On January 17, 1893, members of a secret organization known as the Hawaiian Annexation Club demounced Queen Liliokelani, the last native ruler of the islands and established a provisional government. The USS Boston was in Honolulu Harbor at the time and disembarked her marines to "protect" American citizens and their "interests" and were ordered by their nomad archetype Commander-in-Chief President Benjamin Harrison to impose martial law. Under protest, hero archetype Queen Lilioukilani surrendered her throne and gave way to the provisional government who declared martial law and raised the American flag. A new Republican government was formed on July 4, 1894 and imediately began to press hard for the anexation of the Hawaiian Islands by the United States. The acquisitin of Hawaii was America's first big step into the Pacific as its fourth naval power. The direct result of this acquisition was the establishment of the srategic naval base at Pearl Harbor. But the overthrow of the monarchy was seen as abrupt and unlawful. Lilioukilani was imprisoned in her palace for eight months by the new government. The Republican government was headed by the artist archetype businessman Sanford Dole, the descendant of Calvinist missionaries who had first arrived in Hawaii on March 31, 1820, which was at the onset of the "Spiritual Warfare" phase of the 2ndGA ca. 1819-1837 (Transcendental). It was these missionary ancestors of Dole that introduced Western education, religion and "American values" into Hawaii by building churches ans schools. On July 7, hero archetype William McKinley signed a resolution annexing Hawaii. By the turn of the century Hawaii and its native peoples were experiencing great financial and cultural lose as a result of massive reforms undertaken by its American led and its artist archetype dominated legislature. One hundred years later, on November 23,1993, the United States recognized the illegal nature of the takeover and apoogized for the overthrow of the monarchy and recognized the "inherent sovereignty" and "right of self-determination" of the Hawaiian people. After Hawaii, on May 1, 1898, the United States entered upon its "1st East Asian War." It was on that date when hero archetype Commodore George Dewey sailed, under secret orders issued by Theodore Roosevelt, then undersecretary of the Navy in the McKinley Administration, into Filipino waters to destroy the Spanish navy in the Battle of Manila Bay. In his 1990 book entitled "Rockets Red Glare," historian Richard J. Barnet says, "The war was short, spectacular and victorious. "Divine favor seemed manifest everywhere, " McKinley declared when it was over. Five days after the declaration of war Commodore George Dewey sailed into Manila Bay and destroyed the Spanish Fleet. On February 25, almost two months before the Presidents war message, acting Secretary of the Navy Theodore Roosevelt had cabled secret orders to Dewey to begin "offensive operations in Philippine Islands" in event of war with Spain (the Secretary of the Navy was away for the afternoon. "Do not take any such step...without consulting the President or me," he admonished his subordinate. Upon his return, he said, " I am anxious to have no occasion for a sensation in the papers." The President later claimed that when he received word that Dewey had taken the Philippines, he could not have located "those darn islands" on a map. but the Secretary of the Navy had on two occasions discussed with the President the orders that his brah assistant had sent to Dewey in February...it is now clear that imperial strategists like Roosevelt and his friend Capt. Mahan saw the Philippines as crucial to the expansion of American power in the Far East" (RRG pp. 84-85). The "sneak attack" at Manilla Bay and the defeat of Spain in the Philippines reduced the four modern naval powers in Pacific Rim to three and after Spain ceded the Islands to the United States in the Treaty of Paris on December 10, 1898, President McKinley announced that the United States would annex the islands "for their own good." On January 10, 1899, Emilio Aquinaldo and his followers in the Philippines renounced the Treaty of Paris. On February 4, the first shots were fired in a brutal conflict- referred to in American History books as the Philippine Insurrection, but remembered by Filipinos as the Philippine-American War- that would eventually tie down one hundred thousand American troops for over four years. By the time the war ended in 1902, it had cost the Americans 4,243 men dead and 2,818 wounded. An estimated 16,000 Filipinos were killed in combat. The fate of Americans who fell into "insurrecto" hands ranged from the hardships of captivity to torture and murder. On the other hand, it was not uncommon for the Americans to destroy entire villages in reprisal for the death of one U.S. serviceman. In addition to those deaths directly related to the fighting some 100,000 Filipinos died of starvation and disease. (more later) DMMcG

