The Hero with a Thousand Faces

I say unto you, Love your enemies, do good to them which hate you. Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye tend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful.^[108]

Compare the following Christian letter:

In the Year of Our Lord 1682

To ye aged and beloved, Mr. John Higginson:

There be now at sea a ship called Welcome, which has on board 100 or more of the heretics and malignants called Quakers, with W. Penn, who is the chief scamp, at the head of them. The General Court has accordingly given sacred orders to Master Malachi Huscott, of the brig Porpoise, to waylay the said Welcome slyly as near the Cape of Cod as may be, and make captive the said Penn and his ungodly crew, so that the Lord may be glorified and not mocked on the soil of this new country with the heathen worship of these people. Much spoil can be made of selling the whole lot to Barbadoes, where slaves fetch good prices in rum and sugar and we shall not only do the Lord great good by punishing the wicked, but we shall make great good for His Minister and people.

Yours in the bowels of Christ,

Cotton Mather^[109]

Once we have broken free of the prejudices of our own provincially limited ecclesiastical, tribal, or national rendition of the world archetypes, it becomes possible to understand that the supreme initiation is not that of the local motherly fathers, who then project aggression onto the neighbors for their own defense. The good news, which the World Redeemer brings and which so many have been glad to hear, zealous to preach, but reluctant, apparently, to demonstrate, is that God is love, that He can be, and is to be, loved, and that all without exception are his children.^[110] Such comparatively trivial matters as the remaining details of the credo, the techniques of worship, and devices of episcopal organization (which have so absorbed the interest of Occidental theologians that they are today seriously discussed as the principal questions of religion), are merely pedantic snares, unless kept ancillary to the major teaching. Indeed, where not so kept, they have a regressive effect: they reduce the father image back again to the dimensions of the totem. And this, of course, is what has happened throughout the Christian world. One would think that we had been called upon to decide or to know whom, of all of us, the Father prefers. Whereas, the teaching is much less flattering: “Judge not, that ye be not judged.”^[111] The World Savior’s cross, in spite of the behavior of its professed priests, is a vastly more democratic symbol than the local flag.^[112]

Dr. Karl Menninger has pointed out^[113] that though Jewish rabbis, Protestant ministers, and Catholic priests can sometimes be brought to reconcile, on a broad basis, their theoretical differences, yet whenever they begin to describe the rules and regulations by which eternal life is to be achieved, they hopelessly differ. “Up to this point the program is impeccable,” writes Dr. Menningcr. “But if no one knows for certain what the rules and regulations are, it all becomes an absurdity.” The reply to this, of course, is that given by Ramakrishna: