King, Martin Luther

Image by The U.S. National Archives via Flickr

Martin Luther King, Jr. (1929-68) was an African American Baptist minister and Ph.D. born in Atlanta, Georgia.

King advocated civil rights and won the Kennedy Peace Prize and the Nobel Peace Prize in 1964. In the southern states he spoke out against the legal segregation of blacks and whites in public places.

Perhaps his most famous words, caught live on film during one of his many public addresses, were delivered at the Lincoln Memorial in Washington D.C in 1963:

I have a dream that one day this nation will rise up and live out the true meaning of its creed: “We hold these truths to be self-evident: that all men are created equal.” I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at a table of brotherhood. I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice. I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.¹

King was assassinated in Memphis, Tennessee by James Earl Ray, who was arrested in London, tried in Memphis and sent to prison with a 99-year sentence in 1969.

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¹ Martin Luther King, Jr: The Peaceful Warrior, New York: Pocket Books, 1968.

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Martin Luther

The 95 Theses, circa 1517. Written in protest by Martin Luther against Church abuse via Wikipedia

Martin Luther (1483-1546) was the son of a copper miner, born at Eisleben, and the founder of the German Protestant Reformation.

After a traditional education, Luther entered an Augustinian monastery in 1505. He was ordained as a priest in 1507 and in 1512 earned the title of Doctor of Theology and Professor of Scripture at Wittenberg.

Luther became widely known as a reformer after visiting Rome in 1510-11, where he was appalled by the Catholic Church’s sale of indulgences. In 1517 he denied the Pope‘s authority to forgive sins by posting his 95 theses on the Church door at Wittenberg.

Apparently intended as a mere theological argument, intense controversy followed this pivotal act.

Luther was called to Rome to defend his theses. He ignored the summons and continued to challenge the papacy even more forcefully, publicly setting to flames the papal bull that condemned his activities.

A Church order was given to destroy his written works. Luther was called before the Diet at Worms and expelled from the Empire. His Augsburg Confession, where the character Melanchthon represents his own views, is a benchmark for the German Reformation (1530).

Luther married a nun and had six children, one of whom died young. In his later years he showed definite signs of antisemitism, which has lead to his controversial status.¹

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¹ http://en.wikipedia.org/wiki/Luther_and_antisemitism

Related Posts » Bach (Johann Sebastian), Calvin (John), Calvinism, Confirmation, Consubstantiation, Erasmus Desiderius, Evil, Holy, Justification, More (St. Thomas), Nietzsche (Friedrich), Numinous, Otto (Rudolf)

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Hieronymus Bosch

Detail from Bosch’s Garden of Earthly Delights

Hieronymus Bosch (Originally Jerome van Aken, 1450-1516) was a Catholic Painter from the Netherlands born in Hertogenbosch. Later in life he was suspected of heresy, which is not surprising, considering the times and the nature of much of his work.

Bosch’s depictions of demons and hell are horridly convincing, perhaps enough to compel some of the most hardened of sinners to repent and pray.

The contemporary treatment of Bosch’s work is illustrative. Prestigious art galleries display his frightening and gruesome representations without any public protest while fundamentalist and conservative religious persons point to the alleged debauchery and danger in rock and rap music videos, seeing these as indicative of a decline in cultural morality.

This arguably is a form of hypocrisy and, perhaps, racism against black rappers. In any case, it illustrates how societies, or certain aspects of a given society, can be arbitrary and selective when pointing the proverbial finger.

The Garden of Earthly Delights, inner right wing, detail (Photo credit: Wikipedia)

Many people don’t realize that representing evil doesn’t necessarily mean that an artist (or writer) advocates evil. In fact, C. G. Jung argued the opposite. Jung believed that evil left unrepresented or “swept under the rug” just reemerges in equally disgusting forms—a point that many religious persons and pillars of society sometimes overlook.¹

Among Bosch’s most popular works are The Garden of Earthly Delights (in the Prado) and the Temptation of St Anthony (at Lisbon). Bosch also had a noticeable impact on Surrealism.

