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The Gospel and Political Order: Eric Voegelin on the Political Role of Christianity
Author(s): Bruce Douglass
Source: The Journal of Politics, Vol. 38, No. 1 (Feb., 1976), pp. 25-45
Published by: Cambridge University Press on behalf of the Southern Political Science Association
Stable URL: http://www.jstor.org/stable/2128960
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TheGospel
and
PoliticalOrder:
EricVoegelinon
thePoliticalRole
of Christianity
BRUCE DOUGLASS
*
The author wishes to express his debt to ProfessorJohn Hallowell of Duke
University for his guidance as an interpreter of the thought of Eric Voegelin.
26 THE JOURNAL OF POLITICS, VOL. 38, 1976
9Romans 8:13.
10Voegelin, "The Gospel and'Culture,"67.
11 Ibid., 71.
12 Plato, The Republic 495c.
13 Voegelin, "The Gospel and Culture,"76. Voegelin clarifies this in a recent
article: "With their discovery of man as the zoon noun echon, the classic
philosophers discovered man to be more than a theotos, a mortal: He is an un-
finished being, moving from the imperfection of death in this life to the per-
fection of life in death." "Reason: The Classic Experience," Southern Review
10 (April 1974), 252.
30 THE JOURNAL OF POLfIICS, VOL. 38, 1976
II
The Gospel does not represent, therefore, complete innovation.
It is wrongly interpreted if it is conceived as an impingement on
human consciousness of a God who previously was altogether hid-
den and unknown. It is rather part of an unfolding historical
drama of revelation, a fact of which, Voegelin contends, the New
Testament writers were generally aware. They did not present the
presence of God in the figure of Jesus as an entirely novel event,
but recognized that "the preparatio evangelica of the millenial
Movement had created the readiness of both experiential response
21 Ibid., 75. Voegelin's insistence upon the interdependence and interpene-
tration of reason and revelation is consistent throughout his work, and must be
grasped if his work is to be understood. His reasons for holding this position
are elaborated in some detail in a recent essay, "Reason: The Classic Experi-
ence." The argument is built on the premise that although reason is the
"constituentof humanity at all times," it was discovered by Plato and Aristotle,
and it is to them that one must look for the normative understanding of its
proper use. Voegelin then proceeds to argue that the discovery of reason was
itself a revelatory event-a divine-human encounter-and was understood as
such by Plato and Aristotle. This is an improvement over the simplistic dis-
tinctions which are commonplace in discussions of this topic; but it is clear, I
believe, that more needs to be said. Reason and revelation may be interde-
pendent, but they are also distinguishable. Dante Germino is correct when
he says that Voegelin has yet to provide a fully satisfactory statement on this
topic. "Eric Voegelin's Anamnesis," Southern Review 7 (January 1971), 85.
22 Voegelin, "The Gospel and Culture,"74-75.
23 Ibid., 74.
32 THE JOURNAL OF POLITICS, VOL. 38, 1976
24 Ibid., 93.
25S Ibid., 80.
26 Ibid., 82.
27 Ibid., 83.
THE GOSPEL AND POLITICAL ORDER 33
II1
Voegelin attributesthe sharp decline in cultural influencewhich
Christianityhas suffered in modem times in the first instance to
the deformationof Gospel symbolism as a result of doctrinaliza-
tion. In the developmentof Christianthought symbolictruth grad-
ually shrank into propositional dogmatics, with the consequence
that the truth of the Gospel has been cut off from its experiential
foundations. The symbols have been treated as mere pieces of
information,so that the questioning and the anxiety to which the
Gospel was addressedoriginallyhave been eclipsed. The result is
an answer without a question. The revealed God of Christianity
is taken for granted as a matter of course,without any sense of the
mystery previously symbolized by the Unknown God. Indeed, in
a situation of increasing defensiveness for the churches, even to
consider the question is to raise the suspicion of a 'non-Christian"
attitude.
The general trend of Christian thought has been, in short,
towards a denial of the validity of the inquiring mind, and the
consequences have been disastrous. Believers believe at the cost
of their humanity. Though originallythe Gospel held out its prom-
ise to the "poorin spirit, that is to minds enquiring,"today believers
cling to a faith which involves no spiritual or intellectual restless-
ness.32 On this Voegelin remarks: "a believer who is unable to
explain how his faith is an answer to the enigma of existence may
be a 'good Christian'but is a quesionableman."33 For those inside
the churcheswho cannot so easily shut off the questioning,the re-
31 Voegelin, The Ecumenic Age, 258.
32 Voegelin, "The Gospel and Culture,"61.
33Ihid. 61.
THE GOSPEL AND POLITICAL ORDER 35
34 Ibid., 65.
35Ibid., 66. For a more general statement of Voegelin's views on the prob-
lem of doctrinalization,cf. the paper "Immortality: Experience and Symbol,"
Harvard Theological Review 60 (July 1967), 235-241.
36 THE JOURNAL OF POLITICS, VOL. 38, 1976
IV
The fundamental problem of modem culture is not, however,
scepticism but gnosticism.38 Yet the two things are closely related
in Voegelin's interpretation because he treats modern gnosticism
as a specifically Christian heresy, made possible by the weight of
Christian influence on Western culture. Modern scepticism does
not occur in a vacuum; the measures taken to deal with the loss of
belief by those afflicted are directly conditioned by a cultural en-
vironment bearing this mark of Christian influence.
