The following is from a conversation on Ancient Ancestor's on Theology, Virtue and Spirituality on a Facebook forum.
Since many, however, of those who profess to believe in Christ differ from each other, not only in small and trifling matters, but also on subjects of the highest importance, as, e.g., regarding God, or the Lord Jesus Christ, or the Holy Spirit; and not only regarding these, but also regarding others which are created existences, viz., the powers(5) and the holy virtues;(6) it seems on that account necessary first of all to fix a definite limit and to lay down an unmistakable rule regarding each one of these, and then to pass to the investigation of other points. For as we ceased to seek for truth (notwithstanding the professions of many among Greeks and Barbarians to make it known) among all who claimed it for erroneous opinions, after we had come to believe that Christ was the Son of God, and were persuaded that we must learn it from Himself; so, seeing there are many who think they hold the opinions of Christ, and yet some of these think differently from their predecessors, yet as the teaching of the Church, transmitted in orderly succession from the apostles, and remaining in the Churches to the present day, is still preserved, that alone is to be accepted as truth which differs in no respect from ecclesiastical and apostolical tradition.---Origen, De Principis
No one hath seen God at any time; the Only-begotten Son, which is in the
bosom of the Father, He hath declared Him. The Deity, therefore, is
ineffable and incomprehensible. For no one knoweth the Father, save the
Son, nor the Son, save the Father. And the Holy Spirit, too, so knows the
things of God as the spirit of the man knows the things that are in him.
Moreover, after the first and blessed nature no one, not of men only, but
even of supramundane powers, and the Cherubim, I say, and Seraphim
themselves, has ever known God, save he to whom He revealed Himself.
God, however, did not leave us in absolute ignorance. For the knowledge of
God’s existence has been implanted by Him in all by nature. This creation,
too, and its maintenance, and its government, proclaim the majesty of the
Divine nature. Moreover, by the Law and the Prophets in former times
and afterwards by His Only-begotten Son, our Lord and God and Savior
Jesus Christ, He disclosed to us the knowledge of Himself as that was
possible for us. All things, therefore, that have been delivered to us by
Law and Prophets and Apostles and Evangelists we receive, and know,
and honor, seeking for nothing beyond these. For God, being good, is the
cause of all good, subject neither to envy nor to any passion. For envy is
far removed from the Divine nature, which is both passionless and only
good. As knowing all things, therefore, and providing for what is profitable
for each, He revealed that which it was to our profit to know; but what we
were unable to bear He kept secret. With these things let us be satisfied,
and let us abide by them, not removing everlasting boundaries, nor
overpassing the divine tradition.
---- John of Damascus
Father Aidan:
Thanks Fr Jay for the quote. Forgive me if I point out part of this quote near the last few lines which alludes to a "secret" aspect to the Christian Faith. John says,
"He revealed that which it was to our profit to know; but what we were unable to bear He kept secret."
You can read my random thoughts on the subject by looking for the article I posted on the Wall of this forum or by going to my blog site at: www.fraidanhix.blogspot.com
There does appear to be a secret aspect to Christianity in the earliest years. Of course, this was obviously abused and gave way to heretical forms of gnosticism. However, in the earliest strata it seems the common message of the Gospel of Salvation in Jesus Christ was shared with all; but that there were deeper aspects of the Gospel, the meat of the word as opposed to those who could only bear the milk of the word, that were reserved for those who had matured or been called to a deeper or more committed life.
Jesus himself says in several places that he only spoke in parables to the masses but to the disciples he explained the secret of the kingdom openly or that there were things he longed to shared but that they could not contain or bear them at that time. John, at the end of the Gospel also alludes that there were many more things that Jesus did and taught than could be written down.
Anyway....just some random thoughts that there is a delineation between those who are on milk and those who ready for meat.
Fr Jay:
maybe we need some "deeper", "meat" people to comment on this. :)
the whole theme of scriptural revelation is progressive revelations.
God did not reveal to adam, yet, some aspects of His personality. moreso, He did not clearly showed Himself to the Old Testament people His Trinitarian existence. at least as comprehesible as can be. yet, i believe they are adequate revelations of His Person.
can we say these O.T. guys are still on Milk?
would that make us ready for meat?
Father Aidan:
No, I wouldn't necessarily make such a distinction between Old Testament and New Testament Revelation being a comparative issue of milk and meat. There were many OT person's that did operate at a deeper level of spiritual and transformative understanding, such as Elija, Elisha, Daniel, and other prophets; but that is not the same thing as progressive revelation.
What the scriptures seem to refer to is that all are called to the common Gospel of Salvation in Jesus Christ (and yes, even here we are dealing with some kind of revelation, insight or illumination of the Gospel that produces faith unto salvation); but that there are deeper levels of transpersonal and transrational spiritual growth, transformation, that the new convert or nominal believer would only trip over and possibly cause them to stumble. We are possibly dealing with the secrets or mysteries of inner work and spiritual practices such as those as practiced by the desert fathers or monastics of Mt. Athos (Hesychasm)- meditation techniques such as the Jesus Prayer that is done in conjunction with breathing techniques and cardiac rhythms. These things are not taught to novices who do not have the spiritual or theological formation and maturity to discern between psychic experiences and those of the Divine Energies of God.
For example, many monastic who have experienced what they thought was the Uncreated Light or Taboric Light of Christ were actually led into Prelest or delusion because what they actually experienced was only the created light of their own inner man or imagion dei (image of God). But they were deluded into idolizing their own inner light. Such things necessitate years of spiritual practice under the guidance of a spirit filled and experienced Christian Elder or Spiritual Director.
St. John of the Cross clearly stated that during times of deep mediation monks or nuns were not to become attached to anything, even if the hear voices, see angels, levitate, or have prophetic words. To all experiences in meditation or the prayer of stillness one is to say "Nada, Nada" (not this, not this) and to simply rest in the silence of God's presence trusting that God is able to accomplish the deep work of healing and transformation without our thinking about it, attaching ourselves to the experience, etc.
This is one of the problems of the pentecostal and charismatic movements where people identify their gift, calling or ministry with God and idolizing these things. There must be discernment and non-attachment to anythings, giving all experiences to God.