Interestingly enough, there’s ongoing debate over how many of Bosch’s works were actually created by Bosch. He only signed seven works and art scholars agree on a mere 25 that they believe can be attributed to him. Many other works once thought to be Bosch’s are now thought to be those of his followers and imitators, his style being hugely influential.

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¹ A similar dynamic occurred with satirical writings and dialogues of Erasmus (1466 – 1536). Martin Luther denounced Erasmus’ Ten Colloquies and vowed to tell his son not to read them. Even some of Erasmus’ friends and patrons didn’t like some of his work. Craig Thompson notes that, in his defense, Erasmus distinguished between (a) content appropriate for characters and dramatic situations and (b) an author’s actual opinions. See Erasmus, Ten Colloquies, trans. Craig R. Thompson 1986, MacMillan, pp. xxv – xxvii.

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Consubstantiation

English: The Lord’s Supper. Christ standing at an Orthodox altar, giving the Eucharist to the Twelve Apostles. Frescoes in the upper church of Spaso-Preobrazhenski cathedral. Valaam Monastery Русский: Алтарная апсида верхнего храма Спасо-Преображенского собора Валаамского монастыря. (Photo credit: Wikipedia)

Consubstantiation is the teaching about the Lord’s Supper that says Christ is “in, with, and under” the bread and wine, which themselves are not altered in substance.¹ It’s often associated with Martin Luther, even though he spoke in terms of “sacramental union.”

The teaching, however, resonates with Luther’s view that Christ’s divine and human aspects are so closely united that he is omnipresent within all of creation.

Wikipedia outlines the, perhaps, first visibly historical incidence of consubstantiation:

In England in the late 14th century, there was a political and religious movement known as Lollardy. Among much broader goals, the Lollards affirmed a form of consubstantiation—that the Eucharist remained physically bread and wine, while becoming spiritually the body and blood of Christ. Lollardy survived up until the time of the English Reformation.²

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¹ An alteration of substance but not of form is key to the Catholic belief in transubstantiation.

² http://en.wikipedia.org/wiki/Consubstantiation#History_and_culture

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Capricorn

Capricorn by verseguru via Flickr

In astrological belief Capricorn (December 22-January 21) [Latin caper: goat + cornu: horn] is the 10th sign of the zodiac. It’s symbolized by the Goat and associated with the planetary ruler of Saturn.

Capricorn’s astrological element is Earth. Believers maintain that Capricorn is the organizational person. Practical, regular, and at times doggedly stubborn, Capricorn’s apparently get things done and do them well. They achieve whatever they see as important, be it in battle, business or public service.

Notable Capricorns are Joan of Arc, Martin Luther King, Jr., Elvis Presley and the American radio host and actor Howard Stern.

In astronomy Capricornus is the Sea Goat, a large but faint constellation located between Sagittarius and Aquarius. Wikipedia outlines some of Capricorn’s ancient mythological associations:

Despite its faintness, Capricornus has one of the oldest mythological associations, having been consistently represented as a hybrid of a goat and a fish since the Middle Bronze Age. First attested in depictions on a cylinder-seal from around the 21st century BC,^[4] it was explicitly recorded in the Babylonian star catalogues as ^MULSUḪUR.MAŠ “The Goat-Fish” before 1000 BC. The constellation was a symbol of the god Ea and in the Early Bronze Age marked the winter solstice...^[5]

In Greek mythology, the constellation is sometimes identified as Amalthea, the goat that suckled the infant Zeus after his mother Rhea saved him from being devoured by his father Cronos (in Greek mythology). The goat’s broken horn was transformed into the cornucopia or horn of plenty.^{[citation needed]} Capricornus is also sometimes identified as Pan, the god with a goat’s head, who saved himself from the monster Typhon by giving himself a fish’s tail and diving into a river.^{[2] †}

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† http://en.wikipedia.org/wiki/Capricornus

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John Calvin

John Calvin

John Calvin (1509-64) was a French Protestant lawyer, reformer and theologian born in Picardy. He broke with the Catholic church around 1530.