Between 1893 and 1912, China was undergoing its own anti-occidental awakening. Many of the ideas of the period dated back to the "Spirital Warfare" phase of the 2ndGA (Transcindental) in the figure Ch'or Che-u, the Korean scholar who founded a religion he called Tong Hak (i.e. eastern learning). By 1893 the movemnt had mutated into a strong political force that attracted a vast number of paupers under the banner of anti-foreignism and anti-corruption. Worry about the effects of this movement caused both China and Japan to interveve in Korea. Ultimately, this caused a war between China and Japan. Japan defeated the Chinese in 1895, and this defeat inspired a reform program in China called the "hundred days" or the "self-strengthening movement." The outstanding reform leader and ideologist of this movement was artist archetype Kang Yo Wei who grounded his reforms on ancient Chinese culture. According to Kenneth Scott LaTourette's 1965 book entitled "The Chinese Their History and Culture," "...the reformers found a champion in the Kuang Hsu Emperor. Not physically robust or forceful, brought up in the seclusion of the palace, with the masterful Tz'u-Hsi always keeping a vigilant eye upon him, the Kuang Hsu Emperor had neither the vigor of personality nor the direct contact with the outside world to enable him to be the kind of leader which the dynasty and the Empire needed. However, he was intelligent, studious, and felt that something must be done, he read eagerly some of the literature of the time including the books of Kang Yo Wei. In the Summer of 1898, with Kang as a confidant and advisor, he instituted what were later known as the hundred days of rform. During June, July, August, and September of that year, edict after edict was issued introducing changes" (CHC p. 314). Kang used what he considered to be authentic Confuianism and Buddhist canons to show that change was inevitable in history and, accordingly, that reform was necessary. Another important reformer of the time was artist archetype T'an Ssu-t'ung who relied more heavily on Buddhism than Kang did and emphasized the peoples rights and independence. Prophet archetype Liang Ch'i-ch'ao was an earnest disciple of Kang, but later turned toward peoples rights and nationalism under the influence of Western philosophy. In April 1898 the National Protection Society was established by the reformers in Beiging under the slogan of protecting state, nation, and national religion. As a result of this move, the conservatives were provoked to a sharp reaction especially when they learned of a plot to remove the arch conservative empress and regent Tz'u-Hsi. On September 21, the Emperor was detained, and the Empress Dowager took over the administration, putting an end to the reform movement. As Irwin Isenberg says in his 1972 text "China New Force in World Affairs," that the conservative reaction was "culminated in an outbreak, usually kown as the Boxer Rebellion, which, ultimately, with the sanction of the Empress Dowager, sought to oust thr alien and his ways from the Empire (Isenberg p.315). The Rebellion was staged by a band of martial artists known as the Yi-Ho-Tuan or the "Boxers" as the Europeans called them because they symbolized themselves by using a red ensign with the design of a clenched fist upon it. The movement has an obsure origin and the historian Robert O'Connor refers to them as "The Spirit Soldiers," in his 1973 book with the same title. Their unifying hallmark was their unquenchable hatred of the "foreign devils" and their native stooges who they believed had to be purged from society at any cost. Boxer groups began to sping up in 1899. They set up temples with sacrifices to local idols and they practiced psycho-technological rituals not much different from those practiced on martial arts schools in the U.S. during the 4thGA. Thanks partly to the mental states produced by the psycho-technological nature of the disciplines they practiced and partly due to their own self-deception, the Boxers were certain of their own invincibility and immunity to Western bullets. Anti-Christianity was, from the beginning to the end, the backbone of Boxer ideology. Indeed, as Joseph Esherick says in his 1987 book, "The Origins of the Boxer Uprising," the movement was always religious in nature and appearance and their propoganda tried to convince the people that the ancient gods "had turned away from them, dismayed wit what they saw as the iniquities of alien worship" ( Esherick p.281). Boxer hatred was fueled by the all too familiar image of the arrogant, aggressive and stupid foriegner archetypfied by the likes of the American ideologue and artist archetpe J.W. Davis who said, " China needs protection and guidance, even to the point of wise compulsion...China will be delivered from its effete civilization and will come under the power of those motives which have their source in the vital truth of the Christian revelation" (O'Connor p. 29). Or the comment made by the artist archetype Senator from Indiana, Albert Jeremiah Beveridge, concerning U.S. foriegn policy, "God has not been preparing the English speaking and Teutonic peoples for a thousand years of nothing but vain and idle self-contemplation and self-admiration. No! He has made us master organizers of the world...that we may administer government among savage and senile peoples" (O'Connor p.28). Western missionaries of any Christian pursuasion behaved badly in China. An example of this is the eye witness account recorded by the historian Nat Brandt in his 1994 book entitled "Massacre in Shansi." According to Brandt, a young American woman Minister was riding horseback in Shansi province when an elderly female villager called her a "foriegn devil." The Minister's reaction was to horsewhip the old woman. The young missionary was in the presence of a large number of other Christian missionaries who seemed not "to have any problem with that" (Brandt p.48). Missionary arrogance and contempt of Chinese cultre were often explained away as being the result of "cultural differences." Certainly there were plenty of pecularities in the Chinese culture for the missionaries to deal with. There was the Chiese evasive manner of speech, often mistaken by the missionaries as deception. There was the unusual food, clothig and hygenic rules, not to mention the Chinese addiction to drugs. There was also the Chinese propensity for litigation in court and of course the custom of killing te "unneeded" newborn. But even so, it was not just the arrogance and cultural differences tat caused the events of the Boxer Rebellion. Rather, it was the very nature of the occidentalization itself. The ancient Chinese state could be seen as a victim of a conflict between dichotomous trends within Western culture itself, as the great power vied with one another to carve up China. By June, the rebellion engulfed the countryside and spilled over into Beijing and Tientsin. The foreign quarter filled with refugees in both cities and the legation at Beijing came under seige and a joint detachment of European troops, sent from Tientsin to rescue them, was pushed back by Boxer fighters. The Empress heard this news as a call to action, she ordered the imperial troops to support the Boxers and arrested and executed the highest officials in her government who were suspected of having sympathy with the foreigners. Next, she declared war on Britain, France, Germany, Russia, Italy, Austro-Hungaria, the United States, and Japan. Provincial authorities, which until then had been wavering and even tried to resist the Boxers, now took their side and in some places began the extermination of Christians. Robert O'Connor accounts that during the rebellion some 30,000 Roman Catholics and 2000 Protestants were killed. We have the following eyewitness accounts of events of July 9, 1900 at the Governors Palace in Taiyuan, "...when the Protestants had been killed, the Roman Catholics were led forward. The Bishop, an old man with a long white beard, asked the governor why he was doing this wicked deed. I did not hear the governor give him any answe, but he drew his sword and cut the Bishop across the face with one heavy stroke; blood poured down his white beard and he was beheaded. The priests and nuns quickly followed him in death. Then Mr. Pigott and his party were led from the district jail which is close by. He was still handcuffed, and so was Mrs. Robinson. He preached to the people to the very last, when he was beheaded with one blow. Mrs. Robinson suffered death very calmly. Mrs. Pigott held the hand of her son, even when she was beheaded, and he was killed immediately after her. The ladies and two girls were also killed. On that day 45 foreigners were beheaded in all, 33 Protestants and 12 Roman Catholics. A number of the native Christians were also quickly killed. The bodies of all were left where they fell till the next morning, as it was evening before the work was finished. During the night they were stripped of their clothing, rings and watches. The next day they were removed to a place inside the great south gate, except some of the heads which were placed in cages on the city wall. All were surprised at the firmness and quietness of the foreigners, none of whom, except two or three of the children cried or made any noise" (O'Connorp.pp. 341-342). In the Fall and Winter of 1900, Christian missionaries held memorial services for their commrades killed during the Boxer uprising. These services included reburial in new cemeteries and erection of monments to the dead. The Christian rituals in China wered complimented by similar services in North America and Europe. One such site in the United States was at Oberlin College in Ohio. Oberlin had been the home of artist archetype Charles G. Finney of the 2ndGA. In te 1880s, during the Hohenzollern High, Oberlin had established mission stations at Taigu and Fenzhou. During the Boxer uprisng, ten Oberlin missionaries were killed. In 1903, the college dedicated a monumental arch to these and other dead American mssionaries, and established the Oberlin Shansi Memorial Association. This memorial, "was desecrated by Chinese students in 1993. I have found no record of any legal or disciplinary measures against the perpetrators" (Brandt, p.292). (more later) DMMcG

An eyewitness account of the Boxer Rebellion said, "...if the Chinese are a cruel people, they will probably be more cruel in the future, for they have the exampe of the civilized people to follow" (O'Connor p.342). The crushing defeat of China had a curious consequence. Like the Japanese earlier during the 2ndGA, the Chinese more than ever became seriosly interested in Western culture. First and foremost, they were concerned with such mundane things as railroads, telegraph, and semi-automatic rifles. However, this change of mind developed at a much deeper level. "Militant Christianity triumphed temporarily over the ancient religions, not because great numbers of the Chinese were persuaded to accept the cross, but because they were persuaded to accept the cross, but because they were converted to a belief in education...the Chinese would be selective about the offerings of the West; they would eventually reject Christ, but accept John Dewey (and later Messrs. Marx and Lenin)" (O'Connor p.342). Indeed, the ultimate triumph of Communism in China not incidental either. The popular perception in China is that Communism restored traditional Chinese orthodoxy by destroying the Western predators and kickig out the despised missionaries. The Party even tamed the Roman Catholic Church by making it autocephalus and free from Vatican control. If this perception fails, as many Chinese scholars are beginning to believe, the secular and obviously "Westernizd" communist cultural system would also fail. These failures have already inspired a resurgence of nativist fundamentalism similar to that which characterized the Boxers of the 3rdGA. One such fundamentalist counter-cultural movement during the 4thGA is known as the Falun Gong cult which has a large number of devotees in the United States. Others can be found in the devotees of the psycho-technologies found in such things as Tai-Chi movement therapy and the Oriental "martial arts." (more later) DMMcG