So, there is need for being under the guidance of an experienced Christian elder or teacher. There are simply some things that babies in Christ will not understand, are not ready for, for as Christ said, they cannot contain them now. Such teachings, practices or experiences can prove destructive to them. A baby cannot eat meat but will choke and die. A baby needs milk or baby food, to eat and digest until they grow mature enough to do so.
Seriously though, where once such mystical dimensions of the spiritual life were reserved almost exclusively to monastic and hermits, there is a growing movement of both seekers and Christian's who are single or married and living in the world who are learning and practicing the contemplative/mystical dimensions of the Gospel. It is no longer reserved for the cloister but is being repackaged and made available for secular and domestic Christians, lay and clergy.
These teachings from early Christianity, the Church Fathers and Mothers, saints and mystics are being repackaged and made available for todays Christians. Many of the who have made strides in this area are: Fathers Thomas Merton, Thomas Keating, William Menninger, John Main, Dom Bede Griffiths, and Basil Pennington, etc.
Some of the specific forms and outreach organizations are: Centering Prayer & The Contemplative Outreach; Christian Meditation and the World Communion of Christian Meditators; and Christian Insight Meditation.
Another author is Kyriakos C. Markides who has written several books on Eastern Orthodox Spiritual Traditions of Mt. Athos. His books include:
The Mountain of Silence- A Search for Orthodox Spirituality
Gifts of the Desert: The Forgotten Path of Christian Spirituality
Riding with the Lion: In Search of Mystical Christianity
Although some of these authors go beyond traditional Christianity into Inter-religious Dialogue and cross traditional spirituality, there is more books, Christian teachers, and organizations to provide a framework and guidance for ordinary Christians living in the world.
We as clergy need to educate ourselves in these teachings and practices so we can be teachers and guides for seekers and believers on the journey; and be the filters for people so they do not become confused by the confusing array of such possibilities which could lead them astray or into New Age and Eastern forms of mysticisms. But if we don't do it, this lack, this vacuum in the conventional church world, will be a stumbling block for seekers and people who feel called to these deeper mysteries of personal transformation in Christ; and they will be more likely to stumble their way into false teachings.
We need to be there filters and teachers. Which means we must educate ourselves in and about these teachings and practices; and begin practicing them ourselves from a deeply rooted in the history, experience and tradition of Christian Contemplative and Mystical traditions and teachings.
I've been on this journey for over twenty years; an have been practicing various aspects of these spiritual practices and disciplines. I would be more than happy to help anyone I can on their journey. I am certainly no spiritual master! and am still on milk myself I am sure but any help I can give I am willing to do. Besides, if we dont, then people will go elsewhere to find help, and all too often its been in the New Age and Eastern religions. We must step up and do this.
Monday, August 30, 2010
Thursday, August 26, 2010
Inner Christianity and the "Esoteric" Tradition
I've just finished reading Richard Smoley's book, "Inner Christianity- A Guide to the Esoteric Tradition."
Hmmm. A moment of pause. Smoley provides an interesting overview of esotericism and mysticism both within and outside of Christianity. It deals with the idea that there is a "Hidden or Secret" dimension to Christianity and the Gospel, that is reserved largely for those with a special vocation to higher spiritual realties that are found in conventional Christianity; and have been initiated into these mysteries. I tend to agree more with Carl McColman's view in his "Book of Christian Mysticism", where he states,
“…students of Christian mysticism lose their way when they get too caught up in quests for secret knowledge, or hidden teachings that are supposedly they key to higher realities that somehow have been lost (or suppressed) by Church Authorities. I am willing to go with the idea that many of the key principles of Christian Mysticism have been marginalized, ignored or even ignored…The Keys to Christian Mysticism have been hidden in plain sight” (page 17).
I certainly agree with that people, whether gnostics or even some modern charismatics, and anything in between, can get caught up in quests for secret or hidden knowledge. This may be one of the dangers of mysticism in general and a deficit of not having an experienced teacher or guide on the spiritual journey.
However, there does seem to be a genuine element of secrecy and hiddeness within the earliest stratas of early Christianity. I don’t have time now to cite specific chapter and verse here but would like to offer a few examples. Some of these “secrets” may include- the obscurity (intentional or unintentional) of Jesus’ childhood, Christ telling things in parables to the crowds but explaining the meaning of such parables to the disciples (“Unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables”; or “With many such
parables spake He the word unto them, as they were able to hear it. But without a parable spake He not unto them; and when they were alone He expounded all things to His disciples”[please note the emphasis on "when they were alone" or "them that are without."]); Jesus tells His apostles: “I have yet many things to say to you, but ye cannot bear them now;” “Give not that which is holy to the dogs, neither cast ye your pearls before swine”; or such terms as “The Mystery,” or “The Mysteries,” used to designate the sacred circle of the Initiates or connected with Initiation: “The Kingdom,” “The Kingdom of God,” “The Kingdom of Heaven,” “The Narrow Path,” “The Strait Gate,” “The Perfect,” “The Saved,” “Life Eternal,” “Life,” “The Second Birth,” “A Little One,” “A Little Child” ["Then said one unto Him: Lord, are there few that be saved? And He said unto them: Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in and shall not be able."] The list may go on.
St. Paul also makes similar comments, such as:
“I came to you bearing the divine testimony, not alluring you with human wisdom but with the power of the Spirit. Truly ‘we speak wisdom among them that are perfect,’ but it is no human wisdom. ‘We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world’ began, and which none even of the princes of this world know. The things of that wisdom are beyond men’s thinking, ‘but God hath revealed them unto us by his Spirit … the deep things of God,’ ‘which the Holy Ghost teacheth.’ These are spiritual things, to be discerned only by the spiritual man, in whom is the mind of Christ. ‘And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ…. Ye were not able to bear it, neither yet now are ye able. For ye are yet carnal.’ ‘As a wise master-builder I have laid the foundation,’ and ‘ye are the temple of God, and the Spirit of God dwelleth in you.’ ‘Let a man so account of us, as of the ministers of Christ, and stewards of the Mysteries of God.’”
