Whenever a Bell Rings…

TWWK has recently been running an online anime group that’s watching Haibane Renmei. Unfortunately, the time slot is too late for me since I have to get up extra early on Sunday’s to unlock my Cathedral (that’s being a sextant for you!). The show is one that I have been meaning to watch for quite some time now, and have started multiple times. It’s easy to see the parallels to Christianity: on a superficial level we have angel wings and halos, and on a deeper level we have some of the things that are mentioned over at the Beneath the Angels. That said, I want to take a different route, one that is anti-Christian, but not in the sense of secularism. I speak of one of the earliest heretical groups in the history of the Church: the Gnostics.

For those who don’t know, Gnosticism was a religious movement that began in late antiquity, around the same time that Christianity began to spread throughout the Roman Empire.1 While Christian Gnosticism has become popularized by the works of authors such as Elaine Pagels, Gnosticism itself was not a unified movement and appeared in various other religions including non-mainstream Judaism and paganism. Though a full covering of Gnosticism is not my intention, there are a few key doctrines that I’d like to touch on, some of which can be seen in the first episode of Haibane Renmei.

One of the key teachings in Gnosticism, influenced by its Platonic heritage, is that the created world of matter is inherently evil; the soul was originally part of the divine but fell into the world of matter where it is now trapped. Salvation consists of receiving divine knowledge (gnosis) via a mediator of some kind. Upon learning, the Gnostic could no longer be affected by the world, and as such was immune to falling away. Thus some expressed their rejection of creation by extreme asceticism, while others indulged in any debauchery they could think of since it had no affect on their soul.

Now, one may wonder what any of this has to do with Haibane Renmei. While the falling into created existence resembles Rakka’s dream of falling, the connection is superficial at best since the dreams of each of the characters varies, some having no inherent connection to Gnosticism. Futhermore, Rakka’s birth is an event that is celebrated; the kids gather around (despite Reki’s warnings) and look on in awe at the giant egg that has materialized in the storage closet. Everyone waits with anticipation, glad to have another join their ranks. None of this resembles an aversion to the material.

Haibane Renmei - Rakka gets her wings

Yet, the scene that can most aptly be described as a baptism – the emergence of Rakka’s wings – has a far different feel. The moment is preceded by a longing to return to the world, to have one’s memory and identity restored, and the sobering conclusion that such a feat was impossible. The Gnostic saw salvation in consisting of learning that they themselves were part of the divine, and thus Rakka’s forgetfulness of who she is mimics the Gnostics previous enslavement to the world in which they do not remember their divine origins. As Rakka’s wings spread, the music playing is a far cry from anything resembling joy, and the blood, violence, and sheer amount of pain all point that there is an inherent tragedy in what is taking place. Rakka’s birth into being a Haibane carries an inherent fallen character: it is the result of losing one’s identity, and becoming something that is no longer human.

Baptism, for the earliest Christians, was not just a symbol but an actual participation in Christ’s death and resurrection. The early Christians knew that after their baptism they were likely to be persecuted, tortured, and killed, and yet they went to the font (or lake/pond/river) willingly, knowing that the principalities and powers of the world, the satanic powers that be, could not prevent them from joining the Body of Christ. This rejection was seen in a practice in the early baptismal rite, one that has continued today in the Orthodox Church, in which the catechumen faces West and is told to blow or spit upon Satan. They were then faced East for the rest of the service, showing their leave taking from the kingdom of this world, and embracing the kingdom not of this world.

There is one other facet of Rakka’s ‘baptism’ that resonates more with the Gnostic narrative: that it is inevitable. I am, admittedly, making inference via the Platonic roots of Gnosticism, but nevertheless I feel that my observation is not without warrant. The souls that were caged within flesh were the result of the fallen world, which was a by product of the first aeon’s fall from the divine Pleroma from within God. The relevant theological point is that in Platonism, and hence I’m assuming in Gnosticism, there was no distinction between God’s will and his nature, his grace and his essence. These distinctions were made by the Church Fathers (St. Athanasius and St. Gregory Palamas, respectively), but were unknown to Plato or the Gnostics. Thus, since the fall of the first aeon must have been from God’s essence, it was inevitable that it would occur, and that all the events that occurred after would as well (in short, determinism). While the acquisition of gnosis freed one from the bonds of fate, the initial entrapment of matter seems to me as the result of fate. Thus just as the Gnostic was forced to be trapped in his material body, Rakka had no choice but to become a Haibane. The lack of freedom, to say the least, is disconcerting.

1For an excellent summary of Gnosticism, see Antonia Tripolitis, ‘Chapter V: Gnosticism,’ in Religions of the Hellenistic-Roman Age (Grand Rapids, MI: Eerdmans Publishing Co., 2002). The information here comes from this chapter.

Picture References
1) http://operationrainfall.com/wp-content/uploads/2013/01/Haibane-Renmei-Screen-1.png

[Review] Did Muhammad Exist?: An Inquiry Into Islam’s Obscure Origins

“Did Muhammad exist? The full truth of whether a prophet named Muhammad lived in seventh-century Arabia, and if he did, what sort of a man he was, may never be known. But it would be intellectually irresponsible not to ask the question or consider the implications of the provocative evidence that pioneering scholars have assembled.”

Though this is the penultimate paragraph of Rober Spencer’s Did Muhammad Exist?: An Inquiry Into Islam’s Obscure Origins, it is nevertheless the sole paragraph that should be taken away from this book. Spencer articulates this largely in the beginnings of his work, explaining that Islam should be subject to the same higher criticism that both Christianity and Judaism have undergone for centuries already. With this point, I am in complete accordance; the God debate in America is usually limited to Christianity since, after all, historically America has been predominately Christian in its religion of choice. However, being one the world’s most adhered to religions, Islam should not be an exception to this dialogue – and by no means am I saying it has not been at all. Unfortunately, some scholars who had probed this ground have all too predictably (and sadly) been the target of death threats (and, let me be upfront now that I obviously do not believe that all Muslims act in this fanatic demeanor. I have had the pleasure of having both kind, and compassionate Muslim co-workers, as well a close friend since my youth).