"Althoug China emereged from the Boxer madness with its territory nominally intact, its possession of one great region, Manchuria, was seriously treatened. A war between Russia and Japan soon followed in which Manchuria was the chief battlefield and which ended with Japan as well as Russia firmly entrenched in the land of virgin resources" ( LaTourette, p.56). In 1903, the Russians annexed Manchuria instead of negotiating with Japan over "spheres of influence" in the Far East. On February 8, 1904, in a "sneak attack," the Japanese destroyed the Russian fleet at Port Arthur. The successful attack made headline news around the world and especially in the United States, that was just awakening to find itself a Pacific player. The Russians were badly defeated in te war. Now they became the second Western power to be defeated in East Asia and the first to be defeated by an Asiatic power. The modern naval powers in the Pacific had been reduced once again from three to two--the United States and Japan and this at the time of the establishment of U.S. Naval Base at Pearl Harbor in the newly annexed Hawaiian Islands and the "Insurrecto" in the Phillipine Islands. The Russo-Japanese War was officially ended through the good-offices of the artist archetype President of the United States Theodore Roosevelt (the same fellow who "secretly" launched Dewey into Manilla Bay). Later on "Teddy" was awarded the Nobel Peace Prize for the negotiations that resulted in the Treaty of Portsmouth of 1905. But, "...the pressure of the Occident and Japan took many forms, but it always increased rather tan abated. It made inevitable profound changes in all phases of China's culture, including the government" (ibid.p.321). In 1893, artist archetype and Republican Nationalist Sun Yat-Sen had just graduated from Canton Medical School and, like prophet archetype Mohandas Gandhi, was ready to embark on an ambitious political career that would take him to the establishment of the Chinese Republic in 1912. In 1893, Sun sailed to the new Republic of Hawaii where he founded, with American help, an organization called the "Revive China Society," which became the forerunner of the secret republican revolutionary groups in China Sun later headed. By 1896, Sun was in England where he was given a great deal of publicity. Between 1896 and 1911 Sun was a political pilgrim wandering in Europe and Asia drawing support from intellectuals for his ideas about China's future. In 1911, the last of the Kung-Su Emperors decided to nationalize the railways. This act fomented a rebellion that would ultimatelly lead to abdication and the etablishment of the Chinese Republic with Sun as its first President in 1912. (more later) DMMcG

Returning to West Asia, during the "Spiritual Warfare" phase of the 3rdGA ca. 1893-1912, the most vexing problem for Europeans concerned the Germano-Turkish alliance and proposals for a Berlin to Baghdad railway. " Ever since the 1850s and 1860s... [i.e. the Romantic Unraveling and Nationalist Crisis ca. 1837-1871]... German missionaries and teachers had been active in Anatolia and Mesopotamia; and since the 1870s ...[the Hohenzollern High ca. 1871-1893]...German banking and commercial interests had also had agents within the Turkish Empire. All of these peoples were impressed by the wealth of Turkey, and some of them were doing their best to tap it...this group envisioned the possible linkage of these roads to the Austro-German system across the Bosphorous, so that eventually something in the nature of a Berlin-Constantinople-Baghdad system could be established..." (Craig pp.464-465) This link would provide the German Empire a direct link to the Persian Gulf and Central and East Asia as well as the SE and SW coasts of Africa (i.e. German East and West Africa). All of this would come to a head during the Great War (i.e. WW I) of the New Freedom Unraveling ca. 1912-1929, which brought to an end not only the Hohenzollern dynasty in Germany but also the Ottoman Empire in West Asia. Afterward, the fragmented Near East became a patchwork of European "protectorates" that became the geographical and political basis for Modern West Asia that marked the high point of the modernist 3rdGA agenda that was confirmed during the New Frontier High ca. 1946-1968. The 80th anniversary of the 1921 treaty in which the European Powers carved up West Asia was used by the Terrorists as justification for slamming themselves into the World Trade Towers in New York and Pentagon in Washington D.C. on September 11, 2001. It was also during the Great War of the New Freedom Unraveling that the prophet archetype mystic T.E. Lawrence introduced Arab Nationalism into the mix and, of course, this became comingled with that elixir of modernism--oil. Of course, one of the European protectorates was Palestine. This area was controlled by the English and, of course, it was in the New Frontier apex of the 3rdGA that part of Palestine became the Zionist State of Israel. Zionism during the "Spiritual Warfare" phase of the 3rdGA was most associated with the artist archetype Theodore Herzel. Zionism was a form of Jewish romantic nationalism and Herzel began his movement to establish a Jewish homeland with the publication of his pamphlet "The Jewish State" in 1896. In this work, he proposed that the "Jewish Question" was a "political world question to be discussed and settled by the civilized nations of the world in council" (in Zohn trans.). He organized a World Congress of Zionists that met in Basel, Switzerland in August of 1897. The Congress was attended by about two hundred delegates, mostly from central Europe and Russia, along with a few from Western Europe and even the United States. The attendees represented all social strata and every variety of Jewish thought, and when it came time for Herzel to speak he was greeted with tumultuous applause, "...we want to lay the foundation stone," he declared, "for the house which will become the refuge of the Jewish nation. Zionism is the return to Judaism even before the return of the land of Israel" (ibid.p.42). The three day Congress agreed upon a program, henceforth to be known as the "Basel Program," declaring that, "Zionism aspires to create a publicaly gauranteed homeland for the Jewish people in the land of Israel" (ibid.). Herzel became the first president of the World Zionist Organiztion, estabished by the Congress and, although Herzel died in 1904, more than forty years before the establishment of the State of Israel, his shadow is long. He was a relentless organizer, propagandist and diplomat who had much to do with making Zionism into a political movement of worldwide significance and metaphorically leading it to the creation of the troubled Theocratic/Republican Jewish State in 1948. (more later) DMMcG

A century and a half ago, during the 2ndGA, practically everything people knew about ancient West Asia was derived from purely literary sources--most of which were incomplete, unrelable, or biased. The Old Testament, although amazingly accurate in its historical sections, had the disadvantage of presenting history from a decidedly provincial point of view. It was not, and did not prtend to be, a history of West Asia but rather the story of a particular people who lived in a limited area. In addition to the Old Testament there were works in Greek and Latin which dealt only incidentally with West Asia or were based upon other works, possibly more informative, which had ceased to exist. Our great-great-grandfathers read Herodotus, Josephus, Diodorus, and occassionally Strabo--and considered themselves well informed. From the Old Testament and the classical authors, people in the 2ndGA were reasonably familiar with the names of the Medes, Persians, Egyptians, and Babylonians as well as the Assyrians. For the scholar of A.D. 1819, however, the history of West Asia, Greece, and Rome began in the eighth century B.C.--in 776 with the first Olympiad in Greece; in 753 with the founding of Rome; and about 750 in West Asia with the first important contacts between Assyria and Israel. For previous events, the Old Testament narrative was followed, with confidence by the fundamentalists, with uneasiness by the modernists., because so much was left unsaid. A glance at various editions of the "Encyclopedia Britannica" (1810-1840) will suggest no knowledge or little suspicion of earlier epochs. An "ancient history" written by hero archetype Sir William Drummond in 1824 devoted 296 pages to Babylonia, Egypt, and Assyria, but the material consisted mostly of speculation about the location of Babylon and Nineveh and a recital of various myths about the area.This latter material had been culled, of course, from the texts of the classical authors mentioned above. The contrast between what was known in 1819 and the information at our command today is very cosiderable. The limits of written history have now been pushed back from the eighth century B.C. to at least the beginning of the third millenium--a thousand years earlier than the traditional date of the great flood. Peoples and individuals whose names were previously unknown have now become almost household words: the Sumerians, Hammurabi, Ikhnaton, Ashurbanipal, and many others. Yet we might be no better informed than our forefathers if we were still obliged to derive our information only from the same literary sources available to them. Fortunately, during the 2ndGA ca.1819-1871, two new sources of information became accessible through the work of pioneer archaeologists on the one hand and early philologists on the other. Instead of speculating about the location of the fabled cities of antiquity, the archaeologists went out and found them, thus bringing to light marvelous civilizations long forgotten. At the same time, philologists undertook the decipherment of ancient scripts and the reconstruction of ancient language unread for thousands of years. Of course the archaeological and linguistic achievements of the 2ndGA contributed to the modernist biblical aproach called "higher criticism." During the 3rdGA "higher cricism" of the Bible began to collide with the fundamentalism of the 2ndGA. Although "higher criticism" received a deadly blow in the encyclical "Pacendi gregis" written by Pope Pius X, but "higher criticism" seemed to have emerged victorious in the 1943 encyclical "Divino Afflante Spiritu" written by Pope Pius XII. In his consideration of the discoveries of the 2nd and 3rd GA's Pius said, "What is the literal sense of a passage is not always as obvious in the speeches and writings of the ancient authors of the East as it is in our own times. For what they wished to express is not to be determined by the rules of grammer and philology alone, nor solely by the context. The interpreter must go back wholly in spirit to those remote centuries of the East and with the aid of history, archaeology, ethnology and other sciences, accuratelly determine what modes of writing the authors of that period would be likely to use and in fact did use." (more later) DMMcG