There are many examples fro Church history, such as St Clement of Alexandria or Origen. One quote from Clement in his Stromata, says, “”The Lord … allowed us to communicate of those divine Mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God. And if one say that it is written, ‘There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,’ let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many shall appear manifest to the few…. The Mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding…. The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the Thyrsus.”
Anyway, I am not trying to make a case to justify gnosticism or secrecy but to question whether there was a genuine aspect of secrecy in the Gospel tradition- a common message of salvation in Christ for all; but also the deeper or more spiritual teachings of Christ for those who had matured in Christ from being babes feeding on the milk of the word to more mature adepts who were then given stronger meet.
If this is so I can certainly see the potential for abuse and elitism; but can also understand from personal experience the problems with sharing even the contemplative/mystical aspect of the Gospel with people who are either not there in their own journey or not yet ready for it, things which may only confuse someone who has not had the foundations in Bible, theology and spiritual formation. Even in the Cloud of Unknowing I seem to recall that the contemplative practices were reserved for monastics who had spent years being educated in these foundations of faith and in practicing the active dimensions of a life of prayer.
There is much to be said about this idea of a hidden or secret side of the Gospel. But its also the stuff heresies and cults are made of, things that can lead a person astray in the world of magic or New Age ideas. There is a need to further elaborate on this concept of a secretive tradition in early Christianity, the benefits and dangers of it, the marginaliation or suppression of such teachings being reserved for more experienced believers; and the dangers and benefits of making the mystical tradition more readily available to the masses today through such things as Centering Prayer and Christian Meditation, and various other forms of Mysticism and contemplative prayer.
Hmmm. A moment of pause. Smoley provides an interesting overview of esotericism and mysticism both within and outside of Christianity. It deals with the idea that there is a "Hidden or Secret" dimension to Christianity and the Gospel, that is reserved largely for those with a special vocation to higher spiritual realties that are found in conventional Christianity; and have been initiated into these mysteries. I tend to agree more with Carl McColman's view in his "Book of Christian Mysticism", where he states,
“…students of Christian mysticism lose their way when they get too caught up in quests for secret knowledge, or hidden teachings that are supposedly they key to higher realities that somehow have been lost (or suppressed) by Church Authorities. I am willing to go with the idea that many of the key principles of Christian Mysticism have been marginalized, ignored or even ignored…The Keys to Christian Mysticism have been hidden in plain sight” (page 17).
I certainly agree with that people, whether gnostics or even some modern charismatics, and anything in between, can get caught up in quests for secret or hidden knowledge. This may be one of the dangers of mysticism in general and a deficit of not having an experienced teacher or guide on the spiritual journey.
However, there does seem to be a genuine element of secrecy and hiddeness within the earliest stratas of early Christianity. I don’t have time now to cite specific chapter and verse here but would like to offer a few examples. Some of these “secrets” may include- the obscurity (intentional or unintentional) of Jesus’ childhood, Christ telling things in parables to the crowds but explaining the meaning of such parables to the disciples (“Unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables”; or “With many such
parables spake He the word unto them, as they were able to hear it. But without a parable spake He not unto them; and when they were alone He expounded all things to His disciples”[please note the emphasis on "when they were alone" or "them that are without."]); Jesus tells His apostles: “I have yet many things to say to you, but ye cannot bear them now;” “Give not that which is holy to the dogs, neither cast ye your pearls before swine”; or such terms as “The Mystery,” or “The Mysteries,” used to designate the sacred circle of the Initiates or connected with Initiation: “The Kingdom,” “The Kingdom of God,” “The Kingdom of Heaven,” “The Narrow Path,” “The Strait Gate,” “The Perfect,” “The Saved,” “Life Eternal,” “Life,” “The Second Birth,” “A Little One,” “A Little Child” ["Then said one unto Him: Lord, are there few that be saved? And He said unto them: Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in and shall not be able."] The list may go on.
St. Paul also makes similar comments, such as:
“I came to you bearing the divine testimony, not alluring you with human wisdom but with the power of the Spirit. Truly ‘we speak wisdom among them that are perfect,’ but it is no human wisdom. ‘We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world’ began, and which none even of the princes of this world know. The things of that wisdom are beyond men’s thinking, ‘but God hath revealed them unto us by his Spirit … the deep things of God,’ ‘which the Holy Ghost teacheth.’ These are spiritual things, to be discerned only by the spiritual man, in whom is the mind of Christ. ‘And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ…. Ye were not able to bear it, neither yet now are ye able. For ye are yet carnal.’ ‘As a wise master-builder I have laid the foundation,’ and ‘ye are the temple of God, and the Spirit of God dwelleth in you.’ ‘Let a man so account of us, as of the ministers of Christ, and stewards of the Mysteries of God.’”
There are many examples fro Church history, such as St Clement of Alexandria or Origen. One quote from Clement in his Stromata, says, “”The Lord … allowed us to communicate of those divine Mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God. And if one say that it is written, ‘There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,’ let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many shall appear manifest to the few…. The Mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding…. The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the Thyrsus.”
Anyway, I am not trying to make a case to justify gnosticism or secrecy but to question whether there was a genuine aspect of secrecy in the Gospel tradition- a common message of salvation in Christ for all; but also the deeper or more spiritual teachings of Christ for those who had matured in Christ from being babes feeding on the milk of the word to more mature adepts who were then given stronger meet.
If this is so I can certainly see the potential for abuse and elitism; but can also understand from personal experience the problems with sharing even the contemplative/mystical aspect of the Gospel with people who are either not there in their own journey or not yet ready for it, things which may only confuse someone who has not had the foundations in Bible, theology and spiritual formation. Even in the Cloud of Unknowing I seem to recall that the contemplative practices were reserved for monastics who had spent years being educated in these foundations of faith and in practicing the active dimensions of a life of prayer.
There is much to be said about this idea of a hidden or secret side of the Gospel. But its also the stuff heresies and cults are made of, things that can lead a person astray in the world of magic or New Age ideas. There is a need to further elaborate on this concept of a secretive tradition in early Christianity, the benefits and dangers of it, the marginaliation or suppression of such teachings being reserved for more experienced believers; and the dangers and benefits of making the mystical tradition more readily available to the masses today through such things as Centering Prayer and Christian Meditation, and various other forms of Mysticism and contemplative prayer.
