Showing posts with label history. Show all posts
Showing posts with label history. Show all posts

Friday, August 7, 2026

Jews and Arabs in 1930s Palestine

Writing on theology and ethics and their application to politics and economics in An Interpretation of Christian Ethics, Reinhold Niebuhr runs the risk of fusing the respective domains, which I maintain are qualitatively different, and thereby minimizing or losing outright what is unique to each domain. Besides occasioning category mistakes, such as in labeling divine love as ethical rather than as distinctly theological, overreaches from one domain onto another even at the expense of the other’s own criteria can occur from the underlying error. Besides being extant in Niebuhr’s text, the conflation of distinct domains and the related overreaches of their respective criteria has exacerbated the long-standing conflict between the Jews and Arabs in what was Palestine when Niebuhr was writing his book on Christian ethics in which he discusses the sheer intractability of the conflict.


The full essay is at "Jews and Arabs in 1930s Palestine."

Tuesday, February 10, 2026

Confucius on the Ethics of Religious Knowledge

A contemporary scholar of Chinese philosophy wrote, “myths often contain an element of historical truth, and what passes for historical truth often has mythical elements.”[1] By implication, not everything that seems to be historically valid in a religious story is, for it is fair-game in that genre to assuage and even invent “historical” events to make theological points. Lest it be thought that histories are written objectively, it should not be forgotten that historical accounts are written by human beings, and thus are subject to our limitations, including bias. Nevertheless, religious stories, or myth, and historical accounts are different genres of writing, and have very different purposes and criteria. To conflate the two genres, or, moreover, any other domain with that of religion, is to deny the uniqueness of religion (as well as that of other, even related domains). Religion and ethics, for instance, are two, admittedly very closely related, domains of human experience.


The full essay is at "Confucius on the Ethics of Religious Knowledge."


1. Bryan W. Van Norden, Introduction to Classical Chinese Philosophy (Indianapolis: Hackett Pub., 2011), p. 2.

Friday, September 26, 2025

Why Evangelical Christian Americans Support Israel

The Christian “belief in the ‘rapture’ of believers at the time of Jesus’ return to Earth is rooted in a particular form of biblical interpretation that emerged in the 19th century. Known as dispensational pre-millennialism, it is especially popular among American evangelicals.”[1] This biblical interpretation is based on the following from one of Paul’s letters to a church:

“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”[2]

Presumably the “trump of God” in the King James version of the Bible is distinct from Trump as God, for that eventuality would raise a myriad of questions and difficulties, and at least two difficulties pertain to the verse and, moreover, to dispensational pre-millennialism as a Christian doctrine. That it was constructed only recently by Christian standards raises the question of why the idea did not dawn on Christians closer to Paul’s time. That Paul does not represent himself in his letters as having met Jesus prior to the Resurrection and Paul’s use of mythological/Revelations language, such as “with the voice of the archangel,” also provide support for not taking the passage literally. After his resurrection in the Gospels, Jesus does not have the voice of an archangel. With Paul’s passage viewed figuratively or symbolically, rather than empirically and literally, the underlying religious meaning would of course remain unperturbed: keeping the faith is of value and thus in holding on to one’s distinctly religious (and Christian) faith, this strength will be vindicated even if no signs of this emerge during a person’s life. In other words, faith in vindication is part of having a religious faith, which is not limited our experience. The Resurrection itself can be construed as vindication with a capital V, regardless of whether Jesus rose from the dead empirically and thus as a historical event. In fact, a historical account or claim is extrinsic to religious narrative even though the sui generis genre can legitimately make selective use of, and even alter, historical reports to make theological points. The writers of the Gospels would have considered this perfectly legitimate, given that they were writing faith narratives and not history books. Making this distinction is vital, I submit, to obviating the risk that one’s theological interpretations lead to supporting unethical state-actors on the world stage, such as Israel, which as of 2025 was serially committing genocidal and perhaps even holocaust crimes against humanity in Gaza. In short, the theological belief that supporting Israel will result in the Second Coming happening sooner than otherwise can be understood to be an unethical stance based on a category mistake. American Evangelical Christians may have been unwittingly enabling another Hitler for the sake of the salvation of Christians, while the Vatican stood by merely making statements rather than acting to help the innocent Palestinians, whether with food and medicine, or in actually going to Gaza’s southern border (or joining the flotilla) to protest as Gandhi would have done.


