spiral dynamics adapted to spectrum, rene' girard and mimetic desire, jurgen moltman's eschatology, account of great emergence of phyllis tickle, emergence and spiritual awakening - dominic crossan, marcus borg, philip clayton, orthodoxy, orthopathy, orthopraxy, ortho-affinity, richard rohr's body of work on spirituality, contemplative life and practices - dallas willard, richard foster, eugene peterson, joan chittister, gospels, incarnation and jesus, religious pluralism of paul knitter, raimon panikkar, anthony de mello, leonardo boff, jacques dupuis, peter phan, samir selmanovic, bible of nature & creation - john haught's theology of evolution, orthopraxy in much of buddhism and hinduism, nondual thinkers of all religions, pragmatic semiotic realism of peirce, scotus and walker percy - abductive experience, personal dimension of religion - william james and social dimension - emile durkeim, eastern orthodox tradition - jesus prayer, medieval drama, romantic poets, modern philosophical literature and novels of walker percy, unique witness of mythology, poetry and art, nonviolence, recovery of martin luther king, jr, kingdom living of c.s. lewis and tolkien and walter wink, tony campolo, jim wallis, ron sider - life of social action, life and message of jesus - bishop n. t. wright, emergent christianity
Journal of the American Academy of Religion 652 AAR T.docxpriestmanmable
Journal of the American Academy of Religion 65/2
AAR
The Religion of the Market
David R. Loy
RELIGION IS NOTORIOUSLY DIFFICULT to define. If, however, we
adopt a functionalist view and understand religion as what grounds us by
teaching us what the world is, and what our r6le in the world is, then it
becomes obvious that traditional religions are fulfilling this role less and
less, because that function is being supplanted-or overwhelmed-by
other belief-systems and value-systems. Today the most powerful alterna-
tive explanation of the world is science, and the most attractive value-
system has become consumerism. Their academic offspring is economics,
probably the most influential of the "social sciences." In response, this
paper will argue that our present economic system should also be under-
stood as our religion, because it has come to fulfill a religious function for
us. The discipline of economics is less a science than the theology of that
religion, and its god, the Market, has become a vicious circle of ever-
increasing production and consumption by pretending to offer a secular
salvation. The collapse of communism-best understood as a capitalist
"heresy"-makes it more apparent that the Market is becoming the first
truly world religion, binding all corners of the globe more and more
tightly into a worldview and set of values whose religious role we over-
look only because we insist on seeing them as "secular."
So it is no coincidence that our time of ecological catastrophe also
happens to be a time of extraordinary challenge to more traditional
religions. Although it may offend our vanity, it is somewhat ludicrous to
think of conventional religious institutions as we know them today serving
David R. Loy is Professor in the Faculty of International Studies, Bunkyo University, Chigasaki 253,
Japan (email: [email protected]).
275
276 Journal of the American Academy of Religion
a significant role in solving the environmental crisis. Their more immedi-
ate problem is whether they, like the rain forests we anxiously monitor, will
survive in any recognizable form the onslaught of this new religion.
The major religions are not yet moribund, but when they are not already
in bed with the economic and political powers that be, they tend to be
so preoccupied with past problems and outmoded perspectives (e.g.,
pronatalism) that they are increasingly irrelevant (e.g., fundamentalism)
or trivialized (e.g., television evangelism). The result is that up to now they
have been unable to offer what is most needed, a meaningful challenge to
the aggressive proselytizing of market capitalism, which has already
become the most successful religion of all time, winning more converts
more quickly than any previous belief system or value-system in human
history.