The Pope continued, "For the ancient peoples of the East, in order to express their ideas, did not always employ those forms or kinds of speech which we use today; but rather those exactly were, the commentator cannot determine, as it were, in advance, but only after careful examination of the ancient literature of the East with greater diligence and care than ever before, has more clearly shown what forms of expression were used in those far-off times, whether in poetic description or in the formulation of laws and rules of life or in recording the facts and events of history." (more later) DMMcG

The scientific re-discovery of the previously unknown histories and cultures of the peoples of ancient West Asia during the periods of the 2nd and 3rd GA's has inspired radical changes in atitudes and understandings of the Sacred Scriptures of both the Old and New Testaments. During the 3rdGA this intellectual process was known as "higher criticism" of the Bible and was opposed by the likes of the fundamentalist "urban revivalists" hero archetypes Dwight Lyman Moody and Pope Pius X, artist archetype Billy Sunday, all "counter-cultural" to the modernist 3rdGA, as were most of the German speaking Roman Catholic Prelates in the United States. Pius X and the German Catholics were counter to the culture of the modernists like hero archetypes James Cardinal Gibbons of Baltimore and Archbishop John Ireland of Minneapolis/St.Paul, who were mostly of Irish descent. But also there was the prophet archetype Pope Pius XII who took the modernist "higher criticism" approach in his "Divino Afflante Spiritu" in 1943, thus anticipating the modernist 3rdGA victory during the New Frontier steady state High ca. 1946-1968. We remember how the modernist Carinal Gibbons was forced, as a result of pressure mounted by Pius X anti-modernist Encyclical "Pacendi gregis," to dismiss a Professor of Old Testament at Catholic University in 1907 because he could not, in good conscience adhere to the fundamentalist position that Moses was the sole author of the Pentatuch. Of course, Pius XIIs Encyclical changed all that. So much so that Lawrence Boardt, in his 1984 text "Reading the Old Testament; an Introduction," could say, "The addition of form criticism to a study of the Pentateuch has prevented us from seeing only four complete books put together so tightly that the main task of Bible study is to untangle them. Now we can see that Genesis 1-11 is indeed a different type of literature--myth--and can be appreciated for what it is. We can see that the Abraham stories use many hero saga motifs and better understand how Abraham was remenbered and known in early Israel. To return to the original question raised in this chapter--"who really wrote the Pentateuch?"--modern criticism has come around almost full. Instead of Wellhausen's doubt that anything could be attributed to Moses, form criticism affirms that--while the Pentateuch was not actually written down by Moses--many of its traditions, legal practice and covenant forms may actually date back to the time of Moses, and their central importance for Israel may even have originated with him, or at least with the community of the exodus and conquest" (Boardt p. 108). This kind of exegesis inspired the Secoond Vatican Councils "deep eccumanism" of prophet archetype Pope John XXIII. And this type of scholarship owed a great deal to the rediscovery of the Old Babylonian cosmology known as the Ennuma Elish. (more later) DMMcG

The next section on the Babylonian Cosmology I inadvertantly posted on the Generations forum topic under the thread "Extending the Saecula into the Medieval Era?" dtd 4-06-02 14:18. DMMcG

One thing is for sure, S&H, in Generations, noted that they were indebted
to William McLoughlin's 1978 effort called Revivals Awakenings and Reform : An Essay on Religion and Social Change in America, 1607 to 1977 (Chicago History of American Religion). Indeed, S&H write (in Generations), "McLoughlin's five American
'awakenings' correspond closely to the five 'spiritual awakenings' as we define them."

See post on first page for link.

Please note that McLoughlin defines the 2nd Great Awakening (Transcendental) as 1800-1830. Recall that on the Civil War Anomaly thread and elsewhere I have suggested that this awakening's dates could be pushed back, thereby eliminating the anomaly. It appears that is what the author said whom S&H credit with influencing their idea of Awakenings.

_________________
Keep the Spirit Alive,
Eric Meece

<font size=-1>[ This Message was edited by: Eric A Meece on 2002-04-09 12:10 ]</font>

In our brief survey of Asia during the spiritual warfare phase of the 3rdGA (i.e. the Unitarian Awakening ca. 1893-1912) I have outlined a phenomena that Ancient Historians and Anthropologists have labled "archaism." Archaism occurs in a system when there is widespread evidence of a conscious resurrection of antique cultural traits both within and by a relatively "modern" society. The best known example of archaism happening in Ancient West Asan History was during the Zoroastrian Saeculum of the Ancient West Asian Paradigm ca. 689-569 B.C. ( this is the "Age of the Four Kingdoms" which corresponds to the 2nd Orientalzation I saeculum of the Greco-Roman Paradigm which is also dated ca. 689-569 B.C.). It was during that saecula when the Saite or 26th dynasty of Egyptian Pharaohs, the Neo-Babylonian Kings of Chaldea, the Lydians in Anatolia, and the Medes and the Persians in Iran were all extremely fascinated with theirown ancient past. I know that for the layman it is odd to think that peoples who lived in the seventh and sixth centuries B.C. had a sense of their ancient past, but nevertheless they did and their ancient interest has proven to be most helpful in modern scholarships reconstruction of the Ancient West Asian past. The archaism that characterized the Saite Egyptians was most probaby stimulated by the activities of a Black African Pharaoh named Shabaka who promulgated the famous "Memphite Theology" during the Awakening that bears his name (ca. 722-689 B.C.) within the Assyrian Saeculum of the Ancient West Asian Paradigm ca. 814-689 B.C. (the Assyrian Saeculum corresponds to the 1st Orientalzation I Saeculum of the Greco-Roman Paradigm which also is dated 814-689 B.C.). We now know that the text of the "Memphite Theology" was drawn from information dating to at least 3100 B.C.! Likewise, the same can be said of the Neo-Babylonian Kings of Chaldea who had probably been inspired by the archaistic interests of the earlier Assyrian King Ashurbanipal who built his famous library at Nineveh during the crisis period that bears his name ca.658-627 B.C.. This library was the one discovered by prophet archetype Sir Austen Henry Layard during the Romantic Unraveling in 1845. Layards discoveries were simultaneous with prophet archetype Henry Rawlinsons' decipherment of Babyloian cunieform in 1846. Layards library and Rawlinsons decipherement were directly related to the interpretation of the "Babylonian Creation Myth" discussed above. This Ancient West Asian period of archaism was at the same time when some of the subjects of the Lydian Kingdom began to research (in Greek 'istoria) theirown past. These researchers were men like Thales, Axaimander and Hecataeus of Miletus, Hellanicus of Lesbos, and Democratus of Abdera. In Iran both Medes and Persians were inspired by the teachings of Western Civilizations "first theologian" Zoroaster. The Persians in turn inspired the archaism of Ezra and Nehemiah of Post-Exilic Judaism. (more later) DMMcG

