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… Sacred?
Trading in the “Decider” for the UnDecider and reclaiming sanity and sacredness
HUM 4554
Religious Quest and Human Dilemma
Jan Whitehouse
12/8/2008
When the Philistines took the ark of God, they brought it into the house of Dagon and set it by Dagon. And
when the people of Ashdod arose early in the morning, there was Dagon, fallen on its face to the earth
before the ark of the LORD. So they took Dagon and set it in its place again. And when they arose early the
next morning, there was Dagon, fallen on its face to the ground before the ark of the LORD. The head of
Dagon and both the palms of its hands were broken off on the threshold; only Dagon’s torso was left of it.
(1 Samuel 5:2-4, NKJV)
Patient: “Doctor, it hurts when I do this. Doctor: “Then stop doing it.” – Henny Youngman
People seldom do what they believe in. They do what is convenient, then repent. - Bob Dylan
“Postmodern” as a term, showed up just shy of fifty years ago, coinciding with the
discovery of our capacity to destroy ourselves not by the might of the gargantuan, but by
the energy of the infinitesimal. “Deconstruction” thus came not just as an intellectual
avenue of discourse, but as the tragically concrete and inevitable Undoer of our conceit,
replacing the “high places” of our presumptions and leaving us to gape at a mushroom
cloud where they had been erected. As Postmodernist thought becomes the prevailing
currency, we are still buffeted by the death throes of Modernism. The central human
I am persuaded that Modernism and its emphasis on the individual has run its course1, but
that course has “reaped the whirlwind” in terms of catastrophes natural and relational.
1
A case and an essay could be devoted to examining the ’08 presidential election as a metaphor of this
epochal succession
2
Of course it was Modernism which begat advances in all areas of life – medical,
scientific, artistic, etc. – advances for which gratitude is an insufficient word. Therefore,
keep the baby. As Paul Brockelman in The Inside Story puts it, postmodernism “does not
do away with many positive and still useful elements of modernity…[it] does not reject
That said, under the umbrella of Modernism huddles a modern hydra, with a multiplicity
ourselves, with great gusto we set off. We objectified nature (√), built empires (√) and
Modernism seduced us by first appealing to our vain piety, saying it was God’s will we
should dominate and consume the Earth. Francis Bacon convinced the faithful that nature
was a temperamental woman you could rape if she wasn’t cooperating. He so much as
advised us to think of mastering nature as taking another crack at Eden’s apple, but with
this apple, you can eat/mash up/poison/plow over it without consequence. Have at it!
Rolling in our excess, we have credited, revered and served The Market as our Provider.3
Thanks to that theology, we are presently found at the intersection of Shit Street and
Wind-our-Watch Boulevard.
2
Brockelman, Paul. The Inside Story: A Narrative Approach to Religious Understanding. Albany, NY:
State University of New York Press, 1992.
3
See Harvey Cox’s prophetic and rip-roaring essay, “The Market as God” in the March 1999 issue of The
Atlantic. Available at http://www.theatlantic.com/issues/99mar/marketgod.htm
3
Postmodernism is in its dawn as an era and it “dawns” on us, as it did the Hebrews toiling
in Egypt that we have similarly been enslaved by the shrinking vistas offered by a
Modern worldview. They were consigned to wandering in the desert, and we likewise
face a desertworld full of the unknown as we head out into the new postmodern
territories. Headlines carry the inconceivable news that we shall be shifting post-haste
Can we live sacrificially? What will such living mean? Can we, amidst all this paradigm
Postmodern talk makes waves, rattles nerves. This removal of Manicheistic dualism, an
orthodoxy. They see a gauntlet thrown and perhaps have prematurely gone gunning for
Modern certainty with its trusty empirical thought – which as practiced by the religionist
was a high-wire act – is completely threadbare but, rather than trade out for a functioning
couple decades ago and now is truly in its sunset years. Modernism is at this point is like
Grandpa insisting on his autonomy, but he’s got a broken hip, doesn’t remember your
4
name and can’t figure out the shower.
