Category Archives: History

Of Good and Evil: III – Vanity and Humility

Articles, History, Morality, Psychology, Status Anxiety, ,

Sean O’Conaill  © Reality  May 2010

We are chronically unsure of our own value!

We may be so unsure of it that we may need constant reassurance from others. We may need to be ‘first’ wherever we go.

One day early in the century before the Christian era two young Roman army officers were passing a small village in conquered Spain.

“What a dump!” said one, in educated Latin, pointing to the village.

“Better to be the first man in such a place than the second man in Rome!” said the other.

This second speaker was Gaius Julius Caesar. He eventually became the first man in Rome by becoming one of the most effective mass murderers in history – in the cause of expanding the Roman empire into France, England and Germany. However, to become first in Rome in that era was to invite the deadly envy of other ambitious men. Caesar’s life ended when he became also probably the most famous assassination victim in history, in 44 BC. He was then declared a God by those who set out to avenge him. The name ‘Caesar’ was subsequently given as a title to all Roman emperors.

“Better to be the first man in such a place than the second man in Rome.”

“Better to rule in Hell than serve in Heaven.” (John Milton’s Satan in ‘Paradise Lost’)

“Lord, which of us is the greatest?” (the apostles to Jesus, on the way to Jerusalem)

The most dangerous ambitions in history have been driven by a profound mistake, a mistake that now threatens not only the lives of many individuals but the survival of all humanity: the belief that our value depends upon what others think of us. This belief lay at the root of the greatest war in history, because it was the deepest conviction of another conqueror, Adolf Hitler. It lies at the root of much, perhaps most, psychological disturbance. It also drives all those who centre their lives on winning the admiration of others.

It leads to the problem of vanity – pursuit of the admiration of others.

We are so unsure of our own opinion of ourselves that we tend to overvalue the good opinions of others. This is why those who are told they are especially gifted tend to become vain, while those who are never praised, or who suffer too much criticism or bullying, tend to become depressed, or even self-destructive.

And bullying itself arises out of competition for the good opinion of the group, or the classroom, or the workplace. And so does all social hierarchy and injustice. The question ‘which of us is the greatest’ not only started a row among the apostles – it continues to plague the church and all society.

Jesus said: “you must be as little children”. The child has not yet been caught in the net of others’ opinions. Well aware of his own smallness the little child is content simply to explore the wonder of the world. He is unselfconscious – that is, usually unaware that others are conscious of him. His emotions and words are spontaneous, uncalculated. He is content to be loved. He knows nothing, yet, of ambition or admiration.

The human problem really begins at adolescence when we become acutely aware of our own bodies, and therefore of what others think of us. Electronic media have made this problem critical, by making it possible for any individual to become globally admired – or reviled. Conquering the world in Caesar’s time could only be attempted militarily. Nowadays it is the global media that decide who is ‘first’.

Many parents now spend serious money to send their children to ‘X Factor’ talent schools. How many have reflected on what they may be teaching their children? How many such children receive the message: “Your value depends only upon what others think of you!”

If a fifteen year-old girl deeply believes this, and is then rubbished by some shallow talent show judging panel, what conclusion will she come to? It could be: “I am rubbish.”? Such a self-dismissal, following a public humiliation, could be a death sentence.

Nothing is more dangerous than to believe that our value depends upon what others think of us. And nothing is more dangerous nowadays than the technology that increasingly transmits this message into the home – especially if there is no critical counter-message coming from attentive parents.

Such as: “You are made in God’s image!”

As God is the spirit of love, it follows that to be made in God’s image is to be created with the potential for love – that is for respecting everything God has made, including ourselves and all other humans. There is no greater gift or attribute. The beautiful woman who does not have it is uglier than she knows – and this is true of all celebrities.

And this is why the gift of honest love is greater than all flattery or adulation. These latter things are deeply dangerous, because they can lead to arrogance and narcissism.

Jesus and the coming of the Kingdom of God

Beginning as it did in the reign of the first Roman emperor, Augustus, the life of Jesus of Nazareth had a deep historical significance. Contradicting the conqueror’s conviction that the value of his life depended upon what the Roman world thought of his military prowess, Jesus taught an entirely contrary truth. “Your value depends only on what God thinks of you.”

Recognising especially the oppressed and afflicted of his own time Jesus announced the coming of the kingdom of God. We enter this kingdom when we understand what Zacchaeus understood as soon as Jesus called him down from his tree: that we too are deeply loved by the one who made us, and can never lose that love. This experience in itself heals the deepest sorrow we can suffer: the sorrow of believing ourselves to be of no value.

The spirit of love is also the spirit of humility, which is not at all the same thing as self-abasement. Humility derives from the deep conviction that we are already loved, and so do not need the admiration of others.

Some scripture scholars are baffled by the fact that repeatedly in the Gospel of Mark Jesus tells his followers not to speak of the wonders they have seen him perform. These scholars miss the fact that people can be fascinated by someone for entirely the wrong reason – and that such fascination is deeply dangerous for all concerned. Especially because it can fixate upon something other than the power of love, and entirely miss the most important truth about the kingdom of God: that God’s love is equal for all of us. The search for living ‘icons’ – people of special fascination – is a mistake – just like the flattery offered by Peter to Jesus when he insisted that he must not be crucified.

“This must not happen to you, Lord!”

That was equivalent to saying: “You must be another Caesar – the one who crucifies, not the one who is crucified”.

The world in Jesus’ time was poised between those two tendencies – vanity (or ‘worldliness’) and humility – an equal respect for all. Noticing this in Jesus his enemies said:

“We notice you do not regard the rank of any man. Tell us then, is it lawful to pay taxes to Caesar.”

But Jesus asked:

“Of what benefit is it to you to gain the whole world, if in the process you lose your own soul.”

Our soul is our deepest self, which needs to love and to be loved, not to be admired. Gaining the world is what Caesar gained, the world’s fascination with his military invincibility.

The world is always poised between these two tendencies, because we are all faced always with the choice between vanity and humility, worldliness and love. The peace of the world has always depended upon our choice.

And so, now, does the survival of the human ecosystem.

Goodbye and Good Riddance to Irish Catholic Serfdom

Abuse of Power, Articles, Cowardice, Enlightenment, History, Protestant Reformation, Separation of Power, Sexuality, , , , , , , , , , , , , , , , , , , ,

Sean O’Conaill Doctrine and Life  October 2009

“And the darkness could not overwhelm the light.”

I now bless the hours I once spent memorising the prologue to the Gospel of John.  To sleep soundly these days, and to rise willingly, I need to remind myself constantly that many past generations of Christians have felt deeply oppressed by the crowding evils of their own times,  and faced the day armed only with scriptural grounds for hope.

All other grounds have surely has been taken from us now.  The tranquillity of Catholic Ireland, which Archbishop McQuaid insisted must not be disturbed on his return from the second Vatican Council in 1965, has been shattered forever by the Ryan report.  I was exactly one third of my present age in that year, 1965, and already convinced that the archbishop’s response to Vatican II was deeply mistaken.  But I had truly no idea of the scale of the living nightmare that so many children were living through in Ireland at that moment, under the care of the church.  It was a nightmare that our church had also surely the social doctrine, the moral obligation and the power to end at least as early as the 1960s, but did not.

Why not?  That must surely be one of the questions we must face.

Another question, equally challenging, is why it took a process external to the church’s own processes, to bring the scale of this disaster to light.  “Who will guard the guards themselves?” asked the poet Juvenal long ago.   ‘Catholic Ireland’ most surely ran on the premise that Ireland’s Catholic guardians needed no prompting from anyone to know their Christian duty of moral leadership, and to perform it fearlessly.  That confidence is now starkly revealed as hubris, the pride that comes before a fall.  And what a fall there has been.

What are we to do now, beyond praying?  That’s another question.   How many of us are left that still want to call ourselves Catholic anyway?  There’s another.

Convinced only that those who are left need to begin a quiet conversation about all of these questions, I offer for the purposes of self-orientation the following brief account of the historical sequence that led to the cataclysm we have all just experienced.  Like all such accounts it must be subject to challenge and revision, if others are so minded.

First, the role of the United States was surely crucial in this denouement.  It was there in the 1980s that the phenomenon of clerical child sex abuse was first made subject to discussion by the popular media.  That public revelation shattered the taboo that had always cast this phenomenon into the shadows.  It also gave a name to experiences that had been unnamed and hidden in Ireland.  Unprecedented criminal  prosecutions began (significantly first in Northern Ireland) which led to the first great scandal of 1994, involving the sexual predator Brendan Smyth of the Norbertine order.  It was but a few small steps then to the chain of events that led to the Ryan Report of May 2009.

And by the time news of the Ryan Report hit, for example, Australia, the fact that Catholic clergy and religious could sexually abuse children was already old news there as well – because the revelations of the 1980s in the US had led to mirroring revelations of the same phenomenon in many (probably most) other nations to which Catholicism had spread.

We now know that this phenomenon was recognised as a problem by the clerical church at least as early as 309 (the Council of Elvira).  So why did the chain of events that led to its public recognition begin only in the 1980s, in the United States?  Why had the taboo on even recognising the problem in public discourse been first broken there?

The answer lies surely in the unique society that had developed in the US as a consequence of the Reformation of the 1500s and the Enlightenment of the 1700s.  The Reformation had created in the North American colonies a religiously plural society at ease with its own plurality, and had therefore necessitated also a separation of church and state in the minds of those who gave the US a constitution in the 1780s.  Those circumstances had combined with the Enlightenment to produce in turn a separation of state powers, a free press, a deep belief in the value of freedom, and a conviction that every phenomenon, even the darkest, must be subject to scientific study and open discussion.  Only in such a climate of freedom, curiosity and confidence, could something as ugly as sexual abuse be forced into the light of day.