The period of ancient archaism we have been discussing appeared just before the first great "clash" between Eastern and Western Civilizations. Of course, we remember that it was during the reigns of the Persian emperors, hero archetype Darius (during the crisis turning that bears his name ca. 539-510 B.C.in the Persian Saeculum; a turning that is known as the Hippian Crisis ca. 539-510 B.C. from a Greek perspective within the Peraclean Saeculum), and artist archetype Xerxes (during the high turning that bears his name ca. 510-479 B.C.in the Persian Saeculum; a turning that is known as the Cliesthenean high ca.510-479 B.C. from a Greek perspective within the Peraclean Saeculum of the Greco-Roman Paradigm), that a secular and rational Western Civilization heroically stood against theocratic Oriental despotism. But this heroic stance happened only after the Greeks themselves had been culturally "Orientalized"(during Orientalization I ca. 814-569 B.C.) And, of course, this stance came just before the West itself militarily conquered the East in the person of nomad archetype Alexander of Macedon (during the Awakening turning that bears his name ca. 356-323 B.C. during the Hellenic Saeculum of the Greco-Roman Paradigm). The ecclectic and syncretic union between Greek and West Asian traditions produced the cultural phenom known as Hellenistic Civilization. It was Hellenistic Civilization that ultimately "Orientalized" the Romans when they became the second Western State to conquor the East. Thus it was that in the first "clash" between Eastern and Western Civilzations the West won militarily but the East won culturally! (more later) DMMcG

It is good for we Westerners to remember that Christianity is an "Oriental" religion and that both Western and Eastern European civilizations during the Medieval Paradigm ca. 161-1122 were, in fact, culturally Oriental. Both Eastern and Western European cultures inherited both the political and cosmological systems of ancient West Asia and both were dominated by some form of theocractic government and mythopoetic thoughts. At the end of the Medieval Paradigm and throughout Orientalization III ca. 1122-1328, Western Europeans slowly began to break free from their oriental past. This break errupted into a cultural Renaissance and political Reformation between 1328 and 1649. Since the beginning of the New World saeculum in 1649 to the end of the Civil War saeculum in 1912, the West has slowly come to occidentalize the East. Of course this occidentaliztion is highly superficial but it is nonetheless universal. Since 1912 the process of the occidentalization of the Orient is in decline and has mutated and reversed itself into a slow orientalization of the West. Of course the major historical and cultural changes in Western Civilization have come about not as a result of the occidentalization of the East but rather as a result of the orientalization of the West! Out of the 1st Orientalization rational thought emerged (the operative technology being the Phoenician alphabet), out of Orientalization II ultimetely emerged Christianity, and Orientalization III produced science (the operative technology being Arabic numerals). It appears that the same type of dialectic exists in the process of Orientalization that we have already described as the process of Awakenings from the fundamentalist to the modernist. It appears that Orientalizations I and III represent a victorious form of modernism (i.e. reason,science and secular states) while Orientalization II and, presumably, Orientalization IV represent a victorious form of fundamentalism (i.e. mythopoetry and theocracy). (more later) DMMcG

The Modern ideology that historians call "nationalism" was born out of the process we have called "archaism." I believe that one needs to understand archism if one is going to be able to comprehend the similarities and differences in those cultural systems that I will label as "Old," "New," and "Post," forms of the nationalist ideology. The "New Nationalism," is a modernist concept that is the cultural end product of the 3rdGA ca. 1893-1968 (76 years). Again, as we have seen, some of the results of this form of antiquarianism can be found in the poltics of East, Central, and West Asia during the "spiritual warfare" phase of the 3rdGA ca.1893-1912 As we know, the "New Nationalism" emerged counter culturally during the culturally fundamentalist and Neo-Gothic Hohenzollern steady state high ca. 1871-1893. It fought its spiritual wars during the Transcendental Awakening ca. 1893-1912. Its culture wars were fought during the New Freedom Unraveling 1912-1929 and its actual wars during the New Deal crisis ca 1929-1946. The "New Nationalism" became the modernist culture of the New Frontier High ca. 1946-1968 The political consequences of its apperance in history were 1) a republic in China (under artist archetype Sun-Yat-Sen, prophet archetype Chiang Kai Shek, and nomad archetype Mao Zedong), 2) a republic in India (inspired by prophet archetype Mohandas Gandhi), 3) a republic in Israel (inspired by the Zionism of artist archetype Herzel). There were the new Islamic States created by Europeans in the wake of the disintegration of the old Ottoman Empire during during the New Freedom Unraveling ca. 1912-1929 ( the spirit of the New Nationalism being conveyed to the Arabs in the person of prophet archetype T.E. Lawrence). As far as the United States was concerned, the "New Nationalism" witnessed the creation of two new Pacific territories in Hawaii(1893) and Alaska(1912) and this is not to mention America's "little empire" in the Philippeans. All of these new states in both Asia and America were confirmed by the modernist "New Nationalist" culture of the New Frontier steady state high ca. 1946-1968. (more later) DMMcG

The "Old Nationalism" is a fundamentalst concept that was the end product of the 2ndGA ca.1819-1893. Its Neo-Gothic form of archaism can be seen to surface in the counter-culture of the culturally modernist and Neo-Classical Bonaparte steady state high ca.1801-1819. The devotees of the 1stGA ca.1727-1819 (92 years), like their humanist predecessors, decried the Medieval period as being a "Dark Age." By contrast, devotees of the 2ndGA celebrated the Medieval period. Of course, as we have already seen, the Neo-Classical culture of the 1stGA was that of the Enlightenment, which was itself modernist and counter-cultural to the fundamentalist culture of the Hanoverian steady state high ca.1702-1727. This modernist-Neo-Classical-Enlightnment culture evolved trough periods of SPIRITUAL(i.e. Methodist(1stGA) awakening ca.1727-1748), CULTURAL(i.e Anglican unraveling ca 1748-1776), and ACTUAL(i.e. Common Sense crisis ca.1776-1801) periods of warfare to emerge as the modernist culture of the Bonaparte steady state high ca.1801-1819. Thus, modernist culture emerged victorious in the struggles of the 1stGA, of course, anyone who has ever visited Washington D.C.or most of the state capitals in the United States can clearly see the archaistic interest in ancient Greek democracy and Roman republicanism (and Imperialism) of the 1stGA and its modernist culture of the Bonaparte steady state High ca.1801-1819. As I have already suggested, the system of "Old Nationalsm" first emerged in the counter-culture of the Bonaparte high ca.1801-1819. Also, as I have already said, the archaism that dominated the "Old Nationalism" was a form of pseudo-Medivalism that historians call Neo-Gothic. However, it was not the Medieval period in general that was of interest to the "Old Nationalists," but rather they concerned themselves with the period of history I have labled Orientalization III ca. 1122-1328. (more later) DMMcG