apologetics that are Absolute and turn on “Proofs.” Believers were complicit in making
shipwrecks of their faith by capitulating to the world order. They wrecked much of what
Secularists have been likewise stranded by the insufficiency of the finite. Regarding their
believing counterparts, they rarely found models of faith. They instead beheld a paranoid
fear-driven people who often seem largely confused and theologically illiterate. The
comfort from feeling marginally better off for pursuing intellectual honesty is a cold
comfort though. These are broad brush strokes, as there are individuals who daub their
canvasses with a variety of capacities and ideas – but those nuanced folk are living
Both camps feel the palpable absence of the sacred and submit to and/or witness a cheap
swathed crosses are saluted while prayer-cloth hucksters promise healing on TV. But as
Caputo and Bob Dylan point out, everybody serves somebody and we are in no finer
fettle for ordering spirituality a la carte. Religion and para-religions are created on the fly
– cheap and customizable to suit lifestyle and ideology – all answerable to the common,
5
Modernism’s Invisible Hand trickled down a twisted idea of responsible financial
stewardship. Just a step to the right and John Calvin’s prudent instruction to invest wealth
rather than thoughtlessly squander it got recast as a mandate to amass personal wealth as
This assignment encourages my opinion, as if that’s important. So, I would say, and I
think others would affirm, that just plain living makes a person, and yes, a species,
“postmodern.” I mean to say that in the course of a lifetime, unexpected and unmerited
rewards along with equally surprising setbacks can make it difficult to escape the
realization that you don’t know as much as you thought you did.
If we turn to science and regard it in a postmodern light, we can draw analogies between
the sacral, secular and post-secular epochs (as outlined by Caputo5 throughout the second
chapter of On Religion) and mathematicians like René Thom and Benoit Mandlebrot.
Mandlebrot’s fractals have become a kind of chaos icon –an emblem of the endless
permutations of postmodernity. If, under Mandlebrot, geo-metry goes back to the Earth,
then it is only to prove that the Earth, once thought flat (pre-modern), then spherical
(modern), is now fractal and infinite, thus demonstrably postmodernish (“ish” because
should that turn out to be The Truth of earth’s nature, then chaos is refuted.6 (Sim, p.63)
4
Calvin actually cautioned us against “barbarous men” and “others [who] pillage poor people of their
money, and afterwards squander it in insane largesses.” [quoting from Calvin’s Institutes in] Coker, William
Francis. Readings in Political Philosophy. The Macmillan Company, New York. 1914. p. 197
5
Caputo, John D. On Religion. New York. Routledge, 2001
6
Sim, Stuart. Routledge Companion to Postmodernism. New York. Routledge, 2005. p. 63
6
Brockelman supports this as he references Stephen Toulmin, quoting from The Return to
Cosmology,
There is [now] indeed room for scientists, philosophers, and theologians to sit
down together and to reexamine in detail the scientific, ethical, and theological
issues that arise about such ideas as ‘natural status’ and the ‘larger scheme of
things. (Brockelman, p. 121)7
Via postmodernism’s inclusive regard for what has gone before, we have an opportunity
Augustine's, of ecstasy of Teresa of Avila or the honesty of Job or St. John of the Cross.
We can consider with new sincerity collective goals such as are expressed in the Sermon
on the Mount and the two summary commandments of "love God with all.../love
neighbor as self."
7
Brockelman, Paul. The Inside Story: A Narrative Approach to Religious Understanding. Albany, NY.
State University of New York Press, 1992.
8
The familiar prayer goes, "The earth is the Lord’s and the fullness thereof. Oh, God, enlarge within us
the sense of fellowship with all living things, our brothers the animals to whom Thou gavest the earth as
their home in common with us. We remember with shame that in the past we have exercised the high
dominion of man with ruthless cruelty so that the voice of the earth, which should have gone up to Thee in
song, has been a groan of travail. May we realize that they live not for us alone but for themselves and for
Thee and that they love the sweetness of life.” [as quoted in] Fox, Michael W. The Boundless Circle:
Caring for Creatures and Creation. Wheaton, IL. Quest Books, 1996. p. 50
7
Chidester gave the impression that the business of living was messy and so focused his
text to revolve around the one shared and never shared experience: death (I know, I’m
just not “getting” him.). He was safe in that and he was safe in saying, “Death apparently
stands as the ultimate limit situation in human life. Clearly, human beings have refused to
But the art of living must be essayed and the quest to recover sanctity in living is not a
fool’s errand:
Religion encourages love and benevolence, as we have seen, by absolutising the
moral principle of life until it achieves the purity of absolute disinterestedness [in
the self] and by imparting transcendent worth to the life of others. The
transcendent perspective of religion makes all men our brothers and nullifies the
divisions, by which nature, climate, geography and the accidents of history divide
the human family. (Niebuhr. p.71)10
In order to approach and participate in the sacred, one must leave behind the ordinary, the
realm of everything we take for granted. We must shed, be pressed through, and allow
that we may have to relinquish our self-directedness, including and perhaps foremost, our
sense of rightness. One has to trade in a culture that says admission of guilt is weakness
Let’s look a moment at the recent interview Charlie Gibson had with George W. Bush as
the president ends his term:
GIBSON: You've always said there's no do-overs as President. If you had one?
9
Chidester, David. Patterns of Transcendence: Religion Death and Dying. Stamford, CT:
Wadsworth/Thomson Learning, 2002.
10
Niebuhr, Reinhold. Moral Man and Immoral Society. New York: Charles Scribner's Sons, 1932.
