carbon — of other living things who must die in order that we might live.  Add to that another 50 tons of oxygen continuously drawn in from the atmosphere and utilized together with carbon in the cellular combustion we call metabolism.  At death we return our “stuff” to be used as food by others as part of an endless cycle of interchange within the one organism produced and energized by the cascade of existence.  Matter’s energy is a totality.

At a certain magical moment, also, the very cells of my body, by utilizing another communitarian tactic, combine with another’s to create a new identity — my daughter, my son — which is automatically granted a full allotment of time, slipping under the entropic radar of death.  How was this miracle accomplished?  The living cells are mine, but their age and accumulated karma are erased.  Death is cheated, fooled, outwitted.  The new individual with my cells, my DNA, eludes the death they were otherwise destined to endure.  Do we share this adventure in survival with love and gratitude? … Only if we understand!

But if we mis-under­stand — if we originally mis-interpreted that moment of crisis, the perception of death, as the cessation of what’s really there, we are quite capable of turning this banquet of sharing into a selfish grab-bag where the desperate “eat drink and make merry” in a display of bitter disillusionment against a morrow of imagined nothingness.  It is precisely the fact that “I” am metaphysically insignificant except as an integra­ted function of matter’s energy that opens me to a new dimension.   I realize that what is really there and really important is the matrix, the universal “stuff” of which I am made, the homogeneous substrate of which all things are made, the single organism of which we are all the leaves and branches, and which will go on in other forms endlessly.  It was with those micro-threads of existence that I was woven.  The primacy here, as always, belongs to the stuff of existence, the matter-energy of the universe.  It is material energy “congealed” in me.  And in short order, the same existence will use “me” to do something else in a constant search for survival — existence.

So time is the expression of process; it is the measure of groping and the tracks of creativity.  It marks the work in progress of evolutionary development.

endless or “eternal”

The re-cycling is endless.  Isn’t that the same as “eternal,” and doesn’t it imply transcendent, necessary, absolute etc., all those abstract, essentialist characteristics derived from the “concept of being” that we rejected in chapter 1?

No.  Endless is not “eternal” because endless is open and empty.  “Eternal” is closed, fixed and finished, full and complete; “eternal” is the absence of time.  Endless, on the other hand, is time … time without end; it contemplates development without term, a presence that is forever thirsty.  “Eternal,” is synonymous with unchanging, impassible and immutable, Pure Act, pure stasis, without a shred of unfulfilled potential — perfect.  It’s a completely foreign concept to us, pure conceptual projection.  We’ve never experienced anything the least bit like it.  For us, being-here as we know it is an endless phenomenon that throbs always with unrealized potential, with an ever perceived emptiness seeking to be filled and asking for nothing but more time.  We have never encountered existence in any other form.  Its current modality is always in the process of becoming, apparently without limit, itself — existence.

Being-here in our world, is endless becoming.  It’s all we know.  Where, then, do we get the notion of a fixed and finished “eternal”?  I believe it’s another of our fantasies based on the requirements of the imaginary ancient “concept of being.”  Existence, matter’s energy, as found in the real world, however, is a function of power — potentia as Spinoza discerned insightfully — potential; it is focused on survival and constantly ready to change tactics in order to achieve it.  Matter’s creative power is the drive to exist (survive) by extruding new forms out of itself creating time.

“Eternal” is unthinkable.  Endless is not.  We can understand endless perfectly because it’s no different from time itself.  To conceptualize “endless” requires no more insight than imagining present moments, “nows” in an open-ended flow into the future.  In our very own awareness of ourselves-exist­ing, which is the unfolding of our personal presence in time, we actually experience this pheno­menon most intimately as our own sentient selves.  We experience ourselves in a temporal flow into a potentially endless future.  To experience temporal flow is to experience that part of “endless” which will always be here — the present moment, “now,” the only part of “endless” that ever … and always, exists.  To experience one’s own presence in the here and now is to experience, in a sense, everything, because it is to experience all that reality is, or ever was, or can ever be.

