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ASSEMBLAGE OF PRESUPPOSITIONS
CODIFICATION OF THE CREED
It is always a challenging task
to formulate a creed; but when that task is to formulate someone else's
creed, the matter is not simple at all. However, when that party has disgorged,
delineated or depicted its thought in some 343 pages of deposition, the
labour is not at all outlandish in principle. Again, when we have so far
considered its deposition somewhat extensively and minutely for something
like 76,000 words, to this point, directed to investigation and remedy;
and when, indeed, formulation or even proto-creedal consideration has been
given, then the matter in hand seems perfectly appropriate (if one may
borrow a much-used term in this context!).
First, we shall plan simply to itemise
elements, giving a sort of corporate life to the Report
Religion, personified in the parallel,
as if an artificial person with a constructed religion. On pp.
23ff. and elsewhere in this work, we have discussed 'absolutisms';
and allied, we have seen the 'tribalisms'. Without excessive attempt to
theologise at the outset (that is, express in terms that are theological,
material which is exhibited to exist in this field of the Report Religion)
- as our stated analogical purpose at length requires, we shall now proceed.
Obviously other parts of this work,
sufficiently well-known to the attentive reader, are also involved in the
above - thus, for example, the correlation with the Report's treatment
of the right of withdrawal is explicit.
I. There is a deep unity in the
2. This is expressible In various
3. Religious pronouncements and
attitudes without this datum are destructive of this unity.
4. Such unrelativised and uncoordinated
approaches. or viewpoints resistant to synthesis or correlation are archaically
concerned with what is absolute.
5. Only views susceptible to synopsis,
available for integration, evincing awareness of implicit unity, with ALL
religious faiths are academically worthy.
6. The synthetic view is so academically
worthy that it is virtually secular.
7. Children exposed to it are fortunate,
blessed and are not being indoctrinated.
8. It is against their interests
to be voided from its presence
9. i) Religious
relativity is absolutely right.
ii) Moreover unknowable absolute
truth has absolutely made us know this fact; for with us, nothing shall
be called impossible.
Now we turn to an allied phenomenon
of this phenomenological religious approach, in the Report. One refers
to that of myths and symbols. It is so intimate as to demand immediate
insertion at this point. Intimacy indeed makes now more reasonable,
a stronger analogical aspect, taken as moving towards
religious forms or formulae, outside the Report Religion. The reader may
notice this in what ensues.
THAT would violate the first and greatest
10. Symbolism is a characteristic of
most religious language. This enables variegated synthesis of differently
discernible underlying substances in religions.
II. Myth is significant in religion,
and all religions may usefully be treated by demythologising, relativistic,
I2. Miracles are suitable for
this process, and adolescence is a fitting time for this specific application
of the rule 11, above.
I3. No religion deals with a
significant, systematic array of integrated facts, in its central teaching;
for the susceptibility to syncretistic integration between religions would
die as a result. The contradictions between different religions would
be made irremovable, irremediable, by having objective systems of this
kind for each religion- or for any one of them, in general.
This is: Absolutisms are destructive.
The lord thy god ( if any ) is a
relative god, and no absolute dicta may he (or it) speak. Conservative
components may prefer the wording: The Lord thy God is a relative god...
This sort of variety is not to be depreciated. It lends colour to the homogenisation,
which is not to be neutral in tint, or expropriated from its outward forms
and modes, unless the first and greatest commandment, requires it.
The discerning reader, again,
will perhaps notice the resemblance to obsolete archaic speech forms gnawingly
perceptible in our proto-creedal formulation. This aids the sense
of parallel, and shows the extent of the intrusion, almost to comedy, but
in apparent gravity, in this coup d'église, which has been
necessary, lest education suffer, teachers are dissatisfied and the State
does not continue to express itself as one mouth with one spirit, and one
14. There is a sermonic addendum summarisable:
For the lord thy god (Lord thy God) is a symbolically expressible god,
and no hard core facts shalt thou attribute to him essentially; for how
shalt thou, 0 man, know what is divine; and in all his speakings, there
are, and indeed must be, no words that are absolutely, systematically,
divinely true. Thou shalt humble thyself on the earth, for thou art
but man. And what does thou know? but know this, O man, that we know. Thou
shalt moreover humble gods under us; for why not!
15. It is forbidden to any god to speak
the truth in logically valid terms; for this is outrage in the kingdom
of gods: for then there might be war on the earth amongst men, either physically
or spiritually; and possibly in heaven also, if there is one, which of
course will depend on our demythologisation process, which is in process.
Thou shalt not stir up such a goddish part of thy nature; but thou shalt
speak with one voice and with one heart with thy neighbour, seeing he dwelleth
securely by thee.
