Bernie Sanders, whether he likes it or not, is a Jew. And as he is a man of the Left, he doesn’t like it.
The Jews – UNIQUELY – are both a nation and a religion. Yet it is not only possible but common for Jews to be one OR the other. Converts to Judaism are obviously of the religion but not of the nation. Many Jews – probably a majority of Western Jews – who are of the nation by birth, are not religious.
Perhaps it would be better to speak of the Jews being “a people” rather than a nation, as a Jew’s legal nationality might be American, or British, or French etcetera.
Bernie Sanders is of the Jewish people. And for two millennia his people were despised, humiliated, robbed, tortured, murdered individually and en masse by the Christian powers – longest and most atrociously by the Catholic Church. (Except in America.)
For a while, between the early 19th century and the mid-to-late twentieth century, many of the educated Jews of Europe and Russia put their hopes for relief from persecution in the new religion of Communism, in which (its theorists claimed) there would be neither Jew nor Gentile, neither bond nor free, neither male nor female, neither rich nor poor: for all would be one in the utopia of the Communist state.
But where Communist utopias were established in the twentieth century, Jews found they were not welcome. That should have told them that Communism would not save them. But many Jews who realized that the Lenins and Stalins of the Communist faith could not be relied on to treat them much better than had the Christians, were yet unwilling to give up the utopian Communist dream. Some Jews had realized this early on, so tried forming their own Communist party – the Bund. But as a separate group what could it achieve? A society in which there would be neither regrettably-still-sort-of -Jewish Jew nor absolutely-no-longer-Jewish Jew, neither bond Jew nor free Jew, neither male Jew nor female Jew, neither rich Jew nor poor Jew: for all would be one in the utopia of a Jewish Communist … What? Where?
Other Jews, who could think better, decided to work to regain the ancient Jewish homeland in the Eastern Mediterranean region of the Ottoman Empire, and establish an actual state on real territory. They were the Zionists. In 1948 they achieved their state, their safe haven at last, on real territory that had been part of their ancient homeland.
Those Jews who, despite being unwanted, remained faithful to the Communism imposed on Russia and Eastern Europe, stuck to their abjuration of their Jewishness, the peoplehood as well as the religion. So did – and do – most of the Communists of Jewish descent everywhere in the free world.
As Communists often object to being called Communists since the Leninist-Stalinist utopias of Russia and Eastern Europe collapsed in poverty and criminality, we will call them Leftists for the rest of this article. Bernie Sanders is a Leftist.
Meanwhile, the Jews’ ancient persecutor, the Catholic Church, has selected a leader, Pope Francis, who is also a Leftist. He has found it possible to join the new religion without leaving his old one. He owes this achievement to his fellow Latin American priests, who spun the antithetical dogmas of secular Communism and Triune-God-worshiping Catholicism together in such a whirl of words that they came out of the Synthesizer as one substance, inseparable. And the stuff, the thing, was named “Liberation Theology”.
It is Leftism. The Pope is a Leftist, like Bernie Sanders.
For Leftists, their Leftism trumps all. No appeal to loyalty, history, precedent, reason, logic, decency, or common sense can move them. They want there to be neither black man nor white man, neither civilized nor savage, neither citizen nor illegal alien, neither CEO nor minimum-wage-earner, neither one sex nor any of the others, but all to be one in the global Communist mystic egalitarian low-carbon-emission utopia ruled by themselves.
To acknowledge and strengthen their brotherhood in the Kingdom of Means-Justifying-Ends, Bernie Sanders and Pope Francis shook hands on April 16, 2016.
Here is a Christian conservative‘s statement about atheists:
It’s often remarked that atheism is simply religion by another name (as the officially atheist, now deceased Soviet Union demonstrated). Else why would atheists be so adamant and aggressive about their beliefs? Not only do they choose not to believe in God, or even a god, but they demand that their fellow citizens submit to their ideology and purge all evidence of the (Christian) religion from the public square.
The passage comes from The Devil’s Pleasure Palace by Michael Walsh.*
It may be “often remarked that atheism is simply religion by another name”, but the frequency with which the remark is passed doesn’t make it either true or intelligent. NOT believing is not believing-in-another-way, any more than NOT smoking is smoking-in-another-way.
We would agree that Communism is a kind of religion. We would also agree that the dogma of Communism often excludes belief in a divine being.(Not always.”Liberation theology” is Communism taught by Christian priests who have married St. Paul to Karl Marx.) But it does NOT follow that the non-belief is identical with the Communist faith, or is the essence of it, the vital active ingredient that generated all that was wrong with the Soviet Union.
Though all atheists might be “adamant” about their non-belief (just as all believers are adamant about their belief), very few are aggressive about it. Of the millions of non-believers in the free world, how many “demand that their fellow citizens submit to their ideology”? I’ve never met or heard of one who does. And “submit” to what “ideology”? There are some in America who demand that public displays of Christianity be removed from the public square. And a very silly demand it is too. A small number of silly atheists in America insist that if crosses or Christmas “nativity” scenes are placed on public sites, they should have the right to put some atheist symbol or tableau beside them. A symbol or tableau is then hastily invented, having meaning only for the inventors, none whatever to other atheists.
Because: Atheism is NOT a religion, or an ideology, or a system, or a tradition. It has no symbols or rituals. It has no orthodoxy or heterodoxy.
Atheism is a decision, made by individuals. A private conclusion they draw from thought. It’s a denial of dogmatic claims that they find have never been proved, seem to them unprovable, absurd on their face, and ever more absurd the more they test them against observation, experience, learning, coherence, intuition, taste, and common sense.
*Encounter Books, New York, 2015. Our quotation comes from page 136.
In an article on the suicide of Europe, containing much we agree with, the excellent and erudite Victor Davis Hanson writes at the National Review:
Like atheism, childlessness reflects the assumption that ego-driven rationalism and satisfaction of the appetites are all there is and all that there ever will be.
And it is that point in particular that we want to discuss.
But first – the important points he makes:
Because of what Europe has become, it now has few viable choices in dealing with radical Islamic terrorism. Its dilemma is a warning to Americans that we should turn away from a similar path of national suicide.
After suffering serial terrorist attacks from foreign nationals and immigrants, a normal nation-state would be expected to make extraordinary efforts to close its borders and redefine its foreign policy in order to protect its national interests.
But a France or a Belgium is not quite a sovereign nation any more, and thus does not have complete control over its national destiny or foreign relations. As part of the European Union, France and Belgium have, for all practical purposes, placed their own security in the hands of an obdurate Angela Merkel’s Germany, which is hellbent on allowing without audit millions of disenchanted young Middle Eastern males into its territory, with subsequent rights of passage into any other member of the European Union that they wish. The 21st-century “German problem” is apparently not that of an economic powerhouse and military brute warring on its neighbors, but that of an economic powerhouse that uses its wealth and arrogant sense of social superiority to bully its neighbors into accepting its bankrupt immigration policies and green ideology.
