Intolerance, scorn, and judgmental stereotyping are hard enough to behold in public discourse, but they’re especially painful when they come from my side of the spectrum – people who proclaim themselves to be open-minded and smart. Yet the contempt is there, and nowhere more so than at the mention of religion, as Madeleine L’Engle has already pointedly observed. Even so, the fact remains that we do find individuals for whom belief and wisdom are not mutually exclusive. Indeed, even mutually enhancing. Let me suggest Bill Moyers’ Genesis: A Living Conversation, a Doubleday book based on the PBS series, as a demonstration of intelligence and faith in joint action. (Also available in audio or video, if you prefer.)
Admittedly, much of what we see and hear from the religious front can be superficial thought, convoluted logic, or emotional manipulation – quite simply, bad theology that too often goes unchallenged. (Not that we don’t encounter these in advertising, politics, entertainment, or professional athletics.) Curiously, when I listen to the reasons given by many who turn away from religion altogether, I often hear equally shallow arguments. Those who accuse religion of being the cause of all war, for example, blithely ignore Karl Marx’ insistence that it’s economic injustice instead – even as they invoke his axiom of religion as the opiate of the people. Or the way Sigmund Freud’s atheism is touted, while ignoring the degree to which his two key disciples, Karl Jung and Otto Rank, each turned to unique aspects of religion to advance their depth of human insight. I’m of the camp that contends that good theology is the only cure for bad theology, and is essential for progressing social justice. Rabbi Michael Lerner’s The Left Hand of God: Taking Back Our Country from the Religious Right offers a fine line of reasoning in this direction. (As for advertising, politics, entertainment, professional athletics …?)
And, yes, the best reply to hypocrisy comes from the discipline of faith itself. Whatever happened to corrective rebuke and redirection, within the faithful group? (What old Quakers used to call “close labor.”)
Oh, my, and here I’d started out to reflect on the unfortunate state of religious fiction and poetry in our time, especially from Christian writers. With little support from my side of the spectrum, what appears is typically constrained by an orthodoxy that inhibits candor and rigorous exploration, and what emerges sounds saccharine, hollow, or even a false note altogether. That’s before we get to that matter of being preachy.
Still, I can point to the growing popularity of Rumi, a Sufi mystic of the 13th century, or to Zen-influenced Americans or Jewish novelists and a few obliquely Christian poets as signs of hope.
Care to add to the list?