Thou shalt not exacerbate human tensions
by religion, for religion is thy peace; and where in the world will we
all be, now we have such power, if any god or man should provoke to a divergence
Therefore this command also is to be
learned and executed by Staff and principals, and imbibed, for their own
welfare, by ALL students: Thy gods shall be in harmony, and only educated
and appropriate gods of this type are acceptable, adoptable or to be taught,
acknowledged or allowed on any school grounds.
16. Thou shalt in no wise make thy
religion socially divisive; for is not division bad? and thou shalt remember
the wars of old. But thy religion shall serve society, aid its unity,
and be subject to its dicta; for thy society has inalienable rights and
indefeasible powers; and thou shalt serve thy society of which the Educational
Establishment is a highly significant part, and the Government a glorious
unity, with all thy heart and with all thy soul.
17. The soul which shall not remember
these things, to do them, shall not think in his heart: I will raise
my horn on high, I will exalt myself with an individual religion,
an absolutist view. For this is absolute doctrine, and the society,
thy society is a jealous society; and thou shalt have no gods which shall
stand before it. For thy gods shall operate only by licence, thy
churches shall co-operate, thy ministers in schools as chaplains shall
know these things, and do them, and have them written in their minds, lest
at any time they should forget, and revert to something else.
As to such, who move from the Way,
they being not absolutist in diction; although thou may by all means have
an exemption, if the lords thy gods shall accept interpretation, so
that their words shall not seem absolutist. For the society, thy
society is an understanding society, and understands gods and their
Our literature, is beginning to
look more like some of the religious literatures; but this is intentional.
It helps the analogical process,
and enables the imagination the more readily to savour the data in each
case, by putting in parallel, the external forms.
In fact, one at all intensively
versed, whether from his youth up (a youth perhaps not given the valuable
'secular' Religious Instruction, which is to be so helpful) or otherwise,
with Biblical language, say in the not uncommon Authorised Version, will
be likely to observe dozens of sympathetic phraseologies relative to that
document; but this is not at all outside our present project. The
Report is in view; and its views on symbolisms and particular propensities
in religions, provided they be relative, is very sympathetic.
The Report? It positively likes
and favours what it evidently regards as the quaint little particularities,
and we have noted this (supra pp. 44-45).
Since it ALSO stresses that our cultural background (pp.158, 270) makes
some emphasis on the content of the "Judaeo-Christian" religion socially
(one should think that would be the word) appropriate (it seems
certain that would be the word), it would not seem unfitting to use this
format in this preliminary stage at least. It is conformable to some
of the Report's own indications.
Further, it would seem necessary
in one instance to consider a component specifically. In the rest,
the extensive preliminary work would render it merely verbose to recapitulate;
but in this, there is a step which needs formulation. One refers
to point 15 - and the words - 'For then there should be war in earth amongst
men, either physically or spiritually; and possibly in heaven also, if
there is one'. The word to notice is 'either...', - and has been
shown to be - ', in the first instance. The Report is - and has been
shown to be - concerned at anything divisive, defiant of unity and so on.
It is intriguing, that: DEFIANT is certainly a correct analysis of the
tone of the Report to any such, and we have this rarefied thing, which
any ant would understand, DEFIANT OF UNITY! Here is unity clamouring for
succour, for support, for indulgence, nay, for sovereignty, with a mouth
- not noticeably in its own possession.
At the very least,
then, since the nature and quality of man's spirit is in part in view,
spiritual battles are deprecated in the Report Religion (that is, present
company always excepted, battles other than the ones necessary if the Report
would ever get to be implemented : there might be battles indeed, but since
this is 'appropriate', it is perhaps exempted from the commandment.)
As to physical war, the intense stress on indefeasible social rights, necessary
social integration and sovereign powers make it clear that anything which
could threaten this phenomenon (assuming it is one) or this possibility
(assuming it is not yet a phenomenon) could effect a wrongful battle. That
this MIGHT even be physical is not excluded: that society has -
shall we say a physical aspect - is clear.
The possible inclusion of any
facet of that unified society in its admonitions is therefore not contrary
to so inclusive a document, so sovereign in social power and propriety.
It could not be accused of ignoring the fact that people have more then
merely ideational or ideological properties. It is not keen on absolutising
As for the procedures in heaven:
first it must be realised that the strong presence of symbols in the
Report Religion must make the existence of
heaven at all, in their religion, something objectively uncertain - the
beliefs would be deemed supra-rational, it would seem, by the correct,
(?) 'religious believer' (p.232) in the Report System. It might transcending
(possibly transcendent or even transcendental) in their symbolism.
