A Fortunate Man

Religion plays a prominent role in the film, Lykke-Per, or A Fortunate Man (2018). On the surface, Peter Sidenius, a young engineer, must navigate around an old, entrenched government bureaucrat to secure approval for his ambitious renewable-energy project. The two men clash, which reflects more general tension that exists everywhere between progressives and conservatives regarding economic, social, religious, and political change. Although pride may be the ruin of Peter and his project, the role played by religion is much greater than pride manifesting as arrogance, if indeed it is arrogant to stand up to abuse of power, whether by a government bureaucrat or one’s own father.

The full essay is at "A Fortunate Man."

Enjoy Your Holiday: On the Weaponization of Kindness

In Europe, the word holiday can refer to what in America is called a vacation, which of course can occur whether or not the vacation falls on a national holiday. Regarding the latter, the official designation of a holiday by a government renders the holiday valid anywhere in the country’s territory. This does not mean that very resident or even citizen is duty-bound to pay any attention to a given national holiday, but deciding not to celebrating a holiday does not thereby mean that it is not legitimate and thus valid. Deliberately acting out from the instinctual urge of passive aggression by refusing even to say the name of a national holiday in public discourse, as if a personal decision not to celebrate a national holiday eviscerates it on the national calendar can be viewed as a case of hyperextended projection from a personal dislike to the personal desire to cancel the national holiday, as if a personal dislike could nullify a national law or proclamation. Behind the passive aggression is none other than selfishness, which implies loving oneself over loving God. Theological (rather than psychological) self-love renders the world as a projection of the self, including its narrowly circumscribed (to private benefits only) interests. Hence, the unrestrained ego leaps from its own dislike to being entitled to unilaterally, as a private actor, nullify an officially designated national holiday as null and void. I contend that Nietzsche’s philosophy can shed some light on this modern phenomenon concerning Christmas, an official U.S. holiday. Kindness as actually passive aggression is tailor-made for Nietzsche’s eviscerating scalpel, which he wielded to expose the power-aggrandizement being exercised under the disguise of the moral injunction of Thou Shalt Not! 

The full essay is at "Enjoy Your Holiday."

Yale Divinity School

On February 21-23, 2024, Rowan Williams, a former archbishop of Canterbury, delivered a series of lectures on the topic of solidarity in moral theology. In my own research, I relate that field to ethics and historical economic thought. Williams’ theory of solidarity goes beyond what he calls “the vague feeling of empathy” that is emphasized in the moral writings of David Hume and Adam Smith. Williams has solidarity, unlike mere "fellow-feeling," reach a person’s identity and even one’s soul through a shared experience of existential fragility. Solidary pertains to interpersonal relations and is thus relevant to neighbor-love, which includes being willing to attend to the human needs even of one’s detractors and enemies, as well as just plain rude people. I contend that the upper echelon at Yale Divinity School is at two-degrees of separation from this sort of solidarity, especially as it is wholistic rather than partisan in nature. It is no accident, by the way, that the self-love that characterizes the school's culture has manifested in some courses being almost entirely oriented to advocating very narrow ideological partisan positions, politically, economically, and on social issues at the expense of sheer fairness to students, wholeness, theology, and academic standards. At the time, the school was accepting 50% of studen applicants. I leave these ideological and academic matters to the side here so I can focus on the astonishing distance between the school's dean and the sort of solidarity that he heard of in the lectures and that could lead to Christian leadership for Yale's Christian divinity school, which includes two seminaries.  

The full essay is at "Yale Divinity School." 

