A psychology of the children of light . . .

. . . or why you became a religious fanatic, a band groupie, the Chicago Cubs' Number One Fan, a fill-in-the-blank junkie/obsessive-compulsive, a political radical, an activist, a racist, or maybe a workaholic, drug addict or alcoholic, got a tattoo or covered yourself in them, cut your ears, and maybe your tongue, nose, nipples or genitals, replete with jewelry, questioned your sexuality or gender, added or subtracted breasts, got a chopadickoffofme or an addadicktome, keep changing your hair color, or are otherwise consumed by your "identity".

Because you ain't heavy.

 

 

 

 

 

 Are Twitter trolls mentally ill? :

"diagnoses of the various kinds of personality disorder are very fuzzy — often people are in several categories, or don’t fit neatly into any of them." ...

"neurotypical people ... are heavy, it takes a lot to move you. So when something quite nice happens to a neurotypical person, it makes them slightly happier: the wind only moves them a little bit. When something quite unpleasant happens, it makes them slightly sadder. ... if you are cognitively light, then the same events will move you much further. ... think of it as someone being light, rather than heavy: being blown on the wind of events. [Light] people ... feel emotions much more strongly. But they also have difficulty forming a strong self-image, and often take on very visible identities, such as being a Goth or a fan of a particular band, dyeing their hair or getting tattoos, in order to give themselves something solid to cling to." ...

"we all grow more emotionally stable over the course of our lives (as children, we are very emotionally volatile, and settle down with age) and by middle age, most people ... are leading healthy and happy lives. One study followed up patients 27 years after diagnosis and found that 92% of them no longer met the diagnostic criteria." /end

The easy malleability of the human personality, its "light" nature, its instability, particularly of the child, is both a feature and a bug according to the New Testament.

Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

-- Luke 18:17

The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit.

-- John 3:8

While ye have light, believe in the light, that ye may be the children of light.

-- John 12:36

Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. ... But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.  

-- I Thessalonians 5:5,8

That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 

-- Ephesians 4:14

For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

-- Ephesians 5:8

On the inevitability of income and wealth inequality

Experience teaches it, to be sure, and it's an old enough piece of common sense wisdom that it got enshrined by the Torah. Subsequently it was gifted to us by Christianity, in Pharisaical form, as crystallized by the tyranny of the Pauline consensus contaminating the gospels.

For the poor shall never cease out of the land . . ..

-- Deuteronomy 15:11a

For ye have the poor always with you . . ..

-- Matthew 26:11a 

For ye have the poor with you always . . ..

-- Mark 14:7a

For the poor always ye have with you . . ..

-- John 12:8a

For Paul, "poor" is what it has always been, an explicit category which is "other", and is not the essential element and mark of Christian self-definition, let alone Jewish:

only they would have us remember the poor, which very thing I was eager to do.

-- Galatians 2:10

Except Luke will have none of it.

He alone avoids the saying because it destroys the binary. Luke knows that voluntary poverty is the mark of true repentance qualifying one to be the disciple of Jesus, to be one of the few who will escape the imminently coming judgment. Luke's Jesus does not imagine a "church" which will feed and clothe the poor, let alone one which has enough substance to feed and clothe itself and "therewith be content". The choice is only binary, God or mammon.

Hence the unique Lukan witness, which takes the place occupied by "you have the poor always with you" in the other gospels:

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 

-- Luke 14:33

Not very commonsensical, not very Jewish, either. Moses Maimonides did not approve. And Christians today avoid talking about it like . . . well . . . the plague.

"I came not to judge the world", or "Woe unto the world"?

This is another one of the few places in which Matthew preserves a memory of the historical Jesus' "Jew only" gospel. There are "woes" on Jews, too, of course. Many in Israel are called, but few even of them are chosen. There is no thought of calling Gentiles and Samaritans, only the lost sheep of the house of Israel. οὐαὶ τῷ κόσμῳ.