We Irish Catholics might now do no more than reluctantly acknowledge the world that the Enlightenment and the Reformation have created – a world that forces us to face matters we might prefer had remained hidden.  We might merely lament the passing of tranquil Catholic Ireland – that distant land of dreams, hidden pain and monstrous illusions – and ask no more of God than to comfort us in our twilight years, and to protect us from all other possible future shocks.

Or we might realise that it was never really healthy, or truly Christian, to live in an illusionary world –  and rejoice at our liberation.

Liberation above all from the falsehood that someone ‘above us’ always knows better than we do, and that if we are ever troubled in conscience about something in our society, we should sit still and be quiet and let someone else deal with it – someone who must surely know better than we do.

Cardinal Conway once suggested that Catholic clerical paternalism might be a problem in Ireland.  Tragically he did not pursue that thought and explain fully what he meant.  We have now surely been delivered from that comfortable scourge – for who will not question now the culture of mute mass acceptance of the always superior wisdom of Ireland’s Catholic guardians?  Having adjured us never to worry, and left us fearful to do anything church-related on our own initiative, they have left us now with no possible grounds for believing we should continue in that mode of being.

Was it actually sinful to believe that Catholic loyalty required above all our passivity and silence, our conviction that only in this way could the foundations of our church and our society be secured?  Something like that attitude surely paralysed the agencies of a free Irish state when children’s safety and happiness were at stake in the residential institutions.  “So Catholic they forgot to be Christian!” that’s one commentator’s summation.  We must now surely identify what it was in our Irish Catholic culture that prevented us from being truly Christian – and repudiate it as not truly Catholic either.

That despicable thing was, I believe, the obsequious residue of medieval serfdom – the habit of obligatory self-subjection to another human being, by virtue of his supposed rank.    For centuries under conquest and colonisation, survival was so dependent upon this habit of deference to those who wielded power in Ireland that it became almost instinctual – communicated to children by body-language alone.  Searching for influence and status under the late 18th century ascendancy it was logical, if not truly Christian, for an unrecognised Catholic hierarchy to expect the same deference from their laity.  And to rejoice in the foundation of Maynooth in 1795 as a bastion of resistance to egalitarian modernity.  The social leverage thus gained was tenaciously guarded throughout the following two centuries, and even buttressed by theological paranoia.  “Never question or criticise a priest!”  That was the essence of my teacher grandmother’s admonitions to my mother’s generation in Donegal in the first decade of freedom  – so how many would question Dr McQuaid’s advice to us all to remain tranquil in 1965?  Tranquil and docile we mostly remained, and disastrously in the dark.

Catholic clerical paternalism, and the moral serfdom it demanded, subtly deprived us Irish Catholics of ownership of our own consciences.  Conscience, we were constantly reminded, must always be fully informed before it acts.  That was the role of the bishop – to fully inform our consciences.  In this way Catholic loyalty, even Catholic conscience, became identified with self-subjection to clerical authority and the clerical point-of-view .  Matters of doctrine and matters of practical social obligation became fused together in our minds, insisting that any dissent, or even any questioning,  was necessarily disobedient and disloyal.   The almost total absence of regular opportunities for adult discussion and discernment within the church sent the same message.  With our consciences held in trust by men determined to maintain a cloak of secrecy over everything that might discredit clergy, we became morally paralysed and deliberately not-knowing as a people – and complicit in the degradation of disadvantaged children.  Moral serfdom became the highest duty of the Irish Catholic laity – and mute deference to clergy as solemn a duty as Easter confession.

And the ecclesiastical hierarchical system that was defended as God-given must as surely have powerless and degraded humans at its base as it had unduly exalted humans at its summit.

To his credit, Bishop Noel Treanor of Down and Connor has publicly acknowledged that all the causes of the catastrophe revealed by the Ryan report need to be exhaustively and openly studied.    Although the Irish Bishops’ Conference has not yet explicitly supported that position, we can take comfort that such an investigation and discussion will take place anyway.  Irish Catholic paternalism, and Irish Catholic serfdom, have so thoroughly disgraced themselves that they can surely no longer prevail.

Now we must all surely  set ourselves to the task of discovering if there can be an Irish Catholicism that is purged of both, and truly worthy of the Lord of light, compassion, equal dignity, truth and freedom.   Thankfully there are many exemplars of true Christian service in our Irish Catholic tradition also,  for voluntary loving service and childish servitude are two entirely different things.  If we can all now pray sincerely for the wisdom to discern the difference, and cast off the historical fear of speaking our minds, Irish Catholicism can regenerate.

The Story of the West: IV – The Rise of Capitalism

Articles, Capitalism, Economics, Middle Ages, Secularism, , , , , ,

Sean O’Conaill © Reality Jan 2007

Until fairly recently, as we have seen, historians have favoured a view of history that praises ancient Greece and Rome, and then extols the modern period beginning about 1450. And they have depicted the period in between – from about 476-1450 – as a period when nothing happened. Very often they associate the supposed stagnation of these ‘Middle Ages’ with the ‘dead hand’ of the Catholic church.

Secularist writers often take this approach because they are committed to a view of history that gives little credit to Christianity for anything. Greek ‘reason’ and the rise of secularism explain everything that is good about the modern world, they suppose. As we have seen, this is a blinkered view that ignores much recent historical research. We now know that the Middle Ages, in comparison to ancient times, were enormously progressive, and were in fact the cradle of the very best features of our own era.

And this applies to economic development also. The unprecedented wealth produced by modern methods of economic management derives historically also from the Middle Ages.

To admire the architecture of the ancient world – of Athens or Rome – is usually to forget that these buildings were the result of extraordinary human misery. Slavery in the ancient world was unimaginably brutal. Slaves mostly worked the land, and it was their produce that went to finance and feed and build the cities, where only the landowning elites lived in anything like luxury. Most people lived in nauseating slums that fostered disease. So focused were the wealthy on the consumption of surplus wealth that there was very little reinvestment, which meant that there was very little economic progress either.

Slavery also meant that there was very little technical development in Ancient Greece and Rome. Why spend money developing water power, for example, when Rome’s wars brought slaves who could provide the power needed for milling or paper-making?

So the fall of the Roman empire was not a global disaster, as was once thought. The collapse in the supply of slaves meant that now for the first time there was an incentive to innovate. Out of this incentive arose, for example, the overshot water wheel – powered by water directed onto the top of the wheel to give added impetus. The padded horse collar was another such medieval development, allowing horses to pull far heavier wagons, and, for the first time, ploughs capable of turning the heavier soils of northern Europe.

These technical developments waited only upon secure conditions for the investment of surplus wealth. We now know that this happened first in Medieval monasteries, not in Protestant Europe after the Reformation of the 1500s. Such monasteries were often enormously productive as a result of centuries of land development. Some became giant complexes in which water power was applied to the making of paper, metal working and the milling of grain.

This fact alone is enough to undermine the old belief that it was the ‘Protestant work ethic’ that began the economic miracle of the modern world. R.H. Tawney argued in 1926 that it was hard-working Protestants, whose pleasure-hating moral code condemned luxurious living, who first amassed the capital necessary for continuous reinvestment in economic enterprises. In fact this had begun to happen many centuries earlier in the monasteries of that supposed enemy of all progress – the Catholic church.

Furthermore, it was the steady development of Catholic theology that allowed this economic development. St Augustine began the reconsideration of ancient taboos against the raising of prices to meet demand by arguing that the monetary value of an article could legitimately relate to whatever a customer would be willing to pay. Later, scholastic theologians in the monasteries and universities of Catholic Europe came to argue that the charging of reasonable interest on loans was also morally acceptable. Banking, a vital source of credit for investment, could not have progressed otherwise.

And this development in Christian theology too was directly related to the growing economic power of medieval monasteries.

It was Catholic theology also that first gave real security to what we now call the ‘entrepreneur’ – the would-be capitalist considering investing his wealth in, say, a mining enterprise or the building of a dam to produce water power. The problem with doing that in a society ruled by landowning aristocrats was that the political power, added to the jealousy, of the ruling classes could all too easily lead to the confiscation of any productive enterprise – without compensation to its founder.

This was why China, for example, fell behind medieval Europe in enterprises like mining. A thriving Chinese metallurgical industry was at one point totally destroyed by state and aristocratic interference.

In medieval Europe, on the other hand, scholastic theologians developed a sophisticated theory of property rights, which gave entrepreneurs unprecedented security when it came to investment. Just as Catholic theology undermined slavery, so did it also create a favourable climate for risk-taking economic enterprises.

For all these reasons it is now recognised by leading economic historians that the ‘Protestant work ethic’ had absolutely nothing to do with the origins of western capitalism – the systematic reinvestment of surplus wealth – for the simple reason that capitalism emerged centuries earlier in the most unlikely setting – medieval Catholic Europe.

And it was Catholic centres of medieval trade in Italy – especially Venice and Genoa – that pioneered modern systems of book-keeping and banking that allowed for sophisticated international trading relationships and business practices to develop. The later development of great Protestant trading nations such as England and Holland owed everything to this earlier economic development in southern and Catholic Europe.

The deepest ignorance continues to prevail, however. In a recent letter to the Irish News a proponent of the cause of secularism as the font of all progress again referred to the Middle Ages as the ‘Dark Ages’ – because they were ages of faith. We now know beyond doubt that this misconception is based entirely upon ignorance and prejudice. When all of Western Europe was wholly Catholic it was also progressive in many ways.

