God,
Reason, and Our Civilizational Crisis
The way that a culture understands
the nature of God shapes its conception of man, reason, and society. Though
this presents enormous challenges for the Islamic world, it also has
significant implications for the sustainability of Western civilization.
In 1992, the political scientist
Samuel Huntington ignited a debate among scholars of politics and international
affairs when he proposed that civilizational differences would be an increased
source of conflict in a post-Cold War world. Widely seen as a competitor to the
“end of history” thesis proposed by Francis Fukuyama, Huntington’s argument was developed in
the pages of Foreign Affairs before being expounded in book form in 1996. It acquired more traction—and criticism—in
the wake of 9/11 and Islamic jihadism’s subsequent expansion across the globe.
Leaving aside the specifics of
Huntington’s thesis, his very use of the word “civilization” was one point of
criticism. The expression implies that some cultures are more advanced than
others. In an age when many are in thrall to various versions of moral and
cultural relativism, this doesn’t go over well.
One criterion by which a culture’s
civilizational attainments are often assessed has been the extent to which it
gives scope to man’s capacity for reason. National Socialism’s Nietzschean
glorification of an untrammeled Will of the Volk and the State, not to
mention the regime’s efforts to exterminate entire categories of people,
reflected a thoroughgoing irrationality; thus the absurdity of the Third
Reich’s claims to be promoting European civilization. Less appreciated,
however, is the extent to which a society’s capacity to embrace full-bodied
conceptions of reason depends heavily upon the dominant understanding of the
Divine prevailing in that community. In that regard, modern Western
civilization may be more at risk of cultural decline than many presently
realize.
Technology, Values, and Truth
No culture is without its blind
spots. The Roman Empire embodied many errors, such as slavery and a widespread
contempt for human life. These and other features of Roman society were called
into question first by Judaism and then by Christianity. Yet even today we
continue to refer with admiration to Roman civilization and its many
accomplishments. By contrast, no one speaks of the former Soviet Union or
Castro’s Cuba in these terms. In short, most people do recognize that,
at some level, there are qualitative differences between societies and
cultures.
On one level, civilizational
preeminence can be understood in material and technological terms.
Civilization, however, has always implied more than technological prowess. The
Greeks and Romans didn’t refer to outsiders as “barbarians” simply because of
the latter’s apparent military inferiority. Educated Greeks and Romans also
believed that certain aspects of their own cultures, such as the forms of
government developed in the Greek city-states, the legal institutions forged by
Rome, and the singular philosophies developed by thinkers such as Aristotle and
Cicero, accorded with the truth about how things should be and therefore
constituted a standard by which to assess other cultures.
Hence, when Alexander the Great
started adopting Persian dress and demanding that his Macedonian soldiers
accord him the honors given to Asian potentates, the historian Arrian records that Alexander was openly criticized by some of his
officers. In their view, one of the greatest warriors of all time was embracing
habits they considered to be decadent precisely because they were incompatible
with the Greek attachment to liberty, however imperfectly realized. Freedom, to
their minds, was an intrinsically superior state of existence to one
characterized by the despotism that had marked the far wealthier but defeated
Persian Empire.
Logos or Sola Voluntas?
To grasp fully, however, the
tensions between and within civilizations that preoccupied Huntington, greater
attention needs to be given to how different cultures understand the nature of
God. The word “culture” is derived from the Latin cultus, which broadly
means “religious customs” or “rites.” This illustrates that religion, in the
sense of views about the Divine, is truly at the heart of any culture.
A particular religion’s concept of
the Divine thus cannot help but profoundly influence the societies in which
that faith prevails. The Greco-Roman world, for instance, generally lacked the
biblical notion of God as the Creator. Consequently, it did not view humans as
“co-creators” working to unfold a still-unfinished creation in human history.
This is one reason why the Greeks and Romans, unlike the Jews, viewed manual
work and commerce (as opposed to politics and war) as the responsibility of
slaves, women, and other non-citizens.
Especially important, however, is
the way a religion’s understanding of God affects its appreciation of man’s
capacity for reason. This theme was central to Benedict XVI’s discussion of the
relationship between violence and religion in his 2006 Regensburg address.
If a religion does not regard God at some level as Logos—Divine
Reason—rather than just an unmediated raw Will, then that faith’s capacity to dispute
the reasonableness of those who, for instance, decapitate hostages, burn
prisoners of war to death, gun down cartoonists, slaughter Jews shopping in
kosher markets, and then claim religious warrants for doing so is, at best,
questionable.
In his 1951 book Man and the
State, the philosopher Jacques Maritain argued that it was necessary, on a
political level, for all faiths and philosophies to agree that “violence is
irrational,” but not to focus on why any particular religion or philosophy
might believe this to be the case. Yet Maritain himself conceded that, sooner
or later, different religions and philosophies needed to address the issue at
the level of theory if such agreement were to hold politically.
Most contemporary discussion of
these matters has focused, with good reason, on the connection between Islam’s
view of the Deity and Islamic violence. Less attention, however, has been paid
to the way in which the West’s own loss of a sense of God as Logos helps
explain why much of it seems to be living in what Robert P. George aptly
describes as an “Age of Feelings.” Violence isn’t, after all, the only way in
which profound irrationality can be expressed.