The era of OrIII is most often viewed by historians as an "age of chivalry," but it was, in fact, the swan song of a decaying Medieval order yielding place to new. It is often also characterized as an "age of faith," a faith, we remember, that was largely "Oriental" in nature. Indeed, most of the force of OrIII flowed through Islamic Spain as a result of that internal crusade called the "reconquista." Of course, the greatest importance of the period is that it was a period of paradigmatic shifting from the Medieval to Euro-Amercan eras. What the "Old Nationalists" found most stimulating about OrIII was its Romance, mysticism and, of course, its Orientalization. Indeed much of that which could be called Romantic during OrIII was centered around the court of Eleanor of Aquitaine and the early troubadors who sang about courtly love (or Platonic if you were more intellectual) and heroic struggles undertaken by virginal knights in shining armor to recue virginal damsels in distress. Everywhere one went during OrIII the virginal or virginity was honored and encouraged. In 1215 the Lateran council, in addition to making transubstantiation a dogma, confirned the ideal of Clerical celebacy. For the Romantics 1215 was an important year too since it was during that year when the bones of King Arthur and his wife were "discovered" at Glastonbury Abbey Of course, the centerpiece of virginal culture was the Gothic Cathedral itself, most often constructed for Notre Dame. It is good for us to remember that this period was a time of acute cultural stress as the consequence of the interaction between technlogies of subsistance and reproductive pressures. This is the principle of impaction. High levels of impaction ocur in a system just brfore major periods of famine. This occured in the waning days of OrIII during the Avignon Awakening ca.1305-1328 but recurred with a vengance during the Bubonic Plague of the fourteenth century. The "Old Nationalism" produced the crusading vision in it Epic known as the "Song of Roland" which evoked Charlemagne's 1st Reich. Indeed, the twelfth century romantics were in love with pre-Christian tales of Pre-Roman and pagan Europe. The "Niebelungenlied" was one such legend and Siegfried was its hero. But none of the heroic legends that were romanticised during the period was more important than those of Camelot and the knights of the round table and their perennial search for the Holy Grail. Something of an apex of this late nineteenth century interest in things Gothic culminated in the works of prophet arhetypes Alfred Lord Tennyson and his "Idylls of the king," and Richard Wagners Teutonic operas. Both writers had been young adults and Gothically counter-cultural during the Transcendental Awakening ca. 1819-1837, so too was the construction of the Neo-Gothic Parliament building in London in 1834--Neo Gothic and counter-cultural to modernist Neo-Classicism. But by 1893 Gothic counter-culturalism had become cultural, so hero archetype John Davison Rockefellar's archetectural choice for the University of Chicago represents both an apex and termial phase of the period. (more later) DMMcG

The "Old Nationalism" of the 2ndGA fought its spiritual wars during the Transcendental Awakening ca.1819-1837, its culture wars during the Romantic Unraveling ca. 1837-1857, its actual wars during the Nationalist Crisis ca.1857-1871, and became cultural during the Hohenzollern steady state high ca. 1871-1893. Politically speakng the "Old Nationalism produced 1) a "Victorian" empire for England under prophet archetypes William Gladstone and Benjiman Disraeli, 2) a Russian Empire under prophet archetype Alexander II, 3) a Second French empire under prophet archetype Louis Napoleon Bonaparte. It saw the creation of 4) a neo-Gothic Second Reich under prophet archetype Otto von Bismark. There was 5) the new Italian Constitutional monarchy inspired by prophet archetype Guiseppe Garibaldi and 6) a Mexican Republic headed by prophet archetype Benito Jaurez. And,of course, there was 7) the republican , national Union "preserved" by prophet archetype Abraham Lincoln. The fundamentalist culture of the Hohenzollern steady state high ca. 1871-1893 represented the combined culture traits of the Neo-Gothic "Old Nationalism" of the 2ndGA. This neo-Gothism was, of course, heavily saturated with Teutonic Anglo-Saxonism, anti-Semitism, and other forms of racism. The Hohenzollern culture was also obsessed with "neo-Imperialism," which came to dominate both the Hohenzollern high and Unitarian Awakening ca. 1871-1912. The anti-climax of the "Old Nationalsm," and "Neo-imperialism" was reached in the Great War during the New Freedom Unraveling ca. 1912-1929. But the Gothism of the 2ndGA did not die during the Great War rather it mutated into a more virulent form in the pseudo-Medieval rituals practiced by "Old Nationalist" German speakers during the Depression and World War II Crisis ca. 1929-1946. And also, neo-Gothism reappeared in various forms during the spiritual warfare phase of the fundamentalist culture of the New Age (i.e 4thGA) awakening ca.1968-1986. (more later) DMMcG

In his consideration of "The Emergence of a Postmodern Egalitarian Agenda," Fogel looks at the problem of "international equity" and spends some time in a critique of "Samuel P. Huntington, one of Harvard's most esteemed political scientists and an expert in international affairs, worries about new international conflict based,not on ideological or economic grounds, but on cultural matters embodied in what he calls civilizations."(p.232) According to Fogel, Huntington has identified eight major civilizations; 1) Western, by which he means the United States, Canada, and Protestant and Catholic Europe, 2) Confucian, by which I assume he means Chinese, 3) Japanese, 4) Islamic, 5) Hindu, 6) Slavic-Orthodox, 7) Latin-American, and 8) African. I would arrange these a bit differently and ruduce his eight civilizations to four "Proto-Cultures." First of all, numbers 6 and 7, that is, Slavic-Orthodox and Latin America are both products of Western Civilization and additionally both speak Indo-European languages. Also another Indo-European speaking group is represented by Huntington's Hindu Civilization, by which I assume that Huntington means the country and diaspora of the Republic of India. Chinese Confucianists and the Japanese both speak an Asianic language and, along with Native Americans, belong in that "Proto-Culture." While I agree that there is an African or "Hamitic Proto-Culture," I believe that it, like describing a so-called Islamic Civilization, is a bit more complex. First of all, there are Hamitic or native African speakng Muslims, but at its core Islam is Semitic, that is made up originally of Arabic speakers from Saudi Arabia. These Arabic speaking and Muslim believers are found today mostly in Iraq, Syria, Jordan and Palestine. There are Asianic speaking Muslims who live in Turkey and there are many as well in Southeast Asia. There are numerous Indo-European speaking Muslims. These believers are located today in the "Central Asian Republics" of the former Soviet Union, and Afgahnistan, Iran (Persia), and Pakistan. These Muslim believing peoples are cultural and linguistic kins to both Western Europeans and Hindus of India. Thus it is that Huntington's eight civilizations can be reduced to four "Proto-Culturs" based upon langage. (more later) DMMcG

From a linguistic and cultural perspective Western Civilization is an Indo-European Civilization. By contrast, Eastern Civilization represents both linguistic and cultural complexity. Indeed one finds all four linguistic proto-cultures present in Eastern Civilizations. The African is culturally linked to West Asia through Egypt from the beginnings of history to the present day. That is to say, from the Pharaohs to the Arabs, African linguistics have been part of West Asian Culture. Since the rise of Islam in the seventh century the coastal areas of Northern and Eastern Africa have become part of West Asian Culture. The origins of the Semitic Culture is in Arabia. At present we can see how two great Semitic speaking cultures emerged out of the one language. These two languages are Hebrew and Arabic. But Hebrew and Arabic are the most recent examples of West Asian Semitic Cultures. The earliest example of a Semitic language was the Akkadian named after Sargon of Akkad. Next were the Assyrians and their trading colont at Karum Kanesh. Then there were the Amorites of Hammurabi of Babylon. Next were the Canaanites of Palestine (Hebrew is a Cananite dialect) and Syian Coast at Ugarit and Phoenicia. Then there was the Chaldaean of Nebuchadnezzar and finally the Aramaic of Jesus. The Asianic culture and language can found to be spoken in present day Turkey and as had it also been spoken at the dawn of time in West Asia by the Sumerians. Indo European language and culture can be found in Iran from before the Persians to the present. Also, before it became Turkick, Anatolia was Indo European and Catal Huyuk the first Indo-European agricultural settlement that diffused itself across south and central Europe all the way to Ireland between 5500-3000 B.C. thus making Gaelic the oldest continuously spoken Indo-European language. Central Asian Civilization though spiritually divided between Muslim and Hindu is cultrally and linguistically united in Indo-Europeanism. East Asian Civilization is dominated by the linguistic and cultural monolith of China and its Asianic tongue, from Vietnam to the Aztecs. (more later) DMMcG