And the central key to all this progress was Christian theology, which was itself always in development. Arguing consistently for the dignity of the individual human being, it fostered a progressive mindset. It brought an end to the slavery of the ancient world. It inspired the setting up of great medieval universities and the development of true science.  It led to modern theories of human rights, and it created the conditions for the unprecedented economic progress of modern times.

Now, of course, Christian theology is on the defensive at the very time that western capitalism and science – unshackled from Christianity – threatens our world with nuclear terror, mass addiction and environmental catastrophe. In two final articles in this series I will argue that Christian theology has yet another contribution to make to the history of our world – the understanding and overcoming of all the major dangers that now threaten the human family.

The Story of the West: III – The Origins of Freedom

Articles, Baptism, Enlightenment, Freedom, Scripture, Slavery, , , , , , , , , , , , , , , , , ,

Sean O’Conaill © Reality Dec 2007

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. ” (US Declaration of Independence 1776)

Everywhere in the world in the time of Christ, slavery existed – in countries as far apart as Ireland and China. Two thousand years later the right to personal freedom is inscribed in the world’s great documents, and protected by most of the world’s governments.

The scourge of enslavement still exists for far too many, of course – but there is a global consensus that slavery is not only morally wrong but economically indefensible. While the ancient Greeks and Romans considered slavery essential to their success, the educated world now knows that slavery makes people unproductive – that we are most industrious when we are personally free.

Where did the idea of freedom come from? Most languages do not even have a word for the idea. It arose in one civilisation only – western Europe, in the Middle Ages. Catholic Europe, that is.

Here again, those who see Christianity as the root of all evil will deny that the Catholic Church could have had anything to do with the ending of slavery. They will point out that Jesus did not directly condemn it, that St Paul taught slaves to be obedient, that popes owned galley slaves as late as 1796, and that it was not until the 1800s that the papacy came finally to declare slavery immoral.

All of this is true – but the historical record is nevertheless clear: all effective anti-slavery movements were deeply influenced by another idea – an idea that developed in Catholic Europe alone, long before the Protestant Reformation: the idea that everyone is essentially equal in dignity.

That idea could not have come from Plato or Aristotle, the great philosophers of ancient Greece. Both believed that some peoples were superior to others, and that the slavery of many was essential to the prosperity and power of the Greek city state. Plato personally owned slaves. The ‘democracy’ of Athens was not based on the principle of ‘one man one vote’, but on the superiority of ethnic Greeks, all of them free to own slaves, who could not vote. In Plato’s ideal ‘Republic’ this elitism would have been retained.

The seed for the overthrow of slavery is to be found in the New Testament alone. St Paul did indeed teach slaves to be obedient, but he also taught masters to treat slaves well “knowing that he who is both their Master and yours is in heaven, and that there is no partiality with Him”. In other words, in the eyes of God we are all equal: “In Christ Jesus …there is neither slave nor free”.

It was for this very reason that slaves too were to receive the sacrament of baptism. Sacramental equality inevitably slowly undermined civil inequality. After an exhaustive study of the sources the agnostic secular sociologist Rodney Stark insists:

“Slavery ended in medieval (i.e. Catholic) Europe [only] because the church extended its sacraments to all slaves and then managed to impose a ban on the enslavement of Christians.”

By the third century the church had a pope, Callistus (d. 236) who had himself been a slave. With the fall of the western Roman empire in the fifth century, the pressure to end slavery increased. Priests began to urge the freeing of slaves as an “infinitely commendable act”. By the late 700s Charlemagne opposed slavery. By the 800s slavery was declared by some theologians to be “against divine law”.

Another scandalous era of slavery opened in the West with the voyages of exploration of the 1400s that gave European ships access to black Africa, and the incentive to ship slaves to imperial territories in north and south America. This too the papacy was far too slow to condemn unequivocally, yet even in the 1500s, some popes angrily condemned slavery in the Americas.

By now many Christians held that slavery was positively sinful. Here again we see the possibility for progress in Christian theology – as St Augustine had predicted. And it was this conviction that provided most fuel for the victories of the anti-slavery movement in the 1800s.

Uniquely among the world’s Religions, Christianity had not simply argued that all were equal in the sight of God, but provided most of the political momentum for the eventual overthrow of slavery. While the church is often pilloried for the slow progress of freedom in Europe, few secularist intellectuals have faced the reality that elsewhere in the world there was no progress at all. This was true especially of Islam. It was true even of China – often held up by secularists as a more advanced civilisation because its intelligentsia was irreligious.

And it was from these Christian principles of human dignity and human equality that another key modern principle emerged also: the principle of equal human rights.

Secularist opponents of Christianity will deny this, of course. They will argue that the principle of human rights was the child of the Enlightenment, an anti-Christian movement of the 1600s and 1700s.

But we now know that the US Declaration of Independence of 1776 owed its theory of human rights to the English philosopher John Locke (1632-1704). And that Locke frankly admitted his own debt to Catholic moral theologians of the Middle Ages who had developed the Christian principle of equal human dignity. If all are equal in dignity, it followed that Christians have binding obligations to all other humans. From these binding obligations, and from no other source, proceeds the principle that all humans are owed – i.e.have a right to – e.g. freedom

A further embarrassment for those who want to see the Enlightenment as the original source of freedom and human rights is the fact that the great Voltaire, high priest of the Enlightenment, invested the considerable profits of his own writings in the 18th century French slave trade, based at Nantes.

It was a vast tragedy for the Catholic church that the Christian origins of freedom became hidden even from the papacy in the period after the Enlightenment. Fearing the rise of democracy and the principle of religious freedom, Catholic bishops and popes, usually the sons of aristocratic Catholic families, mistakenly often condemned these. The belief that “error has no rights” was adhered to by Catholic churchmen well into the lifetime of many of us.

It was also a great tragedy for Catholicism in Ireland that when our church did eventually embrace the principle of religious freedom at Vatican II in 1965, our most powerful churchman was Archbishop John Charles McQuaid of Dublin. He too believed that error had no rights, and that it was perfectly legitimate for him and his fellow bishops to seek to control the Irish state directly. His extraordinary determination to control every aspect of Irish life until his resignation in 1971 earned for Irish Catholicism a reputation for clericalism and authoritarianism that virtually guaranteed the victory of secularism in the generation that followed.

Archbishop McQuaid mistakenly obliged every Catholic in his diocese to define Catholic loyalty in terms of unquestioning obedience and intellectual deference to him personally. This clericalist spirit still pervaded Catholic Ireland in the era of the council, and sabotaged its liberating potential here. Forced to choose between the role of ‘lackey to the bishop’ and the supposedly secular principle of freedom, many, many Irish people felt obliged, even in conscience, to choose the latter and to reject Catholic belief.

This is one of the most important reasons for the growth of Irish secularism and anticlericalism in recent decades. It explains why our media constantly exploit church scandals and why it is now so difficult for Irish Catholic churchmen to get a fair public hearing, especially in matters like stem cell research.

Catholic authoritarianism has always played into the hands of those who want to argue that the greater freedom of western culture is an entirely secular achievement, and that religion and freedom must always be opposed. And this in turn has led to a situation in Ireland where secularism is now so powerful that many Catholics feel ashamed to identify themselves as Catholics in public.

The solution is not to seek to restore the ‘Catholic Ireland’ of Archbishop McQuaid but to understand the Catholic roots of western freedom and to take pride, publicly, in that fact. We need to make ourselves entirely at home in neutral secular space and to educate ourselves to the facts of western history – refusing to take for granted secularist propaganda aimed at shaming us and driving Catholicism out of the public square entirely.

In particular we need to point out to secularists that the Catholic roots of western civilisation are far more than a matter of Catholic opinion. They are now confirmed by globally renowned scholars who are not even Christian. One of the most important is Rodney Stark, the ground-breaking American sociologist. I have used his recent book Victory of Reason as my most important source for these articles. Written with great clarity and honesty, it should be read by every educated Catholic.

Another is the German atheist philosopher Jurgen Habermas. Disturbed by various decadent tendencies in western society, and by the growing threat of terrorism since 9/11, he made the following declaration in a 2004 essay A Time of Transition:

“Christianity, and nothing else, is the ultimate foundation of liberty, conscience, human rights, and democracy, the benchmarks of western civilisation. To this day, we have no other options. We continue to nourish ourselves from this source. Everything else is post-modern chatter.”

Armed with this same knowledge, Irish Catholics of tomorrow will have no need to feel defensive about their faith or ashamed to proclaim it as the source of their own idealism in the secular world.

Claiming our own place in pluralist Irish secular society we must now also be unafraid to ask anti-Catholic secularists if they really know the origins of the values, and especially the freedom, they hold sacred.

The Story of the West: II – Christian Theology and the Scientific Revolution

Articles, Economics, History, Science, Technology, Theology, , , , , ,

Sean O’Conaill  © Reality Nov 2006

How did Europe come to dominate the world by 1900?

The reason is simple: the ocean-going ships that first explored and mapped the whole world began their voyages in Europe in the 1400s AD. They were followed by European soldiers who built global empires for countries such as Spain, Portugal, England, Holland and France.

And these imperialistic adventurers were usually accompanied by Christian missionaries who spread the Christian faith globally also.

And this is why, throughout the world, people speak of this as ‘the twenty-first century’. The first truly global calendar was European and Christian also, and so were the first accurate world maps.

This is what people mean when they speak about ‘the dominance of the West’. Western European countries began this period of western dominance, and the USA has continued it, right up until our own time. But how had this happened? Why did ‘the West’ become the first globally dominant civilisation.

The simplest answer is that it was western Europe that first fully exploited technical advances such as the compass, the fore-and-aft sail and gunpowder. These allowed European ships of the 1400s to navigate when out of site of land, to sail at an angle into the prevailing wind, and to overcome most opposition they met with. And it was the wealth of European trade that developed these ships and financed these voyages.

