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Religion/Spirituality

Rohr on Incarnation

“Incarnation is the overcoming of the gap between God and everything visible and concrete. It is the synthesis of matter and spirit. Without incarnation, God remains separate from us and from creation. Because of incarnation, we can say, ‘God is with us!’ In fact, God is in us, and in everything else God has created. We all have the divine DNA. Everything bears the divine fingerprint, including, of course, the mystery of embodiment.

“The belief that God is ‘out there’ is the basic dualism that is tearing us all apart. Our view of God as separate and distant has harmed our relationship to food, possessions, and money, to animals, nature, and our own bodies. This loss is foundational to why we live such distraught and divided lives….”

From Richard Rohr’s Daily Meditations—Sunday, June 6, 2021

Categories
Politics Religion/Spirituality

Politics as Religion

It has been scarcely a month, March 29, since the Gallup poll announced that the number of Americans who go to religious services is below 50% of the population. 

 2020 was the first time in eight decades of statistics collected by Gallup, in which “47% of Americans said they belonged to a church, synagogue or mosque, down from 70% in 1999.” Church membership had remained roughly 60% to 70% since the first survey in 1937.

This twenty-year decline has been repeated and analyzed in many media outlets 

Categories
General Politics Religion/Spirituality

Living the Questions

These three words are becoming a mantra of sorts today. I see the phrase often. It appears in articles I read and has become the title of a Bible study video series created by scholars John Dominic Crossan and the late Marcus Borg.

The phrase comes from a letter the German poet Rainer Maria Rilke (1875-1926) wrote to a young man in 1903 troubled by the doubt and uncertainly he felt in the early twentieth century, a time of change like our own marked by worry about the future.

Rilke “begged” his young correspondent, plagued by questions about the future, “to be patient toward all that is unsolved in your heart and to try to love the questions themselves.”  Answers would come later, but for now, “the point is, to live everything. Live the questions. “Perhaps,” Rilke added, “you will then gradually, without noticing it, live along some distant day into the answer.”

Categories
Politics Religion/Spirituality

Authenic or Inauthentic: Choose One

We all know some people we call authentic.  These are friends that we regard as genuine, trustworthy, reliable, worthy of belief, honest and factual.  These persons  “know who they are,” we say, and are not influenced by what others would like them to do or be.

On the other hand, we all know people who are inauthentic. These people are not trustworthy; in fact, they try to deceives us with “fake news” that makes them look good and those who disagree with them look bad.  We often call such people egotistical.

My American Heritage Dictionary tells me that if you are egotistical you are “concerned chiefly or only with yourself and your advantage to the exclusion of others.”  We all know people like that.  Sometimes they go into politics.

Categories
Religion/Spirituality

Will the Real Jesus Stand Up?

(This is a significant revision of “Imagining a New Way to Be Christian,” posted six months ago when this blog and I were both younger. I wish to thank my long-time –and equally-aged–friend Greg Cusack for his excellent critique and editing of the earlier version)


“Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and search for righteousness, for they will be filled. Blessed are the merciful, for they will be shown mercy… Blessed are the peacemakers, for they will be called sons of God.”

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“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God from the beginning….He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God—children not born of natural descent, nor of human descent or a husband’s will, but born of God. The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.”

Both of these passages from the New Testament refer to Jesus, the first one claiming to be his words and the second a theological description of who Jesus was.  If you claim to be a follower of Jesus, which of these passages best reflect your understanding of who Jesus was or is?  Think about this. (If you finish this essay, you will know my answer to this question.)

Categories
Personal Religion/Spirituality

When Prayer is Incarnational

After referring to Harold Kushner’s famous book, When Bad Things Happen to Good People (1981) in several recent posts on this blog, I decided it might be time to recheck this classic I first read decades ago.  

The central point is clear and familiar by now to people who to ask questions about how “God” should be understood. Rabbi Kushner’s understanding of God and “bad things” (or evil) has been incorporated into what some call “Progressive” or “Incarnational” (my term) Christianity.

For Kushner, God doesn’t cause evil, nor does he attribute “bad things” to the Original Sin of Adam and Eve, as do many Christians. Rather, the unfortunate things that happen to innocent people are neither sent by God nor caused by sins committed by humans.  Bad things are just part of creation. We live in a world in which “everything belongs,” to use the title of a book by Richard Rohr. This includes natural disasters and evil murderers like Adolf Hitler. These things are “are not the will of God, but represent that aspect of reality which stands independent of His will, and which angers God even as it angers and saddens us,” Kushner wrote.

Categories
Personal Religion/Spirituality

Prayer: Winking and Working

(This essay was written in 2018: The original title was “Prayer: What Why and How?)

Prayer, in its many forms, styles, traditions and languages, has always been essentially a way for us to narrow the gap, ease the separation that we feel between ourselves and our Source—God or Divinity.  Yet when I was becoming an adult in the 1960s, many of us who were unhappy with the restrictive beliefs and practices of the pre-Vatican II Catholic Church were inclined to dismiss formal prayer as too self-centered.  We used phrases like “my life is my prayer” as we prepared to help social justice rain down on the oppressed.

Recently, I read a passage in the Science of Mind magazine’s “daily guide” that described prayer as (my paraphrase) stillness, surrender, inarticulate longing, and as something beyond reason. This was for me a newer, more comprehensive, psychological and mystical way of understanding prayer. Here prayer is quiet listening rather than asking.

