The traditional model of Christian sainthood goes all the way back to Abraham. Actually, it goes all the way back to the stories of Abraham and Sarah. The fragment of historical truth beneath those stories refers to ancient migrations from what is now Iraq to Palestine—events that happened centuries before these biblical stories were written down.
Central within the Abraham and Sarah stories is a story about Abraham’s journey to the top of a mountain to sacrifice Isaac—his only son, the son miraculously given to him and Sarah in their advanced age. In this strange story, Abraham is giving back the gift of Isaac, who was Abraham’s only evidence for a promise made to Abraham by the Giver of Isaac—a promise to make the descendants of Abraham and Sarah as numerous as the sands on the sea shore.
Centuries after the Exodus from Egypt, when these stories were being widely told, written, and read, this promise to Abraham was still not realized. The Hebraic people who claimed Abraham as their forefather were not yet numerous. Today, we might assume that all the Jewish people, all the Christian people, and all the Islamic people are somehow descendants of Abraham. If so, then Abraham’s descendants are indeed in the billions. All these people are not biological descendants, but they are at least people who remember Abraham and Sarah and Hagar. Only a few of these billions, however, embody Abraham’s model of sainthood.
Why should we honor the Abraham stories or his model of sainthood? These stories are fiction after all, and rather gross fiction as well. And especially, why all the fuss over this strange story about human sacrifice? Why did a fully sane and renowned 19th century philosopher and theologian, Søren Kierkegaard, write a whole book about this story?
This essay will be much simpler than Kiekegaard’s book. I am going to reflect on one idea: “Giving back to Reality all that Reality has given to us.”
Continue reading Giving Back our Gifts
All social ethics takes place in a context of history. Christian social ethics is no different: as Christians we do not have a set of principles that apply to every generation of history. The ethics of Leviticus and the ethics of Deuteronomy were shaped for those times in history. The same applies to the ethics of Augustine, Thomas Aquinas, Luther, and H. Richard Niebuhr. Time moves on and social ethics moves on with the times.
Continue reading The Depth of Christian Social Ethics
Freedom is a component of our essential nature along with trust of Realty and care for self and neighbor. Yet we flee from this freedom, just as we distrust Reality and neglect care for ourselves and others. Flight from freedom is an estrangement from realism.
The Primal Merging with Freedom
When we have been blessed to see beyond our self images, personality structures, and social conditioning, we discover our intentionality, our initiative, our freedom to act beyond those self-inflicted boundaries. Too easily, we tell ourselves that we can’t do what we can do. The truth is we don’t know what we can do. We think we are determined where we are not. For example, if I am by habit a shy person, I can still discover my freedom to risk myself in gregarious contact with others. If I am by habit a boisterous person, I can still discover my freedom to calm down into being sensitive to others. Personality impulses exist, but so does freedom, unless we have squelched it.
Our essential freedom does not control the future—almost always he future comes to us as a surprise. Our freedom is not absolute control, but a participant in options. And this freedom is a gift—a gift that must to be received and enacted by us. Freedom is our profound initiative to make a difference in what the future turns out to be. Our free initiatives mingle with massive forces beyond our control to form a future that is both a surprise to us and a result of our initiatives.
Continue reading The Flight From Freedom
What happened to those slaves that Moses led out of Egypt? Why do we remember an event that is centuries more than 3000 years old. Furthermore, this event is now covered with layers of story, myth, and interpretations to the extent that any scientifically historical accuracy about what factually happened is obscured in all the fuss that has been made about this event. Let us suppose that the following bare-bones approximation of the outward historical facts, gives us an impression of what we need to guess in order to begin understandings why this event was revelatory—yes, revelatory of the nature of every event that has ever happened or ever will happen.
Here is my guess: An unusually aware, sensitive, and perhaps educated member of the Hebraic slave community was moved to lead a significant number of his Hebraic companions out of a severely hierarchical Egyptian society into the wilderness where a new vision of law-writing was established that was based on a vision that the Mysterious Realty allows free action to change the course of history. This was a huge shift in life interpretation for these Egyptian enculturated slaves—so huge that it took Moses and others 40 years, so the story goes, to wash Egypt out of this people and prepare them to fight for a more promising place on Earth for their revelation and their emerging peoplehood.
A more personally rooted story-time rendering of this transformative event begins with how a man named Moses got so angry over a member of his people being mistreated by an Egyptian soldier that he killed that solder, and then had to flee to the out-back into a life in hiding. Then one day, so the story goes, Moses came upon a bush that was blazing with a strange type of fire. Temporal bushes burn up, but this bush was not being consumed. It remained the same old bush in spite of this strange conflagration. This was surely a bit of Moses’ poetry for a very real inner happening to Moses himself. His own “who-he-thought-he-was” was being burned up, yet he was not consumed.