Even though contemporary Western Civilization has an Indo-European linguistic and cultural base, its origns were in Ancient West Asia and,indeed, three out of four of its Orientalizations were diffused from that same place. The major component produced by Ancient West Asian Culture, and contributed to the complex of Western Civilization is the Hebraic Cosmology and the rest of the "Old Testament, and, as a result of Orientalization I, Judaeo-Christianity. Out of the diffusion of Ancient West Asian cosmologies during OrI ancient Greek reason emerged from the Phoenician alphabet and was used in Athenian democracy and a Roman republic. During OrIII arabic numerals helped produce a science and, though linked to Eastern Civilizations, the secular states states, rational thoughts and scientific invention of the West remains unique and rare in the history of humans and in stark contrast to the dogma, theocracy and despotism of the Orient. Fogel points out that Hutington "...fears that, unless the West promotes cooperation and unity within its own civilization and incorporates into the West those societies that are closest to it, Western Civilization may decline..." and the East "...will check America's three-hundred-year crusade to reconstruct the world in its own liberal image...." Fogel also says that Huntington believes "...that the United States has lost sight of the uniquenes and special value of its creed. This loss of direction, Hutington continues, is complicated by the simultaneous rise of the ideoogy of multiculturalism within the United States, which denies the uniqueness and superiority of an American cultur base on a secularized evangelical creed. Moreover, with the dramatic rise of non-Western immigration since 1965, the United States stands in danger of losing its national identity because of the determined effort that prevailed in the past to Americanize immigrants." This problem is complicated by the fact that American values "...are resisted to one degree or another by all non-Western civilizations,...." (p.232) (more later) DMMcG

************************************************** **************

On 2002-02-11 10:12, DMMcG wrote:
I have discovered in my own research what I have found to be an archetypical example of a spiritual struggle between fundamentalism and modernism in the Roman-American Catholic Church. This struggle can be documented from at least the Hohenzollern High ca. 1871-1893 to the present 9-11 Crisis ca. 2001-2019(?). During the culturally fundamentalist Hohenzollern High, modernism, though counter cultural, was alive and well in American Roman Catholicism. The most visible modernist Catholics in the American heirarchy were Irish-Anericans and included hero archetype James Cardinal Gibbons of Baltimore, founding genius of the Catholic University of America; hero archetype John Keane, the first rector of the Catholic University and later Archbishop of Dubuque, Iowa; and hero archetype John Ireland, Archbishop of St.Paul/Minneapolis, Minnesota and founder of the University of St. Thomas and St. Paul Seminary, trough the patronage of the Protestant railroad magnate and hero archetype James J. Hill. The Hohenzollern High was a heady time for American Catholic modernism. Robert Cross, in his 1958 book, "The Emergence of Liberal Catholicism in America," wrote about this phenomena, and most of the quotations below are taken from this source. It was a time when Archbishop Ireland would say that American Catholics could "go forward, in one hand bearing the book of Christian Truth, and in the other the Constitution of the United States." (Cross p.78) Of course, there is a direct spiritual connection between the presidency of John F. Kennedy, during the New Fontier High ca.1968-1946, and the counter-cultural modernist Catholic culture during the Hohenzollern High ca. 1871-1893. This modernist culture reached its apex on two specific occassions during the high. The first of these ocurred during the 1960 election when Kennedy spoke to a convention of Baptist Ministers in Dallas TX (coincidently the last time he was in that city before that fateful day in November 1963). At the beginning of his speech Kennedy remarked that he was the Democratic party's nominee for the presedency of the United States who happened to be Catholic (this is a far cry from the case of Joseph Lieberman who was chosen as the VP candidate largely because he was Jewish). Of course, the second occasion for a modernist apex during the "60's" was the Papacy of John XXIII and the convocation of the 2nd Vatican Council with its emphasis on eccumanism. The contemporary Catholic Church is currently experiencing a serious division between cultural modernism and counter cultural fundamentalism. At the heart of the dispute there are two men. The first of these is the fundamentalist artist arhetype, Joseph Cardinal Ratzinger, head of the Doctrine of the Faith in Rome and John-Paul II's right hand man, while the second is the modernist artist archetype Rembert Weakland, Archbishop of Milwaukee. The dispute has come to center on liturgy. In an interview in Paris, Ratzinger said that, "The great danger for liturgy today, as for catechesis, is that its cosmic dimension has become foreign to our individualistic culture." ( The Catholic Messinger Vol 120 #2 1/17/02 p.1) Ratzinger has called for a return to the ancient custom of directing Church altars toward the East (Orientation), as a "radical expression of the liturgy's cosmic dimension." (ibid.) The Cardinal spoke about how liturgical practices have varied widely since the 2nd Vatican Council which permitted a simplification of rites to make the Mass more accessable and allowed non-European Churches to adapt to local cultures. Archbishop Weakland has pointed out that Cardinal Ratzinger, has indicated his agreement with the notion that the reforms following Vatican II did not follow the "intent" of the council. Thus, according to the Cardinal, "reform of the reform" (ibid) is needed in order to establish a more authentic continuity with Catholic tradition. In effect, notes Archbishop Weakland, this means allowing a return of some pre-conciliar theological ideas. Modernist Weakland calls the movement led by fundamentalist Ratzinger "restorationism." Weakland argues that the real motive behind restorationism is to correct doctrinal errors that its supporters assert to have appeared in the Church since Vatican II because of new liturgical practices. The Milwaukee Archbishop cited two examples: 1) A perception that there has been a loss of belief in the "real presence" of Christ in the Eucharist and 2) a blurring of priestly identity. Of course, the modernist Weakland is the spirital descendant of the counter-cultural modernists Ireland, Gibbons and Keane of the Hohenzollern High. But these ancient modernists being counter culturalist in an age of cultural fundamentalism had theirown problems with Rome. As I said earlier the Hohenzollern High was a heady time for counter cultural modernism in the American Cathoic Church and 1893 marked its symbollic apex. 1893 was the year of Chicago's famous Columbian Exposition. It was a "World's Fair" designed to show the world how Chicago had risen phoenix-like out of the ashes of 1871 ( an icon that became part of the seal of the University of Chicago, also founded in 1893 by hero archetype Standard Oil magnate John D. Rockefeller). At the Fair, an important ecumenical religious meeting was held called the World Parliament of Religion. It was sponsored by the Unitarian Church and there were a number of Cathoics making presentations. Those Catholics in attendance represented the modernist counter cultural elements within the faith but, however, "at the Catholic meeting, presided over by Bishop Keane, speakers deplored Protestant missapprehensios that a meddling authoritarian clergy stood between a Catholic and his God. The Jesuit Father Thomas Sherman of St. Louis insisted that Catholicism enjoined every man to follow his own conscience. Even in those cases that it directly contradicted the instructions of the Pope." (Cross p. 67) But 1893 also marked the beginning of the end of culturally fundamentalist Rome's toleration of the conter culture modernists in the American Catholic Church. In that year, Archbishop Francesco Satolli was appointed Papal legate to the United States. This meant that the Pope would have more direct control over an American Church that was increasigly being viewed by the Vatican as heretical. In January 1899 the eighty year old prophet archetype Pope Leo XIII wrote a letter to modernist Cardinal Gibbons of Baltimore as "evidence of his good will." Central to this letter was Leo's condemnation of the "conviction that the Church, in order to convert outsiders, should be ready to modify its doctrines and disciplines to comport with the preferences of the age," and " the several errors he had mentioned," Leo said, "were grouped together and defended as "Americanism" by men who were, in effect, constructing a Catholicism far removed from the faith preserved in Rome." (Cross p.67) In 1903 when hero archetype fundamentalist Pius X became Pope, things moved from bad to worse for the counter cultural American modernist Catholics. As the contemporary cultural modernist Richard McBrian says in his book "Lives of the Popes," Although Pius X was canonized a saint in 1954, his Pontificate stands as one of the most controversial in the modern Papacy. He assumed a negatively critical posture toward modern democratic governments and led a sometimes cruel and internecine campaign against Cathoilic theologians, biblical scholars, and historians ( lumping them all under the umbrella of mdernism)." (McBrian p.105) In 1907, as a result of the anti-Americanist and anti-modernist campaign, the old modernist "Gibbons found himself in the uncomfortable position of appearing to force the resignation of a scholar who, in full conscience and with priestly humlity, could not accept the decision of the biblical commission that Moses must be held to have been the main and inspired author of the Pentateuch." (Cross p.107) However, even though the modernists were under the gun through much of the spirital, cultural, and actual wars of the 3rdGA 1893-1946, their cause became cultural during the New Frontier High ca. 1946-1968. And as we already said this modernist victory would be archetypified in the election of John Kennedy, Pontificate of John XXIII and convocation of Vatican II. Now, as Fogel has pointed out, the future is fundamentalism. It is highly probable that the days of the modernists Ireland, Gibbons, Keane and Weakland are numbered and that the fundamentalist days of Leo XIII, Pius X, Cardinal Ratzinger and Pope John-Paul II are just over the horizon. (more later) Copyright DMMcG