But why was Europe the most technologically and economically developed part of the world by the 1400s AD?

Most historians still tend to credit the culture of ancient Greece. The Greeks believed in the power of reason and began the systematic collection of knowledge that laid the foundations of modern science.

However, as we saw last month, the ancient Greeks did not believe in progress. Nor did they invent true science.

Science is not simply the haphazard collection of knowledge. It involves the systematic testing of every theory – either by experiment or observation. Only if repeated experiments or observations do not disprove a theory can it be accepted as scientifically proven.

The most scientific of the ancient Greeks, Aristotle, was an avid collector of information and ideas – but he never set out to test these ideas systematically. For example, he believed that heavier objects will fall faster than lighter. He could easily have devised an experiment to test this – for example by dropping stones of different weights from a high cliff at the same time, and having someone down below observe if the heavier did indeed reach the sand below before the lighter. He never did. Nor did any other ancient Greek.

The reason was simple. The ancient Greeks tended to believe that the spirit world was constantly interacting with the material world, changing the appearance of things – and making it impossible for humans to trust their own senses. Unseen spirits could easily interfere with two falling stones, to deceive any observer – so what could be the point of devising such an experiment?

For true science to happen, people had to believe that the natural world was ordered by a rational being according to unchanging natural principles lying waiting to be discovered. This attitude could never have developed in ancient Greece – or in any other ancient civilisation.

The reason that true science did not develop in the ancient world had therefore everything to do with the pagan belief systems of that world. Pagan Gods were believed to share the weaknesses of gifted humans, especially vanity, and the natural world was believed to be populated by a variety of invisible spirits with human failings also. Furthermore, pagan Gods were believed to be incapable of truly loving their worshippers – they were far too great to have any real interest in us humans.

If Gods could behave unreasonably, then the natural world could not be subject to reason either. And if Gods were uninterested in the fate of humans they could have no interest in our questions either.

The modern belief that all of nature is subject to unchanging laws – laws that lie waiting to be discovered by the human mind – required fist of all the belief that God is a rational, and consistent being. It required, in other words, the coming of Christianity and the rise of Christian theology.

No other religious tradition ever developed anything like Christian theology – a systematic attempt to explain reality in terms of a rational, creator God. And that is why true science developed first in Christian Europe

Nowadays it is often alleged that Christianity is all about ‘blind faith’, and that the coming of Christianity delayed the emergence of science and reason. Nothing could be further from the truth. Christian theology was founded on the premise that everything had been created by a loving and reasonable God. The greatest Christian theologians had far more faith in reason than many of today’s greatest intellectuals.

“Heaven forbid,” declared St Augustine (354-430 AD), “that God should hate in us that by which he made us superior to the animals. Heaven forbid that we should believe in such a way as not to accept or seek reasons, since we could not even believe if we did not possess rational souls.” 

Furthermore Augustine believed that such a search would be fruitful, declaring that although ‘certain matters pertaining to the doctrine of salvation’ could not yet be understood, ‘one day we shall be able to do so’.

This confidence in the power of reason to produce new knowledge was the cause of the development of Christian theology in the Middle Ages, after the fall of Rome. It was also the reason for the foundation of the Christian universities after about 800 AD.

By the beginning of the modern period c 1450 AD, the Church was the most important source of support for Europe’s universities. Centuries of planetary observation in these provided the knowledge needed by the Polish Catholic priest, Copernicus, to frame his revolutionary theory that Earth and all of the other planets rotated around the sun. He hit upon this theory in the early 1500s AD.

Later, in the 1600s, Galileo’s support for Copernicus led to a papal ban – for which Pope John Paul II eventually apologised. This famous and unforgivable episode is often used by anti-Catholic intellectuals to prove that Christian faith and reason are incompatible – but these same intellectuals have never even tried to explain why the Scientific Revolution begun by Copernicus and Galileo began in Christian Europe and nowhere else.

This paradox puzzled none other than the famous atheist English philosopher Bertrand Russell. If religion was the source of all ignorance, why then had ancient China not been the cradle of the scientific revolution – as the intellectuals of ancient China had been sceptical of all religion?

Russell’s collaborator, Alfred North Whitehead, provided the answer. The intellectuals of ancient China had no confidence that progress in knowledge was possible, because they believed that everything that could be known was already known.

Christian intellectuals of the Middle Ages, on the other hand, were convinced that, in Whitehead’s words “there is a secret … which can be unveiled”. He went on to explain that this conviction originated in “the medieval insistence on the rationality of God”. Faith in a rational God led to the conviction that nature too must be rationally ordered – and it was this conviction that led to the scientifically-based world we know.

Unfortunately, the historical education of most of the West’s secular intellectuals has not kept pace with their scientific and technical expertise. This is why Pope John Paul II could not persuade the leaders of the European Union to include mention of Europe’s Christian heritage in their now-delayed constitution for the enlarged EU. They are mostly simply unaware that there would not be a European Union had it not been for centuries of rational Christian theology.

Recent events in our church have also had the effect of giving many of us Catholics an inferiority complex about the history of our church. It is time we knew better – and began the task of making our church once more a beacon of enlightenment in the darkness of our own time.

Far from delaying the emergence of our modern science-based society, Christian and Catholic faith was in fact the original cradle of the modern world. We will see later how it will also provide solutions to the most critical problems of our own time – such as the threat to the environment.

The Story of the West: I – The Idea of Progress

Articles, Crisis, Enlightenment, History, Science, Secularism, Theology, , , , , , , ,

Sean O’Conaill  © Reality Oct 2006

We all live today in a climate of crisis. For us Catholics there is a particular crisis in our own church in Ireland, in Europe and North America (‘the West’) – raising deep questions about its future in this part of the world.

And our internal Irish and western Catholic crisis is being exploited by those who believe that all religion is a barrier to progress. Only irreligious secularism, they believe – a total focus on the here-and-now and a rejection of any idea of God – has any future.

But secularism now has its own deep crisis. The original secularists of the eighteenth and early nineteenth century never foresaw problems like global warming or global terrorism or mass addiction or the use of automatic weapons by teenagers in schools.

Thoughtful secularists are aware of this crisis of secularism. Perceiving a decline in community values throughout the west they now ask where such values come from, and how they are to be communicated to younger generations. Paradoxically, they often find that Church schools seem to be most effective in this regard. This leads some to look for dialogue and a fruitful relationship with the churches.

This series of articles will argue that a fruitful dialogue can indeed take place between Christianity and secularism. There are key attitudes we share – and one of these is a belief (despite the present crisis) in the possibility of human progress. Because we often understand the term very differently we need urgently to discuss what we mean by ‘progress’ – but to do this fruitfully we need to understand where that idea comes from in the first place.

The story of the West – the societies fringing the North Atlantic – is a story of unprecedented progress – an economic, scientific and technical progress that has precipitated the great global environmental and human crisis of our own time. If we are to deal together with that crisis we need to reach a common understanding of where that idea of progress comes from, and what it must mean for all of us today.

Progress and the Ancient World

We all tend to simplify the past – to bend it into a simple narrative or story that we can carry about in our heads as easily as possible.

Jesus Christ and Christianity are central to that story for us Catholics. Our map of the past will often tend to emphasise the violence and brutality of the ancient world, the goodness of Christ, and the relative peacefulness of Christian Europe before the extraordinary violence of modern times. We will tend to locate the origins of our present world crisis in the decline of Christian faith in recent centuries. Our hope for the future will be very much bound up with our hope for a revival of that faith.

The secularist map of the past will be very different. It will tend to emphasise the importance of reason and science in history. It will tend to credit the ancient Greeks with laying the foundation for a victory of reason and science over faith. It will blame Christianity for the Inquisition and other intolerances of the Middle Ages, and even for the aggressiveness of the Bush administration in Iraq. It will credit the secular ‘Enlightenment’ of the 18th century with restoring the importance of reason and with advancing the scientific and technological revolutions of our own time. It will place all of its hope for the future in reason and science also.

When John Paul II clashed in his last years with those drawing up a constitution for European Union, he held in his head the Christian map of the history of the West. Those who refused to include any mention of God or Christianity in that constitution had in their heads this second secularist map. These two clashing views of the past couldn’t agree.

But there is nevertheless a core shared idea in both maps, both ‘stories’ of the past – the idea of progress itself. Westerners all tend to believe, or want to believe, that history is going somewhere, not simply repeating itself endlessly.

What Christians need to be aware of is that the more positive aspects of the story of the west do indeed have to do with a victory of reason (however incomplete).

What secularists need to be aware of is that the idea of progress itself did not come from the ancient Greeks, or from any ancient civilisation, but from the people of Jesus – the Jews – and from Jesus himself.

Not even the most advanced of the ancient Greek thinkers, such as Plato and Aristotle, believed in progress. They held that even though there might be temporary improvement in the technology or prosperity of a society over short periods, everything happened in cycles. Decay would inevitably follow any temporary improvement, and nothing dramatically new or different could ever happen. History was essentially cyclical, not progressive. No ancient Greek predicted the modern world or the scientific and technical revolutions that produced it.

The intelligentsia of Ancient China were more secular than religious, but believed essentially the same thing – that the wisdom of the ancients would never be improved upon. So China never developed a belief in progress, or in a progressive science, until awoken by the West in modern times.

Abraham had an entirely different vision of the future – of his descendants as numerous as the stars of heaven, and of God being with this people throughout their history. Moses and Jesus shared that vision – and it permeates the whole of the Bible.

