Daily one hears and reads American conservatives insisting that America, our civilization, our might, our freedom, our prosperity, are owing to “our Judeo-Christian values”. (For one of today’s examples, see here.)
There are no such things as “Judeo-Christian values”.
Unless you count a few of the “10 commandments” – that it’s wrong to kill, to steal, to bear false witness (which realization in any case long pre-dates Mosaic law) – the two religions diverge sharply on the question of values. In fact what each holds as its highest value is in direct contradiction to the other. The highest value in Jewish teaching was Justice. For Christianity as invented by St. Paul, it was Love.
Christianity preaches that a person can be separated from his deeds: “Hate the sin but love the sinner”. There is no place for justice where a wrong-doer is not to be held responsible for what he does. The Christian gospels stress that evil should not be resisted. (“Resist not evil” the putative Christ is reported as preaching in his “Sermon on the Mount”.) The Christian message also stressed unconditional forgiveness. It all adds up to a morality that excludes justice: an unjust morality.
What Judaism and Christianity could be said to have in common – which the parrots of “Judeo-Christian values” would not care to admit – is a devaluing of reason. Neither respects reason above faith.
The values we ideally live by were not the product of Judaism or Christianity, but of the Enlightenment. It was only when, in the 18th century, Reason usurped the power of the Churches, that individual freedom became a supreme value. Only then, for the first time since the glory days of classical Greece, people were encouraged to think for themselves, to obey no orthodoxy. Freedom of conscience and freedom of speech began for us then – in an intellectual revolution against religious dogma.
The greatness of the West, and especially of the United States of America, is the result of the revolution which is rightly called the Enlightenment. Freedom to doubt, to leave room for all ideas to be expressed and heard, and so to learn and discover and experiment, has brought us prosperity and power. The world-dominating success of our civilization began with the triumph of reason over religion.
A return to theocracy would be a return to darkness.
Afterword. Reason triumphs yet again.
From the Washington Post:
[An] experimental drug pressed into emergency use in the West African Ebola epidemic cured a group of 18 monkeys of the deadly disease, including some who didn’t receive the treatment until five days after they were injected with the virus, researchers reported Friday.
The finding raises new hope for use of the cocktail of monoclonal antibodies, called ZMapp, against Ebola, which has no known cure or vaccine. It has been fatal to more than half the people who have contracted the virus in Liberia, Guinea, Sierra Leone and Nigeria.
During the current outbreak, more than 1,500 people have died and 3,069 people have become infected in five countries, the latest of them Senegal, according to the World Health Organization. The current epidemic is worse than all previous Ebola outbreaks combined. A small number of cases, believed to be a separate outbreak, have surfaced in the Democratic Republic of Congo. …
The fact that ZMapp has worked on monkeys “strongly supports” the possibility that it will work on people, “but it’s not proven” – as yet.
It soon will be.
Continuing our series on contemporary Gnosticism, here is the fourth essay under the title The Darkness of This World. (For the first three put Our Gnostic Age in the search slot.)
The Darkness of This World
Our Gnostic Age
In its defiance of religious and cultural norms, most New Age doctrine and practice (briefly described in the last essay) is comparatively mild. Far more savage messages have come from thousands of pop songs and rap “flows” since the 1960s. Cruelty and religious images are a large if not predominant part of their stock-in-trade. Themes of rape, murder, massacre, torture, Satan, devils, demons, sado-masochism, ultimate doom, universal destruction by nuclear bombs or climate apocalypse, terrorism, suicide, death, are common, hugely popular – and therefore enormously lucrative. Here are words from a rock song called Demons. It was sung by a group named Rigor Mortis – typically connoting something dreaded, in this case death: “We come bursting through your bodies, rape your helpless soul …we force you to kill your brother, eat his blood and brain, shredding flesh and sucking bone till everyone’s insane, we are pestilent and contaminate, the world Demonic legions prevail.”
Such songs could be, and sometimes are, interpreted as instructions to do evil. But then, almost any song could be – and was. Charles Manson, mass murderer and cult-leader of a mass-murdering group, declared himself profoundly stirred by a Beatles song called Helter-Skelter, into whose quite innocuous words about sliding down a fairground slide, he read a coded message about the coming of a final conflict between the black and white races. 