On the other hand, the use of symbols, we learn, is not at all per
se to be discouraged; and as has been noted, we are specifically not
to engage in mere religious decodification to the paint there is an undistinctive
and weak residue. It is all very precise, like the goose-stepping
technique of that abstruse religionist who wrote Mein Kampf, this system.
Hence, considering both these already excavated and reviewed criteria,
we reach a suggested formulation hopefully with come delicacy.
By now, we are becoming familiar with
the religious absolutism of this relativism; and whilst it may be a trifle
embarrassing in prospect to seek to create in analogical style a religious
literature for creedal purposes, subsequently the task is not without interest.
After all, the specialists are aware of the religious backgrounds one would
hope, and possibly the significance has entered in some measure into their
- what shall we say, libido? unconscious?; but rather, should we say in
our own language, into their minds.
18. Thou shalt interpret thy symbols
and eliminate thy superstitions (and oh that thy heart might be prepared
for this, for it is thy good we tell thee, and that of thy child
who is before thee, this day); and thou shalt consult with the philosopher
and the academic culturalists of sound relativistic opinions, in order
that thou mightest be wise in this matter, demythologising as the
case may require; for their assumptions are good assumptions, and thy society
is jealous for them. Thou shalt not at all turn from this; for that
way is destructiveness.
19. Thou shalt not attempt to prove
thy religion; for it cannot be done. Thou shalt accept this, the
religion of thy society, humbly, and indeed gladly, without proof; for
what proof is necessary when the lord thy society, and his prophets,
the religious and academic functionaries in relativistic concourse,
shall speak; and thou shalt listen, for it will surely come - from time
to time from some appropriate source. For didst thou never learn
in thy days in the absolutist wilderness, or elsewhere in thy ideological
youth, that thou mustest take it all by faith. Trust us, thy State,
for we know what is good for thee and for thy child after thee; and our
awareness of different viewpoints is corporately singular.
At all events, however that may
be, it has entered into the Report, which objectively is our sole recourse
in the matter.
It will be observed that we are
proceeding to give to some of the concepts of the
Report Religion, a yet more familiar religious
terminology - the 'Judaeo-Christian' mode.
It is time to be more specific on
the religious basis itself: for religion in still given a place of some
kind. The Report, page 96 in particular, is relevant particularly
at this point, and could be consulted.
20. Thou shalt give heed to the religious
word, for this is the word of religion. The words which the lords thy gods
shall speak, all of them, shalt be as a testimony to thee this day; for
these are the words of religion. This taken comprehensively is the
religious "word"; give thyself to it.
See it syncretistically, for it in
thy symbolism. Symbols are important in society, and satisfying for
the soul; for we do not know everything, and what we do not know looks
beautiful In symbols. Only thou shalt not elevate any one word of
the religions, as in the former times, when absolutism was rife.
21. Thou shalt not attribute to any
one word, or to any one god, a monopoly of truth; for no world view has
a monopoly. As for our own, this is secular, though it be most religious.
Indeed of the good and essence of all religions this shall have a monopoly,
because it is right; and we, as the State in all its profound instrumentalities,
must be said to know it; and thou also with thy child shalt know
it. But if thou shalt in any wise attempt to avoid this datum, then
shall trouble be possible (except that the State, thy State moves slowly,
and it may take a while before - if necessary, but should it really BE
necessary? we act - as may more readily be done, if we have Section
23 changed in the 1958 Education Act). Then may thy child, even thine,
be compelled to remain in our classes of SECULAR RELATIVISTIC RELIGION;
and this shall go hard with thee, if thou shalt resist it.
Moreover, even if we, thy State,
shall not take this step, or fail in it (for we are all but men...), still
we may incorporate the components of our Religion in thine English and
in thy Social Studies; and in sundry places. For to avoid us, the
State thy State, it is most difficult; for ours is power and we mean to
use it; for it is for thy good, and we know it. And here lies glory.
22. And this, the religion of thy State,
is concerned with what is most true; and be thankful that the State thy
State has at last found out this thing; and do not rebel, as by saying
that Jesus Christ is the truth, and what rejects Him is a lie; for
this is most offensive, and thou shalt see how to interpret this symbolically
or relativistically, or else thou shalt not say it: it shall not matter
which, so long as it is clear that you do not mean what you say, when you
say such things, but speak in symbols which mean anything but what they
may seem to mean. THIS, it is religion, and this is how the matter goes;
and it goes smoothly, smoothly, for how else on earth would you expect
it to go.
We have made it perfectly clear that
in the unifiability of religions, there is no exception; and the underlying
unity is applicable to ALL religions. Now is not this, Christianity,
this Judeao-Christian religious object of veneration, a religion?