The immigration policies of France and Belgium are unfortunately also de facto those of Greece. And a petulant and poor Greece, licking its wounds over its European Union brawl with northern-European banks, either cannot or will not control entrance into its territory — Europe’s window on the Middle East. No European country can take the security measures necessary for its own national needs, without either violating or ignoring EU mandates. That the latest terrorist murders struck near the very heart of the EU in Brussels is emblematic of the Union’s dilemma.
As far as America is concerned, a fossilized EU should remind us of our original and vanishing system of federalism, in which states were once given some constitutional room to craft laws and protocols to reflect regional needs — and to ensure regional and democratic input with checks and balances on statism through their representatives in Congress. Yet the ever-growing federal government — with its increasingly anti-democratic, politically correct, and mostly unaccountable bureaucracies — threatens to do to Americans exactly what the EU has done to Europeans. We already see how the capricious erosion of federal immigration law has brought chaos to the borderlands of the American Southwest. It is a scary thing for a federal power arbitrarily to render its own inviolable laws null and void — and then watch the concrete consequences of such lawlessness fall on others, who have been deprived of recourse to constitutional protections of their own existential interests.
Europe’s immigration policy is a disaster … Europeans — for a variety of 20th-century historical and cultural reasons — often are either ignorant of who they are or terrified about expressing their identities in any concrete and positive fashion. The result is that Europe cannot impose on a would-be newcomer any notion that consensual government is superior to the anarchy and theocracy of the Middle East, that having individual rights trumps being subjects of a dictator, that personal freedom is a better choice than statist tyranny, that protection of private property is a key to economic growth whereas law by fiat is not, and that independent judiciaries do not run like Sharia courts. It most certainly cannot ask of immigrants upon arrival that they either follow the laws of a society that originally made Europe attractive to them, or return home to live under a system that they apparently rejected.
All good so far. Then:
I omit for obvious reasons that few present-day Europeans believe that Christianity is much different from Islam, and apparently thus assume that terrorists might just as well be Christians.
But he hasn’t omitted it, has he? A bitter regret has stepped quietly into the article and lingers by the door – a regret that Europe has (broadly speaking) abandoned its religion.
He goes on, cogently again:
… In Europe, immigrants are political tools of the Left. The rapid influx of vast numbers of unassimilated, uneducated, poor, and often illegal newcomers may violate every rule of successful immigration policy. Yet the onrush does serve the purposes of the statist, who demagogues for an instantaneous equality of result. Bloc voters, constituents of bigger government, needy recipients of state largesse, and perennial whiners about inequality are all fodder for European multicultural leftists, who always seek arguments for more of themselves. …
Which is the case in America too. As he says:
The same phenomenon is with us in the United States … [where] importing the poor and the uneducated expands the Democratic constituency. …
The Western therapeutic mindset, which maintains that impoverished immigrants should instantly have what their hosts have always had, trumps the tragic view: that it is risky, dangerous, and sometimes unwise to leave one’s home for a completely alien world, in which sacrifice and self-reliance alone can make the gamble worthwhile — usually for a second generation not yet born.
Demography is Europe’s bane. One engine of unchecked immigration has been the need for more bodies to do the sorts of tasks that Europeans feel are no longer becoming of Europeans. …
Again that is also true of America.
But more curious is the reason why Europe is shrinking — the classic and primary symptom of a civilization in rapid decline.
Europeans are not having children for lots of reasons. A static and fossilized economy without much growth gives little hope to a 20-something European that he or she can get a good job, buy a home, have three children, and provide for those offspring lives with unlimited choices. Instead, the young European bides his time, satisfying his appetites, as a perpetual adolescent who lives in his parents’ flat, seeks to milk the system, and waits for someone to die at the tribal government bureau. After a lost decade, one hopes to hook up with some like soul in her or his late thirties.
The last eight years in the U.S. have seen an acceleration of the Europeanization of America’s youth.
Socialism … insidiously takes responsibility away from the individual and transfers it to the anonymous, but well-funded, state. … Why seek children and the honor of raising and protecting them when the state can provide all without the bother and direct expense? Why have a family or invest for the future, when the state promises a pleasant and politically correct old-age home?
Without a Second Amendment or much of a defense budget, Europeans not only divert capital to enervating social programs, but also have sacrificed any confidence in muscular self-protection, individual or collective.
Even postmodern nations remain collections of individuals. A state that will not or cannot protect its own interests is simply a reflection of millions of dead souls that do not believe in risking anything to ensure that they are safe — including their own persons and those of their family. Finally, Europe is Petronius’s Croton. It does not believe in any transcendence as reified by children or religion. If there is nothing but the here and now, then why invest one’s energy in children who live on after one dies? Like atheism, childlessness reflects the assumption that ego-driven rationalism and satisfaction of the appetites are all there is and all that there ever will be.
Europe’s perfect storm is upon us. A shrinking, statist, and agnostic society that does not believe in transcendence, either familial or religious, is now in a war with near neighbors of a very different sort. In the Middle East, the fundamentalists are growing in numbers, and they most certainly do believe that their own lives are nothing in comparison to the Phoenix-like resurrection of their Caliphate and the sensual pleasures in the hereafter that will reward their martial sacrifices in the here and now. Of all the many reasons why immigrants to Europe so often dislike their generous hosts, the simplest may be because they so easily can.
… It would take another St. Jerome (“All were born in captivity and siege, and do not desire the liberty they never knew. Who could believe this?”) to chronicle the Western tragedy.
As a general rule, whatever Europe is now doing, we should do the opposite — for our very survival in an increasingly scary world.
So, an article saying much that needs to be said.
But we come back to this: Europe “does not believe in any transcendence as reified by children or religion. If there is nothing but the here and now, then why invest one’s energy in children who live on after one dies? Like atheism, childlessness reflects the assumption that ego-driven rationalism and satisfaction of the appetites are all there is and all that there ever will be.” And: ” A shrinking, statist, and agnostic society that does not believe in transcendence, either familial or religious, is now in a war with near neighbors of a very different sort.”
His argument is that Europeans now do not think, or feel, or believe that there is any larger purpose to be served than the achievement of their own private personal ambitions and pleasures; no goals beyond their own individual lives worth putting their energies into. Previous generations believed they had a posterity in their children, the continuation of their families; and/or in the immortality of their nation; and/or in a spiritual afterlife.
And that is true. They did.
Then their nations were taken away from them, blended into a monstrous political entity called the European Union. What Frenchman, or Italian, or Englishman will ever say: “Breathes there a man with soul so dead/ Who never to himself has said/ This is mine own, my native … European Union”?