The situation of religions today is becoming so critical that the envi-
ronmental crisis may actually turn out to be a positive thing for religion. ...
spiral dynamics adapted to spectrum, rene' girard and mimetic desire, jurgen moltman's eschatology, account of great emergence of phyllis tickle, emergence and spiritual awakening - dominic crossan, marcus borg, philip clayton, orthodoxy, orthopathy, orthopraxy, ortho-affinity, richard rohr's body of work on spirituality, contemplative life and practices - dallas willard, richard foster, eugene peterson, joan chittister, gospels, incarnation and jesus, religious pluralism of paul knitter, raimon panikkar, anthony de mello, leonardo boff, jacques dupuis, peter phan, samir selmanovic, bible of nature & creation - john haught's theology of evolution, orthopraxy in much of buddhism and hinduism, nondual thinkers of all religions, pragmatic semiotic realism of peirce, scotus and walker percy - abductive experience, personal dimension of religion - william james and social dimension - emile durkeim, eastern orthodox tradition - jesus prayer, medieval drama, romantic poets, modern philosophical literature and novels of walker percy, unique witness of mythology, poetry and art, nonviolence, recovery of martin luther king, jr, kingdom living of c.s. lewis and tolkien and walter wink, tony campolo, jim wallis, ron sider - life of social action, life and message of jesus - bishop n. t. wright, emergent christianity
Journal of the American Academy of Religion 652 AAR T.docxpriestmanmable
Journal of the American Academy of Religion 65/2
AAR
The Religion of the Market
David R. Loy
RELIGION IS NOTORIOUSLY DIFFICULT to define. If, however, we
adopt a functionalist view and understand religion as what grounds us by
teaching us what the world is, and what our r6le in the world is, then it
becomes obvious that traditional religions are fulfilling this role less and
less, because that function is being supplanted-or overwhelmed-by
other belief-systems and value-systems. Today the most powerful alterna-
tive explanation of the world is science, and the most attractive value-
system has become consumerism. Their academic offspring is economics,
probably the most influential of the "social sciences." In response, this
paper will argue that our present economic system should also be under-
stood as our religion, because it has come to fulfill a religious function for
us. The discipline of economics is less a science than the theology of that
religion, and its god, the Market, has become a vicious circle of ever-
increasing production and consumption by pretending to offer a secular
salvation. The collapse of communism-best understood as a capitalist
"heresy"-makes it more apparent that the Market is becoming the first
truly world religion, binding all corners of the globe more and more
tightly into a worldview and set of values whose religious role we over-
look only because we insist on seeing them as "secular."
So it is no coincidence that our time of ecological catastrophe also
happens to be a time of extraordinary challenge to more traditional
religions. Although it may offend our vanity, it is somewhat ludicrous to
think of conventional religious institutions as we know them today serving
David R. Loy is Professor in the Faculty of International Studies, Bunkyo University, Chigasaki 253,
Japan (email: [email protected]).
275
276 Journal of the American Academy of Religion
a significant role in solving the environmental crisis. Their more immedi-
ate problem is whether they, like the rain forests we anxiously monitor, will
survive in any recognizable form the onslaught of this new religion.
The major religions are not yet moribund, but when they are not already
in bed with the economic and political powers that be, they tend to be
so preoccupied with past problems and outmoded perspectives (e.g.,
pronatalism) that they are increasingly irrelevant (e.g., fundamentalism)
or trivialized (e.g., television evangelism). The result is that up to now they
have been unable to offer what is most needed, a meaningful challenge to
the aggressive proselytizing of market capitalism, which has already
become the most successful religion of all time, winning more converts
more quickly than any previous belief system or value-system in human
history.
The situation of religions today is becoming so critical that the envi-
ronmental crisis may actually turn out to be a positive thing for religion. ...
Based on "Biblical Worldview: Creation, Fall, Redemption" by Dr. Mark L. Ward, et. al., this lesson examines how we segregate our thinking, often keeping science and religion separate. This lesson shows the weakness of the two-story view by going back to the Christian worldview and the Christian story of Creation, Fall, and Redemption
post a 250-word reply to each of two classmates threads.Major point.docxjolleybendicty
post a 250-word reply to each of two classmates' threads.Major points are supported with textbook citations (and scripture, if applicable). Points must be elaborated upon and key concepts must be demonstrated. Simply including a direct quote from the textbook will not earn full credit.