Pope Francis and the Traditionalist Opposition: Transcending Ideological Sides

Certainly by the close of 2023, a group of American Roman Catholic clerics, informally headed by Cardinal Raymond Burke (a traditionalist and legalist), were actively opposing Pope Francis. The problem for the members of the opposition faction was that, as traditionalists, they would take seriously the specific oath of obedience they had made to the pope and his successors. Lest such oaths be construed as only binding when they are convenient, which would effectively dissolve any binding, the traditionalist were at risk of being caught by their own hypocrisy. How to deal with such people? The pope had doubtless asked himself this very question on multiple occasions. How does enforcing the oath square with loving one’s detractors, even enemies? The American president Abraham Lincoln put his political rivals on his cabinet; should Pope Francis follow suit, or should he expunge his disloyal opposition and risk Burke’s charge of dictatorship? Does such a charge even make sense, however, given the oath of obedience? I submit that a Christian organization—any Christian organization—ought to be run not by the world’s methods, but according to a radically different kingdom, possible here and now, in the transformation of one’s own heart by serving, and even caring for, one’s detractors. Otherwise, a Christian organization is so in name only, and thus inherently hypocritical.

The full essay is at "Pope Francis and the Traditionalist Opposition."

Contending Christianities

The films Agora (2009) and Fatima (2020) contain very different depictions of Christianity. By depictions, I mean ways in which Christianity can be interpreted and lived. This is not to say that all of the interpretations are equally valid, for only those that contain internal contradictions evince hypocrisy. The sheer extent of the distance between the depictions shown in the two films demonstrates not only the huge extent of latitude that religious interpretation can have, but also just how easy it is even for self-identifying Christians, whether of the clergy or the laity, not only to fail to grasp Jesus’ teachings in the Gospels, but also to violate the two commandments even while believing that Jesus Christ is divine (i.e., the Son of God). The human mind, or brain, can have such stunning blind spots (or cognitive dissidence) when it comes to religion that even awareness of this systemic vulnerability and efforts to counter it are typically conveniently ignored or dismissed outright. This is nearly universal, in spite of claims of humility and fallibility more generally, so I contend that the human mind is blind to its own weakness or vulnerability in the religious sphere of thought, sentiment, and action. Augustine’s contention that revelation must pass through a smoky stained window before reaching us is lost on the religious among us who insist that their religious beliefs constitute knowledge. I contend that this fallacy as well as the larger vulnerability to hypocrisy should be a salient part both of Sunday School and adult religious education. For the vulnerability is correctable, but this probably requires ongoing vigilance. That is, the problem is not that the divine goes beyond the limits of human cognition (as well as perception and emotion) as Pseudodionysus pointed out to deaf ears in the 6^th century; the human brain is fully capable of spotting and countering its own lapses in the religious domain. In other words, the problem here is not that of the human mind being able to understand the contents of revelation because must travel through a darkened window before reaching us; rather, the problem lies in grasping what Jesus preaches in the Gospels and putting the spiritual principles into practice, rather than doing the opposite and being completely oblivious to the contradiction, which is otherwise known as cognitive dissidence. The two films provide us with the means both to grasp this problem and realize how much it differs from a healthy faith that has the innocence of a child’s wonder.

The full essay is at "Agora vs. Fatima." 

On Believing in Jesus Christ as the Preeminent Focus of Christianity

Jesus’ identity as the Son of God is salient in the four canonical gospels, as well as in Paul’s letters. Hence, christology has been an important field of theology. While the benefits to the Christian have been touted so much in historical and contemporary theological writings, the costs and vulnerabilities of the nearly monopolistic focus have largely gone unnoticed. The realization of them would allow Christians (including extant theologians) to gain a fuller (i.e., holistic) perception and understanding of the religion, and even a better practice thereof.  I will begin with the theology then provide a practical example of the problems involved in having a willowed-down focus at the expense of the drawbacks.

The full essay is at "Jesus' Identity and Teachings."