The full essay is at "On the Ethics of Dispensational Pre-Millennialism."


1. Robert D. Cornwall, “The Roots of Belief in the 2025 Rapture that Didn’t Happen,” MSNBC.com, September 25, 2025.
2. 1 Thessalonians 4:16-17 (KJV)

Saturday, June 28, 2025

Bill Moyers: Pastor, Politician, Journalist

In a world in which higher education is increasingly thought as preparation for a profession, being multidisciplinary in college and especially in graduate school is decreasingly sought and valued by students at universities in the United States. Unlike in the E.U., where it is more common for the professional schools to be separate from universities given the difference between training and education—skills and knowledge—American universities make it institutionally possible for a person to get a MBA and MPA after a BA in liberal arts or a BS in natural science, or, less commonly, to get a MBA degree and a MDiv degree after having studied in the liberal arts and sciences. The MBA and LLB or JD has been a more popular combination, and I spoke once with a MPA student at Harvard who already had a MBA from Notre Dame and was considering a degree in law. I think the benefits vocationally from being multidisciplinary in one’s formal higher education (i.e., college and graduate school) tend to kick in only after a few decades after one’s final graduation. Perhaps only in retrospect does the traces of such an education reveal themselves in a person’s work-life. I contend that the political aide, pastor, and journalist, Bill Moyers, is an excellent example of how a multidisciplinary education can enrich a person’s career, which is not likely to stay “inside the lines” of one particular industry. This is not a bad thing.


The full essay is at "Bill Moyers."

Saturday, March 22, 2025

Interpreting Scriptures: On Referential Realities beyond the Text

In Christianity, Paul wrote that if the resurrection of Christ Jesus didn’t really take place, then faith is for naught, but he also wrote that faith without love is for naught. The assumption that if Jesus was killed and raised historically speaking, why be a Christian, has had much greater currency than the assumption that if a person is not kind and compassion in heart and deed to people who have been insulting or have damaged the person, that person is not really a Christian. In short, the value of the religious meaning in the New Testament has typically been assumed to depend on the extratextual (i.e., beyond the text of the Bible) existence of Jesus. Using Vedanta hermeneutics (i.e., method of interpreting a text) in Hinduism, I argue that the assumption is incorrect. This is not to make a historical claim one way or the other regarding Jesus or Krishna; rather, I want to claim that the religious meaning in a scriptural text does not depend on making the assumption that the reality described therein exists beyond the text. Although hermeneutically based, this argument may sway attention back to religious meaning itself as primary, including in regard to engaging in pious actions.


The full essay is at "Interpreting Scriptures."

Sunday, October 27, 2024

Faith Seeking Understanding: On Religious Experience

On October 24, 2024, Pope Francis released his encyclical, Dilexit Nos (“He Loved Us), on the Sacred Heart of Jesus. In the letter, he recounts “Saint Gertrude of Helfta, a Cisterian nun, tells of a time in prayer when she reclined her head on the heart of Christ and heard it beating.”[1] She wondered why the Gospel of John does not describe a similar spiritual experience, and concluded that “the sweet sound of those heartbeats has been reserved for modern times, so that, hearing them, our aging and lukewarm world may be renewed in the love of Christ.”[2] The pope concludes in the letter that this might hold for our times too. I contend that Gertrud’s spirituality can speak to the current modern age, in which that of Gertrud—the thirteenth century—hardly seems modern, but not in terms of focusing on Jesus’ resurrected heart; instead, Gertrud can point us beyond the limits of marital-union imagery with Jesus to experience that transcends the use of imagery that may say more about us and our world than that which transcends even the limits of the human imagination. Turning to the criticisms of Gertrud’s spirituality (and intelligence) by Thomas Merton and William James, I intend to salvage Gertrud in order to uncover her spiritual maturity.


The full essay is at "Faith Seeking Understanding."