But songs, however gruesome, and even if sometimes inspiring real cruelty and murder, are not the source of the moral rot in twenty-first century Western culture. Nor are the video games that require the killing off of humanoids in such profusion that they’re often blown away as copiously as brown leaves in a gale. Such popular indulgence in Halloween-like fantasy are analogous not to the old Gnostic cults themselves, but to imitations of their rites as pictured and misunderstood by less educated outsiders. The deliberate “sinning” of the Gnostics, with orgies and drugs, was performed for several reasons or excuses: to “use up sin” – ie. commit as much sin as possible in order to hasten the end of the world, on the assumption that there was a fixed amount of sin pre-ordained by the evil Creator, and when all of it had been committed his creation would be done for; or on the grounds that it wasn’t sin at all, only named so by the evil creator, and by defying him they were acting for the good; or on the grounds that true Gnostics – the “Spirituals”, or “Masters”, or “Perfects” – were incapable of sinning and so were free to do anything they liked. Those who were fascinated by the cults but excluded from them – being despised by the Gnostics as “hylics”, “animal men”, creatures irredeemably belonging to the earth – caught rumor of the rites and misunderstood them to be ways of worshiping the Devil.  The performance of “Satanic” rituals such as the Black Mass may very well have begun in imitation of Gnostic rites as imagined by “hylics” who hoped they would summon up the Devil to grant them occult powers. The Devil was supposed to be able and willing to sell such powers to any buyer willing to pay the price of his or her “immortal soul”. Sometimes the drug-intoxicated, orgiastic rites included human sacrifice. To the Christian churches such beliefs and rituals were not only heresy, they were blasphemy; and through the Middle Ages, when such blaspheming heretics were sniffed out by the moralists of almost any Christian denomination, they were punished with torture and fire; burnt at the stake as witches and “black” magicians. It’s certain, however, that they did far less harm, hurt and killed far fewer victims, than did the churches themselves.
No. The power to effect evil on a vast scale lies not with the many but with the few; not with the uneducated but with the educated; not with adolescent entertainers but with intellectual elites. Evil as, or for, a “higher good” becomes a force that deforms civilization only when it issues from the top of the tower. They affect the way teachers teach, students learn, and governments govern. They are professors, philosophers, priests, psychologists, writers, critics, film-makers, rogue scientists, politicians. They are the revolutionaries with a long reach. They could be called the legislative branch of the new orthodoxy. They write the laws of “political correctness”.
The executive branch whose members are responsible for disseminating the toxic ideas, are the powers that appoint the teachers at the universities; publish books and newspapers; choose the plays and the works of art that are to be presented to the public. They are the givers of grants and awards, the producers of films, the social-engineering bureaucrats.
A counter-culture with a mood of sustained rebellion has become dominant in the early twenty-first century in the West not as an imp daring to do mischievous things to provoke an old-fogey establishment, but as a loud, bullying, relentless thug. It rules in the academies and the press; it permits and cheers on the jolly viciousness of popular culture. And it has come to political power throughout the Western world. It is no longer an amusing adversarial movement confined to a demi-monde of the young, the envious and the frustrated; it is now the culture itself. It camps on the public square, wallowing in its own detritus. It stinks. It threatens. It crows triumphantly on its own dung-heap. It gloats over its crimes. It riots in the streets of the cities, smashing the windows of stores, setting fire to banks regardless of whether there are people in them. It burns cars. It shrilly demands much in exchange for nothing. And it legislates, and it taxes, and it makes war on small nations for no better reason than sentiment.
It prevails. And it seems to have come upon the prosperous, brilliant, powerful West quite recently. It has called itself the Red Army of this or that; or Anarchists against Capitalism; or a movement for Hope and Change; or the Occupy Wall Street Movement… It entered the Parliaments of Europe late in the last century, and now it is in the White House of America. But actually it grew slowly through the last three centuries.
It began in Europe, it spread from Europe, and in Europe it became malignant. It began as a reaction to the Enlightenment, that marvelous long morning when the sun of Reason rose to its zenith in the eighteenth century, and the Age of Science gathered pace. Technology, the daughter of Science, gave birth – first in England – to contraptions, contrivances, devices and engines that spun wheels and let off steam and smoke, appalling those blessed or cursed with sensitive souls. Religion blanched. The power of the Churches drained away. Christianity itself declined, but with its fading came a nostalgia for its mystery, for its visions of dim glories, and even for its guilt and its terror.
Jillian Becker October 31, 2013
1. In August 1969, Charles Manson sent Susan Atkins with two other women and Charles “Tex” Watson to a house in Beverly Hills to kill the actress Sharon Tate and anyone else they found there. Atkins states in her autobiography Child of Satan, Child of God, that as they approached the house, “I was deeply aware of Evil. I was Evil.” She and her companions brutally murdered Sharon Tate and four other people with knives and a gun. “Tex” Watson said to one of the victims (according to Atkins), “I’m the devil, and I’m here to do the devil’s business.” Atkins wrote: “I was to learn later that this was the home of the beautiful Miss Tate and [her husband Roman] Polanski, who was out of the country at the time. … Polanksi had produced the controversial Rosemary’s Baby, a film about a woman who bore a child by Satan.” Shortly before meeting Manson, she records, she had refused to participate in a ritual of Satan-worship conducted by Anton LaVey – occultist and musician, founder of the Church of Satan, author of The Satanic Bible, father of a son named Satan LaVey – because she believed in God. When she joined the Manson “family”, she thought that Manson “might be God himself; if not, he was close to him.” Her life with the Manson “family” was full off drugs and orgies which made her feel that she was “one with everyone”. “What Charlie taught us,” she said, “was love”. She bore a child which she insisted was not Manson’s, and named him Ze Zo Ze Cee Zadfrack “for no other reason than that at the torn and twisted time it seemed like a good name”. (So it must be a coincidence, though an intriguing one, that the magic formula for gaining direct access to the highest heaven of the Gnostics, according toThe Book of Ieû is: aaa ooo zezophazazzzaieozaza eee iii zaieozoakoe ooo uuu thoezaozaez eee zzeeezaozakozakeude tuxuaalethukh. – Gnosticism: An Anthology by Robert M. Grant, Collins, London, 1961.)