Calvin’s growing sympathy for the Reformation movement led him to flee Paris in 1533 to Basil, Switzerland for fear of persecution from the Church. In Switzerland he began to reform the church of Geneva, at the request of the evangelist, William Farel.

An extremely rational thinker, his early writings reveal affinities with both Martin Luther and Erasmus.

His extensive commentaries on the New Testament and to some degree the Old Testament were highly influential to the development of Protestantism. As a reformer, he remains a leading figure in that diverse (some might say fractured) movement.

Calvin’s authority was practically uncontested during his final years, and he enjoyed an international reputation as a reformer distinct from Martin Luther.^[62] Initially, Luther and Calvin had mutual respect for each other. However, a doctrinal conflict had developed between Luther and Zurich reformer Huldrych Zwingli on the interpretation of the eucharist. Calvin’s opinion on the issue forced Luther to place him in Zwingli’s camp.¹

Learned, literate, and theologically imaginative, works like his Institutes exhibit the complex theological scholarship and discursive style characteristic of his era.

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¹ http://en.wikipedia.org/wiki/John_Calvin#Final_years_.281555.E2.80.931564.29

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The Reformation Wall in Geneva. From left: Farel, John Calvin, Theodore Beza, and John Knox (Photo credit: Wikipedia)

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Calvinism

John Calvin (Photo credit: jimforest)

Calvinism is a theological system found in the writings of the Protestant John Calvin, having much in common with those of Martin Luther but differing on some key issues.

Common beliefs among Luther and Calvin include:

• Scripture is the ultimate authority on matters of faith
• Free will is enslaved by original sin
• The doctrine of justification by grace through faith

Calvin believed that the authority of scripture is twofold. Scripture is divinely inspired but, at the same time, believers subjectively experience its divine authenticity through the “internal testimony of the Holy Spirit.”

Calvinism differs most dramatically from Lutheranism by having a:

• radical dependence on scripture for church doctrine and practice
• emphasis on predestination

According to Calvinism, an omnipotent God predestined some (called “the elect”) for heaven and others, (called “the dammed”) for hell.

Signature of John Calvin (Photo credit: Wikipedia)

Unlike Luther, Calvin believed in a theocracy (church rule over national, regional and civic affairs) while Luther defended the separation of Church and State.

Calvin believed in the Eucharist but like many churches, had his own spin on just what goes on while believers partake in this holy meal.

The Reformed churches, following the teachings of John Calvin, believe in an immaterial, spiritual (or “pneumatic”) presence of Christ by the power of the Holy Spirit and received by faith.¹

Although Calvin believed that all works outside the Christian faith are evil (even good works), he stressed the importance of good works among the Christian community.

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¹ http://en.wikipedia.org/wiki/Eucharist

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Erasmus Desiderius

Desiderius Erasmus (1466/69–1536) in a 1523 portrait by Hans Holbein the Younger. (Photo credit: Wikipedia)

Erasmus Desiderius (originally Gerrit Gerritszoon 1467-1536) was a Dutch scholar, man of letters and statesman born in Rotterdam. His humorous and insightful writings about religion during the Renaissance, especially the practices of the clergy, won him renown and gained controversy among the intellectual and religious elites of his day.

A former Augustinian monk (1487) and priest (1492), his most famous work, In Praise of Folly, (1509) apparently was written in only a week as an idle pastime while visiting, and for the benefit of, Sir Thomas More. But its numerous scholarly references suggest that it was re-worked prior to publication.

Holding many views that would not seem out of place for a contemporary thinker, Erasmus has the extra benefit of not being swayed by contemporary scientific materialism. Insanity, for instance, is said to be of two types:

One kind is sent from hell by the vengeful furies whenever they let loose their snakes and assail the hearts of men with lust for war, insatiable thirst for gold, the disgrace of forbidden love…or some other sort of evil…The other is quit different, desirable above everything, and is known to come to me. It occurs whenever some happy mental aberration frees the soul from its anxious cares and at the same time restores it by the addition of manifold delights.”¹

Probably due to his keen intelligence, he was never persecuted for his views. He seems to have mastered the art of getting the knives of notables to butter his bread instead of stabbing him in the back.

