From the many writers who exemplify the same point in a different way, I shall select Evelyn Waugh, who was of the same faith as Bishop Butler, and who did his best in his fiction to argue for the operations of divine grace. In his novel Brideshead Revisited he makes a very acute observation. The two protagonists, Sebastian Flyte and Charles Ryder, the first of whom is heir to an old Catholic nobility, are visited by Father Phipps, who believes that all young men must be passionately interested in cricket. When disabused of this notion, he looks at Charles “with the expression I have seen since in the religious, of innocent wonder that those who expose themselves to the dangers of the world should avail themselves so little of its varied solace.”
Thus I rescrutinize Bishop Butler’s question. Was he in fact not telling Ayer, in his own naive way, that if freed from the restraints of doctrine he himself would choose to lead “a life of unbridled immorality”? One naturally hopes not. But much empirical evidence exists to reinforce the suggestion. When priests go bad, they go very bad indeed, and commit crimes that would make the average sinner pale. One might prefer to attribute this to sexual repression than to the actual doctrines preached, but then one of the actual doctrines preached is sexual repression . . . Thus the connection is unavoidable, and a litany of folkloric jokes have been told by all lay members of the church ever since religion began.
Waugh’s own life was far more stained by offenses against chastity and sobriety than was the life of Ayer (only it seemed to bring less happiness to the former than to the latter), and in consequence he was often asked how he reconciled his private conduct with his public beliefs. His reply has become celebrated: he asked his friends to imagine how much worse he would be if he were not a Catholic. For a believer in original sin this might have served as a turning of the tables, but any examination of Waugh’s actual life shows that its most wicked elements arose precisely from his faith. Never mind the sad excesses of drunkenness and marital infidelity: he once sent a wedding telegram to a divorced and now remarried friend telling her that her nuptial night would increase the loneliness of Calvary and add to the spittle on the face of Christ. He supported fascist movements in Spain and Croatia, and Mussolini’s foul invasion of Abyssinia, because they enjoyed the support of the Vatican, and he wrote in 1944 that only the Third Reich now stood between Europe and barbarism. These deformities in one of my most beloved authors arose not in spite of his faith, but because of it. No doubt there were private acts of charity and contrition, but these could equally well have been performed by a person of no faith at all. To look no further than the United States, the great Colonel Robert Ingersoll, who was the nation’s leading advocate of unbelief until his death in 1899, maddened his opponents because he was a person of immense generosity, a loving and constant husband and father, a gallant officer, and the possessor of what Thomas Edison with pardonable exaggeration called “all the attributes of a perfect man.”
In my own recent life in Washington, I have been bombarded with obscene and menacing phone calls from Muslims, promising to punish my family because I do not support a campaign of lies and hatred and violence against democratic Denmark. But when my wife accidentally left a large amount of cash on the backseat of a taxi, the Sudanese cab driver went to a good deal of trouble and expense to work out whose property this was, and to drive all the way to my home to return it untouched. When I made the vulgar mistake of offering him 10 percent of the money, he made it quietly but firmly plain that he expected no recompense for performing his Islamic duty. Which of these two versions of faith is the one to rely upon?
The question is in some ways ultimately undecidable. I would prefer to have Evelyn Waugh’s shelf of writing just as it is, and to appreciate that one cannot have the novels without the torments and evils of its author. And if all Muslims conducted themselves like the man who gave up more than a week’s salary in order to do the right thing, I could be quite indifferent to the weird exhortations of the Koran. If I search my own life for instances of good or fine behavior I am not overwhelmed by an excess of choice. I did once, shivering with fear, take off my flak jacket in Sarajevo and lend it to an even more frightened woman who I was helping escort to a place of safety (I am not the only one who has been an atheist in a foxhole). I felt at the time that it was the least I could do for her, as well as the most. The people shelling and sniping were Serbian Christians, but then, so was she.