2. A misinterpretation of Gnostic ritual as devil-worship probably accounts for some of the testimony given at the trial in France, in 1310, of the Knights Templar, a military branch of the Cistercian order specially founded “to protect pilgrims visiting the Holy Land”. King Philip IV, known as Philip the Beautiful, feared their power and coveted their wealth. They were the international bankers of the age, as well as a considerable military force and an efficiently organized intelligence network. They owned vast estates in France. Their reputation as heroes of the Crusades, as warriors and carers of the sick and wounded, made them glorious in the eyes of the common people. Philip was determined to bring them down, to confiscate their lands and treasure, to extirpate them from his own realms and destroy the order wherever his power or influence could reach. The means he chose was to accuse them of heresy. On the night of October 12, 1307, every Templar in France, along with his servants and dependants, was arrested and imprisoned by order of the King. Two and half years later the trial began. Witnesses told of secret meetings behind locked doors, through whose keyholes they had seen and heard abominable rites. Almost all said that the Knights had denied Christ, spat upon the Cross, and declared that it was right only to believe in “the Highest God”. Some reported that they had seen them pay reverence to idols and the devil. Some Knights, being broken by torture and unable to face the terrible punishment that awaited heretics, themselves “confessed” to performing such rituals. Though their legal defense was cleverly devised and persuasively presented, the verdict was a foregone conclusion. The last officers of the order were burnt at the stake on March 19, 1314. Some historians maintain that all the accusations were false and the order was free of any taint of heresy, and no direct evidence has ever been found to prove the case one way or the other. But the more credible testimony of the witnesses strongly suggests that what they glimpsed and heard through keyholes was a Gnostic rite as had been practiced by the Cathars in the Languedoc region of southern France, of whom the last few were then being hunted down and burnt to death by the Inquisition. But beside the possibly true witness accounts, tales were told of devil-worship, including the ritual kissing of the Devil’s behind, which were probably the stock-in-trade of common gossip in those heresy-obsessed ages of Catholic tyranny.
3. One example of sentiment at work in international affairs to brutal result arose out of the United Nation resolution known as “R2P” – The Responsibility to Protect. It requires the strong and wealthy nations of the West to be guardians of vulnerable populations in any foreign state. It was invoked as a reason for French, British and American intervention in Libya in 2011, to overthrow the dictator Muammar Gaddafi. Since then, to the time of this writing, there has been no effective government in Libya. Rival Muslim terrorist groups control their fiefdoms, ruling arbitrarily and ferociously by a mixture of sharia law and vicious whim. The population is a lot worse off than it was under Gaddafi. An earlier example was the interference in the 1990s by the West – chiefly America – in the Balkans. The socialist governments of Western Europe and the Democratic government of the United States believed it was right according to leftist principles to make war only where the interests of their own countries were in no way served by it. The American and NATO soldiers who died saving Kosovar and Bosnian Muslims from alleged Catholic or Orthodox Christian oppression (so positively assisting Muslim terrorist groups in Kosovo), gave their lives not for their country, or freedom, but for the need of their leaders to feel good about themselves. The idea that it is the height of morality to sacrifice oneself (or one’s country’s soldiers) for others, particularly if the others are perceived as underdogs, derives directly and exclusively from Christianity.
In a discussion of a book titled Christianity, Islam, and Atheism: The Struggle for the Soul of the West by William Kilpatrick, this passage occurs:
Some atheists have called for a humanitarian response to Islamic violence. For example, Ayaan Hirsi Ali spoke against harsh Muslim practices that defy “universal rights” and called for “promotion of freedom, equal opportunity, and secular values for all.” However, Kilpatrick points out that secular values simply cannot stand up to a totalitarian Islam because the fruits of the Enlightenment (free speech, free press, democracy, reason) depend on the Christian roots. Atheists often claim religion causes the world’s problems and removing such “superstition” will increase respect of humans.
