Cults and Establishments
Regina M. Schwartz presents a radical, stimulating view on the meaning of monotheism. Its influence, according to the author, extends far beyond theological import. Monotheism informs cultural consciousness and greatly influences group identities. As such, religious beliefs can promote certain types of psychological, sociological, and political realities. In The Curse of Cain, Schwartz specifically focuses on the nature of Biblical monotheism as it has been expressed in the Jewish tradition. Drawing the foundation of her theory from the allegory of Cain and Abel, the author describes how Jewish monotheism has contributed to a violent, antagonistic worldview. Not intended to be an attack against Judaism itself, this thesis is set forth to explain how myths and religion can shape the consciousness of entire groups of people. Schwartz uses the story of Cain and Abel to symbolize brothers killing brothers, what she calls "original violence." There are four basic facets of Schwartz's theory. First, the Bible promotes a sense of "us" against "them." Favoring one God, who himself favors one group of people, creates a sense of identity based on exclusion and hatred rather than inclusion and love. Second, because the Bible is so influential and has such deep impact on political and social realities across the globe, the book's impact is potentially dangerous. Third, Schwartz links monotheism directly exclusionist politics and the collective identity that is based on it. Fourth, Schwartz shows how a belief in scarcity coincides with Biblical monotheism: the story of Cain and Abel illustrates that God's divine blessings are limited, that there isn't enough divine blessing for everyone. Therefore, each person or group of people must fight to the death to win the favor of God's love. Because myths and allegories have so much power over group consciousness and collective identity, it is easy to see how the story of Cain and Abel could promote the kind of violent exclusionism visible in the world today.
An interesting theoretical tangent to Schwartz's work is the fact that Biblical monotheism is actually henotheism or "monolatry," the worship of one God among many (17). The acknowledgment in the Bible of the existence of pagan or "false" gods proves that the people of the book have selected or chosen their God. This act of exclusionism in selective worship ties in with the type of exclusionist politics that Schwartz addressed throughout the text. Moreover, on page 3, the author shows how exclusionism goes both ways: "the God who excludes some and prefers others, who casts some out, is a monotheistic God -- monotheistic not only because he demands allegiance to himself alone but because he confers his favor on one alone." This extended definition of monotheism as a divine preference as well as a human one is central to Schwartz's thesis. In fact, exclusionism on the part of the divine has extreme power over collective identity formation, one that models itself after Biblical teachings.
Exclusionism does not necessarily lead to violence but it easily can. For instance, the recognition of an individual ego as separate from other people does not automatically beget hatred for the "other." The diversity in the human and natural worlds often points to harmonious coexistence. However, any thorough examination of the political and social realities that course through human history will show that exclusionist beliefs often do entail violence. Biblical teachings point to extreme exclusionism. In fact, Schwartz shows that the fundamental way Israelite identity was formed historically was through a doctrine of exclusion and consequently of a superiority complex that invites violence toward the "other." "What makes one cast out and other not, is of course another way of asking who is an Israelite and who is not, what is Israel and what is not," (139). Many Biblical allegories refer to violent definitions of nationhood for the Israelites. Schwartz lists several, including a passage from Job describing the "nameless people, outcasts of society," (Job 30:3-8). Acts of violent exclusionism in the Bible abound, and are often clothed in sexual imagery as well, as sexuality is the natural extension of union with the "other." Adultery is a metaphor for the violation of a divine covenant, one that demands exclusive allegiance: in one case to a lover or spouse and in the other case to a deity. Because Judaism is fundamentally henotheistic, it makes perfect sense that a jealous God would demand an allegiance akin to sexual fidelity. This powerful interplay of self and other through sexual imagery fosters violence because of the essential anger underlying...
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