I’ve long been struck by the philosophical and theological sundering of man from other men that began in the 16th century. Since ideas matter, as Sola anything and Cartesian navel-gazing replaced living tradition and the Question method and, indeed, the very notion of a ‘school’ of thought, these bad ideas have also resulted in the physical separation of people from each other.
You need people, lots of people, for there to be traditions. You need people, generally a good number of people, to have a school of thought. Neither traditions nor schools of thought are created and maintained through correspondence or Twitter. Real, often obnoxious, people rubbing elbows make them and keep them alive. In the case of Sacred Traditions, those people included the Person of Jesus and His apostles and disciples, and their disciples down to the present day; schools of thought, at least until that fateful 16th century, were formed, developed and reinforced by actual scholars, often in actual physical proximity to each other in actual physical schools, arguing, yelling and occasionally knifing each other (1). It may not have always been pretty, but, boy, you can’t get any more human than that!
In the early 1500s, Luther declares his ‘Alones’ shifting the standard of religious study from monasteries, which, despite the ‘mono’ in the name, were gatherings of men, to the lone plowboy reading the Bible all on his lonesome. Sure, that plowboy might benefit from talking with others, but in theory, all he needs for spiritual enlightenment is the Good Book and the ability to read it.
In 1630, Descartes goes to his room, pulls the curtains and writes his Meditations, shifting the process of philosophy from what men can figure out by interacting with the world around them – most particularly, interacting with the *people* around them – to what a man such as Descartes, Hume, Berkeley or Kant can figure out in the privacy of his own cranium. If that cranium can even be said to be known to exist.
If we hold being Alone in our theology and philosophy to be the highest court above which no appeal can be made, how long will it take for us to assert that being alone in our personal judgements about, say, culture, government and my true self are likewise beyond appeal?
About 500 years, evidently.
Three things this day bring this to mind. First, this excellent essay by David Mills: The Bible’s not enough, which discusses the pervasiveness of Sola Scriptura even among Catholics. Second, a Twitter thread (so shoot me. I mean, think less of me.) where Morgon Newquist tells of her father, in a wheelchair at Disney World, offering to let a little girl sit in front of him to have a better view of a parade – and the parents react like he’s a child molestor. Finally, I’ve recently become part of the the RCIA team at our parish, and was given the task (and 10 minutes!) to explain how the Church reads Scripture.
We are so Alone. The ruins of go it alone theology and philosophy are everywhere. Rather than discovering ourselves in our relationships, we defiantly declare that only we alone can say who we are, depending solely on what we feel we are. We define *individual* rights, and deny they come from nature or nature’s God or even from our relationships to other people. Even the right to vote – especially the right to vote – is seen as definitive of *individual* worth, even if it is only practiced occasionally, and then as part of a large group for the purposes of the large group. It is an expression not of my role in society, but of my personal universe of truth. Thus, instead of seeing losing a vote as a worthy and acceptable outcome and motivation to try to change people’s hearts and minds, each loser is personally threatened, the victors seen as evil people trying to destroy his world.
Many seem to both want rights and want to be able to define them away from others. You must bake me a cake or give up your guns even if neither has any real effect on me, but I get to tell you who I am (and woe if you mess it up) and what world view you must adhere to so that I can feel good about my feelings. This trick is only possible for an more or less unconscious nihilist, who of course believes other’s worthiness depends on how well they support his view of himself, but also betrays how meaningless he feels his own feelings are.
The antidote is religious by definition. We must believe we are all in this together, that nobody can go it alone, in order to understand why the modernist nihilism won’t work. Or rather, why modernist nihilism should never be tried. We can try, doomed though the effort is, to believe in the unity of Mankind without believing in the God Who created that unity. But with or without God, the Brotherhood of Man is like the Equality of Man: nothing you can observe will support such beliefs unless you already believe them without evidence.
- Documents relate to “a student who attacked his professor with a sword” resulting in great damage being done to a lecture room – and to the lecturer himself. From Medieval Students. Violence in medieval university towns was not uncommon. I suspect there’s more than a bit of bias, both in the recording and interpretation of history – violent acts are memorable and judged noteworthy. A period of peace not so much. Read somewhere somebody saying that, by modern standards, the violence of the past was psychopathic. Of course, modern standards tend to overlook violence like firebombing cities, nuclear weapons, and the slaughter of a 100 million unarmed civilians by their own governments, so take that into consideration.