John is part of the post-crucifixion consensus whose hand thoroughly contaminates and dominates the record with Christianity as universal religion, open to all.

Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

-- Matthew 18:7

And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

-- John 12:47

The Spirit threw Jesus out into the desert to be tempted of the devil just like Jesus threw devils out of people, according to St. Mark

The unfortunate association was cleaned up by Matthew and by Luke, who "cast out" the offending term in relation to the Spirit in favor of "non-compulsive" language more appropriate to the "holy" Spirit of developed Christian theology, who "leads" rather than drives (Matthew 4:1; Luke 4:1). John's Gospel knows nothing at all of this incident, but does preserve the appropriate idea of "casting out" evil in John 12:31 (of the prince of this world).

And immediately the Spirit driveth him into the wilderness. -- Mark 1:12

(Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον)

 

ἐκβάλλω "I cast out" with reference to devils is all over the place in the Synoptics. Here are just some of the examples from Mark, a primitive gospel replete with raw, vivid language:

 

 

Pretending no dull humanitarianism crept into the Christian gospel

Christianity and Humanity—from a Distance:

The humanitarian’s chief concern is with humanity in the abstract, the supposed plight of faraway peoples of whom the humanitarian likely has little or no direct knowledge. ... In a sense, the religion of humanity sees everything from a remote distance. How blessed are we that—at least according to the Christian gospel—God doesn’t regard us with the same aloof, theoretical concern.

For ye have the poor always with you; but me ye have not always.

-- Matthew 26:11

For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.

-- Mark 14:7

For the poor always ye have with you; but me ye have not always.

-- John 12:8

Perhaps Jesus' worst legacy is the trail of "heroic" but really mentally ill "self-sacrificial" suicides he encouraged, starting with Paul

He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. -- Matthew 10:39

For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. -- Matthew 16:25

For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. -- Mark 8:35

For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. -- Luke 9:24

Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. -- Luke 17:33

He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. -- John 12:25 (!)

For to me to live is Christ, and to die is gain. -- Philippians 1:21

When Jesus himself wasn't just poor, but poor in spirit

Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. -- Matthew 26:38

And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. -- Mark 14:34

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? ... Jesus, when he had cried again with a loud voice, yielded up the ghost. -- Matthew 27:46,50

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? ... And Jesus cried with a loud voice, and gave up the ghost. ... And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. -- Mark 15:34, 37, 39

And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. -- Luke 23:46

When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, And said, Where have ye laid him? They said unto him, Lord, come and see. Jesus wept. ... Jesus therefore again groaning in himself cometh to the grave. ... -- John 11:33ff., 38

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. ... Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. -- John 12:27, 44

When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. -- John 13:21

O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! -- Luke 13:34

And when he was come near, he beheld the city, and wept over it, -- Luke 19:41

In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. Although he was a Son, he learned obedience through what he suffered; -- Hebrews 5:7f.

I am the light of the world, or Ye are the light of the world

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. ... As long as I am in the world, I am the light of the world. ... I am come a light into the world, that whosoever believeth on me should not abide in darkness. -- John 8:12; 9:5; 12:46

Ye are the light of the world. A city that is set on an hill cannot be hid. ... Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. -- Matthew 5:14, 16

Take heed therefore that the light which is in thee be not darkness. -- Luke 11:35

Judas had the bag: How poor were Jesus and the Twelve?

 

 

 The Fourth Gospel is the only evidence we have that Jesus and the Twelve had a common kitty.

This "bag" was presumably the equivalent of the small box such as might store and protect the reeds/mouthpieces used by musicians in their wind instruments.

This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.

 

-- John 12:6

For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.

