The Christian Humanist

One of the main problems with the Catholicism in the modern world are its representatives. The institutional heads and leaders who are meant to advance the teachings of God, and guide the flock towards a better life (here or elsewhere), are the main stumbling block to One: the institution itself and Two: the people they are supposed to minister towards. The problem with the Catholic clergy, at a fundamental level, can be broken down into three areas. All of which correspond to them as people. They are:

In relation to the rest of us: the faithful or otherwise. Factors which I shall engage critically in the course of this episode, as I develop the case for the anti-humanism of Roman Catholicism in its present state. 

My critic of religion in this podcast has been an extension of my critic of Christianity. Which in turn has been an extension of my critic of Catholicism. In the course of the next 6 episodes I will engage various facets of the Catholic faith (at an introductory level) that I consider to be in conflict with a humanistic world view. One which, in case it needs to be pointed out, is NOT an atheistic one; but it is a view of humanism that places human well-being at the center of all things.

In light of this, Catholicism, or rather the particular character that the Catholic faith has taken on in the world today, in terms of its teachings, leadership, social and institutional character, amongst other things; makes it work against, knowingly or otherwise, the Human Betterment Project. One that we are all, knowingly or otherwise, are a part of. In the course of the next six episodes I will critic the Catholic Church via the following:

Alright. So this was an interesting one. Since prayer is something that is central to the human experience: meaning, prayer is not something that is solely religious in character. For prayer, as I will argue in the course of this episode is something that is integral to the human experience. Why? A good question that I will seek to elucidate in the course of 30 minutes. Since the focus is to understand the problematic character of prayer, which requires us to analyze the nature and role of prayer within religious institutions.

However to understand the problematic character of prayer further, one needs to understand what is meant by prayer. And how prayer, as a concept, and then as an experience, or way of life, is approached by those who practice it. Which brings us to the central point of this discussion: Why do people pray? This episode, as the reader may infer is more on the speculative side. Given scope of the subject, I felt it was best to start with some reflection on this powerful facet of spirituality. And, this episode brings to a close Part IV of this series.

So we're finally here. 

I guess there's not much point in talking about the importance humanism without advancing a critic of God. Since humanism is fundamentally about elevating the significance of man; it is a process that, one would assume, naturally requires the demotion of God. And if the history of humanism is anything to by, the undermining of God, vis a vie religion; or the undermining of religion, vis a vie God has been a central characteristic. So far I have refrained from attacking the idea, concept and importantly the belief in God. Mainly since, as I have mentioned in the course of this podcast I have argued in favor of a non-atheistic view of humanism.

My unease with secular versions of humanisms aside (as there are more than one), at a personal level, I, as a believer in a transcendental power, naturally have some reservations when it comes to attacking the central concept of religion. Hence the focus of my critic of God is aimed at… You guessed it: religion. The main problem with "God" in the modern world is its religious conception. One of the main reasons why people, certainly in the West, have become alienated with the concept of God is due to its packaging. A point which I will engage by touching on 3 points:

Alright. This is a tricky one. For its message is mainly suited for those who have been or are still a part of a Christian culture. However, it is also relatable in parts for those who find Christian evangelization weird and/or problematic.

To start with the basics: What is evangelization? Evangelization, which is often understood in its verb form: 'To evangelize', pertains to the need to spread 'the Good News of Jesus Christ to the world'. If that sounds too much: Evangelization is a spiritual 'calling' that virtually all believers of Christ are called to do, which is to announcing to the world God's Redemptive plan for humanity. One that is made manifest in the life and teachings of Christ, that finds its fulfillment in the Passion, death and Resurrection of the Lord. Does that sound a bit too much!? Then I think we have hit on a key problem. Whatever the Christian message is: on Hope, Love, Forgiveness, Grace, Salvation etc. Much of what it has to offer the modern Western mind seems, sounds and invariably is, a bit out there: The language is difficult to understand. The message is often unrelatable. And worse, its teachings are generally off-putting. 

In the world today (speaking of the secularizing West), where religion-Christianity-is in head long decline, the need for "New Evangelization" has been sounded in many corners of the Church. With successive Popes (in the Catholic world), and various other Christian leaders calling for missionaries and the laity to get involved in advancing the Gospel. The problem with these clarion calls for a New (or Old) Evangelization is that it gets a number of things fundamentally wrong about the enterprise: which is known with Christian circles as the transmission of Faith. The problems that are associated with Christian Evangelization today, as we shall see, are primarily internal:

I mean all religious leaders.

Any religious group, fellowship, Church, brotherhood etc. Has a leader. A person who commands a position of authority in the particular environ: one that is institutional, intellectual and one would assume spiritual in its basis. Since the presence of hierarchy is a natural characteristic of human organizations: secular or religious, a religious leader, who effectively guides the spiritual trajectory of the organization is to be expected.

Whilst the type and scope of authority of the leader will vary with religious institution in question, and the nature of its 'mission'. However, the role played by a titular head is one that wields power, and influence. One that is greater than his/her peers, and critically whose voice is given greater recognition over everyone else. But critically, the leader, as a consequence of his "anointed" position, is believed to have, not only greater authority in the workings of the institution, but also is seen as a representative of God's Word: One who necessarily holds a closer relationship with, and hence greater understanding of God's will. Thus the religious leader's words essentially become representative of God's wisdom and dangerously, His will.

In the course of this episode I will engage some of the problems inherent to a system of belief that revolves around this religious leader framework: which is a near universal one, particularly in the Christian world. Notably, on how it affects:

One of the main factors that has contributed to the decline of religious faith in the modern world is its overtly moralistic character. Religions, particularly monotheistic ones, and in this case Christianity, have come to define themselves as belief systems that promulgate laws and doctrines on what constitutes as good moral conduct. The problem with this approach is that the totality of the faith often gets reduced to a framework of such rules and regulations: on how to lead a "good", "moral", "holy", "faithful" life.

But, as we all know, life does not work that way. Life is, by definition a messy process of constant learning and growing. Life is about doing things. Experiencing things. Making decisions, whose outcomes are not always optimal with respect to outcomes, let alone entirely morally correct in their character. So it is those very complex, messy, often suboptimal (or sinful) decisions that pave the way for better choices, outcome in the fullness of time. In sum, life is about making mistakes, and learning from them. 

The problem with religions like Christianity is that their overt/singular focus on morality, means that the importance of living a full life gets naturally downplayed: one that is characterized fault, failures, or in Christian parlance, sins. However that is where the real development happens. Akin to present state of education, where much of the emphasis is on doing it right, by meeting set marking criteria on given subjects, leaving no margin for error. With penalties for deviation from the accepted standard. Thus nullifying the opportunity for growth via mistakes. Religious life in many respects reflects this repressive, un-growth oriented character. With its overt emphasis on abstract and virtually impractical concepts like holiness. That in practice works to undermined the pursuit of human betterment.