The Spiral Path

Wonder, Science, and Faith

Archive for the category “Church of today”

RS14: Balance As a Spiritual Practice

A: Last time you finished by saying there’s only one path to love and belonging, and that one path is balance. That sounds way too easy.

(c) Image*After

(c) Image*After

J: If it were easy, the vast majority of human beings would already be living lives that are full of love and belonging, but few people are. Living in the Christ Zone is a path that’s logical and clear and consistent regardless of race or gender or age, but it’s a lifelong challenge. It’s an everyday way of living, not a “one-off” experience. It’s something you have to keep working at your whole life.

A: There you go, using those annoying words like “life” and “living” again! Readers might start to get the idea that you’re promoting the radical idea of full engagement with life! Gosh, wouldn’t that be heresy? ;))

J: Orthodox Western Christianity has been preaching Escape for two thousand years. Gnostic Christianity and other forms of Gnosticism have been preaching Escape for even longer. I didn’t preach Escape. I preached compassion, forgiveness, and healing — all of which arise out of the practice of balance.

A: Hang on. You’re saying that living a life of balance is a form of spiritual practice. What Christians would call praxis?

J: You bet. And it’s the only form of spiritual practice that actually works.

A: That’s a bold statement.

J: Fortunately for me, I have science on my side. That’s more than the apophatic and anagogic mystics can say.

A: Okay. So can you try to explain why it works when other forms of spiritual practice don’t (according to you)?

J: It works because it flows with the grain of scientific law instead of against it. Traditional mystical practices have always flowed against the grain. Traditional mystical practices such as lengthy fasting, rigorous asceticism, intentional segregation from others, self-induced or drug-induced trances, sleep deprivation, celibacy, begging for alms, withdrawal into cloistered communities, and veneration of saints are all practices that damage one or more circuits of the biological brain.

It’s a straightforward task to draw up a list of traditional spiritual practices, such as fasting, and compare this list to the needs of the Christ Zone model. Right off the bat you can see that fasting is going to seriously interfere with a person’s physiological need for ongoing nutrition to fuel the brain. Chronic sleep deprivation makes mincemeat of the brain’s circuits. Celibacy causes damage on all fronts, and impairs the functioning of the immune system. Same with asceticism. Being forced to beg for alms is an affront to one’s dignity and sense of self worth (the soul would much rather be working for a living). Intentional segregation snuffs out all hope of building on your love and belonging needs to create full, mature, transformative relationships with others. Self-induced or drug-induced trance states — including those brought on by prolonged periods of prayer, meditation, chanting, scriptural study, recitation of the Psalms, praying the Rosary, and contemplation of icons — all force the brain to divert important resources to parts of the brain that are of little or no use to people in their everyday lives.

Those who devote their daily lives to these practices are not balanced. They can’t be. It’s impossible to be balanced if you don’t choose balance on a daily basis. Balance isn’t a magical gift from God. It’s a daily choice that requires you to use all your best attributes in combination with your God-given free will. It’s a daily choice that draws upon your soul’s great courage.

The most toxic spiritual practice of all — one that’s unfortunately all too common in major world religions — is the goal of eradicating the self so one can become an empty vessel. This is the dumbest, stupidest, most dangerous practice imaginable, and I can’t state strongly enough how much we, the angels, want it to stop. But people have got it in their heads (thanks to mystics and mystery schools) that the people who have detached themselves from their own core selves are somehow more saintly, more virtuous in their spiritual devotion than regular folk. Nothing could be further from the truth.

A: So what’s the end result of these traditional practices? People join a cloistered religious community to get closer to God and end up getting farther and farther away from God because of damage to their brains?

J: Couldn’t have said it more clearly.

 

RS13: One Path to Manyness NOT Many Paths to Oneness

A: A few days ago I was talking to you — complaining to you, actually — about the idea of religious Oneness, the idea that all major world religions teach the same core values through many different paths. You responded in typical Jesus fashion. You said, “There are not many paths to oneness, but one path to manyness.” You wanna talk about this new Yeshuism? (I think I just invented a new word.)

J: As an angel, I’m getting pretty tired of listening to all the excuses and all the lies that are being told by devout conservative thinkers of all religions. And I’m not alone in my exasperation. God’s angels know what human beings are capable of, and you know what? Not many people these days even care. Most people are not being raised by their families or communities to know or care about human potential.

