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Koenraad Elst - Psychology of Prophetism: A Secular Look at the Bible

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Koenraad Elst Psychology of Prophetism: A Secular Look at the Bible
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This study presents an important new line of research into the origins of prophetic religions like Christianity: the psychological analysis of certain mental phenomena with believers construe as divine revelation.Table of Contents:-Introduction1. Bringing Scripture Down to Earth2. The Psychology of Prophetism3. Psychology of Jesus4. Reactions to Psycho-ChristologyReferences

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INTRODUCTION
INTRODUCTION

This book will deal with items of faith central to the Christian tradition. It may therefore be in order to clarify where I stand vis-a-vis this tradition. For most practical purposes, I belong to the Catholic community in my country: schooling, membership of cultural organizations, trade-union etc. I confess (therewith upholding a Christian ritual) that several times, I have voted for the Christian-Democratic Party, a non-confessional party that vaguely adheres to values upheld by the Christian tradition.

Moreover, in my youth I was a genuine believer, more than most of my class-mates and my generation as a whole. My father was one of the last polemizing Catholics in Belgium, and a sharp critic of the degenerative secularizing tendencies within the modem Church. I have always respected this wholehearted acceptance of the authentic doctrine and tradition more than the wishy-washy approach currently taken by our bishops and taught in our Theology faculty.

All this may be worth mentioning to clarify that I do not belong to that category of people, fairly widespread in my country, who have a deep-seated hatred against the Catholic Church and traditions, either because they were brought up as militant atheists or because they slammed the church door behind them during adolescence, never to look back again except to pour contempt. There is quite a literature by writers who in adult life continue to react against the frustrations, mostly sexual, which they associate with their years in the Jesuit college. Today, it is no exaggeration to say that the anti-Christian people in countries like mine are more fanatical and intolerant than the dwindling number of churchgoers. My motive in writing this book has nothing to do with that type of anti-Christian reaction.

The point is simply that we, European Christians of many generations, have outgrown Christianity. Most people who left the Church have found that they are not missing anything, and that the beliefs which once provided a framework for interpreting and shaping life, were but a bizarre and unnecessary construction after all. We now know that Jesus was not Gods Only-begotten Son, that he did not save humanity from eternal sin, and that our happiness in this world or the next does not depend on believing these or any other dogmas.

When staying in India, I find it sad and sometimes comical to see how these outdated beliefs are being foisted upon backward sections of the Indian population by fanatical missionaries. In their aggressive campaign to sell their product, the missionaries are helped a lot by sentimental expressions of admiration for Christianity on the part of leading Hindus. Many Hindus project their own religious categories on the few Jesus episodes they have heard, and they base their whole attitude to Christianity on what I know to be a selective, incoherent and unhistorical version of the available information on Jesus life and teachings. That is why I have written the present introduction to one of the most revealing lines of proper scientific research into the origins of Christianity, viz. the psychological analysis of Jesus and of several other Biblical characters.

As Jawaharlal Nehru said, we do injustice to the Vedas by treating them as divine revelations rather than as milestones of human understanding. Glad that for once I can agree with Nehru, I affirm that we should take a secular, historicizing look at the factual human basis of religious scriptures. In the case of religions, which describe their own basis as God-given, directly revealed by God's word, such a secular approach will imply an analysis of the consciousness, which claims to receive direct revelations from God. That is the line of research to which this book offers a brief introduction.

Delhi, 24 January 1993


BRINGING SCRIPTURE DOWN TO EARTH
CHAPTER ONE

BRINGING SCRIPTURE DOWN TO EARTH

1.1. Vanishing of the supernatural

Anyone who cares to look, can see that Christianity is in steep decline. This is especially the case in Europe, where church attendance levels in many countries have fallen below 10% or even below 5%. In most Christian countries (i.e. with the exception of some frontier areas of the missions), the trend is the same, even if less dramatic.

Even more ominous for the survival of Christianity is the decline in priestly vocations. Many parishes that used to have two or three parish priests now have none, so that the Sunday Service has to be conducted by a visiting priest, who has an ever fuller agenda as his colleagues keep on dying, retiring or abandoning priesthood without being replaced. The average age of Catholic priests in the world is now 55. In the Netherlands it is even 62, and increasing. This is only partly due to the strenuous obligation of celibacy, for in Protestant Churches, where priests do get married, and in those countries where Catholic priests ignore the celibacy rules, the decline in priestly vocations is also in evidence. The fact is that modern people just arent very interested anymore in practising Christianity.

Outside observers may join the Church leadership in asking why this decline is taking place. As a participant observer of the emptying of the churches in Europe, I will argue that certain circumstances and tactical mistakes may have accelerated the process, but that the fundamental reason for the decline is intrinsic to the nature of the Christian faith. Modem consumerism is one factor - but to an extent also a consequence - of the decline of the faith. The Aggiornamento (adaptation to the new times) policy of the Catholic Church since the Second Vatican Council (1962-65) and similar developments in the mainstream Protestant Churches have been a clumsy and unconvincing way of proving that Christianity could keep pace with modem times. Any attempt to bridge the gap between modernity and the Christian faith has only underlined their incompatibility.

Nothing can be done about it, except transforming Christianity till it is no longer Christianity. The central, defining element in Christianity that cannot possibly be saved, is the composite doctrine of prophetic monotheism. The notion that there is a single God, Creator of the universe, who is interfering with His Creation by sending messages to privileged spokespersons called prophets, flies in the face of rationality. People will accept that reason isnt everything, but not that your central belief system is so militantly opposed to reason. When they also look at the actual contents of the utterances of the Biblical prophets and of Jesus, they find much of it incomprehensible, or undesirable, or irrelevant to our times, or at best good but not requiring divine intervention.

The decline of Christianity started when Christian intellectuals committed to religion tried to conceive religion in a rational way. Some of the founders of modern science, including Galileo Galilei, Isaac Newton, Johann Kepler and Ren Descartes, explored nature in order to discover therein the greatness and glory of God. It is often said that science has destroyed religiosity and nurtured atheism, but fact is that the founders of science were passionately religious people. However, their conception of religiosity was radically different from the teachings of the Church.

These founding fathers of modern science did not immediately discard the Church teaching that God had revealed Himself through Scripture and through His Only-begotten Son, but they juxtaposed this traditional revelation with a second God-revealing scripture: nature. This was known as the Liber Mundi, the Book of the World, the laws of nature conceived as Gods own handwriting on the paper of matter. Galilei said that this Liber Mundi was more reliable than revealed Scripture: it could not be tampered with, and it was always available right here for everyone to investigate.

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