Two venerable institutions, the once powerful Jesuit order and the noble philosophy of Humanism are facing the emergence of the New Atheism, and both are suffering.

In this post-Bush era, orthodox religion is once more fading from fashion, and skepticism finds itself in favor. Young people thumb their noses at religious belief and proudly assert their bold affirmation of reason, even if nobody truly cares or listens. Their faith is no longer assumed, all eyes are on Facebook, not the Bible.

Atheism and Humanism are rebounding, while orders such as the Jesuits see their numbers dwindle toward extinction. Some see an opportunity for Humanism’s gentle metaphysics to benefit from a Jesuit-style advocacy, whether formally or with the participation of dissident factions to begin, as they offer each other the missing attributes needed to compete against strong fundamentalist communities.

Humanists Dismissed as Atheists

Humanism has a problem with atheism. It is too often equated with it; while it is in truth a positive philosophy directed at the potential that lies within our own species and lives. In its purest form it is inclusive of religion – historically there was little antipathy to the Catholicism that allowed Humanism to emerge again from its roots in ancient Greece, and to be revived during the Italian Renaissance.

Atheists have effectively hijacked Humanitas for their own purposes, advocating a secular Humanism to (ironically) trumpet their own freedom from religion. Some describe this aggressive atheism as “religion by a back door”. Edd Doerr, the longtime leader of the American Humanist Association, wrote in the NY times last month that he was “embarrassed” by the actions of atheists in the name of Humanism, that “We need to concentrate on what unites us, not on what divides us.”

Prominent science writer Richard Dawkins, despite being a VP of the British Humanist Association, nonetheless moves Humanism to the back burner to sell books to atheists. He extols evolution while relentlessly condemning the influence of religion. In essence atheism has captured the flag of Humanism and sits on it.

Given that Humanism may be the only philosophy Man is ever likely to universally adopt, the stakes may be higher than one might first imagine.

Jesuit Numbers in Free Fall

The Jesuits, the largest order in the Catholic Church and considered to be its most influential, have since Vatican II in 1965 been progressively drifting away from the Roman Catholic Church, while falling into a steep numerical decline. The Jesuit ranks are down by more than half since then, and there are very few novitiates studying to replace a membership whose average age is now over 60.

Jesuits are typically teaching or working with the poor in the 3rd World, safeguarding them from the excesses of capitalism rather than from their own sins. Jesuit writer and candid critic Fr. Malachi Martin described their liberation theology as being “…more communist than Christian”.

The Humanists lack fellowship, ritual, congregation venues and a social mandate; whereas the Jesuits need to rededicate themselves to our species. This is an order that was banned and dissolved in 1773, then revived in 1814, so its reformation today would  not be unprecedented. To again become trusted critics and stewards of human affairs, they clearly must revise their outmoded tenets and allegiances. These two institutions are complementary if each adopts the best features of the other.

The Jesuits’ proven acumen for teaching and management at the highest level could bring forth a communal catechism for the otherwise inchoate theory and practice of Humanism – which awaits a professional organization within its echelons to champion it.

A Reformation Based on Reason

The current expansion of home churching and Humanist meetings is evidence that there is a hunger in society for reformulating faiths from a grassroots level, and in some degree these home groups can be expected to coalesce into conventional churches again over time.

This pathway of recycling human aspiration back into our legacy institutions – bricks, mortar, and ethics included, could result in Humanist families choosing to celebrate their lives in churches – the orphaned edifices of hope left to them by their elders. Apostate atheists would not be among them.

As they share the songs of Seeger, with their children downstairs in Sunday school learning of Darwin and Debussy, Humanists would be building a species-centered faith on the shoulders of our great thinkers. And doing it in church, cementing its legitimacy.

Sources:

1. The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church, by Malachi Martin, Simon & Schuster, 1987