We should have thought so. Therefore do not this wicked thing; for
it is absolutist. If thou hast been a Protestant, thou mightest by
all means see that this species of religion has had a rather intellectualist
position; and thou shalt take this to thine heart; for who would want to
have a rather intellectualist position?
23. No, thou shalt seek syncretism,
and thou shalt seek it with all thine heart; and thus shalt thou value
ecumenism of the embracive kind; thou shalt enter imaginatively and sensitively
into the viewpoints of others, and shalt participate in their festivals,
be involved empathetically in their sacred parts, and thou shalt be mature;
for this relates heavily to growing up; and it concerns thy children. As
for them, we shall help them to mature. You will see, we shall not leave
this matter in abeyance, we thy State, for we have spoken, and mean to
keep on speaking, as the matter shall require.
24. Yea, mature they must; for who
wants to be divisive or destructive? The religious code words have
a compulsive feeling; and we deal in codes, and in symbols. Symbols
in their teeming abundance are thy life: here lies a distinctive
of religion. What mere man can, at the movement of an intellection,
a thrust within his mental apparatus, create such codes and symbolisms?
and oh how helpful is the native splendour of a code! Only thou shalt interpret
it, indeed, thou mustest by all means interpret it, since otherwise it
is a mischief within the State, thy State which speaks to thee this day.
25. And thy children shall not
be given too much intellection too soon: for as Piaget has said - and whilst
there may be some flexibility in the matter, we shall follow him.
Thus shall they imbibe sacred festivals from their childhood and participate
most broadly before explanation could possibly be effective: for this is
the view of the State thy State, and we plan to stick to it. How
then would they be likely to be such immature or archaic souls as to be
assured that some one religion is right; for all are in them, for they
are in all. How beautiful is the peace that should then results.
the glory, Selah.)
26. Thus shalt thou be involved
and thy house, in authentic community; for one thing is assuredly authentic,
and that Is community. Do not wickedly say in thine heart: the one
thing that is authentic is the Lord our God; for this is largely symbolic
language. Nay, be advised that relativistically shalt thou seek for
the truth (do not wickedly say 'I have it' , as is the way of the absolutist
- for this in tribalistic and well-known TV series often should show thee
how primitive that is, for the TV is instrumental in much that is good,
and you should watch its cultural enclaves with distinguishing attention
when they, as so often, do our work for us).
In this authenticity, then verily
seek for what is most true; but beware lest thou think thou hast found
Here endeth the Broader Creed
27. Nor is this merely social;
for in society there is a religious stratum; and we, the State thy State,
know it. Thou shalt beware of ascribing idolatrous status to other religions;
for they all have their religious word, and all these words have
an underlying unity, and are they not largely symbolic in their diversified
expressivenesses ... and if thou dost not know it yet, when shalt thou
know it, O man who listens to the State, thy State.
If someone is worshipping at a statue
and tells thee, I am not worshipping such and such a god,
merely giving to it my devotions in the divine plateaux: do not assume
he is wrong; no, do not suppose or analyse; for at face value, shalt thou
take whatever is deemed correct; for in us, the State thy State,
are the academics, and who are you? Thou shalt abide by this.
Thou shalt not say: Perhaps the State, our State is unaware that his
symbolic frame of reference is crystallised here, so that this is
the actual focus of his visionary thoughts, and he worships it in
ignorance, not examining himself, but following a traditionalised
This is offensive; and thou shalt not even envisage
the possibility. The data shall not be analysed, or disquisited
upon. Thou shalt not psychoanalyse or even think of logical possibilities;
neither shalt thou apply the Bible, or its definition of God, for that
is not the religion of the State, and if you insist, you will become a
nuisance as so many others have been to so many other States, even being
called dissidents; for we, thy State, are the psychoanalysts,
for we have psychoanalysed religion itself, and know what is under it and
how it is expressed... and if we, thy State, can do this, what is to be
denied to us!
Do not say in thine heart: Perchance
he has concretised his god into a statue, or his symbolic language type
god has for him only this objective existence, nor that his heart revolves
around this, and he regards it an precious in a way no symbol could be
for those who distinguish between substance and symbol. No! for we have
told thee. It is all expressed in largely symbolic language, and the distinction
we will not even allow*47 . Thus shall
thy syncretism be helped; and thou shalt be helped in embracive ecumenism
as we have said; and we say it again. Thou shalt cause thy child
to have enabling experiences of wide range; thou shalt abhor tribalism,
and ancient absolutisms, for we now know better; and all such religions
as the religion of thy State... these shall progress.