In northern Uganda in late 2005, I sat in a center for the rehabilitation of kidnapped and enslaved children in the land of the Acholi people who live on the northern side of the Nile. The listless, vacant, hardened little boys (and some girls) were all around me. Their stories were distressingly similar. They had been seized, at the age of anything from eight to thirteen, from their schools or homes by a stone- faced militia that was itself originally made up of abducted children. Marched into the bush, they were “initiated” into the force by one (or two) of two methods. They either had to take part in a murder themselves, in order to feel “dirtied up” and implicated, or they had to submit to a prolonged and savage whipping, often of up to three hundred strokes. (“Children who have felt cruelty,” said one of the elders of the Acholi people, “know very well how to inflict it.”) The misery inflicted by this army of wretches turned zombies was almost beyond computation. It had razed villages, created a vast refugee population, committed hideous crimes such as mutilation and disemboweling, and (in a special touch of evil) had continued to kidnap children so that the Acholi were wary of taking strong countermeasures lest they kill or injure one of their “own.”
The name of the militia was the “Lord’s Resistance Army” (LRA), and it was led by a man named Joseph Kony, a passionate former altar boy who wanted to subject the area to the rule of the Ten Commandments. He baptized by oil and water, held fierce ceremonies of punishment and purification, and insured his followers against death. His was a fanatical preachment of Christianity. As it happened, the rehabilitation center in which I was sitting was also run by a fundamentalist Christian organization. Having been out into the bush and seen the work of the LRA, I fell to talking with the man who tried to repair the damage. How did he know, I asked him, which of them was the truest believer? Any secular or state-run outfit could be doing what he was doing—fitting prosthetic limbs and providing shelter and “counseling”—but in order to be Joseph Kony one had to have real faith.
To my surprise, he did not dismiss my question. It was true, he said, that Kony’s authority arose in part from his background in a priestly Christian family. It was also true that people were apt to believe he could work miracles, by appealing to the spirit world and promising his acolytes that they were death-proof. Even some of those who had run away would still swear that they had seen wonders performed by the man. All that a missionary could do was to try and show people a different face of Christianity.
I was impressed by this man’s frankness. There were some other defenses that he might have offered. Joseph Kony is obviously far away from the Christian “mainstream.” For one thing, his paymasters and armorers are the cynical Muslims of the Sudanese regime, who use him to make trouble for the government of Uganda, which has in turn supported rebel groups in Sudan. In an apparent reward for this support, Kony at one stage began denouncing the keeping and eating of pigs, which, unless he has become a fundamentalist Jew in his old age, suggests a payoff to his bosses. These Sudanese murderers, in their turn, have for years been conducting a war of extermination not just against the Christians and animists of southern Sudan, but against the non-Arab Muslims of Darfur province. Islam may officially make no distinction between races and nations, but the slaughterers in Dar- fur are Arab Muslims and their victims are African Muslims. The “Lord’s Resistance Army” is nothing but a Christian Khmer Rouge sideshow in this more general horror.
An even more graphic example is afforded by the case of Rwanda, which in 1992 gave the world a new synonym for genocide and sadism. This former Belgian possession is the most Christian co
untry in Africa, boasting the highest percentage of churches per head of population, with 65 percent of Rwandans professing Roman Catholicism and another 15 percent adhering to various Protestant sects. The words “per head” took on a macabre ring in 1992, when at a given signal the racist militias of “Hutu Power,” incited by state and church, fell upon their Tutsi neighbors and slaughtered them en masse.
This was no atavistic spasm of bloodletting but a coldly rehearsed African version of the Final Solution, which had been in preparation for some time. The early warning of it came in 1987 when a Catholic visionary with the deceptively folksy name of Little Pebbles began to boast of hearing voices and seeing visions, these deriving from the Virgin Mary. The said voices and visions were distressingly bloody, predicting massacre and apocalypse but also—as if in compensation—the return of Jesus Christ on Easter Sunday, 1992. Apparitions of Mary on a hilltop named Kibeho were investigated by the Catholic Church and announced to be reliable. The wife of the Rwandan president, Agathe Habyarimana, was specially entranced by these visions and maintained a close relationship with the bishop of Kigali, Rwanda’s capital city. This man, Monsignor Vincent Nsengiyumva, was also a central-committee member of President Habyarimana’s single ruling party, the National Revolutionary Movement for Development, or NRMD. This party, together with other organs of state, was fond of rounding up any women of whom it disapproved as “prostitutes” and of encouraging Catholic activists to trash any stores that sold contraceptives. Over time, the word spread that prophecy would be fulfilled and that the “cockroaches”—the Tutsi minority— would soon get what was coming to them.