Friday, August 6, 2010
Random Thought- Seeing Our Relationship to Abba
Just a Random Thought...
I have been meditating on our calling as individuals and corporately as a church to be in Union with God. Jesus' Prayer for us is that we may all be one with God, "just as you and I are one, Father (Abba)" (Jn 17.22)
This is indeed a lofty calling and seems so far removed from the possibility of those of us who lead ordinary lives to achieve.
We are conditioned by Sin (whatever it is that separates us from God), culture, and even Church to view ourselves as already separate from God. The Divine is out there somewhere, far far away; and we are here; and between us is a great chasm. We must therefore live perfect lives and offer great sacrifices before God will even hear us, let alone allow us into some kind of experience of Divine Union. Its better not to even think about it, just get on with the business of living, making money, raising a family, and building a retirement fund for our old age, and maybe buying a burial plot so we have place when we die.
Even the Disciple's who were with Jesus and witnessed His experience of God saw themselves as separate. "Teach us to pray," they asked.
But Jesus turned the world upside down; and said when you pray your are to no longer see yourselves as separate from God but begin to see yourselves as Children of God Already! So, when you pray, say, "Our Abba..." (Our Daddy). And Our Abba/Daddy God will not give you a serpent when you ask for bread nor a scorpion when you ask for an egg but will surely grant you the Divine Breath of Life (Holy Spirit) when you ask Him for He is your Abba.
Let us flip the world upside right and begin to see ourselves as already united in God with Jesus and walk in that freedom. That is when the real journey begins.
I have been meditating on our calling as individuals and corporately as a church to be in Union with God. Jesus' Prayer for us is that we may all be one with God, "just as you and I are one, Father (Abba)" (Jn 17.22)
This is indeed a lofty calling and seems so far removed from the possibility of those of us who lead ordinary lives to achieve.
We are conditioned by Sin (whatever it is that separates us from God), culture, and even Church to view ourselves as already separate from God. The Divine is out there somewhere, far far away; and we are here; and between us is a great chasm. We must therefore live perfect lives and offer great sacrifices before God will even hear us, let alone allow us into some kind of experience of Divine Union. Its better not to even think about it, just get on with the business of living, making money, raising a family, and building a retirement fund for our old age, and maybe buying a burial plot so we have place when we die.
Even the Disciple's who were with Jesus and witnessed His experience of God saw themselves as separate. "Teach us to pray," they asked.
But Jesus turned the world upside down; and said when you pray your are to no longer see yourselves as separate from God but begin to see yourselves as Children of God Already! So, when you pray, say, "Our Abba..." (Our Daddy). And Our Abba/Daddy God will not give you a serpent when you ask for bread nor a scorpion when you ask for an egg but will surely grant you the Divine Breath of Life (Holy Spirit) when you ask Him for He is your Abba.
Let us flip the world upside right and begin to see ourselves as already united in God with Jesus and walk in that freedom. That is when the real journey begins.
Tuesday, July 27, 2010
On Spiritual Direction
In modern times, Spiritual Direction has become a specific form of professional therapy by trained therapists in spiritual direction counciling by certified directors. On this note, I am not.
But in more ancient times, spiritual direction was about soul-mending done within a relationship between a pastor (whether Abbot, spiritiual Elder, saint or other types of minister). As Henry Nouwen says,
"Making one's own wounds a source of healing...does not call for a superficial sharing of personal pains but for a constant willingness to see one's own pain and suffering as rising from the depth of the human condition which all men share."
It is a healing relationship of being a wounded healer, of being a Soul-friend to others and aiding them on the spiritual journey. It is a spirituality of imperfection and brokenness. It's a relationship of a spiritual coach who walks on the journey alongside another.
It is in this since that I am involved in spiritual direction; as well as sharing about various spiritual disciplines and practices which may be beneficial to the seeker on the journey.
But in more ancient times, spiritual direction was about soul-mending done within a relationship between a pastor (whether Abbot, spiritiual Elder, saint or other types of minister). As Henry Nouwen says,
"Making one's own wounds a source of healing...does not call for a superficial sharing of personal pains but for a constant willingness to see one's own pain and suffering as rising from the depth of the human condition which all men share."
It is a healing relationship of being a wounded healer, of being a Soul-friend to others and aiding them on the spiritual journey. It is a spirituality of imperfection and brokenness. It's a relationship of a spiritual coach who walks on the journey alongside another.
It is in this since that I am involved in spiritual direction; as well as sharing about various spiritual disciplines and practices which may be beneficial to the seeker on the journey.
Sunday, July 25, 2010
Collision of Opposite's
I've been reading "The Naked Now-Learning to See as The Mystics See" by Fr Richard Rohr.
One place I connected with was Rohr's comments on "collision of opposites" and being "a values conservative and a process liberal;" and a correspondent's comment of having "more in common with my buddhist friends than childhood friends who have converted into the christian traditions."
I grew up as a fourth generation pentecostal and evangelical/fundamentalist. I really tried to fit into the more ecstatic/shamanistic approach to God in this way but never really made the connection, though I did have at times more subtle religious experiences within that context. Even as a child I was drawn to the spirituality exemplified in David Carradine's portrayal of Qui Chang Kang, the Shaolin Buddhist Monk in the TV classic Kung Fu. I started reading Brue Lee's Tao of Jeet Kun Do and Lao Tzo's tao Te Ching, etc., and began intuitively integrating those teaching into my Christian framework and spirituality. Later I was drawn to the catholic/liturgical/sacramental view of transcendence, mystery, and transformation, especially in Eastern Orthodox writings, saints, and mysticism, such as praying the Jesus Prayer both as a perpetual mantra and contemplatively according to the breath or heart beat.
I'd already immersed myself in the writings of Eastern Orthodoxy and western mystics like St. John of the Cross to Thomas Merton. Yet, even though deeply drawn to ancient Christian mystical tradition, these experiences seemed so far removed from my own experience, reserved only for Saints who had already been divinized. Even the "how to" manuals of the philokalia seemd just too difficult and lofty to be within my reach.