Voegelin does not say that Christianity is the only source from
which gnosticism can derive. As a matter of historical fact, gnosti-
cism originally arose prior to and independent of Christianity. It
appeared as one of a number of diverse responses to the problem
of re-creating meaning in the "ecumenic age," the time of civiliza-
tional breakdown occasioned by-the process of empire building.39
This fact invalidates any interpretation which makes gnosticism
into simply a Christian heresy. 0 At the same time, however,
Voegelin recognizes gnostic influences at certain key points in the
New Testament, and he argues that modern gnosticism bears what
would appear to be unmistakable evidence of Christian origins.
He suggests, moreover, that in retrospect one can see that the
danger of a gnostic derailment was present in Christian belief from
the beginning, and that the Gospel greatly enhanced the possibili-
ties of a major eruption of gnosticism in Western culture.41
cism in its original form is discussed extensively in The Ecumenic Age. The
specific issue of the emergence of gnosticism is discussed most explicitly in
20-27.
40 Cf. Voegelin, Science, Politics and Gnosticism, 85-86.
41 In his most recently published statement Voegelin says: "Consideringthe
history of Gnosticism, with the great bulk of its manifestations belonging to,
or deriving from, the Christian orbit, I am inclined to recognize in the epi-
38 THE JOURNAL OF POLITICS, VOL. 38, 1976
fined to the fringes of social and intellectual life. But once the
influence of orthodoxy began to wane, these aspirations surged
forward with a vengeance. As a heresy which Christianity had
sustained in spite of the opposition of the Church, apocalypticism
provided the cultural ground from which modern gnosticism would
draw its vitality.
There has been thus on the edges of Christian thought the per-
sistent danger of a drift towards violent this-worldly solutions to
the problems of human existence. Closer to the Gospel itself, and
therefore a more fundamental problem, is the threat of a radical
alienation from existence, born of the hope of transfiguration. Here
once again we touch on the problem of an exaggerated sense of
novelty and the lack of noetic controls. It is not inevitable, but
very likely, Voegelin suggests, that the type of revelation repre-
sented by the Gospel will result in a deprecation of earlier sym-
bolism and a failure to attempt the task of re-symbolizing the order
of the cosmos. Instead of being interpreted as an essential part
of the revelatory process, with enduring significance for human self-
understanding, the cosmological part of experience and symboliza-
tion is dismissed as untruth. Instead of being treated as one level
of the truth of being, the Gospel is treated as the whole, with the
result that those areas of experience previously interpreted through
cosmological symbolism cease to be meaningful. The emphasis on
the center of truth-God as known through the opening of the soul
-becomes so intense that "its relations to the reality of which it is
the center are neglected or interrupted."" The primordial field of
consciousness suffers a contraction so that only God and man mat-
ter; society and nature cease to play any significant role in the sym-
bolization.
The Gospel itself, it is worth repeating, does not require such a
contraction. It builds, we have seen, on a noetic core which is
shared with classical philosophy, and it involves a sense of the
revelation of the Son of God as the culmination of a millenial
process of revelation in history. In principle therefore it admits
44Ibid., 99. As indicated earlier, Voegelin believes that the apostle Paul
fell victim to some of the errors listed here. Paul is interpreted as being so
captivated by the vision of a transfiguredreality that he allows it to become a
prediction about the course of history in his own time-clearly a mistaken
metastatic expectation. This by itself does not make Paul a gnostic, but it is
symptomatic of the dangers to which Christianity is vulnerable.
40 THE JOURNAL OF POLITICS, VOL. 38, 1976
:451bid., 101.
46 Voegelin, New Science, 122.
47 Ibid., 122.
48Ibid., 123.
THE GOSPEL AND POLITICAL ORDER 41
49Ibid., 122.
50 The logic of this argument, which is of critical importance for under-
standing Voegelin's work, is outlined succinctly in the introduction to the sec-
ond volume of the Order and History series: "Human existence in society
has history because it has a dimension of spirit and freedom beyond mere
animal existence, because social order is an attunement of man with the order
of being, and because this order can be understood by man and realized in
society with increasing approximationsto its truth. Every society is organized
for survival in the world and, at the same time, for partnershipin the order of
being that has its origin in world-transcendentdivine Being," The World of
the Polis (Baton Rouge: Louisiana State University Press, 1957), 2.
42 THE JOURNAL OF POLITICS, VOL. 38, 1976
V
Voegelin does not speak frequently about the way forward from
the current situation, and when he does speak, it is usually cryp-
tically. His work has been designed more to accomplish the move-
ment forward than to talk about means. The implicit message
which his writings would appear to carry is that only through ex-
tensive historical investigation can one begin to determine the
nature of the current crisis and discover the resources within the
traditions of Western civilization for overcoming it. He speaks with
scorn of those who "stir around in the rubble," making small repairs,
putting on patches here and there, "criticizing this or that author
whose work is a symptom of deculturation rather than its cause."52
It is not always clear, moreover, that he feels it will be possible