When the apocalyptic year of 1994 actually hit, and the premeditated and coordinated massacres began, many frightened Tutsi and dissident Hutu were unwise enough to try and take refuge in churches. This made life considerably easier for the interahamwe, or government and military death squads, who knew where to find them and who could rely on priests and nuns to point out the locations. (This is why so many of the mass-grave sites that have been photographed are on consecrated ground, and it is also why several clergymen and nuns are in the dock at the ongoing Rwandan genocide trials.) The notorious Father Wenceslas Munyeshyaka, for example, a leading figure at the Kigali Cathedral of Saint Famille, was smuggled out of the country with the assistance of French priests, but he has since been charged with genocide, with providing lists of civilians to the interahamwe, and with the rape of young refugee women. He is by no means the only cleric to have faced similar charges. Lest it be thought that he was merely a “rogue” priest, we have the word of another member of the Rwandan hierarchy, the bishop of Gikongoro, otherwise known as Monsignor Augustin Misago. To quote one careful account of these atrocious events:
Bishop Misago was often described as a Hutu Power sympathizer; he had been publicly accused of barring Tutsis from places of refuge, criticizing fellow members of the clergy who helped “cockroaches,” and asking a Vatican emissary who visited Rwanda in June 1994 to tell the Pope “to find a place for Tutsi priests because the Rwandan people do not want them anymore.” What’s more, on May 4 of that year, shortly before the last Marian apparition at Kibeho, the bishop appeared there himself with a team of policemen and told a group of ninety Tutsi schoolchildren, who were being held in preparation for slaughter, not to worry, because the police would protect them. Three days later, the police helped to massacre eighty-two of the children.
Schoolchildren “held in preparation for slaughter” . . . Perhaps you remember the pope’s denunciation of this ineffaceable crime, and of the complicity of his church in it? Or perhaps you do not, since no such comment was ever made. Paul Rusesabagina, the hero of Hotel Rwanda, remembers Father Wenceslas Munyeshyaka referring even to his own Tutsi mother as a “cockroach.” But this did not prevent him, before his arrest in France, from being allowed by the French church to resume his “pastoral duties.” As for Bishop Misago, there were those in the postwar Rwandan Ministry of Justice who felt that he should be charged as well. But, as one of the officials of the Ministry phrased it: “The Vatican is too strong, and too unapologetic, for us to go taking on bishops. Haven’t you heard of infallibility?”
At a minimum, this makes it impossible to argue that religion causes people to behave in a more kindly or civilized manner. The worse the offender, the more devout he turns out to be. It can be added that some of the most dedicated relief workers are also believers (though as it happens the best ones I have met are secularists who were not trying to proselytize for any faith). But the chance that a person committing the crimes was “faith-based” was almost 100 percent, while the chances that a person of faith was on the side of humanity and decency were about as good as the odds of a coin flip. Extend this back into history, and the odds become more like those of an astrological prediction that just happens to come true. This is because religions could never have got started, let alone thrived, unless for the influence of men as fanatical as Moses or Muhammad or Joseph Kony, while charity and relief work, while they may appeal to tenderhearted believers, are the inheritors of modernism and the Enlightenment. Before that, religion was spread not by example but as an auxiliary to the more old-fashioned methods of holy war and imperialism.