Intrigued, I tried to remember the categories or “types” of prayer that I had learned in my Catholic youth. My memory, assisted by Google, came up with the following: Adoration (worship), Contrition (seeking forgiveness), Petition (seeking favors), and Thanksgiving (expressing gratitude).

Categories
General Personal Religion/Spirituality

Hope versus Optimism

Just before the 2020 Presidential election, a friend sent me and others friends a list of suggestions to help us cope with the political, economic and emotional stress we all are facing during this year in Coronaville.

His last line read “Be hopeful—not the same as optimistic.”

Thinking about that over the past several weeks and, wondering about the difference between hope and optimism, I consulted my “oldie but still goodie” American Heritage Dictionary  (Third Edition, 1992)

HOPE, the verb, was defined as “to wish for something with expectation of its fulfillment” and, as a noun, the thing wished for “with expectation of its fulfillment.” 

OPTIMISM was defined as “a tendency to expect the best possible outcome or dwell on the most hopeful aspects of a situation” and an OPTIMIST as someone “who usually expects a favorable outcome.”

Of course, as is often the case, there are philosophical and theological meanings of these words, some listed as “archaic” (interesting term) in my iphone dictionary. Philosophically, optimism is used to describe the philosophy of Gottfried Leibniz, who believed that “this is the best of all possible worlds” and was ridiculed for this belief by the French philosopher Voltaire in his story “Candide,” written in the 18th century.  Theologically, hope is defined as confidence or trust in a future good, something “difficult but not impossible to attain with God’s help”

Given these definitions, HOPE is a wish or expectation that you want fulfilled while OPTIMISM goes from a wish to a “tendency to expect the best possible outcome.”  It would seem then that one cannot be an optimist without hope but one can be hopeful without being optimistic.  It all depends upon how seriously one “expects” one wish to be fulfilled.  

Yup, these are slightly different, but a very narrow gauge railway runs between them. I do suppose that a “tendency” might be a bit stronger than a “wish or expectation,” but English has become so elusive that it would be difficult to come up with an iron-clad distinction based on today’s usage of these terms.

I do hear many politicians being quizzed on the TV news networks fervently proclaiming they “remain an optimist.” I don’t believe them, but think that they want me to believe they are optimistic when they are not.

It would be better if, as my friend suggested, if we could restore some real meaning to the distinction between these two words. Maybe we could become hopeful, even in that “archaic” sense of having confidence or trust in something larger than ourselves, instead of just saying how sure we are that things will get better. 

Not to be too negative, but in our sad country ravaged by the mutating and deadly COVID-19 virus, which I just learned has spread from humans to minks in Denmark and then back to humans, it is hard to be either hopeful or optimistic.  However, given a choice and a chance that these terms may actually describe two importantly different ways of thinking and being, I will choose the more abstract theological version of HOPE rather than what appears to me to be the “cheap grace” offered by politicians and others who want to sell me on their OPTIMISM.

If I have hope, it will be easier to find help in community. If I am merely optimistic, I don’t need help.

Categories
Personal Religion/Spirituality

Aging Thoughts: Different Energy

It is a cliché to say that as we get older, especially after age 65 or 70, we lose some of our physical energy. Our joints and disks have less padding and we can suffer chronic pains from surgeries we had (or didn’t have) or just from normal wear and tear on various muscles, nerves and organs.

Our bodies stretch in the wrong places and our patience with other people shrinks. Some muscles become too tight while others become too loose. Although our fingers and toes can become numb, things still manage to “get on the nerves” that remain alert.

Yet this apparent loss of energy may be a blessing.  As we reckon with and grieve over what we are no longer able to do, or not able to do as well as we once could, we also have the opportunity to “fall upward” into what Richard Rohr calls “the second half of life.”

This period of life, which can be entered anytime (usually after age forty) is a time when, if willing, we can begin to release the strivings, desire for control and what Rohr calls “the merit-badge thinking” that usually marks our early adult years. We can, he says, become “soul drawn instead of ego driven.”  We can get our spiritual head on straight.*

This possibility has become more intriguing to me as I have now entered that time of life when I am told “don’t lift anything over fifty pounds, ever,” and when I (who used to be able to jog 6.2 miles in an hour) now tire after a twenty-minute one-mile stroll.

Categories
Religion/Spirituality

Aging Thoughts: Evil as Ignorance

One of the key problems for atheists and believers in some divinity (God, source, force or purpose) in the universe is the question of evil. The atheists use the existence of evil as proof that there is no god or that if there is one, he/she/it is a failure because, in the argument of Harold Kushner’s book, When Bad Things Happen to Good People (1981), God is benevolent but not able to prevent evil. God is simply not all-powerful. Neither atheists nor many Christians want to believe that. Atheists simply deny the existence of a god while Christians find it hard to accept a less than omnipotent one.

Believers have frequently attributed evil to an external source (e.g. Satan, the Devil). If you take this route, you have a dualistic world view:  God vs. the Devil. This was the view of the Persian religious leader Zoroaster, who posited a God of Good and one of Evil. This view eventually worked its way into Jewish and then Christian thought.

Another Christian view is that evil exists as a test, helping us grow spiritually by giving us an opportunity to prove ourselves worthy by choosing the Good. As humans, we have free will and thus can choose evil over good, sometimes seeing evil as apparent good. Probably the most common “free will” explanation of evil is made more deterministic by the fifth century Christian theologian and “church father” Augustine of Hippo. He locked in the important but unfortunate doctrine of Original Sin to explain, at least to the Western Christian world, why evil exists.

It is our fault, not God’s.  So there! We all inherited the sin of Adam and Eve.