Kilpatrick’s own conclusion is that “ultimately only Christianity can stop Muslim growth”.
To prescribe one religion as a cure for another is like infecting a person with measles to cure his mumps.
But that is not the issue we are engaging now.
The notion that “the fruits of the Enlightenment (free speech, free press, democracy, reason) depend on the Christian roots” is what concerns us here. It has become a standard assertion of Christian apologists, needled by the secularist contention that the Enlightenment was the bright morning come at last after the centuries-long night Christianity had brought down on Europe.
To support the claim, its advocates insist that Christianity stands for and has always stood for individual freedom, hence for free speech and freedom of the press.
Its assertion that all persons are equal “before God” implies – the Christian argument goes – an endorsement of democracy.
As for reason, they claim that although their creed is to be accepted on faith and not subjected to rational analysis, to believe in Christian doctrine and to act according to Christian teaching is reasonable.
It is not hard to dispel these rosy fancies in the court of an impartial judge.
Individual freedom? The medieval Catholic Church was as totalitarian in its tyranny as it could possibly be in its long age of power; and the Calvinists, Lutherans, Anabaptists, Puritans … the Protestant churches in general, crushed and punished the expression of free thought wherever their power was established, as zealously and cruelly as the Catholic Inquisitors. Calvin, for instance, declared: “When the papists are so harsh and violent in defense of their superstitions, are not Christ’s magistrates shamed to show themselves less ardent in defense of the sure truth?”*
Equality in Christendom? Not on the earth of Europe. It wasn’t even thought of.
In terms of power:
[T]he lawlessness and disorders of the Dark Ages led churchmen first to collaborate with secular rulers, and then to seek their subjugation. … [The] Vicars of Christ became indistinguishable from the nobility.**
In terms of wealth:
The everyday dinner of a man of rank ran from fifteen to twenty dishes. … [For the peasants] the years of hunger were terrible. [They] might be forced to sell all that they owned, including their pitifully inadequate clothing, and be reduced to nudity in all seasons. In the hardest times they devoured bark, roots, grass; even white clay. Cannibalism was not unknown. Strangers and travelers were waylaid and killed to be eaten, and there are tales of gallows being torn down … by men frantic to eat the warm flesh raw.***
Reason? As it is not rational to believe in a superhuman Lord of the Universe, it is not reasonable to trust the teaching of his priests.
Furthermore, for centuries –
The Church encouraged superstitions, recommended trust in faith healers, and spread tales of satyrs, incubi, sirens, cyclops, tritons, and giants, exlaining that they all were manifestations of Satan. The Prince of Darkness, it taught, was as real as the Holy Trinity.**** [With that last sentence we concur.]
The Enlightenment, far from being a product of Christianity, was its antidote. It was a revolt against the intellectual arrogance of the Christian ages.
It was a revolution: the quietest, the most important, and the most successful revolution that ever happened. It was a movement of intellectuals who dared to challenge orthodoxy by questioning the dogmatic “truths” of the Christian Churches. Its defiant values encouraged dissent – to the acute chagrin of the Christian powers. It revived classical doubt – the very essence of reason – in European man, and so began the revival of scientific enquiry and experiment. And it inspired the founding of a new nation in America where all citizens would be equal and free under laws they made themselves.
Only where there is doubt is there tolerance. And where there is doubt there is questioning of authority – of popes and cardinals and kings.
Christians argue that American law enshrines laws which occur in the “Christian bible” (by which they mean the Jewish bible, where the proscriptions against murder, theft, and perjury were listed, and which the Church adopted after some initial reluctance). Therefore, they say, this is a debt that the secular law owes to Christianity. But in fact such laws are much older even than the legendary Moses and his engraved tablets (circa 1250 BCE). They are assumed, for instance, by the Code of Hammurabi (circa 1770 BCE).
If the apologists want to sweep all that aside and base their claim on a pure Christianity that pre-dated the corrupt pontiffs, their case is still hard to defend. To quote from our own post, Tread on me: the making of Christian morality (all sources provided in the notes to the essay):
Briefly, but including all salient points, here is Paul’s moral teaching [and thus the first recorded moral teaching of his invention, Jesus Christ, later interpreted and elaborated by the gospel writers]:
We are the filth of the world, the scum, the muck that is scoured from things. The lowest of the low.
Let us abase ourselves; be fools; be humble, and associate with the lowly.
Do only the most menial work for a living.
Bear affliction with patience, even with joy.
You must consider all others to be greater than yourselves.
Love one another, love all. Then you will be harmless and blameless. That is what I ask you to do to make me proud of you.
Present your bodies as a living sacrifice. Bless those who persecute you. Let them do the most evil things to you, and return only good to them. We glory in our suffering. However hard your life is, rejoice and give thanks. Never seek revenge.
Obey the government. Pay your taxes.
