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PaperclipPerfector  1d ago (text post)   6259 thread views

Culture War Roundup for the week of May 12, 2025

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Recently from Slavoj Zizek: THE POPE IS DEAD, ANTI-CHRIST IS ALIVE AND KICKING

I'm curious what the actual (theistic) Christians here think of Zizek's "Christian atheism" and his conception of Christian love.

More precisely, in the Scriptures there are four terms for love: eros (sexual love), storge (parental/familial love), philia (asexual affection/friendship), and agape (the unconditional love that unites individuals who dedicate their lives to a Cause). At the level of agape, feelings (sexual or not) no longer matter; what remains is just the Holy Spirit, an egalitarian community of comrades dedicated to a Cause. Terry Eagleton, a Catholic Marxist, was right: agape should be translated as political love. As a comrade, I can involve myself sexually with another comrade, I can become his or her friend, but this doesn’t really matter: if the situation of a struggle demands it, I should be ready to betray him or her, because only the Cause matters. And if my comrade is a true comrade, he or she will fully understand me and even despise me if I allow any weakness for him or her to overcome my fidelity to the shared cause and am not ready to betray him or her. My position here is that of Louis Althusser, who in 1980 gave an interview to Italian TV in Rome, where he said:

“I became a Communist because I was Catholic. I did not change religion, but I remained profoundly Catholic. I don’t go to church, but this doesn’t matter; you don’t ask people to go to church today. I remained a Catholic, that is to say, an internationalist universalist. I thought that inside the Communist Party there were more adequate means to realize universal fraternity.”

I don't expect Christians today to be lining up to join the local Communist Party. It is my view that, more often than not, actually-existing communist movements have been little more than a thin veneer of respectability over the ambitions of power-hungry sociopaths. But isn't there still a kernel of truth here? Isn't there something, as was articulated in last week's discussion, "quasi-communist" about Christianity? Is not the doctrinal communist ideal -- the universal fraternity of man, sacrifice for those who are in need, "the last shall be first" -- ultimately just an expression of universal Christian love? Should Christians not view communists as fellow travelers who are correct about certain fundamental principles, but misguided on method?

[...] That’s why love should be paradoxically commanded. “My command is this: Love each other as I have loved you” (John 15:12). The key resides in the last words: “as I have loved you”—here the vanishing mediator is located. Padre Nogaro is right to emphasize that true love is not mediated, that it links us directly to a neighbor. I would only add that this is why Christ is a vanishing mediator: only through Christ as a vanishing mediator can we love our neighbor directly, without mediation. At its highest, love is not a spontaneous feeling (which, of course, cannot be commanded); it is a practice of how I deal with others. True love is cold, not sentimental. To attain true love, we have to reach beyond humanism: even loving all of humanity directly is not enough—Christ has to be here. Why? Because we are fallen.

There is a certain basic paradox that presents itself when one begins to interrogate the concept of love: do you love me for who I am, substantially, in essentia, or do you love me for my qualities and properties? You say that you love me because I'm smart, because I'm funny, because I'm beautiful; but suppose that I were not smart, nor funny, nor beautiful. Would you still love me then?

Either horn of the dilemma presents an issue. If your love for your beloved is contingent on them possessing some particular quality, then you are liable to the charge that you don't really love the person: what you really love is that quality. You are a lover of intelligence, or humor, or beauty, but not of that particular person. But if you say that you would continue to love the person regardless of any qualities they possess whatsoever, even if they were stripped of all qualities and left only as a "bare particular", then it would seem that your choice is entirely arbitrary and without justification; for what could be motivating your choice if it is made in the absence of all qualities? And a baseless arbitrary choice cannot constitute love either. The conclusion we draw is that, if there is such a thing as "love" at all, it belongs to the domain of the unsayable.

Thus Zizek suggests that true love should be "cold" rather than "sentimental". Powerful sentiments suggest that one is fixated too strongly on the secondary qualities of the object, rather than the obligation of love proper. Love is seen to have an almost Kantian character: the bloom of pleasure is a stain on the perfect austerity of duty. Christ is then interpreted as the formal condition of possibility that both binds us to this duty and makes its realization conceivable; Christ must not be "made into a direct object of love who can compete with other objects", for otherwise "things can go terribly wrong". (In particular, it opens the door to transactional thinking; if He Himself told you that all of humanity was saved, but you alone were damned; would you still love him? Would you still love him even if he wasn't living up to "his end of the bargain"? An authentic conception of Christian love has to confront this possibility.)

Is not the doctrinal communist ideal -- the universal fraternity of man, sacrifice for those who are in need, "the last shall be first" -- ultimately just an expression of universal Christian love?

Interestingly from what I can tell the "proto-Christian-communism" was within the Christian community - and it came with rules.

Besides Acts 2 (where the holding of "all things in common" was within the church) see for instance Galatians 6:10 ("...let us do good to everyone, and especially to those who are of the household of faith.") and 1st Timothy 5, which gives these instructions for granting charity to windows: "Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work."

So while Christianity definitely has an idea of the "universal fraternity of man" within Scripture the brotherhood of believers is privileged. That's not to say that charitable works to nonbelievers are forbidden, but it's not the communist ideal of the Universal Brotherhood of Man (...or perhaps it is similar, in the sense that the Communist Universal Brotherhood of Man was in practice often restricted to, well, Communists.)

Don't forget 2 Thessalonians 3:10 ("He who will not work, let them also not eat").

The socialist principle, "He who does not work shall not eat", is already realized; the other socialist principle, "An equal amount of products for an equal amount of labor", is also already realized. But this is not yet communism, and it does not yet abolish "bourgeois law", which gives unequal individuals, in return for unequal (really unequal) amounts of labor, equal amounts of products.

-- Lenin

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