The current trend in the West is to put all religious leaders and religious texts on an equal footing, which is to say they’re placing them all on a sacred pedestal of immunity — immunity from scrutiny, immunity from common sense. It’s a misguided attempt to prevent anyone from having their “feelings hurt.” God isn’t in the business of preventing people from having their feelings hurt. God is in the business of forgiveness and transformation, of helping each child of God to reach his or her true potential.

Closeup 304

A: When you say “his or her true potential,” what do you mean by that? Do you mean some sort of evolutionary advancement in human consciousness, as recent writers of popular fiction have been saying?

J (smiling mischievously): Hey, it’s a great way to earn some big bucks, but it ain’t no way to make your guardian angel smile.

A: I’ve been noticing over the past few years that the writers who make the biggest promises are the ones least likely to know what it means, what it feels like, to live in the Christ Zone. I’m very suspicious of anyone who tries to sell spirituality and faith as something that exists outside the realities of normal everyday life.

J: Most people live hard lives. They suffer a lot. Their children suffer a lot. They need ways to cope. One of the most popular ways of coping is Escape. Escape with a capital “E.” Many people use alcohol or drugs to escape. Many use sex. But many, many people escape through storytelling — through books, films, plays, or religious mythology. Religious mythology and plays have both been around for a long, long time. They’re popular. They’re traditional. But this doesn’t make them true — not in a literal sense. They may be true in an allegorical sense. They may help people express and cope with their own feelings, and in this sense the stories are useful and helpful. But for human beings to make up stories about God and then peddle them as literal truth . . . this is completely unacceptable. Unacceptable to God and unacceptable to the soul of each human being. A religious tradition that teaches its children elaborate, fantastical histories of Creation — when it’s actually not possible for any human being anywhere to understand or convey the scientific history of Creation — is not teaching its followers about God. It’s teaching the path of Oneness. It’s teaching the path of narcissism and contempt for God. It’s teaching children to blindly obey their human leaders. This is mind control, not faith.

A: I’ve been working for years with you on the question of Creation as a scientific and historical reality, and the more I learn the more I realize I don’t understand it. I have no interest in going “on the record” with the tiny bit I’ve learned so far. This would be hubris, in my opinion.

Anyway, back to the topic at hand. You’re saying that faith and blind obedience are mutually exclusive choices.

J: Exactly. Faith, as you and I have defined it, is an experience of enduring relationship with God in the absence of sacred texts. This means that an individual who has never read the Bible is fully capable of being in mature relationship with God on a daily basis.

A: A lot of people would say it’s impossible to know God or be in relationship with God if you don’t have a sacred book to guide you. Sort of like trying to find your way to the North Pole without a map.

J: Well, here’s the thing. Everyone — and I mean everyone — is born with an inner map. The inner map is hardwired into your DNA and expresses itself through your brain architecture. If you’re raised in such a way that your biological brain is reasonably balanced, guess what? The map lights up inside your head even though you’re just a regular guy/gal who’s trying to live a humble life. In fact, the map will only light up inside your head if you’re a regular guy/gal who’s trying to live a humble life. This is the way God designed the biology of the human brain. The human brain and central nervous system are designed in such a way that there’s only one way to achieve a state of mature relationship with God. This one way is to balance the competing needs shown in the Christ Zone model.

A: Juggling the physiological needs with the safety needs, the love & belonging needs, and the self-esteem needs.

J: Yes. It is an indisputable scientific fact that when a child is raised in a way that consistently balances and honours these four main needs, this child will grow up to be remarkably stable, responsible, mature, organized, practical, funny, humble, and interested in building strong relationships with others, including God.

A: Why these attributes and not others? Why not competitive, aggressive, focussed, dedicated?

J: Because mature, responsible people aren’t competitive and aggressive. They’re hard working and competent without being competitive and aggressive. Furthermore, they don’t want to be competitive and aggressive. They prefer to be humble and happy.

A: So competitive and aggressive don’t fit on the same page with humble and happy?

J: Nope. “Competitive and aggressive” fit very nicely on the same page with traditional orthodox Western Christianity, but not on the same page with what I taught.

A: Hmmmm. The Crusades spring to mind. Plus Christian slave-owning. And Christian evangelism. I’m not too fond of Christian preaching on sin and salvation.