Erasmus was a humanist who believed that the ethical principles of religion were more important than its rules, regulations, doctrines and ceremonies. He took great pains to illustrate that the clergy was rife with hypocrisy and corruption. Colloquia familiaria (1519) was a parody of abuses and degeneracy among the clergy.

After some time Erasmus denounced the Reformation figure Martin Luther, whom he had formerly praised. Luther’s dogmatic theology was too rigid for Erasmus’ free-style thinking. Among his other works, Erasmus was the first to translate the Greek New Testament.

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¹ Erasmus of Rotterdam, Praise of Folly and Letter to Martin Dorp, 1515, trans. Betty Radice, Harmondsworth: Penguin, 1973, p. 121.

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Hero

Theseus in the Labyrinth by Morrigan's Lover via Flickr

In depth psychology and New Age publications we often hear about the Hero. This kind of usage isn’t referring to a Martin Luther King, Neil Armstrong or Terry Fox.  While these individuals certainly were heroic, and heroes by the usual definition of the word, they weren’t necessarily heroes from the perspective of depth psychology or New Age spirituality.

The psycho-spiritual idea of the Hero is really talking about an archetype of the Hero. And the notion of the archetype can be traced back to the Greek philosopher Plato and his theory of Eternal Forms or Perfect Ideas. After Plato, the idea of the archetype was remixed by various medieval thinkers. We need not go into their complicated theories here.

What’s important for us is how the Swiss psychiatrist, C. G. Jung, adapted the ideas of the Archetype and the Hero into one concept—namely, the archetype of the hero. The Jungian archetype differs from the Platonic formulation, most notably because Jung’s archetypes involve eternity but are grounded in the human body. Plato’s archetypes are just “out there.” They are imprinted in the eternal soul and have some kind of relation with matter but they are not grounded in matter.¹

For Jung the archetype indicates the psychological contents of a proposed collective unconscious. He says the archetypes are inherited patterns encoded in the body, universally shared by mankind. Not unlike the gods and goddesses of ancient times, archetypes apparently have a psychic life of their own that extends beyond everyday consciousness and concerns.

Ancient Egyptian tomb

According to Jung, when the conscious ego encounters the archetype, the individual experiences a sense of the numinous. This encounter may be psychologically constructive or destructive, healing or disorienting. The type of effect that the numinous has on consciousness depends on the psychological stability and maturity of the individual, as well as the character and intensity of the numinosity, itself.

Visible manifestations of the archetypes appear as archetypal images. Jung distinguishes these recognizable images from the archetype proper, which Jung says can never be fully known. So the archetypal image of the Hero may appear in many different forms, but there’s only one Hero archetype.

Joseph Campbell built on Carl Jung’s idea of a hero archetype in his book The Hero With a Thousand Faces (1949). Campbell says that the idea of the hero’s journey to the underworld (and return to everyday life) is found throughout world myth and religion.

Typically, the hero is born into a problematic setting. Two biblical examples would be the infant Moses and Jesus Christ. Moses was abandoned as a baby, left in a basket to float down the Nile river. Jesus Christ was born in a manger because his parents were forced to flee the paranoid anger of King Herod “The Great” (c. 73-4 BCE) who hoped to kill the infant Jesus by ordering the killing of all children in Bethlehem under age two.

Campbell says the next phase of the budding hero’s life is a “call to adventure.” The hero usually doesn’t want to be a hero but is slowly drawn into his or her historical, perhaps sacred role. At this stage he or she may exhibit some kind of superhuman powers and insight.

