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."

In Pursuit of Money as God Incarnate

The film L’Argent (1983) is about how far people will go to get money (l’argent en francais). One major problem with greed is that people who are enthralled by it will go to virtually any length to get money. Even a religion can unconsciously warped to separate greed from earning and having wealth. Historically, Christian thought on greed and wealth has shifted from anti- to pro-wealth. Whether enabled by their religion or not, greedy people will think nothing of other people being hurt in the process. Hence, greed can be reckoned as selfishness incarnate. To claim that money is God not only puts a lower good above a higher one, but also manifests self-idolatry.

The full essay is at "L'Argent."

Is God the Invisible Hand?

A Baylor University survey on religion and economics in 2011 revealed something that may be distinctly American, culturally speaking. The results indicated that about “one in five Americans combine a view of God as actively engaged in daily workings of the world with an economic conservative view that opposes government regulation and [advocates] the free market as a matter of faith.”[1] Specifically, those Americans believed that the “invisible hand” of a competitive market is actually God at work. Put another way, the assumption is that the economy “works” because God wills it to by intervening directly in the market mechanism itself. Government regulation, in diverting economic supply and demand from “the invisible hand,” is thus sinful. Regulating the economy challenges God’s omnipotence (i.e., power) by interfering with God’s intervention in our daily lives via the operation of the market mechanism. 

The full essay is at "Is God for Regulation?"

1. Cathy Lynn Grossman, “Religion Colors Money Views,” USA Today, September 20, 2011. 

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.

Being Partisan in the Pulpit: Going the Extra Mile

The Johnson Amendment, which became law in the U.S. in 1954 and was named for Lyndon Johnson, then a U.S. Senator, “is a provision in the tax code that prohibits tax-exempt organizations from openly supporting political candidates. In the words of the tax code, ‘all section 501(c)(3) organizations are absolutely prohibited from directly or indirectly participating in, or intervening in, any political campaign on behalf of (or in opposition to) any candidate for elective public office.”[1] I submit that it is in a cleric’s interest to expand this prohibition to include advocating for (or opposing) particular public policies. This general principle would of course be subject to exceptions in which a proposed or enacted policy is strongly anathema to the religious principles of the given religious organization or religion.

The full essay is at "Being Partisan in the Pulpit."

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[1] Randall Balmer, “The Peril of Being Partisan at the Pulpit,” Stars and Stripes, February 7, 2017.

Pope Francis on the World’s Economy Idolizing Profit

During his trip to South America in July 2015, Pope Francis appealed to world leaders to seek a new economic model to help the poor, and to shun policies that "sacrifice human lives on the altar of money and profit."[1] This line reminds me of the ancient Greco-Roman religious practice of sacrificing animals on altars just outside temples dedicated to particular deities. Doubtless no thought went into the animals’ suffering. In the Jewish Bible, God spares Isaac just before Abraham implements Yahweh’s command to sacrifice Isaac. Like the ancient Greeks and Romans, Abraham constructs an altar for the purpose. In Christianity, Jesus Christ is sacrificed on an altar, which typically doubles as a table given the institution of the Eucharist in the Last Supper. This sacrificed lamb personifies God as agape, or selfless divine love, which manifests as benevolentia universalis, or neighbor-love. Sacrificing the needs of others is antipodal to serving them; hence the Roman Catholic pope’s preachment. Missing, however, was the subtle bias within Christian theology ironically in favor of money.   

The full essay is at “Pope Francis on the World’s Economy Idolizing Profit.”

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[1] Philip Pullella and Daniela Desantis, “Pope Francis Condemns Corruption and ‘Unbridled Capitalism,’ in South America,” Reuters, July 12, 2015.

Religion and Violence: On the Power of Self-Idolatry

Religion and power make awkward bed-fellows. Speaking in January 2015 on religious fundamentalism, Pope Francis suggested that violence belies claims of religious validity. That is to say, actions speak louder than words, and harming other people effectively renders a person’s claims of religious motivation null and void. Unfortunately, the typical assumption that people have that they cannot be wrong when it comes to their own religious beliefs also operates when political ideology is the actual motivation. Such pride, which I suspect is rooted in self-idolatry, stands as a wall preventing such remarks from influencing potential culprits.

The full essay is at “Religion and Violence.”

Catholic Social Ethics: On the Free Market and Economic Inequality

In June of 2014, Cardinal Oscar Maradiaga, a “prince” of the Roman Catholic Church, of the free-market system as “a new idol” that increases inequalities of wealth and excludes the poor. Pope Francis had already claimed that personal charity is not sufficient as a remedy—that solidarity with the poor necessitates, in the Cardinal’s words, “dealing with the structural causes of poverty and injustice.” As theorized by Thomas Piketty, that structure includes a tendency under typical circumstances for the rate of return on capital to exceed the growth rate in incomes (and GNP). Faith in the market’s invisible hand and people’s charitable giving do not suffice to counter this tilt. Indeed, Catholic social ethics would have it that faith in perfect competition as an ideal is tantamount to idolatry that operates at the expense particularly of the down-trodden and poor.

The full essay is at "Catholic Social Ethics: The Free Market as an Idol."

Moral Hazard in Mortgages

“The cherished American ideal of self-reliance has a flip side”[1]  Before getting to the implications, or flip side, I want to fill out what informs this ideal. One could add to it the ideological stance that came into its own in 1980 with the election of Ronald Reagan, who declared that government is the problem. This implies that government should be minimized, and otherwise corrected as much as possible. Government is hardly to be viewed as the solution. This is the legacy of the Kennedy assassinations of the 1960s, the Vietnam War, and Watergate as well as Ford’s pathetic “WIN” buttons and Carter’s micromanagement and failure in regard to the hostages in Iran. I was not old enough for the Kennedys’ truncated optimism (and that of Martin Luther King) to resonate; I knew the political (and economic) pessimism of the 1970s and the energizing “fix it” mentality of the early 1980s. Of course, Reagan’s “new federalism” failed, as did his aim to balance the federal budget, and the jury is still out on whether “peace through strength” pushed the USSR off the cliff.

The full essay is at "Moral Hazard in Mortgages."

1. Shaila Dewan, “Moral Hazard: A Tempest-Tossed Idea,” The New York Times, February 26, 2012.