Wednesday, February 18, 2015

Islamism


The West is under external attack from a portion of Islam, let us call it Islamism, that does not want what the West offers in terms of a culture. It wants the imposition of Sharia Law in the nations now organized upon Enlightenment principles. Islamism has been war with the West at least since the first World Trade Center bombing in 1993. It will be with great difficulty, probably over several generations, to “break the spell” that such a religious ideology and vision has on so many people.[1] Many persons in the West will want to examine what it has done to cause them to start such a war. Many others think that such attacks are the acts of criminals and the West needs to respond as such. However, Islamism is an enemy similar to that of Nazism and Communism. It will take an ability on the part of political and cultural leaders to identify the enemy. It will take courage to combat the enemy at every level and in multiple ways. It does not mean all-out war. The collapse of the Soviet Union came through a concerted effort over decades. It will take the same type of focused attention to defeat Islamism. The danger is that if the West does not have the political will to act in its own defense in a timely fashion, the result will be the death of millions of people who will not have had to die. The fact that European leaders before the advent of World War II did not act quickly meant that around 100 million people died. Islamism has made it clear that it wants to revive its own early history of militancy. It has burned a Muslim soldier alive, it has beheaded Coptic Christians, it has attacked the Press for printing anti-Mohammed political cartoons, and it has started attacking soft targets (coffee houses, etc.) ISIS(L) has said it will go to Rome. The West needs to take such actions seriously. Islamism wants to revive the attack upon Europe in which it engaged during the Middle Ages and to which the Crusades was a response. What drives it is an ideology and a vision of the future that by its nature makes it enemy of modernity. It has its sympathizers within modernity.

Forgetfulness within a civilization occurs when most of its members can no longer remember a time when chaos and brutality ruled.[2] In times of barbarity, one might grow crops and always wonder if an enemy will steal its produce. A fierce enemy may steal one’s children and sell them into slavery. In fact, forgetfulness occurs when you think that enemy is a friend for whom we have not yet done enough. The category of the enemy is an important one for a civilization to remember.

September 11, 2001 ought to have reminded the West that it has enemies. I realize it is hard. A culture rooted in freedoms that we cherish, founded on tolerance of differing views and ways of life, does not seem like it should have enemies. Yet, experience has shown that it does. People ruthlessly beheaded and the act placed on the Internet is hardly the act of a tolerant people. The focus on “soft targets” has the design of the West self-limiting its freedom. Killing people who ridicule “the Prophet” is hardly the way of the West. However, and we must not think differently, it is the way of Islamism. The success of civilization can set it up for downfall. Sustained peace and prosperity leads to complacency, and the members of a successful civilization are apt to forget that the natural state of people in the world is neither peaceful nor prosperous. However, ignoring the enemy, or even pretending they are not enemies, will not make them go away. Some conflicts are not of a nature that “we can work it out.” We forget that our society is better--that is more just and more moral--than any that has ever existed in human history. The enemy is someone who is willing to die in order to kill you. They have a fantasy ideology in which religious zealotry enforces cruel tribal conformity. Such a fantasy ideology has no connection to the political and economic realities so favored by analysis in the West. To put it succinctly, 9/11 happened to show all Muslims that Allah wants the downfall of the Great Satan.

Islamism does not look at human life, culture, and government in the same way as the West. In fact, it views itself as an alternative to the West. It seems to be at war with the world. The reason is not what the West has done, what the Hindu has done or what Russia has done. The reason is internal. Their fantasy ideology involves a world in submission to Allah, and therefore in submission to Sharia Law. The ideology is a fantasy because one cannot prove it false since it relies upon a future anticipated condition of the world. It requires a form of “eschatological verification.” Because of that, a true believer in Islamism can continue to believer, regardless of their experience. Middle class youths in the West can find such a fantasy attractive, especially if intellectual alienation from the West has cultivated the mind of the youth.

Modern civilization has forgotten how it became civilized in the first place; it is not knowledgeable of the long period of cultural evolution involved; and it does not remember the tremendous amount of labor, cultural and intellectual, that went into the development of civil society. Moreover, modern civilization has forgotten about a category called "the enemy" due to the West discarding it in favor of moral and political discourse. This fact has left modern civilization vulnerable to attack by those who are the enemy of civilized society.

Modern intellectuals are particularly susceptible to their own version of a fantasy ideology and utopianism, which eventually leads them into the irrational abyss of moral and cultural relativism, epistemological subjectivism, metaphysical idealism, abnormal focus on politics, and idolization of science. In the process, they have become, through the ideology of the Political Left, an example of self-loathing within the West. Yet, they have also become useful intellectual tools for expanding intellectual alienation of the members of Western Civilization, softening the resolve of its members to defend Western Civilization. Such softening is important in the goal of Islamism toward world domination. I will not directly with this again until I deal specifically with Islam.

