Category Archives: Freedom of Religion
Picture yourself walking along a path of many steps, but a path where you can see clearly only one step ahead. You can’t see the end destination. It makes sense to you to take that one step, and you take it. After that, you can now see the next step ahead, and so on. The thing is, after you have taken many such steps, you look back to where you had begun, and realize that if you could have foreseen the end of the path at the beginning you would not have begun it. What has happened here?
What I believe happens is that the path changes you. Each step on its own changes you a little, and each seems no big deal. Or each step makes sense on its own if you don’t know the final destination. It is that sum of all the little changes, that you didn’t foresee at the beginning, that concerns me here.
I see that process in many places. It is part of everyday living, the unavoidable experience of everyone as we age, and ask ourselves, ‘What happened? Where did the years go?’ It happens as we become desensitized to pornography or violence in the media and advertising. It happens with controversial issues such as homosexuality, or divorce, or abortion, where adjustment gradually becomes acceptance, and then approval, and then there is a new normal. It happens in Christians as we interact with non-Christians socially, intellectually, legally.1 We may change them, but interaction
1 I should state that I consider myself a traditional Christian. My wife
and I attend a Baptist Church. I am comfortable with Roman Catholicism,
Protestantism, Evangelicalism, Eastern Orthodox Christianity, and so on.
I have not formally joined any denomination. I accept the Apostle’s Creed
as a statement of faith.
with them also changes us. The changes may be good, or worthwhile, or not, but we should be aware of the process so that we can choose to assent to it, or not, from the beginning. The two areas I will examine here are (1) the process where many young, university age Christians lose their faith, and (2) the tolerance of heretical ideas, of old heresies returning, such as Gnosticism.
The important thing is to become aware as soon as possible of the overall effect of the path, and decide whether or not and on what terms to continue. I can see three things to do when one is somewhere on the path. The first is to look back to the beginning, to recover one’s vision from there. The second is to take one step back as a test; and the third is to take a step sideways, off the path entirely. (To actually go back to the beginning of the path is usually very difficult, or impossible, and the changes to that point are usually a mixture of good and bad.)
An example of the first, for a Christian, is reading the Bible, or asking oneself what would Jesus do, or Paul, or Peter. What would they say about this path you are on, the changes in you? Would they approve? How do you feel about their reaction? (Not… ‘what do you think about that?’). Praying. Returning to your root experience as a Christian…
The second thing one can do is to take one step back. Find out how easy or hard it is, compared with stepping forward. The step back could be easier, or more difficult, or no different. An example of it being easier is a person trying to break an old, long-established bad habit, where backsliding is easy. An example of it being more difficult is when a Christian is alone or in a minority among non-Christians, where it is easier to go along with the crowd. There could be unspoken goals or beliefs among the majority that are not made clear until that backward step is taken. And if the steps forward and back are about equal in difficulty, one could at least stay there until things become clearer.
The third thing to try is the sideways step, off the path entirely. This is the most difficult of the three because it is the most original response, thinking outside the box. It is seeing the steps, the path, from a different and new viewpoint. From there, one could set off on a new path or direction, or return to the original one with new understanding.
A great many young Christians leave the faith they were raised in, especially when they go away to university. I believe one reason for it is exposure to the secular environment, perhaps actively anti-Christian, without the counterbalancing of home and church. The result is a slow leaching away of meaning, of habits and religious practice, to where their faith seems ridiculous, dubious, and restrictive. And their loss of faith feels like liberation to them, which makes it very hard to resist or argue against.
A change we grow used to becomes the new normal, and each small step can be a small surrender. But each step is also a small confrontation, asking if this path is right, with each person on their own in trying to answer that. Being a religious person in a secular environment is not the same as being a religious person in a different religious environment. A Christian interacting with Hindu or Buddhist people is challenged with a different religious truth. A Christian in a secular environment is challenged by an absence of religious truth, by ‘what’s the point of believing it?’ Key beliefs such as the Resurrection begin to seem ridiculous, irrational, unnecessary, and eventually untrue. Rational argument and scientific reasoning are compatible with and can support both Christianity and atheism, but somehow atheism has become the default position in secular society.
The person has to want to stay Christian, has to want it strongly. Without that desire, everything else in their faith is useless. With that desire, the three things to do on the path when in secular society make sense. Returning to one’s roots could be reading the Bible, or ‘practicing the presence of God’. Taking a step back could be doing a short prayer at meal-time, both with others and alone. Doing it visibly, not just secretly or silently. And leaving the path entirely could be going on a spiritual retreat to refocus; or starting a craft or art or physical activity that is neither religious nor secular, getting you completely away from the issues for a while.
