) on the "Euthyphro problem" in Judaism. The "Euthyphro problem" refers to Socrates's dialogue with the Athenian seer Euthyphro in which Socrates subjects the Greek gods to an ethical critique on the basis of the abstract norms of moral law in the light of which the behavior of gods like Zeus appear decidedly immoral. The problem -- reputably a dilemma for revealed religions like Judaism and Christianity -- can be posed as follows: "Is what is moral commanded by God because it is moral or is it moral because it is commanded by God?"Oakes argues that in Judaism and Christianity abstract moral law has triumphed over the conception of God as omnipotent Divine Will. Oakes does not deal in detail with the implications of this for Christian theology (though others have more or less reconciled God with Natural Law). Instead he observes rather pragmatically that this victory of natural law has an upside one that becomes evident when compared to the absence of the concept in Islam:
That victory is not entirely a matter for dismay in my opinion as the example of Islam suggests. Consider the matter of the stoning of adulterers which to the great horror of Westerners is part of Islamic jurisprudence. That practice as it happens is not required by the Qur'an. In fact it was introduced into Islam from Jewish law according to an oral tradition transmitted by the second Caliph of Medina. Umar ibn al-Khattab (reigned a d. 634-644):
They brought to the Prophet on whom be God's blessing and peace a Jew and a Jewess who had committed fornication. He said to them. "What do you find in your book?" They said. "Our rabbis blacken the faces of the guilty and expose them to public ridicule." Abdullah ibn Salam [a convert to Islam from Judaism] said: "Messenger of God tell the Jews to bring the Torah." They brought it but a Jew put his hand over the verse which prescribes stoning [probably Deuteronomy 22:21-22] and began to read what came before and after it. Ibn Salam said to him. "Raise your hand," and there was the verse about stoning beneath his hand. The Messenger of God gave the order and they were stoned. They were stoned on the level ground and I [Umar] saw the man leaning over the woman to shield her from the stones.
Now. Muhammad is obviously thinking of Moses when he orders the stoning of the fornicating pair but the crucial point is that the Mosaic law being enforced here has reached the Prophet unmediated by either Talmud or New Testament. Moreover for accidental reasons of history. Islam never passed through the "fiery brook" of the Enlightenment; its confrontation with Judaism and Christianity in the contemporary world is often intertwined with a simultaneous confrontation with the Enlightenment. The clash gets even more complicated by Islam's much higher doctrine of revelation which makes an accommodation with secular Enlightenment morality even more painful than has proved to be the case with Judaism and Christianity. (Islam's high doctrine of revelation had such difficulty conceding legitimacy to the deliverances of reason that it eventually deprived Muslim philosophers of the oxygen needed for independent rational reflection; and Muslim philosophy almost entirely died out with the death of Averroës in a d. 1198.)At least in certain formal respects. Islam can be described after a fashion as "Judaism without a Euthyphro problem," or Moses without a Talmud so to speak-as the civil war in Algeria so amply testifies where the most horrific acts of barbarity are perpetrated under religious auspices and in the name of the God of revelation. The Euthyphro problem lives on in today's headlines and it seems to me that David Novak needs to probe this issue more deeply for his own (admittedly quite mild) Enlightenment-bashing leaves him with more problems than he seems to realize. (Edward T. Oakes. ","
Islam lacks a Euthyphro dilemma because it simply denies the problem holding that what is moral is moral because it is commanded by Allah. This is what Pope Benedict XVI was referring to in his when he noted that the Muslim thinker "Ibn Hazm went so far as to state that God is not bound even by his own word and that nothing would oblige him to reveal the truth to us. Were it God's will we would even have to practise idolatry."Quoting that got the Pope a lot of bad press but Ibn Hazm's conclusion is the problem that the world faces in the Islamic refusal to put limits upon Allah's will. The problem was posed with particular acuteness by the Jesuit James Schall professor of political philosophy at Georgetown University in an interview about the Pope's Regensberg address. Schall's words were published in
The Holy Father posed the fundamental question that lies behind all the discussion about war and terror. If God is Logos it means that a norm of reason follows from what God is. Things are because they have natures and are intended to be the way they are because God is what he is: He has his own inner order. If God is not Logos but "Will," as most Muslim thinkers hold Allah to be it means that for them. Logos places a "limit" on Allah. He cannot do everything because he cannot do both evil and good. He cannot do contradictories. Thus if we want to "worship" Allah it means we must be able to make what is evil good or what is good evil. That is we can do whatever is said to be the "will" of Allah even if it means doing violence as if it were "reasonable."Otherwise we would "limit" the "power" of Allah. This is what the Pope meant about making violence "reasonable." This different conception of the Godhead constitutes the essential difference between Christianity and Islam both in their concept of worship and of science.
Hi JefferyGreat post fine review by Fr. Oakes.... But:To be antithetical: if missing the Enlightenment is a stick to beat the Muslims with then it is a very frail wand indeed. Do the folk that proceed to the mourner's bench do so urged by the admonishment of a philosophe? What brings the throngs to Lourdes. Medugorje. Knock and Fatima? No real religion if it ever was affected by the Enlightenment has seen through it. Is it anything more than what Yeats called Whiggery? "And what is Whiggery? A rancourous rational levelling sort of a mind/that never looked out of the eye of a saint/ or out of drunkerd's eye."Lying in my bed in the El Arab Hotel just inside the Damascus Gate I found the chanting from the mosque moving but reading the Koran leaves me in Carlyle's state of bewilderment. What is it in religion that converts people? Is it not the irruption into the mundane of grace of the visionary of what the Shiite Sufis of Iran have called the Imaginal. Henry Corbin has written about this and Norman O. Brown and Harold Bloom (Omens of Millenium) have been influenced by his delineation of a profound theosophy. Best Regards,Michael.
Michael thanks for the kind words but I fear that my post is flawed by my ignorance of Islam -- and even my limited knowledge of it is secondhand. But if I recall Oakes his larger point was that Natural Law thought had a long tradition in the West even predating Christianity since it goes at least back to Plato. The Enlightenment drew upon that tradition. Reason and faith have long had their interplay in Christendom perhaps because Christianity had to win converts by persuasion for the first 300 years and thus had to come to grips with the Greco-Roman cultural tradition of critical reasoning. Islam by contrast entered these Christian Greco-Roman realms as a conqueror religion and could rely upon force if need be from the beginning. It could one might say impose its will. As for religious experience people also worship what they fear. Rudolf Otto's work on the experience of the holy emphasizes the terror that can accompany an encounter with holiness. I wonder if perhaps extreme fear might in turn generate a religious response. Jeffery Hodges* * *
A fascinating series of thoughts. This is the sentence that hit me:"the problem that the world faces in the Islamic refusal to put limits upon Allah's will." It is interesting that Reason becomes the brakes (as it were). I am not certain however that this entirely frees the Biblical God: some of the Bible's dictates strike me as lacking in reason (or do I confuse reason with humanity? Probably!) Also. I am not sure that reason is the great gift that the Enlightenment claimed. But yes if there can be no restriction of Divine Will and anything can be willed by man in the name of a god morality enters dark waters.
Eshuneutics good to hear from you again. The Catholic tradition which is in some ways superior to the Protestant one broadens the work of the Holy Spirit to include truths that lie outside of scripture. Hence the importance of Natural Law and human reason -- albeit also grounded in the scriptural writings of St. Paul and St. John respectively. Without the force of reason within Christianity -- the potential dehellenization that the current pope warns against -- believers enter into the extremist realm of fideism which some forms of Protestantism slip into. I'm not sure how the Catholics handle the disturbing scriptural passages -- such as those in the Old Testament that call for holy wars (albeit limited in time and place thankfully). I do see a dilemma there. Perhaps some knowledgeable Catholics could comment. Jeffery Hodges* * *
I'm currently employed full time at Ewha Womans University teaching courses on essay composition research papers and cultural issues. This autumn 2008 semester. I'm also teaching a graduate seminar on Gnosticism and Johannine theology. My doctorate actually is in history technically in history of science at U. C. Berkeley but my thesis is on John's gospel and Gnostic texts. I've gone from the Arkansas Ozarks through Texas. California. Switzerland. Germany. Australia and Israel to South Korea. I've traveled to Mexico. Belgium. Holland. East Germany. England. France. Denmark. Austria. Czechoslovakia. Russia. Italy. Japan. Singapore and Scotland. Hence: "Gypsy Scholar."
Related article:
http://gypsyscholarship.blogspot.com/2007/11/natural-law-and-limits-on-divine-will.html
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