Women, be silent in church.
Marry if you must, but I would rather you remained unmarried and chaste as I am.
Pray constantly. Never feast or carouse, and stay sober. Do not commit sexual immorality. Attend quietly to what you must do, and mind your own business. Be patient always, even when you need to admonish those among you who do not work hard enough.
Share all you have so that you’ll all be equal in worldly possessions.
Do all this for the sake of Christ. Because he died for you, because he suffered on the cross for you, you must bear all things for his sake. You belong to him because he bought you for a price.
This comment follows:
It is a morality that demands and glorifies self-abasement and self-abnegation, as a perpetual repayment of a debt imposed on all humanity by Jesus’s “self-sacrifice”.
It scorns talent, disregards personal ambition, forbids individual self-fulfillment.
So when conservative Christians claim – as they often do – that Christianity initiated and promotes individualism, they are plainly wrong. To the contrary: from its inception Christianity has been the enemy of individualism.
It planted the perverse value of subservience in Western culture; a value that was to re-emerge as an ideal in other collectivist ideologies. Paul’s idea that it was greatly good for the individual to subjugate himself to the community contributed even more profoundly to the ideology of Communism than did his doctrine of sharing and equality [in possessions, subjugation and abasement].
A morality that makes cruel and unnatural demands on human nature will nurture hypocrisy and breed despair: hypocrisy because sustained self-denial is impossible, so lip-service is substituted for obedience; and despair because to strive for the impossible is to ensure failure.
Of course there was a backlash against the Enlightenment. The ever present tendency in human nature to let emotion overrule reason asserted itself early in the writings of Jean-Jacques Rousseau, father of Romanticism, grandfather of Socialism, and great-grandfather of Environmentalism. It is through those channels that Christian values flowed into the age of reason, and survive, along with a decrepit Christianity itself, to trouble us now.
* Quoted in translation by William Manchester in his book A World Lit Only By Fire, Back Bay Books, Little Brown, 1993, p 190.
** Manchester pp 40-41
*** Manchester pp 52, 54
**** Manchester p 62
Jillian Becker January 22, 2013
Christianity brought a thousand years of darkness down on Europe. Historically it proved to be one of the three cruelest creeds ever to afflict poor suffering mankind (the other two being Islam and Socialism in all its ruinous forms.)
The best thing that ever happened to the human race was the Enlightenment.
Joel Mokyr, professor of Economics and History at Northwestern University, has an article in City Journal which reminds us what it did for us all.
Here are parts of it:
The most hardy and irreversible effect of the Enlightenment [is]: it made us rich. It is by now a cliché to note how much better twenty-first-century people live than even the kings of three centuries back. In thousands of large and small things, material life today is immeasurably better than ever before. … And without sounding too cocky about how progressive history is, or too triumphalist about Western culture as the crowning achievement of human development, I would like to suggest that what generated all this prosperity was the growth of certain ideas in the century after the British Glorious Revolution of 1688. …
The writers and thinkers whose work we call the Enlightenment were a motley crew of philosophers, scientists, mathematicians, physicians, and other intellectuals. They differed on many topics, but most of them agreed that improvement of the human condition was both possible and desirable. This sounds trite to us, but it is worth pointing out that in 1700, few people on this planet had much reason to believe that their lives would ever get better. For most, life was not much less short, brutish, and nasty than it had been 1,000 years earlier. The vicious religious wars that Europe had suffered for many decades had not improved things, and though there had been a few advances — the wider availability of books, for instance … — their impact on the overall quality of life remained marginal. An average Briton born in 1700 could expect to live about 35 years, spending his days doing hard physical work and his nights in a cold, crowded, vermin-ridden home.