Loss of faith is often perceived or felt by the person as a gain in freedom, but that feeling is a temporary illusion. It is easy for believers to not face that issue of feeling and to concentrate on the authority of the Bible, or on belief in the Resurrection, or the Creeds… But the feeling of freedom will undercut any argument. Freedom from feels like freedom to, whether it is sexual freedom, or gender identity freedom, or not having to read the Bible or go to church, or abortion freedom, or freedom to choose what laws to obey, beyond society’s laws. It feels like liberation from a Christianity seen as narrow, constricting, and nonsensical, and into a wider society of more choices.
Each step taken must be seen instead as a small surrender, not as a step of liberation. To return to the beginning of the path could be to focus on Paul’s gospel of grace, of the ‘Apostle of the Heart Set Free’2 , and then choosing a different path from that point. We must address the difference between freedom and license directly, and do it rationally, patiently, respectfully and humbly.
2Bruce; Paul: Apostle. Pages 119 and 141. Also 2 Cor 3:17-18.
I see a similar path at work in scholars whose ideas become more extreme and provocative as time passes. There is excitement and joy in generating and exploring new ideas, especially radical ones. Developing arguments, marshaling evidence, engaging in intellectual combat: the academic is trained for this, and our culture sees the exploration of radical ideas as heroic. And it is. Jolts of creative pleasure and intellectual satisfaction are addictive, as they should be. But also addictive are the rewards of public attention and recognition, and the regard of one’s peers. The outsider is seen as heroic. The academic’s earlier ideas become part of his or her mental furniture, and cease to be exciting. The excitement in exploring new, forbidden ideas, new possibilities, more radical and revolutionary ideas is also addictive. Each of us has a secret yearning to be the next Galileo, or Newton, or Einstein. But the scholar may be confusing the pleasures of discovery, and of motivation, with the truth. Our brains are inherent pattern recognition machines, and that of the scholar is trained to be even more so. A friend of mine is of the opinion that modern scholarship, especially in the social sciences, has institutionalized the goal of heresy.3
3Kazmaier, Peter M. Personal communication.
So what can the scholar (and the creative artist too) do when on a path into the unknown? He can think back to the beginning, back to first principles in his questions. We are all human: it could mean having to get to the root of one’s motives. For the scientist, how would it feel to let others have the personal rewards, the professional recognition, the verdict of history for your ideas and work? For the artist, perhaps the joy of playing/practicing his art with absolutely no audience for it, ever. Would each of them still walk that path, if joy of discovery was the only reward?
What would taking one step back entail? I see it as a test of resistance and a test of rightness. These are empirical tests, rather than logical ones, for logic alone will keep leading you forward along the path. See if you can reverse the chain of reasoning, which could make just as much sense. Find out what makes it difficult to take that step back. Public embarrassment about changing your mind? Afraid of being called inconsistent or erratic? Listen for a ‘still, small feeling of rightness’ and nurture it. Try to put aside the allure of novelty, of new possibilities that may be illusory. Compare the two steps, forward and back. When you turn and face the other way, the path looks completely different. And what would be an example of a sideways step, off the path entirely? Perhaps getting an opinion on your situation from someone in an entirely different discipline or craft. (Artist? Musician? Parent with small children? Manual laborer?) How well could you convey your situation to them, in their language?
Another area where this path of many steps effect is at work is in the tolerance of, or indifference to, heretical ideas. I see a deadening or desensitization similar to that to violence or pornography in the media, in our culture generally. The new, the exciting, the offensive becomes in time the new normal. An example of a heretical belief is that Jesus was just a man, a very good man, who didn’t rise from the dead. It is a coherent and persuasive belief that will lead to other beliefs and ideas. Traditionally, it is called Arianism and is a heresy that keeps returning and recurring in the history of the Christian Church.4 (An interesting side question: why do some heretical beliefs keep returning?)
4It is named after its Fourth Century advocate Arius, and has no
relationship to Aryanism, a completely different word.
There are two dangers in dealing with heretical ideas: the danger of intolerance and the danger of tolerance. The danger of intolerance is clear and obvious from our history: persecution of heretics, book burning, the Inquisition, religious wars, the importance of freedom of thought and expression. The danger of tolerance is more subtle. The issue with heresy is not one of different equal beliefs, but of right versus wrong. It is not a debate with a person of a different religion, but with a person of the same religion who you believe is wrong on a fundamental belief that is accepted as fact. That person is free to believe whatever he or she likes, as are we all, but if we believe the other person is wrong we must be clear in that, and hold to it. A debate format over a belief implies the two sides are equal, are to be treated equally, whether in a formal debate between two people, or in the informal debate within one’s own skull. Any idea should be considered with respect, but a debate about it ends with a choice, and we go on to other things. And we must. But there is a long term ‘wearing down’ or erosion if a debate keeps returning. A wearing down of the older generation having to keep refighting old debates, and of the younger generation not valuing the tradition, rejecting it for the new, the exciting, the different. Both the old and the young must each find their own way back to their common roots in order to better understand the common path they are on.5
5Two people opposed to each other could each consider their own beliefs to
be orthodoxy, and the other’s heresy. They would have much to discuss and
clarify. What concerns me is the many-steps process likely at work within
each of them.
