Truth and innocence are boring

As in the intellectual field there exists a perversion according to which an interesting, complicated, intelligent error is preferred to a simple, evident truth, so there exists also a moral perversion that leads us to prefer the dramatic, interesting tension of a tragic sin to simple innocence.

Dietrich von Hildebrand, True Morality and Its Counterfeits, New York:David McKay Company (1955), pp. 44-45.

Is the physical higher than the spiritual?

Bruce Charlton argues once again that the solid is better than the spiritual, this time on his own blog under the title “Why is incarnation (being embodied) a higher state than life as a pure spirit?“.

THE BREAKTHROUGH

He starts out saying that the idea behind “one of the most profound, yet simple, insights of Mormon theology” is that “God is incarnate”, and that “this mortal life is primarily about ‘getting a body’ – the work of Jesus Christ was (in part) to enable all men to be resurrected, and live eternally incarnate (and cleansed of corruption). This, Bruce says, “was a breakthrough in theology”.

It may be a breakthrough, but it’s entirely consistent with traditional Christian doctrine. Any Catholic can say without fear of violating orthodoxy that God became incarnate, that this mortal life is about us getting bodies, and that Jesus’ work was to enable all men to live eternally in resurrected bodies freed from corruption.

Admittedly when Bruce says “God is incarnate”, what he probably means is that God the Father has a physical body, and not that Jesus – God the Son – became incarnate (though he believes that too). But my point is, Bruce’s statement of Christ’s work and the purpose of our life on earth seems to have no relation to whether or not the Father has a body.

WHAT PROBLEM DOES ‘THE BREAKTHROUGH’ SOLVE?

Why, then, is it a problem to believe that God is not embodied? And why is it a “breakthrough” to believe that he is? By “breakthrough” I assume Bruce means that it solves some previously intractable problem. But what problem does it solve?

According to Bruce the problem is that “the religious tradition has tended strongly towards seeing pure spiritual life as a higher form of life than embodiment.” Christians have “often lapsed into talking about the body as corruption and the spirit as higher and purer and more divine. Consequently, mortal incarnate life was often perceived as intrinsically second rate or actually pointless, compared with spiritual life in Heaven.”

That last sentence is correct, and in fact I will say it right now: Mortal incarnate life as lived by fallen humanity is “second rate” compared with spiritual life in heaven. But not because it’s worse to live in a body. Does Bruce think that traditional Christians believe it’s best to be freed from our bodies, in order to become pure spirits in heaven — and never to be resurrected? Does he think that on the day of resurrection Christians will recoil in horror, begging to be spared the “second rate” life of living in a body once again?

Obviously this has never been the teaching of the traditional Christian Church. It has always been taught dogmatically that Christians who die in the state of grace will be resurrected and will live forever with Christ, in heaven, in their resurrected bodies, and that this is paradise.

Bruce argues that because there has arisen repeatedly thoughout history the heresy that spirit is good and matter is evil, therefore the Mormon doctrine that God the Father is embodied solves this problem once and for all. But there’s another way of solving this problem once and for all:  which is the traditional teaching that matter, like everything else God made, is good, and that the problem with living on earth in a human body is not the body per se but the consequences on the human body resulting from the Fall; and that it’s therefore necessary to discipline the body by fasting and penance in order not to be ruled by the body but to rule it, and thereby to avoid sin and attain to the resurrection of our bodies, after which we will be free from the consequences of the Fall and able to enjoy our bodies to the full without fear of their leading us into sin.

WHY HERETICS DENIGRATE THE BODY

I suppose Bruce’s argument boils down to this: When Christians believe that God is pure spirit, this causes them to consider spirit the highest and best thing, and to denigrate the body. Whereas if they believe God is embodied, then they will respect and revere matter and their own bodies.

But didn’t Christians already believe that God was embodied, before Mormonism came along? Did we not believe that Christ was embodied, and that he was God?

