Tag Archives: Christian Faith

Spirit Penetration

Bible Interpretation, Progressive Christianity, Realistic Pointers 2016, , , ,

In the stories of Matthew, Mark, and Luke we see Jesus engaging persons whose personality habit is to think that he or she knows what is good and what is evil.  Some come to Jesus complaining about what he does on the Sabbath day.  Jesus penetrates their personality with sayings like, “The Sabbath was made for human beings, not human beings for the Sabbath.”  Or they express their shock and revulsion that Jesus is eating meals with tax collectors, riffraff, and other Jewish lawbreakers.  Jesus says to them, “It is the sick, not the well, who have need of a doctor.” 

One of the best stories about penetrating a moralistic personality is the story in which Jesus is having a meal and a discussion with a Pharisee who invited him for a visit and apparently has a modicum of interest in Jesus and his wisdom.  While they are there at the table, a woman comes in and begins washing Jesus’ feet with her tears and drying them with her hair.  The Pharisee recognizes her as a woman of the streets who has probably made her living providing bodily comforts to the male population.  He is repulsed that Jesus is permitting such a woman to touch him.  Jesus recognizes the Pharisee’s feelings and asks to speak to him.  The Pharisee consents, and Jesus tells a story about two men who owe another man a debt.  One of them owes a big debt and the other a small debt.  The lender forgives them both.  Jesus asks the Pharisee, “Which one do you suppose will love the lender the most?”  The Pharisee gives the obvious answer that it is the one who owes the most.  Then Jesus points out that this woman whose sins are very great is showing great love.  He also points out that nothing comparable is being shown him by the Pharisee.  Then Jesus makes this penetrating remark, “Her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.” (Luke 7:47)  The Pharisee is left to ponder whether his harshness toward the woman and his lack of love for Jesus indicates layers in his own life that need forgiveness.

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Mono-devotionality

Bible Interpretation, Contemporary Religion, Existential Ethics, Progressive Christianity, Realistic Pointers 2016, , , , ,

The word “monotheism” has experienced some disrepute among recent theologians and secular philosophers.  Nevertheless, H. Richard Niebuhr gave this old term “monotheism” some new life in his breakthrough book Radical Monotheism and Western Culture.

Too often overlooked is Niebuhr’s insight that the word “God” in biblical writings does not point to “a being,” but to “a devotion”—that the word “theism” or “God” is a devotional word, like the word “sweetheart.”  Niebuhr holds that the Hebraic Scriptures and the New Testament, as well as Augustine, Luther, and thousands of others use the word “God” to mean a devotion to a source of meaning for our lives.   Luther was very explicit about this: “Whatever your heart clings to . . . and relies upon, that is properly termed your God.”

So, if we view the syllable “theo” in the word “theology” to mean a devotion rather than a being, then “theology” might be termed “devotionology.”  “Monotheism” becomes “mono-devotionality.  “Polytheism” becomes “poly-devotionality.  And “henotheism” becomes “heno-devotionality.”

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The Cost of Realism

Bible Interpretation, Contemporary Religion, Progressive Christianity, Realistic Pointers 2016, , , , , ,

Psalm 23 has been a favorite Scripture of many people, but it has often been cheapened through a sentimentalized understanding of the word “God” or “Lord.”   The richness of this Psalm only appears when we view this “shepherd” as the Reality that creates, sustains, and terminates all realities, as the Reality that we confront in all the ups and downs of our daily lives.  So here is my very slight rewording of this Psalm in order to emphasize its original meaning:

Reality is my shepherd, so I lack nothing.
This shepherd provides green pastures,
and leads me to peaceful drinking water.
This Ground-of-all-being persistently renews life within me,
and guides me step-by-step on the path of righteous realism.
Even when I walk through a valley dark as death,
I fear nothing, for the Great Shepherd is leading me.

Dear God, my shepherd, when Your staff pushes me
or Your crook holds me back,
I see these actions as my comfort.
Indeed, Oh Final Mystery, You spread a picnic for me,
even in the presence of my enemies.
My head is anointed in Your oil of honor.
My cup of aliveness runs over.

So I say to all of you here listening:
Goodness and love unfailing will attend me,
all the days of my life,
and I shall abide happily within this Enduring Wholeness
my whole life long.

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Belief and Faith

Bible Interpretation, Progressive Christianity, Realistic Pointers 2015, ,

Belief, Faith, and the History of Christianity
a dialogue with Harvey Cox

In 2009 Harvey Cox published an accessible, well written book entitled The Future of Faith. I agree with his basic insight that the history of Christian religion can be meaningfully viewed in three overarching periods: (1) the early period before Constantine, (2) the period following Constantine until recently, and (3) a current period that is more like the first period than the second.

Cox characterized that first period as an age of faith, the second period as an age of belief, and our present and future period as another age of faith. Cox is clear that faith is an act of our deep existence and that belief is a matter of images, stories, and doctrines of the mind. I agree that it is important to understand this distinction between faith and belief, and also the relationship between them. Cox’s elaborations using this basic model are convincing and useful; nevertheless, I want to suggest that a still deeper perspective is needed. For example, Cox is clear that faith was not entirely dead in period two, and that the confusion of faith with belief existed in period one. Nevertheless, I will show how easy it is for Cox’s readers to idealize period one and demonize period two. Though Cox does not, some Protestants have virtually claimed that faith died shortly after the Bible was written and was not recovered until the time of Luther. This view of Christian history is deeply wrong.

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