We are reminded that for the 14th century mystic Johannes Eckhart, “now” was the most sacred of all locations, the center of the universe.  It was precisely where “God,” he said, who exists in an Eternal “Now,” was actively sharing “being” with creation in an effluence of love and self-donation.  If you want to touch “God,” he said, you can only do it “now.” The fact that “now” — the present moment — is the only moment that really exists and that, at the same time, it goes almost universally unattended, may be a measure of exactly how alienated from existence we are.

Can we say that our conception corresponds to the emphasis on living in the present moment promoted by the Buddhist, Thich Nat Hanh?  The Bud­dhists insist their counsel is a discipline not a doctrine.  They don’t speak about metaphysics, “being” or existence, so we can’t say for sure.  But for the Buddhists, as for Meister Eckhart, the present moment is all there is.  We are-here only in the present moment.  To live in the present moment is to embrace the impermanence, the “emptiness” that drives reality always to the next moment, creating time.

[1] The similarity of this proposition to Heidegger’s thesis expounded in his Being and Time is only semantic. For H. time is the pulse and measure of Da-sein’s anguish of being-toward-death, which alone brings Da-sein’s authentic care to bear on the beings-in-the-world. In my conception, on the other hand, I make every effort to exclude the subjective factors. Time for me is foundationally a physical property exuded by the physical perdurance in existence of a physical entity — matter’s energy.

Inventing Capitalism

Larry Siedentop, emeritus professor of political philosophy at Oxford, published a book at the end of last year called Inventing the Individual (Belknap, Harvard U. Press, 2014)It carries the provocative sub-title The Origins of Western Liberalism and proposes to trace the history of the transformation of the Western political paradigm from ancient Rome’s patriarchal / clan-based class system protected by its legal and moral codes to the one that prevails today of autonomous individuals, all enjoying the same inalienable rights guaranteed by law.  Given the history of the West for the last two millennia it should come as no surprise that Siedentop finds the roots of those political developments in the evolution of western Christianity.

The Christian Church grew from a minority cult struggling to be heard in the religious cacophony of the ancient Roman Empire to the only religion in an officially Christian state, a primacy it held for more than a millennium.  During the Imperial Papacy of the high middle ages the Church elaborated a jurisprudence and a philosophical theology to back it up that reflected the political implications of its worldview.  Those mediaeval developments were the sources of our current political preferences, and they were squarely based on the immortality and post-mortem moral accountability of the individual soul.

It is in the foundational Christian vision of the “soul” that Siedentop sees the roots of the supreme value of the human individual which characterizes modern society.  Ironically, he points out, it was the very effort of the ecclesiastical hierarchy in the middle ages to protect its interests against the encroachments of theocratic secular princes that drove the Popes to assert the “Church’s” right of universal jurisdiction.  It was because the Church hierarchy had the “care of souls” that its universal right to rule was codified in law — a law which claimed to extend beyond all boundaries and include everyone everywhere, yes, even the “souls” of the very princes who challenged its power.  In pressing toward that goal, Church authorities created a canonical scaffolding that eventually served as a model for the legal systems of the emerging nation-states of Europe.

Use of the word “soul” immediately evokes a radical egalitarianism that puts every individual, regardless of social status, wealth or role in society, in exactly the same relationship to “God” and therefore to the Church and its ruling hierarchy; it supported the Pope’s claim to ultimate and absolute power.  At the end of the day, in mediaeval society, it was because the hierarchy claimed to rule both the prince and the pauper that it developed laws that treated them as equals.  These Church laws inspired the secular authorities who were desirous of achieving the same kind of central control as the Church.  It was the unwitting source of political liberalism, and it is adduced by Siedentop as the explanation for the modern “democratic” republic with its supreme respect for the equal and inalienable rights of the individual.

But Siedentop’s thesis is not without paradox.  The author has selected the one single thread out of the Christian tapestry of the “soul” that led to “individual equality before the law” because it is the specific focus of his study.  But we shouldn’t be deceived.  The picture of the “soul” is much larger and is woven of many threads which Siedentop does not track, some of which lead to social results with a quite contrary bias.  For example, in societies ruled by the Christian worldview, the very same “individual-destiny-after-death” can be cited to account for the crass tolerance for extreme inequality even to the point of slavery and human exploitation; for it is claimed that all injustices will be adjudicated after death, and the oppressors punished.  Redress need not occur in this life.  The hardships created by these “earthly” disparities are temporary; the sufferings of time are insignificant when compared to the joys of eternity. 

