From where does my help come?

I’m still in the wilderness, so this will be short.

For those of you who feel as though your world has been torn open by the results of yesterday’s election, I offer, without comment, three items worth wrestling with/meditating on:

1. Richard Beck’s short post: The Kingdom of God, November 9, 2016

2. This:

“What do most (if not all) of the emotions under the surface have in common? A sense of powerlessness. So which emotion in the graphic leads us to feel powerFUL? Yep. Unfortunately, angry behaviors just tend to lead to more of those emotions below the surface, fueling a cycle of powerlessness and the reactive, often control-bent, pursuit of (false) power. But true power comes through courageously embracing what’s below the surface—embracing our vulnerability.” -Shane Moe

3. And finally, this:

“Accept — then act. Whatever the present moment contains, accept it as if you had chosen it. Always work with it, not against it. Make it your friend and ally, not your enemy. This will miraculously transform your whole life.” ― Eckhart Tolle, The Power of Now, H/T Sara Mohs

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Only Idolators Can Compare Gods: On Wheaton College and Dr. Hawkins

Do Muslims Worship the Same God?

If you can answer “yes” or “no” to this question, you’ve got yourself a problem. And that’s exactly where Wheaton College has found itself thanks to the words of one of its professors, Dr. Larycia Alaine Hawkins. In her attempt to love her Muslim neighbors, she affirmed (citing Pope Francis) that Christians worship the same God as Muslims. Obviously the stakes are high here, particularly for an evangelical institution that holds mission work to be central to its calling. So now a beautiful act of solidarity and compassion has been turned into a big problem (funny how often that happens).

In a certain sense, this problem can be easily resolved. In another sense, it can’t. The easy solution is a theological one (Miroslav Volf takes a fiery stab at the difficult problem here). Since it’s still rather early in the morning for me, I will content myself to address the easy one. The trouble is that this whole discussion has gotten off on the wrong foot. To be as blunt as possible (too blunt, in fact!):

Only idolators can compare gods.

The Christian tradition has always held that God is strictly incomprehensible, a consequence of which is that God is “ineffable,” that is, beyond superlative and therefore beyond our ability to speak of as we speak of created realities. This point bears directly on the problem we are examining. The moment that God can be analyzed as a concept and compared to other concepts of God, one has stepped away from the classical Christian tradition. One has, as it were, brought God out of heaven and made God a thing within creation: an idol. Depending on the heart of one’s piety, this may or may not be a problem (see this stunning story by the Muslim mystic, Rumi (thank you Adam!), for what I mean). Even so, idols are dangerous! Once we seemingly have God—the ultimate truth and power—within our conceptual grasp, those we deem as serving another god must be outside the truth of reality. If one happens to be of a compassionate disposition, one will attempt to convert them to one’s own concept of God, if not… well, we’ve seen where that has been going lately.

However, the alternative is not a necessary one. And this is true even in the face of the somewhat misinformed objection that Muslims are monotheists while Christians are trinitarian. Have we just run into some god concepts here? The non-catechized, non-theologian will be forgiven for thinking that we have. But in reality, we have just stumbled into strange linguistic world of theology.

When doing theology, that is, when attempting to think and speak about God, one is engaging in an impossible act. We use words that have their origins within creation to speak of that which is the “source” of creation (scare quotes here to warn the reader not to mistake the word “source” for our creaturely experience of things that have a source, like children and rivers. See the difficulty here?).

To make my point by way of an authority a good bit more vast than my own, consider this remarkable passage from St. Augustine (For those unacquainted, Augustine is perhaps the greatest patriarch of the Christian church in history). After going into some detail attempting to explain the nature of the Trinity, he says the following:

Have we spoken or announced anything worthy of God? Rather I feel that I have done nothing but wish to speak: if I have spoken, I have not said what I wished to say. Whence do I know this, except because God is ineffable? If what I said were ineffable, it would not be said. And for this reason God should not be said to be ineffable, for when this is said something is said. And a contradiction in terms is created, since if that is ineffable which cannot be spoken, then that is not ineffable which can be called ineffable. This contradiction is to be passed over in silence rather than resolved verbally. For God, although nothing worthy may be spoken of Him, has accepted the tribute of the human voice and wished us to take joy in praising Him with our words. (On Christian Teaching)

Likewise, Pope Francis never said that Muslims worship the “same” God (as if God can be compared!). At a celebratory gathering in Rome of fraternal delegates of churches, ecclesial communities and international ecumenical bodies, Pope Francis welcomed the attendants by saying, “I then greet and cordially thank you all, dear friends belonging to other religious traditions; first of all the Muslims, who worship the one God, living and merciful…” For Pope Francis, steeped in the Christian tradition as he his, “The one God” does not designate a god concept, in the same way that the Trinity does not cash out a god concept. These are words and formulas that have as their referent the all-embracing reality, beyond, within, and through our frail creaturely experience. We call that reality God, even while warning that in doing so we, with Augustine, release any conceptual claim and speak, instead, with joy and praise.

