description: 1 Prolegomena When I arrived in America in the early sixties for my higher education, I brought with me a naive faith in the Christian religion, the Church, and the God of my forefathers and grandmothers. It was a taken-for-granted faith based on an upbringing within the insulated and homogeneous confines of Eastern Orthodoxy, the dominant religion of Cyprus. The cosmopolitanism and multiculturalism of America, where religion is a preference rather than a fate, shattered that simple security of belief. After ten years of training as a sociologist I was turned from a believer into an agnostic. I had concluded, like most of my peers, that religion was a creation of society, after all. I came to consider it axiomatic that society gave birth to the gods, not the other way around; society created the religion it needed for its own survival. At worst, religion preserved class inequities by shifting people's focus from the real world of injustice and oppression to the fantasized beyond of "pie in the sky" salvation. At best, it helped people cope with their personal tragedies, a useful collective illusion for the maintenance of social stability and order. Therefore, when believers of all faiths kneel down to pay homage to their deities, in reality they unwittingly worship their society in disguise. It was a powerful, irresistible insight coming from the pens of the mightiest intellects of modern social philosophy and sociology. By the time I completed my studies I had internalized this dominant yet unspoken worldview within the modern academic culture: religion, particularly traditional religion, which meant belief in a personal God, was a thing of the past, a residue of medievalism destined to an eventual oblivion. I was not a cheerful agnostic. In fact, initially pondering the nihilistic implications of the death of God theology was extremely painful to me--"If there is no God then anything goes." But the intellectual universe I found myself in offered hardly any other alternative. A serious scholar could not be a believer in unprovable notions about the beyond, spirit beings, angels and devils, and the like. Those were the beliefs of preliterate peoples and of the loving and humble aunts that I had left behind in Cyprus. For a worldly man of letters, a social scientist, the only real world was the world of hard facts, of the concrete physical universe, and of ordinary consciousness. Any notions about the beyond were fantasies, delusions, or "mere beliefs." Whatever ties I kept with the religion of my youth remained exclusively cultural. They were the result of my aesthetic appreciation of its chants and liturgical services, encoded in my mind since infancy. Religion became for me nothing more than a matter of personal identity. I continued to think of myself as a Greek Orthodox but a secular Greek Orthodox, in the same way that a secular Jew is still a Jew and a secular Arab is still an Arab. Therefore, during my agnostic phase, a relationship with Christian monks and hermits, the subject matter of this book, would have been virtually impossible. My mind was not open to the possibility that there may be value and wisdom outside the parameters of rational academic culture. At best, my tendency during my agnostic phase, was to consider such people nothing more than living museums of a world long gone. At worst, I would have explained the lifestyle of monks and hermits in p
language: English
title: The Mountain of Silence
titlecomplete: The Mountain of Silence
genres: Christianity, Mysticism, Philosophy, Religion, Theology, Spirituality, Faith, Biography, Christian, Nonfiction
ratings_count: 1470
publisher: Doubleday Books