J: If you look closely at Paul’s theology of sin, salvation, sacraments, and separation from God, what you see is a systematic attempt on Paul’s part to undermine all four needs of the Christ Zone model. You see him savaging the soul’s need for self-esteem by telling people they’re full of sin and can’t get rid of it no matter how hard they try (which is why they need Christ’s intervention). You see him crushing all hope that regular people can be in full relationship with God — in a state of love and belonging with God — except maybe on the future Day of Judgment. You see him steal away people’s sense of safety and trust in God by preaching about grave perils and dangers and demons and cosmic forces such as Sin and Law. You see him even try to rob people of the chance to add meat to their diet through fear of committing idolatry. Small portions of meat protein are important to the physiological health of most human beings. Same with healthy, respectful sexuality, which Paul also tries to undermine by playing the guilt card.

Of course, one of the biggest tip-offs about Paul’s true intent is his attitude towards slavery. He doesn’t say that slavery is wrong, that it’s morally reprehensible. He side-steps all the brutal realities of slavery, which include the frequent withholding of proper food and shelter (physiological needs); the complete annihilation of all safety needs (safety of the core self, the psychological self, the sexual self, the relationship self, the trusting self); the replacement of true love and belonging needs (i.e. the “one path to manyness”) with false teachings on love and belonging (i.e. “we are all one in Christ” or “the many paths to oneness”); and as for self-esteem . . . well, come on, now, self-esteem is intertwined with egalitarianism and wholeness and self-respect and empathy, and a slave isn’t offered any of these things by his masters. It’s a rare slave who finds the inner courage to overcome all these obstacles on his or her own. However, it does happen and can happen. Human beings are extraordinary and awe-inspiring when they decide to take full possession of their own inner map and follow it instead of these numbskull religious teachings.

A: Just now you linked true loving and belonging needs with the one path to manyness. Can you explain that in more detail?

J: All people need love and belonging. They need to belong to families or communities or friendship groups. It’s normal and healthy. In fact, they can’t be in full relationship with God if they’ve never had any of their love and belonging needs met in their everyday human lives.

A: Why not?

J: Because their brains have never learned over time how to have relationships with anybody. They’ve never learned how to listen with all their heart to another person, how to maintain respectful boundaries with another person, how to communicate clearly without getting angry and controlling, how to compromise. Again, this is all scientifically verifiable. Thousands and thousands of books have been written on these topics. This isn’t New Age fluff I’m talkin’ here. This is the stuff of real life, real psychology, real change. People’s lives get better when they learn how to do relationships. People’s lives get worse when they ignore their relationship needs. Nobody gets out of this reality. Nobody. God doesn’t intend that individuals should be able to find their own inner map by going off into the desert to live alone for months or years. It isn’t normal and it isn’t healthy. You can only see who you are in relationship with God if you know who you are in relationship with other people. You have to love your neighbours — your neighbours on Planet Earth — if you want to know what it feels like to love your God.

A: Because God the Mother and God the Father are NOT you. They’re not One with you. They’re part of a family WITH you. But they’re not you. So you have to get to know them the way you’d get to know any of your other neighbours.

J: Yes. Angels walk side by side, hand in hand. We are the many who share the values of divine love, courage, devotion, gratitude, and trust. We are the many who are a family united in love. We are the many who can flourish in our own distinctiveness because there’s only one path to true love and belonging.

That path is the path of balance.

 

RS12: How the Christ Zone Is Unwelcome in the Church

A: I think there’s a danger in posting the Christ Zone model. I think there’s a danger that many Christians will glance at it and assume this model isn’t new and isn’t different. I want to be very clear, for the record, that this model has nothing in common with the traditional teachings of orthodox Western Christianity. Many devout Christians want to believe their religion has always taught people how to live a life of balance and humbleness and self-actualization. But the truth is, it hasn’t. If Christians want to heal the church of the third millennium, and help people of faith understand more fully how to be in relationship with God, they have to be honest about the psychological abuses perpetrated within the halls of Christendom over the centuries.

Fenced (c) JAT 2014

Fenced (c) JAT 2014

J: Living your life according to the Christ Zone model — or, as I called it, “entering the Kingdom of the Heavens” — appeals tremendously to anyone who cherishes values such as gender equality, egalitarianism, humbleness, self-respect, and service. It should go without saying that many religious folk have been taught by their religious leaders to be suspicious of gender equality, egalitarianism, humbleness, and self-respect (though service work is usually endorsed). So let’s be honest — most conservative religious leaders do not ever want to hear about the Christ Zone model. If they had their way, they’d bury it. Permanently. It flies in the face of everything they’ve been teaching.