1. Pope Francis, Dilexit Nos, October 24, 2024, para. 98.
2. Ibid.



Saturday, October 5, 2024

Cancelled Classes: Harvard’s Far-Left Ideological Courses Take a Hit

I contend that the more courses that are heavily ideological and biased in advocating a particular ideology that a university has, the higher the chances that a university will eventually suffer from a lack of educational legitimacy and perhaps even have to close down for want of students. Even great American universities such as Harvard and Yale are not immune. Their huge endowments could even function as organizational slack enabling a particular ideological bent to percolate throughout the universities for a long time with impunity due to the sheer amount of money in the universities respective invested wealth. When I was a student at Yale, I worked part-time at the Development Office calling alumni to give to the already-wealthy university. I had no idea at the time that being rich could actually harm a university, or allow for educational decadence with impunity. At Harvard in 2024, there was some indication that the students’ freedom in selecting some of their courses was serving a good purpose in putting biased-ideological courses out of business for lack of sufficient enrollment. The student marketplace could substitute for compromised university administration in its educational oversight function. Adam Smith would be proud.


The full essay is at "Cancelled Classes at Harvard." 

Saturday, August 17, 2024

The Holy Grail: Artifact or Superstition?

Relics are nothing new to religion, whose legitimacy used to be synonymous with being ancient, which is one reason why the ancient Romans did not consider the nascent Jesus Movement to be a religion. The cup that Jesus uses in the Last Supper in Gospels is right up there with pieces of the wood cross of the Crucifixion as the most holy of relics in Christianity. “In Europe alone, there are said to be around 200 cups, each thought to be the Holy Grail—the cup used by Jesus Christ at the Last Supper.”[1] They can’t all be THE cup, but I bet if you visited each place, the partisans would insist that their cup is genuine. For example, the website of the cathedral at Valencia, in eastern Spain, proclaims regarding the cup there, “Tradition reveals that it is the same cup that the Lord used at the Last Supper for the Institution of the Eucharist.”[2] Never mind that medieval legend had it that Joseph of Arimathea had brought the Holy Grail near Glastonbury Tor in southern England shortly after Jesus’ death. That would be quite a distance to travel back them to deliver a cup. These two cannot both be right, yet Christians have prayed in both places as if the cup in each place were genuine. That people have gotten carried away with the super relic through history seems clear from “the fact that, over the centuries, legends have arisen of ‘grails’ producing miracles.”[3] That miracles have been said to arise from more than one of the cups ought to be a red flag that something is amiss, for only one cup could possibly be genuine and so miracles could not have come by means of proximity to the other cups. I submit that basic category mistakes regarding genres of meaning (and writing) are a big part of the problem as to why a presumed historical artifact has given rise to puerile superstition in the name of religious truth.


The full essay is at "The Holy Grail."

1. Julia Buckley, “They All Say They’ve Got the Holy Grail. So Who’s Right?” CNN.com, August 17, 2024.
2. Ibid.
3. Ibid.

Wednesday, January 24, 2024

The Devil’s Arithmetic

The Devil’s Arithmetic (1999) can be classified superficially as a coming-of-age film, for Hanna, the protagonist, starts out being immaturely contemptuous of her family’s ethnic and religious heritage and current practice. She tries to skip the Passover Seder at her grandparents’ house. That her aunt Eva had been a prisoner at a Nazi death camp makes no difference to Hanna—that is, until she is transported back as her aunt’s cousin (for whom Hanna was named) and experiences the camp herself. Whether she is really transported back in time (and if so, how?) or is merely dreaming is answered in the end but not so blatantly as would insult the viewers’ intelligence. Then again, it’s not every film that has allusions both to theology and The Wizard of Oz. The different ways in which that movie is incorporated and alluded to in this film are actually quite sophisticated in extending the viewers’ sense of synchronicity beyond the film’s narrative.


The full essay is at "The Devil's Arithmetic."

