Faith, Hope and Enchantment: Why Religion Matters...More
It being Sunday morning it seemed, again, the appropriate time to step back for some reflections on values. And given some of the news and events of the last couple of weeks even more so. For one thing it was the Jewish Passover celebration and if you've never had a chance to participate in a Seder it's a wonderful experience. And the Pope wrapped up his visit to the US and enjoyed the applause of the Faithful, a lot of bashing from the pundits and shallow coverage from the media who seemed to have missed some incredibly substantive speeches. Perhaps the best discussion of his visit was, again, on Charlie Rose.
Now if you've been following along it may be clear that we consider values and beliefs as fundamental characteristics of any society - and more importantly foundational for the health and future prospects of society. In our opinion we squandered the happy decade of the '90's, took our prosperity and prospects for granted and indulged in a "values" debate on superficial issues. Not the real ones - which we view as what values and beliefs are appropriate and work for the world we face. Answers to which questions determine the long-term resilience and adaptability of society and individual. Now we've poked at the question from an individual basis a couple of times before ( Re-visiting Ramblin Randy: Do the Best You Can with What You've Got ) looking at what lessons we can draw from Randy Pausch's experiences. We've also looked at the role and importance of values in long-term social performance ( Putting the Pieces Together: Framing, Crisis & Linkages). Here we'd like to begin weaving the two together just a little bit.
Now this is an area we've been exploring for some time and you'll find some readings and excerpts below we've found particularly valuable, including excerpts and links for three of the Pope's most important speeches. We think you'll be rather surprised because in addition to what was reported he emphasizes the importance of renewing spirituality in and for the modern world. In earlier works, including an encyclical, he's also emphasize the dual roles and complementarities of Science and Faith. A synergy which unfortunately the "Scientism" community is willing to deny and denigrate. But the real trigger for this post was a column by David Brooks in which he laments the passing of enchantment and a sense of mystery about the world, lost since the Middle Ages, due to the rise and "triumph" of Science. As it happens we think he's capture the symptoms of the problem but mis-diagnosed it. But we'll pursue that inquiry in the future. For now let's focus on why values are important and how they've been wrestled with thru millenia. The charts below BtW come from some slides we put together which are available in a downloadable form. (Value Systems Evolution:20 Millenia of Religious Exploration)
Why Religion is Important
The question we think Ramblin Randy really pointed to was what ground do you stand on ? That is what fundamental beliefs do you think should govern your life, guide your choices, explain your role and position in the world and help understand the world and the Universe you must live in ? These are question mankind has wrestled with as long as we've been conscious. The earliest art was related to our views on life, death and happiness. In wrestling with those questions, in standing witness to life and experiencing it, there are different key questions and approaches that must be addressed. Many of which we've lost sight of in the modern world - or failed to cope with particularly well. Perhaps the first is that the world can be an ugly and painful place and our security in it is purchased on a foundation of violence and power. Something many are in denial over. Another question is the relative roles and influences of Faith and Reason. Until the 1500s, and then only in the West, it was wonder at the Great Mysteries that dominated our religious inquiries. In the West we thought we'd discovered a new faith in a materialist Science that would resolve all these questions - a faith that's failed. Another avenue of exploration is High Culture - art, literature, music etc. Which at their best hold up a mirror of the world to us and at their very best help us touch the Divine - that mysterious place beyond words, logic and analysis. The final avenue is Inspiration - the acceptance that words are not the Word and there's a place where logic fails us.
