A liberal religion

In the third and fourth blogs devoted to the religion of ancient Greece, Nikolaos Markoulakis takes

The whole my life I've been a Greek polytheist, Hellenes, and supporter of the liberal political thought.

Nowadays, it is difficult to conceptualize that a religious faith can be described as liberal in notion.

We understand religion today as a structural organization with sacred books and a professional priesthood.

Liberalism requires a society driven by freedom of thought, there must be limits on power - especially that wielded by governmental and religious institutions.

How can I be both a liberal and a follower of a revived ancient religion? And can we really say that a religion which has derived from such an ancient culture and civilization could be liberal in modern terms? In my view this can be indeed the case when it concerns Greek polytheism.

The modern democracy has a structure which underlines the importance of the individual as part of a greater political organization, the state. Individual rights, as well as responsibilities, make up the political being.

Our contemporary democratic notion incorporates separation of state from religion because otherwise the individual freedoms could easily be suppressed by the most powerful religious group. A secular state is the only solution in a multi-cultural and diverse world to preserve political and individual rights and freedoms. Our free world today, which is liberal in notion derives from a school of thought dating back to the Enlightenment era. It is known that this initial liberal contemplation was ignited by the writings of Ancient Greece.

That world produced such marvellous spiritual works: philosophy and science, political constitution and deliberation, civil law and individualism, art and drama, literature and poetry as we known them today. The ancient Greek nation was tolerant towards new thought and diversity, because it was diverse and liberal at its core, and that core was its religion.

So, Greek thought is in fact a product of the ancient Greek religion. What makes Greek polytheism unique in producing such liberal societal structures? Some would argue that a set of foreign influences draw the minds of Greeks into a high level of contemplation. Indeed, this is partly right, but it is not the whole picture. A society (nation) has to be free of taboos and moral restrictions if it is to be able to easily absorb foreign thought as its own. Greek polytheism had an element so powerful and closely connected with the customs and ethics of men, yet all the while its directives were open to alterations and criticism.

Greek polytheism by its nature generates a variety of religious praxis. This multiplicity was reflected in the communities, the polis (city states), the nation as well as in the minds of men leaving in them. It was a religion for the state, not a religion of the state. The law of men was above the divine. Humility does not appear in Greek Polytheistic worship because the first principle of the Greek religion is the dignity of the individual.

In Greek religion there are no signs of zealotry, because it is part of the natural world, too much a part of the man’s nature. The religion and the gods are accepted as part of Nature’s body and the state’s constitution. Greeks recognized their divinities and religious practises as essential and important, turning to them whenever they felt the need. Greek polytheistic notion was a matter of joy and gladness, leaving no space for absorbed thoughts, empowerment and / or mystic devotion. Liberal thought, therefore, was in fact an element present in Greek polytheistic religiosity.

Nikolaos Markoulakis holds degrees in Social sciences and Social research. He is the director of the Markoulakis Publications, editor-in-chief at the scholarly based, peer-reviewed Journal of Hellenic Religion and the educational periodical Sparta.
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Theresa May "indifferent" towards Northern Ireland, says Alliance leader Naomi Long

The non-sectarian leader questioned whether the prime minister and James Brokenshire have the “sensitivity and neutrality” required to resolve the impasse at Stormont.

Theresa May’s decision to call an early election reflects her “indifference” towards the Northern Ireland peace process, according to Alliance Party leader Naomi Long, who has accused both the prime minister and her Northern Ireland secretary James Brokenshire of lacking the “sensitivity and neutrality” required to resolve the political impasse at Stormont.

In a wide-ranging interview with the New Statesman, Long – who is running to regain her former Belfast East seat from the DUP for her non-sectarian party in June – accused the Conservatives of “double messaging” over its commitment to Northern Ireland’s fragile devolution settlement. The future of power-sharing province remains in doubt as parties gear up for the province’s fourth election campaign in twelve months.