6 days ago
Anna Johnson
Forum 2, Module 3: Anna Johnson
Collapse
Top of Form
Forum 2, Module 3
Poverty is, without a doubt, one of the biggest and most widespread cultural problems in our society today. But poverty is no new problem...nor is it just a product of our tumultuous economy. Poverty can be seen in all times and places, and among all ages and races. Yet why is it that some people fall into poverty, while others within the same society do not? What are some social "triggers" that might lead a person into a life of poverty? And lastly, how can we, as individuals, change the trend of our culture?
Why do people find themselves in poverty?
There are many reasons why a person may find themselves in poverty. A person may be born into a poor family and thus, simply "inherit" a life of poverty; a person may be fired or laid off from a job and, despite their best efforts, fail to find another source of income; and, lastly, a person may simply be unable to work and make money--be it due illness or other health conditions (such as mental illness) that prevents them from doing so.
What are some of the cultural components that lead to a culture of poverty?
Although there are many personal reasons one might find themselves in poverty, the individual is not solely responsible for their financial situation. The society a person lives in, and the influences of that society and government they experience, both strongly impact an individual's personal situation. Some of the societal/cultural factors that contribute to the problem of poverty include national issues such as booms and busts, stagnant incomes, and a very high national debt (Henslin, 2014). Additionally, other factors such as a lack of governmental "encouragement" for people to find jobs (Welfare, Social Security, Unemployment Financial Assistance, etc.), and people that live in third world countries and experience constant devastation and destruction due to repeated natural disasters.
What other social issues can cause someone to find themselves in this situation?
As Henslin notes in
Social Problems: A Down-to-Earth Approach,
social class has a huge effect on whether or not someone experiences a life of poverty (Henslin, 2014). For example, an individual that is born into a poor family has a very large chance of living in poverty their entire life--simply because they do not know how to "break the cycle." Furthermore, many individuals suffer from severe mental and/or social impairments ans thus, find themselves in poverty due to their inability to function normally within society.
What can be done to improve this situation?
and
What should the role of the church and the family be in dealing with.
divine omnipotence, divine omniscience, divine omnibenevolence, divine attributes, divine omnipathy, polydoxy, theodicy, problem of evil, miracles, soft power, weak power, the hobbit, the annunciation, the incarnation, ivan karamazov and the grand inquisitor, mary's fiat, the passion of jesus, axis of...
Also found in:miracles, theodicy, the hobbit, divine attributes, the incarnation, the annunciation, polydoxy, soft power, problem of evil, marys fiat, axis of codependency, axis of cocreativity, divine omnipathy, divine omnipotence, divine omniscience, weak power, apathetic indifference, divine omnibenevolence, ivan karamazov and the grand inquisitor, the passion of jesus
metaphysics, natural theology, philosophical theology, theology of nature, john haught, joseph bracken, philip clayton, david ray griffin, a.n. whitehead, charles sanders peirce, charles hartshorne, john milbank, catherine keller, thomas oord, monica coleman, tripp fuller, panentheism, john caputo, process theology, evolutionary epistemology, fallibilism, john sobert sylvest, malunkyaputta, nominalism, essentialism, univocity of being, analogy of being, god concept, epistemic indeterminacy, ontological undecidability, entropic erasure, problem of induction, godel's incompleteness theorems, infinite semiosis, self authenticity, self transcendence, self actualization, soteriological trajectory, sophiological trajectory, polydoxy, radical orthodoxy, radical hermeneutics, homebrewed christianity
aurobindo, tony jones, crystal downing, charles sanders peirce, amos yong, john sobert sylvest, leonard sweet, brian mclaren, panentheism, panen-theism, pan-entheism, triadic sign, semiotic science, pansemioentheism, pan-semio-entheism, polydoxy, theology of nature
dorothy day, anarchist, pacifist, anarchism, pacifism, distributism, communitarian, corporal works of mercy, spiritual works of mercy, coercive government, anti-statist, preferential option for the poor, preferential option for the marginalized