Religious Evolution
Those are the questions that every faith, religion, philosophy, ideology or value system must wrestle with, one way or another. Including of course denying their value or relevance. Yet while the answers, insights and dogmas have varied thruout the ages much of value has been gained, transformed and transmitted. In the busy little chart here (the slideshow is easier btw) you can see how religions have evolved. While we were wandering bands and tribes the dominant belief systems were a naturalistic animism, Shamanism, which sees the world as a magical though not necessarily safe place. But each system reflects the experiences of the world of the time. As Agriculture became more widespread simple Shamanism gave way to worship of the Mother Goddess based on a deep apprehension of the recurring cycles of the world. Then with the rise of the early Cities and more structured and organized societies as well as early discoveries in Math and Astronomy we came to see the world as a more ordered and orderable place. As Cities grew and the early city-states and empires emerged the hierarchical religions morphed yet again. And with the great disruptions of the Axial Age the belief in order as a given, with the proper propitiations of the gods, was shattered. Out of that turmoil the foundations for all of the world's major modern religions was laid. Yet thru each age the insights of the prior age weren't entirely discarded as many of the characteristics and characters were adopted, adapted and transformed to answer the new challenges. One can for example trace the sustained role of the Mother Goddess thru the early Sumerian's and Egyptians to modern Hindui and Christian beliefs and practices. On that consider if you like the opening sequences of the DaVinci Code. In other words, as we've tried to show, religious insights accumulate and build on one another as well as being created in the pressures of the time. But for millenia there was a "uniform" field - that is religion and beliefs were insuperable from the other parts of society. With the rise of Science in the 1500s an entirely new approach was created that challenged these traditional approaches. Yet in 500 years of exploration, debate and change, more rapid and disruptive than in any previous time, the same questions had to be faced.
Modern Challenges
Questions that we're now realizing won't go away and aren't readily answerable by materialist presumptions. It turns out that Science for all it's power and usefulness doesn't deal with the Big Questions. And in fact admits that they can't be resolved. Nor is the alternate answer that they can be neglected very workable either. When you reach an impasses of this sort, where the tools you have at hand no longer work and don't appear to promise to work in the future you need to consider alternatives. And when those questions are too important to be neglected or set aside, on both an individual and collective basis, because they are vital for personal happiness and the health of our civilizations then they are too critical to be left fallow. The fact of the matter is that we will resolve them in one way or another. But some ways are much better than others. And it is in finding those better paths forward that are challenges lie.
Religion, Faith and Science
The Great Escape But on my desk for much of this period I have kept a short essay, which I stare at longingly from time to time. It’s an essay about how people in the Middle Ages viewed the night sky, and it’s about a mentality so totally removed from the campaign mentality that it’s like a refreshing dip in a cool and cleansing pool. It points out that while we moderns see space as a black, cold, mostly empty vastness, with planets and stars propelled by gravitational and other forces, Europeans in the Middle Ages saw a more intimate and magical place. The heavens, to them, were a ceiling of moving spheres, rippling with signs and symbols, and moved by the love of God. The medieval universe, Lewis wrote, “was tingling with anthropomorphic life, dancing, ceremonial, a festival not a machine.” Lewis tried to recapture that medieval mind-set, Ward writes. He did it not because he wanted to renounce the Copernican revolution and modern science, but because he found something valuable in that different way of seeing our surroundings. The modern view disenchants the universe, Lewis argued, and tends to make it “all fact and no meaning.” We tend to see economics and politics as the source of human motives, and then explain spirituality as their byproduct — as Barack Obama tried artlessly to do in San Francisco the other week. But in the Middle Ages, faith came first. The symbols, processions and services were vividly alive. Medieval Torture's 10 Biggest Myths
A discussion about Pope Benedict's visit to the United States with Jon Meaham Editor-In-Chief of Newsweek, George Weigel, Senior Fellow of the Ethics and Public Policy Center, Scott Appleby and Monsignor Lorenzo Albacete. Benedict will travel to Washington and New York from April 15-20, speak at the United Nations on April 18, 2008 and visit ground zero on the final day of his trip.
