No Tradition? No Civilization! | Fr. John Navone, S.J. | IgnatiusInsight.com
No Tradition? No Civilization! | Fr. John Navone, S.J.
Having lived in Europe for the last forty years, I have
enjoyed the experience of my historical and cultural roots. My residence of the
last thirty-five years, for example, was constructed the year that the Church
of Scotland was founded, that Madrid became the capital of Spain, and the
tobacco plant was imported to Western Europe by Jean Nicot. The buildings in my
immediate Roman neighborhood are much older. The Colonna Palace, half a block
away from my front door, was described by the Italian humanist Petrarch
(1304-1374). The final discovery-scene of "Roman Holiday" was filmed there.
Living in Europe is living in a
place where the stones speak; however, if you have not done your homework, you
will not understand what they are saying. Returning annually for three months
to the United States, I have the experience of what the
anti-Western-Civilization lobby would call "freedom" from the obscurantism and
oppressive burdens of a democratic Christian--especially Roman Catholic--tradition.
I can enjoy the "freedom" of a world without history, tradition and roots, the
world of what Vance Packard called "fun culture," the realm of a superior and
untethered virtual reality. In short, I return to a place where both the
educational system and mass media assiduously avoid the "homework" without
which we cannot hear or understand what the stones of our European heritage
have to tell us.
An expatriate American author and
actor living in Rome expressed his dismay to me, as far back as the early
sixties, about the cultural tabula rasa
that radically handicapped young Americans for understanding or appreciating
their Roman experience in churches where they had no idea of what the religious
paintings and sculpture represented because they were culturally un-equipped
for any meaningful experience.
Somewhat paradoxically, for a
nation where the majority still has its roots in Western civilization, the
American academic elite and mass media exalt minorities and programmatically
shun or put down America's foundations in Western civilization. Prioritizing
all non-western cultures transgresses even the nihilist assumption that where
everything is the same, everything is equally meaningless. Hostility towards
Western civilization, accompanied by odious comparisons with non-Western
civilizations, ironically implies that Western civilization is by no means
equal, but either superior or inferior to the other civilizations.
Equally paradoxical, abhorrence
for Western civilization does not come primarily from non-western cultures or
minorities, but rather from the West itself. My first insight into this paradox
occurred in the early sixties when I enjoyed a lengthy and friendly discussion
with the socialist chief-editor of the Swedish film magazine, Chaplin, who had just returned from the Marxist film festival at
Pesaro. He explained to me the quasi-evangelizing or proselytizing purpose of
Marxist filmmakers, committed to liberating us from the cultural and moral
baggage of traditional Western civilization for a new mankind, free of all the
taboos of pre-Marxist civilization. When I asked for an example of the new
freedoms, he mentioned the "bourgeois" family. I had never heard this phrase
before, and asked with considerable curiosity what it meant. He said that such
a family is based on the authoritarian, fascism-fostering assumption of the
hierarchical family governed by parents with children as subjects. I pressed
for more details, and he obliged. Husbands and wives should not be accountable
to each other for their affairs, nor should children be accountable to their
parents for their affairs, sexual or otherwise. Years before Woodstock, the
young Swede was promulgating the "Anything goes" motto of the sexual revolution
promoted by the Frankfurt School which argued that religion in general and
Christianity in particular was the greatest impediment to a free new world and
the social revolution.
For the social engineering on
behalf of the Frankfurt School's new world, new society, and new mankind,
Western civilization is the enemy, an obstacle to their social crusading and
proselytizing. The knowledge and study of Western civilization risks equipping
persons with ideas and values opposed to Marxist utopianism. All history, whether
bible history, church history, western or eastern history, is not only useless
baggage but an obstacle to the creation of a new mankind free of its bondage to
historical traditions and their values. No wonder that a common element in all
the Marxist films of the Pesaro festival was ridicule, satire and mockery for
traditional family, social and religious values. (Unfortunately, most American
Catholic film critics never seemed to pick up on the militant propagandizing of
Pier Paolo Pasolini, Italian
Marxist filmmaker, occasionally requested that I act as interpreter for North
American priest film critics who wanted to interview him. All too often the
ingenuousness and reverence of the interviewing priests disarmed and dismayed Pasolini.
