community – Intelligent Christian Spirituality

THE PARADOX OF RELIGION

The paradox of being human is that

we have two competing drives:

the desire to belong

to find the security of community

and the desire to stand alone

and have a personal relationship with God

we also long for freedom

but therein lies another paradox:

true freedom is found in community

not isolation/rejection of all institutions

including religious organizations

still another paradox: religious people

because they set their standards high

are particularly susceptible to shadow-problems –

they think they always have to be good/virtuous

but striving for this paradoxically activates

their dark side by repression

so their subconscious mind contains

all their unChristlike drives

even clergy could not get excited about religion

since they defined “religion” as “institution”

and “spirituality” as “experiential/personal/lively faith” –

therefore not religion but spirituality turned their crank/

brought them to the living God

however, so much holiness is lost to religious organizations

because men refuse to share the secrets of their hearts

with one another in community –

“Men preach to one another to avoid self-disclosure

and thus paradoxically avoid holiness”

– John Henry Newman

but other religious men are prophetic conduits of Spirit

like Canadian folk legend Bruce Cockburn

who take the Cross as their window on the world

allowing them to face the apocalyptic world

all around and within them –

their awareness of the Cross allows them

to compassionately handle shadow-problems

in the heart of the world and in their own hearts.

PERSON/COMMUNITY/LOVE

Ken Wilber’s all-inclusive vision/”integral philosophy”

takes in the I/WE/IT we live/move/have our being in each day

when we are alone (I space)

when we interact with others (WE space)

when we interact with corporations/banks/governments/

organized religions (IT space) – we go from

personal/to interpersonal/to impersonal

and the IT space treats us like another IT not a PERSON

Jesus was: not a cog in the wheel of organized religion/

a layman not a priest/in the streets more than in the temple

yet priests have created elaborate religious temple ceremonies/rituals

to worship a man who never once asked to be worshiped

only followed – organized religion has made Jesus

safe/institutionalized/an IT – an object of worship

organized/institutional/impersonal religion

does not equal or create COMMUNITY

because in the past 150 years Christianity has become

largely institutionalized/like a big business

and not only laity but also clergy

are dissatisfied with institutionalized religion

“Western orthodoxy has for far too long

had a too detached/lofty/oppressive view of God

imposed on it by a “docetic” – “not really human”

view of Jesus – which has made Jesus the God-man

impotent in peoples’ personal lives” – N.T. Wright

all this has come about due to an underlying philosophy

of “individualism” spawned by Protestant theology/

reinforced by the so-called “Enlightenment”/

doubly reinforced by IT-space capitalism –

Protestantism often addressed the Word of God

to the salvation of solitary individuals

rather than the social gospel

of the transformation of society

but there is hope since evolution thrives

on communalism not individualism – survival

of the most cooperative not the most competitive

and God is the dynamic of love

that gathers all beings together

into greater consciousness/unity/LOVE.

WAKING UP TO UNITY

David Bohm, the great physicist, proposed an “Implicate Order”

the undivided oneness/wholeness of all things:

“All things are internally related, which fits well with

quantum entanglement/non-locality/ spooky action at a distance”

A basic principle of quantum theology: God/the Divine

is creative energy, which includes and transcends

all traditional theology/everything previously said about God

Buddhists get their creative energy/peace/wisdom/joy/bliss

from practicing mindfulness and their joy has the power

to transform others

We are not transformed by sitting in a pew for an hour

once a week and listening to a sermon –

people learn any faith by hands-on training

as a novice/apprentice/journeyman/master

And Jesus, of course, was a master –

“Jesus inherited his father’s carpentry business

he was a master of the spirituality of business

and therefore was of the middle class, not poor –

out of compassion he became an outcast by choice”

– Albert Nolan

We normally begin the journey towards wholeness

by becoming baptized as an infant – by becoming an outcast

of godless society but part of the Beloved Community, the Church

“God can divinize us through baptism” – Gregory of Nazianzus

We can become part of the Implicate Order

the Universal Beloved Community

by experiencing God’s grace through all the “sacraments”

through all the “visible signs of God’s invisible love and grace”

which are constantly all around us

and through realizing our oneness with

God/others/nature

All we have to do is

wake up from our godless society’s

godless slumber.

A NEW AGE OF LOVE/JUSTICE/HEALING

“The fear worldview and the love worldview

do not know each other” – Marianne Williamson

Early in the 20^th century a new Age of Love began

in the consciousness of Pentecostals/liberal Protestants/

progressive Catholics as they grew in awareness

that the Holy Spirit is the Motivator of Justice.