As a society, and in the Church, we have both gained and lost. We have gained in freedom of thought and expression, but we have also lost by becoming less serious in our thinking. It is as if we believe the ideas we think and express have no consequences for us or for others. But they can have consequences, for us in our own personal lives, and for society.
Consider Friedrich Nietzsche, one of the most influential philosophers. Perhaps his ideas contributed to his insanity, or they resulted from it, or both. But the Nazis took his ideas and misused them. And he continues to be influential and popular. Does he not bear some responsibility for his ideas? Or the scientists who helped develop the atom bomb, and who felt guilty for it afterwards. Or Marx, Darwin, Freud: They are intellectual heroes, role models, shapers of our world, and their ideas are part of us. Their ideas are so influential that we can’t go back in our thinking to before they existed. We can’t unthink their ideas, we can only agree or disagree with them, challenge them, build on them. We can’t remove their ideas from our heads. An idea, an image, even a powerful photograph, can have a long term effect, one for good, or for corrosive ill. If it is for ill, how best can one resist it?
If we are responsible for what we think and express, responsible at least to ourselves, and to others if we communicate, we must become aware of the little steps in the path of our thinking, our experience, all the little changes and acceptances we make, and to be prepared to stop, to wait, to reconsider and perhaps choose differently.
If the path of many steps is an intellectual one, leading perhaps to a heresy or unbelief, what could be the three responses I suggest?
The first, going back to the beginning of the path: you can’t unthink a thought or idea, once it is in your head, but you can consider other paths from where you are, perhaps other philosophical approaches or directions.
The second, taking one step back as a test, means facing the other way. A path looks quite different when you face the other way, and a common unexamined assumption our society has is one of faith in inevitable progress. What resistance is there to taking just the one step back?
The third response, stepping off the path entirely: perhaps concentrate on the non-intellectual feeling of the Holy Spirit. Perhaps doing some ordinary, everyday good thing that brings you back to Christ. As Brother Lawrence put it, practicing the presence of God is more to our essence as Christians than intellectual ideas about Christ and Christianity are. (Though how difficult the simplest things can be to do!)
The title, which I coined, is called a ‘venereal’ term6. There were many such terms in late medieval English, and knowing them was considered part of being an educated person A few such terms have survived into modern English. The best have a richness of meaning, of poetry and illogic to them: a pride of lions, a murder of crows, an unkindness of ravens, an exaltation of larks… Perhaps a creeping of heresies can help us each understand our own paths better.
6Lipton; Exaltation. Venery is an archaic word for hunting.
Bruce, F. F. Paul: Apostle of the Heart Set Free. Grand Rapids: Eerdmans, 1977.
Lawrence, Brother (Nicholas Herman). The Practice of the Presence of God, With Spiritual Maxims. Grand Rapids: Spire, 1967.
Lipton, James. An Exaltation of Larks, Or The Venereal Game. New York: Viking,1979. Second Edition.
(c) Copyright Mark Jokinen, 2019
My book club is reading Jordan Peterson’s 12 Rules for Life; An Antidote to Chaos. As part of this reading program I have been listening to various interviews of Peterson and a recent one, taken from a talk and interview at Lafayette College , caught my particular interest.
After a lengthy and colorful introduction by the moderator, Peterson posed a question to the audience. I am going to tell you what I heard in my own words, but I highly recommend you listen to his comments for yourself.
In my paraphrase and summary, his preamble and question went like this:
So called “right wing thinking” is concerned about establishing hierarchies (which are necessary for survival and for society to function), while “left wing thinking” focuses on equality and fights for the bottom tier of the hierarchies that have been established (which is also necessary).
He went on to say that we know where “right wing thinking” crosses the line into extremism: when they claim one group (usually their own) is intrinsically superior to other groups. Peterson then asked the question: Where is the line for extremism on the left?
He went on to answer his own question. The line is crossed on the left when their zeal for equality for the lowest tier in a hierarchy causes them:
- To focus on equality of outcome rather than equality of opportunity
- To compel a certain kind of speech and thinking because it’s the only way to get people to comply with their demand for equality of outcome.
What Has This to Do With the Old and the New Testament?
Note: I’m not especially interested into entering into political discourse, important as that may be, but I am interested in how Peterson’s comments affect my thinking about the history of Judaism and Christianity described in the Old and New Testaments. I will confine my remarks to that subject.