That began to change about ten years ago when I stumbled onto the writings of Father's Basil Pennington and Thomas Keating and John Main. These men presented me with a gift, a simple paradigm for understanding and experiencing for myself, little by little, what all those sages, saints and mystics had been writing about. I started to get it. A light went on and I began to awaken to the reality that I could begin, even now, to enter into those experiences of the saints, that they weren't so far removed after all.
Together with this new understanding, my own practise of Centering Prayer, and the teaching of such other mystics like Dom Bede Griffiths and Brother Wayne Teasdale (and now I think Richard Rohr) my world view of Christ (the Cosmic Christ), the world and spirituality, etc., has been expanding, pushing the old boundary markers further and further out. Levels of intellectual and experiential awarness and states and stages of consciousness growing in expanding concentric circles of growth and understanding.
Its been rather frightening at times. There's been subtle and not so subtle shifts of consciousness, awareness, and spiritual polarity. I've found myself having more in common with practioners of Buddha or Yoga (not in regard to theology but in regard to technique, method, psychology of dealing with the inner life, and at the level of the journey of experience) than most of my Christian friends who don't seem as interested in the contemplative expression of Christ and the Gospel, etc.
Although I hold to traditional Christian beliefs and values, I find that my reasons for it now have more to do with a holistic approach to life and integration and transformation as found in the Teachings of Jesus; and although I might hold to certain values along with "conservatives" my reasons, awareness and attitudes are no longer the same, or at least they are changing. I am growing more uncomfortable with the underlying attitudes of certain conservative stances of criticism, judgementalism, hatred, separation and exclusivity and finding that even if I am in opposition to certain more liberal views, I am closer to being on the same footing spiritually, at the level of the heart with some who would identify as liberals! (Again, this is not in regard to doctrines but on the level of a genuine Christian inclusivity as taught by Jesus. This doesn't mean an abandoning of traditional values but a change of heart in how those values and beliefs are experienced and expressed in our relationships with people). Terrifying stuff! A Collision of Opposites!
I'm not certain of what it all means. I know there are boundaries that I'm not willing to cross or go beyond. But the more I study the Church Fathers, Saints and Mystics; together with my own spiritual practise of prayer and meditation, the more I realize the boundaries of what Christ accomplished has much greater horizons than I ever realized. I am experiencing a change of heart and awareness through my practise, a letting go of things and expansion of heart and consciousness. I may still struggle with certain areas of my life, my vices, but there is at the same time all of these changes. Its scary (to let go of things or simpy awaken to the realization that my heart has changed without any conscious decision), yet is also exciting.
Well, I suppose I could ramble on and on. (My sons swear I could preach spontaneously for over an hour about anything, even something as random as a potatoe chip! lol.) But I'll sign off with these few thoughts.
Blessings,
Fr Aidan+
One place I connected with was Rohr's comments on "collision of opposites" and being "a values conservative and a process liberal;" and a correspondent's comment of having "more in common with my buddhist friends than childhood friends who have converted into the christian traditions."
I grew up as a fourth generation pentecostal and evangelical/fundamentalist. I really tried to fit into the more ecstatic/shamanistic approach to God in this way but never really made the connection, though I did have at times more subtle religious experiences within that context. Even as a child I was drawn to the spirituality exemplified in David Carradine's portrayal of Qui Chang Kang, the Shaolin Buddhist Monk in the TV classic Kung Fu. I started reading Brue Lee's Tao of Jeet Kun Do and Lao Tzo's tao Te Ching, etc., and began intuitively integrating those teaching into my Christian framework and spirituality. Later I was drawn to the catholic/liturgical/sacramental view of transcendence, mystery, and transformation, especially in Eastern Orthodox writings, saints, and mysticism, such as praying the Jesus Prayer both as a perpetual mantra and contemplatively according to the breath or heart beat.
I'd already immersed myself in the writings of Eastern Orthodoxy and western mystics like St. John of the Cross to Thomas Merton. Yet, even though deeply drawn to ancient Christian mystical tradition, these experiences seemed so far removed from my own experience, reserved only for Saints who had already been divinized. Even the "how to" manuals of the philokalia seemd just too difficult and lofty to be within my reach.
That began to change about ten years ago when I stumbled onto the writings of Father's Basil Pennington and Thomas Keating and John Main. These men presented me with a gift, a simple paradigm for understanding and experiencing for myself, little by little, what all those sages, saints and mystics had been writing about. I started to get it. A light went on and I began to awaken to the reality that I could begin, even now, to enter into those experiences of the saints, that they weren't so far removed after all.
Together with this new understanding, my own practise of Centering Prayer, and the teaching of such other mystics like Dom Bede Griffiths and Brother Wayne Teasdale (and now I think Richard Rohr) my world view of Christ (the Cosmic Christ), the world and spirituality, etc., has been expanding, pushing the old boundary markers further and further out. Levels of intellectual and experiential awarness and states and stages of consciousness growing in expanding concentric circles of growth and understanding.
Its been rather frightening at times. There's been subtle and not so subtle shifts of consciousness, awareness, and spiritual polarity. I've found myself having more in common with practioners of Buddha or Yoga (not in regard to theology but in regard to technique, method, psychology of dealing with the inner life, and at the level of the journey of experience) than most of my Christian friends who don't seem as interested in the contemplative expression of Christ and the Gospel, etc.
Although I hold to traditional Christian beliefs and values, I find that my reasons for it now have more to do with a holistic approach to life and integration and transformation as found in the Teachings of Jesus; and although I might hold to certain values along with "conservatives" my reasons, awareness and attitudes are no longer the same, or at least they are changing. I am growing more uncomfortable with the underlying attitudes of certain conservative stances of criticism, judgementalism, hatred, separation and exclusivity and finding that even if I am in opposition to certain more liberal views, I am closer to being on the same footing spiritually, at the level of the heart with some who would identify as liberals! (Again, this is not in regard to doctrines but on the level of a genuine Christian inclusivity as taught by Jesus. This doesn't mean an abandoning of traditional values but a change of heart in how those values and beliefs are experienced and expressed in our relationships with people). Terrifying stuff! A Collision of Opposites!