Perception-Based Healthy Reputational Capital as a Strategic Competitive Advantage: The Case of CVS Health

In 2014, CVS drug-stores stopped selling tobacco products. The strategic choice rendered CVS Health more internally consistent on wellness. To be sure, the company continued to sell alcohol products, such as wine and hard liquor, which are harmful to human health. Yet the incremental correction was significant both in regard to the short-term hits to the bottom-line and the salubrious contribution to the health of customers. If the share of revenue (and profit) from the sale of alcohol increased in the meantime to make up the difference, the net effect on the bottom-line could have been zero or even positive, and the net impact on the health of customers and the company’s healthy image could also have been nugatory or even negative. Writing in 2019, however, Larry Merlo, President and CEO of CVS Health, saw a perfect convergence of the long-term bottom-line and making a contribution to society even at the expense of short-term revenue.

The full essay is at "Perception-Based Healthy Reputational Capital."

Christianity and the Non-Affiliated in America: A Changing Mix

The 2018 General Social Survey found the proportions of Roman Catholics, Evangelical Christians, and people not affiliated with any institutional religion to each being within the margin of error around 23 percent of the American population. To be sure, to claim no institutional religion does not necessarily mean not being religious, or at least spiritual. Where the heart is concerned, religious institutions, or organizations, do not monopolize religious or spiritual sensibilities or sensitivities. In fact, I contend that a spiritual or even religious instinct exists in humans that can differ among individuals in salience or force. To be sure, people in whom the instinct is pressing may tend to belong to religious organizations, but this is not to say that the latter are necessary for feeling and manifesting the instinct. This is particularly true, I submit, where programmed worship is unwittingly formulated in a way that actually interrupts or thwarts outright the experience of transcendence, whether in sustained prayer, worship, communion, or meditation.

The full essay is at "Christianity and the Non-Affiliated in America."

The Fire in Notre Dame Cathedral during Holy Week: Divine Retribution?

Just in terms of how the business and political elites reacted to the fire at Notre Dame Cathedral in Paris, the want of a distinctly religious explanation reflected the hegemony of the secular culture in the E.U. at the time. How the incident, which occurred on April 15, 2019, might fit into an established religious narrative was largely ignored, at least by the media reporting on the fire and its aftermath. Instead, the focus was on the impact on French politics and the donations being made to repair the damage. In particular, the matter of billionaires donating a hundred or two hundred euros fueled a debate on the morality of giving so much when giving to the poor could ease economic inequality, rather than on the religious legitimacy of being rich even with the good use in rebuilding a cathedral. The media at least was silent on the question of whether God had exacted divine retribution against the Roman Catholic Church for having pedophile priests and high-ranked clerics covering them up to safeguard the reputation of the universal Church. That the fire occurred during Holy Week makes the lack of any application of the faith narratives particularly striking, for what if a fire in a gem of the Roman Catholic Church during Holy Week was aimed at getting the attention of the clergy and laity?

The full essay is at "The Fire at Notre Dame Cathedral."

Has American Catholicism Become Unavoidably Republican?

Putting a religious faith through a particular political ideology can be regarded as artificial because the transcendent is not limited to the confines of particular ideologies. Were it otherwise, the transcendent would not go beyond the limits of human cognition, perception, and sensibility. Leaders of religious organizations should thus be particularly careful lest they inadvertently cut transcendence short. Practically speaking, that some members could feel marginalized or leave the organization altogether is a capricious cost that can be avoided. In other words, according to religious criteria, no reason would exist for such marginalization or departures. Unfortunately, religious leaders can easily dismiss this drawback out of a desire to channel the religious through their particular ideologies. I suppose this is a form of idolatry. 

The full essay is at "American Catholicism and Political Ideology."

This book may be helpful for tips on how to sidestep the political: Spiritual Leadership in Business.  See also Christianized Ethical Leadership.

Why Do Atrocities Occur in the Name of God?

Why have atrocities been associated with religion—even having been committed under religious auspices? Four Crusades were fought, for example, by popes whose God is love—whose god-man extolls love of enemies and turning the other cheek rather than hitting back. In the modern era, Christianity has been tame, but terrorist acts have been committed in the name of God by people who presume that they cannot possibly be wrong in their beliefs. If Feuerbach is correct, the underlying problem inheres in the belief in God's very existence—that belief pointing us to a still deeper problem in the very nature of faith itself, to a vulnerability or susceptibility that has been overlooked or conveniently glossed over for as long as religion has existed on the face of the Earth.