The idea that history is essentially linear – moving towards a destination – and not cyclical (endlessly repeating itself) – comes from the Judeo-Christian tradition. So does the essentially hopeful element in that worldview – that there can be a ‘New Creation‘. St Paul centred his belief in a ‘New Creation’ upon the redeeming life of Christ.

Christians need to know this because all beliefs we share with secularists are a starting-point for discussion. Our idea of progress must always, of course, be centred on the primacy of our relationship with Christ. We must continue to question a notion of progress that is entirely material and external – focused upon technology and science.

And we should notice something else: many entirely secular people today are now focused upon something that isn’t completely material either: self-improvement. As the crisis of secularism grows, self-improvement literature has almost taken over from Christian literature in our secular bookstores. Books such as The Power of Positive Thinking, The Road Less Travelled and The Power of Now are often avidly read by the most secularised modern people. The best of this literature can be a pathway away from materialism and into a worldview that Christians can agree with – especially the realisation that wisdom is more important than knowledge.

True, St Augustine would probably say that much of today’s secular self-improvement literature is ‘Pelagian’ – that is, that it exaggerates our power to improve ourselves without God’s grace, which we cannot control or acquire simply by willing it. Christians will never forget their need for relationship with God, from whom all grace flows. We can also take the opportunity to point out that the problem of addiction in modern culture tends to support this point of view.

Addiction is now as pervasive a part of our modern crisis as technology. And the most universally attested method of self-help for every kind of addiction is the ‘Twelve Step’ process. And the first of the twelve steps, the step that every addict is advised to repeat every day – is an acknowledgement of his own inability to control his addiction. The second flows from it: the decision to commit himself to the care and support of a ‘higher power’.

The most strident secularists – apparently committed to driving Christian faith back into the catacombs – seem not to have noticed this. The Twelve Step process, originated by two US Baptists in the 1930s, is the most powerful evidence in the western world today of our deep-seated need to be in relationship with a power outside ourselves – a power that wishes us well, that seeks to enlighten us, and that does not desert us even when we flee from it.

For, co-operating with that power, there is indeed such a thing as progress, and technological progress is part of it. But personal progress must always take priority, and personal progress can only take place in relationship.

And the amassing of material wealth – the origin of today’s environmental and human crisis – is merely another form of addiction. Many honest secularists are recognising this as well.

So, the key to the future lies indeed in clinging to a belief in progress, despite all current difficulties. And the concerns of Christians are now beginning to converge with the concerns of thoughtful secularists – especially the concern to pass on a viable shared sense of values to rising generations.

Progress is therefore indeed a Christian idea – but Christians must not be triumphalist about this, or about anything else. The irony is that in unconsciously adopting Christian ideas, secular culture has often employed them more effectively than the churches themselves. This series of articles will examine this cross-fertilisation of ideas, and outline a possible future based upon the translation of the Christian ideas of redemption and salvation into terminology that secularists will be able to make sense of, without distorting their meaning.

The Story of the West

Articles, Christendom, Enlightenment, Environment, History, Secularism

Sean O’Conaill  © Reality Oct 2006 – Mar 2007

As secularism advances in Ireland, so does the myth that Catholicism and Christianity had little to do with the success story of Western civilisation.  In this series for readers of Reality I set out to show that from the beginning Catholic Christianity played an essential role in the rise of the West.  I argue also that the present Earth crisis can be overcome only by a fruitful dialogue between secularism and Christianity.

For this series I was indebted to Rodney Stark’s recently published volume Victory of Reason (Random House, 2005) – a lucid synthesis of the argument for the role of Christianity in the rise of the West.  I strongly recommend it as a sourcebook for bibliographical data on all of the historical research that went to support the argument outlined here, and also as a very readable ‘short course’ in Western History.

The Idea of Progress
© Reality, Oct 2006
The hope and expectation that the future will be better than the past emerged out of one ancient tradition only – Judaism and then Christianity.  And the survival of hope for the world now depends upon a fruitful dialogue between Christianity and secularism that will restore a shared sense of values to the West.

Christian Theology and the Scientific Revolution
© Reality, Nov 2006
Though Ancient Greece is usually presented as the original source of western science, a key requirement of modern science – systematic experimentation – developed in only one civilisation: Christian Europe.  The cause of this was a key Christian belief:  that God had created a rational universe.

The Origins of Freedom
© Reality, Dec 2006
Is secularism really the original source of the freedoms of western civilisation? This article argues that those origins lie neither in modern secularism nor in ancient Greece, but in the New Testament and the Catholic theologians of the Middle Ages.

The Origins of Capitalism
© Reality, Jan 2007
Did the West’s economic miracle of the past few centuries begin, as was once thought, with the ‘Protestant work ethic’, or did it have a much earlier origin – in the Catholic theology of the Middle Ages?

Earth Crisis
© Reality, Feb 2007
The rise of the West to global dominance has created an intense global crisis. An analysis of this crisis supports the argument that Christianity will again be crucial to the survival of the human community on planet Earth.

Mastering Contagious Desire
© Reality, Mar 2007
From the tragedy of Charles J Haughey to the Enron Disaster and the global environmental crisis – all are linked by a simple human characteristic that was identified long ago in the Bible.  A deeper understanding of covetousness could revolutionise Christian moral perception and meet the global crisis that now faces us.

Western dominance: a product of Catholic theology?

Articles, Capitalism, History, Human Rights, Review, Theology, , , , , , , , , , , , , , , , , , , , , ,

Sean O’Conaill  © Doctrine and Life Apr 2006

How did ‘The West’ – shorthand for the societies fringing the North Atlantic – arrive at global cultural, political and economic dominance in the modern era? Challenged to answer this question in as few words as possible, the average historically literate product of a western university might well produce something like the following:

“Modernity is essentially based upon a preference for reason before religious faith, and the journey towards the dominance of reason began in ancient Greece. Laying the foundations of modern science and of personal and political freedom, this Greek achievement was buried for over a thousand years by the rise of Catholic Christendom in the first Christian millennium. Although these ‘Dark Ages’ were not as dark as was once thought, they were nevertheless a period of relative inertia, characterised by religious faith and political tyranny.

“The recovery of the wisdom of the ancient Greeks in the 1400s led to a cultural Renaissance in western Europe, a period of global exploration by European powers, a Scientific Revolution and a renewed interest in democracy. The Protestant Reformation in the West assisted the victory of science and democracy by weakening the obscurantist power of the Catholic church and enabling the rise of capitalism through the ‘Protestant work ethic’. The Enlightenment of the 1700s prioritised reason above faith and led to the emergence of modern secular democracies, in which capitalism, science, technology and individual freedom finally triumphed.”

The questions raised by such a narrative have so far been eclipsed by its simplicity and rhetorical convenience. Weren’t even the most enlightened of the ancient Greeks defenders of slavery and owners of slaves? How did western modernity recover the ancient Greek legacy if it had been so thoroughly buried by Catholic obscurantism in the ‘Dark Ages’? And weren’t the Catholic republics of Genoa and Venice pioneers of capitalism long before the Reformation? Such questions have been asked but have not yet weakened the essential thread of the narrative: Reason, science and freedom – the foundation of all progress – began in ancient Greece, were obscured by Catholic orthodoxy, and could only re-emerge when the Catholic monopoly was overthrown. (The story of Galileo was, of course, the ‘proof text’ of this narrative.)

Rodney Stark’s robust assault upon that essential narrative is all the more intriguing because it comes not from a Catholic apologist but from an agnostic sociologist. In Victory of Reason* he insists that, on the contrary, freedom, reason, science and capitalism – and even the very idea of progress – owed most to the very phenomenon that secular orthodoxy tends to regard as the darkest historical force: the theology of the early Church fathers and the scholastics.

To begin with, he insists, the greatest of the ancient Greeks didn’t even believe in progress. Although Aristotle thought he was living in a ‘Golden Age’, he, and all ancient Greeks, saw history as essentially cyclical, with periods of decay inevitably following every period of advance. He believed, for example, that the technical achievements of his own era would not be bettered in any future era.

And for this very reason, coupled with their lack of belief in a rational unitary deity who had created a rational cosmos, the ancient Greeks did not originate the linkage essential for true science – between theory and research. Aristotle, the ‘great empiricist’, contradicted Alcmaeon’s theory that goats breathed through their ears but does not record any experimental troubling of any goat to prove his point. He believed also that stones of different weights would fall at speeds proportionate to their weights but never tested this by experiment either – for example by dropping stones of two different weights but the same volume from the same high cliff to see if the heavier would indeed reach the ground below before the lighter. It simply never occurred to him to devise repeatable experiments or systematic observations, so he, the most scientific of the ancient Greeks, was never a true scientist.

Rodney Stark contrasts this Greek intellectual pessimism with the attitudes of some of the early Christian fathers, most notably Augustine. From the beginning Christians, like Jews, believed that history was not cyclical but moving forward inexorably in linear fashion towards a future end point. And the fact that Jesus never left a single definitive text like the Quran meant that theologians were free to attempt to discern answers to all the questions he did not resolve, using reason (i.e. logic) as their method.

Of all the great religions, Stark insists, Christianity was alone in believing that reason ruled all things, since they had been created by a reasonable God. “Heaven forbid,” declared Augustine, “that God should hate in us that by which he made us superior to the animals. Heaven forbid that we should believe in such a way as not to accept or seek reasons, since we could not even believe if we did not possess rational souls.” Furthermore Augustine believed that such a search would be fruitful, declaring that although ‘certain matters pertaining to the doctrine of salvation’ could not yet be understood, ‘one day we shall be able to do so’.