I'm not certain of what it all means. I know there are boundaries that I'm not willing to cross or go beyond. But the more I study the Church Fathers, Saints and Mystics; together with my own spiritual practise of prayer and meditation, the more I realize the boundaries of what Christ accomplished has much greater horizons than I ever realized. I am experiencing a change of heart and awareness through my practise, a letting go of things and expansion of heart and consciousness. I may still struggle with certain areas of my life, my vices, but there is at the same time all of these changes. Its scary (to let go of things or simpy awaken to the realization that my heart has changed without any conscious decision), yet is also exciting.
Well, I suppose I could ramble on and on. (My sons swear I could preach spontaneously for over an hour about anything, even something as random as a potatoe chip! lol.) But I'll sign off with these few thoughts.
Blessings,
Fr Aidan+
Thursday, July 8, 2010
A Path With Heart by Jack Kornfield
Just finished reading "A Path With Heart: A Guide Through the Perils and Promises of Spiritual Life" by Jack Kornfield (a former Buddhist Monk, Meditation Master, and Psychologist).
Its one of the best books I have ever read on the spiritual life- dealing with our inner demons and all that arises within, transformation and... extending grace to all areas of life. A must read for anyone serious about the spiritual life, regardless of your religious perspective. As St Thomas Aquinas once said, all truth comes from God. Although I am a Christian, I felt deeply enriched by this book on many levels. It opened up my awareness of different approaches to, well, "Awareness" of the many things which Arise within all of us- fears, attachments and aversions, etc., and on learning to Let Go of these things and find peace and joy extending to all areas of our life.
Sometimes it also helps to see our own faith from a different perspective; to look at things from a different lense. It helped me understand better many of this things from the mystical and esoteric teachings from Scripture and the Church Fathers, Mystics and Saints that I had not really understood before.
http://www.amazon.com/Path-Heart-Through-Promises-Spiritual/dp/0553372114/ref=sr_1_1?ie=UTF8&s=books&qid=1278588047&sr=8-1
Its one of the best books I have ever read on the spiritual life- dealing with our inner demons and all that arises within, transformation and... extending grace to all areas of life. A must read for anyone serious about the spiritual life, regardless of your religious perspective. As St Thomas Aquinas once said, all truth comes from God. Although I am a Christian, I felt deeply enriched by this book on many levels. It opened up my awareness of different approaches to, well, "Awareness" of the many things which Arise within all of us- fears, attachments and aversions, etc., and on learning to Let Go of these things and find peace and joy extending to all areas of our life.
Sometimes it also helps to see our own faith from a different perspective; to look at things from a different lense. It helped me understand better many of this things from the mystical and esoteric teachings from Scripture and the Church Fathers, Mystics and Saints that I had not really understood before.
http://www.amazon.com/Path-Heart-Through-Promises-Spiritual/dp/0553372114/ref=sr_1_1?ie=UTF8&s=books&qid=1278588047&sr=8-1
Sunday, October 26, 2008
Sermon- On The Two Great Commandments
Sermon- On The Two Great Commandments
Proper 25 10-26-08
Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Today, as we approach the Gospel message about love and the person of the messiah, I can only imagine the context from which Christ spoke those words. The loneliness he must have felt and the violence and hatred that surrounded him. Israel was then a State under Martial Law, Roman soldiers keeping guard or marching patrol everywhere you went. Then there were the religious anc civil leaders, such as the Pharisees, Saducees, and Herodians, vying for position; or posturing themselves for political power plays. And the people were afraid but trying to stir up feeble hopes that the prophesied Messiah, the deliver would come and start a revolution, overthrow Rome, and re-establish the ancient Throne of King David.
And when the fullness of time came, God sent his son into the world. The teaching ministry of Jesus was set on the stage of political unrest. He came preaching a news of hope and love, and that now the kingdom of God was within reach.
But the political and religious leaders of Israel were terrified that Christ's teaching would stir up the people to revolt and bring the wrath of Rome down upon them all; or worse yet, would interfere with their own political agendas for power and position within the allowances of Rome.
As we've seen, they had been conspiring together to set Jesus up, to attack his popularity with the people, to find incriminating evidence in his teachings that were at contradiction to the Mosaic Law, and even conspiring to have him murdered.
The Pharisees had been watching him, as to how he handled the Saducees in the passage before our todays reading; and now, gather a small army, a crowd, to challenge Jesus. Isn't that just like our sinful human nature, when we feel wronged, we need the justification of all who would listen to us. We want everyone on our side and we seek to gather as many as we can who will side with our perspective, our version of the truth. Then we gang up on the one who is opposed to our opinons and agendas.
As they approach him, they send out their Emissary to speak in their behalf, to question him, seeking to twist his words and discredit him before the people. The designated speaker, a lawyer, begins by calling him, "Teacher- "Teacher, which is the greatest commandment in the Law of Moses?" The term "teacher" here is different from what we might think of today, as a school teacher or even a professor. Anyone, whether they are endeared to a particular school instructor or professor, could properly address someone with such a title. But in the context of this passage, Teacher or Rabbi or Master, was not merely a title of position but a term of endearment to those men and women who were faithful devotees of such a Master. But here the lawyer, was not devoted to Jesus but quite the otherwise and so approached him with disdain and disrespect, giving the false pretension of discipleship. As Origen, an early church father once said,
"All who say Our Father who art in heaven ought not to have the spirit of slavery in fear but a spirit of the adoption of sons. However, whoever does not have the adoption of sons and yet says, Our Father, is lying, since he is not a son of God, while calling God his father."
Now which is the greatest commandment in the law? The law dealt with many things, some more important than others. It dealt with issues of common life, such as women's menstruation; or such moral dilemmas as human sexuality in marriage, or violations such as adultery, homosexuality, or fornication. But the religious leaders had distorted the law; or rather, had moved away from the spirit of the law to the letter; and had compounded the complexity of the regulations for living life.
"The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue."
Out of all these nuances of the law, which is the greatest, O great teacher? Perhaps, they thought Jesus might give a new interpretation or amendment of Mosaic Law that they could crucify him with. They certainly sought to twist his words and bring his ruin.