And what of their losing the desire for descendants? That’s harder to explain. In addition to the fading away of marriage, the dread of the expense of children, the shrinking from the emotional risk of entering into the responsibilities of relationships, there is a much larger source of discouragement; what one might call a cosmic despair: our knowledge of global doom. By “global doom” I don’t mean “global warming”, but the certainty that this world in which we exist and act, will one day itself cease to exist. It may be only in about 3 billion years that the final doom will come upon it, but go it will, for sure.
Whether or not those explanations are the right ones – perhaps among many others – it is a fact that Europeans are not having enough children to ensure the survival of their nations, even if they were to take back national sovereignty from the bureaucratic dictatorship of the EU.
This means they are discarding the future, as individuals and as a bridging generation between their nation’s yesterday and tomorrow. And because they have no future to work or build for – what have they to defend? So when another culture, a savage culture that arose and remains in the ignorant Dark Ages and knows nothing of the physical destiny of this planet, invades their continent, and increases with many children, and believes that making war ensures their endless and dominant continuation on earth and immortal happiness after death, there is nothing effective standing in its way. No one to bar the gates. No one to fight back. The imaginary spokesman of the dying European culture with no stake in the future says, “Come in, if you want to. Take what you want. Do as you will. I won’t be around much longer to know or care what happens here.” (“A shrinking, statist, and agnostic society that does not believe in transcendence, either familial or religious, is now in a war with near neighbors of a very different sort.”)
Hanson suggests that the Europeans’ discarding of the future, and consequent abandonment of the greatest civilization the human race has ever attained, is not only tragic – which it is – but also immoral. He implies this by adding to the causes – familial, national – that kept European Man going for centuries, the cause of religion. He plainly considers it a highly desirable thing that human beings should believe that their time on earth is not the whole of their existence. He believes in an afterlife as formulated in Christian doctrine. The quality of that afterlife for each individual may depend on how the individual Christian behaves in his earthly life. Hoping for heaven, he will be good according to the precepts of his faith. (Now that is true of Catholics, whose church allows that good works as well as “the grace of God” can bring one to heaven. But many Protestant sects, most notably Calvinists and Lutherans, teach that only God decides your eternal destination, and he does that even before you are born, so what you do can make not a jot of difference to the iron ruling. The only encouragement such churches offer the faithful is that if you live dutifully, obedient to the commandments of your God, you will be perceived as a person destined for heaven, and thus perceived, you may live in hope.)
One way or another, Christianity – Hanson seems to assume – helped Europeans be strong in defense of their inheritance, prolific in procreation to ensure their posterity, and above all continent in their appetites for the hope of heaven.
And that may very well have been true. But we deny that lack of religious belief now is a cause of the self-inflicted doom of Europe. It seems plain to us that lack of interest in this life – beyond personal attainment and pleasure – is at work.
Atheism does not assume that “ego-driven rationalism and satisfaction of the appetites are all there is and all that there ever will be”. Some atheists might assume it, but there is nothing about atheism that logically involves any such assumption.
Atheists are more likely to strive harder in this life to know, to achieve, to build, to love and hate, defend and attack, as well as to think and enjoy, than those who believe that their final, greater, and possibly happier destiny is in another world. Atheists who learn and build are very likely to want descendants to continue their discoveries, further their achievements, and add to their works, since only those they beget and what they bequeath will survive their death.
By that reasoning, atheism could have been the salvation of Europe. We might propose that far from the loss of Christianity dooming the European nations, it is the legacy of Christianity as self-abasement, non-resistance to evil, the choice of self-sacrifice, and the love of martyrdom that has primed Europeans through their inherited moral culture to let this death happen to them. And if that is so, what we are seeing is the logical end of Christian history in the age of science.
But as the Christian religion peters out in disbelief, its acolytes perish unresisting at the hands of other – passionate – believers.
Now if only Muslims could be persuaded to abandon their faith, their belief that they must conquer and subdue all others and gain an afterlife in paradise … what then? Europeans might still be dying out, but at least not in agony and terror.
This is from Right Scoop. The picture must be seen. It records a critical moment in History – the March of the Third World into the First World.
Ever growing numbers pour across borders.
Thousand of people, almost all of them men. Tens of thousands. Hundreds of thousands. Millions ….
Marching across continents. Pouring out of the chaotic, miserable lands of Islam into the prosperous First World – to destroy it.
And the First World world lets them in. Welcomes them. Shelters them. Feeds them. Sends its children to clean up after them. Because Europeans are “good”.
This is the fate Christianity prepared Europe for! To be trampled down by the million-footed beast of Islam.
Go here to see more pictures.
The Muslim invasion of Europe continues after Germany threw open its arms and welcomed in whatever “Syrian refugees” could illegally make their way up there.
The video above is “from the tiny country of Slovenia, where the migrants are being pushed through after Hungary closed its borders”.
More from Reuters:
Between 1,500 and 2,500 migrants will spend Tuesday night at the Berkasovo-Bapska border crossing between Serbia and Croatia, some of them sleeping on the ground covered with blankets …
Slovenia meanwhile is to ask the European Union to send additional police forces to its border with Croatia to help it deal with thousands of migrants streaming into the tiny country on their way to Austria and beyond.
Attempts by Slovenia to stem the flow of migrants since Hungary sealed its border with Croatia on Friday have triggered a knock-on effect through the Balkans, with thousands held up at border crossings.
About 19,500 migrants have entered Slovenia since Friday, the Interior Ministry said, creating bottlenecks as migrants attempted to find new routes through the region.
Slovenian authorities said some 6,000 migrants will stay in Slovenia but all of them will be sheltered in refugee camps.
At least 12,100 migrants were currently in Serbia, the prime minister said on Tuesday.
About 6,000 migrants had entered Austria from Slovenia on Tuesday, a police spokesman in Styria province said. About 3,000 had arrived on Monday.
“We need fast assistance of the European Union,” Slovenian President Borut Pahor told a news conference in Brussels after meeting European Council President Donald Tusk and EU chief executive Jean-Claude Juncker.
“Slovenia will formally ask for additional police forces to guard the border between Slovenia and Croatia and for financial help,” he said.
In the last two days, the former Yugoslav republic has deployed 140 soldiers to the border to assist the police, Interior Secretary of State Bostjan Sefic told reporters.
Theyll need more blankets. Millions more.
More police. Very many more.
More money. More money than even Germany can provide. More than any country can afford.
Today we have posted in our Pages section essay number 17, The Orgiasts (Two), in the series by Jillian Becker titled The Darkness of This World (Part 3).
Here it is in full.
