A Deeper Look @ the “Migrant” Crisis in Europe

This morning as the BBC reports on Hungarian migrants’ “Walk to the Border” of Austria, this report offers a different picture of the crisis’s origins and meaning for the future. Views from the Edge has added Maroon to draw attention to the humane impulse and to the too easily ignored question of who’s responsible for the crisis.

Victor GrossmanIMMIGRANTS, WELCOME AND UNWELCOME

by Victor Grossman – Berlin Bulletin No. 98, September 5 2015

After finishing off this bulletin late last night – actually early this morning – I sent off a first batch and finally went to bed after 2 AM. But in the morning I found it was already outdated on one important point: the Hungarian government, facing growing violence and the “Walk to the Border” mentioned below, gave in and agreed to the offer by the Austrian and German governments to skip strict rules and let the migrants cross the border into either country. Skeptical at first, fearing new tricks, the refugees, after waiting a few hours until the news proved genuine, have since been moving out of Hungary by the thousand, arriving exhausted but grateful in their hoped-for new Gardens of Eden, getting for a start a bottle of water, a banana and a new registration number. It all seemed a ragged replay of the journey of jolly, well-nourished GDR emigrants – or “freedom seekers” – along much the same border-crossing route in 1989, leading to major changes in all Europe. Will this also have seismic effects? Who knows?

Otherwise I think my bulletin is still valid.
+++++++

A silent three-year-old, lying drowned on a Turkish beach, the tearful protest of a Syrian man as he, his wife and baby are torn from the tracks next to a locomotive by Hungarian police, desperate families jammed into tiny, leaky vessels boats hoping to reach Europe alive or, if they do, facing ever new obstacles from weather, hunger and thirst to barbed wire fences and pepper spray – these pictures hammer at emotions here for one tragic week after another.

In truth, for many months and years such scenes caused those in power more irritation than dismay. British PM Cameron complained of immigrant swarms as if a nasty foreign ant species was threatening his island. He and French President Hollande viewed the miserable “Jungle” of asylum-seekers in Calais, icy-cold, as a problem for truck insurers and police squads. The officialdom of Germany and a largely obedient European Union focused on squelching hopes for true sovereignty, jobs and an endurable existence of the Greek people – or any others daring to follow their example.

But as more and more human beings fled the bloody fighting, the air raids and ruins in the Middle East or hopeless poverty in their homelands, events in Europe escalated. Far-right organizers, always present in Germany, took advantage of the growing numbers of refugees to denounce even planless, weak measures to help them and turn citizens’ dissatisfaction and fears for the future into hatred toward anyone weaker than they, suspected rivals for any improvement or assistance. Thousands marched with ugly signs and banners, at first aimed at “Islamists” but soon at anyone with a different culture or skin color. This was officially disapproved of but often tolerated, even protected.

Older buildings or container structures, renovated to house the growing numbers of arrivals, were often faced with mob protests, even riots. When buildings were set ablaze, usually but not always empty, Germany’s reputation demanded a response. Leaders like Vice-Chancellor Gabriel visited and denounced the “mob”. At last, on August 25th, Frau Merkel also visited Heidenau near Dresden, where xenophobia had reached fever heat. Quite horribly for Germany’s so very respected, calm and collected leader, she was confronted with posters and shouts calling her a “Traitor”. Some intoned a slogan, greatly admired in 1989 when directed against East German leaders, but now less welcome: “We are the people”.

It was ironic that Saxony’s police, so numerous and arrest-happy when leftists block Nazi march routes, were too pitifully understaffed to do much; despite barrages of rocks, bottles and fireworks they made only one paltry arrest. Saxony, the only East German state run by Christian Democrats ever since West Germany took over the GDR in 1990, is known for its lax attitude towards far-right forces, despite pious disclaimers – and that is where there are the most mobs and fires.