An extreme instance of this mindset was on grotesque display during the 13th century Albigensian Crusade launched to eradicate “heresy” in the lands of what is now southern France.  The “crusaders” felt completely justified in employing extermination tactics, in one case wantonly slaughtering 20,000 men women and children in the city of Béziers in 1209, under the religious battle cry: “Kill them all, let God sort them out.”  Clearly the butchers of “the cross” believed that each of their victims would be judged by “God” for an eternal reward or punishment, and the innocent victims of the Church-sanctioned slaughter (and its obedient agents) would be cleared of guilt and compensated by an eternity of happiness.  The “immortality of the soul” together with the individual judgment for an eternal reward or punishment after death provided a unique permission to slay indiscriminately.  Any residual guilt due to an excess of zeal in the pursuit of such a lofty goal was a minor matter — easily disposed of in the confessional.

Siedentop places great emphasis on the contrast between the ancient and the modern conceptions of the human person.  The older version, he says, identified the person as a member of a patriarchal household and its clan extensions.  He claims that such a starting point immediately involves status and inequality because there is a natural, organic subordination within the family of wife and children to the father; and the constituent clans of a community always possess a “fullness of humanity” that externs: traveling merchants, servants, employees, immigrants, slaves, never achieve.  The legal and moral extensions of that mindset create and protect class distinctions that reflect the superiority / inferiority implied in those genetic relationships.  Your “worth” as a human being was determined by where you were born in the social pyramid.  The author says that basing society on those relationships necessarily entails a structured inequality.

The individual relationship to “God,” in contrast, is said to create an invincible equality based on an inescapable moral (not physical or intellectual) accountability over which class, birthright, status or “earthly” qualifications have no bearing.

The contrast also points up a significant  difference in the thought process employed in each case.  For, under the Christian definition, you are not identified with where you come from but where it is imagined you’re going.  You are not defined by your origins in this world, but by your imagined destiny in another — a world for whose existence there is no evidence whatsoever.  Your very concrete relationships to the earth and the species that spawned you and with whom you necessarily interact for survival are determined by your projected relationship to a “God-person” whom you have never met and with whom alone, whether you like it or not, you will spend eternity.  There is no guarantee that your family or loved ones will have “earned” the right to be there with you.  You are on your own and you are encouraged to maintain an emotional distance from everyone else.  It is from these “facts” that modern society has developed its vision of what the human person is and the laws and moral codes believed necessary to protect and enhance it.

Capitalism and the “immortal soul”

But there was still another paradoxical thread whose social import tacks contrary to the wind of Siedentop’s theory of “individual equality.” Defining the very meaning of life as earning a future happiness not available until one’s total merits are tallied and weighed at death can be said to account for the characteristic western obsession with individual achievement measured by the conspicuous display of amassed wealth.  For the Christian believer the urge to accumulate necessarily becomes internalized.  The curious “discipline” of western Europeans — notorious across the globe — that allows them to postpone satisfaction and to continue working compulsively to stockpile resources long after a secure satiety has been achieved, is a peculiar dynamic that can be attributed to the internalization and progressive social application of the “last judgment” paradigm.  The individual’s drive to amass without limit is protected by an absolute right to “private” property, even after it is indisputably clear that the owner’s superabundance is surrounded by (and even may be causing) the severe deficiencies of others.

“Capitalism” sprang from these roots.  Capitalism is an application of the individual’s right to amass superfluous wealth indefinitely and use it for personal profit, despite the needs of others.  Under the ancient paradigm, superfluous wealth was considered the sole right of nobility; it provided a magnificence reflecting the superiority of the blood-line and no commoner had the right to any such public display.  Under the new “Christian-inspired” vision of man, in contrast, the ownership of great wealth is open to all individuals regardless of birth and is accompanied by the exclusive right to use it however they want.  The change reflected a revolution in human self-definition. “Full humanity” was no longer determined by noble blood but by the immortal soul preparing for its day of judgment.  And in pre-judging one’s chances business acumen was often confused with moral superiority.