The Orgiasts (Two)
Hermann Nitsch (1938 – ): Hell’s bells and buckets of blood
Hermann Nitsch, one of the founders of the Action Art movement in Austria, publicly performed rituals with animal carcasses and their viscera, and naked human bodies deluged with blood, to the accompaniment of cacophonous music.
He also performed his rituals at private “festivals “ in the courtyard of his home, a baroque castle standing secluded near the Austrian-Czech border. His wife, a Jungian psychoanalyst, had bought it to provide the perfect venue for Hermann’s “Orgy Mystery Theater”. There, Nitsch intended his performances to rouse audiences to such excitement that an orgy would spontaneously erupt.
I witnessed a performance in an art gallery (where I was introduced to Nitsch as “the international press”, having credentials from a British newspaper), and was invited to the castle a few days later.
In preparation for his Action, the flayed and eviscerated carcasses of sheep, goats, oxen and pigs were hung by the stumps of their hind legs from rails and hooks, each against a backdrop of a stretched white sheet, their heads dangling, open-jawed, a few feet from the ground. (In a theater or gallery there would be up to three; but at the castle, ten or more.) Their viscera were heaped near their heads on a plastic sheet covering the ground.
The action began with Nitsch’s assistants bearing in a naked, blindfolded youth (in public these participants were more often boys, but sometimes girls took part too), lying supine on a white stretcher or a wooden cross, and setting him down with his face directly beneath the gaping mouth of a skinned beast beside the viscera.
Recorded music – mostly organ and brass – started plangent and reverberating but not loud. Then Nitsch entered, and strode purposefully towards the carcass in black rubber boots: a thick-set man of medium height with tonsured black hair, dressed all in black but for yellow rubber gloves. At the same time his assistants brought plastic buckets, blue, yellow, black and red, and set them down near the naked body. Nitsch took up a bucket and ladled red wine into the open rear of the dead beast so that it trickled down through its mouth on to the face below. The trickle was followed by a splash, and another, and another, until Nitsch flung the ladle aside and – the music growing louder – sent all that was left gushing through the carcass. He seized another bucket, and poured all it contained through the carcass on to the body. The next bucket that he emptied in the same way was full of blood. Bucket after bucket was brought and emptied, faster and faster. A bucket of wine alternated with a bucket of blood. The downpour became a deluge, now the shining wine, now the viscous blood. The music grew very loud. Whistles and rattles, pipes and drums were distributed to members of the audience so they could swell the noise. Many of the watchers began to stamp, clap, shout as the spirit moved them. Nitsch heaved up the buckets in a kind of frenzy, and flung their contents randomly at the carcass, the backdrop sheet, and the boy below. Bits of raw flesh were now in the blood. The music rose to a deafening pitch, and could be felt rumbling underfoot. The naked body was so drenched that not an inch of white flesh showed through the red. A slippery pool formed on the ground, with the bits of flesh floating in the mess, and as Nitsch continued to swing the buckets, gouts and gobs spattered the spectators. Some of them slithered in the pool of blood and wine. At last Nitsch gathered the slimy viscera in his arms, and reaching up, struggled to stuff them into the stiff cadaver, poking, punching, wrestling with them as they bulged out of his grasp. Some long pieces of intestines tore away and fell over his face while he struggled on blindly. He slipped and fell, letting go the guts to flop where they may. The recorded music stopped abruptly. The whistles and rattles, pipes and drums, clapping and stamping subsided. When Nitsch rose and gestured to his assistants, the blood-dyed, gore-smeared body was taken up and borne away. In the sudden silence, the spectators contemplated for a moment the bloodstained white sheet and the dripping carcass, and then another naked white blindfolded youth was carried in and set down beneath the next beast, the music started again, and the ritual was repeated.
Originally Nitsch slaughtered the animals himself as part of his Action, but the Authorities had objected that his method was cruel. They permitted him to carry on with his performances, but only if he bought dead beasts from licensed wholesale butchers. At the castle, the rites would go on for hours, sometimes through the greater part of a day or night. The spectator-participants would be intoxicated with drugs and wine – some of it from the castle’s own vineyard. (Nitsch told me that he himself preferred wine to the drugs his acolytes brought to the castle – the cannabis, marijuana, heroin, cocaine, and hallucinogens – because he found that drugs “discouraged eroticism”.) They would be further entranced by the corybantic music. Their nostrils would be filled with the raw fetor of blood and guts, augmented by both incense and its counter-smell of animal excreta sprayed from cans. They were expected to be participants in the rite “like any congregation at a religious ceremony”, Nitsch explained to me. “But participating more intimately than co-worshipers. More even than communicants. Like the members of ecstatic cults, they should achieve a kind of trance – which is a proof of therapeutic response.” The ceremonies would be brought to a climax with “copulation, all kinds of sex, including sado-masochistic interactions”. (But, he assured me, my presence at the castle as “the international press” precluded an orgy.)
His performances, he said, were “catharsis-therapy, comparable to psychoanalysis”. He gave me a book, a very thick volume, in which he describes dozens of his actual and imaginary Actions. An example: “Hundreds of Popes, crucified, having a poem read to them while the Emperor Nero, 40 castrated boys, and 3,200 pigs help make up the orchestration.”
And this also is in the book: “Classical psychoanalysis is replaced by sensations which disinhibit and intoxicate: actions with raw meat, damp body-heated guts, bloody excreta, blood warm from slaughter, tepid water, the pleasure of splashing, squirting, pouring, sullying is heightened to intense joy by tearing raw flesh, stamping into guts. The shredded abreactions-god drops into the association-field. The dramatic burrows its way into the excitement of cruelty. Chaos, orgiastic drunkenness, breaks upon us. The intensity of the experience allows a mysticism of aggression and cruelty to develop.”
“The ultimate purpose of the artist,” Nitsch said, “is self-liberation. He needs to break through to the essential, strongly felt experience of existence. Calls to bliss are mixed with the pain of overcoming. That is why it is a form of therapy.”
In many chambers of his castle, crosses were displayed, upside-down or draped in used menstrual bandages. There were monstrances and censers. Blood-stained priestly vestments were hung in rows along a wall. In a long shed, rows of meathooks dangled from overhead rails. And there was a once-consecrated chapel, painted white and gold, with wooden pews carved and polished, and an altar. On the ceiling were frescoes of chubby cherubs with rosy flesh among diaphanous white veils and whipped-cream clouds, holding Christian symbols. Blasphemous rites, Nitsch said, were celebrated there.
Yet Nitsch vigorously denied that Catholicism had anything worth mentioning to do with his work for self-liberation. “My art is Dionysian”, he said. “There is both creation and destruction in our existence. All flows together in the River of Life. So in one festival I must represent all aspects of existence. My work contains cruelty but the opposite of cruelty too. People come here to eat, drink, wander in my garden, my orchard, my vineyards, and enjoy it all. That is important. But the shock of the performances is important. Cathartic, like the old Greek tragedies.”
