Immanuel Can wrote: ↑Wed May 11, 2022 10:19 pmThat explanation requires a far greater miracle than the miracle it tries to explain away. For if it is the case that, as you claim, Jesus was "mythologized," then you would have to hypothesize that it was by some sort of moral and intellectual genius who would himself have to be on a level equivalent to that attributed to Jesus Christ Himself...and that not only he, but three more gospel writers were possessed of similar genius, and they were able to connnect coherently with the other authors (all geniuses too, obviously) who wrote the rest of the 66 Biblical books.
That's too big a "miracle" for me to swallow. I prefer the more straightforward explanation, was that all the writers had a moral genius of staggering proportions to be the object of their writing...and that the explanation for the overwhelming genius of him was that He is exactly who He says He is. All the writers had an Object worth writing about, and this explains their coherence, their coordination, the behaviour of the disciples, and the overwhelming, unparalleled impact of His person on history... unequalled, as it is, by any other historical figure.
Discourse with you is tremendously advantageous to me. You indicate, inadvertently, areas that I need to research more thoroughly. A quick comment is that, based on what I have read, that those early centuries, specifically the 1st and 2nd, were centuries of great ferment in the Mediterranean world. A 'confusion of peoples' and a confusion of assertions about the nature of things. It is very clear to many who examine early Christianity that it incorporated into itself many different philosophical and religious elements from the surrounding world. And indeed as everyone knows, and as you also state, Catholicism is, truthfully, a blending of many different strains of tradition.
Yet what you focus on is nevertheless interesting and important. And what is that? It is some sort of power and impetus behind the Christian movement that enabled it to catch on as it did and to penetrate so deeply into Europe. Now, according to you -- here you speak as a zealot and an enthusiast (
entheos) of the religion of Jesus Christ -- there can be only one reason why the religion spread so quickly. I would suppose that you would describe that as the essential power of 'saving grace'. Myself, I often tended to see the power of Christianity as having a great deal to do with the Jewish scriptures -- Psalms for example -- and such a defined moral and ethical system (pre-created as it were) which was received so enthusiastically because it was longed for and needed. It provided a base upon which substantial things could be built, and indeed they were built. The Psalms, the Prophets, and the powerful constructed narratives of the OT Bible easily overpowered any other established current.
But there is an element here that is not mentioned and this has to do with straight
entheos. Enthusiasm means 'to be filled with the spirit of god'. So when I meditate on your type of enthusiasm, your type of zealousness (and that of enthusiastic Christianity generally) what I point out is that a radical and mindless enthusiasm can easily be noticed when, for example, one contemplates the religious performances of
Benny Hinn.
However, there is
definitely another level and a far higher level when one considers enthusiasts like CS Lewis, John Henry Newman and GK Chesterton. And I have often referred to Christoper Dawson whose histories of the Christianization of Europe had a strong effect on my views and my (profound) appreciation of Christianity and Catholicism. And while I am on the topic I should mention Dorothy Day and Peter Maurin -- Catholic
Personalists -- who had a profound influence on the American scene in the Postwar. I have read their writing and they were very much concerned about the human person and were simultaneously deeply concerned about the dehumanizing influence of modern industrial society.
You describe a sort of relationship to God that, as per your telling, must be
total and
absolute. You seem to present yourself as one totally subsumed into that enthusiasm. Your zealousness induces you to suspend what we would 'normally' describe as rational logic when, for example, you attempt to bridge two opposed
epistemes, the ancient and the modern, in your views about the very early Bible narrative. The 'impulse' behind that action is, I think,
sheer enthusiasm. So I only want to point out an
inclination toward irrational enthusiasm. Now, what is the motive? Or put another way how would we describe the impetus? What is the impetus behind the throngs who attend a Benny Hinn religious performance? They have to be seeking something. right? What is it?
But let us examine, say,
enthusiastic Dionysianism. When the Maenads joined up in those enthusiastic celebrations, what is it that motivated them? It is a tough question to answer really because it is, ultimately, something irrational. They are said to have become *possessed* by their god. Freud would reduce it to sexual and erotic energy but Jung said it was 'libido' and something far wider and broader. What is the rising sap that courses through living trees? What is the Life Force? So let's examine the idea of attaching oneself, or becoming re-attached,
to the very Vine of Life.
Allow me to present some ideas from Chinese wisdom regarding 'the Well'. The images here are the wellspring itself and the 'jug' which is dropped down into the well to get the water and bring it up:
In ancient China the capital cities were sometimes moved, partly for the sake of more favorable location, partly because of a change in dynasties. The style of architecture changed in the course of centuries, but the shape of the well has remained the same from ancient times to this day. Thus the well is the symbol of that social structure which, evolved by mankind in meeting its most primitive needs, is independent of all political forms. Political structures change, as do nations, but the life of man with its needs remains eternally the same-this cannot be changed. Life is also inexhaustible. It grows neither less not more; it exists for one and for all. The generations come and go, and all enjoy life in its inexhaustible abundance. However, there are two prerequisites for a satisfactory political or social organization of mankind. We must go down to the very foundations of life. For any merely superficial ordering of life that leaves its deepest needs unsatisfied is as ineffectual as if no attempt at order had ever been made. Carelessness-by which the jug is broken-is also disastrous. If for instance the military defense of a state is carried to such excess that it provokes wars by which the power of the state is annihilated, this is a breaking of the jug. This hexagram applies also to the individual. However men may differ in disposition and in education, the foundations of human nature are the same in everyone. And every human being can draw in the course of his education from the inexhaustible wellspring of the divine in man's nature. But here likewise two dangers threaten: a man may fail in his education to penetrate to the real roots of humanity and remain fixed in convention -- a partial education of this sort is as bad as none -- or he may suddenly collapse and neglect his self-development.
So I will share my own impression: there are, beyond doubt, tremendous sources of living water within the Jewish and Christian traditions. This cannot be denied. But neither can it be denied that the pagan religions and pagan pre-Christian philosophy express the same. But when one speaks of 'pagan religions' I'd be more inclined to speak about force of impetus or something irrational, like a longing for participation, a longing to feel oneself 'deeply connected', that is so central to our psychology, our human longing.
He [Nietzsche] was a syphillitic madman. His comments show that he understood very little about either Christianity or Judaism, and hated both in ignorance. However, his comments on the decline of secularism and the moral bankruptcy of Atheism are worthy of consideration, since it was his own worldview, one he understood much better. And he was almost prophetic about the amoral totalitarians that would come to characterize the 20th Century.
If you want to talk about Nietzsche, that's what he had to offer: a critique of godless civilization and a prophecy of its hideous future.
Except that the precursor to those totalitarian regimes was, in fact, the First World War.
I gather that in your rather reduced and simplified version of things that Nietzsche is somehow responsible for the Nazi regime, the war in Europe, and the Stalinist and Maoist regimes and so many other things. But I am not sure if such a simplified and reductionist view will be of much help to us -- those who want to understand.
The way you state things, your initial framing, is
hysterical. You seem to be in the grip of the tensions I have referred to. I don't think you can see this (lacking introspection as you seem to).
Things have to be through-through more carefully, more thoroughly.