29. And our schools
shall be places where pleasant lines are drawn; for they are exceedingly
broad, and our rules are exceedingly broad. Thou shalt not, O principal,
whosoever thou mayest be (for our eye shall see it) allow divisive groups
into the school; and whatever groups may gain access, these shall humble
themselves, as thou, O parent, wilt have humbled thyself, and the tribalistic,
absolutists gods; for absolutely this will not do. Acceptable groups
shall have no pretensions to absolute truth; for this is both divisive
and destructive, for the mouth of thy State, it shall have said it (if
this goes through).
Now it would seem a pity not to
make it a round thirty; but then we are not persuaded that the Report Religion
would necessarily hold it is a law of nature that such a Creed should have
such uniformities. There then might be the 'sacred' writings of the
These start in more modern style,
establishing a linguistic rapport; and they continue in more archaic styles
with strong Biblical stylistic overtones relative to the translation epoch
of the Authorised Version of the Bible - for as Winston Churchill seemed
to know so well, certain obsolete and archaic things may stir the
depths. And in this field, where so many actually possess,
and perhaps sometimes even read the said Bible, the chances of discerning
a sort of resonance with the underlying strains, these are greater
It is true that the Bible is explicit:
it comes from God. There is that difference; and as to God and man, the
difference, in the end, as at the beginning, is only infinite. It is thus,
that if the substance been seen in substantial and indeed significant parallel,
then the implications concerning the ripening of the State towards the
posture taken up by the "man of sin"
as detailed in II Thessalonians 2, when he shows himself that he is god,
is a very rich one!
Now we must remove at once a possible
misunderstanding. We are not wishing (not at all) to act as an assistant
to this Religion, that is, to do its job for it, creedally. Obviously,
its own god might want this; or it might want a new god of its own to somehow
undergird all the 'religious words' and integrate, synthesise, syncretise
or whatever other sort of erudite, abstruse or exotic activity should seem
just. But they did not do this; and it was mandatory for us therefore
to endeavour - dare we say it - to interpret
the writings of the Report,
to give them some 'feed-back' (this is the term of the Report, and
they will not mind taking their
own PRESCRIBED medicine p.133*48 ).
Again, a religion provided with
343 pages of premisses, presuppositions and other less than cogent considerations
is susceptible to interpretation; and should we attribute to its attitude
an unwillingness to codify? Perhaps as a religion; but then, the
Report seems unaware of this aspect of its protocol and attainment, of
its work; so that we must make an analogous presentation to religion, since
its apparent nescience on this point would preclude it seems, even the
Indeed, the Idea seems contrary
to the hopes and imaginings which it expresses; for it seems to be replete
with religious controls without expressing knowledge that by its program,
there is being or would be created, in the appropriate controls and
knowledge, the right mode of approach
to religion, and the correct approach
'words'. Religion is ever at this, and an approach to ultimate reality
so profound that it can even interpret the nature of other approaches,
classifying the acceptable and the inappropriate as a matter of fact; and
this without denying there is a god, and while making an insistence that
facts are not the real substance of any religion: this would logically
have to imply access to this ultimate truth. It is so hard to do, since
explicitly the Report distances this so far from its purvey, in requiring
the same of others, that it is by definition unattainable, just as it is
required of those to whom, in its ignorance, it renders absolute the knowledge
of the unknowable. Such is man; it is so very much less self-contradictory
to deal with God direct, and to avoid these nebulous meanderings, misaligned
to logic, and taking their own, vitamin type, with them, not visible alas,
to the secular kind.
From the Report principles, again,
to be absolutely right in this infinite setting, it would have to have
access to revelation. It would seem as if the relativised, symbol-seeking
psyches could not hope to know the character of the infinite; their heredity-environment
personalities could not know beyond their own limitations what is the actual
case. Are they not bound to their codes and symbols, and to their
environmental impacts and conditionings, or libido quotients (libido as
impacted on by events, with resultant modification); or whatever might
seem appropriate, desirable or suitably modern to hypothesise?
How could the Report determine these
matters so absolutely without an actual revelation! With or without one,
it is on collision course with truth, on its own account, and in terms
of its specifications for religion, in view of the actualities of
religions, as shown above from the first, in this review. Only revelation
could give them what is needed to cover their own case; but, on the other
hand, this as a fact conveyor, they dismiss with their knowledgeable nescience,
in which symbols are elevated and factuality recedes into that convenient
oblivion which allows anything to come from the mud of the imagination,
and being bound, to be ... convenient. The Report sits squarely on the
horns of a dilemma of its own making.