I thought about the points Peterson made, and it struck me how this analysis parallels what I see in the Old and New Testaments. In the Old Testament, when primarily describing God’s dealing with His chosen people Israel, he clearly sets up hierarchies: indeed he set up a political one and a religious one each of which acted as a balances to the another. This structure enabled the Israelites to survive despite encountering many enemies and suffering under the afflictions they caused whether it be slavery in Egypt or captivity by Babylon. Even under the heel of the Roman Empire, their identity and cohesion as a people was preserved. When I look at it, the hierarchies in their culture and in their relationship to outsiders contributed positively to their survival and cultural cohesion. However, there was potentially the possibility of crossing the hierarchical line that Peterson articulated.
When Jesus came, he seemed to turn everything on its head. He came in at the lowest tier—as many thought—the illegitimate son of a Galilean carpenter. Yet Christ, while not destroying the Jewish hierarchy, taught that to be a leader in His Kingdom, the leader has to be servant of all. This seems very much like fighting for the lowest tier.
Given Peterson’s analysis, it’s striking to me how Christ came to restore a sense of balance to the hierarchies and keep the Jewish people (and hopefully Christians as well) from crossing the line into extremism where “chosen people” comes to mean “as a people we are superior.” This has been helpful to me because it shows a natural progression in the Old and New Testaments and shows how hierarchies and fighting for the lowest tier are both essential for balance.
Disclaimer: I know Professor Peterson has delivered some lectures on biblical topics. I have not listened to any of them.
©Peter Kazmaier 2018
I recently read G. K. Chesterton’s What’s Wrong with the World. He wrote this book in 1900. Although some of the later segments are not directed toward questions that are not under consideration today (for example: Why would women want the vote?), the very first part, the part that gave rise to the title, I found very helpful in guiding my thinking and proved very relevant to the questions that seem to confront me at every turn.
His discussion focuses on mistakes made by those who advocate for some the elimination of a perceived ill through social change.
Chesterton begins by pointing out that those who advocate for some social change explicitly or implicitly use the metaphor of a physician treating a disease. This is a false assumption because in disease we all know what health looks like and so the only dispute is about the nature of the disease and the proper treatment to return the individual to health.
However, in discussing social ills and their cure, we give little or no consideration to what health looks like and if we did we would likely have broad disagreement on the goal. Chesterton says:
But social science is by no means always content with the normal human soul; it has all sorts of fancy souls for sale. Man as a social idealist will say “I am tired of being a Puritan; I want to be a Pagan,” or “Beyond this dark probation of Individualism I see the shining paradise of Collectivism.” Now in bodily ills there is none of this difference about the ultimate ideal. The patient may or may not want quinine; but he certainly wants health.
Chesterton, G. K. (Gilbert Keith). What’s Wrong with the World (p. 3). Kindle Edition.
Chesterton going on about this point:
The social case is exactly the opposite of the medical case. We do not disagree, like doctors, about the precise nature of the illness, while agreeing about the nature of health. On the contrary, we all agree that England is unhealthy, but half of us would not look at her in what the other half would call blooming health.
Chesterton, G. K. (Gilbert Keith). What’s Wrong with the World (p. 3). Kindle Edition.
I think Chesterton would say the first step in this discussion would be to talk about our private ideal of social health and defend why everyone should want to get there. We might agree that the current situation is bad, but that doesn’t mean the proposed change won’t make things worse.
The only way to discuss the social evil is to get at once to the social ideal. We can all see the national madness; but what is national sanity? I have called this book “What Is Wrong with the World?” and the upshot of the title can be easily and clearly stated. What is wrong is that we do not ask what is right.
Chesterton, G. K. (Gilbert Keith). What’s Wrong with the World (pp. 3-4). Kindle Edition.
What Chesterton Taught Me
So how do I apply this? When I read about the identification of a sociological problem along with a proposed solution, I’ve come up for a series of questions that I think Chesterton might have asked:
If I applied this proposed solution what would our society look like? Would our freedoms be enhanced? Would I still be able to speak freely and follow my convictions? Would my freedom to choose what I think is best for myself, my family, and community be unimpaired? Would there truly be equality of opportunity? Would competence be recognized and rewarded?
Is the proposed solution tyrannical or draconian? Would I be setting up a new kind of oppression? Am I restricting people’s employment or their ability to go into business for themselves? Does the solution implementation consist of convincing people by argument and example that the new proposal is a better way to a worthy end or am I legislating and punishing to get there?
These two clusters of questions have been most helpful in thinking about these social remedies that I see on Twitter, Facebook, in the news, or spoken about over coffee. They also help me as a science fiction writer.
How Chesterton Impacts My SF Writing
As I write my novels I am often confronted with painting, using words, a future world. One way to get the painting right would be to use the Chesterton questions to extrapolate into the future. If I do that, I can often see how these questions illuminate the difficulties in the proposals and lead to dysfunction and unintended consequences.
If you have any thoughts on this, I would appreciate hearing from you.