Tag Archives: Spirituality

Sheer joy

I offer this You Tube video for no reason except for the celebration of life and love that bursts forth.  Thanks to Pam Spaulding on Pam’s House Blend for finding it.

 

 

     Praise the Lord!

Praise God in his sanctuary;

praise him in his mighty firmament!

praise him for his mighty deeds;

praise him according to his surpassing greatness!

    Praise him with trumpet sound;

praise him with lute and harp!

     Praise him with tambourine and dance;

praise him with strings and pipe!

     Praise him with clanging cymbals;

praise him with loud clashing cymbals!

     Let everything that breathes praise the Lord!

Praise the Lord!

Psalm 150

Christian myths

Carl McColman, in his blog of spirituality, The Website of Unknowing, offers a delicious discussion of a spiritual middle ground between militant fundamentalism and angry atheism, a place of holy agnosticism:

the landscape of the Divine Mystery, where mythical religion need not be entirely dismissed but rather can be rehabilitated into a narrative of personal and collective transfiguration, even if its old truth claims must be re-evaluated in the light of science.

  and further described as:

a world where theists and atheists, both of whom know that they know “the truth,”  can transcend their limited/partial perspectives and embrace the profound mystery that lies beyond the limits of their knowing.

I have noted before that I am a big fan of Rabbi Abraham Joshua Heschel, a civil rights worker in the 60’s and a profound and prolific author.  He offers much the same idea in his “depth theology” that suggests:

The grand premise of religion is that man is able to surpass himself; that man who is part of this world may enter into relationship with Him who is greater than the world; that man may lift up his mind and be attached to the absolute … How does one rise above the horizon of the mind? How does one find a way in this world that would lead to an awareness of Him who is beyond this world? It is an act of profound significance that we sense more than we can say … concepts are second thoughts. All conceptualization is symbolization, an act of accommodation of reality to the human mind.  Quotations from God in Search of Man: A Philosophy of Judaism

Rudolph Bultmann, the giant of 20th century liberal theology and critical Biblical analysis, also chimes in with similar thoughts.

It may be said that myths give to the transcendent reality an immanent, this-worldly objectivity. Myths speak about gods and demons as powers on which man knows himself to be dependent, powers whose favors he needs, powers whose wrath he fears. Myths express the knowledge that man is not master of the world and his life, that the world within which he lives is full of riddles and mysteries and that human life also is full of riddles and mysteries.

While the fundamentalists claim literal truth for their myths and the atheists correctly debunk such claims, the knowing beyond knowing becomes lost. I think what Carl McColman, Rabbi Heschel, and Rudolph Bultmann have in common is the notion that we may celebrate the truth in the myths even as the myths are untrue. 

Full inclusion of all the baptized in all the sacraments

I am following the Episcopal general convention through several RSS feeds, and one of the best is through Integrity USA’s blog, “Walking with Integrity”, which provides their own YouTube video updates entitled, “IntegriTV”. Integrity USA is the LGBT advocacy group within the Episcopal Church, and their motto is “full inclusion of all the baptized in all the sacraments.”

Yet, what seems so simple, obvious, and Christ-like remains an unrealized ideal in so many settings.

An ELCA pastor friend of mine married a country gal from South Dakota whose father was the local county sheriff, and the family belonged to a Missouri Synod congregation. When the newlyweds first visited, elders within the church kindly informed the sheriff that his new son-in-law would not be welcome at the table. The sheriff and his wife did the right thing and promptly resigned their membership in the congregation they had belonged to their entire lives.

Years ago when I took graduate classes at St John’s School of Theology in Collegeville (a Benedictine Community), I was a welcome addition as a Lutheran. The students consisted of three categories a) candidates for the priesthood, b) nuns and other Catholic women, and c) miscellaneous protestants such as myself. One evening a week, the resident students invited the non residents to a meal in the dorm dining room followed by a prayer service and Eucharist. Protestants participated in the Eucharist until a couple of priest candidates objected, and with much pain on the part of most of the Catholic teachers and students, the practice ceased.

child of god
A blogpost this morning tells another tale of pain following rejection at the Lord’s Table. Blogger Sarcastic Lutheran reports an 11 am Sunday phone call:

Finally in a shaky voice, this came out: “I’m at my parent’s church….they are doing communion…..and I’m not allowed to take it.”