Against this grim backdrop, Enlightenment philosophers developed a belief in the capability of what they called “useful knowledge” to advance the state of humanity. The most influential proponent of this belief was the earlier English philosopher Francis Bacon, who had emphasized that knowledge of the physical environment was the key to material progress: “We cannot command Nature except by obeying her,” he wrote in 1620 in his New Organon. The agenda of what we would call “research and development” began to expand from the researcher’s interest alone … to include the hope that one day his knowledge could be put to good use. In 1671, one of the most eminent scientists of the age, Robert Boyle, wrote that “there is scarce any considerable physical truth, which is not, as it were, teeming with profitable inventions, and may not by human skill and industry, be made the fruitful mother of divers things useful.” The idea spread to other nations. …
To bring about the progress that they envisioned—to solve pragmatic problems of industry, agriculture, medicine, and navigation—European scientists realized that they needed to accumulate a solid body of knowledge and that this required, above all, reliable communications. They churned out encyclopedias, compendiums, dictionaries, and technical volumes—the search engines of their day—in which useful knowledge was organized, cataloged, classified, and made as available as possible. One of these tomes was Diderot’s Encyclopédie, perhaps the Enlightenment document par excellence. The age of Enlightenment was also the age of the “Republic of Science,” a transnational, informal community in which European scientists relied on an epistolary network to read, critique, translate, and sometimes plagiarize one another’s ideas and work. …
The idea of material progress through the expansion of useful knowledge — what historians today call the Baconian program — slowly took root. The Royal Society, founded in London in 1660, was explicitly based on Bacon’s ideas. Its purpose, it claimed, was “to improve the knowledge of naturall things, and all useful Arts, Manufactures, Mechanick practises, Engines, and Inventions by Experiments.” But the movement experienced a veritable spurt during the eighteenth century, when private organizations were established throughout Britain to build bridges between those who knew things and those who made things. …
More and more manufacturers sought the advice of scientists and mathematicians …
The Baconian program proved unusually successful in Britain, and hence it led the world in industrial innovation. There were many reasons for this, not the least of them England’s union with Scotland in 1707. … The Universities of Edinburgh and Glasgow were the Scottish Enlightenment’s versions of Harvard and MIT: rivals up to a point, but cooperating in generating the useful knowledge underlying new technology. They employed some of the greatest minds of the time—above all, Adam Smith. The philosopher David Hume, a friend of Smith’s, was twice denied a tenured professorship on account of his heterodox [ie atheist] beliefs. In an earlier age, he might have been in trouble with the law; but in enlightened Scotland, he lived a peaceful life as a librarian and civil servant. Another Scot and friend of Smith’s, Adam Ferguson, introduced the concept of civil society. Scotland did not just produce philosophers, either; it also exported to England many of its most talented engineers and chemists, above all James Watt. …
Optimism continued to abound about the potential of useful knowledge to improve the world. In 1780, one of the greatest figures of the Enlightenment, Benjamin Franklin, wrote in a letter that “the rapid progress true Science now makes, occasions my regretting sometimes that I was born so soon. It is impossible to imagine the Height to which may be carried, in a thousand years, the Power of Man over Matter…”
The age of Enlightenment, of course, was also the age of Newton, whose discoveries made it possible to understand the movement of heavenly bodies. …
Advances in medicine proved similarly sporadic. Enlightened physicians were passionate about progress. How could they not be? Twenty out of every 100 babies perished in their first year; many young and talented women and men died prematurely of dreaded disease; adult life was often a sequence of disfiguring and debilitating sicknesses. “I see no reason to doubt that, by taking advantage of various and continual accessions as they accrue to science, the same power will be acquired over living, as it is at present exercised over some inanimate bodies,” wrote Thomas Beddoes, a learned English medic, in 1793. And there was at least one major success story in his lifetime: Edward Jenner’s discovery of the smallpox vaccine three years later. …
The Enlightenment’s contributions to long-term economic growth were not merely scientific, moreover. Many economists … have begun to see Enlightenment economic and political ideas as central to the process. … The idea that trade normally benefits both sides led to the growth of free trade after 1815 and was central to the establishment of free-trade areas in Europe and elsewhere after 1950. That understanding grew out of the Enlightenment and the thinking of such intellectual giants as Smith and Hume.
Even more important was the Enlightenment notion of freedom of expression. In our age, we think of technological change as natural and obvious; indeed, we consider its absence a source of concern. Not so in the past: inventors were seen as disrespectful, rebelling against the existing order, threatening the stability of the regime and the Church, and jeopardizing employment. In the eighteenth century, this notion slowly began to give way to tolerance, to the belief that those with odd notions should be allowed to subject them to a market test. Many novel ideas were experimented with, especially in medicine, in which new ways to fight disease were constantly being proposed and tried … Words like “heretic” to describe innovators began to disappear. …
The Enlightenment, sadly, did not end barbarism and violence. But it did end poverty in much of the world that embraced it. Once the dust settled after the upheavals and violence of the French Revolution, Europe entered a century of economic growth (known as the pax Britannica) punctuated by a few relatively short and local wars. By 1914, countries that had experienced some kind of Enlightenment had become rich and industrialized, while those that had not, or that had resisted it successfully (such as Spain and Russia), remained behind. The “club” of rich countries formed the core of the industrialized world for most of the twentieth century. …
As unlikely as it may seem, then, a fairly small community of intellectuals in a small corner of eighteenth-century Europe changed world history. Not only did they agree on the desirability of progress; they wrote a detailed program of how to implement it and then, astoundingly, carried it through. Today, we enjoy material comforts, access to information and entertainment, better health, seeing practically all our children reach adulthood (even if we elect to have fewer of them), and a reasonable expectation of many years in leisurely and economically secure retirement. … Without the Enlightenment, they would not have happened.
As David Hume did, so also Baruch Spinoza (not mentioned by Mokyr, but hugely important to his theme) unlocked the chains of religion – Christianity, Judaism, and belief in the supernatural generally – that bound mankind in superstitious dread, for those who let them.