But then a change became apparent. The discovery of a truck on an Austrian highway with a hardly conceivable number of 71 corpses inside, refugee men, women and children suffocated and deserted by the “people-smugglers”, was a shock and one key element in much new thinking. Instead of a courageous but limited number of mostly young anti-fascists, large numbers of often less political Germans discovered their humane impulses – and increasingly acted on them. While most government officials on local, state and federal levels dillied and dallied, tied up with matters like officially registering people and always understaffed, more and more citizens moved in to help, bringing blankets, clothes, diapers, food, water and toys. They cooked, teachers organized German classes, some simply stood guard against the racists – with posters saying “Refugees Welcome!”

What has occurred is a real split in the German population, somewhere near the middle, with many people taking not only a humane position but often a courageous one, for nationalist grumbling about immigrants, at least as common as in some regions in the USA or elsewhere, has in Germany especially disturbing reverberations from the past and some potentially very violent elements.

It is unexpectedly interesting that German leaders, with open ears to all factors, began to welcome this huge wave, which may reach 800,000 this year, at least in words and with often hesitant steps.

Some media recalled that after World War II Germany, in ruins and reduced in size, absorbed 12 to 14 million refugees from Eastern Europe, especially Poland and Czechoslovakia. Of course, they were Germans who spoke the same language. Then, from 1969 to 1972, millions of so-called “guest workers” were taken in, originally to do the rough, dirty work and then leave. But a large number, especially Turks, stayed and settled down, although this time the integration has been far more problematic. But it was possible, and after the Berlin Wall went down there was another big wave, East German and Eastern European, with 700,000 arriving in 1992 alone. None of the waves ruined the economy! Economists point out that the demographic facts of life, with ethnic Germans having ever fewer children, demand many immigrants, especially young people with growing families.

Now, surprisingly, and despite rightist terror and foot-dragging politicians, Germany has become the main defender of the refugees in the European Union and a Mecca for the majority of them, like those in Budapest’s Main Station chanting “Germany, Germany”. Indeed, the Hungarian government had to trick them into thinking the trains they were crammed into were headed for Germany; instead they were soon halted so their misled passengers could be bussed off to a caged-in tent camp and registered. As I write, hundreds, probably thousands are defying this trick with a hunger strike or by trying to walk, with their elderly and their babies, to the Austrian border 150 miles away. The violence of a xenophobic Hungarian officialdom, at a total loss for any solutions, seems to be worsening, while the barbed wire fence built by Hungary to stop the refugees may recall to some the pageantry involved when it cut its fence to Austria in 1989, setting in motion the downfall of any form of socialism in Eastern Europe.

A few countries, led by Germany and the unwilling hosts to the arriving boats, Italy and Greece, now demand that the refugees be shared out through Europe, with quotas based on size and economic strength. Cameron responded with a vague hint at limited approval, Denmark, the Netherlands and above all Eastern Europe reject any such plan. At first Slovakia had said “We’ll take a few hundred – but only Catholics!” Now it and the Czech Republic, with Hungary and big Poland, are so stubbornly opposed that the whole wobbly structure of the European Union is trembling alarmingly.

To complicate matters even more, official Germany’s welcome smiles vanish when it comes to so-called “economic refugees”; many Africans but mostly discriminated Roma people of Eastern Europe and poverty-stricken people from Albania and all of former Yugoslavia – most of all Kosovo.

Cleo, the muse of history, must again turn to irony. It was the German government (all top parties) which was most active in splitting Yugoslavia into national slivers. Germany hotly encouraged the war to “liberate Kosovo”, joining in the merciless bombing of Serbia and leaving the “western Balkans” in wrecked, chaotic disarray. It promised Kosovo freedom and prosperity; what now reigns, in the presence of German and other UN soldiers, is described as “corruption, gang crime, poverty and discrimination against the Roma”. Wages average about 300 euro, youth unemployment is at 60 %, the health service hardly functions. But desperate attempts to reach the promised and once so grandly promising land in the north are almost hopelessly doomed to fail.