Asked whether she believed the prime minister – who has been roundly criticised at Stormont for her decision to go to the country early – truly cared about Northern Ireland, Long’s assessment was blunt. “We have had no sense at any time, even when she was home secretary, that she has any sensitivity towards the Northern Ireland process or any interest in engaging with it at all... It speaks volumes that, when she did her initial tour when she was prime minister, Northern Ireland was fairly low down on her list.”

The timing of the snap election has forced Brokenshire to extend the deadline for talks for a fourth time – until the end of June – which Long said was proof “Northern Ireland and its problems were not even considered” in the prime minister’s calculations. “I think that’s increasingly a trend we’ve seen with this government,” she said, arguing May’s narrow focus on Brexit and pursuing electoral gains in England had made progress “essentially almost impossible”.

“They really lack sensitivity – and appear to be tone deaf to the needs of Scotland and Northern Ireland,” she said. “They are increasingly driven by an English agenda in terms of what they want to do. That makes it very challenging for those of us who are trying to restore devolution, which is arguably in the worst position it’s been in [since the Assembly was suspended for four years] in 2003.”

The decisive three weeks of post-election talks will now take place in the weeks running up to Northern Ireland’s loyalist parade season in July, which Long said was “indicative of [May’s] indifference” and would make compromise “almost too big an ask for anyone”. “The gaps between parties are relatively small but the depth of mistrust is significant. If we have a very fractious election, then obviously that timing’s a major concern,” she said. “Those three weeks will be very intense for us all. But I never say never.”

But in a further sign that trust in Brokenshire’s ability to mediate a settlement among the Northern Irish parties is deteriorating, she added: “Unless we get devolution over the line by that deadline, I don’t think it can be credibly further extended without hitting James Brokenshire’s credibility. If you continue to draw lines in the sand and let people just walk over them then that credibility doesn’t really exist.”

The secretary of state, she said, “needs to think very carefully about what his next steps are going to be”, and suggested appointing an independent mediator could provide a solution to the current impasse given the criticism of Brokenshire’s handling of Troubles legacy issues and perceived partisan closeness to the DUP. “We’re in the bizarre situation where we meet a secretary of state who says he and his party are completely committed to devolution when they ran a campaign, in which he participated, with the slogan ‘Peace Process? Fleece Process!’ We’re getting double messages from the Conservatives on just how committed to devolution they actually are.”

Long, who this week refused to enter into an anti-Brexit electoral pact with Sinn Fein and the SDLP, also criticised the government’s push for a hard Brexit – a decision which she said had been taken with little heed for the potentially disastrous impact on Northern Ireland - and said the collapse of power-sharing at Stormont was ultimately a direct consequence of the destabilisation brought about by Brexit.

 Arguing that anything other than retaining current border arrangements and a special status for the province within the EU would “rewind the clock” to the days before the Good Friday agreement, she said: “Without a soft Brexit, our future becomes increasingly precarious and divided. You need as Prime Minister, if you’re going to be truly concerned about the whole of the UK, to acknowledge and reflect that both in terms of tone and policy. I don’t think we’ve seen that yet from Theresa May.”

She added that the government had no answers to the “really tough questions” on Ireland’s post-Brexit border. “This imaginary vision of a seamless, frictionless border where nobody is aware that it exists...for now that seems to me pie in the sky.”

However, despite Long attacking the government of lacking the “sensitivity and neutrality” to handle the situation in Northern Ireland effectively, she added that Labour under Jeremy Corbyn had similarly failed to inspire confidence.

“Corbyn has no more sensitivity to what’s going on in Northern Ireland at the moment than Theresa May,” she said, adding that his links to Sinn Fein and alleged support for IRA violence had made him “unpalatable” to much of the Northern Irish public. “He is trying to repackage that as him being in some sort of advance guard for the peace process, but I don’t think that’s the position from which he and John McDonnell were coming – and Northern Irish people know that was the case.” 

Patrick Maguire writes about politics and is the 2016 winner of the Anthony Howard Award.

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