But apart from that misfortune which
it bears, what of some species of revelation for the needs of the Report
Since the Report is acting in its program
and suitable scenario, with such limitations, yet with such profound
and unbending assurance, the registration of some such implicit background
(quasi-apotheosis or theophany*49 ) seems
more than right; it seems but a completion, just as also it is a necessity
for competence! The result, either simply by the powers assumed, or the
truth supposedly uttered, with whatever self-contradiction; or the necessity
which this requires, is a religion. Hence it needs a code.
A new revelation of course, contrary
in anything to the gospel which Paul had already preached at the time Galatians
1:6-9 was written, would be a denial of Biblical Christianity so
vast, as EXPLICITLY to inherit the apostle's curse, one which in all humility,
he would also there place on angel, or even himself, if the gospel were
altered, that in which of course, Christ said, No man comes to the Father
except by Me - John 14:6, and in which Jesus the Christ has a name which
is above every name, having been in the form of God and having come for
the sake of us men and our sin, to redeem by one act done once and for
all, so that God might gather up in one all things in Christ, this Christ,
who died and was raised on the third day bodily from the dead - I Corinthians
15:1ff., Ephesians 3:10, Philippians 2:1ff., Colossians 1:19ff. ?
It does not provide one. Since
it is approaching rather like a roaring bull, with the State fence behind
us, it seems best to develop such a creed. How do these things act when
the time comes? it would seem we certainly need to know.
Now there remains a short code.
We shall give this no great space to it, as it is meant to avoid this,
since we have already been in the ampler confines of what precedes.
CREED (SHORT FORM )
Interestingly, relative to point 23,
the second Dragon in Revelation 13, the religious one:
1. All religions are essentially
unifiable in their underlying natures, because of the deep unity of the
2. All religious formulations are largely
3. All people should avoid tribalistic,
absolutist archaisms in religion: all that is past, and for the past. One
god is permissible, if non-absolutist in diction.
4. All religions, not adapted or being
adapted to these points, are not academically worthy, evince immaturity
and should be excluded in any School Instruction.
5. Report religion should be given
'secular' rating because it is so true.
6. No religion has a monopoly on truth;
and it is true that what is true cannot be known. Always remember
7. Religion has the distinctive of
emotion and commitment, and in not susceptible to any normal, rational
proof. Nevertheless, relative existential involvements are respectable
and very true.
8. Miracles are best dealt with
during adolescence, put in their secular place in the interests of maturity,
as non-religious thought purges the interstices of religion in this essential
9. All religious words are apt, and
adapted to syncretisation and synthetic formulation, without exception.
Report religion is one which support religion with the multiple word.
10. All religions must avoid social
division; no gods may speak injuriously to any others. This would
violate our authentic community; for we are a fellowship, a State fellowship,
sovereignly run, as is most fitting, and for the best.
11. All religious sacred festivals
and rites are good for all to experience sympathetically. Report
Religion has a sacramentally multiple approach to that one truth
which we do not know. It is known that man does not know the reality, and
that it very true that this is the way of it.
12. Embracive ecumenism in good,
and should be pursued.
All religions being susceptible to synthesis, and largely symbolic in expression,
are subjectible to disbelieving analysis of clamant claims to truth with
authority, and this subjection is BY authority which itself is very true;
so that children should preferably be taught at State expense to this effect;
and this, with these views in force; and in participatory formats likely
to enhance such views within their experience. This is good for them.
14. No parents, ideally, should
be able to abort the realisation of this truth, by so misusing a residual
sovereignty or conditional capacity for bringing up a child: in particular,
where the State has religious control in its education, the right of withdrawal
one way or another, should be lost. It is an illusory preoccupation,
able to create illusion in the child, and perhaps able to retain it past
the adolescent phase where maturity requires the change.
15. The religion, or grouping of religions
called Protestantism, is rather intellectualistic; nevertheless it is our
State policy not to speak detrimentally to any one religion.
16. Children, since all this is known,
should be exposed to it in experience and participation well before formulations
of any depth are attempted: there is no harm in this, and it should
help them grow up in the most appropriate way.
17. Society has inalienable rights
to control the very atmosphere and bases of all religions which comes into
contact with its institutions; and it should exercise these vigorously
and intelligently in the class-room; not that it should actually invade
the sanctuary, except that it needs tutelary access to the heart of the
child. Its discriminations, when exercised, are determinative for
18. No group disagreeing with our datum
about underlying unity shall be even allowed to operate in non-Class time,
in our Schools; for this, our State religion, is absolute religion,
and who can combat the day of its coming?