This raises a key question, almost agonizingly avoided in the media, which angrily denounces vicious, greedy “people-smugglers” but not those who caused this misery in the first place. Who provoked the wars in ex-Yugoslavia? Who unleashed “shock and awe” in Iraq, killing hundreds of thousands and driving millions from their homes? Who invaded Afghanistan, as vengeance for September 11th, with a “war on terror” unleashing fourteen years of killing and destruction and forcing thousands upon thousands to flee? Who wrecked Libya – to “protect its down-trodden” – opening the way for anarchy and a fleet of deadly cutters and rubber dinghies? And who massively armed the destructive hordes in Syria, in part via billion-euro contracts with Saudi Arabia, the United Emirates, Qatar and Turkey, all to fight Assad, all trying to hold or grab a bigger slice of that tragic land? True, one of those involved, Turkey, is filled with perhaps two million who fled from Syria. Another, the USA, agreed to welcome about 1000. The Saudis, Qatar and the UAE, so far as known, have taken none.

These forces, in different countries but all obscenely wealthy, are the real guilty ones, guilty in the long run for the rubble of Palmyra and for little Aylan Kurdi, now interred with his brother and mother in Cobane, another city destroyed by the highly profitable weapons of the fanatical, oil-rich ISIS while its erstwhile friend and customer, our NATO ally Recep Erdogan of Turkey, stood by. Aylan and his family were not allowed to enter Canada where their relatives had hoped to welcome them.

What is ahead? Let us hope the world is spared from more such blessed freedom battles against “Islamic terror” – and more unimaginable heartbreak! Iran has 75 million citizens. If some current people’s wishes and plans are not prevented we may yet be welcoming many of them, too – or as many as survive!

The Mason of God (Dennis Aubrey)

Dennis Aubrey's avatar

In a world where what passes for news are articles about the megalomaniac Donald Trump, the Kardashians, and the Jenners, we occasionally find something worth consideration.

On August 25 a funeral mass was celebrated in the Italian town of Montefortino at the chiesa della Madonna dell’Ambro. The recipient of the mass was a Capuchin friar, Padre Pietro Lavini who lived as a hermit in the Sibylline Mountains near Rubbiano Montefortino and along the Gola dell’Infernaccio, the Gorge of Hell. A thousand people attended the service of the man who died two weeks prior, on August 9, 2015.

Why did they come to this mass? What did Padre Pietro accomplish with his life as a hermit?

Padre Pietro Lavini, photo from Santuario Madonna dell'Ambro Padre Pietro Lavini, photo from Santuario Madonna dell’Ambro

In 1971, Padre Pietro discovered the ruins of the Eremo di Santo Leonardo, an abandoned 12th century Benedictine monastery in the wilds of the Sibyllines. All…

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Blameless and Exasperating

“Blameless people are always the most exasperating.”– Mary Ann Evans [pen name, George Eliot], Middlemarch,  A Study of Provincial Life, 1871.

Blamelessness and exasperation have characterized both sides of a recent conversation on Views from the Edge. Not blamelessness exactly, but certainty, positions that seem to each party to be apparent and true beyond a doubt. Each of us has become exasperated with  the other.

Jesus’ word to the harsh critic of others – “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye”- is forgotten or ignored. Claims to righteousness and suspicion of the other replace self-criticism and magnanimity.

We live increasingly trapped in separate bubbles of survival in the war of ideas, convictions, platforms, moralities, religions, and ideologies in the search for security.

Instead of bubbles, Dennis Aubrey’s A Patron for Prisoners uses the metaphor of prison, quoting a sage from the 5th Century C.E., Saint Léonard of Noblat, the patron saint of prisoners, whose “Song” (based on Psalm 107) describes a hope for liberation from the prison cell whose doors we have locked from the inside.

“A Patron for Prisoners” opens with The Song of Saint Léonard of Noblat (5th Century):

He has liberated those sitting in darkness and shadow of death and chained in beggary and irons,
Then they cried to the Lord in their trouble, and he saved them out of their distresses,
He brought them out of the path of iniquity,
For he hath broken the gates of brass, and cut the bars of iron in sunder,
He hath liberated those in bindings and many nobles in iron manacles.

– Song of Saint Léonard, quoted by Aymeri Picaud, translated by Richard Hogarth

Saint Léonard’s Song ends with the release of the nobles, the only class of people named among the liberated throng.  It is no mistake that he includes them among those to be blessed by release from iron manacles. We are all bound in the prison cells of logs and specks, blameless and exasperated, fearful of our survival on the other side of the release.

