The Greatest Story Ever Told

Among the classic biblically-based films out of Hollywood, and the first to show Jesus’ face, The Greatest Story Ever Told (1965) is a highly idealized rather than realistic depiction of the Gospel story. Only when Jesus is on the cross does emotion show on Jesus’ visage; even the horrendous suffering from the torture leading up to the crucifixion is not shown. The Christology is thus idealized, with Jesus’ divine nature impacting his human nature even though the two natures are theologically distinct. Because the film was the first to show Jesus’ face, it could be that depicting Jesus’ human nature in its fullness, absent sin of course, would be too much for a film made before the social upheaval that began in 1968 in the West to depict. The main drawback in depicting Jesus in such highly idealized terms is that it may be difficult for Christians to relate to Jesus in emulating him by carrying their own proverbial crosses in this fallen world. The main upside of the almost Gnostic idealization is that the theological point that the Incarnation is of the divine Logos, which in turn is the aspect of God that created the world, is highlighted. Reflecting David Hume’s concern, I submit that transcending (rather than denying) the anthropomorphic “God made flesh” to embrace God as Logos—God’s word that creates—more fully captures the insight of Pseudo-Dionysius, a sixth-century theologian, that God goes beyond the limits of human cognition, perception, and emotions. 

The full essay is at "The Greatest Story Ever Told."

Resolved: The E.U. Should Join NATO

I contend that the European Union rather than its states should be in NATO. Besides eliminating duplication from the E.U. having a nebulous observer status while the states are formally in the alliance, the increasing role in defense being played by the Commission, including there being a Defense commissioner (secretary/minister), calls for being formally in the alliance. Whereas the U.S. began as a military alliance of sovereign states, the E.U. can trace its beginnings to the European Economic Community. Both unions have since incorporated powers or competencies beyond the respective starting points. For the E.U. this has meant moving beyond economics and trade to include social policy and, last but not least, defense. It is in NATO’s interest to adapt to this change. Lastly, that the E.U. and U.S. are both instances of (early) modern federalism, which at its core has the attribute of dual-sovereignty wherein both the federal and the state levels enjoy at least some governmental sovereignty, whereas NATO, as an international alliance, is confederal in that all of the sovereignty resides in the members of the alliance, justifies the E.U. being a member of NATO rather than being misinterpreted as a comparable international organization as the state-rights Euroskeptics like to believe.

The full essay is at "The E.U. in NATO."

Hindu Mysticism: Transcending Deities

In his religiosity, Ramakrishna (1836-1885), a Hindu mystic and priest at a temple of the goddess Kali, the goddess of death, drew on the Bhakti (devotee), (Advaita) Vedanta, and Tantra aspects of Hinduism, as well as on Islam and Christianity to a much lesser extent, toward his goal of realizing God, which can also be put in terms of achieving self-knowledge of one’s true nature (atman). In the Bhavagad-Gita, Arjuna demands to see the god Krishna as he really is, but Krishna has to hold himself back, showing himself in (human) bodily form, albeit with a myriad of heads. Even a distended form such as this is too much for Arjuna. Moreover, ignorance cannot take in reality or awareness itself without it being adorned in anthropomorphic (i.e., having human characteristics) ornaments that Hume discusses in his Natural History of Religion. Krishna’s promise in the Gita is relevant, in “that, through His Maya, He will assume a human body and manifest His powers whenever religion declines, and will help [people] to obtain peace.”[1] It is through illusion that a deity assumes the likeness of a human form because seeing a deity’s essence in Brahman is simply too much for mere mortals.

The full essay is at "Hindu Mysticism: Ramakrishna."

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1.  Swami Saradananda, Sri Ramakrishna: The Great Master, Jagadananda, trans. (Madras, IN: Sri Ramakrishna Math Mylapore, 1952), p. 16.