Christians vs. Liberal theorists and Radical Islam
Are Christians and all persons who believe in reason and transcendent truths at a war with liberal theorists and radical Islam?
English professor Louis Markos in his book Lewis Agonistes thinks that liberal theorists and radical Islam are at war with analogy in the arts and literature as well as with “transcendent truths in material images.”
Markos says liberals of the Enlightenment mind set believed only in materially observable “facts” and denied the existence of “transcendent truths in material images” be it art, literature or God.
Postmodernist took it a step forward by proclaiming that not only is God dead, but language is dead. They believe that words have no meaning even materially observable “facts.”
Radical liberal theorists of the postmodernist and Enlightenment mind set showed that this thought lead to violence against human life. Lenin and Stalin were Enlightenment men and Hitler was a follower of the postmodernist Nietzsche. Pro-choicer are also followers of Nietzsche’s will to power.
Radical Islam showed it association with liberal theorists when they firebombed and shoot bullet holes through Christian churches in West Bank, killed an Italian nun and threatened to bomb the Vatican with a suicide attack when Pope Benedict XVI gave the September 12 called FAITH, REASON AND THE UNIVERSITY. MEMORIES AND REFLECTIONS. In that talk he said:
“The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God’s nature. The editor, Theodore Khoury, observes: For the emperor, as a Byzantine shaped by Greek philosophy, this statement is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality.”
“Here Khoury quotes a work of the noted French Islamist R. Arnaldez, who points out that Ibn Hazn went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. Were it God’s will, we would even have to practise idolatry.”
The pope in the lecture countered this anti-analogy theories which ultimately deny transcendent truth by saying:
“As opposed to this, the faith of the Church has always insisted that between God and us, between his eternal Creator Spirit and our created reason there exists a real analogy, in which unlikeness remains infinitely greater than likeness, yet not to the point of abolishing analogy and its language (cf. Lateran IV). God does not become more divine when we push him away from us in a sheer, impenetrable voluntarism; rather, the truly divine God is the God who has revealed himself as “logos” and, as “logos,” has acted and continues to act lovingly on our behalf. Certainly, love "transcends" knowledge and is thereby capable of perceiving more than thought alone (cf. Eph 3:19); nonetheless it continues to be love of the God who is “logos.” Consequently, Christian worship is “spiritual” worship in harmony with the eternal Word and with our reason (cf. Rom 12:1).”
Hopefully, Benedict began a dialogue with Islam. He hoped, according to George Weigel in God’s Choice, that Muslim reformers can find from their “authoritative text . . . that it is God’s will that we be tolerant of those who have different understandings of God’s will.”
We pray that Islam accept reason and liberals accept the existence of “transcendent truths in material images” be it art, literature or God.
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