  • Gordon C. Stewart, Chaska, MN, August 19, 2015.

Simplicity

Leonard Bernstein’s “Simple Song” from the Bernstein Mass describes the kind of purity of heart of which Jesus speaks in the Sermon on the Mount. It is a simplicity in accord with Views from the Edge‘s earlier post “America – In Search of Wisdom“: a singleness of heart that refuses double-minded or dualistic thinking and practice. “God is the simplest of all.”

A tenor soloist from the Knox Choir sang it at the 1983 worship service that officially installed me to the office of Senior Minister of Knox Presbyterian Church in Cincinnati, which blessed me with its music for 11 years. The song, the soloist, and Knox Church will remain with me always.

  • Gordon C. Stewart, Chaska, MN, August 16, 2015.

 

 

America – In Search of Wisdom

Though we Americans disagree profoundly on many profound matters, we are often united by a deeper conviction regarding good and evil.

Today in America we’re taking sides. Left-Right. Democrat-Republican. Christian-non-christian. Religious-nonreligious. good-evil. All of the splits have something to do with perceptions of the dichotomy of good and evil, the good guys and the bad guys.

Wisdom is always the victim. Wisdom is crucified by the race to goodness. It sits in the middle of dichotomous thinking, a way of life that Danish Philosopher-theologian Soren Kierkegaard (1813-1838), who was anything but a joiner, called double-mindedness.

In the Bible wisdom is personified as female.  In the Book of Proverbs Wisdom is like a concerned mother calling to her children who prefer simpleness to insight:

“You that are simple, turn in here!” To those without sense she says,

“Come, eat of my bread and drink of the wine I have mixed.

“Lay aside immaturity, and live, and walk in the way of insight.” Provers 9:4-6

Wisdom is maternal. Wisdom calls her wayward children – the simple ones — to “turn in here” to her house. “Come, eat of my bread and drink of the wine I have mixed. Wisdom’ children are mature.

Could it be that the beatitude of Jesus “blessed are the pure in heart” is a call to return to Wisdom’s house of insight where the unity of all things is unbroken, instead of a call to simpleness? Simplicity of heart, then, is not simplicity of mind but rather to will one thing only: the goodness of wisdom (unity), as described by D. Anthony Storm‘s comments on  Kierkegaard’s Purity of Heart Is to Will One Thing Only:

God is presented as “simple”. I use this term in the same sense as Aquinas. God is singular of nature, and is not divided or contrary in any way. By this, I do not refer to unitarian versus trinitarian theology, but simply that Kierkegaard sees God as a unity of thought, will, and being. The nature of God is changeless (see The Changelessness of God). Man, on the other hand, is divided by nature. [Italics edited for purposes of emphasis]

Wisdom holds all things together, honoring the unity already present in the nature of reality itself. It seeks the simpleness or singleness with is God, not the simple-mindedness of the warring children of light and darkness, joining the right “side” in a battle of good versus evil. The heart of Wisdom recognizes and celebrates goodness, justice, and truth in whatever venue they appear.

“You that are simple – those without sense, you that are immature – turn in here!”

  • Gordon C. Stewart, Chaska, MN, August 16, 2015

 

Mortality and Morality

‘Mortality’ knows nothing of ‘morality’.

The words are separated by one letter, but they are foreign to each other. Mortality always trumps morality. The young die before the older without explanation or moral reasoning.

Tonight 92 year-old Bob Cuthill will participate in the celebration of his younger 72 year-old friend Phil Brown. Bob and Phil became friends professional colleagues years ago. Over the years Bob had been to Phil the wise older mentor, confidant, and friend.

Phil, 20 years Bob’s younger, was not supposed to die. He was the picture of health until two months before they diagnosed a rare, hidden Lymphoma, performed emergency surgery, and watched his life ebb away organ by organ in the post-surgery ICU. If life were ordered by moral reasoning, Phil was not supposed to die before Bob.