The full essay is at "Monotheism and Atrocities."

On the Vatican’s Conflict of Interest Regarding Accountability on Sex-Abuse

Integrity is arguably essential to the credibility of religious functionaries—even and especially those with considerable organizational power. So it was significant that Marie Collins, whom Pope Francis had appointed to the Vatican’s commission on sexual abuse by clergy and herself had been a victim of such abuse, resigned on March 1, 2017 due to “fine words in public and contrary actions behind closed doors.”[1] Notably, the commission suspended Peter Saunders a year before, “after he accused the panel of failing to deliver on its promises of reform and accountability” even including recommendations that the Pope had approved.[2] What is the basis of the problem? I submit that the conflict of interest that is inherent in having the clergy of a religious organization hold each other accountable is, much like industry self-regulation, culpable in this case.

The full essay is at "On the Vatican's Conflict of Interest."

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[1] Elisabetta Povoledo and Gaia Pianigiani, “Abuse Victim Quits Vatican Commission, Citing ‘Resistance’,” The New York Times, March 1, 2017.

[2] Ibid.

Pope Francis Puts Up A Syrian Refugee Family: An Opportunity to Clean House

During wars, houses of worship have become temporary hospitals meeting very practical needs. Caring for the suffering is particularly close to the message and example that Jesus provided. In response to Pope Francis’s call for each parish in Europe to take in at least one refugee family amid the tremendous influx of mostly Syrian refugees in 2015, the pope himself arranged to take in a family. Leading by example is certainly fitting for a follower of Jesus. I submit that the pope could have gone even further to drive home the message of what it means to be a Christian.

The complete essay is at “Pope Francis Puts Up Syrian Refugee Family.” 

Pope Francis washing the feet of men and women in a juvenile detention center on Holy Thursday in 2013. That he washed women's feet flustered some people in the Vatican who missed the main point of the ritual. 

Pope Francis On Taking In Refugees In Europe: A Basis For An Alternative Approach To Christianity

As tens of thousands of refugees from the Middle East were seeking refuge in the E.U., Pope Francis “called on every parish, religious community, monastery and sanctuary in Europe to shelter refugees.”[1] It was not enough, he said, to tell them, “have courage, hang in there.”[2] Providing the Christian basis, he said that “the Gospel calls us to be close to the smallest and to those who have been abandoned.”[3] Jesus went to those who had been abandoned by the hegemonic Temple-centric Judaism of his day, and healed them. In the Gospel of Mark, it is the strangers rather than the disciples who understand his message. I submit that this approach to Christianity could serve as an alternative to the dominant one that applies Christianity to every issue.

Pope Francis making the appeal. (Riccardo De Luca/AP)

The complete essay is at "Pope Francis on the Refugees."

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1. Alison Smale, “Pope Calls on All of Europe’s Catholics to Shelter Refugees,” The New York Times, September 6, 2015.

2. Ibid.

3. Ibid.

Hardness of Heart vs.Unethical Conduct: Which Is Less Christian?

Monsignor, a film made in 1982—in the midst of a very pro-business administration in Washington, D.C.—depicts a Vatican steeped in matters of finance centering around a priest whose degree in finance makes him a prime candidate to be groomed for the Curia. That cleric, Father John Flaherty, helps the Vatican operating budget during World War II by involving the Holy See in the black market through a mafia. In the meantime, he sleeps with a woman who is preparing to be a nun and subsequently keeps from her the matter of his religious vocation. The twist is not that Flaherty is a deeply flawed priest, or that the Vatican he serves is vulnerable to corruption inside, but that those clerics who mercilessly go after him are devoid of the sort of compassion that their savior preaches.

The full essay is at "Monsignor"