19. Prescribed forms of religious activity
in churches, including Chaplains, should be viably complementary
to our mode, and supplemental to each other within the ultimate realities
of the absolutely relative. We do not want collision with passé
phenomena. Does not the State certainly believe in discipline in
20. Worship in particular should never
operate on invidiously particularistic premisses, to the detriment of the
validity of the concepts of other religions. It hurts children; it delays
adulthood, it extends immaturity. Report Religion support multi-adorational
- or sacred - actions; for we are the very model for any modern major religion
and traffic in worship.
21. All who would learn of religious
things should come unto the appropriate Public Educational authority,
and this will give them quest; for its insight is over all, and its
understanding underlies all. Moreover, that is the one you are going to
get, with Report Religion, the religion of the State your State.
22. One mankind, many symbols;
one religion, many faiths; one lord, one authority, one understanding;
one authentic impact of the multiple religious word: this is the structure
of the Report Religion, and here lies the scenario, the operative ingredient,
which it is unspeakable to seek to subvert, unwise to misuse and mandatory
to acknowledge. There is one imperative in the scheme of religious words:
that you take heed to them. (Report p.96.) This is the religion which is
best, for your good, unhurtful and very good.
23. This religion is embracive; and
has its criteria of: humanity, religious symbolism, the absolute,
true human maturity, correct inculcation discipline, sacraments,
morals, doctrine, fellowship, ceremonies, demythologising as
prescribed for other religions (only), ecumenism, primacy over parents,
children's religious good, Protestantism, participation and exclusion.
Its authority proceeds from itself: it offers it to the State.
1) had "two
horns like a lamb, but spoke like a dragon"
2) being religious, sought to augment
the State power of the 'beast' or religious-social-political complex (like
a parallel of the military industrial complex of yore)
3) sought to have the people worship
image of the beast.
At this point, it is both apt
and relevant to make a short digression, for the enormities of the Report
Religion should be compared even if briefly, with the marvels of what it
would seek to replace.
As religious wines go, this one
has a nose to it which is so close to that of Biblical prophecy,
as to be almost certainly assured of having both a market, a following
and a profit. Already, though there is a little time left, it is beginning
to have such a flavour that it represents an almost perfect fulfilment
of the ultimate Biblical prediction. Therefore, this of Report Religion,
one must say it in all fairness, it is an approach to the predicted state
in nature and word, so close as to constitute something like verification
of Biblical prophecy, already. Like certain syndromes in disease, such
as pneumonia, it is not death quite yet, but the complex of developments
is so close, that the disease is quite readily susceptible to Biblical
This is therefore a development
of great importance to Christian Apologetics; for it shows the immense
contemporaneity of this feature, which Biblically HAS to COME during the
multi-phase parallel of many other developments, which in fact, are NOW
happening. This is simply a prophetic fact, a matter of data, and those
other features may be seen conveniently in SMR Ch.8,
and also Ch.9. It is always fascinating
where men look, even in the pits of irrationality itself, instead of scientifically
noting that the Bible is the only religious OR OTHER text which requires
no change in predictions covering thousands of years, which it makes and
which are fulfilled; and that science, merely human knowledge systematised
in a parallel ACTION model, cannot begin to compete with it (on this, see
also That Magnificent Rock Ch.1).
Now we may revert to a review of
the creed's indications.
ASPECTS OF THE CREEDAL INDICATIONS
First, it will be noted there
is expressly seen, some almost incredible self-contradiction. No apology
is made for this, as our task is not window-dressing but manifestation.
Second, it will be discerned that
there is a considerable amount of material on children and education.
The Bible. however, is also not devoid of this.
Of course, this Report Religion
in bizarre in that it in arising in its formulations and conceptualisations
(both explicit and implied), whilst a secular State body (which even wants
to use the term 'secular' of this Report Religion as it is exposed to be)
is concerned about a phase of its own educational program.
Hence the child emphasis, as to
type, in understandable. Nevertheless, the sweep of doctrine in the
resulting document is far beyond education (except to the extent education
is given privileged access to all ... If so this is merely another way
of establishing our point regarding the scope of the Report Religion).
As a matter
of fact, there are some striking resemblances to Freemasonry, as well as
to the more radical forms of current ecumenism, in the approach to
ALL religions. Thus the account in the preface of one specific Holman
Bible, designated for freemasonry, similarly makes references
to the sacred writings of certain religions without ... discrimination
*50. Thus the concept of the 'religious
word' did not commence with the Report Religion...
In resumé, we may notice,
then, an important fact regarding our findings. It is this. Amongst the
paraphernalia of this religion, we have:
an authority source
an approach to divinity multiple sacrament
participation and experience
the religious word
inculcation of tenets in children by
a specified attitude to Protestantism.
