Rudi is my nickname. I studied Natural Sciences. I was introduced to the name Rudolf Ludwig Carl Virchow while I studied Human Pathology.
Dr. Virchow is known as the Pope of Medicine. Cellular Pathology (1858), regarded as the root of modern pathology, introduced the third dictum in cell theory: Omnis cellula e cellula (“All cells come from cells”). I refer to Dr. Rudolf Virchow’s Cell Theory in my analysis of man, society, and religion.
The story of Professor Rudolf of Western Michigan University is of interest to me as it relates to a person named Rudolf of German descent. But, I do respect his age.
I want to give my attention to Western Michigan University (WMU). Does this School believe in the principles of academic freedom and academic integrity at places of higher learning? My concern directly relates to their teaching of the subject called ‘Comparative Religion’. What is the WMU trying to compare? It appears that the University is indulging in comparing human thoughts described as “Religion” without any concern about the Unchanging, Everlasting, Eternal Truth or Reality called God.
I directly ask the WMU to reject the redundant idea of comparing religions as the same God is existing now as in the past when planet Earth had no living species identified as Homo sapiens. sapiens. To begin with, Earth had no religion and human thoughts about God are of only recent origin. Without knowing God who exists irrespective of the presence or absence of human thought, how could we postulate about the future of society, and the future of religion?
Professor Rudolf’s hypothesis for the future of society and the future of religion needs basic verification. His predictions apparently have not considered the fact of man’s creation as a rational being. The social/political/religious conflicts recorded in human history simply reveal that the man is alienated, separated, or even ignorant of his true or real nature. How can there be any tensions or conflicts between religions if the man has a rational experience of true God, the Reality that never changes, the Reality that is never influenced by time or place?
The Theory of Man:
I would be happy if Professor Rudolf Siebert joins this conversation to briefly explain his ‘Theory of Peace’.
Firstly, I have to ascertain his theory of man. I appreciate his interest in comparative religions. Most religions, unfortunately, deal with the Theory of God without properly accounting for the entity who is concerned about God.
I am not opposed to the Biblical preaching, the story of the man and woman described in the Book of Genesis. So, we have a man and a woman.
Now, I ask Dr. Rudolf Siebert, his colleagues, his students, to tell me the rest of the story about the man who desires to find peace in his living condition and living experience. How can there be an experience called peace without knowing the man?
Professor Rudolf Siebert’s ‘Dialectical Theory of Religion’ proposes three global alternative futures of human society. His second alternative Future, the entirely militarized society, is a product of his creative imagination without any correspondence to the present-day reality called Military Service. I ask Rudolf to describe the name of the country to which his imagined militarized society may belong. The military is a very sophisticated professional service and the professional soldier is unwilling and is unprepared to manage the affairs of the society in which he may live.
For example, the problem of civilian unrest in Hong Kong cannot be managed by professional military service. The military does not believe in the use of tactics used by the Police Service to manage civilian unrest or street protests. A professional soldier does not use a baton, teargas, water cannon, taser gun, or rubber bullets. Do you want the professional soldier to abandon his training to embrace the role of the policeman?
Professor Siebert’s main works are The Critical Theory of Religion: Frankfurt School, and From Critical Theory to Critical Political Theology: Personal Autonomy and Universal Solidarity. From 1955 to the present, Professor Siebert has developed the critical or dialectical theory of religion out of the critical theory of society, from the endeavors of the Institute for Social Research at the University of Frankfurt, globally known as the “Frankfurt School,” and in continual discourse with sociologists, psychologists, anthropologists, economists, philosophers, religionists, and theologians from the United States, Canada, England, Belgium, Holland, France, Germany, Yugoslavia / Croatia, Israel, and Columbia. The dialectical theory of religion emphasizes the three global alternative futures of society: Future I – the totally administered society; Future II – the entirely militarized society; and Future III – the reconciled society. It stresses the three global alternative futures of religion: Future I – religious fundamentalism; Future II – total secularization; Future III – the open dialectic between the religious and the secular aiming at a post-modern reconciliation between a reformed religion and transformed secular enlightenment.
The Rudolf-Rudi doctrine of Spiritualism 