Thursday, August 24, 2023

Fatima: The Miracle of the Sun

The film, Fatima (2020), tells the story of the three Roman Catholic children in Fatima, Portugal, who in 2017 claimed to see and hear the Virgin Mary periodically over a period of 6 months. The film centers around Lucia, the oldest of the three children, and, moreover, the question of whether the children really encounter the Virgin, or are lying, hypnotic, or even psychotic. In the film, as well as in “real life,” a miracle is associated with the last visitation. In the story world of the film, the visitation really happens, and the multitudes watching the children come to believe this when the Virgin delivers on a miracle as promised. Historically, believers as well as nonbelievers who were present at the event have testified that the Sun moved around in the sky and even came closer. If this really happened as witnesses have described, then the empirical “proof” in the story world of the film is not the whole story, and the religious truth therein is not limited to the faith narrative, but holds in an empirical, supernatural sense. An implication is that Jesus not only resurrects in the Gospel stories, but also as an empirical event in history. But, then, why have such supernatural events been so rare since the “time” of Jesus?  And, yet, witnesses as far as 40 km away from the visitation of the Virgin reported seeing the miracle of the Sun.

The full essay is at: "Fatima"


Saturday, February 15, 2020

The Basis of Christian Faith: Beyond Idolatry

I think perhaps the title of the film, Silence (2016) ought to have been “The last Priest” because the main character, Rodrigues, is the last remaining Roman Catholic priest in Japan. His inner struggle is the core of the narrative, and of the theological/ethical dilemma to be resolved. The movie is set in Japan in 1640-1641. A Buddhist inquisitor, Mokichi, is torturing and killing Christians, who must step on a stove carving of Jesus as proof of committing apostasy (i.e., renouncing their faith). Taking it as proof, Father Rodrigues torments over whether to apostasy in order to save the Japanese Christians whom Mokichi is having killed serially until the priest renounces his faith. I submit that the assumption of proof rests on dubious grounds, so Rodrigues is actually faced with a false dichotomy.

The full essay is at "Silence."

Monday, April 8, 2019

Inconvenient Truths

When I was a post-doctoral student, I sat in on a course on German films during World War II. The instructor was an 80 year-old German man whose parents had been forced into sending him to a Hitler Youth camp. I asked him once whether he had seen Hitler in person, and, if so, did he look like how the documentaries have him pictured. Having the respect for knowledge that should be expected from a scholar, he told me that he had indeed seen Hitler in person. The brutal Nazi dictator was authentically smiling during his visit to the Hitler youth.  I was surprised, as I had been brought up with the image of the grizzled grins and terse glares.  To be sure, the victor’s history fits the horrendous crimes committed, but at the cost of objectivity, which any historian should value. The subjective historical portrayal and the German professor’s honest answer led me to wonder what Hitler was really like as a person. Even the epitaph of monster does not fit with the notion of the banality of evil visible at the Eichmann trial in 1961. Eichmann had been responsible for making the trains run on time to the concentration camps.
About a decade after my conversations with the German professor, I met a 92 year-old American veteran of World War II.  Did the American people know of the holocaust? I asked. Only after the Japanese attack on Pearl Harbor in Hawaii, he answered. Before the U.S. went to war, the European war was something far away. When the U.S. was at war in Europe and Asia, Jewish leaders in Europe asked President Roosevelt to bomb the train tracks that were carrying the cattle-cars to the ovens. Roosevelt, the veteran said, told the Jews that he didn’t have time for that. “Wow, that’s a story!” I said in astonishment. One of the veteran’s daughters asked him how he knew this. “It was common knowledge at the time,” he replied. I had not even known that the American public knew of the gas chambers before the liberation of the camps. Even if Roosevelt wanted to be focused on military objectives because achieving them would mean winning the war, that he felt he didn’t have time to thwart the Nazis from transporting human beings to ovens astonishes me. I asked the veteran if the very language, cattle-cars to ovens applied to human beings shocked Americans during the war. He replied that “surprised” is not the right word for it. He did not characterize how he and other Americans had taken the news, which I found interesting.

The full essay is at "Inconvenient Truths."