 

-- John 13:29

Otherwise in the Synoptics we have references to the personal belt, which was hollow and could store money (Mt. 10:9, Mk. 6:8), personal money bags for coins (Lk. 10:4, 12:33ff.) and provision sacks in which to carry a variety of travel supplies, generally understood, analogous to backpacks or saddlebags (Mt. 10:10, Mk. 6:8, Lk. 9:3, 10:4, 22:35f.). All these feature in Jesus' missionary instructions to his disciples where we learn that they are to carry no money and no supplies whatsoever. This is in keeping generally with the call to discipleship in the first place, to say goodbye to one's possessions (Luke 14:33) and follow Jesus.

Presumably, however, Jesus and the Twelve, being thus poor and preaching poverty, were recipients of charity, and it had to be someone's job to thus be the banker. But such money as there was can't have gone very far and did not amount to very much.

The story of the miraculous feeding of the 5,000 provides a ceiling limit for what Jesus and the Twelve might have imagined to be a lot of money. In it the disciples express incredulity at Jesus' expectation that they come up with the cash to feed so many, knowing as he must have that coming up with such a sum was pure fantasy.

He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?

 

-- Mark 6:37

The penny here is the denarius, in Matthew 20 famously considered fair pay for a full day's labor or for even much less than a day's labor, which seems rather over generous (see below).

The parallel in John 6:7 indicates that 200 denarii would allow 5,000 to eat only a little and not be satisfied:

Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

It should be stated that not even a Roman soldier would have this kind of walking around money.

At the time of Jesus, a Roman legionary received base pay of about 0.6 denarius per day (10 asses), from which the soldier had to provide for his own arms and food. That's 224 denarii per year, from the time of Julius Caesar. So try to imagine that sum in the bag Judas had, and it is not at all credible.

A soldier received other intermittent pay, boosting the base pay on average to as much as 1 denarius a day, and of course out on the perimeters of the Empire he had a reputation for intimidating the locals for additional gain, which would make sense in Palestine given the poor agricultural conditions which drove up the price of daily bread.

And the soldiers likewise demanded of him [John the Baptist], saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

 

-- Luke 3:14

Content with your wages.

 

Theoretically, the cost of a one pound to one and half pound loaf of bread at this time could be as high as 2 asses or as little as 1, but double this on the poor soil of Palestine. So 200 denarii would feed at the outside 1,600, or as few as 800, with say 1,400 calories each. The conundrum with even 200 denarii means the 5,000 would have to get by on 224 to 448 calories each. While the problem in the story sounds about correctly imagined, the prospect of the availability for purchase of such a great quantity of bread as well as of solving the logistical and distributional problems implied seems as utterly fanciful as the notion that they might have had the means to purchase so much bread in the first place.     

On the other end of the scale it makes sense that the bag which Judas had could often be quite empty, necessitating scrounging operations on the part of Jesus and the Twelve themselves just to survive.

At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

 

-- Matthew 12:1

And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.

 

-- Mark 2:23

And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.

 

-- Luke 6:1

The needs of Jesus and the Twelve at a minimum subsistence level of 1,400 calories daily would mean in the hardest of times requiring as much as 3.25 denarii a day (4 asses for one loaf of bread X 13 = 52 / 16). Charity must have played an outsized role in the ministry of Jesus and his disciples.

Hence the centrality of daily bread to the Lord's Prayer, and the fame and survival of the bread sayings generally throughout the Gospels.

Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

 

-- Matthew 6:25

Self-hatred according to Jesus or self-love according to Paul, which shall it be?

If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. -- Luke 14:26

He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. -- John 12:25

So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church ... Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. -- Ephesians 5:28f., 33

Narrow is the way which leadeth unto life and few there be that find it . . .

. . . or I will draw all men unto me?

You decide:

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

-- Matthew 7:13f.

And I, if I be lifted up from the earth, will draw all men unto me.

-- John 12:32

The rich always ye have with you, by definition

"For the poor always ye have with you."

-- John 12:8a

h/t Chris

Who Rules The World, The Lord Or The Devil?

"He raises up the poor from the dust; he lifts the needy from the ash heap, to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the LORD'S, and on them he has set the world."