Justice is based on God seeing and loving God’s Self

in all things, and it is this seeing and loving by God

that gives all things their innate value and goodness.

The basic divine energy is to be

in relation to others – “I am because you are” –

and “I am because Creation is” – these ancient African

and Indigenous sayings show the lie of western philosophy

based on Descartes famous dictum “I think therefore I am.”

No, no – “You think because the Creation and others are.”

Because God’s energy is to be in relation to others

there is a deep need for authentic ecclesial/sacramental

experiences that model for us how to be in relation to others.

And being one with other humans would be incomplete

without being one with the universe – humans are

an integral part of the greater community

of all living beings – the true Beloved Community.

Jesus came to show us the Eros of God –

the desire of God for total intimacy – total love-making with Creation –

Jesus never counselled the use of force or fear

just love of life and all its creatures

particularly the most vulnerable: children/the sick/disabled –

Christ came so all creatures might live this life

to the full – not just the afterlife.

Thus, bringing our most vulnerable/wounded parts

to God in prayer is essential to getting them healed –

suppressing our wounds out of shame

or lack of trust in God

keeps them out of our prayer life

and out of God’s healing.

IN PRAISE OF COMMUNITY – EAST AND WEST

The Shantivanam Ashram had a wide impact

because its founder, Bede Griffiths, embodied the marriage

of East and West – he was at one and the same time

the brilliant Christian intellectual and the Indian sadhu (holy man)

and he knew that Christianity and Hinduism

could meet at the mystical level.

Griffiths also knew every one of the eight billion inhabitants

of Earth is circumscribed by their context –

their culture and institutions dictate what

books/entertainment/freedom/moral values/political system/

religion they should follow.

However, healthy psychosocial development means

individuals are not only shaped by their context

they choose and shape their context –

in other words, healthy childhood/adolescence/adulthood

involves self-regulation and self-agency.

Christians have a special agency to play in politics:

to fight for the common good, that is, to show how

authority can be harmonized with freedom

diversity can be harmonized with unity

initiative can be harmonized with communal good.

Jesus taught women and included them freely

in the early Christian community/ecclesia

and would ordain them today.

The Buddha also was naturally oriented to justice –

he invited women to be active and teach

in the Sangha (Buddhist community/ashram).

Our culture and institutions used to be guided

through psychological perils by the symbols

and rituals of our religious inheritance.

But now that all mythology/gods/demons

have been rationalized out of existence

we now have no overarching myth that binds us all together

we have no protection – no community/church/sangha/ashram

to keep us warm/comforted/sustained/fighting for the good –

sadly, our impoverished/individualistic lives means

we have to face our daily perils on our own.

THE KEYS TO THE UNIVERSE

Nonbeing was used as a concept

by Plato to contrast suffering/existence with pure essence

by Plotinus to describe the loss of the self/soul

by Augustine as an ontological interpretation of sin.

It is inevitable that we fall into nonbeing/sin –

the tension between our freedom and our finitude

creates anxiety as we confront

our great responsibility to fulfill our potential

and our limited ability to do so.

Our thoughts carry us away like the wind

but if we let them dissipate like mist

we end up in the Present Moment

where there is primordial richness and wisdom.

We need to always return to the Present – the Gift.

We also need Community – no matter how flawed.

If the Sangha is having trouble

you first need to transform yourself

into a candle which lights the other candles.

But any Sangha, any Community

Is better than no Community –

Evil/Ego wants to separate and divide us.

In the Body/Ego stage I focus only on

my own physical body and its survival.

In the Mind/Us stage I can put myself in others’ shoes

so I focus on relationships.

In the Spirit/All of Us stage I become aware

not only of all our differences

but also our common values –

the common good of all sentient beings.

Love at all stages: self/others/all creatures

is the Universal Key – God has given humans

the Keys to the Universe

and “Each of you will be rewarded

according to the measure of your love

not according to the amount of work or time it took.”

– God speaking to Catherine of Siena

PERFECTIONISM,HYPOCRISY, COMMUNITY AND PRAYER

Many great souls live on the margins of society

so they don’t get hoovered up by it.

This can take hard forms:

monks/nuns/hermits/

poverty/chastity/obedience

or soft forms:

everyday believers

fasting from television/shopping/violence/

flaunting wealth/lust/rebellion.

