Key Takeaways
1. Peterson's Archetypal Lens: Reinterpreting Ancient Wisdom for Modern Life
I’m approaching this whole scenario, the Biblical stories, as if they’re a mystery, fundamentally because they are.
A unique approach. Jordan Peterson, a clinical psychologist, interprets biblical narratives through an evolutionary, psychoanalytic, literary, moral, practical, rational, and phenomenological lens, seeking their "psychological significance." This approach resonates with diverse audiences, including atheists, by extracting enduring wisdom about the human condition without requiring traditional religious belief. He views these stories as refined through ages, saturated with meaning, and cross-referenced within themselves.
Beyond literalism. Peterson avoids setting Genesis against modern science by positing that science describes "what is the case," while Genesis articulates "what ought to be the case." He aligns with early Church Fathers like Origen, who saw ancient stories as wise metaphors rather than strictly literal historical accounts. This allows for a rich, multi-layered interpretation that integrates contemporary knowledge with ancient texts.
Echoes of tradition. Peterson's method, though seemingly novel, echoes traditional Christian interpretive practices. He draws on diverse sources like Jung, Nietzsche, and Babylonian mythology, much like Augustine advocated using all available wisdom to illuminate the Bible. His use of the New Testament to explain the Old, and his focus on the moral/tropological sense of scripture, align with figures like Augustine, Aquinas, and Gregory the Great, who emphasized the inexhaustible depth of God's Word.
2. Genesis: A Foundational Narrative for Order, Dignity, and Science
Genesis proposes a rival story of creation: “In the beginning when God created the heavens and the earth” (Gen. 1:1).
A unique creation. Genesis presents a radical departure from ancient creation myths like the Enuma Elish, which depicted cosmic battles among gods. Instead, it portrays a calm, orderly creation ex nihilo by a single God, establishing nature as non-divine and dependent on a divine ultimate reality. This distinction, as Bishop Robert Barron notes, paved the way for scientific inquiry by allowing nature to be studied rather than worshipped.
Universal human dignity. The declaration that humankind is made "in our image, according to our likeness; . . . male and female he created them" (Gen. 1:26–27) is revolutionary. It asserts the inherent dignity and equality of every person, regardless of social status, a concept foundational to later ideas of human rights. This contrasts with myths where divinity was reserved for kings or specific groups.
Harmony with evolution. The "days" of creation in Genesis are interpreted not as literal 24-hour periods, but as indeterminate spans of time, compatible with scientific understanding of billions of years of development. This view, supported by many Catholic theologians and popes, allows for belief in evolution while maintaining the theological truths that God created the world and infuses human beings with immaterial souls.
3. The Fall: Unveiling Human Malevolence and the Burden of Self-Consciousness
I think the reason that the story of Adam and Eve . . . has been immune to being forgotten is because it says things about the nature of the human condition that are always true.
The serpent of chaos. The serpent in the Garden represents the inevitable chaos within an otherwise orderly existence, symbolizing conflict and the potential for malevolence within each person. Peterson argues that protecting children from all "snakes" makes them weak; instead, they must be made strong and competent to face life's inherent dangers.
The temptation to be God. Eating from the tree of the knowledge of good and evil symbolizes humanity's attempt to usurp divine knowledge and create its own values, a hubris that Nietzsche explored. This ethical creativity, if unchecked, can lead to totalitarianism and the dehumanization of others, as seen in historical atrocities. The attempt to become God, Peterson notes, inevitably results in the loss of humility, justice, and true love.
Consequences of disobedience. Adam and Eve's sin leads to self-consciousness, fear, and shame, making them aware of their vulnerability and mortality. Their subsequent blame-shifting—Adam blaming Eve and God, Eve blaming the serpent—is an archetypal human response to wrongdoing. This refusal to take personal responsibility, Peterson argues, compounds problems and prevents genuine reconciliation.
4. Cain and Abel: The Archetypal Choice Between Heroism and Destructive Resentment
One brother, Abel, provides an early model for the redemptive Savior, as a genuine and voluntary incarnation of Logos.
Two paths from suffering. The story of Cain and Abel illustrates two fundamental human responses to suffering and perceived injustice. Abel, facing favoritism and hardship, chooses self-development and becomes stronger. Cain, in contrast, succumbs to envy, bitterness, and rage when his sacrifice is not favored, leading to fratricide.
The power of sacrifice. Peterson interprets sacrifice not as primitive superstition, but as a profound psychological principle: making present sacrifices for future betterment. This "bargaining with the future" is a civilized act, a "dramatic precursor to the psychological idea of sacrifice that we all hold." God's response to Cain's anger—an invitation to responsibility and mastery over sin—highlights the freedom to choose a better path.
The universal struggle. Cain's refusal to take responsibility, his lies, and his self-pity, resonate with the human tendency to blame others for personal failures. His malevolence against the innocent Abel is a stark warning of the potential for evil within every human heart. The story, for Peterson, is an archetypal tale of hostile brothers, representing the internal struggle between aiming for good and succumbing to destructive impulses.