Homily: The Solemnity of the Most Holy Trinity Sunday 2024.docxJames Knipper
Countless volumes have been written trying to explain the mystery of three persons in one true God, leaving us to resort to metaphors such as the three-leaf clover to try to comprehend the Divinity. Many of us grew up with the quintessential pyramidal Trinity structure of God at the top and Son and Spirit in opposite corners. But what if we looked at this ‘mystery’ from a different perspective? What if we shifted our language of God as a being towards the concept of God as love? What if we focused more on the relationship within the Trinity versus the persons of the Trinity? What if stopped looking at God as a noun…and instead considered God as a verb? Check it out…
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
1. Class Warfare? Posted by Fr. Richard Rohr on December 12, 2011
Why would the language of “class warfare” gain any traction or credibility today? I
cannot understand it except among those who are used to being on the winning side
of most “wars”? If you are poor–or marginalized by almost any definition–you have
always been the victim of class warfare. Class warfare is also called capitalism: Those
who have the most capital win. Those who have less invariably lose. What Pope John
Paul II called “rigid capitalism”, as clearly exemplified by the United States of
America, has always been a de facto class warfare against the powerless and the poor.
That is its very definition. John Paul, from a communist country said that such
capitalism was just as evil, and the moral equivalent of socialist communism! If you
doubt me, read his encyclical Laborem Exercens, or several others of his and other
Popes–which make the same point. Conservative Catholics conveniently ignore
almost all social encyclicals, while pretending to love and obey the Pope.
I am not impressed when the Republicans accuse President Obama of inciting class
warfare. Class warfare is structural and agreed upon in most Western countries, and
it is the powerful against the powerlessness. The only change, the only thing new, is
that the argument is now both ways! Power has always taken advantage of
powerlessness, and powerlessness has the total Christian right to take back that
power. Show me one time when Jesus did not take the side of the poor and
powerless!
Fr. Rohr's musing evoked the following responses from Johnboy:
Here in New Orleans, the monks at our local abbey make and sell wooden caskets
and bake and give away bread loaves to the poor. At Gethsemani in Kentucky, the
monks make and sell fruitcakes, fudge and cheese. Wouldn’t we find it rather
perverted if, in those monasteries, those monks that produced the goods hoarded the
incoming capital allocating only a nominal entitlement sum to the others who were
sick, elderly, eremitic or choirmasters for the schola cantorum?
I’m among the defenders of capitalism (highly regulated in a mixed economy) and
can occasionally even defend a war. But in both cases, I cannot make a case for either
that they are anything but necessary evils or, as we comfort ourselves in saying, just
wars. And just wars have collateral damage that must be avoided and mitigated. And
they have victims. Capitalism is too often an American Idol and it gets especially
idolized by those who are born on third base who like to imagine that they hit a
triple. Sure, it has some measure of meritocracy, if you were lucky enough to be given
a bat, ball and glove. I just cannot see where Fr Richard is wrong on this one.
1
2. I place this particular blog post in the overall context of decades of teaching by Fr.
Richard. Often, like other legitimate authorities in the church, he has offered transpartisan, meta-political critiques. This is to say that he offers us the language,
categories and norms for use in doing politics and not, rather, political strategies and
positions, themselves. This is a church discipline imposed on our clergy but it does
not mean that the rest of us are to dualistically compartmentalize our religious and
political lives. Our catholic, both-and, nondual approach sees the opportunity for us
to cooperate with the Spirit in every realm of our existence, helping eternal values to
break-out always and everywhere in our temporal reality!
Indeed, how blessed are those who practice the Gospel as hermits, pacifists and
anarchists! I am deeply grateful to them for their wholehearted response to the Good
News and, contrastingly, I realize that I am existentially hedging to some extent by
availing myself of the benefits of government. It is they who provide the world the
most unambiguous and prophetic witness to Gospel ideals and who most keep green
the desire for the Kingdom within my heart.