They seemed more like awe-struck disciples than men with critical intelligence.
On one occasion. Pasolini was startled when the priest-interviewer immediately
echoed Pasolini's statement, "Religion will disappear from industrialized
societies." When I stepped out of my interpreter's role to interject that this
was a false assumption, for America was both the world's most industrial and
religious First World nation. Pasolini modestly admitted that that had not
occurred to him.
Even though the "Evil Empire" is
no more, its anti-religious mind-set and hostility toward the values of Western
civilization are undiminished. The Frankfurt School agenda for the modern world
has already achieved many of its goals for a value-free, nihilistic, anything
goes, educational system and culture. The achievement has been almost
imperceptible because of its gradualism and subtlety throughout most of western
syndrome has impacted on the Christian world where graduates of religious
schools do not know the most basic Bible stories, the story of either Judaism
or Christianity, the story of Western civilization and the United States, the
story of art, architecture, philosophy, literature and culture. Religious and
cultural amnesia leaves a vacuum that easily falls prey to the manipulation of
ideological demagogues. Pol Pot eliminated persons with glasses because they
might possibly be intelligent enough to question his sweeping imbecilities. It
is not so easy to deceive people who have done their historical homework, and
recognize the recurrence of dehumanizing, anti-social and self-destructive
Insofar as both Judaism and
Christianity are historically revealed religions, their survival is a question
of knowing their story. Within the Christian community, the
people-without-a-history syndrome has a New Age flavor that abstracts from the
historical concreteness of the history of the community. The New Age syndrome
surfaces in the stream of abstractions issuing from Catholics who studiously
avoid such words as "God," "Jesus," "Father," "Son," "Spirit," "Christian,"
"Church," "Catholic," "Mass," "sacraments," and the like. The New Age virus has
infected the Christian world no less than the rest of the cultural world. No
less than Marxism, it represents another manifestation of the
people-without-a-history syndrome, anonymous, hollow, rootless, homogenized
people without traditions. The existence of Israel, on the contrary, bears
witness to the vitality and identity of a people who, despite centuries without
a nation, have successfully preserved their identity/tradition.
Remembering one's tradition is at
the heart of both the Jewish and Christian identity. Israel's remembering is
essential for her continued existence as God's covenant people; forgetting
God's saving acts would bring her destruction: "You shall remember the Lord
your God . . . that he may confirm his covenant which he swore to your father,
as at this day. And if you forget the Lord your God . . . I solemnly warn you
that you shall surely perish" (Deut. 8:18-19). Through her remembering,
Israel's redemptive history continues in a living tradition where the divine
commands perdure as historical events challenging successive generations to
decision and that obedience which enables Israel to share in the redemption of
The imperative to remember God's
savings event in the crucified and risen Christ is at the heart of Christian
identity and life. The life of the Christian community is a welcoming response
to the grace and call of Christ: "Do this in commemoration of me" (Luke 22:19).
The eucharistic celebration reenacts Christ's sacrifice and actively expresses
the Church's remembering: "This is my body which shall be given up for you; do
this in remembrance of me" (1 Cor. 11:24). The future of the Christian
community is promising because it remembers a past of promises: "Anyone who
does eat my flesh and drink my blood has eternal life, and I shall raise him up
on the last day" (John 6:54). Even at the purely secular level, we have no
future in any field of human achievement apart from some tradition or other.
Contempt for tradition as such is an implicit contempt for human development
intellectual, moral and religious--provide the resources for human development.
Tradition represents the acquired and retained experience and wisdom of a
community or society. In this respect, memories make the future; for there is
no human development apart from the human resources enabling it.