Wednesday, January 16, 2019

Affluence and Democracy in China: A Complicated Relationship

The Financial Times reported in 2013 that there was “no great clamour in China for western democracy.”[1] The assumption in the West that prosperity in China will someday inevitably usher in democracy may unduly privilege Western political values in an exogenous context. The newspaper suggested that prosperity can be the source of rising pressure for political change rather than an antidote to it. In other words, the power shift between the state and individual that is unleashed by rising incomes does not necessary privilege the individual. Time and again, China’s leaders have refused to shift power to the individual at the expense of the state; social harmony, and power, are just too important. To be sure, cronyism and corruption, while endemic in China, are not esteemed cultural values, and the rising middle-class may demand that the state clamp down on the unfairness of government officials “wetting their beaks.” This would be particularly problematic if the growing upper-middle-class demand more transparency in government and more rule-of-law to instill fairness over the personal aggrandizement of government officials. However, President Xi, at least publically, would hardly object, as he set out to come down hard on corruption even in the state. At the very least, the matter of increasing wealth and democracy in China can only be complex, yet we can come to some conclusions based on Chinese history and the Chinese view of democracy being Western.
 

1. Philip Stephens, “Political Cracks Imperil China’s Power,” The Financial Times, January 24, 2013.

Wednesday, May 30, 2018

Schindler’s List

In German-occupied Poland during World War I, Oskar Schindler spent millions to save 600 Jews from the death camps. In the 1993 film, Schindler’s List, the gradual transformation of the luxuriant capitalist is evident as the film unfolds. At the end,  he comes to an emotional realization as to the worth of money as compared with human lives. He realizes that had he not spent so lavishly, he could have saved even more lives. He realizes, in effect, his selfishness that had blinded him even to the obvious severe suffering of the Jews around him. The story is thus not simply that of greed giving way to compassion. 

The full essay is at "Schindler's List."



Wednesday, March 28, 2018

Christian Films as Distinctly Theological: A Theological Project

To be profitable, is it advisable that films with a distinctively religious theme and narrative water down their theological dimension so to be more acceptable in modern, secular society (i.e., a broader range of movie-goers)? The success of films like The Last Temptation of Christ, The Nativity Story, The Passion of the Christ, and Son of God suggest that theology should be embraced rather than tempered if box-office numbers are at all important. The genre should thus be distinguished from historical drama. Screenwriters and directors engaging in the religious genre would be wise, therefore, to distinguish the theological from the historical even in handling religions in which the historical is salient in the theological.

The full essay is at "Christian Films as Theological."

Monday, October 23, 2017

Marx and Chinese Dynasties: A Postmortem on Occupy Wall Street

My essay that suggests that the Occupy Wall Street protests should have focused on the large corporation itself (i.e., that the large corporate form be expunged from modern society) rather than on a myriad of redistribution agendas resonates with Marx’s theory of revolution. In that theory, the proletariat finally throws off the chains and subdues the hitherto hegemonic capitalists in a materialist reading of Hegel's idea that history progresses toward greater freedom of the human spirit. The redistributive push of the Occupy movement fellf short because even increased redistribution advocated would have been within extant the political-economic system that the corporations dominate and run (i.e., including Congress). If the protesters were in fact serious about confronting corporate capitalism, their movement should have been radical rather than reformist because reforms are within the system that works for and by corporations.

The full essay is at "Marx and Chinese Dynasties: A Post-Mortem on Occupy Wall Street." 

Sunday, March 27, 2016

Christianity as Distinctly Religious: A New Species?

The human mind naturally tends to make (and remake) religion into familiar terms, while resisting the wholly other as such. As David Hume explains, the human mind is naturally drawn to what is familiar to itself; considerably more effort is required to hold onto the notion of pure divine simplicity without adding ornaments. Sociological phenomena such as father-son relationships and the role of a son are more familiar than the Son as Logos and agape.[1] The resurrection is typically thought of in supernatural physiological and historical terms, rather than as whose meaning is distinctly religious and, furthermore, is part of a religious narrative. The Trinity as existing in reality metaphysically is easier to understand than the Trinity as transcending reality, as it’s source rather than its substance. God as the first cause of the Big Bang is easier to grasp than God as the source or condition of Creation. These all-too-easy category mistakes are particularly problematic in that they obscure religion as distinctly religious.

The full essay is at "Christianity as Distinctly Religious."






1. For more on this point and that of David Hume, see ch. 12 of God’s Gold: Beneath the Shifting Sands of Christian Thought on Profit-Seeking and Wealth.