But Christ pierces through their darkness and refocuses the issues at stake. He honors the law by redirecting them back to the heart and spirit of the law; and states that upn his two answers, the entire law code was established.
"You shall love the Lord your God, with all your heart, with all your soul, and with all your mind. This is the great and first commandment. And the second is like unto it, "You shall love your neighbor as yourself. Upon these two commandments, depend all the law and the prophets."
In other words, you've missed the point with all your convoluted interpretation and additions to the Law. My law is simple, to love. In English we don't always catch the finer nuances of ancient word meanings. We have really only one word for love, were Greek had several. There is eros or sexual love and passion. This can be a beautiful kind of love between a husband and his wife; but is so often distorted and perverted into something shameful. Then there is phileo or brotherly love. This is not merely the love for members of one's family but a certain kind of "Espirit de Corps"- the spirit and love for comrades in arms, for members of a group or fraternity. Just think of when you hear on a police scanner that an officer is down, every armed law enforcement officer who hears that call will rush to the scene and lay is life down in order to save a fallen officer. That is a special kind of love as well. But Jesus is here speaking of Agape love- is pure love that involves every faculty of the human person- love which stems from our soul and strength, from every fiber of our being, without conditions. It brings all the other kinds of love together, focuses them like a laser, and projects the pure light of divine love. St Paul eloquently desribes this kind of love in 1 Corinthians 13:
"If I could speak all the languages of earth and of angels, but didn’t love others, I would only be a noisy gong or a clanging cymbal. If I had the gift of prophecy, and if I understood all of God’s secret plans and possessed all knowledge, and if I had such faith that I could move mountains, but didn’t love others, I would be nothing. If I gave everything I have to the poor and even sacrificed my body, I could boast about it;* but if I didn’t love others, I would have gained nothing.
Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance.
Prophecy and speaking in unknown languages* and special knowledge will become useless. But love will last forever! Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when full understanding comes, these partial things will become useless.
When I was a child, I spoke and thought and reasoned as a child. But when I grew up, I put away childish things. Now we see things imperfectly as in a cloudy mirror, but then we will see everything with perfect clarity.* All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely.
Three things will last forever—faith, hope, and love—and the greatest of these is love."
It is this kind of Agape love, divine love, which we are called to render to God, to ourselves for we were created in his image, and to others.
The question we must ask ourselves, if we truly call Jesus our Teacher, our Master, and Our Lord, as one of his disciples, and not with the false pretensions and lip service of the lawyer in this Gospel story, is do we truly love God? Is Christ our God first in our life? Or do other things take precedence?
Perhaps it is only a type of eros we feel toward God- the feelings of ecstacy or excitement in worship, which can be a kind of sensual experience of God.
Perhaps it is only Phileo or brotherly love we have for God. Hey, I'm a believer! I'm part of the Jesus Group. I'm a Jesus Freak. And so we love God because we are part of his fraternity, the church; and so we love each other, in a brotherly fashion as comrades in the Lords Army.
But Jesus is directing us toward something much deeper, more mystical, more spiritual, more true, more real, and more genuine than these other kinds of love. It isn;t that these other kinds of love are disregarded. No, in Christ all these kinds of love- sensual, brotherly, and divine love, are brought together, are combinded and summed up and extended further.
Does our love for God come with conditions that we've placed on it? I'll love you if- whatever our conditions are, are met. What about each other.
Jesus said, in John 15:13, that "There is no greater love than to lay down one’s life for one’s friends." It is not a love about getting our agendas or conditions met. It is not a love based on feelings or being part of a group. It is a self-giving, self-sacrificing love which is all about the other person. Its a total giving of oneself for the sole benefit of another.
It is only when our lives are focused first on God that we can give and recieve divine agape love. It is only when we are sharing and experiencing the love of God and his presence that we can in turn share this agape love with another. But simultaneously, if we do not love each other, then we are really not loving God. And if we don't have a healthy love for ourselves, then we can not love God or others as ourselves.
This is a deep mystery; but it is upon these two laws that everything else God has designed for our lives depends on. In Marks version of this Gospel story, it says that even the Lawyer was moved to acknowledge the truth in what Christ said. In reply, Jesus said he was not far from the kingdom of God.
Jesus spoke these words in a violent and turbulent situation and out of great personal loneliness; and he lived them all the way to the cross for you and I. His commandment for us is to love,
So now I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other... Your love for one another will prove to the world that you are my disciples...If you love me, obey my commandments."
Three things will last forever—faith, hope, and love—and the greatest of these is love." Let us go therefore into the world to love and serve the Lord. Amen.
Proper 25 10-26-08
Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Today, as we approach the Gospel message about love and the person of the messiah, I can only imagine the context from which Christ spoke those words. The loneliness he must have felt and the violence and hatred that surrounded him. Israel was then a State under Martial Law, Roman soldiers keeping guard or marching patrol everywhere you went. Then there were the religious anc civil leaders, such as the Pharisees, Saducees, and Herodians, vying for position; or posturing themselves for political power plays. And the people were afraid but trying to stir up feeble hopes that the prophesied Messiah, the deliver would come and start a revolution, overthrow Rome, and re-establish the ancient Throne of King David.
And when the fullness of time came, God sent his son into the world. The teaching ministry of Jesus was set on the stage of political unrest. He came preaching a news of hope and love, and that now the kingdom of God was within reach.
But the political and religious leaders of Israel were terrified that Christ's teaching would stir up the people to revolt and bring the wrath of Rome down upon them all; or worse yet, would interfere with their own political agendas for power and position within the allowances of Rome.
As we've seen, they had been conspiring together to set Jesus up, to attack his popularity with the people, to find incriminating evidence in his teachings that were at contradiction to the Mosaic Law, and even conspiring to have him murdered.
The Pharisees had been watching him, as to how he handled the Saducees in the passage before our todays reading; and now, gather a small army, a crowd, to challenge Jesus. Isn't that just like our sinful human nature, when we feel wronged, we need the justification of all who would listen to us. We want everyone on our side and we seek to gather as many as we can who will side with our perspective, our version of the truth. Then we gang up on the one who is opposed to our opinons and agendas.