In inventing the individual, it may be said that the West also invented capitalism.

Clearly, the Church did not introduce these changes.  Far from it.  The hierarchy’s reactionary resistance to the revolutions of the 19th century — giving unwavering support to the maintenance of aristocratic control and their prerogatives — is well known.  But, as Siedentop repeats over and over, the Church provided a radically egalitarian metaphysical definition of man that, however unwittingly, in the long run undermined the structural inequality of the class system based on patriarchal / aristocratic definitions of man.  The egalitarian implications of Christian doctrine were hypocritically ignored by the authorities even though it was increasingly recognized and embraced by the general population.  The Church hierarchy, in the attempt to shore up its own power, undermined the very system that sustained it.  What was revolutionary was the Christian definition of man that put each individual human being into a one-to-one relationship with “God,” solidly joined to the Platonic belief in the immortality of the human soul and its liability to eternal punishment.

Alternatives

It all seems quite inevitable, in the way that what actually happens always appears inevitable in retrospect.  There was also a relative inevitability about the earlier, second century embrace of Platonism by the Christian culture of the ancient Mediterranean.  Platonism was the conventional wisdom of the age; the upper class take-over of the ascendant sect of Christianity meant that the platonic paradigm with its “particular judgment” would be favored as “orthodox” over the earlier Pauline  vision of community salvation.  The official public “sacrifices” to the gods in which all citizens had participated as pagans were transferred to the Christian agape meal turning it into the “sacrifice of the mass;” and a quid pro quo self-interest that contradicted the fundamental thrust of Jesus’ message came to dominate the Christian religion.

But what, historically speaking, may seem “inevitable” is not so in any absolute sense.  Past contingent events do not determine future choices.  In this case the respect for the individual, so characteristic of Christianity, could as easily be derived from other grounds as from platonic theory.  It is important in this case because the platonic premises are, in my estimation, completely false: there is no “immortal soul;” there is no “particular judgment;” there is no reward or punishment after death and there is no “God”-person who adjudicates individual human lives.  The fact that our hard-won and highly cherished respect for the individual person was ultimately derived from these erroneous doctrines does not imply either that individual rights will suddenly evaporate when these beliefs are shown to have been a mirage or that there is no other ground in which equality can be rooted.  Our instinctive enthusiasm for the ultimate value of each individual has convinced us that there must be a deeper reason — one that is not tied to the platonic fantasy that there is another world where we are going after death.

Rediscovering the community

Defining life in individualist terms stands in stark contrast with basing law on intrinsically communitarian social configurations like the family and its social context.  Siedentop locates the very difference between the ancient and modern social priorities in the shift of the source of the definition of the human person from the family and clan — a source of status and inequality — to the individual immortal soul which is egalitarian.  But it is important to emphasize that the source of the inequality identified by Siedentop is the patriarchal family.  It is not because the human individual is born of a family but because the “father” enjoyed an unquestioned superiority that gave him a permanent “status.”  The father in the ancient household was also “priest” mediating relationship with the gods.  Hence the family and clan took on a sacred reality and the “father” was considered, genetically, a source of sacred value; he possessed a status that could not be lost even by physical or intellectual failures or serious moral lapses; it was his forever.  This image of the “father” was carried over into larger society.  The Roman Emperors considered themselves the “father” of the State; in imitation, the Bishop of Rome was called Papa — “Pope” — and every Catholic priest, in direct disobedience to the explicit command of Jesus, is called “father.”  Equality between levels was never possible.

It is only recently that egalitarianism has begun to penetrate the very structure of the patriarchal family itself.  Prior to this development, equality may have been operative in the public forum, but the private domain of the family was still considered sacrosanct and off-limits.  The legislature, police, courts and judicial systems tended to refrain from interfering with fathers’ rights to discipline their wives, determine the destiny of their children and dispose of the family’s goods as they saw fit.  The sanctity of the patriarchal family, despite the victory of the liberal mindset, had been most resistant to interference.  We never realized how resistant until the unexpected shock of the women’s’ movement of the last 50 years brought it to light.  The drive for women’s equality is only one expression of how far the liberal paradigm has penetrated into the foundational structures of society and, in retrospect, the realization of how little, up to then, it had.