Report Religion seeks accreditation,
dispensation of its codes with no mean authority, dispersal
of its concepts, prefers compulsion for its auditing (Primary age),
pursuit of its practicalities, State Staff for its expression on State
premises and suitably modified clerics for accommodation to its dictates,
desiderata and doctrines. It wishes exclusion of what it deems unacceptable
competition in these premises, and is assured of what is best, though having
difficulties with what is true.
Whether or not those who might one
day sanction the Report Religion, or some cousin of this theme, are
not aware of what they are about, the results, in any case,
are largely the same for the children .. and the parents.
A Chaplain's Handbook could perhaps
elaborate by adding the item on p. 88 in
Section IV (supra) (or other deemed appropriate).
This of course includes the submission
of religious beliefs to what is called 'rational investigation'. We have
also noted, as prescribed, the need to be alert to any mythological elements
in religion and the need to interpret these; though for our part, we have
assiduously sought to be just to the context even when interpreting. To
do otherwise is mere piracy; it is then better honestly to found one's
own religion, an occupation of great weight in the contemporary setting.
Best ? Only in the sense of honest in the precise point here at issue.
The "theo" in this theophany
would of course need to relate to the Report's philosophical postulates;
and correspondingly for the "apotheosis". However, as noted, this could
not provide what is necessary. It produces merely a dilemma: no truth without
revelation, and no revelation without truth. Truth having been evacuated
by a presupposition, the system fails. It is also so when truth is discarded,
discounted or dismissed. When there is
no path, all you face are dilemmas concerning the absence of what is needed.
Under the heading, 'The Words
of a Great Masonic Divine', and with the names R.W. and Rev. Joseph
Fort Newton thereunder, and with the sub-title 'The Bible in Masonry',
we find elements of great affinity to the Report Religion. The quoted segment
will illustrate the point.
Then as he moves forward
from one degree to another, the imagery of the Bible becomes familiar and
eloquent, and its mellow, haunting music sings its way into his heart.
And yet, like everything else in
Masonry, the Bible, so rich in symbolism, is itself a symbol - that
is, a part taken for the whole. It is a sovereign symbol of the Book
of Faith, the Will of God as
man learned it in the midst of
the years - that perpetual revelation of himself which God in making mankind
in every land and every age. Thus, by the very honor which Masonry
pays to the Bible, it teaches us to revere every book of faith in
which men find help for today and hope for the morrow, joining hands with
the man of Islam no he takes oath an the Koran, and with the Hindu as he
makes covenant with God upon the book that he loves best.
For Masonry knows, what so many
forget, that religions are many, but Religion in one - perhaps we may say
one thing, but that one thing includes everything - the life of God in
soul of men, and the duty and hope of man which proceed from His essential
character. Therefore, it invites to its altar men of all faiths,
knowing that if they use different names for "the Nameless One of a hundred
names," they are yet praying to the one God and Father of all; knowing,
also, that while they read different volumes, they are in fact reading
the some vast Book of the Faith of Man as revealed in the struggle and
sorrow of the race in its quest of God.
The parallel with this and Report
Religion is most substantial.
Report Religion, as irrational and
illogical in some ways as is Freemasonry seen to be, would similarly
have the starkest of contradictions, which have been documented above regarding
religions, to be ignored in the interests of words which, if they have
meaning at all, seem to have taken a run on poetry while dealing ostensibly
Imagination, to be sure, is
fine in its place; but when one imagines that God has/does not a Son; that
Christ died/did not die for the ransom price of the sins of those who would
come to Him; that He IS/is not deity; that Muhammad, as one following Him
in a prophetic role is/is not a false prophet; that evil is/is not real;
that man is/is not developing on the long road to becoming every bit as
much God as God is; that we should forgive and love enemies/should continue
in war till Allah has no dissenters in various engagements; that afterward
is the knowledge of God/is nirvana without knowledge; that the body of
Christ did/did not rise, and that man is/is not significant in the world
of events before the face of a God who has/has not loved him ... we merely
begin to see the hideous sonority of protestations which contradict the
facts so largely, that their hypothetical character is lost in words, and
their contra-factual nature is not realised in the blur.
The soporific misuse of mind is
no way to distinguish who should be worshipped; and if this sort of attitude
of mind is to be followed, the true God may very justly ask: WHY did you
not worship Me with ALL YOUR MIND! Is mind taboo because desire wants a
unity which proceeds from man, and which does not proceed from God,
who gives without competition, reason before and validation and verification
behind; and is it not the more ludicrous when man's very ignorance is to
be the source of his authority! And how well is that ignorance attested
when it is founded on logical contradiction, and proceeds to praise what
it rejects absolutely.