Spencer’s book is a reconstruction of Islam’s history based upon a critical review of the evidence. Rather than adhering to the canonical story of Islam’s origins, Spencer uses the contemporary data of the time to hypothesize that the earliest Muslims were actually an ambiguous monotheistic group who held to both Judaism and Christianity, albeit with Arian overtones (Arianism is the heresy that Christ was not co-equal with God the Father in his divinity, and was the subject of the first two Ecumenical Councils). To buttress his position, Spencer shows that there was no mention of a Quar’an, Muhammed, or Islam within the first many decades of the Arabs conquest, and that contemporary accounts on both sides fail to mention these items. Furthermore, Arab coinage originally had shown a figure (already a prohibition of Islam’s iconoclasm) with a crown carrying a cross, and it was not until later that the coins no longer bore such images. To add to this, he surveys the lack of any corroboration of Mecca in the purported time that Muhammed began his religious quest, not to mention the plethora of warring hadiths in the 7-8th centuries. Most interesting is his chapter on the Quar’an itself; Spencer argues that the Quar’an, far from being purely Arabic in origin, was originally a Syriac Lexicon that had morphed over time. He relies heavily off of the work of Christoph Lüxenberg to show how the diacritical marks which were non-existent in the oldest copies of the Quar’an, were likely misplaced, and that when redone come out with heavily Christian passages, going as far to include a liturgical reference to the Eucharist. Such claims are hard to take a face value, but Spencer goes in passage by passage to explain where the mistakes were made. If all this is true, then it would undoubtedly be devastating for Islam.

But that is exactly where the problem is.

Spencer’s work relies heavily off of fringe, revisionist scholarship, which while it should not be dismissed outright, should also be examined against more mainstream scholarship – but this view is missing from Spencer’s work. Thus, it seems convincing, but one is unsure of what the response would be. In other words, this is as if one had merely picked up any Jesus Mythicist book and uncritically accepted all the facts within. There is one reviewer on Amazon that has taken issue with Spencer in this regard, and has done a fair job in opposing his claims. For example, one of the works Spencer utilizes in his reconstruction is Patricia Crone’s Meccan Trade and the Rise of Islam, a work “in which she [Crone] demonstrated that one of the principal foundations of the canonical Islamic biography of Muhammad – its Arabian setting, with Mecca as a center for trade – was not supported by any contemporary records.” (pg. 13) However, Crone later on disregarded this theory as shown in her contemporary work. Furthermore, Lüxenberg philiological work remains in the realm of possibility, lacking any corroborating evidence that would solidify his claims. However, the worst omission of evidence on Spencer’s part is the tombstone of Abassa ibn Guraig, an artifact that dates to 691 A.D. and makes specific references to Allah, Islam, and Muhammed the Prophet. Perhaps there are responses to these claims, perhaps not, but ultimately if one wants to know they will need to search elsewhere.

Is Spencer’s book worth reading? I would say yes, purely for the fact that it seems to be an amalgam of revisionist scholarship with a very interesting thesis. I would not venture as to say that all of Spencer’s conjectures are off-base, and certainly some of the facts he provides seem startling. At the very least it was an enjoyable read as I was able to learn far more about Islam than I had really ever known (which was close to nothing), though I am sure there are far better books that are actually geared to such a topic. My only other complaint, far less substantial, is that Spencer’s tone seems to get harsher as the book goes on, criticizing the morals of the Quar’an, and at one point even making a comparison between Christianity and Islam, stating that the former is a religion of love and the latter is not. While I firmly believe Christianity is a religion of love (I am Eastern Orthodox, after all), such a comparison seems trite and unwarranted to Islam. Even if one does believes differently, such moral judgments (which Spencer makes many) are not really relevant in a book that is suppose to be a work of history and critical scholarship.


[Review] Atheist Delusions: The Christian Revolution and Its Fashionable Enemies

David Bentley Hart’s book, ‘Atheist Delusions’, should be read by everyone one each side of the current God debate in our time. Hart’s work, which bares a polemical title that he himself did not want, is not an apologetic of the validity of Christian belief, but rather a systemic debunking of the many myths of modernity, specifically those leveraged at Christian belief. The commonly touted (but hardly sustainable) critiques such as Christianity being an impediment to the development of science (including that oft highly misrepresented account of Galileo and the Roman Catholic Church), that it has been the source for countless wars (it has not), etc.

However, the more powerful parts of Hart’s work are in his third and fourth sections where he first details the world of pagan antiquity (filled with its vapid and nihilistic religions with a correspondingly inane culture), and how Christianity completely revolutionized how people saw themselves; personal individuality for all peoples, human rights, the beginning of the end for slavery, and more. The fourth section details the retreat of this paradigm and the uncertain future that society now goes to. Though Hart may seem like a bit of an alarmist in this section (something he is aware of consciously), his critiques and shuddering at some of the moral ideas put forward (systemic infanticide of all children with retardation, selective breeding for the benefit of the human gene pool, etc) are all supported by the works of major philosophers and other intellectual giants of the modern era.

This book, by no means, is likely going to convince someone of Christian truth, but that was never it’s goal. Rather, it is a powerful refutation of ignorance, a destroyer of historical myths that have become all to common, regardless if they are used with an anti-religious polemic driving them or not. That alone makes this book worth reading.