Homily during the celebration of Holy Mass at the Washington Nationals Stadium (April 17, 2008) Who can deny that the present moment is a crossroads, not only for the Church in America but also for society as a whole? It is a time of great promise, as we see the human family in many ways drawing closer together and becoming ever more interdependent. Yet at the same time we see clear signs of a disturbing breakdown in the very foundations of society: signs of alienation, anger and polarization on the part of many of our contemporaries; increased violence; a weakening of the moral sense; a coarsening of social relations; and a growing forgetfulness of Christ and God. The Church, too, sees signs of immense promise in her many strong parishes and vital movements, in the enthusiasm for the faith shown by so many young people, in the number of those who each year embrace the Catholic faith, and in a greater interest in prayer and catechesis. At the same time she senses, often painfully, the presence of division and polarization in her midst, as well as the troubling realization that many of the baptized, rather than acting as a spiritual leaven in the world, are inclined to embrace attitudes contrary to the truth of the Gospel. “Lord, send out your Spirit, and renew the face of the earth!” (cf. Ps 104:30). Dear friends, my visit to the United States is meant to be a witness to “Christ our Hope”. Americans have always been a people of hope: your ancestors came to this country with the expectation of finding new freedom and opportunity, while the vastness of the unexplored wilderness inspired in them the hope of being able to start completely anew, building a new nation on new foundations. To be sure, this promise was not experienced by all the inhabitants of this land; one thinks of the injustices endured by the native American peoples and by those brought here forcibly from Africa as slaves. Yet hope, hope for the future, is very much a part of the American character. And the Christian virtue of hope – the hope poured into our hearts by the Holy Spirit, the hope which supernaturally purifies and corrects our aspirations by focusing them on the Lord and his saving plan – that hope has also marked, and continues to mark, the life of the Catholic community in this country. It is in the context of this hope born of God’s love and fidelity that I acknowledge the pain which the Church in America has experienced as a result of the sexual abuse of minors.
Celebration of Vespers and meeting with the Bishops of the United States of America at the National Shrine of the Immaculate Conception in Washington (April 16, 2008) America is also a land of great faith. Your people are remarkable for their religious fervor and they take pride in belonging to a worshipping community. They have confidence in God, and they do not hesitate to bring moral arguments rooted in biblical faith into their public discourse. Respect for freedom of religion is deeply ingrained in the American consciousness – a fact which has contributed to this country’s attraction for generations of immigrants, seeking a home where they can worship freely in accordance with their beliefs. While it is true that this country is marked by a genuinely religious spirit, the subtle influence of secularism can nevertheless color the way people allow their faith to influence their behavior. Is it consistent to profess our beliefs in church on Sunday, and then during the week to promote business practices or medical procedures contrary to those beliefs? Is it consistent for practicing Catholics to ignore or exploit the poor and the marginalized, to promote sexual behavior contrary to Catholic moral teaching, or to adopt positions that contradict the right to life of every human being from conception to natural death? Any tendency to treat religion as a private matter must be resisted. Only when their faith permeates every aspect of their lives do Christians become truly open to the transforming power of the Gospel. For an affluent society, a further obstacle to an encounter with the living God lies in the subtle influence of materialism, which can all too easily focus the attention on the hundredfold, which God promises now in this time, at the expense of the eternal life which he promises in the age to come (cf. Mk 10:30). People today need to be reminded of the ultimate purpose of their lives. They need to recognize that implanted within them is a deep thirst for God. They need to be given opportunities to drink from the wells of his infinite love. It is easy to be entranced by the almost unlimited possibilities that science and technology place before us; it is easy to make the mistake of thinking we can obtain by our own efforts the fulfillment of our deepest needs. This is an illusion. Without God, who alone bestows upon us what we by ourselves cannot attain (cf. Spe Salvi, 31), our lives are ultimately empty.
