Review of "The distancing of God: the ambiguity of the symbol" (1990) by Bernard Cooke

[Teofrastus]

Although the book has some good insights to share, it left me confused. Cooke’s argument is that theology has contributed to a distancing of God in that a “Christology from above” increasingly came to characterize Christian theology. While Christianity began with a sense of sacrality attached to ordinariness of human experience, it soon became overshadowed by the Platonic notion of ‘participation’, leading to “a relationship grounded in image and imitation rather than with a conversation” (p. 44). This development has “replaced sacramentality as an approach to understanding God’s presence to humans and even Christ’s presence to the Church” (p. 45).

Accordingly, God has been relegated to unreachable transcendence. Instead, we ought to find an appreciation of the sacramentality of all human life through the possibility of living symbolically, while remaining critically aware of the symbols that are shaping and communicating human consciousness (p. 268). The author criticizes the way in which the “link of Christians to God through grace and revelation came to be considered in abstract terms of ontological participation rather than in terms of experienced personal relationship” (p. 266).

I am skeptical of the connection he makes between Platonic philosophy and the exclusion of personal experience. After all, Plato, beloved among poets and mystics, favoured personal experience of the transcendental Forms (anamnesis). A theology of participation can harmonize finely with a theology of divine experience, because the one does not exclude the other. Cooke’s portrayal of Augustine also confuses me:

Thus, Augustine’s thought moves in a world of unfolding symbolic interaction, beginning with the creative role of the Word as Imago Dei. Behind the world of perceptible realities, and symbolized by it, lies the truer world of spiritual reality; and it is the lifelong quest of the Christian to move beyond symbols to insight into this spiritual realm, and ultimately to contemplative union with God. (p. 118)
​

I don’t recognize this; it sounds almost Gnostic. In fact, in The City of God, Augustine places Christian life squarely within the earthly realm. When discussing Aquinas, the author makes no mention of the doctrine of analogy, so central to his theology and to symbolic thought. He allows these great thinkers too little space, which might give readers the wrong impression of their thought.

In Cooke’s view, the distancing of God has continued more or less uninterrupted throughout history, a development that, via late medieval nominalism, culminated in today’s secularism. He advocates a return to an uncomplicated and intimate religiosity centered on relationality and symbolization. This is what Paul represents, he thinks. But already Paul employs the Platonic axiom that the general concept encompasses the diversity of individuals (“For as in Adam all die, so in Christ all will be made alive”; 1 Cor. 15:22).

What has contributed to the distancing of God is also “cultic distancing”, the removal of religion to a separate realm of cultic sacrality (pp. 263ff). Historically, the essential divine saving activity was located elsewhere than in the sensible things of daily life. It began “the development of the Eucharist as ‘sacred ritual’ and the loss of its original meaning as a family remembrance of Jesus” (p. 48). Cooke believes that liturgical gatherings were relatively non-cultic in original Christianity. Thus, it seems that he is critical of organized religion as a phenomenon. After all, pompous religious spectacle took place in all religions, also among the Romans, the Maya, and the Aztec. But this did not rule out an intimate religious activity in the family circle. For instance, the Aztec baked a bread into the shape of Cinteotl (the god of maize), which they ritually broke and consumed as a form of pagan Eucharist.

Even though liturgy developed into a mere instrument through which God effects grace in the Christian, it does not preclude that sacrality is attached to ordinariness of human experience. Historically, celebrants have also adopted intimate and relational ways of religiosity. Again, the one does not exclude the other. It is surprising that a renowned Catholic theologian should adopt such a critical stance of institutional religion. Cooke’s critique of theological rationalism is justified; but he has not correctly analyzed the root causes of the distancing of God. Platonism cannot be the main culprit. In fact, a return to Platonic ideation could reinvigorate Christianity. I give the book only two stars out of five.

 

[public hermit]

Interesting. Thanks for the review. Yeah, I'm not exchanging sign and participation for a mere symbol. That would seem to do the very thing he wants to avoid-create distance from God.

 

[Unqualified]

Sounds like he is just adding doubt and tearing down from his POV. Philosophers using such ambiguous words Jesus warns us about. And no solutions. He sounds mature but he is just complaining.

 

[fhansen]

Although the book has some good insights to share, it left me confused. Cooke’s argument is that theology has contributed to a distancing of God in that a “Christology from above” increasingly came to characterize Christian theology. While Christianity began with a sense of sacrality attached to ordinariness of human experience, it soon became overshadowed by the Platonic notion of ‘participation’, leading to “a relationship grounded in image and imitation rather than with a conversation” (p. 44). This development has “replaced sacramentality as an approach to understanding God’s presence to humans and even Christ’s presence to the Church” (p. 45).

Accordingly, God has been relegated to unreachable transcendence. Instead, we ought to find an appreciation of the sacramentality of all human life through the possibility of living symbolically, while remaining critically aware of the symbols that are shaping and communicating human consciousness (p. 268). The author criticizes the way in which the “link of Christians to God through grace and revelation came to be considered in abstract terms of ontological participation rather than in terms of experienced personal relationship” (p. 266).