Nitsch himself seemed a generous and even gentle person, not cruel. He denied that to stage performances with carcasses, guts, and blood-drenched people, was to feed an appetite for the sight of suffering. “On the contrary,” he said, “it channels such desires into art actions which might otherwise require sadistic expression in real life. Here the Opfers [the ‘victims” or “sacrificies” – the German word has both meanings) are all volunteers and none of them is ever hurt.” Not even psychologically? None had said so. “They understood that this too was part of the Heraclitean river of Life containing all things good and evil.”
1. I was commissioned by the Sunday Times Magazine to write about a festival of Performance Art held in Vienna from the 21st to the 30th April, 1978. A Magnum photographer was sent with me. My story was duly printed, with photographs. The cover of the magazine displayed one of the pictures of a Nitsch ritual. Two days before it was to be distributed with the newspaper, the editor became anxious about the pictures. He submitted the whole issue to the editor-in-chief, who apparently said: “You cannot put a picture of all that blood on the Sunday morning breakfast tables of the nation.” So the whole thing was spiked.
2. Nitsch’s performances were indeed modeled on the rituals of the cult of Dionysos, the Greek god of wine. In those rituals, bulls and goats were sacrificed, both beasts being held sacred to him. Celebrants became intensely inebriated and danced wildly to the loud music of pipes, drums and cymbals, until the “god entered into them”, a mystic condition for which the Greek word was Enthusiasm. With the god inside them they were freed from all restrictions of law and reason and, transcending even the supposed limits set by nature, would tear an animal or human being apart with their bare hands and feast on the raw flesh. Bands of drunken men and woman (but in The Bacchae by Euripides, only bands of women called the Maenads), ran and danced, naked or partially clad in the skins of fawns, and smeared with the blood of the animal or human prey, night-long, in wild places, leaping over earth and grass and stone, and indulging every erotic desire. The name for this sacrament was an “orgion” – an orgy. An appendix to these essays will describe the cult, and its reformed version in the cult of Orpheus; and how the Orphic Mysteries contributed to the dogma and rites of both Christianity and Christian Gnosticism.
3. The (3rd century?) Greek biographer, Diogenes Laërtius, in his Lives of Eminent Philosophers, summarizes the philosophy of Heraclitus (535-475 BCE) thus: “All things come into being by conflict of opposites, and the sum of things flows like a stream.” And: “Of the opposites, that which tends to birth or creation is called war and strife, and that which tends to destruction by fire is called concord and peace.” An echo of these ideas is sounded in the “dialectical idealism” of Georg Wilhelm Friedrich Hegel (1770-1831), one of the most culpable philosophers in the flowing stream of European – especially German – thought, right up to the thinkers of the New Left.
As the president reveals his plan to reduce greenhouse gases to save us from an apocalyptic atmosphere, I wish to remind people of three things …
So Joe Bastardi, chief forecaster at WeatherBELL Analytics, a meteorological consulting firm, writes at The Right Opinion.
1.) The true hockey stick of the fossil fuel era: Global progress in total population, personal wealth and life expectancy.
This is truly amazing. To show how fossil fuels played a roll in expanding the global pie, there are many more people alive today living longer and enjoying a higher GDP. One has to wonder if someone against fossil fuels is simply anti-progress. Ironic since many in the camp of anthropogenic global warming like to label themselves “progressive”. They’re certainly anti-statistic given something like this staring them in the face.
2.) The geological time scale of temperatures versus CO2.
As much as I struggle, I can’t see the linkage. …
3.) EPA Administrator Gina McCarthy admitted that the steps being taken would only prevent .01 degrees Celsius of warming, but it was the example that counted for the rest of the world.
This in addition to the fact that, in 2011, she admitted she did not know how much CO2 was in the atmosphere. And its lines of evidence for this are provably false!
Given the facts, I can’t help but wonder: Did policymakers ever take Economics 101, or a course in how to read a chart?
And the writer asks:
All this for .01 degrees Celsius?
Paul, theologian of the post-Apocalypse heavenly utopia, and Karl, theologian of the post-Revolution earthly utopia, celebrated their union decades ago in South America. The Great Reconciliation of their faiths was published under the title Liberation Theology.
What brought them together is a charming story. Their pet underdogs met on a bank of the Crocodile Tears River, and mated on the spot. Paul and Karl shared a hearty laugh as they watched their pets sporting with each other.
Karl had condemned Paul’s ideas in scornful terms. And Paul had rejected Karl’s ideas with fury. But when they met at last, they found they had far more to unite them than to separate them – above all their bleeding-heart condition.
The happy couple have adopted numerous children, many of whom now live – illegally – in the United States. Ever-caring parents that they are, Paul and Karl have done their best to provide for the safety and comfort of those rather wild kids of theirs. (“Bless their little rebel hearts!”)
Here’s the feel-good story of what they did for them, taken from Canada Free Press, where it is told by Cliff Kincaid:
What has not yet been reported is that the Catholic Church, which gave President Obama his start in “community organizing” in Chicago, has been promoting the sanctuary movement for more than two decades. …
Pope Francis said a “racist and xenophobic” attitude was keeping immigrants out of the United States. …
“Few people are aware that this extreme left branch of the Catholic Church played a large part in birthing the sanctuary movement,” says James Simpson, author of the new book, The Red-Green Axis: Refugees, Immigration and the Agenda to Erase America.
Simpson says Catholic Charities, the U.S. Conference of Catholic Bishops, and its grant-making arm, the Catholic Campaign for Human Development, are prominent elements of the open borders movement.
The sanctuary movement has its roots in the attempted communist takeover of Latin America.
With the support of elements of the Roman Catholic Church, the Communist Sandinistas had taken power in Nicaragua in 1979. At the time, communist terrorists known as the Farabundo Marti National Liberation Front (FMLN) were threatening a violent takeover of neighboring El Salvador. President Ronald Reagan’s policies of overt and covert aid for the Nicaraguan freedom fighters, known as the Contras, forced the defeat of the Sandinistas, leaving the FMLN in disarray. In 1983, Reagan ordered the liberation of Grenada, an island in the Caribbean, from communist thugs.
Groups like the Marxist-oriented Institute for Policy Studies (IPS) were promoting the sanctuary movement for the purpose of facilitating the entry into the U.S. of illegal aliens who were supposedly being repressed by pro-American governments and movements in the region. The U.S. Catholic Bishops openly supported the sanctuary movement, even issuing a statement in 1985 denouncing the criminal indictments of those caught smuggling illegal aliens and violating the law.