The blogger is the mission developer for “House for all Sinners and Saints” — “a group of folks figuring out how to be a liturgical, Christo-centric, social justice oriented, queer inclusive, incarnational, contemplative, irreverent, ancient – future church with a progressive but deeply rooted theological imagination.” She did the right thing and brought Eucharist to the young woman at the Denver airport.

The Rainbow Sash folks over in the Catholic Church seek to let the rest of their church know their pain of exclusion as LGBT persons.

When James, the brother of Jesus and leader of the church in Jerusalem, sent word to Antioch that Peter must refrain from table fellowship with unclean Gentiles, Paul understood the pain of exclusion, left in a huff, and the mission of the Apostle to the Gentiles began in earnest. History reminds us that we must ever fight the good fight, even when church leaders warn against rocking the boat.

Recovery Church

recovery-church

Communion at Recovery Church

 

Today’s Mpls Star Tribune reports on a pair of downtown twin cities Methodist churches that have become “The Recovery Church.”  It started one Sunday in 1999 when the Rev Jo Campe offered an addiction recovery service at Central Park United Methodist Church in downtown St. Paul, and now recovery has become the spirit of regular Sunday services there and also at a sister church in downtown Minneapolis.

 “You look at the socioeconomic diversity — the doctors and the lawyers sitting next to people who are coming in off the street,” Campe says, ” — and you realize that one thing that ties us all together is that we understand brokenness. We’ve all been through major issues in our lives in which, in some way, shape or form, we lost control.”

This blog offers my favorite quotations that randomly appear along the sidebar.  One of them is my paraphrase of the first AA twelve steps:  I am powerless, and my life is unmanageable, but a power greater than myself can restore me if I only let go.  An ELCA  pastor and addiction counselor that I know tells the story of his first visit to an AA meeting in which the presence of the Spirit was palpable and powerful.  As an occasional public speaker, I have borrowed an idea from the recently popular book (All I needed to know I learned in Kindergarten), by suggesting that all I needed to know about God I learned in AA.  I say that as one who has studied theology voraciously, both formally in graduate school and informally.  In the trite one-liners of AA lies great wisdom (“One day at a time”, “let go and let God”, “there but for the grace of God go I”, etc.).

So, Rev Campe, keep up the good work.  One of these Sundays, I’m going to hop on I-35E and drive up to St. Paul and soak in some of that spirit.

Favorite Quotations

I have added a permanent page to my blog entitled “Favorite Quotations”.  Here they are in post form.

A mortal, born of woman, few of days and full of trouble, comes up like a flower and withers, flees like a shadow and does not last.  Do you fix your eyes on such a one?  Job 14:1-3a NRSV 

 The grand premise of religion is that man is able to surpass himself; that man who is part of this world may enter into relationship with Him who is greater than the world; that man may lift up his mind and be attached to the absolute … How does one rise above the horizon of the mind?  How does one find a way in this world that would lead to an awareness of Him who is beyond this world? It is an act of profound significance that we sense more than we can say … concepts are second thoughts.  All conceptualization is symbolization, an act of accommodation of reality to the human mind. Rabbi Abraham Joshua Heschel   

I believe that Christ was a man like ourselves; to look upon him as God would seem to me the greatest of sacrileges and an evidence of paganism.  Leo Tolstoy 

Paulinism has always stood on the brink of heresyKarl Barth 

It may be said that myths give to the transcendent reality an immanent, this-worldly objectivity.  Myths speak about gods and demons as powers on which man knows himself to be dependent, powers whose favors he needs, powers whose wrath he fears.  Myths express the knowledge that man is not master of the world and his life, that the world within which he lives is full of riddles and mysteries and that human life also is full of riddles and mysteries.  Rudolf Bultmann 

It is time that Christians were judged more by their likeness to Christ than their notions of Christ.Lucretia Mott, Quaker abolitionist and women’s rights advocate (1793-1880) 

I am powerless, and my life is unmanageable, but a power greater than myself can restore me if I only let go. AA Twelve steps (paraphrase)

