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Xtianity and atheism: a possible match on the way to a real ‘god’ realization

May 14th, 2015 · No Comments

http://darwiniana.com/?s=munzerian+xtianity
The idea of a Munzerian communist xtianity is a great gedanken experiment. It is also an open opportunity for any current xtian in general social culture. But the current breed of leftists/marxists would have a hard time here. ‘Surrender to god’ is a big step, but it would backfire for an atheist communist. Any spiritual entity you please can enter there and try to possess a (naive) leftist.

Sorry, I mentioned it…but I think the culture is moving so fast I can introduce the real meaning intended here, a kind of ‘atheist xtianity’. It is perfectly possible to adopt an ‘atheist xtianity’ if one is careful with the term ‘atheist’: it means that god ideas are generally so incoherent that stepping beyond them into a neutral atheism that exposes pop religious fictions is actually a superior realization than infantile theism. There are a host of positions to take here. But the basis should be trained in the Kantian stance and critique of metaphysics. The idea of a Kantian faith in ‘god’ can replace naive traditional faith. Or else a simple entity to which one can point as a neutral ‘void’ for the ‘god concept’, e.g. the IHVH glyph before it slides into the neo-pagan ‘Jehovah’. The basis for this is a fine sense of the antinomial character of concepts here. Theism and atheism are beset with antinomies.

All of this can be way for radical communists from the legacy of marxist humanism to interact with xtian radicals. A radical communist needs to be very careful about ‘surrender to god’: rogue spiritual entities would like nothing better than atheist marxists to play with in ghostly parodies of spiritual surrender. Here a real Munzerian could help to deprogram simple xtians from the multiple demonic possessions they frequently endure.

I think that this stance could help many traditional xtians open to the idea of a radical, even Munzerian, xtianity to graduate, not to secular humanism, but to a larger metaphysical perspective that appreciates the void of belief/nonbelief. There is a nasty surprise out there for the typical ‘secularist’ in coming upon the reality of a spiritual domain unguarded against malevolent manifestations. The long struggle to create a safe commune of believers against the forces of chaos was a long one, and it would be very close to imcompetence for leftists to force religionists to give that up, however incoherent its muddle.

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