It is ironic that we seem to be right back there today. And I've really had it. I'm sick to the back teeth of the casual denigration of Christianity, by folk who couldn't distinguish Jeremiah from John the Baptist, and who seem to lack the slightest clue about our Judaeo-Christian heritage.

Most Christians these days are too nice to object and appear resigned to trailing along to gormless funeral or wedding celebrations as if this sort of cultural/spiritual vacuity is inevitable these days.

Well, not me. I've had it! Of course, it's true also that some of the cheap frothy religion around deserves nothing but the heartiest contempt, not to mention the occasional fundamentalist ravings about the right to conversion therapy and the like. Ugh! And then there are the appalling revelations about sexual depredation and its clerical cover-up. But the old adage applies: "Abusus non tollit usum" — "the abuse doesn't invalidate the use."

No, it certainly doesn't.

Nothing justifies this new descent into know-nothing secularism, with its arrogant dismissal of the Judaeo-Christian roots of our culture.

We seem to have entered, culturally and spiritually, a new dark age. For who knows the Joseph saga anymore, or is at home with the profound humanity of the Psalms or Job?

What chance have we of pricking the Remuera bubble, of facing the scandal of child poverty and nightmarish housing conditions, when the prophetic thundering of an Isaiah or a Micah is a closed book?

What hope in hell do we have of confronting the real cause of global warming, our mindless obsession with economic growth when the Kingdom values of the Man of Nazareth are dismissed by otherwise intelligent citizens?

We live in apocalyptic times but still seem to imagine we can muddle through with the thin gruel of gradualist amelioration. Martin Luther King or Bishop Tutu could tell us a thing or two about that.

Fortunately, matters are not uniformly dire. Continue reading

• Peter Matheson is a Dunedin historian

The past 50 years in the West saw a celebration of unfettered freedom. Citizens on both sides of the Atlantic were encouraged to liberate themselves from the relational constraints of family, history and even nature.

Now Covid-19 has highlighted our mutual dependence on one another and a desire for community.

President Joe Biden is now deploying unprecedented fiscal resources to repair the damage wrought by four decades of market fundamentalism.

First the $1.9tn American Rescue Plan to kickstart the economic recovery from the pandemic. This is to be followed by an enormous programme of investment aimed at infrastructure, research, net carbon zero, childcare, education and health.

Whereas Ronald Reagan in the 1980s saw government as the source of political and social problems, Biden considers it as the solution to them.

It is unclear, however, whether this new age of state activism will address the human need for community and belonging.

If national leaders want to strengthen their country's structural resilience, they need to ensure these transformational policies empower local leaders and civic institutions to revitalise their communities.

A politics that strengthens belonging can reverse the excesses of individualism without succumbing to the errors of authoritarianism.

Since at least the 1980s, citizens in the North Atlantic world believed a myth that individual autonomy, global markets, digital connections and higher incomes would secure individual happiness and aggregate wellbeing.

But the opposite has occurred.

In his New York Times op-ed in November 2020, Pope Francis put this well: "The pandemic has exposed the paradox that while we are more connected, we are also more divided. Feverish consumerism breaks the bonds of belonging."

According to the US sociologist Robert Putnam, civic-minded generations that survived the Second World War were replaced by generations that were "less embedded in community life".

In 2017, Julianne Holt-Lunstad, an expert on the long-term health effects of social connection, testified before the US Senate: "There is robust evidence that lacking social connection significantly increases risk for premature mortality, and the magnitude of the risk exceeds many leading health indicators.

"Social isolation influences a significant portion of the US adult population and there is evidence the prevalence rates are increasing. Indeed, many nations around the world now suggest we are facing a ‘loneliness epidemic'."

The chief promoters of market fundamentalism such as the Austrian economist Friedrich Hayek and the US economist Milton Friedman advanced policies that weakened anti-trust law, unleashed monopoly powers and centralised wealth in metropolises - the symbols of individualistic ambition.

The rural towns and smaller cities that were forgotten about became the electoral redoubts for right-wing populist parties, such as Rassemblement National in France or the Republican Party under Donald Trump in the US.

