The Road to Hell Is Paved with God Intentions In his book, People of the Lie: the Hope for Healing Human Evil, M. Scott Peck laid a foundation for objective study of evil. His theology biased his book but presented fewer obstacles than his ego. Though unintentional, his definitions of theological approaches to evil explain why theology has little bearing on evil. While he explained the theological perspectives on evil and mentioned that evil may be hidden behind a guise of piety and religious fervor, Peck did not explore these ideas any further. And while Peck was quick to label individuals evil, he did little to explain how the label of evil can lead to evil inflicted upon those so labeled. The power that the label evil holds, especially when in conjunction with religious authority, is why God is irrelevant when discussing human evil. All three theological schools of thought in regards to evil that Peck outlined share a trait; humanity has the power to act (46). Evil comes in many forms, from the truly monstrous men to the mundane men and women who enable the monstrous. All religions allow for a supernatural source of evil; only atheism precludes supernatural sources of evil. Many have hidden behind
religion to commit evil, but it does not indict religion. Rather religion is a tool, able to be used for good or ill freely by the individual human using it. The first theological understanding of evil is the non-dualistic approach of Hinduism and Buddhism. Ironically, the non-dualistic approach exists within a poly/pan-theistic religion in Hinduism and a non-theistic religion in Buddhism. That both religions may be considered nondualistic is unsurprising; Buddhism grew from Hindu philosophy. There are subtle differences; Hinduism uses the term maya, meaning illusion, for the world. Buddhism instead calls the world we now know the "swirling worlds of confusion" (Turnquist, 2008). Both emphasize human evil, Buddhism through the Four Noble Truths and Hinduism through the cycle of reincarnation. The Four Noble Truths are all life is suffering, suffering is caused by desire, to eliminate suffering eliminate desire, eliminate desire through the Eight-Fold Path. The evil or good a person does in Hinduism affects his karma, more good means a higher station in the next life, and more bad earns one a worse life. Buddhism does not preclude reincarnation or malevolent spirits, but the practice of Buddhism is to break the cycle of reincarnation and gain Nirvana, or union with the universal consciousness. The second theological model of evil is integrated dualism. In integrated dualism, evil exists so man can choose good over evil. The standard theology of Christianity may be said to generally fit into integrated dualism. The emphasis in integrated dualism is on the human action of choice. From the fall
of Adam and Eve on, humankind has held the ability to commit evil, or to choose not to commit evil. God's omnipotence and omnipresence is unaltered, He gave the power of choice to man. Peck's final theology of evil, diabolic dualism, does impact God's omnipotence and omnipresence. Diabolic dualism is the understanding that evil exists outside of God's control. While diabolic dualism renders God impotent to evil, it does elevate man. If God is powerless against evil, then man is left as the agent able to oppose evil. One may conclude otherwise, but to allow evil power over God and man leads to a spiritually devoid and bleak place. If God cannot stop evil and man concedes to evil, one is left in a spiritually void position. Similar conclusions have been made by Hindu gurus; they turned to nihilism when they accepted maya too literally (Heehs, 2224-5). Peck quickly glossed over the evils committed under a banner of religion (11). The Scourge of God phenomenon has never been limited to Christianity. Osama bin Ladin has called for jihad against the West in 2006 while Emicho of Leiningen and his followers slaughtered Jews in cities along the Rhine River while on their way to fight Muslims in the First Crusade (Sheffler). These men are scourges of God, men who claim they know who God wishes punished and subsequently lead their followers in committing evil upon those judged unholy. Ravidas and Mirabai criticized the caste system and suppression of women in
Hinduism, two institutions considered sanctified by the gods for centuries (Hawley, 9, 119). Scourges of God are able use to the power of labels. With labels such as infidel, blasphemer, un-patriotic, or Peck's favorite, evil, the ones so labeled are diminished in humanity. When dehumanizing labels are combined with religious authority, purging the other almost becomes a mandate. One of the most ironic users of and victims of the use of labeling was Holy Roman Emperor Frederick II, who ruled over the kingdoms of Sicily and the Holy Roman Empire of Italy and Germany from 1211 to his death in 1250. He was excommunicated from the Catholic Church on two separate occasions, secured Jerusalem during a Crusade, and was a fervent in pursuing heretics and rebels (Kantorwicz, 152-3). As his two periods of excommunication indicate, Frederick II was frequently in conflict with the papacy. During their conflict, the pope and emperor both used a great deal of Christian symbolism against one another. Both Gregory IX and Frederick II labeled the other Anti-Christ (McGinn, 128). The power of negative labels in conjunction with religious authority return to Katz and Peck's definitions of evil, that which robs others of their humanity and that which opposes life and livelihood. Neither definition uses religion although Peck has a Christian bias. Peck's ego limits his perspective; he was very quick to use labels in spite of warning of their power. Since religions generally depend on a mythology lacking in solid evidence, no one religion
may claim objective correctness. Religions then are left in a constant state of disagreement. Holy wars then kill innocent and guilty with no certitude. As religions always exist in what one may term a state of war, the solution, as explained by Hobbs in Leviathan, is a social contract (Laslett). The social contract is then an agreement between all parties to cease hostilities so all can live in peace. Similarly, religions may disagree without inciting conflict, which interfaith councils do, at least to a degree. Religion and labels combined allow for great evil to be committed. The theological perspectives on evil and Katz and Peck's secular definitions leave a social contract framework as the way to avoid religious strife. As evil is left to humanity to address, humane dealings between religions will prevent the horrors of holy war, jihad, and inquisition. The alternative is continued inhumanity inflicted on people over disagreements on whose collection of ancient myths is correct. Ego, one of Peck's characteristics of evil make the admission that someone else may be right more difficult, but the choices are concede some ground to others or refuse and continue a cycle of violence at least as old as recorded history.
Works Cited Ernst Kantorwicz. Frederick II: 1194-1250. New York: Frederick Ungar Publishing Co., 1931. Hawley, John Stratton and Mark Juergensmeyer. Songs of the Saints of India. New York: Oxford University Press, 2005. Heehs, Peter. Indian Religions: a Historical Reader of Spiritual Expression and Experience. Washington Square, New York: New York University Press, 2002. Katz, Fred Emil. Ordinary people and Extraordinary Evil: a Report on the Beguilings of Evil. Albany, New York: State University Press of New York, 1993. Laslett, Peter. "Social Contract." Encyclopedia of Philosophy. Vol. 9. 2nd Ed. 2006. McGinn, Bernard, Visions of the End: Apocalyptic Traditions in the Middle Ages. New York: Colombia University Press, 1998. Peck, M. Scott. People of the Lie: the Hope for Healing Human Evil. New York: Touchstone, 1983. Sheffler, David. "Course ofthe First Crusade." Class lecture notes. The Crusades. History Department. University ofnorth Florida. 20 May 2008. Turnquist, Michael. Personal Interview. 11 April 2008.