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Rational and Irrational Faith

Rational and Irrational Faith

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Published by davidwalters
The Judeo-Christian faith presumably partakes of the highest personal power, an absolutely free and independent arbiter, that Supreme Arbitrary Anarch who is without precedent and is unlimited by his consequences; hence he can unthinkingly do whatever he pleases, whenever he pleases, without desire for reward or fear of punishment.
The Judeo-Christian faith presumably partakes of the highest personal power, an absolutely free and independent arbiter, that Supreme Arbitrary Anarch who is without precedent and is unlimited by his consequences; hence he can unthinkingly do whatever he pleases, whenever he pleases, without desire for reward or fear of punishment.

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Published by: davidwalters on Oct 27, 2012
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12/17/2012

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 Le genie du mal, Guillaume GeefsCathedral of St. Paul, Liège, Belgium)
RATIONAL AND IRRATIONAL FAITH
BYDAVID ARTHUR WALTERSThe Judeo-Christian faith presumably partakes of the highest personal power, anabsolutely free and independent arbiter, that Supreme Arbitrary Anarch who is withoutprecedent and is unlimited by his consequences; hence he can unthinkingly do whateverhe pleases, whenever he pleases, without desire for reward or fear of punishment. Only
 
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 this presumably anthropomorphic Supreme Personal Being is absolutely free, despite thelimitations of the imaginative anthropoids in whose image he is projected
 – 
the one-godis an elephant to elephants, a chimp to chimpanzees, and so on. The Supreme PersonalBeing is essentially freedom per se, or freedom from the All, and is not a conditionedrational animal whose freedom is freedom
 from
some particular or the other.Now it is said that a Christianity is effectually a religion-of-one, the religion of virtually free individuality because the enthusiastic or god-possessed person answers to apower higher than the society of his kind; for instance, when asked if he consulted withhis father before taking his sole superpower to war on Iraq contrary to the expressed willof the majority that wanted the world league to provide express approval beforehand,United States President George W. Bush said that he had consulted with the Father abovehis father: The Heavenly Father personally gave President Bush the go-ahead for a pre-emptive strike of shocking and awesome proportions, that is to say, of biblicalproportions. The War
President‟s Supreme Patriarch cannot be called to account nor can
he appear as a witness or advocate before the world assembly Rational dialogue isoverruled by fanatic logos. Thus is the unknown one-god, in its capacity of TerroristAlmighty, deployed to justify the irrational and obtain the ultimate political resort, totaldestruction of the other sides of the argument, until the victor stands on the frigid top of the world as sole superpower, a gargantuan Frankenstein monster howling bitterly for theloss of love.Now if a man refuses to kneel to someone else's definition of god, does not hisdisobedience,
 just like Satan‟s
, bear witness to his love of the truly absolute god, and ishe not to that extent a god in his own right? Is not his one-god better than all the otherone-gods put together? Is not his rebellion against the secularly organized religion of society the ultimate faith? Does not faith in the absolute power require faith in one-self above all, the very person who wants that power unlimited by external forces?Of course so-called democratic preachers of compensatory justice, who claim thatall ought to be equal under one god, have condemned faithful egoists to hell for their "sinof pride", while proudly claiming eternal life for themselves and everyone who agrees
with them in the hypocritically organized contempt for humanity‟s individuality. But it is
impossible to impose an equal distribution of forms of power on society. We observe that
 
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 human societies remain hierarchically arranged no matter how democratic, socialist, orcommunistic they might by artifice be. We tend naturally to have faith in the power of authority, and we abide by it for some time even when it is against our best interests to doso. That has been proven by thousands of years of ordinary experience, and by brief experiments in the modern psychological laboratory, where two-thirds of the creduloussubjects of an experiment were inclined to unwittingly torture or even shock people todeath if told to do so by doctors in lab coats. Likewise, two-thirds of a population maygladly rush their children off to war on a flimsy pretext at the behest of a leader whoclaims he exercises the will of unseen persons, of Jesus Christ and his heavenly father,and they will deny their mistake long after the evidence for going to war is proven falseand their leaders exposed as a wolfish pack of liars. It is precisely that sort of fealty in theearly sense of faith that belies the virtues of mass democracy won in the revolutionaryfight against mass faith. The New Man of the New Society is not as enlightened asexpected and modern man remains almost as fatuous adhering to the political religion orsecular ideology as he was under truth-twisting spiritual theology.Erich Fromm, in
Man For Himself,
described the modern attitude towards faith asthe result of a long drawn-out struggle against the authority of the church and for the
freedom of thought. That fight, he said, was for emancipation from spiritual shackles: “It
was a fight against irratio
nal belief, the expression of faith in man‟s reason and his ability
to establish a social order governed by the principles of freedom, equality, and
 brotherliness.” Faith in reason‟s ability to establish a rational political and economic
world order was be
lied by world wars. Faith gave way to “irrational doubt,” the lack of faith, “profound confusion and despair,” a “feeling of powerlessness and helplessness,”where “everything is doubtful, nothing is certain.”
 But the typical form of contemporary doubt, Erich Fromm opined, was an
indifferent attitude in which “everything is possible, nothing is certain.” Doubtful people
might feel confused and believe their confusion to be the normal state; hence their doubtis irrational. Instead we might have faith in nothing external but go after somethingdeemed good, not because it has intrinsic goodness but because the very act of choosing
something on one‟s own authority is purportedly a good thing; hence we, along with our 
rationalizing psychoanalytical author or authority, might unwittingly believe that our

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