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Idolatry: Idealism

One of the fundamental instincts we walk around with is that “things are not as they should be.” Indeed, I would say that, while what we do with this instinct varies enormously, the instinct itself might even be called a universal truth.

clouds

One of the reactions to this instinct could be called idealism, which for my own purposes I’ll define as the construction of a lofty notion of the way things should be. This is particularly complicated for Christians, because we do have an apocalyptic hope for the in-breaking of the kingdom of God and therefore have a very different idea of the way things should be. However, this idealism can (and does) become idolatrous at many points.

Idealism becomes idolatry when it breeds an anti-incarnational attitude. This attitude is exmplified when we prefer to live in our ideas of the way things should be and begin to despise the real world we find ourselves in. This gnostic tendency is especially pervasive in North American Christianity, as it justifies our lack of working towards the kingdom amidst the mess we find ourselves in.

On a related note, idealism becomes idolatrous when it breeds hatred of those people who do not measure up to our ideals. After reading the prior sentence, you probably picked out some group that was especially guilty of this. This makes you guilty of it as well. (Count me in.) I won’t belabor the irony of a group whose founder commanded love of neighbor and enemy being filled with hatred for those who don’t measure up. I just don’t get it.

Idealism also often tends towards narcissism. We are very proud of ourselves for knowing the way that things should be. Look at us, we’re so clever and superior to the rest of you idiots! Pointing at our ideas also tends to serve as an excellent distraction from our actual behavior, which might just be miles away from what we’re talking about. This narcissism applies equally to individuals and groups, and is usually used by groups to reinforce their identity against an exterior group. For Christians who believe that we are saved by grace and that all we possess is sheer gift, this is unconscionable. And common, Lord help us.

Idealism quite easily produces paralysis, as the gulf between our ideals and the way things actually are can loom large. We cover up this paralysis by redoubling our efforts to guard the boundaries of our ideals, defining them with increasing precision so as to guard them from being debased by anything low and common. Idealism produces warriors of words who would be shocked if someone asked them why they aren’t doing anything about making their ideals happen. They have mistaken thought for life.

Finally, idealism in many of its instantiations should be called nothing less than anti-Christ. A basic tendency of idealism is scorn, mockery, and disownership of anything that does not live up to its lofty ideals. This is anti-Christ for two reasons. Firstly, Christ occupies a much better vantage point than we do from which to make the various judgments required to measure just what does and does not measure up. Secondly, when Christ views those who do not measure up, he does so with compassion, as the doctor sent to tend to the sick, not the healthy. It is for the sick, the less-than-ideal, that Christ came. He looked upon those who fell so far short of anything that could rightly be called holy and, instead of scorning them, gave his life for them. Idealists cannot generally even bear to be civil to them.

Now, for full disclosure. I am an idealist, and this is a polemic against myself. Insofar as I have snagged anyone else in my net, please join me in asking for mercy, grace and truth from the Living God. Idealism is hope turned inwards. Lord, turn us loose with a reckless hope.

Liturgy and Constantinianism

David Fitch excels in raising issues that need to be thought about, and has done so again with When Liturgy Goes Bad: Constantinian Liturgy in a Post-Constantinian World.

I am certainly someone who has been attracted to liturgy because of the emotionalism inherent within a non-liturgical free church tradition, where spontaneity bears a burden larger than I believe it can handle. But moving from (so-called) spontaneous worship forms to more liturgical forms might simply exchange one set of problems for another. This is particularly because established liturgies were largely formed in a period often dubbed “Constantinian” by those who follow the work of Yoder and Hauerwas. (Read a helpful brief on the Anabaptist critique of Constantinianism)

In short, the problem is that these liturgies make too many assumptions about the world we’re living in and the relationship of the church to power which range between unhelpful and destructive. I myself am still wrestling through these issues, and I’m glad that David has articulated them so succinctly. As always, problems and solutions are more complicated than choosing from two available options.

Here’s the opening couple of paragraphs from Fitch’s post:

I am a strong advocate of liturgical worship as the centerpiece for spiritual formation for missional communities. (As I wrote in the Great Giveaway) Over against the lecture hall or the feel-good pep-rally worship that has driven so much of Christendom evangelicalism, we gather to worship God as a holy transformative immersive engagement with God that shapes us for life with God and Mission.

Sometimes however, there is a danger in liturgy that must be discerned. We realize the inadequacies of modern evangelical worship practices for our day, and then we go immediately to high church practices (Anglican/Roman Catholic) and adopt high church liturgy as it is and impose it on a bunch of people who have no idea what we’re doing. In the process, our liturgy becomes inaccessible, foreign and imposed (in a Constantianian way which I will explain in a minute). And this is where I think most people get turned off to liturgy. This is why liturgy is incomprehensible to so many emerging types and they just reject it. Or, even worse, in a reaction to its imposed and inaccessible forms as found for instance sometimes in Roman Catholicism, emerging folk turn liturgy into trite new age experiential exercises. This is a problem for those of us who desire to go beyond lecture hall-ism and feel-good pep-rally-ism and proceed into the depths of encounter made possible via liturgical formation.