On the other hand, don’t we and the Mormons also believe in the divinity of the Holy Spirit? Yet according to Mormon teaching the Holy Spirit “is a personage of spirit, without a body of flesh and bones.” There is no more contradiction between the Father being unembodied and matter being good, than there is between the Holy Spirit being unembodied and matter being good; is there?

The heresy that matter is evil arises not because of the Father being unembodied, but because of man’s fallen nature. The heretic sees that his body leads him into sin through the various lusts of the flesh. He finds it virtually impossible to prevent this. He reads in the scriptures that “[T]he one who sows to his flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit” (Jn. 6:63); “It is the Spirit who gives life; the flesh profits nothing” (Gal. 6:8); “The spirit is willing but the flesh is weak” (Mt. 26:41). He concludes that the spirit is good and the body is evil. If this heresy could be defeated by abandoning the belief in God’s spiritual nature, perhaps it could be defeated even more effectively by excising these verses from the scriptures. But we don’t abandon truth to defeat heresy.

Heresy is always a perversion of truth, a skewing or exaggeration of one truth at the expense of others. People can pervert any doctrine they want. The doctrine of God’s being embodied is itself susceptible of being skewed or exaggerated at the expense of other truths (and I would argue that it has; but that’s another topic), thus giving rise to heresy.

But the heresy of bodies being evil is not a skewing of the belief in God’s spiritual nature. This part they get exactly right: That God is pure spirit and free of bodily concupiscence. The part they skew is the doctrine of the Fall. Rather than thinking of their bodies as good things under a curse as a result of sin, but capable of redemption, they think of them as bad things through and through. They think this way despite the Church’s insistence that the body is good, and despite the proof of the body’s eventual glorification and redemption that is provided by Christ’s Resurrection.

WHAT MAKES THE PHYSICAL HIGHER THAN THE SPIRITUAL?

Bruce asks, “So, why is incarnation a higher state than pure spirit? Why is it a spiritual progression to ‘get a body’?”

He answers by explaining that we’re not “ghosts in machines”, but rather, composites of body and soul. We don’t inhabit our bodies like a man wearing a suit; “rather, the two become one”. But again this is no improvement on traditional orthodoxy, since it is traditional orthodoxy.

Next he explains that by becoming incarnate, “the immaterial spirit comes to inhabit the material world. The soul thereby attains the fullest possible integration with the whole of reality.”

This argument makes sense on the assumption of the Mormon belief that we have all existed from eternity as disembodied “intelligences”. Since it’s the nature of human beings to have a body, naturally we are happier in bodies. Probably it would feel like a great advantage, after an eternity of being disembodied, finally to have a chance to be embodied, not only on this earth but forevermore.

But according to traditional Christian belief, body and soul are created at one and the same time, as a complete whole. There is no time when we exist as disembodied spirits, excepting the interval between death and resurrection. For orthodox Christians there is no eternal, disembodied preexistence from which obtaining a body constitutes a great relief and the solution to a long-endured privation.

CAN SPIRIT BE CONCENTRATED?

Bruce writes that “Incarnation is more a matter of concentration than of constraint”.

Again this seems to address the problem of preexisting, disembodied spirits, or intelligences. Joseph Smith writes in the scriptural book of the Doctrine & Covenants, “There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; We cannot see it; but when our bodies are purified we shall see that it is all matter.” D&C 131:7-8. With this in mind the idea of “concentration” makes sense. Smith seems to have in mind spirits who are not entirely immaterial, but who are made up of a finer matter than that with which we are familiar. In this context it might make sense to speak of the concentration of this “fine”, “pure” matter into something more solid, as being an advantage, enabling us to interact with the denser matter of our world.

But if we’re speaking not of fine matter but of pure spirit, what is there to concentrate into matter? Pure spirit is not dissipated matter in need of concentration; it’s no matter at all.

HOW AGAIN IS THE PHYSICAL HIGHER?