8
BUSH: I don't know -- the biggest regret of all the presidency has to have been the
intelligence failure in Iraq. A lot of people put their reputations on the line and said the
weapons of mass destruction is a reason to remove Saddam Hussein. It wasn't just people
in my administration [not me]; a lot of members in Congress [also not me], prior to my
[wasn’t even around] arrival in Washington D.C., during the debate on Iraq, a lot of
leaders of nations around the world [totally different zip code] were all looking at the
same intelligence. And, you know, that's not a do-over, but I wish the intelligence had
been different, I guess.11
Thomas à Kempis said, “We often do a bad act, and make a worse excuse.”
deep belief that I am the absolute center of the universe, the real-est, most vivid,
and most important person in existence. We rarely think about this sort of natural,
basic self-centeredness because it is so socially repulsive. But it’s pretty much the
same for all of us. It’s our default setting, hard-wired into our boards from birth.12
So from these two chicken/egg ideas, accountability and weaning ourselves from
ourselves, we can turn to the doctrines of grace (to borrow from my own tradition) which
are all about emptying ourselves of our standard egocentric demands for security, desires,
appreciation, and control. Prayer is a way we can express our desire to become vessels.
St. John of the Cross might as well have been challenging our modern sensibilities when
he said, “It seems you want to measure God by the measure of your own capacity, but it
11
As transcribed by ABC News: http://abcnews.go.com/print?id=6356046
12
Wallace, David Foster. Kenyon College commencement address 2005, as transcribed by The Wall Street
Journal. http://online.wsj.com/article/SB122178211966454607.html
9
will not be so.”13 He thought it best to unoccupy our hearts.
A contemporary of John of the Cross, Teresa of Avila, similarly taught praying as mostly
listening: remaining still and attentive in the presence of Christ. The prayers she did
verbalize were usually fortune cookie-like in their brevity: “Let nothing disturb you, Let
nothing frighten you,all things pass away;God never changes.Patience obtains all things.
Both offered instruction in this other-directed sort of praying, emptying the self so as to
be filled with God. Every religion incorporates some sort of contemplative prayer. In
Hebrew it’s called gerushin. Lectio Divina is making a comeback. Eastern Orthodoxers
pray in time with the breath: “Lord Jesus Christ, Son of God, [breathing in] have mercy
on me [breathing out].” The aim of this repetition is to prepare the mind for intimate
communion.
Repeating the name of God is a way to empty the crowded mind of self-chatter. You can
notice you’re bombarded by the radio interference of your inner yakkety-yak. Use the
Brother Lawrence called it “practicing the presence of God.” St. Francis of Assisi spent
13
St. John of the Cross. Letter 3: To Madre Ana de San Alberto, prioress of Caravaca 7 Granada, 1582
14
http://www.viarosa.com/VR/StTeresa/Avila.html
10
whole nights repeating: “Who are you, O God, and who am I?” He did so not expecting a
“you are _____ and I am ____” answer as much as to use this prayer as a means of prying
himself away from the narrow, self-centered mind in order to enter the Holy of holies.
This is all very nice, after all, a quiet mind is indeed an antidote to the cacophony of the
world. But for such practices to be beyond expedient and be efficacious, to enter the Holy
of holies, we become aware of the sacred. We recall that God is holy. We see that we are
created in God’s image, but we are by no stretch of the imagination holy. As we are,
strutting and straining to shut the hell (literally intended) up, we have no patience—we
whine. We get caught up in everything that forestalls that which means everything. These
distractions are yet another sort of worship, and that continues the frustrating cycle.
…the insidious thing about these forms of worship is not that they're evil or
sinful; it is that they are unconscious. They are default settings. They're the kind
of worship you just gradually slip into, day after day, getting more and more
selective about what you see and how you measure value without ever being fully
aware that that's what you're doing. And the world will not discourage you from
operating on your default-settings, because the world of men and money and
power hums along quite nicely on the fuel of fear and contempt and frustration
and craving and the worship of self.15 (Wallace)
But before we can hunker down into our prayer closets, we may ask what bridge exists
between crusty concerns of the day and the slipstream purity of the sacred? More
importantly, how might my unholiness be held at bay so I may bask in the beatific vision?
It’s easy to pick on the squirming president and chortle that he “man up” and own up. But
his reflex is mine and I know it. I think to show integrity and admit wrongdoing shows
character, but deep confession requires more than good upbringing and more than good
15
Wallace, David Foster. Kenyon College commencement address 2005, as transcribed by The Wall Street
Journal. http://online.wsj.com/article/SB122178211966454607.html
11
character. It is a gift. I’ll elaborate in a moment.