I am skeptical of the connection he makes between Platonic philosophy and the exclusion of personal experience. After all, Plato, beloved among poets and mystics, favoured personal experience of the transcendental Forms (anamnesis). A theology of participation can harmonize finely with a theology of divine experience, because the one does not exclude the other. Cooke’s portrayal of Augustine also confuses me:

Thus, Augustine’s thought moves in a world of unfolding symbolic interaction, beginning with the creative role of the Word as Imago Dei. Behind the world of perceptible realities, and symbolized by it, lies the truer world of spiritual reality; and it is the lifelong quest of the Christian to move beyond symbols to insight into this spiritual realm, and ultimately to contemplative union with God. (p. 118)​

​

I don’t recognize this; it sounds almost Gnostic. In fact, in The City of God, Augustine places Christian life squarely within the earthly realm. When discussing Aquinas, the author makes no mention of the doctrine of analogy, so central to his theology and to symbolic thought. He allows these great thinkers too little space, which might give readers the wrong impression of their thought.

In Cooke’s view, the distancing of God has continued more or less uninterrupted throughout history, a development that, via late medieval nominalism, culminated in today’s secularism. He advocates a return to an uncomplicated and intimate religiosity centered on relationality and symbolization. This is what Paul represents, he thinks. But already Paul employs the Platonic axiom that the general concept encompasses the diversity of individuals (“For as in Adam all die, so in Christ all will be made alive”; 1 Cor. 15:22).

What has contributed to the distancing of God is also “cultic distancing”, the removal of religion to a separate realm of cultic sacrality (pp. 263ff). Historically, the essential divine saving activity was located elsewhere than in the sensible things of daily life. It began “the development of the Eucharist as ‘sacred ritual’ and the loss of its original meaning as a family remembrance of Jesus” (p. 48). Cooke believes that liturgical gatherings were relatively non-cultic in original Christianity. Thus, it seems that he is critical of organized religion as a phenomenon. After all, pompous religious spectacle took place in all religions, also among the Romans, the Maya, and the Aztec. But this did not rule out an intimate religious activity in the family circle. For instance, the Aztec baked a bread into the shape of Cinteotl (the god of maize), which they ritually broke and consumed as a form of pagan Eucharist.

Even though liturgy developed into a mere instrument through which God effects grace in the Christian, it does not preclude that sacrality is attached to ordinariness of human experience. Historically, celebrants have also adopted intimate and relational ways of religiosity. Again, the one does not exclude the other. It is surprising that a renowned Catholic theologian should adopt such a critical stance of institutional religion. Cooke’s critique of theological rationalism is justified; but he has not correctly analyzed the root causes of the distancing of God. Platonism cannot be the main culprit. In fact, a return to Platonic ideation could reinvigorate Christianity. I give the book only two stars out of five.

Union with God is the ultimate goal and purpose for a human being. And this is a intimate grace-enabled connection that's beyond our imagination, especially as it will be brought to full consummation in the next life. But it begins here. And while striving for it is not at all bad thing, in this life we easily tend to remain attached to the ordinary and the mundane and finite. And religious activities, sacraments, tenets, easily become acted out mechanically.

So if this is what the author is objecting to, there's certainly a germ of truth in it and yet the solution is not necessarily a simple one. In any case, the more we desire God and seek Him, the nearer we will draw to Him, and then sacraments and liturgies, and various religious activities may well take on a new life and meaning for the person. Some will pursue a higher level of perfection while others won't.

 

[Teofrastus]

[...]

There are two aspects of earthly existence, a higher and a lower. The former is culture and religion, art and music, all kinds of creativity, and the sustained work of upholding society. The latter is seeking satisfaction in sex, power, riches, status, food and drink, etc. Although the latter is a necessary aspect of life, it can easily lure us into overindulgence. All kinds of addictions are on the increase today, and we're heading towards an addiction crisis.

Christianity has always promoted the former aspect of life. Indeed, one could argue that cultural and ritualistic religious life is "mechanical". On the other hand, it protects us against debauchery, addiction, and falling deeper into sin. Our cultural and religious life serves as a protection against sin.

The conclusion is that it is vital to maintain a "horizontal" perspective. We mustn't think that Christianity promotes a "vertical" worldview, i.e., that it is all about achieving union with God. The most extreme adherents of such a vertical worldview were the Gnostics, whose ideas were thoroughly refuted by Irenaeus and Augustine.

 

[fhansen]

Alright, Irenaeus and Augustine both understood the reality and importance of union with God, while I think that many theologies these days tend to dismiss or overlook it.

While pursuit of arts and sciences, truth and beauty, are expressions of the image of God within us, anything, even those things, can be idolized and placed above God.

But it's true, the horizontal is not evil. We don't want to descend into dualism. The incarnation itself both demonstrates the goodness of creation along with the spiritual Source behind it.