But in the kind of “family” that is emerging, the patriarchal prerogatives are being eroded and a new kind of family relationship is developing.  In the industrialized nations where 16% of all children are reared in single-parent households (in the US it is 25%), more than 80% of which are headed by single mothers, the class structures and inequality that were once associated with the patriarchal family have less fuel to burn on.  Even where the family is comprised of both father and mother, the woman’s ability to earn a living is universally acknowledged and the consequent tendency to parental equality is unmistakable.  Respect for the rights of children in the family is beginning to be reflected in law and the policies of government agencies responsible for the protection of the family.  While these trends are far from dominant, the drift is unmistakable and, I believe, irreversible.

That means that defining the human person as an “organism spawned and sustained by a human community that provides survival, personal-identity and social significance” does not run the risk of either slipping back into a class system of structured inequality, or maintaining an ersatz equality grounded in a truncated individualism devoid of any social meaning and based on a projected destiny in a world that does not exist.  If the human person is conceptualized in exactly the terms of her biological-social reality, not only is each individual immediately validated as fully human but there is no need to search for another ground to justify the social reality by which she survives and is recognized as a person with identity.

With this perspective suddenly Capitalism is shorn of its Christian underpinnings.  The personal accumulation dynamic is exposed as an inhuman “earthly” recapitulation on the eternal Christian theme of “gaining merit,” which was itself, in turn, a corollary of belief in the “particular judgment” of the “immortal soul.”  The entire emotional drive toward personal, individual profit as a display of “merit” begins to atrophy because its “heavenly” model is discredited as delusional, and “salvation” little by little comes to be recognized as a community achievement, constructed from the collaborative contributions of its constituents.  There is no individual future life or other immaterial world to accumulate for, and the individual person begins to see her destiny identified with the survival and fully human development of the community where she lives, receives her identity and makes her contribution to others.

In such a communitarian paradigm the always glaring disjunction between the family dynamics of sharing, and the aggressive self-interest that is claimed to rule the marketplace, begins to cede to a cooperative mindset across the entire spectrum of social institutions.  Every social interaction of whatever kind — whether inside or outside the home — can now be considered part of a communal venture: mutual assistance in survival and in the development of the personal potential required to sustain it.  “Love” dominates the definition of the human person and becomes concrete: the gift of self to the community … it ceases being a “law” that one obeys in order to gain merit for oneself and a safe place in another world … and the market ceases being a place where cutting throats is considered a necessary part of living.

Another narrative

The key to understanding Augustine’s theory of Redemption (and its untenability) is that it works in tandem with his version of the doctrine of Original Sin.  Divine intervention — grace — is absolutely necessary because, according to Augustine, Original Sin has rendered human nature so thoroughly corrupt that no merely human effort, no matter how heroic and sustained, could ever avoid much less reverse human moral degeneration.  “Sin,” in this sense, affected the whole human race … no one was excepted:

… [Adam] through his sin subjected his descendents to the punishment of sin and damnation, for he had radically corrupted them in himself by his sinning.  As a consequence of this all those descended from him and his wife … — all those born through carnal lust on whom the same penalty is visited as for disobedience — all these entered into the inheritance of original sin. … ‘Thus by one man sin entereed the world and death through sin and thus death came upon all men …’ By “the world” in this passage, of course, the apostle is referring to the whole human race. (Augustine, Enchiridion, VIII,26)

Augustine’s innovation imputing guilt and moral impotence to absolutely everyone, clearly, was crucial if he was going to provide a rational ground for the universal necessity of the Church and its ritual ministrations.  His predecessor, Cyprian of Carthage, had ennunciated the principle 150 years earlier during the Decian persecution: extra ecclesiam nulla salus, “outside the Church there is no salvation.”  But think of what it meant that every human being who died without baptism went to eternal torment.  As we saw, Augustine’s consistency required he apply it rigorously, even in the case of unbaptized newborn infants.  He had to insist that “God’s” justice completely trumped his mercy.