A definite turning point in the hero’s journey is precipitated by some kind of crisis. The hero is either sucked into a whale’s belly (e.g. Jonah), dismembered (e.g. Osiris), abducted (e.g. Sita, Eurydice), abandoned (e.g. Joseph), hanged (e.g. Odin), sent on a ‘night sea’ voyage (e.g. St. John of the Cross) or a strange journey (in literature, Alice in Wonderland), forced to fight a threatening dragon (e.g. St. George, Beowulf), drawn into battle with relatives (e.g. Arjuna) or demons and monsters (e.g. Gilgamesh, Hercules), all of which point to a passage from the everyday into a supernatural world of danger and magic (again, in Jung’s terms, the collective unconscious).

Renart the (trickster) fox, drawn by Ernest Griset, from a children's book published in 1869 via Wikipedia

At this time the hero encounters mythical beings and beasts. Some are helpers, others are tricksters, and yet others are enemies. In learning how to discern among these mythical creatures, the hero faces a series of life-threatening tests (e.g. Odysseus binds himself to his ship’s mast to prevent the Sirens from luring him to his death; Jesus rejects the temptation of Satan in the wilderness, in the holy city and on the mountain).

The hero’s journey continues to the inner depths of an abyss, a dragon cave, a bottomless ocean, a deep underworld pit or, in modern myth, a Death Star or a Borg cube. At this point the hero hopefully discovers what the alchemists call the lapis (philosopher’s stone or inner human). There may be atonement with a father or a father figure, a sacred marriage, a theft, or perhaps a bargaining for the elixir of immortality.

Having found the proverbial Holy Grail within, the hero gains profound insight into the eternal, infinite connections among life, death, space, time, heaven and hell. But like Theseus after slaying the Minotaur at the center of the labyrinth, the hero must return to the world of day to day living. After his or her return to everyday life, he or she is symbolically reborn.

Concerning the journey to and from the underworld, the Hero understands well Plato‘s comments from his famous Cave Analogy about entering and exiting the cave.

The eyes may be confused in two ways and from two causes, coming from light into darkness as well as from darkness to light… the same applies to the soul.²

In practical terms, the hero’s quest is often confusing due to the sheer magnitude of fast paced change that’s involved. Not everyone finds their way out of the collective unconscious. Some simply go mad.

In myth and religion, Theseus found escaped from the labyrinth because he’d unwound a ball of thread that Ariadne had provided in advance. Moses and the persecuted chosen people were delivered from the Egyptians by the miraculous parting (and subsequent closing) of the Red Sea. And Jesus, after his death, descended to hell for three days before ascending to heaven.

Parallels among mythic and religious stories about the hero obviously differ in important details. In fact, the content of hero stories often varies quite radically. And each story arguably has a qualitatively different effect on those who invest their energy into them. However, Jung and Campbell contend that all the Hero stories display a basic structural similarity.³

The Wisdom of Solomon via Wikipedia

In psychological terms hero stories point to a circular passage from ego → archetypes → self → archetypes → ego. On returning, being rescued or resurrected, the hero is transformed. He or she may reclaim former elements of the older personality but these are put to a new purpose, integrated within a new sense of self.

On the social level, the hero brings to society various boons of wisdom, and possibly miraculous abilities, gained from the underworld.

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¹ For an unusually good summary of Plato’s theories about the soul, see Herschel Baker, The Image of Man: A Study of the Idea of Human Dignity in Classical Antiquity, the Middle Ages, and the Renaissance (1961).

² G. M. A. Grube (trans.), Plato’s Republic, Indianapolis: Hackett, 1974, p. 170 [par 518a].

³ Campbell notes that the film Star Wars is a contemporary reenactment of the hero myth, rendering ancient stories and motifs into images that speak to people today.

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Discernment

Mysticism by gianluca.nastasi via Flickr

One Aspect

In Catholic theology one aspect of discernment is the use of reason and experience coupled with divine gifts to distinguish between true and false interior perception.