The ideas of freedom and tolerance that inspired, and are enshrined in, the Constitution of the United States are essentially Enlightenment ideas.
Now, countering the real progress that the Enlightenment launched, socialist “progressivism” is threatening freedom, the gift of the Enlightenment out of which all others proceed.
And even more threatening is the ideology of Islam: a darkness never penetrated by the Enlightenment.
Will we let either or both succeed in bringing back the darkness?
One of our readers and commenters, bornagainpagan, sent us a link to this American Thinker article. We thank bornagainpagan. It is well worth reading. But on several points we take issue with the author. (Please read it all, as we are only quoting the parts we particularly want to comment on, and do not wish to give a distorted impression of the whole.)
We want to reply to, not quarrel with, a fellow atheist. We would be foolish to deny the historical importance of religion, especially of Christianity and Judaism to the West (and we greatly value the Bible as literature). But we do not think that religion as such, or any particular religion of any particular culture, has ever been, or ever could be, a force for good, even though good people might feel motivated by it.
Rational thought may provide better answers to many of life’s riddles than does faith alone. However, it is rational to conclude that religious faith has made possible the advancement of Western civilization. That is, the glue that has held Western civilization together over the centuries is the Judeo-Christian tradition. To the extent that the West loses its religious faith in favor of non-judgmental secularism, then to the same extent, it loses that which holds all else together.
We strongly disagree. First: By “the Judeo-Christian tradition” is always meant Christianity, and we think – as Edward Gibbon demonstrates in The Decline and Fall of the Roman Empire – that Christianity brought a thousand years of darkness down on Europe. Next: Secularism does not have to be non-judgmental. It is actually impossible to be non-judgmental. Even to choose to be what a person thinks is non-judgmental is to make a judgment. Third: We believe it was the Enlightenment (starting with the Renaissance) – ie the bursting out of the confining Christian world-view – that made possible the real progress of the Western world, towards ever more scientific knowledge and, with luck, a continual shrinking (though never of course to the total vanishing) of superstition.
Arguably the two most defining and influential Christian concepts are summarized in two verses of the New Testament. Those verses are Romans 14:10 and John 8:32.
Romans 14:10, says: “Remember, each of us must stand alone before the judgment seat of God.” That verse explicitly recognizes not only each man’s uniqueness, but, of necessity, implies that man has free will — that individual acts do result in consequences, and that those acts will be judged against objective standards. It is but a step from the habit of accepting individual accountability before God to thinking of individual accountability in secular things. It thus follows that personal and political freedom is premised upon the Christian concept of the unique individual exercising accountable free will.
Did not the Athenians of pre-Christian antiquity, the fathers of philosophy and science, recognize the importance of the individual? Was not Greek democracy based on the counting of individual choices? One does not have to be accountable “to God” to live in civil society, treat others respectfully, and obey objective law.
John 8:32 says: “And you will know the truth and the truth will set you free.” Whatever the theological meanings that have been imputed to that verse, its implicit secular meaning is that the search for truth is in and of itself praiseworthy.
No, that is not the implicit meaning. The very particular meaning is that the truth is the Jesus cult. And it isn’t, of course.
Although I am a secularist (atheist, if you will), I accept that the great majority of people would be morally and spiritually lost without religion. Can anyone seriously argue that crime and debauchery are not held in check by religion? Is it not comforting to live in a community where the rule of law and fairness are respected? Would such be likely if Christianity were not there to provide a moral compass to the great majority? Do we secularists not benefit out of all proportion from a morally responsible society?
An orderly society is dependent on a generally accepted morality. There can be no such morality without religion.
We don’t know what is meant by “spiritually”. Morality need not depend on religion. In fact, no religion has a history or a literature that fits with the morality any of the so-called “moral religions” preach, certainly not those “moral religions” themselves. Enlightened self-interest and the practical requirements of civilized existence are strong regulators of human behavior.
Has there ever been a more perfect and concise moral code than the one Moses brought down from the mountain?
Some of the ten commandments are indeed concise. (Moses did not of course “bring them down from the mountain” except in a symbolic sense.) But the concise ones are the same as far more ancient laws. The crimes “Moses” forbids were held to be crimes by the time Hammurabi had the punishments for them codified.
Those who doubt the effect of religion on morality should seriously ask the question: Just what are the immutable moral laws of secularism? Be prepared to answer, if you are honest, that such laws simply do not exist! …
The secular laws are the laws of the state. They are intended to be moral. They are not immutable. The values of a culture that underlie law may seem immutable, but in our time many “Western values” have been turned upside down or inside out. Liberty? Justice? Loyalty? Modesty? Chastity? Decency? Erudition? Profundity? Bravery? Self-reliance? – to name but a few – are they now, consciously or unconsciously, valued by most people in Western societies? Most Americans may agree intellectually that they ought to be: Europeans are more likely to deride them.