A: This was true 2,000 years ago when you first introduced your Kingdom teachings.

J (nodding): Here’s the problem: individuals who live their lives according to the Christ Zone model do not and will not play the “Status Addiction Game.” They have too much common sense and too much faith in God to listen to religious bullshit about Chosen People and Salvation and Sin and Special Sacraments and Atonement and Judgment Day (that is, doctrines which feed status addiction). Their brains work really well — the way God intends — and they have no tolerance for cruel or unjust treatment of anyone. They see Creation as a beautiful and good place, a place to appreciate and learn more about. They see God as a person* with feelings who cares about all beings. They’re natural-born social democrats who scoff at ideas such as special royal bloodlines. They make very poor slaves.

A: You don’t have to put metal chains on people to enslave them.

J: No. In fact, the best chains are the invisible ones. The mental and emotional chains that come with indoctrination of regular people can serve a tyrant for a lifetime. Very useful as far as a psychopath is concerned.

A: This morning I was thinking about the early 6th-century Rule of Saint Benedict (see also Humility: Vice or Virtue?). I had to read the whole Rule for one of my church history courses. This helped me pinpoint the ways in which traditional Christian monastic practice has done everything in its power to prevent individuals from feeling what it’s like to live in the Christ Zone — to prevent people from living in relationship with God. Everything about Benedict’s Rule seems almost designed to obstruct a person’s chances of balancing the four main needs of the Christ Zone model.

J: Actually, your observation is accurate. It’s an intentional design. It’s a Rule for Living that’s intentionally designed to break an individual’s sense of self and force him (or her) to be a willing and obedient slave to his master’s authority — and by “master” I don’t mean God or Christ; I mean the abbot, bishop, or land-owning aristocracy. Benedict’s Rule has nothing to do with being in relationship with God, and everything to do with crushing the human spirit so it won’t rebel against injustice.

A: Well, that’s a pretty picture!

J: I don’t want to make it sound as if Benedict “invented” this system of control through religious teachings that beats humility and obedience into people’s heads. Far from it. This method of controlling potential troublemakers through psychological means has been around for at least 5,000 years. In my time, the Essenes were the Jewish group that “rediscovered” these teachings and embraced them. But the Essenes didn’t invent this method of control. Just as Paul, when he founded a new theistic religion based on a Saviour called Jesus Christ, didn’t invent this method. Just as Paul’s orthodox followers didn’t invent the “humility and obedience” paradigm. But it’s time for Christians to be honest about this gruesome intent among early orthodox Christians. It’s time for them to recognize that the orthodox Western church has never wanted regular people to imitate the kind of life I actually lived. God forbid that anyone should be allowed to think God likes them!

A: One of my theology classmates a few years back was a devout Roman Catholic. One day in a small group discussion he asserted (with tears in his eyes) that God doesn’t need us. Not any of us. Apparently, God only needs Jesus. This is what the Roman Catholic church has taught him. And he believes it.

I was horrified. Shocked to the core.

The worst part is that millions and millions of Christians would agree with him.

J: These teachings help destroy the ability of regular people in the Christian community to seek the path of wholeness and humbleness that I found during my ministry. My heart goes out to them in their suffering. The church is abusing them — spiritually abusing them — and they’re going to keep paying the price for this abuse until they decide to walk away from it.

The good news is that you can walk away from the church’s teachings without walking away from God.

God is always with you. Whether you like it or not!

* The English language doesn’t easily allow the use of plural verbs, pronouns, and adjectives when referring to God. But when I type the word “God” I’m always thinking of two people rather than one — God the Mother and God the Father working in love together for all we know and love in Creation.

 

RS4: Challenging the Apophatic Path

A: In the last week of August I returned for a brief time to a Christian forum I used to post on. It didn’t take me long to remember why I left two years ago. Most of the recent contributors are people I’d known there before, with a couple of newer members who seemed to fit right in.

