Monthly Archives: August 2018

Befriending Strangers

How are we to deal with people who come to us from the homes they have left behind?

These people are strangers to us at first. He or she is the Unknown Person and at this point we know practically nothing about this Stranger. Maybe we know something of his or her homeland’s reputation or maybe all we know is what this person looks like to us. Until there is initial contact there is no real knowing of the person and no meaningful shift can begin toward “de-strangerizing” the Unknown Person. Before we can actually know the Stranger as a fellow human being it is all too easy to project our own fears onto that person.

Perhaps the most common thing to imagine, as well as perhaps the most understandable, is to see the Stranger as a threat. This is a bit of ancient survival programming we have inherited courtesy of our distant ancestors. We modern people might be tempted to Boo and Hiss at our primitive ancestors for burdening us with this innate fearfulness but let’s not. Instead let’s honor them because the truth is that without their survival skills we wouldn’t be here to reflect on this issue. We, their descendants, need to recognize that bit of ancient programming for what it is: A once-upon-a-time necessity. The mistake that we must avoid now is to use this relic of human programming as if it is today’s cutting edge technology.

One of our characteristics as human beings is our inherent capacity to transcend our primitive instincts. We are built to learn and grow from our mistakes and slowly evolve toward becoming more enlightened beings. As a species, we are a work-in-progress, thousands of years into a process that is still quite incomplete.

Growing up requires us to move beyond our primitive Fear-based orientation to life. We need to mature into a Love-based orientation to living in our world. Embracing a Love-based mode of being and interacting does not mean that we no longer get scared. We cannot simply delete the old programming. Like it or not, it is part of who we are. What it means is that we no longer have to be limited by fear as we live our lives. As we increasingly move into a more mature level of consciousness we have greater access to our intrinsic capacity for Love-based interactions with others.

None of this means that we suddenly throw all caution to the wind. It means that we move through our situations with appropriate care based on a rationality that naturally emerges from healthy love.

As we return to our hypothetical Stranger, we need to make contact with this as yet Unknown Person in order to have actual observations to take the place of our primitive fear-based fantasies. A meaningful question to consider is: How shall we choose to initiate contact with the Stranger?

The most reasonable way to make contact with Strangers is to welcome them as potential friends. Yes, we still need to be aware of possible dangers and observe proper caution as we start making contact but this choice represents the best way to utilize our own freedom for maximum advantage. If we initiate our encounter with the Stranger in a benevolent fashion the probability is that the Stranger will reciprocate. If we treat him or her as a threat it is likely that he or she will respond to our fear with fear of their own and start seeing us as a threat as well. This ultimately leads to preparation for the anticipated attack.

Perhaps our greatest “sin” is our willingness to de-humanize and demonize our fellow human beings. Under the right conditions it becomes tempting to reduce the Different Other to some sort of Offending Impediment to our way of life. Part of this temptation may also include a component of righteousness that can (and too often does) reach the level of the Arrogant Assumption that one is “doing God’s will” by de-humanizing the Different One. There is, however, something vitally important that needs to be recognized: It is entirely possible to escape from the prison of fearing and hating the Different One and emerge into what can legitimately be called a state of recovery. This involves an initial process of step-back-from Untruth and then a step of move-toward Truth. At first this recovery can be understood as a growing awareness and conscious rejection of the lies previously assumed to be truths: the mental-trap illusion of “Us vs. Them” and the associated false belief that there just isn’t enough of what we all need so someone will have to do without (“and it’s not gonna be us!”). It is also becomes a process of discovering what is actually true and consciously moving in that direction: every one of us is very human and we are not nearly so different or separate from each other as we once thought. There is also enough for all of us if we are willing to let go of our fear and the greed that emerges from it.

Our fear of the Stranger is solvable and it is solved by becoming aware of the Truth. The Truth, in this case, comes as the answer to the question of who we and the Stranger really are. In each case the answer is the same. Each of us, without exception, is a Sacred Child of the Ultimate Mystery. We all come from the same Original Source of Creation regardless of whether one prefers to think of this as the story of the cosmic “Big Bang”, the Genesis story or any of the countless creation stories human beings have been sharing with each other for thousands of years. If we can accept this perspective, the Stranger is nothing more than someone at a costume party who has not yet taken off their mask and allowed us to see their true face. It may help them to do so if we are willing to show them our true face first.

Finally, it is not so much a question of who the Stranger is but rather a question of who we are and what kind of people we want to be in relation to that Stranger. What are our intentions? Do we want them to be afraid or do we want them to feel welcome?

How would we want to be treated if we were the Strangers?

Christians and the Temptations of Nationalism

“When in the 1950s I asked my (then orthodox and rigidly catechized) American Catholic students: ‘Are you an American who happens to be a Catholic, or are you a Catholic who happens to be an American?’ all of them chose the former.”

“When Germany invaded Russia, Hitler ex­pected Catholics to support his ‘crusade’ against atheistic Bolshevism. No matter how wrong the ideas and the practices of Commu­nism, Jaegerstaetter said, this was but another invasion wrought upon innocent people. There was nothing in the practices and doctrines of Nazism that was preferable to those of Communism.”

The following article is very relevant to our times even though it was written in 1992. It is reposted with the kind permission of the folks at the New Oxford Review — D.F.

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The “God and Country” Trap

Christians and the Temptations of Nationalism

By John Lukacs
November 1992

John Lukacs is Professor of History at Chestnut Hill College in Philadelphia and a Contributing Editor of the NOR. His latest book is The Duel, 10 May-31 July 1940: The Eighty-Day Struggle Between Churchill and Hitler.

This article is adapted with permission of Ticknor & Fields from his book The End of the Twentieth Century, forthcoming in early 1993.

The decline of religion, and of the influ­ence of the churches, became more and more evident during the 18th century, at the end of which it seemed as if that decline were irre­versible. (In 2,000 years of history, the prestige of the papacy was never as low as in 1799.) Then there came an unexpected Catholic and ultramontane revival; but the decline, by and large, went on during the 19th century, and continued during the 20th. Even some atheists and agnostics regretted this on occasion: Orwell once wrote that the greatest loss for Western civilization was the vanishing of the belief in the immortality of the soul. That is a difficult subject, because it is not as ascertain­able how men and women (how, rather than how much) believed in the immortality of the soul 250 years ago. But Orwell was right when he wrote that faith and credulity are different things.

Most people (including intellectuals, theo­logians, ecclesiastical historians) think that the decline of religious belief has been due to the rise of the belief in science. That may have been true in the 19th century, but even then the evidence is not clear. The decline of re­ligious belief did not necessarily correspond to the rise of belief in science. Samuel Butler’s vehement rejection of Darwin did not lead to the recovery of his religion. Henry Adams’s discovery of the Virgin did not lead to his re­jection of his own mechanistic-deterministic view of history. Now, at the end of the 20th century, many people respect religion as well as science, together; but respect for the former is faint. This has something to do with the fact that we have declined to a stage lower than hypocrisy, the problem being no longer the difference between what people say and what they believe; now the difference seems to be between what people think they believe and what they really believe.

Actually, the great threat to religious faith in our time — more precisely, to the quality and meaning of faith — is nationalism. The democratization of the churches has led to that; but that is only secondary to the demo­cratization of entire societies. The primary element is that the religion of the nation, the sentimental symbols of the nation, are more powerful than religious faith, especially when they are commingled. Nationalism, I repeat, is the only popular religio (religion: binding be­lief) in our times. That won’t last forever; but there it is. Continue reading