Finally, it is worth recognizing that these linguistic maneuvers are patterned after the the life, death, and resurrection of Christ. The divinity of Christ consisted in, not in entering the world as a god to confront all other gods, but rather, manifesting the divine in the act of giving himself away, without limit.

This is what I see Dr. Hawkins attempting to do in identifying with those who are being marginalized and threatened by the dominant culture. And that’s the sense in which this whole problem cannot be easily resolved. The deeper root is not linguistic, but ethical and tightly wrapped within the prevailing power structures. Perhaps Wheaton would retract their suspension if a more nuanced understanding of these words, indeed, these ethics(!), could be appreciated? We can and ought pray for it. May Christ be with them as he is clearly with Dr. Hawkins.

The God Graveyard: A Theologian’s Approval

Yesterday I saw an interesting post come up on the Patheos blog, “The Friendly Atheist.” It was about how certain college atheist groups were erecting “god graveyards” on their campuses filled with the names of the gods we no longer worship. The question they wished to provoke was basically “when will yours be next?”

As a theologian, I thought this was pretty sweet (for reasons that I will point out shortly), so I decided to tell them so.

As a Christian theologian, I support this message. It is at the heart of classical Christian theology that Yahweh, understood as a particular divine being, must have his own gravestone. The death of the Gods is precisely the truth of God who is Truth itself.

The response to this was mostly:

1. A lot of “down votes”

2. Utter confusion

3. General rudeness, or at the very least, hostility.

I’ll take responsibility for 2. I’ve rarely been applauded for my clarity of expression. But I was honestly surprised at 1. and 3. At least one of the other commentors felt similarly, lamenting:

The downvotes here depress me. Just because we disagree or find the message muddled doesn’t mean we should discourage those who want to respectfully discuss the topic at hand.

Here was one that I could speak to. He also authored a brilliant response to a sci-fi fan who was in the process of creatively taking me to task by way of a Star Trek example. I should not have such difficulty speaking to them, my critic suggested, for they were rational thinkers, not like the perplexing Tamarians. He went on,

I am reminded of the Star Trek: TNG episode Darmok, where Captain Picard encounters an alien civilization (the Tamarians) whose language is purely metaphorical. For instance, rather than saying, “I went to the store,” a Tamarian would say, “Darmok at Shaka,” which would reference a famous event of the past where a person named Darmok went to a store in the city of Shaka.

To this my ally responded:

I think the point of that episode was that Picard DID learn to communicate with the Tamarian captain once he abandoned his prejudices and began to listen in earnest (finally accepting the dagger as an offer of alliance instead of conflict, ha, I out-nerd[ed] you).

Truly brilliant, and better, to my point! In what follows I respond to him and do my best to briefly set out what my point ultimately was.

This, I love. The truth of it goes both ways and is really at the heart of what I was trying to suggest. “The gods,” in a very important sense, ARE our prejudices. They are our little securities, the ideas, habits, and patterns of life that make us feel safe in the face of the threats of existence. The trouble is that our little gods necessarily limit us. If they are the source of our security, then fear keeps us living in their power. And in their power, the gods of others can be nothing but a threat, an opportunity for conflict. This is why the graveyard is so appropriate. We are not meant to live in fear, so let the gods die. All of them, regardless of the name we give them, be it Zeus, Yahweh, Reason, Science, or Jesus…

But this leads to my deeper point. It’s not easy to describe, so please bear with me. We say that Jesus revealed God, not because he said he was God; rather, it is because he deflected every attempt by others to make him into “a god.” His divinity consisted in his freedom from “the gods,” not that he was one.

As some of you may recall, Peter wanted Jesus to be the source of his own security. Jesus, on the other hand, said he came to serve and to die. Peter, feeling his security threatened by this, freaked out and tried to stop him. Jesus’ subdued response was basically to call Peter the Lord of Darkness and to suggest that his framework was a bit narrow.

And that’s our basic human problem. In light of the eternal, all of our frameworks are a bit narrow. That includes my own. To live with faith in God as eternal, is exactly to live free from “the gods” of our narrowness. If we can’t manage this, we’ll cling to our own little constructions, and fear will cause us to lash out at those who pose a threat to our god. Those who have been in some way gripped by the mystery of the eternal feel no such need to defend their own ways of seeing things, for their own gods have already been crucified.

My one concern for this community is that it is not nearly atheistic enough. The rather ‘un-friendly’ reception I’ve been given does not seem to evidence freedom from the gods. Perhaps the graveyard could use a few more tombstones?