The decline of religion (UPDATED X 2)

My new best blog-friend (Doug Kings at Cyber Spirit Cafe) and I have exchanged posts and comments about the decline of religion, and today he raises the topic again by referencing a recent post of Andrew Sullivan.  In the London Sunday Times, Sullivan says:

[R]eligion must absorb and explain the new facts of modernity: the deepening of the Darwinian consensus in the sciences, the irrefutable scriptural scholarship that makes biblical literalism intellectually contemptible, the shifting shape of family life, the new reality of openly gay people, the fact of gender equality in the secular world. It seems to me that American Christianity, despite so many resources, has ignored its intellectual responsibility.

If Sullivan is right, why?  Why have religious progressives surrendered the podium to the religious right?  Why have we allowed others to claim theirs is the only voice of christendom?  Blogger Rich Warden suggests  “that the far right has given religion a bad rap, made it untouchable in the progressive community.”

Perhaps the better question is not “why”, but “how”.  How do we take it back?  How do we put a progressive face on American religion?

UPDATE: In a May 22 post, Soong-Chan Rah, offers an optimistic take.  He suggests that Christian immigrants will keep Christianity vital and breakdown Christian “racial and ethnic lines with a shared value system rather than a political agenda.”

When I was a pastor in Boston, I consistently heard the lament over the decline of Christianity in the city of Boston.  However, the Boston I knew was filled with vibrant and exciting churches.  New churches were being planted throughout the city.  Christian programs and ministries were booming in the city.  Boston is alive with spiritual revival, particularly among the ethnic minority communities.  But very few seem to recognize this reality, even as this trend begins to appear nationally.

UPDATE # 2: Here’s a post that ties together my discussion on the decline of religion with my discussion of Douthat and Dan Brown.  The Naked Theologian, references Douthat’s article about Dan Brown:

[R]eligious trends are shifting toward a “generalized ‘religiousness’ detached from the claims of any specific faith tradition.”  While a growing numbers of Americans are abandoning organized religion (Douthat bases this claim on recent polling data), they are, by and large, not opting for atheism. The stay-at-home religionists are actively seeking and building their own eclectic and high-personalized theologies “with traditional religion’s dogmas and moral requirements shorn away.” 

The Naked Theologian, a UU PHD candidate, makes a Bonhoeffer like charge of “cheap grace” that has diluted American religion.

Another answer:  many of us are quasi-universalists–any God worthy of that name loves us and is simply too good to condemn us.  We’ve removed God from the judge’s bench in the sky.  The all-about-love God, the one to whom we’re willing to pray, no longer sits in judgment of us.  God loves us, unconditionally.

And since God loves us, unconditionally, God loves us regardless of how much money we make (how we made it and what we do with it) or how many times we’ve been married (even if our kids end up with exponentially-more-difficult lives).

So, is the unconditional-love God really the kind of God we want?

From the “Website of Unknowing”

One of my favorite contemplative, spiritual blogs is The Website of Unknowing.  The following “Quote for the Day” post reminds us that contemplation without action is selfish (faith without works?).

Contemplation in the age of Auschwitz and Dachau, Solovky and Karaganda is something darker and more fearsome than contemplation in the age of the Church Fathers. For that very reason, the urge to seek a path of spiritual light can be a subtle temptation to sin. It certainly is sin if it means a frank rejection of the burden of our age, an escape into unreality and spiritual illusion, so as not to share the misery of other men.

Thomas Merton, The Inner Experience: Notes on Contemplation

Young Americans Losing Their Religion



By Dan Harris on abcnews.go.com

New research shows young Americans are dramatically less likely to go to church — or to participate in any form of organized religion — than their parents and grandparents.

“It’s a huge change,” says Harvard University professor Robert Putnam, who conducted the research.

Historically, the percentage of Americans who said they had no religious affiliation (pollsters refer to this group as the “nones”) has been very small — hovering between 5 percent and 10 percent. However, Putnam says the percentage of “nones” has now skyrocketed to between 30 percent and 40 percent among younger Americans.