Celebration of Vespers and meeting with the Bishops of the United States of America at the National Shrine of the Immaculate Conception in Washington (April 16, 2008) Education is integral to the mission of the Church to proclaim the Good News. First and foremost every Catholic educational institution is a place to encounter the living God who in Jesus Christ reveals his transforming love and truth (cf. Spe Salvi, 4). The dynamic between personal encounter, knowledge and Christian witness is integral to the diakonia of truth which the Church exercises in the midst of humanity. God’s revelation offers every generation the opportunity to discover the ultimate truth about its own life and the goal of history. This task is never easy; it involves the entire Christian community and motivates each generation of Christian educators to ensure that the power of God’s truth permeates every dimension of the institutions they serve. All the Church’s activities stem from her awareness that she is the bearer of a message which has its origin in God himself: in his goodness and wisdom, God chose to reveal himself and to make known the hidden purpose of his will (cf. Eph 1:9; Dei Verbum, 2). God’s desire to make himself known, and the innate desire of all human beings to know the truth, provide the context for human inquiry into the meaning of life. This unique encounter is sustained within our Christian community: the one who seeks the truth becomes the one who lives by faith (cf. Fides et Ratio, 31). It can be described as a move from “I” to “we”, leading the individual to be numbered among God’s people. This same dynamic of communal identity – to whom do I belong? – vivifies the ethos of our Catholic institutions. A university or school’s Catholic identity is not simply a question of the number of Catholic students. It is a question of conviction – do we really believe that only in the mystery of the Word made flesh does the mystery of man truly become clear (cf. Gaudium et Spes, 22)? Are we ready to commit our entire self – intellect and will, mind and heart – to God? Do we accept the truth Christ reveals? Is the faith tangible in our universities and schools? Is it given fervent expression liturgically, sacramentally, through prayer, acts of charity, a concern for justice, and respect for God’s creation? Only in this way do we really bear witness to the meaning of who we are and what we uphold. From this perspective one can recognize that the contemporary “crisis of truth” is rooted in a “crisis of faith”. Only through faith can we freely give our assent to God’s testimony and acknowledge him as the transcendent guarantor of the truth he reveals.
Readings
The World's Religions: Our Great Wisdom Traditions by Huston Smith. The World's Religions, by Huston Smith, has been a standard introduction to its eponymous subject since its first publication in 1958. Smith writes humbly, forswearing judgment on the validity of world religions. His introduction asks, "How does it all sound from above? Like bedlam, or do the strains blend in strange, ethereal harmony? ... We cannot know. All we can do is try to listen carefully and with full attention to each voice in turn as it addresses the divine. Such listening defines the purpose of this book." His criteria for inclusion and analysis of religions in this book are "relevance to the modern mind" and "universality," and his interest in each religion is more concerned with its principles than its context. Therefore, he avoids cataloging the horrors and crimes of which religions have been accused, and he attempts to show each "at their best." Yet The World's Religions is no pollyannaish romp: "It is about religion alive," Huston writes. "It calls the soul to the highest adventure it can undertake, a proposed journey across the jungles, peaks, and deserts of the human spirit. The call is to confront reality." And by translating the voices of Hinduism, Buddhism, Islam, Confucianism, Christianity, and Judaism, among others, Smith has amplified the divine call for generations of readers.
Why Religion Matters: The Fate of the Human Spirit in an Age of Disbelief by Huston Smith. Why Religion Matters is a passionate, accessible, ambitious manifesto written by one of the very few people qualified to address its titular topic. Huston Smith is the grand old man of religious scholarship. Raised by missionary parents in China, Smith went on to teach at M.I.T. and U.C. Berkeley, among others, and his World's Religions has long been the standard introductory textbook for college religion courses. The subject of Why Religion Matters, Smith writes, "is the importance of the religious dimension of human life--in individuals, in societies, and in civilizations." Smith believes that the religious dimension of human life has been devalued by the rise of modern science: we have now reached a point at which "modern Westerners . . . forsaking clear thinking, have allowed ourselves to become so obsessed with life's material underpinnings that we have written science a blank check ... concerning what constitutes knowledge and justified belief." In candid, direct style, Smith describes the evolution of intellectual history from pre-modern to postmodern times, and the spiritual sensibilities that have been shunted "by our misreading of modern science." In the book's final sections, Smith avoids the folly of predicting the future, instead focusing on "features of the religious landscape that are invariant" and therefore may serve as "a map that can orient us, wherever the future may bring." This book is fresh, insightful, and important. It may prove to be as influential in shifting readers' terms of religious understanding as any of Smith's previous writings.