I was a guarded admirer of the late Pope John Paul II, who by any human standards was a brave and serious person capable of displaying both moral and physical courage. He helped the anti-Nazi resistance in his native country as a young man, and in later life did much to assist its emancipation from Soviet rule. His papacy was in some ways shockingly conservative and authoritarian, but showed itself open to science and inquiry (except when the AIDS virus was under discussion) and even in its dogma about abortion made some concessions to a “life ethic” which, for example, began to teach that capital punishment was almost always wrong. On his death, Pope John Paul was praised among other things for the number of apologies he had made. These did not include, as they should have done, an atonement for the million or so put to the sword in Rwanda. However, they did include an apology to the Jews for the centuries of Christian anti-Semitism, an apology to the Muslim world for the Crusades, an apology to Eastern Orthodox Christians for the many persecutions that Rome had inflicted upon them, too, and some general contrition about the Inquisition as well. This seemed to say that the church had mainly been wrong and often criminal in the past, but was now purged of its sin by confession and quite ready to be infallible all over again.
Chapter Fourteen
There Is No “Eastern” Solution
The crisis of organized religion in the West, and the numberless ways in which religious morality has actually managed to fall well below the human average, has always led some anxious “seekers” to pursue a softer solution east of Suez. Indeed, I once joined these potential adepts and acolytes, donning orange garb and attending the ashram of a celebrated guru in Poona (or Pune), in the lovely hills above Bombay. I adopted this sannyas mode in order to help make a documentary film for the BBC, so you may well question my objectivity if you wish, but the BBC at that time did have a standard of fairness and my mandate was to absorb as much as I could. (One of these days, having in the course of my life been an Anglican, educated at a Methodist school, converted by marriage to Greek Orthodoxy, recognized as an incarnation by the followers of Sai Baba, and remarried by a rabbi, I shall be able to try and update William James’s The Varieties of Religious Experience.)
The guru in question was named Bhagwan Sri Rajneesh. “Bhag wan” simply means god or godly, and “Sri” means holy. He was a man with huge soulful eyes and a bewitching smile, and a natural if somewhat dirty sense of humor. His sibilant voice, usually deployed through a low-volume microphone at early-morning dharshan, possessed a faintly hypnotic quality. This was of some use in alleviating the equally hypnotic platitudinousness of his discourses. Perhaps you have read Anthony Powell’s tremendous twelve-volume novel sequence A Dance to the Music of Time. In it, a mysterious seer named Dr. Trelawney keeps his group of enlightened foll
owers together in spite of various inevitable difficulties. These initiates can recognize each other not by the individuality of their garb but by an exchange of avowals. On meeting, the first must intone, “The essence of the all is the godhead of the true.” The proper response to this is, “The vision of visions heals the blindness of sight.” Thus is the spiritual handshake effected. I heard nothing at the Bhagwan’s knee (one had to sit cross-legged) that was any more profound than that. There was more emphasis on love, in its eternal sense, than in Dr. Trelawney’s circle, and certainly there was more emphasis on sex, in its immediate sense. But on the whole, the instruction was innocuous. Or it would have been, if not for a sign at the entrance to the Bhagwan’s preaching-tent. This little sign never failed to irritate me. It read: “Shoes and minds must be left at the gate.” There was a pile of shoes and sandals next to it, and in my transcendent condition I could almost picture a heap of abandoned and empty mentalities to round out this literally mindless little motto. I even attempted a brief parody of a Zen koan: “What is the reflection of a mind discarded?”
For the blissed-out visitor or tourist, the ashram presented the outward aspect of a fine spiritual resort, where one could burble about the beyond in an exotic and luxurious setting. But within its holy precincts, as I soon discovered, there was a more sinister principle at work. Many damaged and distraught personalities came to Poona seeking advice and counsel. Several of them were well-off (the clients or pilgrims included a distant member of the British royal family) and were at first urged—as with so many faiths—to part with all their material possessions. Proof of the efficacy of this advice could be seen in the fleet of Rolls-Royce motorcars maintained by the Bhag wan and deemed to be the largest such collection in the world. After this relatively brisk fleecing, initiates were transferred into “group” sessions where the really nasty business began.