Virgil's Aeneid represents the
role of tradition symbolically in the relationship of Aeneas with his father
Anchises and his son Ascanius as all three abandon the burning city of Troy in
search of a new life story. Aeneas bears his father on his back, and leads his
son by the hand, with the implication that every human life story begins with a
"patrimony" or heritage or tradition in response to the pull of the future.
Anchises equips Aeneas to see and provide a future for Ascanius: memories
(traditions) make the future.
Inasmuch as all human experience
is interpreted experience, our traditions enable us to understand or interpret
our experience. They are the equipment for human experience, whether for
understanding our past and present or for seeking our future. To what extent
our interpretations of our experience are true or false grounds the quality of
our experience, determining whether we truly learn anything from it. The
narrative quality of human life is based on the premise that there is no such
thing as an uninterpreted human experience. What we bring to our experience
preconditions what we shall find or how we shall understand it. In
philosophical terms, the hermeneutical principle of the "empty head" affirms
that the less you bring to your experience, the more you acquire from it. This
false principle assumes that experience speaks for itself. On the contrary,
experience, like the stones that speak, speaks only for those who have the ears
or equipment to hear. Symbolic biblical language expresses the principle of the
"empty head" in terms of the prophet's complaint about people who do not have
the eyes to see nor the ears to hear the true meaning of what is going on in
Traditions provide the
indispensable context for both our recognizing the questions raised by our
experience and for our searching for their answers. The dynamic of the question
at the heart of all human development and civilization always occurs within the
context of traditions that serve as the matrix for such development. We
experience the pull of the future in our search for the answers to questions
raised by our ongoing experience within the different spheres or contexts of
our relational existence.
We cannot truly understand
anything out of context; consequently, we must recognize the context
(tradition) of our question-raising experience in our search for answers,
solutions, or working-hypotheses. Our living traditions in the different fields
of human endeavor provide the indispensable contexts both for intelligently
formulating our questions and for seeking our answers. Without having
appropriated a tradition of some kind, we cannot intelligently formulate the
questions raised within the experience of our relational existence.
The religious tradition of Israel,
for example, is the historical context for Jesus' self-understanding and for
that of his community of Christian faith. Jesus interprets his life story and
mission within that tradition as the fulfillment of both God's promise to
Abraham and of the messianic expectations of Israel's prophets. Christian
biblical writers employed the Jewish biblical writings to explain the meaning
and mission of Jesus and his community of faith. In Matthew's Gospel, for
example, Jesus is understood as the New Moses for the New Israel.
The organic development of religious
understanding within the Jewish and Christian traditions has its counterparts
in all the other fields of human endeavor. The quest for human excellence
inevitably occurs within the context of traditions.
If a pastless future means a
groundless hope (Josef Pieper, Problems of Modern Faith, p. 162), remembering God's promises grounds our Christian
hope. God, as our ultimate past and our ultimate future, is the ground of our
hope. Remembering God's promises anticipates their fulfillment.
The present is the dynamic of the
past (traditions, understandings, decisions and judgments, thrusting or tending
towards the future. There is an entelechy--an inherent and form-giving cause of
direction--directing force that models and patterns existence. Ideas, hopes,
dreams and aspiration witness to its efficacy. The past is not passť: it is the
shape of the present, the historical and biological effect of the historical
and biological past. The past is the human equipment (traditions) for present judgment,
decision and action. What we find in the past anticipates what we shall find in
the future. A meaningless and absurd past anticipates a meaningless and absurd
future; a significant past anticipates a meaningful future. Our moral and
intellectual habits witness the force of the past giving shape to the present.
This article was originally
published in the October 2002 issue of Homiletic & Pastoral Review.
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Reverend John Navone, S.J., is professor of theology at the Gregorian University in
Rome. He has written scores of articles for various publications, and is best
known for his contributions to narrative theology. The author of thirteen
books, his most recent is Lead, Radiant Spirit (2001). His website is wwwjnavone.com.
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