Theatre at Epidaurus, Greece, 4th C BCE ((c) JAT)

Theatre at Epidaurus, Greece, 4th C BCE ((c) JAT)

Some of these people are now assistant moderators with hundreds of posts to their credit. They need a lot of moderators on this forum because they have strict codes of etiquette — which I don’t mind in principle. What I mind is that this diverse group of Christian Atheists and Christian Deists and Christian Buddhists and Process Christians are all required to be polite to each other, but nobody is required to be polite to God. Which you’d pretty much expect from a group of people who say they’re Progressive Christians, but really don’t seem interested in discussing theism and faith in the same breath. Many of these contributors are cruel — cruel to God in ways they’d never contemplate being cruel to their fellow human beings. Not in a public forum, anyway. I just couldn’t take it.

J: The more things change, the more they stay the same. In my day, we would have expected to see this group sitting on the edge of the marketplace and nodding sagely at the words of their Hellenistic wisdom teacher. They wouldn’t actually do anything to confront their own issues. They’d just talk and talk and talk. They would frequently impress themselves and each other with a particularly fine piece of philosophical poetry. But philosophical poetry is no substitute for faith.

A: The talk seems to go round and round in circles. As far as I could tell, the long-standing forum members — the ones I wrote with years ago — are still asking the same questions and answering them in the same vague ways. There’s been no movement, no forward-moving change or transformation or insight. It’s like they’re stuck in a hamster wheel.

J: Like the character in the beginning scenes of Groundhog Day.

A: Yeah. Just like that. They’re still angry, and they’re still in a state of denial about their anger.

J: Denial is the key word here. They deny to themselves that they’re angry — angry with others, and angry with God — and at a psychological level they’re repressing that anger behind “wisdom words.” Lots and lots of wisdom words like “peace” and “oneness” and “love.” A person in denial can make a highly effective smokescreen or “veil of mist” around the anger by throwing up constant jets of wisdom. But these are only words. Words without honest inner intent to back them up.

Words without matching intent don’t make the world a better place. You can tell other people how kind and inclusive you are — and they may even believe you — but if you spend a big part of your day throwing slings and arrows at God (as if God can’t hear you and has no feelings) then you’re probably not as kind and inclusive as you say you are.

A: The apostle Paul was very good at employing this strategy.

J: Yes. Except that Paul wasn’t really in a state of denial about his own motives. He knew what he was doing. He co-opted the language of the Hellenistic sages, but not their message. He had a different agenda, an agenda to devise a new theistic religion from whole cloth. Well, okay, not exactly whole cloth — more like a patchwork quilt. A “crazy quilt” stitched from a bit of this, a bit of that. This is what Pauline Christianity resembles.

A: One powerful insight popped in for me during my brief sojourn on the forum site. You guys helped me understand that the uniting theme for the long-time members of this site is apophasis — the path of trying to know God by unspeaking or unsaying all that is known about God, the path of dissolving the self to become one with the transcendent cloud of unknowing/knowing.

J: Yes. It’s a path that leads to tragedy. The world starts to shrink for these individuals. It gets smaller and smaller as they struggle to maintain the position that there is no position. They stop using big chunks of their own brains, a choice that creates serious consequences for their biological health and well-being. They become dependent on the power of words — words without intent or praxis. They become “people of the Word,” people who live behind a veil of self-deceit and denial. They start to “float” in a place where nothing is real and everything is relative. They stop believing that “right and wrong” exist. Needless to say, this can have tragic consequences.

A: You can’t fix something if you insist it ain’t broke.

J: My sentiments exactly.

RS3: Learning to Like God

A: Jesus, why do you think there’s so much resistance to the idea that God is actually two distinct people, two distinct consciousnesses, a Mother God and a Father God working together to bring new life into being?

Learning to Like God Doesn't Mean You Have to Stop Having Fun (c) JAT 2013

Learning to Like God Doesn’t Mean You Have to Stop Having Fun (c) JAT 2013

J: I don’t think there’s one simple answer to that question. Human beings have been struggling for thousands of years with questions about who God is. The important thing to bear in mind is that people of faith have usually been in conflict with people of religion, regardless of place or time or culture. People of faith, wherever they live, are the people who listen for God’s presence with their hearts and bodies and minds and souls and courage. People of faith have a tendency to get sucked into groups run by people of religion. I’m defining “people of religion” as those who choose to obey the Laws and the Prophets.

A: Whose laws and whose prophets?