As I said about the march of time making one “postmodern,” as I get older, all I don’t
shattering. Who in their right mind could conjure for themselves enduring faith? Anyone
can perhaps be compelled by glorious rhetoric or song and find themselves enlisting
when the altar call calls.16 But the trouble with emotional conversions is the same as
falling out of love: the heart can be as faithful as a weathervane. Add to fledgling belief
the inevitable tragedies, injustices and corruption of day-to-day existence and soon the
So what then, in the event faith abides? If the Reformers are correct and it is faith that
finds us and not vice versa, does it mean the individual is not in the driver’s seat? And if
one embraces faith that has come and yet persists in embracing intellectualism (the
Modernist says pick one, can’t have both), then how can faith and knowledge collegially
Here’s an offering: knowledge seems to be a thing one strives for, while wisdom and faith
The believer looking through a postmodern lens considers such undoing and incongruity
16
The “altar call” portion included in some Protestant services is a very recent
affectation.
12
a blessing: “Though he slay me, yet will I trust in him.” (Job 13:15 KJV)
destroyed, which for most, is severely disorienting. Wisdom however, is the sturdy rock:
solid, but not intractable. Knowledge is Heidegger, Niebuhr, Derrida, the landscaper, etc.
Wisdom permits Gandhi to thank his assassin, saying, “You send me to God.” Wisdom
appoints the unlikely anti-hero, say for example, Johnny Cash, as her herald and gives the
rest of us a glimpse of her enduring power. Likewise, an admixture of wisdom and faith
Faith then has to be a gift. Who’d have been brave enough to accuse Johnny Cash of
succumbing to “the opiate of the people” when he knew his way around the entire
pharmacy? When Cash told us to repent, he told himself first (most effectively in his
cover of Trent Reznor’s “Hurt.”18). Perhaps it’s this uncompromising nakedness that
17
“God’s Gonna Cut You Down” traditional, performed by Johnny Cash
http://www.youtube.com/watch?v=Bzx2LGbMxiY
18
Reznor, Trent. “Hurt” as performed by Cash, Johnny.
http://www.youtube.com/watch?v=SmVAWKfJ4Go
13
caused a cast of unlikely sinner poster children like Iggy Pop, Keith Richards or Anthony
Kiedis to unreservedly honor Cash by appearing in his posthumous video, his final
If the Man in Black then is regarded as wise, if faith is a gift that can’t vacillate, be lumpy
or limp – is repentance as I hinted above, also a gift and from whence do these gifts come
I have arrived at a peaceful “yes,” all these and more - and all I have not the capacity to
imagine - are gifts. I am satisfied as Abraham Kuyper was when he proposed that
“secular” was a false proposition, saying “there is not one square inch in all creation over
When the hub of my thought became a two-pronged recognition of the sovereignty and
harmonized and the sense and the nonsense were reconciled. Contra to prevalent
probably likely I am to learn from the stranger than I am there to instruct. Each tradition
Creation. To reiterate an earlier thought – if Paul was speaking truly when he wrote that it
is in God “we live, and move, and have our being” (Acts 17:28), then it is we then who
are encompassed within reality, rather than fantasy masters of a Baconian Legoland.
14
So, Modern dissembler, keep your provable formulas and give me my hallucinatory
fractals and beautiful, stupefying Golden Ratio. They instruct me in Assurance surpassing
paltry proof. I can affirm the improbable – that a lion could lie down with a lamb or
swords could be converted to plowshares. I can share the Psalmist’s vision: “Mercy and
truth are met together; righteousness and peace have kissed each other.” (Psalm 85:10
KJV)
Works Cited:
ABC News: http://abcnews.go.com/print?id=6356046 Gibson/Bush interview 12/2008
Brockelman, Paul. The Inside Story: A Narrative Approach to Religious Understanding.
Albany, NY. State University of New York Press, 1992.
15
Caputo, John D. On Religion. New York. Routledge, 2001
Cash, Johnny. “God’s Gonna Cut You Down” traditional, performed by Johnny Cash
http://www.youtube.com/watch?v=Bzx2LGbMxiY
Chidester, David. Patterns of Transcendence: Religion Death and Dying. Stamford, CT:
Wadsworth/Thomson Learning, 2002.
Coker, William Francis. Readings in Political Philosophy. The Macmillan Company,
New York. 1914
Fox, Michael W. The Boundless Circle: Caring for Creatures and Creation. Wheaton, IL.
Quest Books, 1996.
Niebuhr, Reinhold. Moral Man and Immoral Society. New York: Charles Scribner's Sons,
1932.
Reznor, Trent. “Hurt” as performed by Cash, Johnny.
http://www.youtube.com/watch?v=SmVAWKfJ4Go
St. John of the Cross. Letter 3: To Madre Ana de San Alberto, prioress of Caravaca 7
Granada, 1582
16