If reason could discover more about God, it followed that the natural world, created by the same God, should also be rational, full of secrets waiting to be discovered by reason. Far from rejecting theology, the great scientists of the early modern era, such as Newton, saw science as the handmaiden of theology. It was this that led Alfred North Whitehead to declare in 1925 that “The greatest contribution of medievalism to the formation of the scientific movement [was] the inexpugnable belief that there is a secret, a secret that can be unveiled. … It must come from the medieval insistence on the rationality of God.”

Even Bertrand Russell was mystified by the failure of the Chinese to develop science, since the intelligentsia of ancient China had rejected popular religion and theism. The reason, Stark insists, was that for that very reason they never developed a rational theology either. Mystical works like the Tao stressed not a caring creator God of reason but an ineffable essence wrapped in mystery, lacking all personality, desire and intention. The Chinese view of history was also therefore non-progressive. How could there be an attempt to discover what could not exist, since the ancients had known all that was to be known?

And if Greek thought would lead of its own accord to science, why didn’t that happen within Islamic culture, which had also inherited the Greek legacy? The reason again was the lack of systematic theological inquiry within Islam, the conviction that all that needed to be known had already been revealed in the Quran.

It was, uniquely, Christian theology also that led to the western understanding of individual freedom. Whereas Greek tragedy held individuals (Oedipus, for example) to be the necessary victims of circumstances outside their control, Shakespeare’s Hamlet chooses his own fate. Stark traces this shift to the Christian emphasis upon individual responsibility by Jesus himself, an emphasis that continued throughout the Middle Ages.

This also marked a shift in the dignity to be accorded to every individual, without exception. There is simply no equivalent in classical thought to Paul’s insistence that for God there are no distinctions between ‘male and female, slave and free’. On the contrary Plato believed, with Hitler, that there was indeed such a thing as a ‘slavish people’, and both he and Aristotle kept slaves.

This theological emphasis upon the moral equality of individuals, without distinction of gender, class or race, meant that there was always an ambiguity and tension in the continuation of slavery in the late Roman imperial and then the medieval period under baptised Christian rulers. Contrary to some authorities, serfs were not slaves as they were free to marry and their children could not be taken from them, and it was in Christian Europe alone that the institution of slavery gradually became odious. Stark declares emphatically: “Slavery ended in medieval Europe [only] because the church extended its sacraments to all slaves and then managed to impose a ban on the enslavement of Christians (and of Jews).”

The later enslavement of non-Europeans by Christian Europe was, of course, especially odious, but here again the main early impetus for an end to the practice globally came from Christianity alone. Islam could not be in the vanguard of liberty for the simple reason that Muhammad, totally unlike Jesus of Nazareth, was also a slave owner. (And Voltaire, high priest of the Enlightenment, invested the unprecedented profits from his writings in the French slave trade based at Nantes.)

Turning to economic and technological advance, Stark summarises a lot of recent research to explode the myth of the Middle Ages as a period of even relative stagnation. First, it was during this period after the fall of Rome that Europe advanced ahead of the rest of the world in the use of water power. By the thirteenth century paper was being manufactured using overshot water wheels – something that had happened nowhere else until then. Similar innovation occurred in wind power, the shoeing and harnessing of horses, fish-farming, crop rotation, shipbuilding, and, more lamentably, the use of gunpowder in warfare.

In Education the medieval church universities were an advance on anything existing in the ancient world because, far from simply recycling ancient lore, they gained fame by innovation. Moreover they educated far more students, who were taught not simply to study ancient sources but to critique and improve on them. Without them there could not have been a Copernicus, who drew on medieval authorities also for his heliocentric theory. Kepler’s discernment of the elliptical orbits of the planets rested upon centuries of planetary observation. Newton’s reference to the ‘giants’ upon whose shoulders he had stood should no longer be thought to exclude the products of medieval Catholic universities. It was in the late Christian Middle Ages that the systematic linkage of theory and research, the foundation for true science, first occurred.

Turning then to capitalism Stark explodes the notion that Europe had to wait for the ‘Protestant ethic’ to produce the essential characteristic of capitalism – the systematic reinvestment of profits to produce further income. It was Augustine who first taught that the price of an article could legitimately relate to the desire of a potential buyer, and that therefore wickedness was not inherent in commerce. Later theologians further undermined, and eventually overthrew, the ban on usury – the lending of money at interest. It was large medieval monastic institutions that became the first stable capitalist institutions in history – reinvesting in, for example, overshot water power for a variety of enterprises. Subsequently, the Mediterranean Catholic republics of Venice and Genoa developed a more advanced capitalism than had existed anywhere in the world until then.

Essential to this historical process was the Christian concept of moral equality – the true source of the notion of inalienable human rights. It was this, not classical philosophy, that first drew limits to the legitimate power of governments. Whereas China had developed a thriving iron industry at one point in its history, this was undermined by a government and ruling class that had the power to strangle it. Medieval capitalist institutions in Europe usually escaped such a fate because Christian theology protected them – and for no other reason.

‘The Rights of Man’, that cornerstone of modern secular ideology, did not therefore spring new born from John Locke and the Enlightenment, or from ancient Greece, but from a long tradition of Christian theological emphasis upon the moral equality of all humans, beginning with the the Sermon on the Mount.

On a negative note, although Stark takes pains to insist that he uses the word ‘capitalism’ to describe an economic rather than a political and social system, his entirely positive ‘take’ on capitalism, without reference to current issues of global injustice and the environmental crisis, is a little disconcerting. His facile dismissal of liberation theology underestimates its continuing positive impact in societies where a corrupt capitalism is still wreaking havoc.

However, there are so many other good things in this reasonably priced book that it can heartily be recommended to all who have either a basic historical education, or an interest in acquiring one. Every teacher of history in a Catholic institution should acquire a copy. It is an important milestone in the overthrow of that mistaken ‘grand narrative’ of western history that underpins the rhetoric of a rampant and often daftly anti-Catholic secularism.

Indeed ‘The Victory of Reason’ suggests an entirely new historical apologetics founded not upon defending Christendom, or a Christendom model of church, but upon discerning the thread of progressive and optimistic faith in reason that links the best of modernity with the early and medieval church. Voltaire’s 18th century historical schema was a self-regarding story of ancient classical enlightenment obscured by blind Biblical and Catholic faith, but then recovered by his own heroic movement – the modern Enlightenment. It was based upon an entirely ignorant perception of the Middle Ages, but has cast a fog of intellectual odium over the Judeo-Christian tradition for more than two-and-a-half centuries. That fog is, thankfully, beginning to lift – allowing us to see clearly, and to counter, the absurd hubris of an anti-Catholic secularism that is still too often wrapped in the darkest Voltairean self-delusion.

So in due time will, doubtless, the pall that now hovers over the history of the Catholic church in modern Ireland. Catholicism has been, for over fifteen centuries, the essential source of the cultural vitality and distinct identity of most Irish people. Now that we know that Catholic theology is the most important source of all that is best in modernity, we can surely be joyfully modern and Catholic as well. The great tradition of Catholic theologians and philosophers who had more faith in reason than most contemporary philosophers is a far more secure and hopeful foundation than that self-declared and morbid cul-de-sac, postmodernism.

*The Victory of Reason, by Rodney Stark, Random House, New York, 2005.

Is Human Consciousness Evolving?

Articles, Christology, Cosmology, Ecology, Enlightenment, Evolution, Hierarchy, Psychology, Review, Science, Theology, Vanity, , , , ,

Sean O’Conaill  © Doctrine and Life Apr 2005

A ‘paradigm shift’ is a radical discontinuity in the way in which we humans structure our mental picture of reality. Perhaps the most dramatic example was the impact of the new cosmologies of Copernicus, Galileo and Newton upon the late 17th, but more especially the 18th, century. The educated classes of Europe were by then faced with the indisputable reality that the earth was not the centre of the universe, and that universal laws of gravitation and motion governed the relationships of all heavenly bodies. Writing about 1730, Alexander Pope declared that before Newton:

Nature and nature’s laws lay hid in night;
God said “Let Newton be!” and all was light.

But, as this quotation also illustrates, this particular paradigm shift did far more than provide a new cosmology. It created both a new intelligentsia, based upon secular scientific and technical expertise, and a new interpretation of history. Christian theologians and philosophers lost their pre-eminent intellectual status, and ‘salvation’ ceased to be the dominant historical theme. All at once the intellectual life of Europe became focused upon the belief that history was not static or cyclical but linear – moving especially from darkness into light, led not by the churches but by secular science. The possibility of total enlightenment took hold of the educated imagination, and the modern age had arrived.

Since then there has been a succession of lesser intellectual ‘paradigm shifts’. The theory of evolution provided by Darwin in 1859 is one such, and Einstein’s theories of Relativity in the early 20th century another. These revolutionised Biology and Physics respectively. In the course of the same century, Freudian psychology completely changed our perception of human sexuality. The impacts of quantum physics and ‘big bang’ cosmology are ongoing. The process of globalisation, begun by European voyages of exploration in the 1400s, has recently accelerated with the arrival of cheap air travel, globally mobile capital, and the Internet. This process has intermingled all cultures and faiths, laying siege to the certitudes of the past.

However, the optimistic belief of the early Enlightenment that human reason could easily construct a perfect world suffered a series of shattering reverses. These began with ‘The Terror’, the orgy of blood-letting that followed the French Revolution of 1789, giving us the new and still indispensable word ‘terrorism’. Two world wars and the Holocaust had a similar impact in the 20th century. So did the ignominious failure of the Soviet Marxist system in the recent past.

The possibility of total enlightenment has also receded for many intellectuals. ‘Post-modernism’, born to some extent out of disappointment that secular utopianism led more often to hell than to heaven, now insists that we are fundamentally unable to escape from our own subjectivity: all paradigms are purely mental and therefore fictive, so (it is argued) we can never create solid intellectual foundations for our own convictions. All we have is a multiplicity of ‘stories’, no one of them capable of claiming superiority to any other.