Bruce writes that “enhanced creative power is a product of that greater concentration and of fuller self-awareness, which is characteristic of the incarnate soul”.

Here Bruce makes bald assertions: that the “concentration” involved in becoming embodied gives one fuller self-awareness, resulting in “enhanced creative power”. But what basis is there for saying that a pure spirit is less self-aware than an embodied man? It seems to me the opposite: An embodied man lives within time, and therefore experiences reality one moment at a time. He also lives in space and experiences reality one “space” at a time, the space in which his physical body happens to be located. His eyes see the physical things that are in his field of vision. Can an embodied man see every part of his body at once? Can he see inside his body with his physical eyes? How conscious is he of the workings of his inner organs?

If a physical body is higher than a spiritual mind, this implies that his thoughts have a physical rather than a spiritual basis. Are his thoughts, then, physically contained within his brain? Aside from the philosophical difficulties this presents, how many of his thoughts can he think at one time? Has he perfect awareness of his subconscious at every moment? Has he full and complete understanding of his feelings and emotions?

It seems that a being of pure spirit, not limited in space or time, would have a more complete awareness of his entire self, than a being made up of trillions of cells and dependent on those cells for his self-awareness. All of those cells are him, according to Bruce, since he is, and doesn’t merely inhabit, his body. So full self-awareness must include awareness of every one of those cells. But the cells themselves in a physical being are what provide that self-awareness. Can they be both the means and the object of awareness, simultaneously? Can a sensor sense itself?

Thus there are inherent limits to the self-awareness of a physical being, which don’t apply to a pure spirit.

If on the other hand it is argued that a physical being can be entirely self-aware by means other than his physical organs and the cells which make up his body, what means can those be but spiritual ones? Yet if a physical being attains complete self-awareness through spiritual means, then in what way is the physical said to be higher?

CAN THE PHYSICAL AND THE SPIRITUAL INTERACT?

Bruce argues that by not being incarnated, the pure spirit is excluded from the material realm, and therefore is not in touch with the whole of reality.

This argument rests on the assumption that “the whole of reality” was not created by a pure spirit in the first place; thus in arguing for a Mormon metaphysics, it assumes a Mormon metaphysics.

There is nothing logically contradictory about a pure spirit creating material reality and holding it in existence, as orthodox Christians have held for millennia. And if this is what God does, then clearly he’s not out of touch with material reality.

Bruce himself writes that “What happens with incarnation is that the immaterial spirit comes to inhabit the material world.” But if immaterial spirits can have no contact with the material world, then how can they “come to inhabit” it? Isn’t incarnation (under this description) the fusion, so to speak, of the immaterial with the material, such that the former now interacts with and controls the latter? But if spirit can interact with matter in these circumstances, why can’t it do so under other circumstances?

There is a commonly held notion that the immaterial can’t have awareness of and interaction with the material, on the ground that matter can only be affected by other matter, or at least physical forces. Thus as Bruce asserts, pure spirit is excluded from the material realm. But this is based on scientific findings, science being the observation and testing of physical phenomena using physical organs and instruments. Science obviously can say nothing about spirit, therefore the exclusion of spirit from scientific explanations of material phenomena proves nothing. If spirit were involved in the process of holding material reality in existence, science could know nothing about it. Science also can know nothing as to whether a being of pure spirit can observe material reality or interact with it.

We’re tempted to conclude that because “material” and “immaterial” are opposites, never the twain may meet. But the very concept of immaterial beings “coming to inhabit the material world” belies this conclusion. It’s hard to understand how one can hold both views without contradicting oneself. Can they interact or can’t they?

A MATTER OF SCALE

Bruce says that when a spiritual being is incarnated, he now has the physical realm open to him, from which he previously was excluded. But what if he is incarnated as an amoeba? How much of the physical realm does that give him contact with?