Love and Reason, Sentimentality and
Unreason
The two faiths at the core of
Western culture—Judaism and Christianity—have long held that man is the imago
Dei. It’s worth asking, however, what happens to the way the West
understands man’s specific qualities as imago if the Deus becomes
conceptualized, for instance, primarily as a bundle of emotions and empathy
instincts.
To different degrees and in varying
ways, Judaism and Christianity express understandings of the Divine that accord
significant places to love. But when the God who reveals Himself to Moses names
Himself as “I-AM,” this underscores that the God of Abraham, Isaac, and Jacob
isn’t a fable, that is, an account of the world that doesn’t confirm to
reality. Instead, Yahweh’s very be-ing can be apprehended, albeit in limited
ways, by man through the light of reason. Appreciation of this insight may help
account for why the Jews understood certain things far more clearly and earlier
than the Greeks. As John Finnis pointed out (following the lead of the French
philosopher Claude Tresmontant)
in his 2014 Anscombe Memorial Lecture:
The Jewish people and their true
prophets in fact reached a settled and superior understanding of the
universe’s origins, and of its natural intelligibility, centuries earlier than
Greeks and their philosophers reached their own standard and in substance
(result, not method) inferior understanding.
Christianity is very explicit that caritas
surpasses knowledge. But Christianity’s God of love doesn’t cease to be Logos.
The use of the expression “the Word” at the beginning of John’s Gospel reminded
its heavily Gentile audiences that this Gospel was a communication of Divine
Reason. Only created beings with more than instrumental reason can be receptive
to such a Deity. Likewise, Paul’s reference in his Letter to the Romans
to the law inscribed on all people’s hearts led many of the earliest Christian
thinkers, such as Theophilius of Antioch and Irenaeus, immediately to draw
links between the Decalogue given to Israel by I-AM—a Decalogue forcefully
reaffirmed by Christ and Paul, especially the negative commandments inscribed
on the second tablet—and the idea of natural law written into man’s very reason
itself.
A World without Logos
Once, however, Logos as a
prominent dimension of God’s nature starts fading from Western culture’s
horizons, what is left? There appear to be three possibilities.
One is “God-As-Will,” but untethered
to reason. This is a God who acts arbitrarily, one whom we must simply obey.
Freedom is thus found in unquestioning submission, no matter how irrational the
divine command. Another is “God-As-Love,” but without reasonableness. This is a
being who, like an irresponsible parent, simply affirms his child’s choices, no
matter how foolish or evil such decisions might be. A third possibility is
“God-Beyond-Reason.” This produces a narrowed understanding of human reason
itself: one that confines our rationality to the verifiable scientific method,
and thereby declines to permit it to ponder the bigger questions opened by the
intriguing possibility that Divine Reason exists.
If any of these conceptions of God
prevails in a culture, we can hardly be surprised that attempts to answer why
we make particular choices—moral, political, legal, and economic—become reduced
to strongly felt feelings, utilitarian calculations, or, more recently, what
the philosopher Tyler Burge calls “neurobabble.”
Instead of seeking rational resolution of problems, we increasingly defer to
reigning majority opinion, panels of experts, consequentialist rationalizations
devised to legitimize all sorts of evil, or some type of force—whether
expressed though democratically elected temporary majorities or outright
coercion.
Notions of natural law and right
reason also become harder to comprehend in these circumstances. After all, if the
God who created man is an irrational entity or just another sentimental
humanitarian, why should we expect humans to be reasonable? In such conditions,
it’s entirely predictable that we find people such as the late Karl Rahner SJ,
when pondering the ethics of genetic manipulation, appealing in volume nine of
his Theological Investigations
to a type of will that he calls a “faith instinct”—one that apparently works
outside reason—to resolve moral dilemmas.
The fact that instinct plays a role
in human decision-making isn’t exactly a new insight. What makes humans
different from animals—and opens up the very possibility of civilization in the
first place—is our capacity for natural reason and free choice. These enable us
to resist our baser predispositions, to know the good, and then to choose it.
Yet it is very challenging for a culture to sustain this specific vision of
reason and choice if it conceptualizes God as a Cosmic Will capable of
contradicting Himself, a Celestial Teddy Bear whose prime responsibility is to
cuddle us, or a Supreme Watchmaker who allows us to discover the mechanics of
how things work but doesn’t regard us as worthy of knowing his deeper reasons
for creating the world.
The Islamic world is struggling with
a particularly virulent God problem. For everyone else, this matters, because
while we can protect ourselves to an extent against those who want us to submit
to a thoroughly voluntaristic vision of a Deity who acts unreasonably, at some
point the cessation of Muslim violence is going to require many Muslims to change
their minds about God’s nature. Yet anyone who cares about Western
civilization should also remember that no matter how materially prosperous and
technologically advanced we become or how much we celebrate concepts such as
rule of law, the coherence of these achievements will be increasingly tenuous
if our culture-forming institutions—ranging from families and universities to
synagogues and churches—continue embracing sentimentalist conceptions of the
Divine.
For all the affirmation and apparent
comfort it offers, the West’s Age of Feelings could well turn out to be one of
the darkest and most anti-civilizational of them all.
Samuel Gregg is Research Director at
the Acton Institute.
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