The question of what happens to God in all of this is of critical importance for all religions. The notion that our perception of God might also require a ‘paradigm shift’ has alarmed some and enthused others. Among the latter, Anglican Bishop John Robinson of ‘Honest to God’ fame in the 1960s stands out. Arguing that we can no longer believe in a ‘God out there’ he has influenced many in a search for ‘God within’. Among these in our own time are the Episcopalian Bishop John Spong, who has in turn influenced, among many others, Church of Ireland Canon Hilary Wakeman, whose book ‘Saving Christianity’ I reviewed here recently.

Adrian B Smith’s The God Shift* is a continuation of the same theme, but this time by a Catholic priest. Beginning with the observation that many are now abandoning religion and embracing ‘spirituality’ he argues that a number of factors now tend towards a profound shift in the human perception of God. This paragraph is typical:

“It is my contention … that … for too long we have overemphasised the transcendence of God at the expense of appreciating God as immanent. The former causes us to think of God as aloof from creation and ourselves as miserable sinners seeking to placate a father-God or to win the love of a tolerant God. To restore the balance by emphasising more the immanence of God will enable us to appreciate that spark of divine life within all people and cause us to treat the natural world not as a dead, soulless machine existing purely for our use but as a reflection of its creator. The lack of this sense of the Divine within ourselves causes us to lack self-esteem and seek our self-worth instead in our role in society, our possessions, our personal achievements and our sense of superiority over others. Happily, we can recognise in some current trends – the feminist, ecological and human rights movements – a reawakening to the immanence of God.”

He places approaches to Christology within a similar progressive framework, arguing that there has been a shift from ‘Top Down’ to ‘Bottom Up’ approaches, presenting these as contrasting syllogisms:

Christology from above:

God is like this and this.
Jesus is God.
Therefore Jesus is like this and this.

Christology from below:

Jesus is like this and this.
Jesus is the icon of God.
Therefore God is like this and this.

For someone like myself, not well grounded in theology, but strongly inclined towards a Christology from below, this sort of thing is interesting and useful. So is the account of the new physics, in which the conceptual frontiers between matter and energy tend to dissipate. That matter appears to be – to put it crudely – compressed energy – or rather energy behaving in a remarkable way to provide the visible world with its apparently stable atoms and molecules – is a profound shock to a simplistic perception of reality. So is the revelation that it is the relationships between sub-atomic particles that provide this stability, not the particles themselves. Matter is not a hard and simple reality but a profound mystery in itself.

Similarly, the book’s account of the emergence of ecology, establishing the interconnectedness of all life, is useful. So is the summary of the collision between the world’s great religions and the discernment that all speak of love as the highest virtue.

I was particularly struck also by the author’s perception that human hierarchies are a barrier to spiritual development, and that Jesus of Nazareth clearly lived within a non-hierarchical spiritual paradigm. This I believe to be profoundly true, and the root source of the attraction to Jesus that we find in the humblest people. It is true also that people grow and learn far more easily in a non-hierarchical context, and that this realisation appears to be a significant feature of our era.

However, does all of this mean that we humans are undergoing some kind of rapid and beneficent species evolution, an evolution in consciousness? One gathers as much from the following:

“The development of our consciousness is precisely what is new. The leap we took out of the mythical Eden from subconsciousness to self-consciousness is now being followed by a further leap to super-consciousness. We are evolving from a physical to a metaphysical vision of reality. From viewing our world as purely physical, as scientists and western religions have done, we are beginning to appreciate the presence of consciousness in all matter. The “Gaia Hypothesis” of James Lovelock that planet Earth is a single, living, self-regulating organism – is witness to this. We are moving beyond the limitations of our rational minds, beyond what we learn through our five senses, beyond the boundaries of space and time, to the exploration of inner, deeper realms. We are stretching the boundaries of our consciousness. It is at this point in our history that we are moving beyond our physical potential to explore our spiritual potential.”

In the week I first read this paragraph I learned also that suicide bombers had taken a further toll in Iraq; that two teenagers in every classroom in these islands may be self-harming due to loss of self-esteem; that a fifteen-year-old had taken her own life in Belfast, following the suicide of her boyfriend – which had in turn been caused by the killing of his sister in a ‘hit-and-run’ accident; that Arab militias in Darfur were still burning African Sudanese alive – and that the consumption of fossil fuels had reached levels that OPEC could not meet due to problems caused in the Soviet Union by a struggle for power between the industrial oligarchs and President Putin.

Most Russian young people (we learned in the same week) admire those same moneyed oligarchs almost as much as rock stars, despite their virtually certain involvement in the murder of at least fifteen journalists in Russia since 2000 – journalists who have had the temerity to investigate their links with political corruption and organised crime.

Meanwhile the world’s most powerful republic was focused upon a different struggle for power between two highly moneyed patricians – a struggle that seemed oblivious to the environmental catastrophe that is already making densely populated but low-lying portions of the earth’s surface uninhabitable (e.g. the Maldives). This was confirmed by news from Greenland in the previous week that the arctic ice sheet is diminishing at an unprecedented rate.

And the news that many millions in China now aspire to an SUV (the ubiquitous, ridiculous, dangerous and environmentally indefensible ‘off road’ vehicle now preferred for ferrying children everywhere) was hardly cause for celebration either.

So who exactly, I wondered, are the ‘we’ who have leapt to ‘super-consciousness’? Clearly it is not a majority of the human population. And if it is only a small minority of intellectuals, is the ‘we’ justified in anything other than self-congratulatory terms? Is it anything more than a repetition of the New Age rhetorical claim to era-superiority that we have been hearing, without any real justification, for decades?

Certainly it is possible for individual humans to develop greater insight and maturity – and a deep sense of God within – over a lifetime – but this has been happening to individuals for thousands of years. What characterised all of them was a realisation of the futility of most human desires, and a valuing of simplicity. Three distinctive marks of our age are, on the contrary, an elevation of desire itself to the status of supreme cultural and economic good, an infatuation with consumption and novelty, and an increasing violence.

I say this not because I am out of sympathy with my own era, and stuck in some mistakenly idealised past, but because I cannot ignore the fact that the data I receive from news streams daily is presenting me with an almost total contradiction to Adrian Smith’s optimistic claims. Humans in the aggregate are as far as ever from the super-consciousness that he claims to be the distinctive feature of the age. The pressure of an extremely doubtful future may be forcing increasing numbers to seek a deeper spirituality – but this has happened often in the past and simply cannot justify a claim that ‘we’ (i.e. the race) are undergoing some kind of evolutionary shift into ‘super-consciousness’.

Although ‘The God Shift’ is therefore a useful overview of some encouraging scientific and cultural developments, as well as a highly readable example of its genre, it is lamentably superficial in its understanding of the weaknesses that still afflict us. For example, the author admits that he doesn’t understand why humans build hierarchies – wondering, without much conviction, if these might originate in the need to overcome gravity!

This is especially telling in the context of his conviction that the human arrival at self-consciousness, as recorded in Genesis, was an unalloyed good. It was indeed an evolutionary event of enormous importance – and inseparable from our human nature – but it had profoundly problematic consequences. Self-consciousness involves a critical awareness that others are conscious of us – and it is only then that we develop a dangerous desire to be highly-regarded. That is precisely why the self-conscious teen female is often currently aspiring to a breast implant.

That kind of self-regarding desire explains everything from conspicuous consumption to personality cults to mimetic rivalry, celebrity, power-seeking and violence – and human hierarchy arises easily out of all of these. Hyacinth Bucket (pronounced, of course, ‘Bouquet’) illustrates the point weekly on pop TV: it is precisely because she is self-conscious that she wishes to collect prestige china and rub shoulders with England’s aristocracy. Tony Blair’s meritocratic makeover of the British Labour party bears a similar explanation. (There is no more self-conscious politician on the planet.)

For the same reason, self-consciousness explains the spiritual problem identified by Thomas Merton as the construction of the ‘false self’ – the problem identified by Jesus as hypocrisy. The original hypocrite was just a Greek actor, who, significantly, wore a mask. Modern culture provides an unprecedented variety of masks designed to flatter the wearer, and some of these are fashioned by a New Age ideology that has yet to recognise that human culture is still grounded not in super-consciousness but in mindless and deeply destructive imitation of one another.

It is self-consciousness also that explains the individual’s fear of opposing the crowd, and thus the mindlessness and danger of the crowd itself – and mob-violence, and, incidentally, the crucifixion.

It is remarkable that the ‘super-consciousness’ claimed in this book does not include an understanding of the connections between human self-consciousness, human vanity, human hierarchy, human hypocrisy and human violence. Especially when some of the available literature so well explains all of this.

Scanning the reading lists that followed each chapter of this book I noticed a very striking absence of any reference to the work done on mimetic desire and violence by the Girard school. As this is profoundly illuminative of the Gospel texts, as well as modern consumerist culture, and as Girard has been publishing since the 1970s, I am at a loss to understand it – especially because Girard’s work provides every reason for optimism in the project of making a non-fundamentalist Christianity relevant to post-modernity.

The gathering human crisis will soon oblige people to grow rapidly in spiritual wisdom if the species is not to destroy itself in competition for declining fossil fuel resources. The message that they have already reached ‘super-consciousness’ is, like the first reports of Mark Twain’s death, premature. It is also strikingly similar to the flattery that this year’s presidential contenders feel obliged to heap upon ‘the great American people’.

