Honest Questions asked of me on Facebook

Honest Questions asked of me on Facebook

 

One of my Facebook friends with whom I have chatted off and on for several years has posed a few questions and asked me to respond (and invites others as well to respond).

Laurie Reeves asks: Steven – I wonder if you would let me hijack this or some other post of yours. I have questions about Christianity, and 1. I trust your opinion over any other “religious” persons I know, as I believe you will be as honest as you can be, and 2. I welcome responses of some of your friends who are not my friends, so I didn’t want to private message you or use my status.

Steven – I’ll start one issue at a time 🙂 But first, so that I have the best way possible of asking my questions, can I ask you a few?

Do you believe the bible is man-made or God made?

Do you believe Christianity (Christ, perfect, cross, salvation) is the only means of getting to heaven?

Do you believe in one god or multiple god’s (Muslim, hindu, etc). And by god’s, I mean religious god’s as they are commonly understood. Not Greek god’s or the one some random guy made up in his basement.

Laurie, you ask some good questions. Let me give it a shot.

 

First Question: the Bible was written by man, inspired by God. They wrote in human terms about things that in many ways are beyond language. Scripture cannot be understood outside a relationship with God (since that is what they are about) and attempting to take them in a literal only way is to invite sickness (passions).

The Scriptures are a book OF the Church and are properly understood from that perspective. In a sense the Scriptures represent a synergy between God and man.

When we look at how people have used scripture in the last two centuries we see a different approach employed both by the “conservative” and “liberal” ends of the spectrum. They use a mostly literal approach to either prove or disprove the scriptures. An approach that seeks to “prove” things using scripture inevitably ends up creating God in our image (rather than the reverse). The Church is the pillar and foundation of truth. The scriptures are one of the many ways the Church communicates that truth. Other ways are through the Hymns of the Church, the Icons, the Councils, The Tradition, the lives of the saints.

Second Question, Christianity: There is One Body, One Bride of Christ. Those who find themselves in heaven will do so because they participated (Communed) in that One Body. Heaven is a relationship with God in which we see His Light as Love (not so much a place). Jesus saves us collectively, not individually. We are either participants in Him or we are not.

Thus it is possible to say where the Church IS (Even though there are many who are part of it’s communion who have yet to be born). The Church is the proclaimer and invoker of the Kingdom of God. That said, it is NOT possible to say where the Church IS NOT. An individual muslim, hindu, pagan, atheist, may be part of the body. It is not my call to say where the Church IS NOT. God saves (restores, heals) those who participate and work with Him. Salvation is not just about a ticket to heaven; it is about the healing of our disease, the removal of our Character Defects, and a communion with all who follow Him. It is a transformation and renewal of our mind (NOUS) into a restored likeness of God. It requires our participation and cooperation. God does not save us without our cooperation. The Cross saves us (but not in the Anselm sense of substitutionary atonement) through Christ taking on our disease and being wounded by it and raising our humanity to what God had intended. Christ makes a path for us to walk to the Father, a path of glory, sobriety, humility, and love. If a hindu takes up his cross and follows Christ he is further along than many Christians.

I believe that God holds us accountable for the revelation of Him that we have. Thus I expect fewer Orthodox Christians to make it than “others”, for we have the fulness of the revelation of God, and thus no excuse for not following it.

Third question, God: I believe in One God: Father Son and Holy Spirit, One Essence in three persons. This means that God is a communion of Love unto Himself in ways we cannot know. It means that we, created in His Image, are called to a communion of Love with ourselves, with Him, and with others. Christianity does not divide God into functions. All of God was involved in creating, inspiring, saving, empowering. The Holy Spirit proceeds from the Father and points to the Son. The Son is begotten of the Father before all ages and lives perfect obedience to the Father out of love and points to the Father.

The Glories of God (His energies) are shared by all persons of the Trinity. We have only seen the Word become flesh for our sakes. But His Glory is the Father’s Glory. And His energies are: love, joy, peace, patience, kindness, goodness, fatefulness, gentleness, self mastery. These are the fruit of the Spirit that we are called to bear.