Only a cynical lawyering of Scripture can justify any measure of violence as Christlike. In my view, then, when the Church articulates just war principles or sanctions
civil government, this does not at all suggest a theoretical capitulation to worldly
norms but, instead, entails its practical accommodation to our radical human
finitude and sinfulness born out of a compassionate pastoral response to our
weakness. By forming, reforming and transforming our desires, the church thus
helps us navigate away from greater evils through lesser evils even as She helps us
move more swiftly and with less hindrance from lesser goods through greater goods
to even the Highest Good!
The hermit, pacifist and anarchist have found a Treasure in life’s field. I have found a
treasure in you, the church, who’ll compassionately help me even though I cannot
wholeheartedly find my way to that field, myself.
1) point of info: US is a mixed economy
2) opinion: which sometimes exemplifies the worst side of its capitalistic element
3) as with government in general, we employ it precisely b/c we are not angels
4) so, it can always be easily critiqued over against idealist notions but less easily
from a practical perspective, in my view
What we mustn't lose sight of, however, is the relationship between love and
2
3. freedom, of choice and not using force. So, we should not be “too rough” on our
“imperfect system” precisely because it does well nurture freedom. And this is why
there is certainly some truth in saying that God and politics do not mix because, even
when our political and religious goals coincide, political and religious means
otherwise differ insofar as the former is inherently coercive and the latter is
manifestly not.
So, we could say that religion and politics do not mix “methodologically” vis a vis the
means or methods they employ. On the other hand, because we also recognize that
their goals can very much coincide, they very much do mix “axiologically” (valuesrelated) vis a vis the goals or values to which they aspire. So, I like to say that they are
“methodologically autonomous” but “axiologically integral.”
The nonestablishment and free exercise clauses of our 1st Amendment were intended
to and actually do strengthen the influence of religion in the Public Square. In a
pluralistic society, religions will inescapably face the challenge of translating their
moral and practical arguments into a language that is transparent to all human
reason by employing a logic that can be understood even by nonbelievers and
without appeals to explicitly religious apologetics or authorities. This secularization
process was one of the fruits of the Enlightenment, which, to some extent, went awry
on the Continent and turned into an insidious secularISM that marginalized religion
in the Public Square.
All that said, to me, it is sad that so many seem to view this particular aspect of
religion — its moral and practical role — as its most important contribution, when
this problem-solving, dualistic aspect, while not unimportant, is not at all what
differentiates Christianity’s brand in the marketplace of human ideas. Rather, it is
Christianity’s nondual approach that sets it apart vis a vis the value-added Good
News that God is longing for an intimate relationship with each of us — as Abba,
Daddy, Mother, Spouse, Lover, Emmanuel and so on!
I believe that because of resource scarcity we must prudently avail ourselves of
economies & efficiencies of scale while avoiding both waste & moral hazards best we
can. Which level of service delivery will optimally meet subsidiarity criteria is a
dynamic question that must be visited over and over. Institutions tend to take on
lives of their own (get self-perpetuating) & suffer mission creep so the answer to
questions of subsidiarity can change thru time. After Katrina, thank God for what the
churches did for us that government could not! At the same time, the largest amount
of goverment waste & largesse has often been in the Pentagon, but that’s no
argument for reverting to state militias rather than the army, navy, air force &
marines to defend the country. Irony is that some national guardsmen did serve 7
3
4. tours of duty in Iraq and/or Afghanistan. Subsidiarity offers good questions with no
easy answers. My bias is libertarian but too many modern libertarians are too
absolutist and, not to be mean with ad hominems, a tad kooky?
Our world suffered somewhere around $60 trillion dollars in global wealth
destruction in 2008 when the housing and credit bubbles burst. This resulted, in
part, from laissez faire capitalism run amok via a lack of transparency (regulations –
Wash DC & its lobbyists or K Street) in the credit default swap and derivatives
markets (Wall Street). In our usual scapegoating, we blame K Street and Wall Street
but absolve those on Main Street, who bought the size homes they didn’t need with
money they didn’t have and could not afford to repay. And we’re talking Ft
Lauderdale, Las Vegas and California, not inner city Community Reinvestment Act
initiatives, as some have so cynically speculated.