-- 1 Samuel 2:8

"The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein."

-- Psalm 24:1

"Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God. ... If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof."

-- Psalm 50:7, 12

"The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them."

-- Psalm 89:11

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"Now is the judgment of this world: now shall the prince of this world be cast out."

-- John 12:31

"I will no longer talk much with you, for the ruler of this world is coming. He has no power over me."

-- John 14:30

"[T]he ruler of this world is judged."

-- John 16:11

"For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."

-- Ephesians 6:12

If Agape Is So Special . . .

If agape is so special . . . then how come you can:

love darkness with it? (John 3:19)

Or the praise of men? (John 12:43)

Or worldly treasures? (Matthew 6:24)

Or the best seats in the synagogues, and shows of respect in the streets? (Luke 11:43)

Or little? (Luke 7:47)

Some Historical Problems Of The Palm Sunday Accounts

• Mark 10-11 has the healing of the blind Bartimaeus at Jericho immediately precede the Palm Sunday event, otherwise known as the triumphal entry into Jerusalem. Matthew 20-21 has the healing of two unnamed blind men at Jericho precede it, while Luke 18-19 has the healing of a single unnamed blind man at Jericho precede the assembling of crowds hailing Jesus riding into Jerusalem. But John 11-12 has no such healing of anyone blind at Jericho at all. Rather John has the presence of the previously raised from the dead Lazarus now back at Bethany, not mentioned by the other Gospels. It is Lazarus arisen the crowds are there to see in John, and his miracle worker Jesus.

• Mark has a single colt for Jesus to ride in procession, found by two disciples, Matthew has an ass and a colt, and Luke has one colt, whereas John has Jesus find a single young ass for himself without the aid of disciples.

• Mark has both garments and branches strewn in the way before Jesus as does Matthew, but Luke has only garments and knows no branches of any kind, whereas John knows no garments but only palm branches.

• Mark says the crowds blessed the Kingdom of David that comes in the name of the Lord as Jesus proceeded on his way, in addition to blessing He that comes in the name of the Lord. But Matthew has only the latter, while Luke has the crowds explicitly bless the King who comes in the name of the Lord, as does John who expands that to the King "of Israel". In Luke the additional intruding narrative about Zacchaeus at Jericho also includes the expectation of the people that the Kingdom of God would appear forthwith.

• The Synoptics agree that Jesus enters Jerusalem after the procession, and heads straight for the Temple. In Mark however it is an anticlimactic reconnoitering mission only, with Jesus entering, having a look around, and retreating overnight to Bethany. Jesus cleanses the Temple only on his return the next day. In Matthew, however, Jesus cleanses the Temple immediately on the same day as the triumphal entry, and hangs around also to perform healings, which elicit Hosannas from the children there, to which the scribes and chief priests object, only after which he retreats to overnight in the safety of Bethany. In Luke the objection is from the Pharisees, to the earlier procession pronouncement Blessed Be The King, not to the Temple healings and acclamations per se, which Luke does not mention. For now Jesus is found in Luke daily teaching in the Temple, where the chief priests and scribes engage him in debate but are frustrated in their attempts to destroy him because he was too popular with the people, a sentiment also expressed in Mark. Matthew includes the Pharisees with the chief priests in fearing the multitude supporting Jesus, which kept him ring fenced and out of their reach. Still by night, Jesus in Luke is said to be retreating to the Mount of Olives.

• John, of course, locates the cleansing of the Temple at the beginning of Jesus' ministry, not at the end of it as in the Synoptics, right after the first of his miracles, the changing of water into wine at the wedding at Cana. Instead, at this point in John's narrative the hubbub producing the Palm Sunday event crowds is the presence of Lazarus at Bethany, and Jesus' public return there after having gone into hiding after raising him from the dead. It is this Lazarus event which the Pharisees see as the cause of the whole world going after him, not the Jericho miracle, and preventing them from prevailing against him. The subsequent entry into Jerusalem, however, is inconclusive in John, if he ever really makes it on this try. A voice thunders from heaven during an interlude in the procession, after which Jesus again goes back into hiding. We next meet him, all of a sudden, days later at a Passover meal in Jerusalem.