Building on the body of liberal political thought by Thomas Hobbes, John Locke and John Stuart Mill, market fundamentalists reduced humans to "homo economicus", a rational, selfish animal in search of happiness in the pleasures of cheap consumer goods and wealth accumulation.

In his work The Master and His Emissary (2009), psychiatrist Iain McGilchrist argues that this reductive view of human beings has led to a "decreasing stability and interconnectedness" and the "destruction of local cultures" across the West.

"Homo economicus" is not only theoretically questionable but empirically flawed.

In 2001, a global study led by evolutionary biologist Joseph Heinrich and economist Herbert Gintis evaluated human behaviour across five continents, 12 countries and 17 different types of societies. It comprehensively disproved the theory of the utility maximising individual.

Humans value fairness and reciprocity just as much as they do their own self-interest.

Yet many of our national and international institutions function on outdated neoliberal models.

Without reform, our economic systems will continue to consolidate power into the hands of the tech monopolies, designed to maximise our selfish traits at the expense of mutual flourishing.

Local communities will continue to lose their main streets and the lifeblood of local employment. Workers will continue to get squeezed out by labour markets with fewer employers.

These results are a recipe for angry, disaffected voters frustrated with the endless failures of democracies to produce better lives.

Covid-19 provides an opportunity to rediscover our natural need for belonging.

Protective isolation and the closing of borders have thrown us back onto family and neighbourhood, community and country.

In 1943, the French philosopher Simone Weil wrote in her Draft for A Statement of Human Obligations, "The human soul needs above all to be rooted in several natural environments and to make contact to the universe through them."

For Weil, tracing a social philosophy back to Aristotle, this included "the real, active and natural participation in the life of the community which preserves in living shape certain particular treasures of the past and certain particular expectations for the future".

To remove people from place and community is to destroy the very soil of their humanity. Continue reading

• Adrian Pabst is a New Statesman contributing writer.
• Ron Ivey is a fellow at the Centre for Public Impact.

Luther may also have posted his manifesto, following academic tradition, on the door of All Saints Church near the University of Wittenberg where he taught (that he "nailed" it seems to be a myth), but in any case he did publish his ideas on the subject of indulgences in a stand against Catholic teaching on salvation, and started the second great schism in Christendom.

Five centuries later, what is the legacy of Martin Luther - to Christianity? To the world?

Luther opened up the Bible to the ordinary Christian, reminded them of the gratuitous, forgiving love of God and championed the individual conscience.

These developments would have happened anyway, and are affirmed in a general way by all denominations, but differences over the details are so critical that churches continue to divide and multiply, giving a negative witness to the Gospel in which Christ prays that "they all might be one".

The rapprochement of the last half century leaves seemingly unbridgeable gaps between Protestantism and Catholicism.

As for society in general - Western society anyway - it is marked by trends that would surely shock Luther himself. Certainly he was very sex positive, but what would he think of no-fault divorce, cohabitation and pre-marital sex, contraception, abortion, euthanasia, the normalisation of homosexuality, same-sex marriage and transgenderism? And of churches which accept all or most of these things?

Would Luther recognise his doctrine of the individual conscience in a contemporary individualism (acting collectively where necessary) that constantly claims new rights on the basis of "what I feel is right for me" - and wants to force other consciences to affirm its claims, no matter how irrational?

Well, perhaps he would, or should.

Nearly a century ago the French Catholic philosopher Jacques Maritain identified Luther as the man who "discovered the self", thus preparing the way for modern individualism and the trends it has spawned. Continue reading

Sources

• MercatorNet article by Carolyn Moynihan, deputy editor of MercatorNet
• Image: The Out-of-Body Travel Foundation

I can understand that. Individualism leaves us with little reason to join our life to that of someone else. Apart from that, for many marriage has become an arena of suffering, exploitation and disappointment. We choose to bypass it. Yet I would say that we need to go back to biblical principles and understand, improve and support marriage rather than abandon it. Read more

Sources

• Peter Jensen in The Sydney Morning Herald
• Image: Franchise Help

Peter Jensen is the Anglican Archbishop of Sydney.