The loss in governmental tax receipts resulting from this financial collapse and the
ensuing economic malaise, combined with unpaid-for wars, a prescription drug
program and simultaneous tax cuts, dwarf in significance the money spent on the
bipartisan troubled asset relief program [TARP] and economic stimuli of 2009-2010.
The TARP was not so much a Wall Street Bailout as it was a necessary intervention to
prevent our indispensable financial infrastructure from collapse. This is to recognize
that, analogous to oil pipelines, these credit pipelines are the circulatory system for
our economy and had to be preserved. The Dodd-Frank legislation addressed some
of the lack of transparency; ideologues who advocate rolling these new laws back are
being penny-wise and pound-foolish with their short memories because that $60
trillion in wealth destruction could have funded our entire 2010 budget 17 times!
None of this is to argue that our entitlement programs are now on a sustainable path.
They are clearly not and we presently have Southern Europe acting as the canary-inthe-coalmine for any who would whistle past the fiscal responsibility graveyard,
imagining that budget deficits do not matter.
The taxpayers of the US have always supported a progressive tax structure where
those of increasing means pay higher rates and we have not cynically called this Class
Warfare. We have also recognized that small businesses are the primary engine that
drive our economy toward fuller employment and that they should be regulated only
as much as absolutely needed and taxed in a way that will not destroy their
competitiveness and we have not cynically called this Class Warfare either.
Government can nurture an environment that supports the engines of wealth and
even provide catalysts for the fuel (capital) that keeps them running, but it is also
needed to provide road signs (regulations) and speed bumps (money supply) to keep
these vehicles out of those ditches that can swallow up 17 years worth of wealth
4
5. creation in one bad accident.
Most of the strategies we employ and solutions we devise are crafted, legislatively,
between the 40 yard lines, this despite the hyperbole that demagogues engage in on
the extreme sides of our partisan isles, throwing around terms like socialism, class
warfare, appeasement, greedy capitalists and so on. Thoughtful people will get the
job done, eventually, even if the process is suboptimal and some of the characters
unsavory. Our system is flawed but remains the best the world has ever known.
Conversations like this can make it even better.
Fr. Richard has often observed that our political dysfunctions (they are manifold &
varied) are rooted in the same dualistic dynamics as our religious shortcomings. I
agree with this observation and would like to explicate it from my own perspective.
The optimal nondual (contemplative) approach to reality is multifaceted in that it
aspires to 1) intersubjective intimacy via our unitive strivings whereby different
subjects/persons celebrate coming together 2) intraobjective identity via our
realization of unitary being whereby all realities present as somehow intricately
interconnected as objects/functions within a divine matrix 3) intrasubjective
integrity via each subject/person’s growth in human authenticity or true-self
realization and 4) interobjective indeterminacy whereby created and Uncreated
subjects/persons and objects/functions present as also somehow distinct. The
nondual approach is profoundly relational as it seamlessly, hence optimally, realizes
the truth, beauty and goodness that ensues from these different eternal relationships.
The dualistic (empirical, logical, aesthetical, practical & moral) approaches to reality
represent our imbibing of eternity from a temporal eyedropper that our finite
existence might not be drowned in God’s ocean of truth, beauty and goodness, a
heavenly tsunami that no earthly finite reality could withstand or contain! Our
dualistic approach does not represent a theoretical capitulation or departure from
our nondual aspirations, only a compassionate and practical accommodation of our
radical finitude, while we take the transformative journey.
Dysfunctional religion presents in many ways, primarily from an overemphasis of the
dualistic and underemphasis of the nondual. For example, on the journey to
intrasubjective integrity, we recognize it as our clinging to the false-self. In moral
theology, some have overemphasized the procreative and under-emphasized the
unitive dimension of conjugal love. In spiritual theology, some have overemphasized
5
6. the moral and ascetical at the expense of the mystical and contemplative.