Tonight I’m thinking of Bob and Phil’s dear wife, Faith, gathered with Phil’s local friends at the White Bear United Methodist Church for pizza, vanilla ice cream (Phil’s favorite flavor), and story-telling back in Minnesota.

The older survivors of the deceased often ask Why? Why him? Why her? Why not I?  The answers never come. What comes instead to the fortunate is a great thanksgiving for the life that has passed and the life one has for yet awhile before others gather for pizza and ice cream.

– Gordon C. Stewart, friend and classmate of Phil Brown (1942-2015), July 6, 2015.

The Paradox of Pentecost — Presence and Absence

A stranger than strange text for today’s Feast of Pentecost, the day the Church celebrates the coming of the Spirit, the Advocate, reads:

“I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you…” [Gospel according to John 16:7].

It is Jesus in John’s Gospel who speaks these words to his disciples. They scratch their heads, like confused children being dropped off at camp against their will. They already sense the homesickness that will come. The thought of being abandoned brings anguish, the foreboding of oncoming forlornness.

The experience of absence, endemic to the human condition, is essential to faith. The feeling of anguished forlornness builds courage, and faith, of one sort or another, with or without an advocate.

Enter Jean-Paul Sartre’s reflections on anguish and forlornness. Fully conscious without religious crutches, I experience the anguish of my responsibility for myself and others, and the forlornness that realizes that I am alone in my decision-making. The decisions are mine along. No one but I am responsible.

Like the disciples, we want it to be otherwise. Some of us pray as though the feelings were a hoax, the Devil’s trickery or God’s pre-ordaining, as though our course were charted by another decision-maker disbelieved by Sartre. But regardless of our faith or faith denials, the truth is that to be human is to know this sense of anguish and forlornness.

Dietrich Bonhoeffer, the brilliant theologian imprisoned and executed by the Third Reich, caught the sense of it in a letter he wrote from a prison cell.

“The only way to be honest is to recognize that we have to live in the world etsi deus non daretur. And this is just what we do see — before God! So our coming of age forces us to a true recognition of our situation visa a vis God. God is teaching us that we must live as [people] who can get along very well without him. The God who is with us is the God who forsakes us (Mark 15:34). God who makes us live in the world without using him as a working hypothesis is the God before whom we are ever standing. Before God and with him we live without God. God allows himself to be edged out of the world and onto the cross. God is weak and powerless in the world, which is exactly the way, the only way, in which he can be with us and help us. Mark 8:17 makes it crystal clear that it is not by his omnipotence that Christ helps us, but by his weakness and his suffering.” [Dietrich Bonhoeffer, Letters and Papers from Prison, pp 219-220, McMillan Company, 1953, translated from German by Reginald H. Fuller.]

Bonhoeffer’s writing acknowledges the anguish and forlornness that precede the disappearance of the divine usurper of human freedom and responsibility. In place of the bad-faith God who keeps her children in diapers, there comes the advantage of Christ’s going away — the arrival of the Advocate who brings the unexpected joy of coming of age.

“I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you” [Gospel according to John 16:7].

– Gordon C. Stewart, Chaska, MN, May 24, 2015 – Feast of Pentecost.

Warning: Danger Ahead

If you’re interested in a homiletic case consistent with Bernie Sanders, check out the Rev. Ed Martin’s sermon at Shepherd of the Hill Church in Chaska, MN. It’s superb.

Compassion expressed or withheld – Plato and Luke

The question of the relation between compassion and property and the emotional-psychological-spiritual results of expressing or withholding compassion came to the fore several Sundays ago after hearing a reading from The Book of the Acts of the Apostles.

“Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common” [Acts 4:32].

The whole group, i.e. the early disciples of Jesus, were putting into practice the political philosophy Plato recommended centuries before to legislators in the Greek republic:

“The form of law which I propose would be as follows: In a state which is desirous of being saved from the greatest of all plagues—not faction, but rather distraction—there should exist among the citizens neither extreme poverty nor, again, excessive wealth, for both are productive of great evil . . . Now the legislator should determine what is to be the limit of poverty or of wealth.”

