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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.

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General

Happy COVID Christmas

Our first year in Coronaville is coming to an end. The virus has affected all major holidays since March, so why should Christmas be any different?  We weren’t even able to squeeze in St. Patricks’s Day because Governor Beshear shut down the bars and restaurants on March 16.

Then, when we did try to celebrate Memorial Day, Fourth of July, and Labor Day, we just created new surges and “super spreader events.” Halloween was mostly cancelled  and then Thanksgiving travel really caused an uptick in COVID cases.

So by now, most of us have learned our lesson. Most folks I know will be “home alone” this holiday, but that will not keep us from celebrating and gift-giving to mark the birth of Jesus and his later-day capitalist companion Santa Claus.

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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).

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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.