Section 274 of the Immigration and Nationality Act prohibits the transportation or harboring of illegal aliens. Two Roman Catholic priests and three nuns were among those under indictment in one case on 71 counts of conspiracy to smuggle illegal aliens into the United States. One of the Catholic priests indicted in the scheme was Father Ramon Dagoberto Quinones, a Mexican citizen. He was among those convicted of conspiracy in the case.
Through the Catholic Campaign for Human Development, an arm of the Bishops, the church has funded Casa de Maryland, an illegal alien support group which was behind the May 1, 2010, “May Day” rally in Washington, D.C. in favor of “immigrant rights.” Photographs taken by this writer showed Mexican immigrants wearing Che Guevara T-shirts, and Spanish-language communist books and literature being provided to rally participants.
An academic paper, The Acme of the Catholic Left: Catholic Activists in the US Sanctuary Movement, 1982-1992, states that lay Catholics and Catholic religious figures were “active participants” in the network protecting illegals. The paper said, “Near the peak of national participation in August 1988, of an estimated 464 sanctuaries around the country, 78 were Catholic communities—the largest number provided by any single denomination.”
A “New Sanctuary Movement” emerged in 2007, with goals similar to the old group. In May, the far-left Nation magazine ran a glowing profile of this new movement, saying it was “revived” by many of the same “communities of faith” and churches behind it in the 1980s.
One group that worked to find churches that would provide sanctuary to immigrants in fear of deportation is called Interfaith Worker Justice, led by Kim Bobo, who was quoted by PBS in 2007 as saying, “We believe what we are doing is really calling forth a higher law, which is really God’s law, of caring for the immigrant.”
But conservative Catholic Michael Hichborn of the Lepanto Institute says Interfaith Worker Justice is run by “committed Marxist socialists”, and that Bobo is “highly active and involved with the Democratic Socialists of America”, a group which backed Obama’s political career.
And here is Ted Cruz, a candidate for the presidency, who apparently cannot understand that the Obama administration is letting the children of Paul and Karl into the US and tolerating any mischief they are getting up to – murders and rapes, for instance – in the interests of the Higher Morality and the Greater Good of Mankind:
Today we have posted essay number 14, Mystic Communism: Georg Lukács, in the series by Jillian Becker titled The Darkness of This World (Part 2). (Find it under Pages in our margin.)
Here is part of it. We hope you won’t neglect the footnotes (not added here). They are laden with information.
Georg Lukács (1885-1971)
Georg Lukács was the quintessential revolutionary romantic of the twentieth century, longing to avenge his inner desolation on the civilization that nurtured him. And as an active participant in two revolutions and two despotic regimes, that is what he did.
With this essay we come to the nub of the whole series. Like all the other self-absorbed intellectuals we have talked about, fictitious and real, Georg Lukács advocated the doing of evil as the necessary means to a higher good. But unlike the others, he found himself actually in possession of the power to harm and destroy other lives, and he used it with passion and pride.
He was born in Budapest in 1885. The son of a banker ennobled by the Emperor of Austro-Hungary, he was nurtured in luxury. In his late teens he started writing professionally, reviewing plays for a small circulation periodical. He promoted the staging of avant-garde drama. He also tried to write plays, but without success. He realized and accepted that he “would never be a producer” and regretted that he “was no writer” – by which he probably meant a writer of plays, novels or poetry.
In fact he wrote prolifically. His first book, Soul and Form, appeared in 1910; a collection of essays mostly in literary criticism. Their dominant themes are art, Romanticism, longing, God, love, death, and bourgeois life. The volume was greeted with critical acclaim. No less a judge of literary merit than Thomas Mann – who was later to be the most insightful and devastating critic of Lukács’s character – praised the work as “beautiful and profound”.
One of the essays is about some German and Swiss writers who, Lukács allows, created admirable works despite being bourgeois. “The bourgeois way of life signifies only a denial of everything that is beautiful, everything the life-instinct longs for”, he states with conviction.
This was not the disdain of the aristocrat for a class beneath him. (The von Lukács family, for all its wealth and title, would in any case have been classed as haut bourgeois rather than true nobility.) Nor was it (yet) a revolutionary’s contempt for the established order. It was the romantic artist’s repudiation of the average and ordinary. Lukács deemed himself an artist because, he wrote, “the essay is an art form”, and essays such as his could be “intellectual poems”.
He concedes that a degree of genius is to be found in the works of those ordinary bourgeois men who were nevertheless writers. “This bourgeois way of life,” he wrote, “has no value whatsoever, in itself. For only the works which it brings forth confer value upon a life lived within such a framework and within such a form.”
What makes a life bourgeois, Lukács explains, is “first and foremost by the exercise of a bourgeois profession”. (One of the writers he examines earns his living as a judge, another as a clergyman, another as a government clerk. Lukács himself had no need to earn a living.) “A bourgeois profession,” he goes on, “as a form of life signifies, in the first place, the primacy of ethics in life”. These ethical men “do their duty”. The characters in the stories of one of them are “incapable of evil”; there is “no real sin” in their world. But that, to Lukács, far from being a fine thing, is a fault. The artistic achievement of these merely ethical men is, he declares, “great after its own fashion”. But he himself valued the aesthetic far above the ethical. The highest art could not be achieved by a person who binds himself to duty, but only by one who is capable of sin, intimate with beauty, and whose life-spirit longs for … the unreachable. For years his life-spirit burned with longing, seeking what it could not find; the search, and its frustration, being the tragic fate of such a soul as his.
“This longing is more than just something waiting for fulfillment, it is a fact of the soul with a value and existence of its own; an original and deep-rooted attitude towards the whole of life, a final, irreducible category of possibilities of experience,” he wrote. Such a soul “will always long for something he can never reach”.
In 1911, Lukács wrote a story titled On Poverty of Spirit. It is told in the form of a letter from a woman to the father of a young man who has killed himself. She recounts a conversation they had two days before his death, about the suicide of her sister, who had been the young man’s lover. He talks at length about his ideas and feelings, for the most part philosophically, but he does state plainly that he is guilty of her death “in the eyes of God”, in that he failed to “help” or “save” her. One can discern through the thicket of beautiful profundities, that he had refused to marry her because he wanted to dedicate himself wholly to his work as a writer. Furthermore, “she had to die so that my work could be completed – so that nothing remains in the world for me except my work.” But after all the argument about it and about, Lukacs wants us to understand that the young man did the right thing when he shot himself, because of his guilt and for other sound, if rather obscure and certainly long-winded, philosophical reasons.