How does all of this apply to the political life?
Most political dysfunction is rooted in the either-or/all or nothing thinking of our
dualistic approach. Further, this insidious dualism gets way overemphasized at the
expense of our nondual vision of temporal reality. If we look through a Lukan prism,
we might see a fivefold Christology, which recognizes that Christ came to orient,
sanctify, empower, heal and save us. As Luke’s narrative continues in Acts, we see the
Spirit continuing this divine work. A nondual approach inspired, indeed inspirited,
by a pneumatological (Spirit-related) imagination sees the Holy Spirit infusing each
realm of our temporal reality, always and everywhere, historically orienting
humankind, culturally sanctifying us, socially empowering us, economically healing
us and politically saving us. This is not to deny that, from time to time, place to place,
people to people and person to person, the Spirit’s work has been variously amplified
or frustrated in matters of degree; it is to affirm, however, that all good gifts have
One Source, Who has coaxed all of humankind along on the journey!
An overly dualistic approach, again, in an all or nothing/either-or way, contrastingly,
always sees the Spirit – then but not now, there but not here, in this position but not
that or vice versa. Worse, yet, it will see the Spirit in him but not her, us but not
them, and not as a matter of degree but to the extent one gets thoroughly demonized
and another absolutely deified! This is at the very root of the extremely polarizing
rhetorical back and forth between our political parties.
The wisdom of the catholic subsidiarity principle is rooted in the gift of Third Eye
seeing, which affirms our eternal nondual aspirations and their proleptic realizations
even while compassionately accommodating our temporal dualistic situations within
their historical, cultural, social, economic and political contexts. It celebrates the
fruits of our prayer that the Kingdom will come, indeed, on earth as it is in heaven.
There is nothing intrinsically wrong with an approach that takes from each according
to one’s ability and gives to each according to one’s need; at least, it’s worked in
convents, monasteries and families for millennia! Because of our radical finitude,
however, without theoretically abandoning our ideals, we compassionately
accommodate our radical finitude and, precisely because we are not angels, we
institute government in the place of anarchy and regulated free markets in the place
of any rigid capitalism or socialistic communism.
6
7. To the extent the ideals of our nondual, relational approach are being realized,
governmental, regulatory and socialization processes must recede to optimize that
freedom which best fosters authentic love. However, to the extent they are frustrated,
then coercive government, regulatory and socialized means must be instituted to
maintain order and advance the common good. The classical liberal or libertarian
impulse (modern conservatism), then, is but a pragmatic critique of anarchism; it
errs (and becomes indistinguishable from anarchism) when it treats the ideals of
limited government as absolute values and ignores the practical realities that result
from our radical finitude. The modern liberal or progressive impulse, then, is but a
pragmatic critique of libertarianism; it errs when it treats governmental, regulatory
and socialization processes as the default bias, when, in fact, limited government,
whenever and wherever practicable, is the proper bias. What both libertarian and
progressive approaches have in common, then, is that they are grounded in
pragmatic critiques and practical accommodations and not so-called eternal
principles; so, all of the pious talk about so-called consistent principles is actually
misplaced!
Finally, when it comes to strategic approaches, the subsidiarity principle sometimes
sees the virtue in flipping, at other times in flopping. It is only in moral approaches
that consistency is fully warranted. But political systems are already grounded, for
the most part, in a broad moral consensus (e.g Constitution, Declaration of
Independence, Universal Declaration of Human Rights), and political differences are
mostly rooted in practical and strategic differences toward goals that are otherwise
already shared, like establishing world peace and eliminating poverty. To always
recast our practical and strategic differences in terms of moral reality is just a sinister
way to emotionally charge (they say energize) a political base. A nondual approach,
via subsidiarity principles and relational ideals, however, transcends all of these
differences and nurtures their creative tensions with a peace that surpasses all
earthly understanding.
7