Putnam calls this a “stunning development.” He gave reporters a first glimpse of his data Tuesday at a conference on religion organized by the Pew Forum on Faith in Public Life.

The research will be included in a forthcoming book, called “American Grace.”

This trend started in the 1990s and continues through today. It includes people in both Generation X and Y.

While these young “nones” may not belong to a church, they are not necessarily atheists.

“Many of them are people who would otherwise be in church,” Putnam said. “They have the same attitidues and values as people who are in church, but they grew up in a period in which being religious meant being politically conservative, especially on social issues.”

Putnam says that in the past two decades, many young people began to view organized religion as a source of “intolerance and rigidity and doctrinaire political views,” and therefore stopped going to church.

This movement away from organized religion, says Putnam, may have enormous consequences for American culture and politics for years to come.

“That is the future of America,” he says. “Their views and their habits religiously are going to persist and have a huge effect on the future.”

This data is likely to reinvigorate an already heated debate about whether America is, or will continue to be, a “Christian nation.” A recent Newsweek cover article, entitled “The End of Christian America” provoked responses from religious thinkers all over the spectrum.

Putnam, author of the book “Bowling Alone,” which tracked the decline in civic and community engagement in America (exemplified by the diminution of bowling leagues), fears the reduction in religiosity could have widespread negative impacts.

His research shows that people who go to church are much more likely to vote, volunteer and give to charity.

However, he says, it’s possible that the current spike in young people opting out of organized religion could also prove to be an opportunity for some.

“America historically has been a very inventive and even entrepreneurial place in terms of religion,” he says. “We’re all the time inventing new religions and reinventing religions that we have. It’s partly because we have a free market in religion. That is, we don’t have a state church.”

Given that today’s young “nones” probably would be in church if they didn’t associate religion with far-right political views, he says, new faith groups may evolve to serve them.

“Jesus said, ‘Be fishers of men,'” says Putnam, “and there’s this pool with a lot of fish in it and no fishermen right now.”

In the end, he says, this “stunning” trend of young people becoming less religious could lead to America’s next great burst of religious innovation.

Just a Little Time


From The Union for Reform Judaism, “Ten Minutes of Torah”

This week’s parashah opens with detailed guidelines regarding the holiness of priests and sacrifices. The text places the emphasis on avoiding the desecration of sacred space by insuring the sacredness of the people and offerings entering that space (Leviticus 21:1–22:23). Later, the discussion shifts from the sacredness of space to the sacredness of time (Leviticus 23:1–44).

It is this shift from space to time that separated the Jewish community of the Bible from the other communities in which they communed. It is easy to place a fence around sacred spaces and wall them off from the infectious impurity of the outside world. It is much more challenging to wall off time and set it aside as sacred. This, I believe, is the greatest gift that Judaism brings to the world of religion.

While the focus in Leviticus may be on the priestly obligations during these sacred moments, in a world where we are a “kingdom of priests” (Exodus 19:6) the obligations and opportunities fall to us. In Leviticus 23, we are all included in the Revelation about these sacred days. Each day brings its own special collection of tasks and benefits. Each day becomes an obligation for every Jew.

Here is the entry way into Jewish life for the post-Exodus Jew. On a regular cycle, we are asked to come into the presence of God and share of our world. Through the sacrifice of goods and, especially, time, we are taught to give—and give freely. It is through this sacred giving that we establish a sacred community in this world. Today, in a world where time is a very precious commodity, how much more important is the opportunity to give of that which is most precious to us for the service of God.

Maybe that is the truest test of our understanding of this parashah today. If we are truly engaged in the give and take with God and the divine relationship is central in our lives, then setting aside precious time for sacred relationship is the pathway to that goal. Rabbi Abraham Joshua Heschel knew this best when he wrote his book, The Sabbath (New York: Farrar, Straus and Giroux, 2005).

Time is most precious, in many cases more important than money. Often it is easier to write the check than volunteer the time. Maybe our portion, like the prophets of old, simply asks us to give a little time for sacred causes. As Torah teaches, “it is not in the heavens . . .” (Deuteronomy 30:12). Time is in our hands.

Rabbi David A. Lipper is spiritual leader of Temple Israel in Akron, Ohio and is an avid student of Torah.