Continue reading The Revelation of Moses
in our use of the word “God”
My mentor for 20 years Joe Mathews was a graduate student and long-term friend of H. Richard Niebuhr. “Perpetual revolution” is a phrase and an emphasis that Mathews took from Niebuhr and passed on to me. This phrase was applied to all social structures, but especially to the perpetual revolution in religious forms.
One of Mathews’ favorite spins was about how Spirit cries out, “Give me form,” and how the form that we give to Spirit can never contain the Spirit that cried out for form. In this same way, what Niebuhr called “radical monotheism” is a perpetual revolution. Such monotheism is “radical” all the way back to Moses and all the way forward to any radical new edition of Christianity.
Continue reading Perpetual Revolution
ISIS-type Muslims and KKK-type Christians hate one another. They also hate Jews and any other group that seems to reject or despise their particular religious fanaticism. And a whole lot of Jews, Christians, and Muslims are laking in the awareness that these three religious, when true to their origins, have more in common than they differ.
The differences between these three religions are important, and their historical battles in previous centuries were seriousness conflicts that smoked out deep truths and social benefits for the future of our species. But today, the overriding imperative is to honor our common humanity. This honoring includes making allies among the true followers of the Exodus revelation of realism, the Jesus as Messiah revelation of realism, and the Mohammedan revelation of realism. We can picture this companionship as three different spirit explorers staring into same deep pit of Mystery—each one telling us in a different language what they see. Like blind persons touching different parts of the same elephant, these and other vital religious heritages present different pathways to the same overwhelming, inexhaustible Mystery.
Continue reading Interreligious Relations
Several Christian theologians, including H. Richard Niebuhr, have used the term “innocent suffering” to provide us with clues to our ethical priorities. What do we mean by this term?
For example, it is certainly true that African American persons in the United States confront an up-hill slope compared to their white brothers and sisters. To even be a candidate for the office of president, Barack Obama had to be qualified way beyond the norm for this job. Though we might not support some of Obama’s policies, we had in him a superbly qualified person: a law scholar; a public speaker of Abraham Lincoln class (many of whose speeches will be remembered for centuries); a talented comedian seldom seen in public office; a person of self control, obvious sanity, and sincere intent to be a positive influence. Had he had any of the flaws or weaknesses of Donald Trump, he would never have been elected Senator, much less President. Can we imagine the response of voters, had Obama said things about women that Trump apparently got away with (at least with millions of voters)? A white man in our culture often avoids sufferings that a black person will almost certainly experience.
Continue reading Innocent Suffering
Called to a Next Christianity
My home is over Jordan
Deep river, Lord,
I want to cross over into campground
These opening lines to an African American church-song illustrates the depth of Christian awareness that is hidden in many of those old songs. This “deep river” is an allusion to the cross—understood as an inward death to all our temporal idols. And “campground” is an allusion to the resurrection—to the authenticity that is experienced on the other side this “deep-river crossing.” Few church goers, black or white, have probed the depth of this understanding of the cross and the resurrection. Few of us actually view the resurrection as the hidden side of the cross, or see both cross and resurrection as possible experiences in the depths of our own human authenticity.
Oh don’t you want to go
to that Gospel feast
that promised land
where all is peace.
The death/resurrection crossing is a feast, good news, a promised land of living in peace with the WAY IT IS essentially for all human beings everywhere, no matter what their grim or privileged circumstances. These deep meanings of the Christian revelation are missing in most of the living that goes on in the world today. Why is that so? That will be the question of this essay.
Continue reading Deep River Crossing
In both contemporary physics and contemporary religious writings “time” remains a mysterious topic. Nothing is more obvious than time to an elder who has watched babies grow into adults. “How time flies!” is almost an automatic exclamation. Nevertheless, in both our scientific quest for truth and in our interior or contemplative quest for truth, “What is time?” arises as an unusually profound topic.
When we look within our own conscious being, we see ourselves living in an ongoing quality we call “now.” Time seems to flow through this now. The past is just a memory taking place now as content in our memory banks. And the future is only an anticipation, taking place now in our guesses about future nows that have yet to “happen.” In our experiences of contemplation or art participation or solitary brooding, “now” continues to be our core experience of time
Continue reading Time?
Your vision of the world is your world,
until you find a better vision of the world.
In the four years preceding 2011, five unknown visionaries, Ben Ball, Marsha Buck, Ken Kreutziger, Alan Richard, and myself, wrote a book entitled “The Road from Empire to Eco-Democracy.” This book named ten positive trends toward a viable and promising future for humanity on planet Earth. Trumpism manifests the opposite of all ten of these trends. If there were a Trumpite book on such topics, it might be titled “The Retreat from Eco-Democracy to Anthropocentric Empire.”
I am going to name those ten trends examined in The Road and give names to Trumpism’s ten retreats that are reversing those positive trends.
Continue reading The Road and the Retreat