Posts tagged with: Joseph Pearce

John Couretas’s link today to the recent Christianity Today article on how Russian evangelicals “thank God for Putin,” reminded me of this excellent post last month from Joseph Pearce on the complexities of religious tribalism in the Ukraine crisis. As ought to be expected, despite the Cold War posturing of both Western and Eastern media, the situation is not as simple as East vs. West or, for that matter, good vs. evil:

Regardless of the relative merits of each side’s claims in the Ukraine, it struck me as unfair to blame the Catholic Church for the actions of western Ukrainian forces. It is true, of course, that the people of western Ukraine are mainly Catholic whereas those in the east are mainly Orthodox. In this sense, it can be conceded that the war is “ethnic,” in the sense that two different cultures are struggling for dominance or for separation. It is, however, not fair to categorize the war as “religious.” It would be much more accurate to describe it as political in the sense that it is a clash of nationalities: ethnic Ukrainians in the west and ethnic Russians in the east. The western Ukrainians blame their eastern neighbors for their suffering under the Soviet system; the eastern Ukrainians blame their western neighbors for their collaboration with the Nazis and the hated SS during the second world war. There are communist “conservatives” in eastern Ukraine who long for the patriotic “glories” of Soviet imperialism, and there are many neo-Nazis in positions of power in the western Ukrainian government.

It is, however, not fair or accurate to describe the struggle between the two warring parties as religious, except in the decidedly irreligious sense of its being a sectarian struggle in which religious affiliation is little more than a badge worn in the service of tribalism.

I happen to be particularly sensitive to this crucial distinction between that which is genuinely religious and that which is merely tribal. Many years ago, back in the 1970s and 1980s, I was heavily involved in the sectarian conflict in Northern Ireland between the so-called Catholics and the so-called Protestants. In those days, long before my conversion to Catholicism, I was on the side of the Protestants, even though I had no religion. I was technically, I suppose, an agnostic. I was not an atheist because God was not important enough to me. Frankly I did not care whether He existed or not. I was a Protestant, not because I cared about the way that Luther or Calvin differed from the Catholic Church but because I hated the IRA.

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solitudeLord Acton famously said that, “Power tends to corrupt and absolute power corrupts absolutely.” Joseph Pearce finds that comfort can play a similar role in our lives and that “absolute comfort corrupts absolutely.” That is why we tend to numb ourselves with distractions, from mood-altering drugs to social media:

Shortly after Odysseus and his men leave Troy, heading home after the interminable siege and ultimate destruction of that City, they land on the island of the Lotus-Eaters. After the horrors of war, with its blood-letting and blood lust, these peaceable folk seem very attractive, at least at first glance. They remind us perhaps of proto-hippies, choosing “peace” and “love” over war and hatred. They certainly seem attractive to Odysseus’ war-weary men who, like disillusioned veterans returning from Vietnam, embrace a lifestyle based on the use of soporific drugs. They desire to be “comfortably numb.” The problem with such a lifestyle choice, as the perennially wise Homer reminds us, is that those who choose it “forget the way home.” The problem is not primarily the drug itself, nor is it the apathy that it induces; the problem is that it distracts us from our ultimate purpose, which is to get home. To reiterate, the problem is not principally the drug, nor the drug-induced torpor; it is the distraction.

This point is made clear when we realize that we can substitute all manner of other things for the Lotus-plant. Other natural and synthetic drugs will spring to mind but so will drug-free addictive pursuits, such as pornography or the obsessive-compulsive way in which many of us engage in social media. The things with which we choose to distract ourselves are variable and therefore in the philosophical sense accidental; the thing which is common to all these multifarious means of distraction is the distraction itself, which is therefore, literally and philosophically, of the essence.

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ruins kenyaAs a mother of five, there have been times when I was pretty sure “civilized” meant a dinner where no one called a sibling a name, everyone ate with utensils, and whoever got assigned dish duty did it without grumbling. Maybe I was setting my sights a tad low.

Joseph Pearce thoughtfully and concisely tackles the rather large question, “What is civilization?” While Pearce does the obvious (heads to Wikipedia for an answer), it’s clear that “civilization” is more than a complex state that communicates, domesticates both animal and human, and has nice buildings that also have some sort of function. If this is all civilization is, why fight for it? Why bother defending it? Why try to save it?

If those heady thinkers of the Enlightenment had their way, we wouldn’t. You see, even Wikipedia “knows” that “civilization” is simply a construct of the Enlightenment. (more…)

Joseph Pearce offers a controversial (and irrefutable) argument that faith is a prerequisite to true freedom:

In an age that seems to believe that Christianity is an obstacle to liberty it will prove provocative to insist, contrary to such belief, that Christian faith is essential to liberty’s very existence. Yet, as counter-intuitive as it may seem to disciples of the progressivist zeitgeist, it must be insisted that faith enshrines freedom. Without the shrine that faith erects to freedom, the liberties that we take for granted will be eroded and ultimately destroyed. Faith preserves freedom. It protects it. It insists upon it. Where there is faith there is freedom. Where faith falters, so does freedom. This truth, so uncomfortably perplexing for so many of our contemporaries, was encapsulated by G. K. Chesterton when he asserted that “the modern world, with its modern movements, is living on its Catholic capital. It is using, and using up, the truths that remain to it out of the old treasury of Christendom.”

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