The sexual crisis in the American Catholic Church must be seen within the general context of the larger crisis now at hand. The crisis now has crystalzed around Archbishop Weakland of Milwaukee who is the latest in the long dreary line of men of the cloth to be accused of sexual missconduct. Of course, this is one more nail in the coffin of modernism. Behaviors that were concidered acceptable during the high and Awakening i.e. ca 1946-1986 now are condemned with a zero-tollerance policy. The sexual revolution is coming home to roost. (more later) DMMcG

As we have seen, both the old and new forms of nationalism were the product of some form of archaism. The archaism of old Nationalism we saw as a medieval and internal matter within Western Civilization itself and as it had already been a major aspect of the two phases of the Renaissance. That is to say, the Gothic Renaissance Saeculum ca. 1328-1447 and Classical Renaissance Seaculum ca.1447-1542. Both of which stand in archaistic, historical and cultural opposition to both the Neo-Classical Seaculum ca.1748-1837 and Neo-Gothic Saeculum ca.1837-1912. The archaism that charaterized new nationalism was external to the West and was the result of the process I call external Orientalization. That is to say, those processes by which Western cultural traits were diffused to East, Central, and West Asia. This process of external Orientalization has produced Western style political systems that were built upon archaised forms of nationalism. In East Asia we saw archaism in the anti-Occidental tachings of Che-u and his "Eastern learning" in Korea during the 2ndGA as well as Kang Yo Wei's "self-strengthening movement" in China during the 3rdGA, who grounded his reforms in ancient Chinese culture. These East Asian forms of archaism were ancestral to both Chinese nationalism and the Peoples Republic. In Central Asia we saw the teachings of Ramakrishna (whose brother is regarded as one of the founding genii of ancient Indian, Aryan and Vedic Studies), Vivekananda, Bal Gangadhar Tilak and the "prayer society of Bombay" root their archaistic nationalism in orthodox Hinduism and Indian history. Indian nationalism, like Chinese nationalism, was confirmed by the New Nationalist modernist culture of the New Frontier steady state high ca. 1946-1968. Likewise we have seen how "biblical archaeologists" in West Asia proved to be an inspiration for a Republic in Israel and the contemporay map of the Middle East dominated today by varying forms of Islamic "nationalism." (I'll bet that you didn't know that before the Gulf War Saddam Hussein was rebuilding several ancient "Mesopotamian" sites for tourism purposes including the city of Babylon. Of course both Anwar Sadat and Hosnei Mubarack were doing the same thing in Egypt) But at the sme time that Western inspired archaism was reaping its nationalist harvest in Asia, the process was reversing itself and resulting in a process of an internal Orientalization of the West. This process was well underway by the onset of the cultural warfare phase of the 3rdGA in 1912 (i.e, New Freedom Unraveling ca. 1912-1929) and reached somethig of an apex at the begnning of the spiritual warfare phase of the 4thGA in 1968 (i.e New Age Awakening ca. 1968-1986). As Marvin Harris pointed out in "America Now", ""Hare Krisna" started in New York in 1964. Transcendental Meditation began to flourish in the late 1960s. Scientology, which had started out as a form of secular therapy in the 1950s called Dianetics, went into eclips and then entered a period of rapid growth as a religion at the end of the 1969s. The First Unification Church of Reverend Sun Myung Moon arrived in America in 1959 but it was not until 1971 that the "Moonies" began to spread. Maharaj jis Divine Light Mission was planted in America in 1971. Healthy, Happy, Holy, an offshoot of Indian Sikhism, appeared in 1968." According to Theodore Rozack, "All of these groups beame visible and began to grow rapidly in the four or five year period bridging the 1960's and 1970's." (Harris AN p.142) more later) DMMcG

Richard Kyle, in his 1993 book entitled "The Religious Fringe", points out that "Throughout Western history there have been periods of religious hunger followed by much criticism of the church and accompanying revivals. However, in the 1960s a highly unusual situation existed. For the first time in centuries, religious hunger "coincided with the presence of a number of teachers, many with an eastern flavor to their teachings." As I have noted earlier in this book, the repeal of the Asian immigration exclusion acts brought an influx of Easterners, many of whom were religious teachers. And as Melton points out, "the last years of the 1960s witnessed the launching of a major missionary effort by the Eastern religions toward the West." This effort was not centrally coordinated, but grew out of an idea popular within all the Eastern religious commuities: the West is ready for and in need of wisdom from the East." (TRF p.288) (more later) DMMcG

"The persistence of the forces of the Fourth Great Awakening through the political ups and downs of the 1980s and 1990s, the increased flexibility of its tactics, the broadening of its coalition to include more members of mainline churches, Jews and blacks, indicate that the effect of the Fourth Great Awakening will remain widespread. In years to come, it will be impossible to understand political and ethical trends or economic developments without understanding the movement centered on enthusiastic religions.

This view was confirmed by the outcome of the 1996 and 1998 elections. Not only did the Republicans maintain control of both houses of Congress, but President Clinton and Vice President Gore also changed their rhetoric and their policies ? think of welfare reform ? to increase their appeal to born-again Christians. Clinton?s effort to reach out to this part of the electorate calls attention to the complexity of the political realignments spawned by the religion-inspired reform movements of previous Great Awakenings.

For example, although the Republican Party was the principal vehicle for promoting the reform agenda of the Third Great Awakening, many progressive evangelicals shifted their allegiance to the Democratic Party when Woodrow Wilson combined evangelical appeals with a vigorous pursuit of policies pre-
viously identified with Republicans. This shift of supporters of the Third Great Awakening from the Republicans was too modest to keep the Democrats in power during the 1920s, but the shift continued, culminating in the 1930s with the presidency of a Democrat, Franklin D. Roosevelt. The lesson is that coalitions spawned by religious movements are more ideological than partisan.

The resistance of the majority of Democrats in Congress to Clinton?s strategy of courting white evangelicals suggests that ideological considerations within the Democratic Party are stronger than purely partisan considerations. Consequently, the Republican Party is likely to continue as the principal vehicle for the political reforms sought by leaders of the Fourth Great Awakening." --Robert Fogel The Fourth Great Awakening


I wonder whether Professor McGuiness understands what Fogel is saying here, and whether or not, given his study of Fogel's work, Professor McGuiness agrees with our Nobel Laureate's take on what this might mean politically in the fourth turn?




<font size=-1>[ This Message was edited by: Marc Lamb on 2002-06-17 10:57 ]</font>