Both the Synoptic accounts and John's portray a Jesus who looks less certain of what he's supposed to be doing next than is often admitted. The inconsistency of the more minor details of the narratives suggests there was trouble with this part of the tradition which was not susceptible of easy resolution. It is noteworthy that quite apart from the cleansing of the Temple, the people's acclamation of Jesus as their King, and his refusal to disown it, can stand alone as the reason for his eventual arrest, trial and execution. It is not necessary to make the Temple cleansing the straw which somehow broke the camel's back.

In the Synoptic accounts Jesus is more or less retreating from Jerusalem to Bethany or its vicinity nightly, the cleansing of the Temple having accomplished nothing in the way of ushering in the Kingdom of God. As earlier in the sending out of the disciples to proclaim the gospel in Matthew 10, the failure of the Kingdom to materialize meant to regroup and move forward, not give up. Accordingly Jesus appears to use willingly the protective curtain of the multitudes for safety by day, and hiding out of town under cover of darkness by night. In Mark you almost get the impression that he is nonplussed on arrival at the Temple after all the fuss made over him, says what now, and retreats to Bethany to figure out what to do next. The events in Gethsamene a few days later with armed disciples under cover of darkness suggest further indecisiveness, not purpose. He does not go willingly to slaughter. He has not yet surrendered all. Perhaps just the opposite of the what the text says, he really did call on his father's legions of angels, but they did not come. And from there it was not far to My God, my God, why have you forsaken me?

In John the picture of a Jesus hiding out from the authorities is more thoroughgoing. He has to flee, for example, after raising Lazarus, and does so again on Palm Sunday itself, not reappearing until the night in which he was betrayed (nevermind the problem that his attempted entry into Jerusalem appears to be a day later than in the Synoptics). That is all the more remarkable because at least in this part of John's narrative Jesus' pretensions to being the coming King of Israel smack more of an earthly than of the heavenly one of the rest of the narrative. The explicit reference to the palm branches strewn in the procession as opposed to the more generic parts of trees as in the Synoptics must have signified the end of the present earthly conflict with Rome and the commencement of a new era of peace.

It was not to be.  

The Son of Man

Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you.

-- John 6:27

This line from today's Gospel lesson about Jesus the Bread of Life is noteworthy for its use of the title "Son of man."

In the Synoptic tradition the use of this title bristles with notions of the imminent end of the world, but that conception is wholly lacking in John's gospel. In the former it is thought to refer to a figure spoken of in the Book of Daniel:

And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

-- Daniel 7:13-14

Consider Mark's gospel in particular.

In it Jesus introduces his ministry, saying, "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel" (1:15). In chapter 2, Jesus identifies himself as this Son of man, who has the power to forgive sins (vs. 10), and is Lord even of the Sabbath (vs. 28). Later in Mark 8:38 and 9:1 Jesus explicitly uses the Son of man imagery from Daniel of himself:

Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. . . Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

The consummation of all things is so close in the imagination of Jesus in Mark that even at his trial he can say to the high priest, an unbeliever, that the high priest himself "shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (14:62).

In John, by contrast, what is imminent is the Son of man's return to heaven.

In future believers such as Nathanael "shall see heaven open, and the angels of God ascending and descending upon the Son of man" (1:51). This same Son of man says, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world" (6:51). The prospect of it is a point of contention even among Jesus' closest followers: "Doth this offend you? What and if ye shall see the Son of man ascend up where he was before?" (6:61 f.). It is from this heavenly vantage point, he says, that "I will draw all men unto me" (12:32).

Some believe the latter conception is a rationalization in the wake of the failure of the former, and the doctrine of the Sacrament of the Altar a rationalization of that.

At least I do.