After these three are through with our intellectual culture: Marx, Nietzsche and Freud, no-one can believe. No-one. It’s like childhood’s end for our culture. You follow me. It’s childhood’s end. You know how you can believe something when you are a child… and it’s not like you can’t come to believe it again when you are sixty… you may be cynical about it again until you are sixty… but these critiques mark childhood’s end in regard to finding meaning within that religious framework. I mean, Paul Ricouer has a beautiful phrase for it. He says, ah, the positive significance of these, ah, criticisms I have mentioned is what they have in common… and that’s their iconoclasm. The fight against the gods of men. That’s very interesting. In other words, their iconoclasm is their fight against the gods we have created so far. And that is what they have in common.
He goes on to say: this atheism that we have just discussed… this attack on the god, or the gods of men… is not of the kind that some contemporary philosopher is going to get up and dispute. Because this has to do with the very things that form the consciousness of the person would be willing to dispute it. In other words, you’ll never know, after Marx and Nietzsche and Freud whether your argument is an argument or a symptom. You follow me? We won’t know whether you have got a good argument or a bad symptom. You just… there’s no way… that’s the problem of finding your, you know, real self here.
And ah, Ricouer himself is a Christian, and so he says the following: “A Marxist critique of ideology, a Nietzschean critique of ressentiment and a Freudian critique of infantile distress, are hereafter the views through which any kind of mediation of faith must pass”. Now, does that mean that every ordinary religious person has to know these writers and stuff? No… these suspicions have become widespread in our culture. We don’t need anymore, in a way, to be instructed in them, because they permeate our culture. This is what conservatives complain about, in a way, they go: “Well, you know, every time you see a Christian on TV; he is either out for money, or he really hates people, or it’s some sexual thing.” Where does that come from? See, the cultural critique of these people has insinuated itself everywhere.
So, the first thing you think when someone comes on a little too strong with religion, is you start running through the “Masters of Suspicion”, going: “What does he want? My billfold? What kind of… is he on some bizarre sexual trip? Is this another Jimmy Swaggart thing? What kind of power trip is it for him?”. You know… I mean, we have got guys some of these guys in Dallas now who just get on TV and say “Give me money because God says for you to give me money. You give me money, and you’ll get some money back. Not from me, but from God.” He’ll keep God’s money. And You’ll get money from God. And that’s a nice… deal… between him and… God. It’s a wonderful… advantage.
Okay, now, the reason I have spent so much time on these “Masters of Suspicion” – the title of the first lecture – “Masters of Suspicion”… these were critiques that were developed in 19th and end of the 20th century. They have become a common possession of our culture, and they have cut off one of the reservoirs within we might find a coherent meaning for our life. One of the reservoirs being religious faith. Not entirely. It’s not like we can’t go back and have it. It’s that we must have under the mark of complexity… follow me? Under the mark of insecurity. Under the mark of confusion about it. It’s not that you can’t… it’s just under those… marks.