When Liturgy Goes Bad: Constantinian Liturgy in a Post-Constantinian World

Web Browsing Might Start Working

Mozilla Labs’ new Ubiquity product looks very, very cool. Watch the video:

I’ve already installed it.

To Hell With Romans 13

Terrific opening, and it doesn’t let up:

Let me put my cards on the table right from the outset. I am sick and tired of hearing Christians who have something at stake in the status quo of economic, social and political systems of injustice appealing to Romans 13 to legitimate unswerving obedience to oppressive and deceitful regimes.

To Hell With Romans 13

Sustainable Energy: Denmark vs. USA

I generally hold that Thomas Friedman is an idiot. His unwavering, utopian support of globalization and “free” markets causes me to wonder whether he is evil or just plain stupid. However, this op-ed had some good things to say:

After appointments here in Copenhagen, I was riding in a car back to my hotel at the 6 p.m. rush hour. And boy, you knew it was rush hour because 50 percent of the traffic in every intersection was bicycles. That is roughly the percentage of Danes who use two-wheelers to go to and from work or school every day here. If I lived in a city that had dedicated bike lanes everywhere, including one to the airport, I’d go to work that way, too. It means less traffic, less pollution and less obesity…

Unlike America, Denmark, which was so badly hammered by the 1973 Arab oil embargo that it banned all Sunday driving for a while, responded to that crisis in such a sustained, focused and systematic way that today it is energy independent. (And it didn’t happen by Danish politicians making their people stupid by telling them the solution was simply more offshore drilling.)

…“I have observed that in all other countries, including in America, people are complaining about how prices of [gasoline] are going up,” Denmark’s prime minister, Anders Fogh Rasmussen, told me. “The cure is not to reduce the price, but, on the contrary, to raise it even higher to break our addiction to oil.”

Thomas Friedman - Flush With Energy - Op-Ed - NYTimes.com.

I live in a city which is still debating whether or not rapid transit is a good idea and is making some very sincere but half-assed motions in the direction of supporting cyclist commuters. Perhaps we should send our mayor and city councilors to Copenhagen for a working holiday.

The Problem Without Original Sin

Yes, you read the title correctly. I’ve followed a fairly typical trajectory of being brought up with “I’m a lowly worm” theology towards an understanding of humans as essentially good, if marred by by sin. I was always under the impression that this was the “right” trajectory, but I’m having second thoughts, partly due to Scot McKnight’s series on original sin, and partly because of the following passage from Charles Taylor’s A Secular Age.

Taylor looks at our seeming fundamental recognition — no matter our beliefs — that something is wrong with us and in the world. Christians explain this wrongness in terms of evil as embodied in original sin, while the materialist-humanist notions of wrongness tend towards the category of sickness. Taylor goes on to make come interesting comparisons (some of which I anticipated in an older post, Demons and Germs):

So the difference is this: evil has the dignity of an option for an apparent good; sickness has not. This dignity is conceded, even in the discourse of conversion that purports to show evil up as false good, and hence really empty, really only a kind of alienation. It is conceded not in the text, but in the context, in the manner of address, which recognizes the power of the oponent.

Now the pathos involved in the triumph of the therapeutic is this: One reason to throw over the spritiual perspective [of] evil/holiness was to reject the idea that our normal, middle-range existence is imperfect. We’re perfectly all right as we are, as “natural” beings. So the dignity of ordinary, “natural” existence is even further enhanced. This ought to have liberated  us from what were recognized frequently as the fruits of sin: impotence, division, anguish, spleen, melancholy, emptiness, incapacity, paralyzing gloom, acedia, etc. But in fact hese abound.

Only now, as afflictions of beings destined for middle-range normalcy, they must be seen as the result of sickness. They must be treated therapeutically. But the person being treated is now being approached as one who is just incapacitated. He has less dignity than the sinner. So what was supposed to enhance our dignity has reduced it. We are just to be dealt with, manipulated into health.

From another angle: casting off religion was meant to free us, give us our full dignity of agnets; throwing off the tutelage of religion, hence of the church, hence of the clergy. But now we are forced to go to new experts, therapists, doctors, who exercise the kind of control that is appropriate over blind and compulsive mechanisms; who may even be administering drugs to us. Our sick selves are even more being talked down to, just treated as things, than were the faithful of yore in churches.

A Secular Age, 619-20.



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Hi, my name is Matt Wiebe and this is my blog. For riveting personal information, you may read more about me.

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