As Henri Martin P.S.S. puts it:

The charism of discernment is “a kind of supernatural instinct by which those who have it perceive intuitively the origin, either divine or not, of thoughts and inclinations submitted to them.” (J. de Guibert, Lecons, p. 306). It is to be distinguished from revelation of the secrets of hearts, properly so called, made directly by God. In such revelations, which is extremely rare, objective certitude is absolute. In the case of discernment the chances of error lie in the subjective interpretation and use of the supernatural light received. Lacking an infused charism, ordinarily “God will assist by special interior light a gift of discernment acquired by experience and prudence in the application of the traditional rules of discernment.”¹

On the need for seekers to be sincere, humble and rational in the discernment process, the scholar of mysticism, Evelyn Underhill, says:

Ecstasies, no less than visions and voices, must, they declare, be subjected to unsparing criticism before they are recognized as divine: whilst some are undoubtedly “of God,” others are no less clearly “of the devil.”²

Likewise, the Protestant William James in The Varieties of Religious Experience, suggests that some lower forms of mysticism may have “proceeded from the demon.”³ The Lutheran Rudolf Otto also talks about different types of mysticism. See, for instance,  “An Outline of Rudolf Otto’s The Idea of the Holy,” Chapter XVI – The ‘Cruder’ Phases.

In Protestant and Catholic Churches discernment is described as a gift and developed ability where a person learns to differentiate among

• divine spiritual influences
• evil spiritual influences
• one’s truest self.

But a problem arises in that many religious people claim to discern. And often different religious and New Age enthusiasts discern differently on the very same issue, citing the “Holy Spirit,” “Allah,” “Angels” or “Objective Truth” as their source of authority.

Discernment often seems to mean taking an alarmist, knee-jerk view of issues that one doesn’t understand, projecting bad habits and transferring the unsavory contents of the unconscious onto scapegoats. This can happen on an individual level or through a kind of institutionally reinforced hypocrisy, as we’ve seen time and again in the history of religions, cults and spiritual movements.

Indeed, unconscious anger, resentment and unresolved psychological complexes may color discernment. And it seems that psychological pain, immaturity and the potential influence of fantasy or evil influences can all be intertwined.

Another Aspect

Another related meaning of the term discernment is to discover what God wants an individual to do in life, to find one’s calling, as it were. This relates to the first meaning of discernment because we can’t do the right thing in life if we’re following imaginary voices, fantasy desires or the promptings of an evil power.

Thomas H. Green S. J. notes that, within Catholicism, this second form of discernment of finding one’s calling was once premised on sheer authority. A spiritual director would simply tell a religious what to do. Today, however, the relationship between discernment and spiritual directors has evolved. Emphasis is now given on “co-discernment” and, in the larger sense, communal discernment. Authority figures only provide general guidelines, as plainly evident in the Catechism of the Catholic Church. Ultimately it’s up to each individual to flesh out God’s will for his or her life.⁴

A Synthesis

Father Edward Malatesta, S. J. definition of discernment combines the two previous aspects:

By the discernment of spirits is meant the process by which we examine, in the light of faith and in the connaturality of love, the nature of the spiritual states we experience in ourselves and in others. The purpose of such examination is to decide, as far as possible, which of the movements we experience lead us to the Lord and to a more perfect service of Him and our brothers, and which deflect us from this goal.⁵

Interestingly, some believe that a higher power or spiritual gift can override personal biases, enabling an imperfect person to make perfect discernments. This dynamic may, indeed, occur from time to time but for the most part it seems that the development of accurate discernment is a lifelong process.

And, quite possibly, we may continue to sharpen our powers of discernment in the afterlife.

—

¹ (ibidem). (Jacques Guillet, Gustave Bardy et. al. (trans.) Sister Innocentia Richards, Ph.D., Discernment of Spirits. Collegeville, Minnesota: The Liturgical Press, 1970, p. 104.)

² Evelyn Underhill, Mysticism, New York: New American Library, 1955, p. 361.

³ London: Penguin, 1985, p. 423.

⁴ Thomas H. Green S. J., Weeds Among the Wheat - Discernment: Where Prayer and Action Meet, Notre Dame, IN: Ave Maria Press, 1984, pp. 11-17).

⁵ Cited in Green, p. 41.

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