Regarding Prayer

If you look for a definition of the word "prayer" you'll most likely find a reference to a solemn plea for help or expression of thanks addressed to God.  The famous painting above is called The Christian Martyrs' Last Prayer.  The martyrs, of course, are located to the right, kneeling at the feet of some saint standing tall. A lion is posing in center-left, looking I think rather proud, but not evidently vicious.  They're clearly in the Colosseum or some other amphitheater.

That the martyrs are praying is clear enough from their posture if not the title of the painting itself.  Given the definition of "prayer" stated, though, just what are they doing?  Requesting God's help?  I suppose that's possible, though it seems a situation where help won't be forthcoming (though the lion seems as likely to ignore the martyrs while pacing disdainfully about as to devour them).  I'd suggest they're not expressing thanks, but I know and have referred to in this blog the story Tertullian told of the crowd of Christians who went to a Roman governor's house demanding to be killed.  Perhaps these martyrs are supposed to be thanking God for bringing them to the arena to be dispatched.

I've also seen "prayer" defined as communicating with God.  That I would think would include begging him for help as well as thanking him, and any other form of communication.  But the prayer I'm most familiar with is a form of communication by which God is asked for something, or thanked for something.  Very often, forgiveness is what is asked.

This kind of prayer is clearly the kind one would expect to be directed to a God who is, most of all, a Lord.  We ask favors of a Lord, seek to placate him, flatter him, and avoid punishment.  We seek to rise high in his service and so be an object of his bounty and respect.  We're beholden to him for our very existence.  He has the power of life and death over us and our loved ones.

Prayer is called ennobling, but this kind of prayer doesn't seem so, to me at least.  It seems more in the way of debasement.  It debases not merely we who pray, but the God we pray to in such a manner.  Is the Deity merely a Lord, a Master, who wants things done and done in a particular way by his many inferiors?  A Master, however good, is a Master nonetheless.  And a slave is a slave, however kindly treated.

This kind of speculation was probably indulged in by Nietzsche, who thought Christianity to be a slave's religion.  I can't recall, really.  It's been quite a while since I read Frantic Freddie, but it seems familiar.  And it seems in a way appropriate enough.  But I can't recall whether he understood, also, that a slave to a master, or a vassal to a lord, may not only be debased but devoted, indeed enthralled in devotion; fanatic in the service of a master or a lord.

There are many things which can be prayed for besides forgiveness or favors.  Courage, for example, or being a good and devoted servant, dedicated to protecting the interests of the Lord and Master, extending his dominion (which is to say extending the quantity and quality of our slavery), seeing to it that others are good and faithful servants, rewarding his friends and punishing his enemies.  What else are slaves or vassals for?

Debasement and fanaticism go well together, in a strange way.  Such is the fate of those who only follow orders.

The Supreme Being and Revolution

In 1794, during the excesses of the French Revolution, the National Convention established by Decree what has since been called The Cult of the Supreme Being.  It seems to have been created entirely by Maximilien Robespierre, called "the incorruptible."

It was one of those cults that last as long as their leader, although it wasn't formally outlawed until Napoleon outlawed it and other cults in 1802, except, it may be said, the cult of Napoleon himself (but note the small "c"; Napoleon never considered himself God, or even a god).  Napoleon had reached an agreement with the Catholic Church, which The Cult of the Supreme Being and presumably other outlawed cults had sought to replace.

The Catholic Church had to be replaced by something, evidently.  Or so thought Robespierre, and it seems other leaders of the Revolution.  For some it was to be replaced by what was called The Cult of Reason.  That cult didn't have much in the way of a divinity, and didn't hold with the doctrine of the immortality of the soul, however, and was considered a kind of atheism.  Robespierre thought a divinity and belief in an immortal soul appropriate and even necessary for morality and social order, and it seems he even believed in a Supreme Being, though one consistent with the Enlightenment, not with the Church.

Thus The Cult of the Supreme Being envisioned, unsurprisingly, a Supreme Being; one which created the universe and set it on its way to operate according to natural laws, discernible by the use of reason.  Those natural laws formed the basis for morality, and their application resulted in a virtuous life, virtuous people and a virtuous nation, which would be a republic.

The Cult of the Supreme Being became the declared religion of France, for a brief time.  And so as shown in the image above the French people, or at least the National Convention speaking as the French people, asserted belief in the Supreme Being and the immortality of the soul.

Having become the national religion it was thought only appropriate, by Robespierre and likely others, that it be celebrated in some fashion.  Therefore, a Festival of the Supreme Being was held in June, 1794.  The artist David was put in charge, and the festival was, according to contemporary accounts, neatly and precisely choreographed.  It featured a statute of Atheism which was duly burned, a mountain constructed of mostly paper-mache, and a pillar on which a statute of Hercules was placed, atop the mountain.

Robespierre and other notables then climbed the mountain, and Robespierre himself gave a speech from its summit.  There was singing, and people marched about the mountain.  Accounts indicate that the festival was popular.  But Robespierre was criticized for making it appear he was the messenger of the Supreme Being, if not a god himself.  I wonder whether the comparison with Moses on Mount Sinai was made.

Like the Enlightenment, The Cult of the Supreme Being looked back to ancient Greece and Rome for inspiration, and its principles seem consistent with the pagan philosophies of the ancients, even with Stoicism to a degree.  In itself, this cult seems noble, and certainly harmless.  Just what appeal it would have for most people of the time is unclear, though.

1794 was a busy year for Robespierre.  He created a religion.   Then, contrary to it, he inaugurated the Reign of Terror.  Then he was executed by his opponents, who had by that time had quite enough of Robespierre, the Terror and perhaps the Supreme Being as well.  He had his encounter with the guillotine like so many others, many of them his own victims.  But it was a time of extraordinary violence, if what we read is true, and the guillotine may have presented a merciful manner of death in comparison to those inflicted by the mobs which arose, or were summoned.

It's interesting that lawyers were so involved in the French and American Revolutions.  Robespierre was one, so was Danton, so were many others.  Lawyers made up the majority of the National Assembly and its successor, the National Convention. In the French Revolution I suspect that lawyers played a leading role in part at least because they were orators, and trained in rhetoric.

The lawyers of the French Revolution were very different from those of the American who. together with rich merchants and farmers made up the majority of American revolutionaries.  Compared with the lawyers of the French Revolution, who seemed most successful when whipping up fervor in their fellows and the populace and were themselves often frenzied by what they thought to be the injustices of monarchical France, the lawyers of the American revolution seem at most highly annoyed by the injustices they faced, and their contribution was primarily in creating the founding documents and institutions of a nation.  The lawyers of the American revolution ultimately were, and remained, lawyers.  Those of the French Revolution became something very different.

The French Revolution was the Enlightenment gone mad.  The American Revolution also had its basis in the Enlightenment, but wasn't mad at all.  Was this due to differences in national character or culture, or something else?  It certainly wasn't a result of The Cult of the Supreme Being, or that of Reason.  But the French Revolution serves to remind us that reason may show us that certain things, people, institutions are wrong or undesirable and may even show us what is right, but we're always inclined to dispense with it if we can, especially when outraged.  Or when seeking power.