This is not perfectionism –

religion that tells you that you must be perfect

for God to love you

forces people to deny and repress their sin

and so become hypocrites and inhuman.

Empty churches/mosques/synagogues come from

hypocrisy not secularization.

Dualistic thinking creates hypocrites

because it totally separates

good from evil/saint from sinner/soul from body:

an ongoing disaster for Christians.

I am my body – the body is no add-on

or afterthought to who I really am.

Not handling the body and sexuality well

results in the hypocrisy of sexual abuse.

Thich Nhat Hanh: Buddhists do not talk

about Original Sin but about negative seeds:

hatred/lust/racism that exist in us all

overcome by developing Buddha seeds

that also exist in us all:

love/purity/inclusion.

The key for any human, whether religious or not

is to be true to one’s

self/inner guiding light/conscience.

But no one can open and surrender to truth

unless they first feel heard and loved –

loving a person in all their sin/delusion/wrongness

is the only thing that opens their door to Truth.

And the self is always embedded in a community

hopefully a community of love, the Beloved Community

so life is not just self-realization

but also community-and-world-realization.

The Beloved Community is created by prayer:

true prayer is the Holy Spirit praying to God in us

often with a love too deep for comprehension

so our spirit becomes one with the Holy Spirit

one living Flame of Love.

Sitting quietly in prayer is practicing

under-doing and under-achieving

which gradually forms us into a human being

rather than a human doing –

prayer thus saves the world from itself.

But there can be politics to prayer:

the truly spiritual are always a threat to politicians

because what politicians tell us is real

the devout see as ephemeral and unreal –

wealth means nothing to those who come back

from near-death-experiences

who see the Big Picture

through God’s Picture-Window.

Neither politics nor science has all the answers –

science must be silent

on ultimate questions

because it must always be open to disproof

but our hearts and spirits still want

ultimate answers

and honesty means honoring this universal longing.

There are strong empirical reasons for believing

in things that cannot be proven

such as love and friendship

that give our lives meaning

and help us endure incredible hardships –

we are destroyed if we think “no one loves me”

and life is just

Shakespeare’s “tale

told by an idiot.”

WORLD NEEDS ADULT FAITH

Fundamentalism, in terms of people having a simplistic faith, has become a problem for all of us. As a person’s world view progressively narrows, they become more and more judgmental, intolerant, and even dangerous. In some cases people are willing to kill themselves and others for their religious cause.

As our world becomes increasingly complex, people seek simple answers in order to cope, and so fundamentalism is spreading everywhere. The solution is for people to develop an adult faith.

By integrating the thinking of James Hayes, a former Catholic archbishop, Friedrich Von Hugel, a nineteenth century theologian, and Gordon Allport, a Harvard psychologist, we can outline ten characteristics of an adult faith which could apply to Christians, Jews, Muslims, Bahais, or any other faith-based tradition.

First of all, a mature faith is open. It honours the basic freedom and autonomy of other adults, knows that our world is complex and ambiguous, and therefore respectfully listens to others and tries to understand their viewpoint. Then it speaks its own truth freely. This “dialogical” rather than argumentative approach represents a middle path between saying nothing and being authoritarian, that is, trying to impose our faith on others.

Secondly, an adult faith is searching. The adult believer distinguishes between constructive questioning (the search for truth) and destructive questioning ( the desire to disprove the truth). Constructive questioning is essential to progress in faith and normally produces greater clarity, broader horizons, and deeper ownership of one’s beliefs. The adult believer is wary of anyone who tries to shut down the quest for understanding.

A mature faith is also informed and comprehensive in its world view. Ideally, adult believers know the scriptures of their tradition well, and supplement this with ancient and modern spiritual classics. Adult believers should also become familiar with at least one science, and scientific methods of investigation, to keep their faith from becoming superstitious and ungrounded.

An adult faith is humble. It is a pilgrim faith that never believes it has fully arrived. It is open to ongoing learning and conversion, rather than the faith of someone who has all the answers.

Fifthly, a mature faith is critically evaluative. While it immerses itself in its culture, it critically evaluates the social order in light of the demands of human rights, responsibilities, and justice.

An adult faith is also decisive. In spite of cultural complexity, the mature faith is not paralyzed. Rather, it is able to make sophisticated judgments and to take appropriate action for the common good.

Seventh, a mature faith is integrated, that is, it integrates the sacred and the secular, faith and life. It acts the same whether inside or outside the synagogue, church, mosque or temple. It is consistently moral and just.