We cannot know God as He knows Himself. God is a mystery. This is my big disagreement with self-help groups  which speak of “God, as we understood Him.” Western Christianity seems to think that it has to figure God out. The problem is that the God we have figured out says a lot more about us and our disease then it says about God. The god who can be understood is not God. Or, as St. Evagrius of Pontus said: “God cannot be grasped by the mind. If He could be grasped, He would not be God.” We can (and must) have a relationship with God without understanding Him, allowing Him to be Who He IS.

God is Love, and if we say we faith Him, we must love too, otherwise we are just fooling ourselves. So, the question of whether we truly Faith (believe in) God shows up in how we treat others. How we minister to the “least of these” is how we treat God in Whose Image they are all created.

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The End of a Great Debating Career

 

Story of the pentecostal preacher at Stetson in the parking lot.

When I was at Stetson University, I was known to be a very sharp debater, having honed my skills on the backs of many hapless deacons at churches my father had pastored or I had attended. I mention this because it has to do with a story of what happened one spring.

I was coming out of a NY Deli that was in an old burger joint’s building at the corner of Plymouth  and Woodland Blvd. As I left, I was accosted by a preacher in the parking lot. He had with him about a dozen of his Church. They were out “witnessing”. It is how he understood his service to Christ worked.

One of his come on lines was to ask the usual, “What’s your major?” My major was Music Theory and Composition. The preacher then said, “You know about music; I know about God.”

The preacher had no idea what he had done. He could not imagine how badly he had lost his argument before it even started. He could not comprehend the verbal drubbing that was in store for him.

I opened my mouth. And as I looked at him, I saw him surrounded by his church group. This would not be pretty. He would get the thoroughly trounced in front of people who looked up to him.

I closed my mouth. It occurred to me that in his assumptions and pride he had given me immense power over him. He did not know that I had taken multiple senior level religion classes; he did not know that I had full access to my Baptist minster father’s library since I could read. If I were an evil type person I could have shellacked him well in front of his congregation. I turned and walked away and mused about how this preacher’s pride gave complete control away to the mercy or mercilessness of whoever happened to be there. Then, as I walked back to my apartment I began musing about how I did that myself, how my own pride gave people, whose intentions may or may not be honourable, power over me.

Thus ended my debating career. There must be something more. Something important was missing, possibly more than one thing. I was beating my head against the wall of the culture I had been brought up in. And yet I believed  in a God Who IS beyond all culture and language.

In all this thinking about God abstractly (even high quality abstract thoughts), something was missing. Nothing in how I had been taught to “DO” theology included relationship with God, it was just well conceived, rigorously pursued ideas ABOUT God (along with a nagging warning to myself not to turn my thoughts about God into an idol).

This is not how I wanted it. I knew well the importance of Relationship with God; I knew that God was far beyond my words about Him. But, alas, the tools I was accustomed to using did not lend themselves well to dealing with God in relationship.

What was missing was COMMUNION (fellowship, participation) with God. I had a well studied idea about what fellowship with God was like. But it was a sort of foggy notion at best, since I had not allowed God to Incarnate Himself to me through communion. As a Baptist we believed that the Lord’s supper was a sort of Symbol of a Symbol of something that we did for reasons we really didn’t know other than Jesus said “This do….”

Having been to Russia during the last of the great Soviet persecutions of Christians, I had also seen their worship first hand. This gave me an excellent example of very high liturgical worship that didn’t fit my preconceived notions of “stuffy”. Rather, they combined the simplest of services with all the festivity and solemnity that we normally reserved for “Easter” and Christmas. What is more, they prayed as if their very breath depended on it. This, very lovingly, violated my assumptions.

Seven years later I was, myself, Orthodox. But a question occurred to me very early on: What do I do with all this theologizing that I had been taught? Of what use was it in this new space? I did not want to employ the old ways of thinking, but they were so much a part of my habit of thinking that it made me almost afraid to read scripture because I knew I would do to scripture what I had always done.