As they approach him, they send out their Emissary to speak in their behalf, to question him, seeking to twist his words and discredit him before the people. The designated speaker, a lawyer, begins by calling him, "Teacher- "Teacher, which is the greatest commandment in the Law of Moses?" The term "teacher" here is different from what we might think of today, as a school teacher or even a professor. Anyone, whether they are endeared to a particular school instructor or professor, could properly address someone with such a title. But in the context of this passage, Teacher or Rabbi or Master, was not merely a title of position but a term of endearment to those men and women who were faithful devotees of such a Master. But here the lawyer, was not devoted to Jesus but quite the otherwise and so approached him with disdain and disrespect, giving the false pretension of discipleship. As Origen, an early church father once said,
"All who say Our Father who art in heaven ought not to have the spirit of slavery in fear but a spirit of the adoption of sons. However, whoever does not have the adoption of sons and yet says, Our Father, is lying, since he is not a son of God, while calling God his father."
Now which is the greatest commandment in the law? The law dealt with many things, some more important than others. It dealt with issues of common life, such as women's menstruation; or such moral dilemmas as human sexuality in marriage, or violations such as adultery, homosexuality, or fornication. But the religious leaders had distorted the law; or rather, had moved away from the spirit of the law to the letter; and had compounded the complexity of the regulations for living life.
"The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue."
Out of all these nuances of the law, which is the greatest, O great teacher? Perhaps, they thought Jesus might give a new interpretation or amendment of Mosaic Law that they could crucify him with. They certainly sought to twist his words and bring his ruin.
But Christ pierces through their darkness and refocuses the issues at stake. He honors the law by redirecting them back to the heart and spirit of the law; and states that upn his two answers, the entire law code was established.
"You shall love the Lord your God, with all your heart, with all your soul, and with all your mind. This is the great and first commandment. And the second is like unto it, "You shall love your neighbor as yourself. Upon these two commandments, depend all the law and the prophets."
In other words, you've missed the point with all your convoluted interpretation and additions to the Law. My law is simple, to love. In English we don't always catch the finer nuances of ancient word meanings. We have really only one word for love, were Greek had several. There is eros or sexual love and passion. This can be a beautiful kind of love between a husband and his wife; but is so often distorted and perverted into something shameful. Then there is phileo or brotherly love. This is not merely the love for members of one's family but a certain kind of "Espirit de Corps"- the spirit and love for comrades in arms, for members of a group or fraternity. Just think of when you hear on a police scanner that an officer is down, every armed law enforcement officer who hears that call will rush to the scene and lay is life down in order to save a fallen officer. That is a special kind of love as well. But Jesus is here speaking of Agape love- is pure love that involves every faculty of the human person- love which stems from our soul and strength, from every fiber of our being, without conditions. It brings all the other kinds of love together, focuses them like a laser, and projects the pure light of divine love. St Paul eloquently desribes this kind of love in 1 Corinthians 13:
"If I could speak all the languages of earth and of angels, but didn’t love others, I would only be a noisy gong or a clanging cymbal. If I had the gift of prophecy, and if I understood all of God’s secret plans and possessed all knowledge, and if I had such faith that I could move mountains, but didn’t love others, I would be nothing. If I gave everything I have to the poor and even sacrificed my body, I could boast about it;* but if I didn’t love others, I would have gained nothing.
Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance.
Prophecy and speaking in unknown languages* and special knowledge will become useless. But love will last forever! Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when full understanding comes, these partial things will become useless.
When I was a child, I spoke and thought and reasoned as a child. But when I grew up, I put away childish things. Now we see things imperfectly as in a cloudy mirror, but then we will see everything with perfect clarity.* All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely.
Three things will last forever—faith, hope, and love—and the greatest of these is love."
It is this kind of Agape love, divine love, which we are called to render to God, to ourselves for we were created in his image, and to others.
The question we must ask ourselves, if we truly call Jesus our Teacher, our Master, and Our Lord, as one of his disciples, and not with the false pretensions and lip service of the lawyer in this Gospel story, is do we truly love God? Is Christ our God first in our life? Or do other things take precedence?
Perhaps it is only a type of eros we feel toward God- the feelings of ecstacy or excitement in worship, which can be a kind of sensual experience of God.
Perhaps it is only Phileo or brotherly love we have for God. Hey, I'm a believer! I'm part of the Jesus Group. I'm a Jesus Freak. And so we love God because we are part of his fraternity, the church; and so we love each other, in a brotherly fashion as comrades in the Lords Army.
But Jesus is directing us toward something much deeper, more mystical, more spiritual, more true, more real, and more genuine than these other kinds of love. It isn;t that these other kinds of love are disregarded. No, in Christ all these kinds of love- sensual, brotherly, and divine love, are brought together, are combinded and summed up and extended further.
Does our love for God come with conditions that we've placed on it? I'll love you if- whatever our conditions are, are met. What about each other.
Jesus said, in John 15:13, that "There is no greater love than to lay down one’s life for one’s friends." It is not a love about getting our agendas or conditions met. It is not a love based on feelings or being part of a group. It is a self-giving, self-sacrificing love which is all about the other person. Its a total giving of oneself for the sole benefit of another.
It is only when our lives are focused first on God that we can give and recieve divine agape love. It is only when we are sharing and experiencing the love of God and his presence that we can in turn share this agape love with another. But simultaneously, if we do not love each other, then we are really not loving God. And if we don't have a healthy love for ourselves, then we can not love God or others as ourselves.
This is a deep mystery; but it is upon these two laws that everything else God has designed for our lives depends on. In Marks version of this Gospel story, it says that even the Lawyer was moved to acknowledge the truth in what Christ said. In reply, Jesus said he was not far from the kingdom of God.
Jesus spoke these words in a violent and turbulent situation and out of great personal loneliness; and he lived them all the way to the cross for you and I. His commandment for us is to love,
So now I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other... Your love for one another will prove to the world that you are my disciples...If you love me, obey my commandments."
Three things will last forever—faith, hope, and love—and the greatest of these is love." Let us go therefore into the world to love and serve the Lord. Amen.
Subscribe to:
Posts (Atom)
Posts