And it is therefore, like all flattery, a profound mistake. Every one of us does indeed need to ‘evolve’ – but we must all begin with a radical honesty about our current temptations and failings. These are essentially identical to the spiritual shortcomings of our species from the beginning. Nothing could be more spiritually dangerous for an intellectual today than the conviction that he, or she, has become ‘super-conscious’. The correct name for this notion is spiritual inflation.

Other paradigm shifts notwithstanding, so long as vanity remains a human constant, we humans will remain trapped in that paradigm, and in the negative consequences of self-consciousness. Our cosmologies may change, but we will show-off nevertheless (perhaps with a lecture on cosmology). Vanity in 2004 is as pervasive as the SUV, the plasma-screen TV and the cosmetics industry, and global terrorism is born of frustrated envy of those who can afford all of these.

Super-consciousness, when it arrives, will be conscious of that to begin with.

*The God Shift: Our Changing Perception of the Ultimate Mystery, Adrian B Smith, Liffey Press, Dublin 2004

Revitalising the Catholic Church in Ireland: VIII – Division in the Church

Articles, Church Renewal, Division, Freedom, Vatican II, ,

Sean O’Conaill © Reality 2004

“Where in the Gospels does the Lord say: ‘Thou shalt be right?'”
Fr Richard Rohr O.F.M.

When I was going through Catholic secondary school in Dublin in the 1950s I was never taught that there could be serious disagreement within our Church. The notion that there could be different schools of thought in an infallible institution never surfaced.

The often-repeated phrase ‘the church teaches’ implied that it could speak with only one voice – on everything.

The intention behind this ‘single voice’ theory of the church was to reinforce for us young people the church’s authority. Our teachers thought back then that if the church was believed to have just one voice – on everything – we would then know exactly what to believe. The church was a rock – and all the atoms in a rock move together, like well-trained soldiers. There was a fear that if we all started thinking for ourselves the rock would crumble into dust.

However, the effect of this kind of education was to send my mind to sleep. If all of the most important questions had already been answered by theologians and philosophers long dead – and those answers were now as fixed and final as the multiplication tables – then what could I ever hope to discover for myself? I went to university in the early 1960s expecting, with no great enthusiasm, to have the dull certitudes of secondary school reinforced.

Instead I found people of my own age arguing over virtually everything – and my mind woke up.

And then I learned that in a great council of the Catholic church taking place at that very time in Rome, there was deep disagreement between conservative and liberal church leaders and theologians. I became totally fascinated by those disagreements, and tended to take the liberal side.

I have never since lost that fascination, and never stopped thinking about the great questions the council raised. Had I gone on supposing that Catholicism was all about everyone thinking the same about everything, I would certainly have abandoned it long ago – because asking questions is obviously what our minds are for. And finding the answers – or at least some of them – for oneself – is by far the most exciting thing anyone can ever do.

I became a liberal then because I believed in freedom, especially the freedom to think my own thoughts. My main subject was history – and I loved the story of my own era – the story of the triumph of freedom and democracy. I was appalled that Catholic church leaders could ever have sided with the cause of an unequal society, ruled by aristocrats who inherited wealth and power. The God who freed the Jews from the Egyptians must surely be the same God who was at that very moment, through Martin Luther King, teaching African Americans to sing  Let My People Go and We Shall Overcome.

So I was deeply disappointed when Irish church leaders, led by Archbishop John Charles McQuaid of Dublin, took a negative view of the council and told us that it should not disturb “the tranquillity of our Christian lives”. For me no pope since John XXIII has come close to matching his confidence that the Holy Spirit is busy renewing the church.

Yet now I find myself arguing vigorously with Christian liberals who go too far towards an accommodation with modern secular ideas, belittling the faith of past eras, and especially the faith of the earliest Christians. My questioning, and the deepest experiences of my life, have led me to the conviction that the fundamental statements made in the creeds are essentially true and need to be upheld: Christian identity and freedom depend upon them.

What is it that divides liberals and conservatives in the church?

The best answer I can come up with goes as follows. Conservatives hold to the notion of an unchanging church – a church that has always been the same. Changing anything means tampering with what we have received – and that is to endanger what God has given us.

Liberals insist the church must change if it is to survive. The worldview of the early Christians included beliefs that have been scientifically disproved (for example that the earth was fixed centrally in the universe, and everything else, including the sun, revolved around it). To hold to that worldview is to invite the ridicule of educated people, the liberals insist – so our Christianity must change to include what science teaches.

How Christians react to the word progress can often tell us which camp they belong to. Liberals have no problem with it, often terming themselves progressives. Conservatives, however, often associate progress with the abandonment of what they wish to retain. It is almost the equivalent of apostasy – the rejection of their faith.

Another key phrase to which liberals and conservatives usually react differently is ‘the modern world’. Conservatives want no accommodation with the modern world, because this too smacks of an abandonment of what the church has always been – a critic of the world. Liberals, on the other hand insist that if it is to survive in the modern world the church must adapt itself to that world – otherwise it will not be taken seriously.

I am now convinced that conservatives are quite right to complain about the modern world – and that liberals are perfectly correct to say we must adapt to it. Let me explain.

When Jesus said I have overcome the world I believe he meant that he had resisted the temptation to be a success as success was defined in that world: in military, political and religious terms. He was not to be just another David who would declare a new independent Jewish kingdom, and precipitate another war with Rome. He was a messiah sent to lead us – all of us – to a peaceful world that lies beyond any we can imagine – because our understanding of success is the acclaim of our own era , and our era – led by the media – will acclaim virtually anything.

To adapt our faith to our own era I believe that we must see the potential that contemporary culture presents for raising questions about the meaning of success today – understood especially as the acquisition of wealth and celebrity.

We must also do what true Christians have always done: challenge contemporary culture by identifying the human flaw of mere mindless conformity – and choose to be different.

We are at a moment in time when true freedom – Gospel freedom – is both possible and needed by the world. It is a moment when the minds of many people are open and searching. We must seize that moment.

One example of seizing the moment lies in the language of secularism itself. For example, many educated people today have been influenced by the ideas of a great psychologist called Abraham Maslow. His work on human motivation suggests that beyond the satisfaction of material human needs, and even the need for success, lies the need for self-actualization – the full realization of one’s personal gifts and potential.

There is absolutely no reason why Christians should not define this need in Christian terms. We need above all to become our true selves – the persons that God wants us to be – making full use of the talents he has given us.

In Christian spirituality, human gifts are not simply the possession of the one who has been gifted: they belong to the community also. To fully realize our gifts, and to become truly free, we must understand the freedom that lies in voluntary service.

And conservatives are right to insist that the church can never change: it must be centred on its founder. Yet liberals are also right to insist that the church must learn to speak to the modern world in a language that it understands – because Jesus would have done that too.

He would not have said “forget self-actualisation and seek salvation instead”. He would instead have asked: Can you truly fulfil all of your gifts without seeking first the greatest of all – the gift of love?

By a remarkable coincidence the word salvation is very close in meaning to the word salutary meaning conducive to health. And the word holy is very close to the word whole . We cannot be whole – self-actualised – or healthy , or saved , until we are centred upon the source of all love and all truth: the being we Christians know as God.

And while conservatives are right to insist that there can be no progress in moving away from the truth, liberals are right to say that we can make progress towards understanding and expressing that truth more clearly.

Stupid Christian evangelism – the kind that talks about being saved as though the meaning of that word had not been almost bankrupted by mere repetition – has done enormous damage to Christianity by failing to connect its convictions with the language, and thought, of our time.

How many saved people have we met who have a clear idea of what they mean by the word? They usually remind us of nothing more clearly than those daft young Chinese fanatics who waved the little red book of Mao Zedong during the cultural revolution in the 1960s.

I spent the first ten days of June 2004 in the close company of someone who has a completely different take on Vatican II – Tom Lennon, founder of United Christian Aid. Just a few years younger than I, he reacted strongly against the liturgical changes introduced after the council, and decided it was part of a vast Masonic conspiracy to overthrow the church.

I am quite convinced, on the other hand, that the theory of a global Masonic anti-Christian conspiracy began with elitist Catholic clerics who opposed democratic ideas – especially the idea of human equality – at the time of the French Revolution. To see Vatican II as part of a Masonic plot is, I believe, deeply mistaken, even perverse.

So I sometimes found Tom uncomfortable company. Yet I deeply respect him for something that we liberals too often lack – a commitment to helping people who do not have the luxury of being able to discuss great questions on the Internet or anywhere else – the poor of Eastern Europe. He founded a charity for that purpose, and gave me the priceless gift of an experience of that work.

Because I have spent time with Tom I now know why he did it. He believes that God is a pure spirit of love who wishes to rebuild the world on that principle. That, for me, is a Vatican II principle – so Tom and I can work together on that shared principle. All our disagreements are secondary to it

That, I believe, is why Jesus made loving, not knowing, the highest priority for all of us. He never told us to be right – to spend our lives amassing so much knowledge that we can tell everyone else where they are wrong.

Life is a pilgrimage that will end only when we die. An essential element of that pilgrimage is the road our minds travel, asking and re-asking the great questions. We must never suppose that we have understood everything, and must be constantly open to the questions and answers of others. To suppose that the point we have now reached is our final position – an exalted platform from which we can now criticize the ideas of everyone else – is to declare our pilgrimage at an end prematurely. There is always something more to learn – so intellectual arrogance is always unwise.

It is time we liberals and conservatives learned to continue our disagreements while we travel together as pilgrims, doing our utmost as we travel to lift the burdens that lie so heavily on others – co-operating for that purpose. It is time to put Christian love above everything else – even the need to be right.

Catholic conservatives and liberals will both be right if we obey the great commandment of the Lord – to love one another. We will all be wrong if we don’t.