There is the tendency among both the non-believer and the believer brought up in the heritage of western thought to separate theological categories and consider them in isolation. We don’t do that. And this is because we are Catholic (Catholic means according to the Whole) and must consider the whole together (and we are accountable to the whole). How we do any particular thing always is related to our relationship with God and His self emptying love for us. Thus He desires not the death of a sinner but that he turn and live. It is easy to justify a multitude of positions when you consider them in isolation. When I found myself accountable to the Whole — to all of the saints that had come before, that were sharing this time with me, and those who were yet to be born — I had to think theologically in terms of all of them. When I said anything I remembered that I was in communion with the saints to whom the faith was once delivered, and that I was also in communion with those to whom I owed the responsibility of passing along the same treasure I had received.

The Church is the agent by which Jesus the Christ has provided that we commune with His Body and Blood and become His Body. This cannot be understood outside of relationship. We are healed in a relationship with the Healer, not because we deconstruct how we understand His spiritual medication and use that to self-medicate ourselves spiritually. This is a recipe for disaster and madness.

Acquiring the mind of the Church as a communion of the Body of Christ, is not something that happens overnight or by magic. I am still working on that in myself, having taken the approach of my Baptist forefathers to its logical conclusion and realizing that there was no “THERE” there. And, compared to what Jesus was up to, what I had been taught was extremely impoverished.

Our Relationship is with God Who took human flesh for our sake, Who came to our condition, Who stretched out Himself to us, for us, and through communion, IN us. That relationship is expressed in Holy Communion, and through prayer. Here I find the words of St. Maximus the Confessor echoing at me constantly: “Theology is Prayer, prayer is theology. Theology without prayer is demonic.”

It is a journey into that relationship that I now make. It is a journey that I do very badly very often. Christ calls me to a life-giving relationship with Him when I want it, and also when I want to run away from it. It is a journey that I don’t ever expect to master; and yet, it is the journey of Life to which He calls me. May He direct my steps and help me both when I want to follow Him, but especially when I don’t want to. As St. John Chrystostom said: “O Lord, save me whether I want it or not.”

Go to hell

When people condemn others to hell, it raises the question, “Whose Hell?” In Orthodox Christianity Heaven and Hell are both the Glory of a loving God. The one in heaven perceives it as a warm glowing light, the other perceives it as a consuming fire. The difference is relationship. We don’t like that. Relationships are hard. We much prefer to reduce it to a manageable formula that we control. As John and Jesus both said, our relationship with God is lived out in how we treat others. How can we say we love God Whom we have not seen when we hate our brother whom we have seen. And how we treat God’s Image in the least of these is how we treat Jesus.

Chaos

Chaos

Musing with a couple of cups of BishopBlend™ …

The world is noisy lately. Revolutions happen. Inevitably Revolutions seem to increase both good and bad things happening in society. People who we call “crazy” because we cannot imagine “why?” they would do it, decide to take innocent lives.

Parents do terrible things to their children. We try to understand, “why?” because we cannot imagine ourselves doing the same things. Tragic accidents or illnesses snuff out the life of our children of promise, and we don’t understand, “why?”.

When things like this happen our minds grasp at tying to find an explanation. It is our paltry attempt at making ourselves feel safe in a world full of chaos. We grasp at restoring the illusion of safety. When we offer our illusions to those who are in the midst of the chaos, we are surprised that they take no comfort from our illusions.

There are no easy answers, and as uncomfortable as it is to acknowledge, our world is full of chaos, some of it self inflicted, some of it imposed from without.

Into this chaos, Christ comes to heal our infirmities and show us a way of offering this world back to Him as our priestly office. While we cannot control the chaos from without, and we cannot will the chaos from within to be still, yet Christ shows us a way through repentance to heal that chaos in ourselves. But it is hard. There is no prepackaged formula for repentance. There is much more to repentance than saying, “OK, I’ll repent.” While much of me is tired of the chaos and its price on my life, there is part of me that delights in chaos. It requires me to know myself and to be watchful over the invitations to chaos in my life. This is a part of me that most needs God’s healing.

The world’s chaos can be healed as well. This is something we must do together, as a community. And I can start healing the world’s chaos by looking into and allowing God to heal my own chaos. As St. Seraphim famously said: Acquire a spirit of peace and thousands around you will be saved. So, my project for world peace must begin with me.

May the Lord God have mercy on us all.