– Plato, Greek philosopher (427-347 B.C.E.)

The idea of a ceiling on the accumulation of wealth is a democratic socialist principle. So is a floor to prevent poverty.

Interestingly, Plato seemed to think distraction was a greater plague than factionalism. Distraction from what? The good, the true, and the beautiful perhaps, the trinity of cardinal virtue, perhaps.

Material security becomes an obsessive distraction. Hoarding becomes a way of life. “More” becomes life’s purpose. More ad infinitum until more is no more  when il morte levels the rich and the poor to their shared destiny of dust and ashes.

The distribution of wealth is a profound spiritual issue, both publicly and psychologically. How wealth is distributed in any society is a measure of its compassion. The New Testament texts have a jarring way of discussing this. They discuss compassion as originating in “the bowels”.

Though the more recent versions translate the First Epistle of John in a sanitized way – “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?” – the original Greek text is better translated by the KJV: “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” [I John 3:17].

The words “of compassion” are added by the King James translator for purposes of giving the English reader the original sense of the Greek text. “Shutting up one’s bowels” toward someone in need is the equivalent of walling one’s self off from the common lot of humankind.

The Hebrew location of the emotions was the bowels, also translated “inner parts”  – stomach and intestines. The instinctive response to human need is a pit in the bottom of the stomach, a visceral response. One has to be carefully taught not to feel it.

The word “bowels” appears also in the Book of Acts description of the tragic death of Judas, whose bowels (compassion) had not gone out to Jesus until it was too late. Luke, the author of The Book of Acts, paints a gruesome picture intended, perhaps, to draw the psychic consequences of withholding compassion. Judas goes out and buys a field with the 30 pieces of silver he received for guiding the authorities to Jesus at the Mount of Olives. The description of Judas’ death leaves a choice of interpretation of a Greek word [prenes] that can be translated “falling headlong” or “swelling up” and splagchnon, the word for bowels, inward parts, entrails. A literal translation and choices are:

“Now indeed [Judas] acquired a field with the wages of unrighteousness. And having become prostrate/prone/flat on his face/ swelling up, he burst-open in the middle and all his bowels/inward-parts/entrails spilled-out.”

The bowels, not the heart, were regarded as the seat of human emotion. Seeing another person starving or injured leaves a pit in the stomach. Unresolved guilt or violation of one’s own moral standards or integrity often produces ulcers and intestinal problems.

Whether one translates prenes as becoming prostrate (the position of a penitent) or swollen, Luke’s picture of Judas’ death is a kind of internal combustion, a psychic explosion with societal implications.  The field that Judas bought became known as Akel’dama, the Field of Blood, so labeled from the Psalm (69:25) which Luke loosely renders, “Let his estate become desolate, and let no one be dwelling in it.”

Plato and Luke were both political philosophers. Plato, the elitist philosopher of the philosopher kings, and Luke, the author of the Gospel of Luke and the Book of Acts, seem to agree that we are meant for compassion and that extremes of wealthy and poverty were injurious to personal and societal health.

We are built for community. We are so constructed that buying a field is no substitute for the release of compassion. Compassion will release itself one way or the other. When withheld, it swells up to burst open a person or a society from the inside out. In that spirit, a society that legislates a ceiling on accumulated wealth and a floor of economic well-being is a field worth dwelling in.

– Gordon C. Stewart, Chaska, MN, April 29, 2015.

Our Anxious Time

Ours is an anxious time, a fearful time, an insecure time. We feel it in our bellies.

This morning we’re moved to consider anxiety, fear, and insecurity. For that purpose we turn to philosophical theologian Paul Tillich* (scroll down) and philosopher of religion Willem Zuurdeeg** for whom the questions were passionate and all-consuming over their lifetimes. Even so, they were not the best of friends.

Zuurdeeg was a severe critic of Tillich’s attempts to create a theological system. He saw every system as a flight from finitude and ambiguity into what he called “Ordered World Homes” that make sense of, and defend against, the anxiety intrinsic to finitude. For Zuurdeeg, to be human is to be thrown into chaos and every philosophy from Plato to Hegel to Tillich is “born of a cry” – the cry for help, for sense, for protection, for a security that lies beyond one’s powers.