Adult believers also have a differentiated faith. That is, they don’t believe that all religious traditions are the same, so that it doesn’t matter which one you belong to. They make critical discernments about the different truth claims between major world religions and also the diverse claims by the various branches within each tradition. At the same time, the adult believer focuses on similarities more than differences and builds bridges between and within traditions.

Adult faith is also personal. Adult believers struggle to come to their own conclusions rather than just simplistically accepting what is handed to them by religious authorities. They wrestle with whether or not assertions by those in authority make any sense to them based on their own personal life experience.

Finally, knowing their own limits and the limits of others means that the adult believer’s faith is simultaneously compassionate and communal. They know that they and others cannot do it all alone, they need human support. They know that being a part of, and being accountable to, a supportive religious or spiritual community is essential to maintaining an adult faith.

What the world needs now is not just love but also adults with an adult faith.

INTERFAITH PANDEMIC LESSONS

INTERFAITH LESSONS FROM A PANDEMIC

In Falling Upward Richard Rohr talks about the “spirituality of subtraction,” the value of letting go. The first half of life is about gaining: an education, job, home, marriage, and children. The second half is about subtraction: the kids move out, we downsize our housing, retire, start to lose our health, friends or spouses die, etc.

In a spirituality of subtraction, we learn four main spiritual values: humility, gratitude, simplicity/poverty and solidarity/community. A number of spiritual leaders from various traditions have noted that a crisis can speed up this process.

Humility. The former Archbishop of Canterbury, Rowan Williams, stated in a talk in our city a year ago, that we all tend to be “cultural snobs,” that is, we think our culture is superior to all others. There may have been famines, wars and plagues throughout history, but this couldn’t possibly happen to us because we are so scientifically superior.

The point was to not get too self-assured. My priest in Winnipeg, Fr. Firmin Michiels, similarly told the congregation “Don’t pray for success, pray for strength when everything falls apart.” This is a frequent theme in every religion. “When people say ‘peace and security,’ then sudden destruction will come upon them” (I Thessalonians 5:3). COVID-19 has subtracted the illusion of our cultural-scientific omnipotence.

Gratitude. Omar Ricci, an imam at the Islamic Center of Southern California, gave a talk titled “Thank God for the coronavirus.” Not that God caused the virus, but we should thank God for this reminder we are not in control and always depend on God. Thank God for this reminder to be grateful for all things, particularly things we take for granted like groceries and good health. Thank God for reminding us life is fragile and “we had best appreciate the miracle of life God has given us.”

A rabbi at Chabad Lubavitch, a Hasidic community in Bozeman, Montana, noted that “Jews have always said that for every breath we take, we should thank God.” In light of the respiratory problems caused by COVID-19, “it’s become very real.”

The Buddhist attitude of gratitude towards any crisis has been summed up in four words by the well-known monk Thich Nhat Hanh “No mud, no lotus.”

Simplicity/Poverty. In Hinduism, the goal at the end of life is to become a “sannyasin,” a holy man or woman who renounces all the trappings of society and chooses to be reduced to nothing but his or her relationship with God.

All this stripping away is mirrored in Christianity in people who take religious vows of poverty, chastity and obedience. Jesus himself emptied and “humbled himself and became obedient to the point of death – even death on a cross” (Philippians 2:8).

The spirituality of subtraction is about emptying the ego of self-centered pride so that God can fill you. In general, a good day for the ego (a day of gain) is a bad day for the soul, and a bad day for the ego (loss) is a good day for the soul. Subtraction is meant by God to edge the ego out, reversing Wayne Dyer’s definition of “ego:” “edging God out.”

Solidarity/Community. Churches are experiencing what they have always given intellectual assent to – that the church is not buildings but the “ecclesia” – the community. They are reaching out online far beyond their normal congregations. Adam Ericksen, a United Church of Christ minister in Milwaukie, Oregon has noted that “the role of the church in this moment is to make sure no one falls through the cracks.”

Beyond churches, mosques and synagogues, God’s work is going on everywhere, in every single person who makes the decision to love their neighbor as themselves: health care and grocery workers and everyone sacrificing themselves in inconvenient self-isolation in order to keep others healthy.

This time of subtraction will hopefully continue to be a time of great spiritual growth.

Bruce Tallman is a London spiritual director, marriage preparation specialist and religious educator of adults. brucetallman.com