On the other hand, what if he is incarnated as a being the size of the entire universe? Wouldn’t that render life on earth microscopic to him, or indeed, subatomic? How much physical interaction could he then have with the physical realm as we think of it? Since a body must always be of a specific size and scale, isn’t a physical being always excluded from interacting with the great swaths of physical reality that are beyond his scale?

A spirit, not being limited by size, can in theory observe, interact with and grasp everything in the universe, from atoms to the universe as a whole; whereas a physical being, to the extent that he is physical, can only interact with things on more or less the same scale as himself. This isn’t to say that his spirit might not be able to interact with physical things outside of the scale which he inhabits. This is what human beings do when pondering and making discoveries about subatomic particles and aspects of the universe which are beyond our direct observation: When we ponder and theorize about them, we are interacting with them not physically, but mentally; which is another way of saying spiritually. Doesn’t this make the spiritual less limited than the physical? and therefore higher?

CONCLUSION

For these reasons it appears to me that the Father’s having a physical body solves problems that are themselves created by Bruce’s assumed Mormon-based metaphysics. If only the physical can create, and it can only create the physical, and then only by rearranging matter, then all creation must be physical, in which case the non-physical is nothing; and even if we grant that it’s not nothing, it is still cut off from the physical simply by virtue of being non-physical.

Whereas if we assume that God is a spirit who created the material and maintains it constantly in existence, then the spiritual and the material are both good and can interact with each other. But the spiritual is higher since it rules over the physical. In the case of human beings, through the effects of the Fall, the physical rebels, and it’s a struggle for the spiritual to maintain the proper mastery. But we’ve been provided a remedy for this ailment through the sacrifice of Jesus Christ. By faith in him we believe, not that we will be freed from our bodies, but that they will be resurrected and once again properly subject to the spirit and therefore freed from the effects of concupiscence (of which Christians can have occasional foretastes even in this life).

I agree that being embodied is a higher state than being unembodied or disembodied for a human being, since it’s our nature to be embodied; but that it’s a higher state absolutely, I don’t think Bruce has shown.

Jesus accepts us as we are — but does he leave us that way?

Not long ago I came across a blogger who wrote that he didn’t agree with the Church’s moral teachings, but he was going to stick with the Church anyway. He was raised in the Church, and why should he be the one to leave, just because others in the Church have hateful attitudes? Besides, Jesus accepted people as they were. I commented that Jesus accepted people as they were, but for the purpose of bringing them to repentance.

I was reminded of this exchange this past Sunday, when the Epistle for the traditional Latin Mass was Romans 6:3-11:

“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin. For he who has died is freed from sin. But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.”

Does this not preclude the notion that Jesus accepts us as we are? Maybe he accepts us as we are initially. As he said, he came to call not the righteous but sinners to repentance. It is not the healthy who need a doctor, but the sick. (Mk. 2:17.) But once we sinners are called, what then? Will he not heal us of our sickness?

According to this reading, baptism, the very sacrament of initiation into the Church, entails leaving our sinful past behind. Indeed it’s even more than that: Our old self is crucified, the sinful body is destroyed, that we may no longer be enslaved to sin. Strong language! Becoming a Christian means no less than dying to sin once for all, that we might live to God in Christ Jesus. This “newness of life” is what saves us and enables us to live eternally.

Can one call himself a follower of Jesus, who has not died to sin that he might live to God in Christ Jesus? Is this not essential to being a Christian? Is there a Plan B for those who don’t wish to take their Christianity so far as all that?

A scriptural apologetic for the Mass

The following was written in response to a question posed to me privately. It covers things I’ve posted about before, but I like going over the same ground multiple times in case something turns up that I missed before. I welcome any comments or corrections.

St. Paul writes, “Christ our Passover has been sacrificed, therefore let us celebrate the feast ….” 1 Cor. 5:7.