J: Everybody’s religious laws and everybody’s religious prophets when those laws and prophets contradict the obvious truths which God speaks to all people of the world each day.

A: Such as?

J: Such as the obvious truth that relationship is the foundation of all life. Human babies aren’t plucked from trees like ripe figs. At some time, there has to be an intimate relationship between male sperm and female ova. Even if this connection takes place in a test tube.

A: That hasn’t stopped scientists from cloning animals. And trying to clone human beings, I’m sure, though I doubt they’re talking out loud about this kind of Mengelian research.

J: The media have been creating the impression in the popular imagination that cloning is an easy, harmless, reliable, Newtonian process that obeys simple laws of Cause and Effect. Why, soon there’ll be home cloning kits for you on the shopping channel! Just think! You’ll be able to clone dear ol’ granny! The reality of cloning is much more complex, however. Beyond all the hidden struggles in labs and the fudged data and the attempts by major corporations to try to patent DNA that doesn’t belong to them, there have been serious failures and inexplicable weaknesses in the cloned creatures.

A: How do God the Mother and God the Father respond to these cloning projects?

J: The same way they respond to other acts of human psychopathy. They allow observable consequences to unfold so other people can see for themselves what a stupid idea it is.

A: Boy, sometimes it takes an awful lot of pain to get regular people to see the observable consequences of a stupid idea.

J: Human beings have free will. They can choose to be greedy and selfish, as many corporate researchers are choosing to be, or they can choose to be compassionate and clear-headed. Many of these corporate researchers see no contradiction in also being practising conservative Christians or Jews or Muslims because Abrahamic orthodoxy insists that God has given human beings special rights and privileges as “sovereigns” over all creatures of Planet Earth (Genesis 1:28 and, by inference, Genesis 2-3). Many, many religious people have assumed this means they can do whatever the hell they want on Earth, and God will simply nod and smile and say, “My, what a good boy you are!” Obviously, there’s something wrong with this picture.

A: Nuclear weapons spring quickly to mind.

J: Yes, plus toxic wastes poured into the ground and water. Diversion of major fresh water sources. Drilling for oil in unsafe and harmful environments such as thousands of metres below the sea bed. There’s not a lot of common sense or clear-headedness — let alone compassion — in any of these choices.

A: Yet you’re not advocating that we give up all technology and return to an ancient agrarian lifestyle.

J: No, I’m not asking people to give up their phones and their cars and go live on a barren mountaintop to get closer to God. On the other hand, a little balance might be nice. People might spend a little less time with their phones and their cars and a little more time with their children.

A: But that would mean spending time on their relationships.

J: It never ceases to amaze me that pious folk who refuse to treat anyone but themselves with respect will turn around and insist they have all the answers about how to be in relationship with God. How can a person who knows nothing about relationships claim to be an expert in relationships? How can a man who treats all women as inferior claim to know who God is? It’s narcissistic bullshit, nothing more.

A: These guys are too busy throwing themselves on their status-saturated swords to notice they’re not very nice people.

J: In orthodox Western Christianity, the image of God is very much one of the old bearded guy in the sky who’s throwing himself on his status-saturated sword for the sake of all those little peons who are too weak and sinful to make any good relationship choices ever.

A: God as the ultimate narcissist. No wonder so many people of faith have rejected the traditional Christian image of God. What’s to like?

J: It’s pretty hard to love and trust somebody when you believe there are no grounds to even like him or her.

A: So . . . it would make sense for the church of the third millennium to show people ways in which they can like God the Mother and God the Father as people and as divine parents. That way they can start to build a solid, respectful, daily relationship with God.

(c) Image*After

(c) Image*After

J: Naturally, it will come as no surprise that having a respectful relationship with God is no different than having a respectful relationship with your neighbour. If you can’t treat the one with kindness, you sure as heck can’t treat the other.

It’s only common sense.

JR62: Seventh & Final Step: Remove the Thorn in Jesus’ Flesh (That Would Be Paul)

A: We’ve talked a lot on this site and on the Concinnate Christianity blog about the differences between your teachings and Paul’s teachings. Many readers will say there’s not much evidence in the Bible for the differences you and I claim. What would you say to Progressive Christians who want to “have their Jesus and keep their Paul, too,” who want to make you, Jesus, more credible, without actually giving up any of their cherished Pauline doctrines?