On Poverty of Spirit was written after – and about – the suicide of his own lover, Irma Seidler, whom he had not married, being dedicated to his work as a writer. She had married someone else, had not been happy, and had drowned herself. The story he wrote was a confession of his guilt. But he himself did not do the right thing. It was enough that his alter ego did it in the story: the brilliant young man tragically performing an extreme act of penance in fiction rendered it unnecessary for Lukács himself to perform it. Besides, what he, the author, did was something better, higher: he gave the episode a “form” as a work of art. When Lukács spoke of “form” he meant art – always expecting the word to resonate in the minds of his cultured readers with Plato’s theory of “Forms” or “Ideals”. To him, a work of art was a revelation, or representative, or reminder of the “noumenal” reality that – so Plato and Kant have convinced Middle European intellectuals – lies behind, beyond, above this “phenomenal” world in which we live.
When he wrote Soul and Form, Lukács believed that the two worlds were irreconcilable; that a soul belonged to one or the other. (He does not say, but almost certainly knew, that in the creeds of the old Gnostic cults, the souls of the “Perfects” or “Pneumatics” belonged to a transcendent world, while the souls of the common “Hylics” were bound to the earth). His own soul – he knew – belonged to the higher, better, mystical world, the world of “essences”; the unreachable world. Here in this world, “abandoned by God”, he felt he was a stranger, an alien on earth; that humankind did not belong here; and that there was “an antagonism between the soul and the world”. That is what he meant when he asked rhetorically- cried out, so to speak, in his writing – “How can one bring essence into life? How can life become essential?” For years he searched for an answer. Morbidly pre-occupied with death, tragedy, and the condition of the human soul – above all his own – he wrote: “Man is abandoned to immanent meaninglessness.” He longed for “an extinction of selfhood” through “complete absorption of the ego into a higher being”.
Often he conjectured that the only answer was in death, and he brooded on suicide. He declares in Soul and Form: “Life is without value, without significance, and we [presumably he and all those who suffer the same spiritual anguish] would be ready to consecrate it every moment to death.”
His was an intensely religious temperament, but he was drawn neither emotionally nor intellectually to any organized religion; not to the Judaism of his ancestors, nor to Christianity – though his parents had him baptized in the Lutheran church in 1897 so that he could attend a good Lutheran school.
Karl Jaspers – later a famous philosopher – met Lukács in Heidelberg in 1913 and had no difficulty recognizing the nature of his contemporary’s mystical beliefs. He records: “Many came to Heidelberg [University] who were men of letters and potential candidates for Habilitation. Among them was Georg von Lukács from Budapest and Ernst Bloch from Mannheim. … At that time, they were Gnostics who shared their theosophical fantasies in their social circles.” It is probable that Lukács simply announced to Jaspers and all the company that he was a Gnostic. He was calling himself a “gnostic activist” in his writings years before he became in any way active in public life.
By “gnostic” he meant possessed of that intuitive knowledge which is a special gift to the specially gifted. What he intuitively knew which the ordinary (bourgeois) person could not know in the same way, was that there was a higher better world, the “intelligible” world: the “essential” world; the “noumenal” world. What he meant by “activist” is less clear. He seems to have meant that he not only thought philosophically that there is a higher better world, but that he also felt it. The activity was not muscular but emotional. It was not worked out by the intellect but immediately known by “intellectual intuition”, through which one might become “good”.
Become good? But had he not rejected ethical behavior? Certainly he had – and by “goodness” he did not mean anything so bourgeois as ethical behavior. He expounds his idea of what goodness is in Poverty of Spirit:
“Prince Myshkin [hero of Dostoyevsky’s novel The Idiot] and Alyosha [hero of Dostoyevsky”s The Brothers Karamazov] are good; what does that mean? … [T]heir knowledge [gnosis] became realized in deed, their thinking left the purely conceptual realm of knowledge, their view of mankind became an intellectual intuition: they are Gnostics of the deed.” … “Goodness is the miracle, the grace, and the salvation. The descent of the heavenly realm to the earth. … It is an abandonment of ethic. Goodness is not an ethical category; you’ll find it in no consistent ethical system. And with good reason. Ethics is general, binding, and far removed from men; it is the first – the most primitive – exaltation of mankind over the chaos of everyday life; it is man’s moving away from himself, and from his empirical condition. Goodness, however, is the return to real life, man’s true discovery of his home.” … “Goodness is madness, it is not mild, not refined, and not quietistic; it is wild, terrible, blind, and adventurous. The soul of the good one has become empty of all psychological content, of grounds and consequences; it has become a pure white slate upon which destiny inscribes its absurd command to be followed blindly, recklessly, cruelly to the end.”
In the First World War, Lukács was conscripted into the Austro-Hungarian armed forces; but he dodged the draft with the help of a certificate from Karl Jaspers (who was a qualified doctor and psychiatrist), and through the use of his father’s connections – the calling in of a favor owed to the banker by a personage close to the royal and imperial government. Duly declared unfit for active service, Lukács did his patriotic duty as a letter censor in Budapest for a few months in 1915.
It was after the war, when his country was in the abjection and disorder of defeat, that he found the answer to his spiritual search, a solution to his loneliness, despair and longing. He recognized that the “higher being” into which his “ego” might be “absorbed” was the International Communist movement. In December 1918 he joined the newly formed Hungarian Communist Party.
The commitment of his soul to the Party was no less religious for being political. He saw Communism as a cure not only for his own discontent – his despair, or loneliness, or Faust-like boredom with the contemplative life – but for everyone else’s too. He assumed that everyone suffered from the same malaise as he did. As a general social phenomenon he called it “alienation”, and declared it to be the result of capitalism and the bourgeois order. Communism, he believed, was the salvation of all mankind, provided only that each soul had faith enough and submitted utterly to its church. …
Jillian Becker July 19, 2015
Rogue scientists going along with the Anthropogenic Global Warming hoax have brought science itself into disrepute. However, good science persists – however much the Left fears it and tries to hamper it with laws snd regulations.
Here’s an article from Townhall, by John Stossel – a libertarian we often but not always agree with. We agree with this:
This year is the 10th anniversary of a book called The Republican War on Science. I could just as easily write a book called The Democratic War on Science.
The conflict conservatives have with science is mostly caused by religion. Some religious conservatives reject evolution, and some oppose stem cell research.
But neither belief has a big impact on our day-to-day lives. Species continue to evolve regardless of what [religious] conservatives believe, and if [they] ban government funding of stem cell research, private investors will continue the work.
By contrast, the left’s bad ideas about science do more harm.
Many on the left – including a few of my fellow libertarians – are paranoid about genetically modified organisms. These are crops that have DNA altered to make them grow faster or be more pest-resistant. The left calls that “playing with nature” and worries that eating GMO food will cause infertility, premature aging and a host of other problems.
The fear makes little scientific sense. There is no reason to think that precise changes in a plant’s genes are more dangerous than, say, the cross-breeding of corn done by American Indians centuries ago or a new type of tomato arising in someone’s organic garden. Nature makes wilder and more unpredictable changes in plant DNA all the time.