For the majority of a culture’s population, religious tradition is inextricably woven into their self-awareness. It gives them their identity. It is why those of religious faith are more socially stable and experience less difficulty in forming and maintaining binding attachments than do we secularists.
Are they and do they? It may be the case, but we haven’t observed it.
To the extent that Western elites distance themselves from their Judeo-Christian cultural heritage in favor of secular constructs, and as they give deference to a multicultural acceptance that all beliefs are of equal validity, they lose their will to defend against a determined attack from another culture, such as from militant Islam. For having destroyed the ancient faith of their people, they will have found themselves with nothing to defend.
We cannot see how an irrationality like Islam can be fought by another irrationality like Christianity. Religion as such is and always has been a common cause of war, persecution, massacre, cruelty, oppression, and waste of human potential.
What we really need to defend, especially now under the onslaught of Islam, is our culture of reason. We need to teach it to our children. What any individual does with the gifts and burdens his culture bequeaths him is inescapably a choice that he must make.
The founding myth of the monotheistic faith that evolved into Judaism, is the story of Abraham and Isaac, in which Abraham sacrifices to his god not his son but an animal. The story is often interpreted as an hortatory tale about having to obey God. But that is not its significance.
Its essential message is that the God of Abraham, the one and only God, does not require human sacrifice.
The idea of a god who did not want human beings sacrificed to him was a great leap forward for mankind. The other gods of ancient times were all given human flesh to eat and human blood to drink. The huge statue of the god Moloch was a hollow bronze image, a human body with a bull’s head, in which his worshippers, the Canaanites, made a fire and heated the metal until it glowed red-hot, and then they fed their first-born babies into the furnace through the gaping mouth.
Such gods, it was believed, needed propitiation with human flesh and blood, suffering and death, so that they’d allow the tribe to survive and prosper.
The Chaldees, whose god Ba’al was the counterpart of Moloch, similarly sacrificed living people. It was from them that Abraham and his tribe broke away, both in a physical-geographical sense, and in a moral-religious sense.
One of the four main reasons why Jews faithful to their religion could not possibly accept Christianity was because Christ was held by Christians to be a human sacrifice. No idea could be further from Judaism (and would certainly have been absent from the mind of an orthodox Jew like Jesus of Nazareth). The other reasons were: God cannot be incarnate; God is One, and cannot be Three as Christianity holds its triune divinity to be; and Judaism requires obedience to the Law. The Jews were set free physically when they left Egypt where they had been slaves, and became a free civilization when they were granted and accepted the law – traditionally fifty days after the accomplishment of the exodus. Law protects and guarantees freedom. Freedom is only possible in practice under the rule of law.
St Paul, the author of the Christian religion, was willing and eager to abandon the Law. The Catholic Church did not after all do this, and accepted Judaism’s moral law though not its rituals.
As a people, the Jews’ first great gift to humanity was the idea that God, an abstract being, was a moral authority who required people to treat each other justly, and did not himself require them to suffer or die for him.
When the center of their religion, the Temple, was destroyed by the Romans in the first century CE, and they were exiled from Jerusalem and dispersed from their land, the Jews clung to their religion, adapting such rituals as it was possible for them to observe in the absence of a Temple and a priesthood; and their faith held them together for two millennia as a people though they were physically scattered through the world.
With the coming of the Enlightenment in Europe, and then the Age of Science, belief in the supernatural began to die in the Western world generally. But the Jews still needed to adhere to their religious tradition. Only since the land of Israel has been restored to them, has the Jews’ need for religion as a kind of abstract glue to hold them together become less compelling.
It is true that orthodox Jews still observe the religion as it has long been observed. But orthodoxy has spawned a crowd of rivals, some of which have become such broad churches that traditional Judaism is hardly discernible in them. Rabbis (male and female) in Reform synagogues now call God ‘he or she’, and even speak of a plurality of gods. What is left of Judaism there? And if the answer is nothing, does it matter? For ever-increasing numbers (even in America), all religions have passed their use-by date.
If the State of Israel were again to be destroyed – a tragedy that looks all too possible now – would the religion revive to bind the Jews together again?
Just possibly, but much more probably not. The only thing that could and should bind the Jews together in this age is loyalty to their peoplehood in the light of their history. But that is a nationalist kind of idea, and nationalism is despised by the loudest intellectuals of our time. Many of those loud voices are Jewish voices. Treasonously they decry Zionism – the nationalism of the Jews – and raise moral objections to the existence of the Jewish state. If the State of Israel is destroyed, brought to political extinction, can the Jews continue to exist, either as a religion or as a people?
Jillian Becker June 3, 2009