5. The Tower of Babel: A Warning Against Utopian Hubris and Idolatrous Reason
The arrogance of the intellect—that’s the thing the Catholic Church has warned about for centuries.
Utopia's false promise. The Tower of Babel narrative serves as a powerful warning against idolizing human intellect (rationalism) and pursuing utopian ideals of heaven on earth. The builders' desire to reach the heavens and "make a name for ourselves" reflects a hubristic attempt to replace God with human reason and control.
Totalitarian consequences. God's intervention to confuse their language and scatter them is interpreted not as petty jealousy, but as a merciful act to prevent the inevitable tyranny of a unified, rationalistic utopia. Peterson argues that such attempts to impose strict uniformity lead to oppressive political realities, as evidenced by the millions killed in 20th-century totalitarian regimes.
Humility and subsidiarity. Utopian dreamers often lack humility about the complexity of social systems, leading to unintended consequences. Peterson advocates for focusing on individual self-perfection ("setting your house in order") rather than grand societal schemes. This aligns with the Catholic principle of subsidiarity, which emphasizes local decision-making and respects the limits of centralized power.
6. Abraham's Call: Embracing the Heroic Adventure of Personal Responsibility
The story of every man and every woman is something like the adventure of a hero: facing challenges, being confronted by the dragon of chaos, and engaging in the fight of a lifetime.
A universal vocation. Abraham's call to leave his comfortable home for an unknown land embodies the archetypal "hero's journey" that every individual is called to undertake. This vocation involves embracing personal responsibility, voluntarily accepting suffering, and striving towards an ideal, much like Jesus' command to "take up your cross."
Growth through adversity. Abraham's journey is fraught with challenges—famine, powerful enemies, infertility, and personal missteps like lying about his wife. Yet, these difficulties, both external and internal, do not ultimately derail his heroic mission. Peterson emphasizes that perfection is not a prerequisite for a meaningful life; rather, it is the willingness to confront and learn from flaws that fosters growth.
The power of alignment. Despite his imperfections, Abraham's alignment with God allows him to flourish amidst chaos, tyranny, and deception. This provides hope that even flawed individuals, by adopting their burden of responsibility and striving for good, can become a powerful force for positive change, impacting their families and the world beyond their immediate calculations.
7. "Live As If God Exists": The Pragmatic Imperative for Meaning and Order
You can only find out what you actually believe (rather than what you think you believe) by watching how you act.
Beyond intellectual assent. Peterson's famous dictum, "I live as if God exists," is not a philosophical evasion but a profound statement on the nature of belief. He argues that true belief is demonstrated through action, not mere verbal affirmation. This pragmatic stance, echoed by Pope Emeritus Benedict XVI, suggests that acting as if God exists is essential for avoiding nihilism and the descent into chaos.
The danger of honest atheism. Peterson contends that a truly consistent atheism, one that rejects all transcendent values, leads to a "dead" nihilism and a dangerous susceptibility to totalitarian ideologies. He highlights Nietzsche's insight that without God, humanity must invent its own values, a task Peterson deems psychologically impossible, as we cannot simply impose beliefs on our souls.
The moral compass. For Peterson, the question of God remains the fundamental moral, political, and psychological question. Our actions implicitly reflect our deepest beliefs, and a life lived without the implicit presupposition of a transcendent order inevitably leads to suffering and societal disintegration. He sees his work as reintroducing "God talk" to a generation intellectually obligated to atheism but whose souls rebel against its bleakness.
8. Meaning Through Sacrifice: Choosing the Betterment of Being Over Expedience
To have meaning in your life is better than to have what you want, because you may neither know what you want, nor what you truly need.
The meta-goal. All human action is value-imbued and goal-oriented, requiring a "meta-goal" to organize desires and make choices possible. Peterson defines this meta-goal as "the betterment of Being," which involves alleviating unnecessary suffering and diminishing moral evil. This choice, he argues, is a stark dichotomy: "It's Abel or Cain—and it's Christ or Satan."
Sacrifice for the good. Pursuing meaning necessitates sacrifice, embracing suffering for a greater good, in contrast to expedience, which prioritizes immediate self-interest. Peterson links this to the utilitarian idea that sacrificing now reduces future pain. However, he also notes that we often misperceive our true self-interest, making a clear definition of "good" crucial.
Echoes of Christian anthropology. Peterson's framework resonates with Augustine's "two loves" (love of God vs. love of self) and Aquinas's pursuit of authentic happiness as the ultimate end. Both Christian thinkers argue that true happiness and meaning are found only in God, and anything less leads to idolatry and perpetual frustration. Without an ontological grounding for "good," Peterson's "archetypal Christ" risks becoming a symbol devoid of compelling substance.