Reading Tillich’s Systematic Theology again after reading the news this morning leads to the conclusion that Zuurdeeg and Tillich were very close, as is often the case between critics of one another. One thinks, for example, of Sigmund Freud and Carl Jung in a similar manner.

For all their differences, Zuurdeeg and Tillich were joined at the hip by their shared experience with madness in society and the demise of once-trusted foundations of western civilization. The rise of the German Third Reich led them to a lifelong search not only for answers but for the questions that might lead to insight into the existential situation into which Hitler’s madness threw the world headlong into chaos and destruction.

Anxiety, said Tillich, is distinct from fear. Fear has an object. We fear an enemy. We fear Iran; Iran fears us. Israel fears the Palestinians; The Palestinians fear the Israelis. “Objects are feared,” said Tillich.

A danger, a pain, an enemy, may be feared, but fear can be conquered by action. Anxiety cannot, for no finite being can conquer its finitude. Anxiety is always present, although often it is latent. Therefore, it can become manifest at any moment, even in situations where nothing is to be feared….. Anxiety is ontological; fear, psychological… Anxiety is the self-awareness of the finite self as finite. [Paul Tillich, Systematic Theology, Vol. 1,  p. 191-192, University of Chicago Press, 1951]

Anxiety is the self-awareness that we are mortal. We are excluded from an infinite future. We were born and we will die and we know it. Despite every flight into denial, we know it in our bones. We have no secure space and no secure time. “To be finite is to be insecure” (Tillich, p. 195). In the face of this insecurity, said Zuurdeeg, the individual and the human species itself seek “to establish their existence” in time and space, though we know we can not secure it. The threat we experience in 2015 is the threat of nothingness. Politicians pander to it. Preachers pander to it. Advertisers prey on it. They eat anxiety for breakfast, lunch and dinner. Again, Tillich, writing as if for our time:

The desire for security becomes dominant in special periods and in special social and psychological situations. Men create systems of security in order to protect their space. But they can only repress their anxiety; they cannot banish it, for this anxiety anticipates the final “spacelessness” which is implied in finitude. [Tillich, p. 195]

So this morning I sip my coffee aware of and thankful for this moment of finitude, and determined that I will not turn over my anxiety into the hands of those who promise security from every fear. Willem Zuurdeeg and Paul Tillich looked directly into the heart of human darkness and saw a light greater than the darkness. I want to live in the light of their courage and wisdom.

Paul Johannes Tillich (1886-1965)

Paul Johannes Tillich (1886-1965)

*Born and raised in Germany, Paul Johannes Tillich was the first professor to be dismissed from his teaching position in 1933 following the election of Adolf Hitler as Chancellor of Germany for his outspoken criticism of the Nazi movement. At the invitation of Reinhold Niebuhr, he and his family moved to New York where Tillich joined the faculty of Union Theological Seminary. He went on to become one of the best-known philosopher-theologians of the 20th century, publishing widely from teaching from chairs at Union, Harvard University, and the University of Chicago. His best know works are The Courage to Be, The Shaking of the Foundations (a collection of sermons),and his three-volume Systematic Theology.

Willem Frederik Zuurdeeg (1906-1963)

Willem Frederik Zuurdeeg (1906-1963)

**Born and raised in the Netherlands in a family that served as part of the underground resistance to Hitler’s pogrom, Willem Frederik Zuurdeeg spent his life asking how western civilization’s most sophisticated culture (Germany), could fall so easily into the hands of a madman. His Analytical Philosophy of Religion became a major text for undergraduate and graduate philosophy of religion classes. When Professor Zuurdeeg died of cancer as Professor of the Philosophy of Religion at McCormick Theological Seminary in Chicago, he left behind an unfinished manuscript later completed by his friend and colleague Esther Cornelius Swenson, the title of which is Man Before Chaos: Philosophy Is Born in a Cry. Click HERE for photographs of Willem Zuurdeeg and the family that gave Jews sanctuary in the Netherlands.