Unweaving the Rainbow: Science, Delusion and the Appetite for Wonder by Richard Dawkins. Keats complained that Newton's experiments with prisms had destroyed all the poetry of the rainbow. Not so, says Oxford biologist Dawkins (The Selfish Gene) who, in an eloquent if prickly defense of the scientific enterprise, calls on the "two cultures" of science and poetry to learn from each other. Yet Dawkins cautions against "bad poetic science," i.e., seductive but misleading metaphors, and cites as an example " 'Gaia': the overrated romantic fancy of the whole world as an organism," a hypothesis proposed by atmospheric scientist James Lovelock and bacteriologist Lynn Margulis. Dawkins (continuing a celebrated battle that has been raging in the New York Review of Books) also lambastes paleontologist Stephen Jay Gould for "bad poetry," rejecting Gould's theory of punctuated equilibrium, which holds that new species emerge during relatively short bursts of evolutionary advance. In these conversational, discursive essays, Dawkins is, as always, an elegant, witty popularizer, whether he is offering a crash course in DNA fingerprinting, explaining the origins of "mad cow disease" in weird proteins that spread like self-replicating viruses or discussing male birdsong as an auditory aphrodisiac for female birds. However, in venturing into realms beyond the immediate purview of science, he reveals his own biases, launching into a predictable, rather superficial assault on paranormal research, UFO reports, astrology and psychic phenomena, all of which he dismisses as products of fraud, illusion, sloppy observation or an exploitation of our natural appetite for wonder. Dawkins is most interesting when he theorizes that our brains have partly taken over from DNA the role of recording the environment, resulting in "virtual worlds" that alter the terrain in which our genes undergo natural selection. Agent, John Brockman. 50,000 first printing; first serial to the Sciences.
Consilience: The Unity of Knowledge by Edward O. Wilson and Edward Osborne Wilson. The biologist Edward O. Wilson is a rare scientist: having over a long career made signal contributions to population genetics, evolutionary biology, entomology, and ethology, he has also steeped himself in philosophy, the humanities, and the social sciences. The result of his lifelong, wide-ranging investigations is Consilience (the word means "a jumping together," in this case of the many branches of human knowledge), a wonderfully broad study that encourages scholars to bridge the many gaps that yawn between and within the cultures of science and the arts. No such gaps should exist, Wilson maintains, for the sciences, humanities, and arts have a common goal: to give understanding a purpose, to lend to us all "a conviction, far deeper than a mere working proposition, that the world is orderly and can be explained by a small number of natural laws." In making his synthetic argument, Wilson examines the ways (rightly and wrongly) in which science is done, puzzles over the postmodernist debates now sweeping academia, and proposes thought-provoking ideas about religion and human nature. He turns to the great evolutionary biologists and the scholars of the Enlightenment for case studies of science properly conducted, considers the life cycles of ants and mountain lions, and presses, again and again, for rigor and vigor to be brought to bear on our search for meaning. The time is right, he suggests, for us to understand more fully that quest for knowledge, for "Homo sapiens, the first truly free species, is about to decommission natural selection, the force that made us.... Soon we must look deep within ourselves and decide what we wish to become." Wilson's wisdom, eloquently expressed in the pages of this grand and lively summing-up, will be of much help in that search.
The Value of Science: Essential Writings of Henri Poincare (Modern Library Science) by Henri Poincare. More than any other writer of the twentieth century, Henri Poincaré brought the elegant, but often complicated, ideas about science and mathematics to the general reader. A genius who throughout his life solved complex mathematical calculations in his head, and a writer gifted with an inimitable style, Poincaré rose to the challenge of interpreting the philosophy of science to scientists and nonscientists alike. His lucid and welcoming prose made him the Carl Sagan of his time. This volume collects his three most important books: Science and Hypothesis (1903); The Value of Science (1905); and Science and Method (1908).