Yet the left’s fear of GMOs led activists to destroy fields of experimental crops in Europe and, most tragically, bans on GMO foods that might help prevent hunger and malnutrition in African and Asian nations.
Leftists often claim to be defenders of progress, but they sound more like religious conservatives when they oppose “tampering with nature”.
The new movie Jurassic World, in which scientists tamper with DNA to create a super-dinosaur that gets out of control, doesn’t just recycle ideas from the original Jurassic Park. It recycles the same fears that inspired the novel Frankenstein 200 years ago – the idea that if humans alter nature’s perfect design, we’ll pay a terrible price.
But it’s nature that is terrible. We should alter it. “Living with nature” means fighting for food, freezing in the cold and dying young.
The left’s anti-science fears also prevent us from building new nuclear reactors …
Humans thrive by improving technology, not abandoning it.
Lately, some people think they’re “erring on the safe side” by avoiding vaccinations. The result is outbreaks of diseases like mumps and measles that we thought were all but eliminated. …
The left also objects to science that contradicts their egalitarian beliefs. A few years ago, I interviewed scientists who had discovered ways in which male and female brains differ from birth. The scientists told me that they wanted to continue such research, but political pressure against it was too intense. Men and women clearly have different aptitudes, but today leftists demand that government punish any company that treats genders differently.
Few scientists today would even study relative IQs of different ethnic groups. They know they’d be de-funded if they discovered the “wrong” facts.
I say, follow the truth wherever science leads.
So do we.
The Left is the side of the emotions. But science is the child of reason. The two are as antithetical as science and religion.
In fact, Leftism is a religion.
Here are facts and figures from a Pew survey conducted between June and September of 2014, reported by the Washington Post:
Christianity is on the decline in America, not just among younger generations or in certain regions of the country but across race, gender, education and geographic barriers.
The percentage of adults who describe themselves as Christians dropped by nearly eight percentage points in just seven years to about 71 percent, according to a survey conducted by the Pew Research Center. …
That’s still a lot of Christians. Nearly three-quarters of the nation.
At the same time, the share of those who are not affiliated with a religion has jumped from 16 percent to about 23 percent in the same time period. The trend follows a pattern found earlier in the American Religious Identification Survey, which found that in 1990, 86 percent of American adults identified as Christians, compared with 76 percent in 2008. Here are three key takeaways from Pew’s new survey.
- Millennials are growing even less affiliated with religion as they get older
The older generation of millennials (those who were born from 1981 to 1989) are becoming even less affiliated with religion than they were about a decade ago, the survey suggests. In 2007, when the Pew Research Center did their last Religious Landscape Survey and these adults were just entering adulthood, 25 percent of them did not affiliate with a religion, but this grew to 34 percent in the latest survey.
The trends among the aging millennials is especially significant, said Greg Smith, associate director of research at the Pew Research Center. In 2010, 13 percent of baby boomers were religiously unaffiliated as they were entering retirement, the same percentage in 1972. “Some have asked, ‘Might they become more religiously affiliated as they get older?’ There’s nothing in this data to suggest that’s what’s happening,” he said. Millennials get married later than older generations, but they are not necessarily more likely to become religiously affiliated, he said.
- There are more religiously unaffiliated Americans than Catholic Americans or mainline Protestant Americans
The numbers of Catholics and Protestants have each shrunk between three and five percentage points since 2007. The evangelical share of the American population has dropped by one percentage point since 2007.
There are more religiously unaffiliated Americans (23 percent) than Catholics (21 percent) and mainline Protestants (15 percent). …
That’s 36% of Christians accounted for. What sort of Christians are the remaining 35% if neither Catholic nor Protestant? Are they all Mormons?
The groups experience their losses through what’s called “religious switching,” when someone switches from one faith to another. Thirteen percent of Americans were raised Catholic but are no longer Catholic, compared with just 2 percent of Americans who are converts to Catholicism. “That means that there are more than six former Catholics for every convert to Catholicism,” Smith said. “There’s no other group in the survey that has that ratio of loss due to religious switching.” There are 3 million fewer Catholics today than there were in 2007. While the percentage of Catholics in the United States has remained relatively steady, Smith said we might be observing the beginning of the decline of the Catholic share of the population.
Pew estimates there are about 5 million fewer mainline Protestants than there were in 2007. About 10 percent of the U.S. population say they were raised in the mainline Protestant tradition, while 6 percent have converted to mainline Protestantism.
Evangelical Protestants have experienced less decline, due to their net positive retention rate. For every person who has left evangelical Protestantism after growing up, 1.2 have switched to join an evangelical denomination.
Then comes apparently good news.
- Those who are unaffiliated are becoming more secular
The “nones,” or religiously unaffiliated, include atheists, agnostics and those who say they believe in “nothing in particular”. Of those who are unaffiliated, 31 percent describe themselves as atheists or agnostics, up six points from 2007.
“What we’re seeing now is that the share of people who say religion is important to them is declining,” Smith said. “The religiously unaffiliated are not just growing, but as they grow, they are becoming more secular.”
And people in older generations are increasingly disavowing organized religion. Among baby boomers, 17 percent identify as a religious “none,” up from 14 percent in 2007.
“There’s a continuing religious disaffiliation among older cohorts. That is really striking,” Smith said. “I continue to be struck by the pace at which the unaffiliated are growing.”
White Americans (24 percent) are more likely to say they have no religion, compared with 20 percent of Hispanic Americans and 18 percent of black Americans. The retention rates of the “nones” who say they were raised as religiously affiliated has grown by seven points since 2007 to 53 percent.
The religions are such musty old things. Relics from the pre-science age – or the ages between Greek enlightenment and the West European Enlightenment. Dark and awful. Christianity and Islam in particular are calculated to cause profound anxiety with their terrible doctrines of hell.
Trouble is, many who turn away from those old religions, embrace Leftism. And that’s a religion too.
In his excellent book Thinkers of the New Left, Professor Roger Scruton writes of the devout Marxist, Louis Althusser:
[Althusser says that] you can understand [Marx’s book] Capital only if you already believe it. That is the criterion of religious faith, which is locked inviolably within the single thought of its own validity – the thought that “I understand because I believe”. For the scientific mind, belief is the consequence and not the cause of understanding. But it is precisely the scientific failure of Marxism which necessitates Althusser’s enterprise – that of the sacralisation of Marx’s texts and the transformation of their content into revealed dogma. … When Althusser turns to the text of Capital, it is partly in order to give vent to religious awe, but also to extract a phrase or a paragraph, which he encases in metaphysical nonsense, like a drunken mystic commenting on the gospels.
The minds of most people living in the last two thousand years have been darkened by the mystic fantasies of three individuals:
- the confector of Christianity, St. Paul;
- the concocter of Islam, Muhammad;
- the inflictor of Communism, Karl Marx.