Archive for Religion

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Gauguin

Gauguin

In 1891, Paul Gauguin (1848-1903) left his wife and five children and sailed for Tahiti, where he hoped

to immerse myself in virgin nature, to see no one but savages, live their life, with no other thought in mind but to render, the way a child would, the concepts formed in my brain and to do this with the aid of nothing but the primitive means of art, the only means that are good and true (letter quoted in Eisenman, 1997, p 77).

His decision to desert his family and follow his art has been considered by philosophers as a case study in ethics. Was his hope of artistic success adequate justification for his behavior? As luck would have it, Gauguin did become a famous artist, albeit posthumously. Can this retrospectively vindicate his flight to Tahiti? These issues are complex – both in the abstract and in terms of Gauguin’s actual life.

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Robinson Jeffers

Robinson Jeffers (1887-1962) was an American poet who celebrated the beauty of California’s coast. In 1914 he and his wife Una settled in Carmel. In 1919 Jeffers and his family moved into Tor House, a home that he and a stone-mason had built on Carmel Point using rocks from the shore. From 1920 to 1924 he built by himself the adjacent Hawk Tower. Jeffers became famous soon after the publication of Tamar and Other Poems in 1924. This book and those that followed included both long narratives and shorter lyrics. His epics were bloody and tragic; his verse was free and passionate. Underlying his poems was an austere philosophy of “inhumanism.” This compared the transience of humanity to the persistence of the natural world, and proposed that we should detach ourselves from the passions of mankind and simply celebrate the beauty of the universe. Over the next decade, Jeffers published extensively and in 1932 his photograph graced the cover of Time. After World War II, his outrage at the death and destruction that occurred during the war and the severity of his inhumanist philosophy led to controversy and obscurity. In more recent years, the environmental movement has found inspiration in his love of the natural world and his anger about how humanity has despoiled it.  

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The Ethics of Belief

In the 19th-Century religious belief came under scientific scrutiny. In 1877, William Kingdon Clifford, an English mathematician and philosopher, proposed that

it is wrong always, everywhere and for any one, to believe anything upon insufficient evidence.

Without good supporting evidence, one should refrain from believing: it is wrong to take anything on faith. This proposal was disputed by the American philosopher and psychologist William James in an 1896 lecture entitled The Will to Believe. James argued that under certain conditions we must form beliefs and act on them, even though the evidence is insufficient. The main requirements were that the believer must choose between two “genuine” possibilities, and that the choice must be sufficiently “momentous” that not choosing would entail significant risk. The latter condition hearkens back to the “wager” of Blaise Pascal, wherein a person decides what to believe based on the consequences of these beliefs rather than the evidence for them.  

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The Cathars

The Cathars

From the 12th to 15th Centuries groups of people called the Cathars lived quietly in various regions of Western Europe – Northern Italy, the Rhineland and, most especially, Southern France. They followed the moral teachings of Jesus, forsaking worldly goods and loving one another, but they did not believe in the basic theology of Christianity. They considered that the world was evil, that human beings were spirits imprisoned in the flesh, and that the soul could only be set free at death if one had lived a life of purity. The Catholic Church considered these beliefs heretical, and in 1208 Pope Innocent III called for a crusade to eradicate the heresy. Named after the inhabitants of the city of Albi which had a flourishing Cathar population, the Albigensian Crusade lasted from 1209 until 1229. After years of terrible violence and cruelty, most of those who professed Cathar beliefs were dead. All that now remains of these peaceful people are the ruins of the hilltop castles in which they sought refuge.      

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Apostola Apostolorum

Apostola apostolorum

In the gospels of the Christian New Testament, Mary Magdalene was the first person to recognize the risen Christ. He told her to tell the disciples the news of his resurrection, thus honoring her as the “apostle to the apostles.” In the Gnostic Gospels she appears as a visionary disciple of Jesus. In the centuries after her life, her story was conflated with that of the sinful woman who anointed the feet of Jesus at a feast in the house of Simon, and Mary thus became a model of repentance. This posting discusses these and other ways in which we conceive of Mary Magdalene.

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Belief and Heresy

Religious belief differs from everyday belief. Since it cannot be tested or independently confirmed, religious belief must be accepted on faith. Religious belief generally starts with a few powerful and attractive ideas. For example: would it not be wonderful if we did not have to die? As time passes these foundational principles are elaborated and bolstered by other equally untestable beliefs to form a relatively coherent set of teachings. These “doctrines” can then organize communities of the faithful, govern the behavior of believers, and attract new converts. Some believers may choose to interpret the foundational ideas of a faith differently from the system of beliefs that are considered “orthodox” (Greek: ortho straight, correct + doxa, opinion). Beliefs that differ from the orthodox are termed heretical (Greek: hairesis, choice). Heresies are usually considered dangerous since they can easily disrupt the accepted doctrine and question the power of those who promote orthodoxy. Heresy occurs in the history of all the world’s religions (Henderson, 1988) This post limits itself to the early Christian beliefs and heresies about the nature of God, particularly those concerning the Trinity. 

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The White Monks

In 1098 a small group of monks left the Benedictine monastery of Molesme in Burgundy to live in the forest of Cîteaux (Latin Cistercium) just south of Dijon. They considered their original home too lax and luxurious, and wished to return to the austere life of solitude, chastity, poverty and manual labor that St Benedict had originally proposed in the 6th Century. They distinguished themselves from the Benedictines by wearing undyed white robes rather than black. Over the next hundred and fifty years, the small monastery founded by these “white monks” at Cîteaux became the center of the Cistercian Order, which linked together over 500 abbeys in Europe, extending from Portugal to Estonia and from Sicily to Norway. The Cistercians were noted for the proficiency of their agriculture, the fervor of their scholarship, and the beauty of their buildings. This post comments on their achievements. 

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Frames of Reference: The Art of William Kurelek

Frames of Reference: The Art of William Kurelek

This post discusses the life and work of William Kurelek (1927-1977), one of the most distinctive and prolific Canadian painters of the latter half of the 20th Century. Kurelek was a figurative artist during the heyday of Abstract Expressionism, and a fervent Christian artist in the years of unbridled secularism. His work should be considered in the context of a life framed by memory, madness and religion (Kurelek, 1980; Morley, 1986). The post contains illustrations of many of his paintings, which can speak for themselves independently of my commentary.   

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The Divine Feminine

All the major religions of the present world are androcentric in nature and misogynistic in practice. The following are some typical injunctions in the Christian scriptures:

Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.
And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (I Corinthians 14: 34-35)

Let the woman learn in silence with all subjection.
But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2: 11-12)

These rulings are in spite of (or perhaps because of) women being more attentive to religious teachings, and participating more often in religious services than men (Pew Research Foundation, 2016). The two passages nevertheless serve a purpose – they provide clear evidence that the New Testament does not always represent the word of God.

The androcentricity of organized religion differs completely from prehistoric religious beliefs, wherein God was more likely female than male (Stone, 1978). Over recent centuries, however, female aspects of the godhead have become more and more recognized. This posting briefly considers some of the manifestations of the divine feminine, and mentions what might be involved in a feminist theology. 

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Searching for the Dao

This post presents some ideas about the Dào (“Way”) as described in the Dàodéjīng (“Book of the Way and its Virtue”), that legend claims was composed by Lǎozī in the 5th Century BCE. The Dào cannot be explained in words. But that has never stopped anyone from writing about it.

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