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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.
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?
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.)
“You shall love your neighbor as yourself,” is the second greatest commandment. The greatest is, “And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The two commandments are not the same, and the order is important. You can’t just swap out the gospel for any old cause, not even one that preaches love.
If you remove the supernatural bits from Christianity, you are not left with a new kind of Christianity; you have a new movement wearing Christianity as a skin suit. There have been plenty of these. Off the top of my head, liberation theology, the social gospel movement, and the preaching of John Ball seem to be pretty straightforward parallels.
The command to love your neighbor does not imply that you are to love everyone to the same degree and in the same way. Christians disagree among ourselves about the details. I personally find the first epistle of John to be helpful here, but I also consider it one of the most difficult books of the New Testament. A lot of people read John talking about love, have fuzzy feelings, and ignore the things he says that make it complicated.
I don’t know enough Aristotelian (I assume) philosophy to speak fittingly in terms of essences, properties, and qualities. But I can point out that in Christian belief all men possess the image of God, which gives them value in itself and may resolve your dilemma.
You're claim that liberation theology and the social gospel movement "remove the supernatural elements from Christianity" is straightforwardly wrong. These are not evangelical theologies---and it's fine to dislike them for that reason---but they obviously incorporate the supernatural.
The gulf here is much wider than that. If Jesus Christ was not raised from the dead, then confessional Lutheranism, or Roman Catholicism, or Eastern Orthodoxy falls apart. Liberation theology and the social gospel movement keep on trucking.
Only in the sense that they try to “use the stairs of heaven as a shortcut to the nearest chemist's shop,” in Lewis’ inimitable phrase.
Where do you get the idea that these theologies deny the resurrection of Christ? La Misa Popular Salvadoreña is basically the anthem of liberation theology. It's a series of 11 songs for celebrating a post-Vatican II non-Latin mass. Here is the song they sing during communion where they explicitly acknowledge the passion and resurrection of Christ: https://youtube.com/watch?v=R8yJWvDNJWU&list=PLhCyWH9pFDuYFB8VLeObzJEABIhHlW27u&index=8.
I don't think it's about denial, it's about what the basics of faith are. For a different example, If climate change is conclusively shown to not be real, old-school greens fall apart, new greens keep on chugging on social policies.
This is nonsensical. When Archbishop Oscar Romero was assassinated for his liberation theology, he was still teaching that "the basics of faith" are the Catholic catechism. Liberation theology---whether you agree with it or not---was obviously an edifice built on top of that.
Tbh I'm primarily familiar with the catholic vs protestant split in germany, but here that distinction is very much real. I know several (university-educated) women holding official positions of power within protestant church offices who have explicitly told me that in reality they do not believe except for some undefined spirituality. One even hired a non-christian into the church office, despite a christian denomination being a requirement to be hired. Worse, I don't even have the impression she is worried about being caught, there seems to be a widely shared culture of just not caring. Not coincidentally, these are among the wokest people I know.
I'd have to take you on faith that liberation theology is different, but at least some of the more explicitly communist/marxist-aligned seem to me like the same type.
That's fair. I've known plenty of churches like that as well.
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FWIW, any protestant sermons in my little village church are usually about one part unspecific feelgood Christianity and four parts green-red political rally.
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When I looked into liberation theology, what I found was a group of people using gospel language but assigning the terms Marxist definitions. It wasn’t that they denied the resurrection but that they rendered it irrelevant, something one could take or leave. If that’s not representative, I’ll be pleasantly surprised; I considered reading Gutiérrez, but by that point I wasn’t particularly inspired to look deeper.
I will have to check out your link.
Edit: Do you know of a link to the words of the people’s mass you linked? My Spanish isn’t great, and I will do a better job muddling through text than audio.
That's certainly a common right-wing interpretation of liberation theology. And there's relevant critiques of liberation theology that it only became popular due to Soviet covert influence. But the major theologians/leaders are all card-carrying Catholics that buy into all of Catholic spirituality.
Sorry, I don't know any text versions of the songs for reading :( My guess is that you would still find it to be heavily Marxist, but that doesn't mean the people singing don't literally believe in the miracles they're singing about.
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