9. The Antidote to Pride: Truth, Precision, and Humble Inquiry
Your wisdom then consists not of the knowledge you already have, but the continual search for knowledge, which is the highest form of wisdom.
Lies corrupt the world. Peterson argues that individual lies, even small ones, accumulate to create social totalitarianism, as seen in the 20th century. He emphasizes that "deceitful, inauthentic individual existence is the precursor to social totalitarianism," and that lies, by their intent, corrupt the world.
The pride of reason. A significant danger is the human tendency to idolize reason, believing it can discover all that needs to be known. This "arrogance of the intellect" is a form of pride that leads to totalitarianism, where "everything that needs to be discovered has been discovered." Peterson warns that reason, when unchecked, can become a source of delusion and ruin.
Humility through precision. The antidote to pride is precision in speech and a humble willingness to listen. Disciplining one's speech to describe things accurately helps protect against the totalizing tendencies of reason, bringing one closer to truth. Assuming others might know something you don't fosters humility, recognizing the complexity of existence and the limits of individual perception. This aligns with Christian teachings on idolatry and Jesus' call to meekness and poverty of spirit.
10. True Love: Disciplined Regard for Self and Others, Not Sentimental Indulgence
To treat yourselves as if you were someone you are responsible for helping . . . is to consider what is truly good for you.
The monster within. Peterson challenges the notion that "love is love" or that humans are inherently good. He argues that human nature, even in children, possesses a "raging animal" capable of malevolence, which requires discipline and correct socialization. True love, therefore, is not about indulging desires but about willing what is good for oneself and others, even if it's difficult or unwanted.
Autonomy as self-limitation. For adults, "autonomy" means being a law to oneself, imposing limits, not doing whatever one pleases. Peterson highlights the human tendency to act against one's own best interest, citing examples like neglecting health. Loving oneself means doing what is objectively good, not what makes one "happy" in a fleeting, impulsive sense, which often leads to self-destruction.
High standards for all. Loving others means holding them to the highest standards of what it means to be human, calling them to their best selves. This "fraternal correction" is not judgmentalism (which Jesus condemned as hypocrisy), but a necessary act of care. Christian theology, particularly Augustine and Aquinas, defines love as willing the good of the other, which ultimately means helping them pursue God, the highest good, for both body and soul.
11. The Metaphysics of Existence: Dancing with Nature's Order, Chaos, and Suffering
Order and chaos are the yang and yin of the famous Taoist symbol: two serpents, head to tail.
Nature's fixed patterns. Peterson observes that "little 'n'" nature exhibits fixed patterns, like dominance hierarchies in lobsters and biological gender differences in humans. He argues that these are inscribed into our nature and cannot be extricated. Ignoring or trying to alter these natural inclinations, such as forcing gender equality against biological realities, is "anti-science" and prevents full flourishing.
The human "dance" with nature. While nature is fixed, human nature is unique in its capacity to "dance" with it. We interpret and govern nature, seeing it as both a threat and an opportunity. This dynamic relationship means we must constantly adapt, learning nature's steps while also influencing it, recognizing its dangers but also its potential for beauty.
Being as suffering. Peterson's "big 'N'" Nature, his metaphysics, is defined by the interplay of chaos and order, goodness and evil. He posits that "Being" is tantamount to suffering, an "irreducible truth." The solution is to "raise up Being on your shoulders," meaning to advance it by reducing suffering through individual self-perfection and embracing meaning over expedience.
12. Redemption Beyond Self-Help: The Christian Answer to Sin and the Promise of Grace
I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do.
The limits of self-salvation. Peterson's call to "clean up your own house" and strive for self-perfection aligns with Christian virtues. However, his metaphysics, which sees suffering as inherent to Being and evil as a fundamental reality, ultimately leads to a tragic or marginally less-than-tragic adventure. The human will, though capable of striving, is ultimately insufficient to overcome sin and achieve lasting redemption.
Sin as self-destruction. Christianity defines sin not merely as "missing the mark," but as a choice for "no-thing," an absence of being, a lie that tears a hole in existence. The Fall is humanity's "first hit of pride," an addiction to creating nonbeing. This inherent brokenness means that even our efforts to fix ourselves become tainted, leading to the dilemma articulated by St. Paul: "I can will what is right, but I cannot do it."
God's grace and Christ's victory. The Christian alternative offers a path beyond self-help. It posits one God, who is Being itself and all good, meaning evil is not a primordial reality but a consequence of human free will. God, through Jesus Christ, enters radically into human suffering and death, absorbing the sin of the world. His resurrection signifies that life, not death, has the final word, offering redemption and a path back to the author of life.
The conversion of Job. Peterson's own journey through immense suffering mirrors the story of Job, who, despite his righteousness, misunderstood God's nature. Job's healing came not from his own efforts, but from realizing that his "idea" of God was incomplete; he needed a personal relationship with the transcendent "You." This conversion from intellectual understanding to personal belief, from rules to love, is the ultimate antidote to suffering and the path to true freedom and joy.
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