There is a lot of meaning in this verse. First, Paul refers to Christ as “our Passover”. This evidently means that the original Passover lamb was a foreshadowing of Christ. The original Passover sacrifice, then, was a foreshadowing of Christ’s sacrifice on the Cross.

At the original Passover, the children of Israel were told that if they sacrificed a lamb and put its blood on the lintels of their houses, they would be saved from the Angel of Death. But those were not the only instructions: They also had to consume the Passover lamb. It had to be completely gone by morning; that which they couldn’t eat had to be burned. (Ex. 12:10.)

Why did the lamb have to be eaten? What’s the point?

St. Paul in another place writes, ‘Consider the people of Israel: are not those who eat the sacrifices participants in the altar?’ (1 Cor. 10:18.)

It would seem, then, that eating of the sacrifice makes you a participant in the sacrifice. Not everyone could literally take part in the sacrifice: It only took one man to kill the lamb and smear the blood on the lintel. But by eating the lamb, everyone else was also enabled to participate in the sacrifice which saved them.

This clarifies Paul’s meaning when he said (a couple verses earlier), ‘The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?’ (1 Cor. 10:16.) In other words, when we eat the bread and drink the cup, are we not participating in Christ’s sacrifice?

In support of this, we may look to Jesus’ words at the Last Supper. He didn’t merely say “this is my body, this is my blood.” Rather, he said “This is my body which will be given up for you,” and “This is my blood which will be shed for you.” Giving up his body, and shedding his blood, obviously refers to his sacrifice on the Cross. Therefore, “Take this and eat it” means “Eat my body given in sacrifice,” and likewise as to the blood.

So clearly, when Paul says the bread is a participation in Christ’s body, he means that eating the bread and drinking the cup makes us participants in Christ’s sacrifice. I think this is virtually beyond doubt.

He further drives the point home when he says, ‘You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Or shall we provoke the Lord to jealousy?’ (1 Cor. 10:21.) This is in the context of admonishing people not to eat meat sacrificed to idols. Why? Because that makes us participants in sacrifices to idols; which makes us idolators. Whereas God, being a Jealous God, won’t stand for us partaking of the “table [altar] of the Lord and the table [altar] of demons”.

All this being so clear, serves to clarify the traditional, obvious and correct interpretation of John 6: ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink.’ (Jn. 6:53-54.)

Christ’s sacrifice saves us. But how, exactly, does it save us? It saves us through the Mass: You must eat Christ’s body given in sacrifice, and drink his blood shed in sacrifice, in order to have life in you. Christ’s sacrifice saves us by uniting us to himself, thereby enabling us to offer his sacrifice in our own behalf.

We’re saved by faith, certainly. What else but faith could enable us to believe that we must eat his flesh and drink his blood, and that doing so saves us? Looking at this claim from the perspective of the flesh, it sounds absurd. Jesus is standing right there. You can see that his flesh is not bread. Eating bread is not the same as eating flesh. This is judging by our natural faculties, in other words our flesh. But it’s the spirit that has faith and accepts Jesus’ words, no matter how impossible they may sound to us, knowing that he is God and incapable of deceiving us, and that nothing is impossible to him. If he says “You must eat my flesh”, it must be true in some sense; likewise if he says “Eating my flesh saves you”. The only thing left is to figure out how we can do such a thing.

When I think of Christ’s sacrifice being perpetually offered, I don’t think of him suffering and dying over and over, but as perpetually offering his one sacrifice. It doesn’t seem that this would be any great trick, both he and the Father being eternal, and therefore all things being present to them. I think of “a Lamb standing, as though it had been slain”, as referred to in Rev. 5:6 (which, by the way, seems to be a scene of worship), standing perpetually before the Father’s throne, constantly interceding for us (Heb. 7:24-25). “Intercede” means literally to “go between”. In other words, Jesus stands between us and the Father, looking as though he had been slain — slain and yet alive, that is, the risen Jesus.

It’s those who participate in his sacrifice — via the Mass — who are being interceded for. As Jesus offers himself, and the Father is pleased with his offering, the Father is pleased with our offering as well — since it’s the same offering. We ourselves are offering the best offering we could possibly offer: The perfectly spotless Lamb of God.

I don’t know of any other theory of how Christ’s sacrifice saves us, that is half as coherent as the Mass.

Secularists are Christians but don’t know it

For Nietzsche, when modern intellectuals “believe that they know ‘intuitively’ what is good and evil, when they therefore suppose that they no longer require Christianity as the guarantee of morality,” this is a delusion, and in fact reflects nothing more than the historical “effects of the dominion of the Christian value judgment and… the strength and depth of this dominion” even if “the origin of [the] morality has been forgotten”’ (Twilight of the Idols, p. 516).

Think of the contemporary secular academic moral philosopher who appeals to our “intuitions,” the Rawlsian method of bringing moral theory and our “considered convictions” into “reflective equilibrium,” the liberal activist who glibly appeals to the U.N.’s Universal Declaration of Human Rights as if it were something other than a set of sheer assertions floating in midair, and so forth. All of this, for Nietzsche, would merely confirm his judgment that secular egalitarianism is nothing more than a bundle of sentiments inherited from Christianity and incapable of being given a new rational foundation.

Edward Feser, “Adventures in the Old Atheism, Part I: Nietzsche“, Edward Feser blog, June 13, 2016.

A Catholic-friendly movie

I found “Ashby” to be a rare modern, secular movie that treats the Catholic faith more-or-less with respect.

One of the protagonists is an apparently devout if not particularly well instructed Catholic. He is not shown going to Mass, and is rather crude in his speech. What he did for a living (he is now retired) is at least morally ambiguous, but he did it with a clear conscience, thinking that it was authorized by the government for legitimate reasons. But when he realizes that one of his “jobs” was motivated not by national security concerns, but by profit, and knowing that he has a limited time in which to live, he becomes burdened by guilt. He seeks out the advice of a priest, tries to make amends, and in the end, seeks absolution for his sins.

The idea of needing absolution and seeking it out is not ridiculed or belittled. Rather it’s portrayed as a common human need: the need to hold oneself accountable, admit one’s faults, make amends to the extent possible, and live according to the dictates of conscience.

I like that the Catholic church they chose for a couple of the scenes was one with traditional architecture: steeple, gothic arches, stained glass with representational images. It seems like they always use this type of church architecture in movie portrayals of the faith. It wouldn’t have had the same effect had they filmed those scenes in a modern, gymnasium-like parish church. If the artistic types who make movies realize the importance of traditional Catholic architecture in evoking the appropriate mood for scenes of prayer and celebration of the sacraments, why can’t pastors and bishops?

I don’t mean to imply that this is a Catholic film, made by devout Catholics or intending to promote Catholicism. It doesn’t give that vibe at all. It has every appearance of having been made by filmmakers with secular attitudes. But at least it doesn’t go out of its way to denigrate the faith, and is not oblivious to the human needs that are fulfilled by it.

Another refreshing thing about the movie is its treatment of the theme of of courage and manhood. The older protagonist admonishes the younger for his cowardice in failing to stand up for a girl, in a situation in which she was treated disrespectfully by a boy. At first the younger guy chides the elder for his “1950s attitude” towards violence and manhood, implying that modern young men are more sensible and enlightened. But ultimately he admits that he acted like a coward and resolves not to do it again.

The movie has its flaws. The absolution scene near the end is frankly rather lame, and shows the shallowness of the producers’ grasp of Catholic morality, not to mention the importance of the proper form of a sacrament. Some of the plot elements seem disproportionate to each other, almost as if they were confused about what kind of a movie they were making. But I thought it was very nicely photographed, and pretty well acted, had fairly good dialogue and a few laughs. Not an excellent movie but enjoyable if you’re not expecting too much.