What I have said will encourage, in the minds of some, “Islamaphobia.” In contrast, my concern is the dominance of the Political Left in Europe and along with it the spread of Islamism is leading to the rise of both lack of regard from the traditions of liberty in the West and the rise of anti-Semitism that has marked much of that history. Islamism has close historical ties to Nazism and hatred of Judaism. For example, hate crimes against Jews in Europe are far higher than hate crimes against Islam. The small numbers of Jews in the West are far more likely targets of hate than are adherents of Islam.

My assumption is that something like the secularity, individuality, humanism, and modernity of the West is important for the improvement of the human race. It leads to recognition of the worth and dignity of individuals and therefore to the worth and dignity of differing cultures. It encourages the expansion of liberty. It encourages respect for the improvement of a human life through science. It encourages respect for difference, tolerance, and diversity. In the midst of its encouragement of discourse, it is also able to embrace a dialectic with those who have profound questions regarding freedom, rationality, and science.



[1] (Dennett 2006), 13.
[2] Lee Harris, Civilization and its Enemies: The Next Stage of History (New York: Free Press, 2004).

Lent: Reflection on Shame, Guilt, and Sin

Seventeenth-century Puritan theologian Thomas Watson argued that repentance was a spiritual medicine made up of six special ingredients. "If any one is left out, it loses its virtue." 1) Sight of sin, 2) Sorrow for sin, 3) Confession of sin, 4) Shame for sin, 5) Hatred for sin, 6) Turning from sin.[1]

            My heart has committed sins that my hands haven't gotten around to yet.[2]

            Pascal said that if everyone knew the innermost thoughts of everyone else, there would not be five friends left on Earth. 


On the First Sunday of Lent, church, which usually helps you to feel good, to celebrate, and to sing, beckons you to penitential acts of honesty that reiterate that we are, despite our achievements and our intentions, sinful.  We are not, as we are, right.  Let us be honest: We sin. 
            Shame, guilt, and sin. 
            Charles Darwin did a study of emotion in human beings and animals.  The one emotion he did not find among animals was that of shame.  You see, shame reveals a conscience sensitive to moral issues.  Blushing reveals shame.
            Guilt is different.  We may have committed a specific act that we know to be wrong.  Sin is not good, but the fact that we experience guilt is a good thing.  It reveals that we have a sense of what is right.
            The themes of shame and guilt are ones that many in our culture would have the church forget. In fact, many in the psychological world would counsel the church to go another direction. For example, Sigmund Freud said shame was a mechanism that cripples and inhibits the growth of the person.  Fritz Pearles, the founder of the Gestalt Therapy movement, said, "Shame, embarrassment, self-consciousness, and fear restrict the individual's expression." 
            At the same time, other psychiatrists will tell you that the truth about us is hard to come by.  We lie, particularly about ourselves.  So do not expect too much raw honesty from us about our sin.  We defend ourselves quite well. In fact, psychologist Dr. Vaillant believes that we become more adept in utilizing our defense mechanisms as we grow older, as we gain education and experience.  There is a cost to a life spent polishing the mask we present to others.
            In other words, we want to cover up shame and guilt.  However, it will always be there.  The conscience will not let us forget. 
            I want to ask you a question. Do you ever feel trapped by this fast-paced, frenzied, and complex world in which we live to be someone you do not wish to be and live a life that you do not desire? The author of Three Simple Rules (p. 7-8), Rueben Job, thinks many of us do. Deep within us, he thinks, we suspect that the path on which we travel is not healthy or right. We know something is wrong. We want a way out.
            The Talmud has a beautiful comment: "A sense of shame is a lovely sign.  Whoever has a sense of shame will not sin so quickly; but whoever shows no sense of shame in their visage, their father surely never stood on Mount Sinai." 
            Yet, after one honestly faces shame and guilt, what are we to do? When will the daylight come? The Christian faith has an odd response. You can repent.  If we can be honest for ten minutes here on Sunday, maybe we can be honest for the forty days of Lent, maybe then for the rest of our lives.  Lord have mercy.  Christ have mercy.  Because God does have mercy, we can be honest.  We need not loudly assert our innocence, for after we hung him on a cross through our sin, no one here has clean hands.  We are not right.  We have not done right.




[1] --The Doctrine of Repentance (1668), 18.
[2] --Michael Horton, president of Christians United for Reformation, National & International Religion Report 10 (29 April 1996), 8.