Besides its utter absurdity, Augustine’s theory of Original Sin falls on a number of factual counts.  First, it contradicts what anyone could see even without the advantages of modern science, namely, that death is natural.  All organisms die.  The claim that we were created naturally immortal because of our “spiritual” soul, was a Platonic theory that was philosophically contested even in ancient times and became a generally accepted “fact” only with the ascendancy of Christianity and the outlawing of other religions and philosophies by Rome.  This was not limited to the West.  The eastern Orthodox to this day continue to insist that death is not natural.

Second, from the clear evidence of an abundance of good, just and loving people, who in those days were all pagans, it is patently clear that human nature is absolutely not corrupt, and quite capable of living morally on the resources provided by nature.  Claims of universal depravity in Roman times was a “spin” created by Christians to justify their call to abandon ancestral religions and “convert.”  The inability to ac­know­ledge even the innocence of newborn infants was the most egregious example of this myopia.  It was an extrapolation.  Augustine’s primary evidence for the corruption of human nature was, in fact, his own sexual addiction — actually, what he himself admits was a deep attachment to his common-law wife interpreted as a moral trap by his own vaulting ambition and delusional belief in the superiority of celibacy.  All he had to do was to fully embrace his marriage and his “sense of corruption” would have ended then and there.  He couldn’t do that because it would have meant career suicide: he was upper class, she was lower class.  

Besides, Augustine’s obsessive pursuit of celibacy was, in my opinion, an attempt at self-aggran­dizement propelled by 9 years as a “second-class” (non-celibate) Manichee.  Moreover, the denigration of all forms of sexuality as “carnal” and “imperfect” was a pervasive attitude in the mediterranean world which included the Christian Church of his time; and it was a cherished conviction of Ambrose of Milan, his mentor at the time of his conversion.

Third, Augustine’s metaphysical interpretation of what happened in the Garden of Eden (i.e., that nature was metaphysically changed) is entirely gratuitous.  It is contrary to the obvious intentions of the Jewish biblical authors and the current Jewish scholarly understanding of the story as a parable encouraging obedience to the moral counsels of Israel.  Yahweh’s rejection of inherited guilt, explicit in both Exodus and the prophets,[1] is quite unambiguous and totally belies the fundamental premises of Augustine’s treatment.  The Eastern Orthodox have always rejected Augustine’s interpretation as non-apostolic.

Fourth, according to Augustine, and his 16th century Western defenders in the reformed tradition, “God” predestines every human being to heaven or hell by choosing to save the (undeserving) elect while he knows but does not choose to save the (equally undeserving) reprobate.  Such convoluted contortions presuppose a real distinction between “knowing” and “willing” in “God,” which, even in the case of human beings is a contrived conceptual fiction, and for “God” whose every act and thought are acknowledged by classical theology to be identical with “his” essence, there is no distinction between knowing and willing.  The entire effort is revealed for the circularity that it really is: the attempt to justify a theory of “redemption” that was concocted out of thin air, and hang it on a “sky hook” suspen­­ded from non-existent premises.

Besides, why does “God” choose to save some and not others?  No one knows, and we are advised not to inquire.

… [God] simply does not bestow his justifying mercy on some sinners.  …  God decides whom to withold mercy from according to a standard of fairness which is most hidden and far removed from the power of human understanding.[2]

Predestination is presented as a matter of pure whim, without rhyme or reason.  This gives rise to the Christian’s complaint: when it comes to punishment, reasons abound … and “God” himself is bound by them — he must punish the guilty, even newborn infants.  When it comes to mercy, however, there is no such obligation; all we are told is that he saves some and abandons others to their fate “for the sake of his glory.”  Augustine’s “God” was definitely not a liberal.