Monday, January 4, 2016

Increasing Complexity and More Energy in the Context of Evolutionary Biology

In “the story of increasing complexity and then decreasing complexity,” we find complexity in “privileged localities” where “intense local flows of energy that are dissipated elsewhere, where things are less complex. . . . So increasing entropy in one region seems to allow decreasing entropy—that is to say, increasing complexity—in some very special regions, such as the surface of our Earth.”[1] Differentials in the universe began in the random, unpredictable differences at the sub-atomic level at the very beginning of the Big Bang.  It took 380,000 years for tiny differentials in temperatures and mass-densities to show up in the cosmic radiation background. Since then, much steeper energy-gradients have developed, and these have enabled greater complexity to arise and subsist.
Contemplating the enigma, wherein increased complexity and the associated additional energy required occurs amid a more general entropic process of a flattening out or dispersion of energy in the universe as a whole, can lead to the question of whether the level of complexity now extant in human civilization is a work in progress or a pinnacle. That is to say, will hitherto undiscovered sources of energy boost human arrangements and infrastructure—artifices of human intentionality—to higher levels of complexity? At a much longer temporal scale, will the Milky Way gain in energy and complexity as a result of incorporating a passing galaxy? In both cases, I marvel at the enigma wherein steeper energy gradients serve as more efficient energy conduits on the way to an entropic final destination. 

This history of life on Earth is a tale of increasing biological complexity. A single cell is more complex than is the Sun and our planet. From the Cambrian period, the diversity of plant and animal organisms has expanded so much from the common one-celled ancestor that we can say with Plotinus, "(I)t is a wonder how the multiplicity of life derives from what is not multiplicity, and the multiplicity would not have existed unless what was not multiplicity had not existed before the multiplicity."[2] What we typically forget is that with each increase in biological complexity, more free energy is necessary to sustain it.  
In human history, the capture of energy from the Sun for our species’ use has increased dramatically from the hunter-gatherer days to today. The leap afforded by the Neolithic Revolution, when nomads—taking advantage of “Garden of Eden” conditions—began sedentary, agricultural lives, is dwarfed by the tremendous jump in energy-usage from fossil fuels in the Industrial Revolution. The change in technological and organizational complexity due to the Industrial Revolution far exceeds the increase in complexity that came as a result of the Neolithic Revolution.
Because 95% of our species’ time on Earth was spent in the hunter-gatherer, small clan, social arrangement, the incredible leap in energy usage (now 100 times what is needed for survival, per capita) from fossil fuels whose stored energy far exceeds the potential energy of animals and human labor, and the related leap in complexity in spheres such as business, government, and society (e.g., large cities) during and after the Industrial Revolution makes us fish out of water, evolutionarily speaking. That is to say, natural selection—the mechanism discovered by Darwin whereby a changed environment “selects” mutations that are more favorable to it—has not had enough time to adjust our species to the world that we have created.
For instance, we are “hard-wired” for having contact with up to 150 people because that’s how big clans got during 95% of the time that natural selection has had to fashion our species via incremental alterations or adjustments. We are fish out of water in the cities we ourselves have built. Similarly, natural selection is too long-paced to alter our innate short-sightedness such that we can apply collective learning to obviate the threats to our species’ survival from our energy use, such as in climate change. In short, the increasingly large leaps in the steepness of the energy gradients enabled by our successively rich energy-sources have by now outstripped the energy of our evolutionary biology being able to “catch up.” Put another way, our amazingly complex biology—far from the Cambrian Revolution that led to the diversification of life—is not in sync with the complexity that we have constructed to make our lives easier and even happier.



[1] David Christian, “Big History” Lecture (2015).
[2] Plotinus, The Enneads, III.8[3]10.

Saturday, July 19, 2014

Philomena

In the film, Philomena (2013), the audience is confronted with the spectacle of unjustifiable cruelty committed under religious auspices. Philomena is this victim, and she must struggle to come to terms with her past ordeal as a young mother at an Abbey as she goes on a search for her son in America. Her traveling companion, Martin, is a journalist writing the story from his perspective as an ex-Catholic. Philomena defends her faith against Martin’s sarcasm even as she comes to terms with just how cruel the nuns had been to her. In the end, she and Martin confront the nuns. The question is how, by which I mean, from what direction? The answer has value in demonstrating how outwardly religious hypocrites can be put in their place.  

The entire essay is at "Philomena"