 *      *      *

Here is where I stand: There was no “Original Sin” as Augustine claimed, and there is no such “God.”  Therefore the perennial Christian belief that we are “saved by Jesus’ death” from selfishness and isolation may very well be true in some other sense entirely, but in the traditional sense that they have been given in Western Christian history — as atonement to an insulted “God” for the sin of Adam and the recuperation of a lost immortality — they are unjustifiable nonsense, rationally and scripturally.  Augustine’s attempt to “explain” redemption in those terms is pure fiction, a tale of zombies, resident evil and “fate” — a paranormal nightmare, the horror movie of the Western World.  That Hollywood and Burbank continue to pour out great quantities of films and TV series based on these themes speaks to the depth of the imagery in the popular mind inculcated by 1500 years of Augustinian Roman Catholicism.

Luther and Calvin did not have an option.  They awoke at the end of the middle ages lost in the maze created by Augustine’s tormented Roman mind: a humanity thoroughly corrupted by “Original Sin” and an an emperor “God” whose commitment to the rights of authority was more fundamental than his compassion for the human condition.  The “reformation” was their attempt to find a way out of the labyrinth.

They never did find their way out, because given the premises there is no way out.  They did the only thing you could do: trust “God” and ignore it all.  It’s an historical lesson that we cannot afford to forget.  For look what it did: it left everything in place, by which I mean Augustine’s dysfunctional “concept of ‘God.’”  That “God,” dreaded by his worshippers and ridiculed by his skeptics, is the very same “God” that mainstream religion imagines today.  From my point of view, the “reformation” reformed nothing.

The Eastern Orthodox narrative

Christians in the West have so internalized this scenario that they think there can be no other story; but it is only one explanation among many.  A different one is told by the Eastern Orthodox and it’s a story they claim the Church Fathers have been telling since Apostolic times.  I present it here not because I espouse it or because it is any less incompatible with the world as science understands it, but simply to show that the same events seen through the eyes of the same ancient pre-scientific worldview can be given a very different interpretation from Augustine’s.  It is an interpretation that has as much ancient tradition behind it as our own, it does not assassinate the character of “God,” and does not require the personal dehumanization and political emasculation of its adherents.

The following is a précis of that narrative taken from the book, The Ancestral Sin, by John S. Romanides.[3]  He begins with an “Original Sin” that did not pass the guilt on to the entire human race.  Adam and Eve were the only ones guilty of that sin of disobedience, no one else.  Human individuals were not born guilty and infants did not merit eternal damnation.  What got passed on were the bodily effects: death, hardship, toil, and a humanity less disposed to strive for theosis, “perfection,” because of death.  The fear of death had predisposed us to selfishness and made forgiveness, mildness and generosity the object of derision.

The great enemy is the fear of death … and it was introduced in the garden by Satan, they insist, not God.  It is the fear of death that makes us grasping and ungenerous.  Jesus died and rose, not to atone for sin or placate the Father, but in order to conquer the fear of death for us.  Jesus’ resurrection and our incorporation into it overcomes the sting of death and with it the selfishness that death inspires.  He thus leads his brothers and sisters to a life of compassion and unstinting generosity in imitation of the boundless generosity of “God.”  We become like God — divinized — by being immersed through baptism in Jesus’ divine humanity and learning how to love one another without measure as “God” loves us; the human family is transformed and the earth along with it.  This is theosis, human perfection; it is immediately, intrinsically social.  We become fearless; we can afford to fight for justice and live with joyous abandon.  We learn to love one another the way “God” loves us.

Notice: there is no insulted “God,” no infinite offense, no atonement, no compensating for the disrespect to “God’s” authority, no universal guilt, no “double predestination,” no moral impotence, no infants condemned to  eternal torment.  The “God” imagined by the Greek Orthodox narrative “seeks not his own” and wants nothing except to have us understand him and share his joyous life of boundless love.  There is also little talk of “heaven,” it being understood that to love one another as God loves is itself paradise, and if indeed there is such a place, what makes it “heavenly” is the love that will bind us all together there even as it does here.

________________________________________________________________

[1] Ex 20:5; Ez 18:20

[2] To Simplicianus, I. 2,16 quoted in Fredricksen, op.cit. p.182

[3] John S. Romanides, The Ancestral Sin, tr. George Gabriel, Zephyr Press, Ridgwood NJ, 2008 (1957).  Fr. Romanides was a theologian and Patristic scholar who taught theology at Universities in Thessalonica, Greece and Balamand, Lebanon.  He died in 2001.