J: They make me look like a dweeb, to be honest. An ineffectual, wimpy, turn-the-other-cheek kind of guy.

A: Which you were not.

J: They say they want to save me from the fundamentalist Christian right and the secular humanist left, yet they’re forcing me to sit down at the Tea Party table with Paul, which is the last place I want to be. I’m a middle of the road social democrat, and I believe with all my heart and soul that a society can’t function in a balanced way unless rights and responsibilities are given equal weight in all spheres of life. Paul was a man who taught about rights, rights, rights and not nearly enough about responsibilities. He and I had very different values.

A: Paul talks about punishments.

J: Yes. Paul talks about divine punishment and divine testing. He talks about his freedom — his right — to speak with divine authority. He talks about the need for self-discipline. He talks about divine rewards. But, you know, when you look carefully at what he’s written, he doesn’t speak to the soul of his listeners. He doesn’t challenge them to see each of their neighbours as a separate person worthy of respect. Instead he does the opposite: he encourages them to see themselves as non-distinct members of a vast “body of Christ.” Paul, instead of insisting that people build solid interpersonal boundaries — the foundation of safety and respect and mutuality between individuals — tells people to dissolve those boundaries. It sounds good on paper, but “Oneness” does not work in reality. If you encourage the dissolution of interpersonal boundaries, you’ll see to your horror that the psychopaths in your midst will jump in and seize that “Oneness” for themselves. They won’t hesitate to use it to their advantage.

A: Because they have no conscience.

J: Humans (as well as angels on the Other Side) are all part of One Family. But this isn’t the same as saying humans are all “One.” As anyone who comes from a big family knows, respect for boundaries is the grease that keeps you from killing each other.

A: It can be tricky to manoeuvre all the boundary issues in a big family.

J: Yes. You need all the brain power you can muster to stay on top of the different needs of different family members.

A: Spoken like a man who came from a big family.

J: When you’re the youngest son in a family with three older brothers and two sisters (one older, one younger), you catch on fast to the idea of watching and learning and listening to the family dynamics so you don’t get your butt kicked all the time.

A: It’s real life, that’s for sure.

J: That’s the thing. It’s real life. It’s not about going off into the desert to live as a religious hermit. It’s not about living inside walled compounds or hilltop fortresses. It’s about living with your neighbours and learning to get along with them through communication and compromise and empathy. It’s not fancy, but it works.

A: The Gospel of Mark makes this message very clear.

J: Christians have long assumed that the author of Luke truly believed in my teachings and was trying his best to convey them in a fresh way to a new generation of believers. Luke, of course, had no interest in my teachings, and was instead trying to promote Paul’s package of religio-political doctrines. This is seen most obviously in the so-called Great Omission — the complete absence in Luke of Mark’s most important theological statement. Luke cut and pasted many parts of Mark’s gospel, and thereby changed their meaning. But he didn’t even try to include the dangerous theology found in Mark 6:47 to Mark 8:27a. He ignored it and hoped it would go away.

A: Why? Why did he want it to go away?

J: Mark’s gospel, as we’ve been discussing, was a direct rebuttal of Paul’s First Letter to the Corinthians. Paul wrote first (years before Mark), and in the middle of his letter he included 3 linked chapters on freedom and conscience, authority and obedience, sin and salvation, as these themes revolve around food — idol meat and, more importantly, the blood and bread of Christ (1 Cor 8:1-11:1). We can call this set-piece the “Idol Meat Discourse.” In this set-piece, Paul makes a number of claims about God that Mark, following my example, found particularly galling. Mark countered those claims by writing his own 3-chapter set-piece (Mark 6:30-8:26). I’m going to call Mark’s set-piece “the Parable of the Idol Bread.” This was Mark’s head-on attack on Paul’s Eucharist.

A: Mark didn’t support the sacrament of the Last Supper?

J: Mark knew that Paul’s speech about sharing in the blood and body of Christ (1 Cor 10:14-22) was a thinly veiled Essene ritual, the occult Messianic Banquet that had grown out of earlier, more honest offerings of thanks to God. I rejected the notion of the Messianic Banquet, with its invocation of hierarchy and status addiction. Mark rejected it, too.

A: Right before Mark launches into his Parable of the Idol Bread, he includes an allegorical tale about a banquet held by Herod and the subsequent beheading of John the Baptist (which we know didn’t actually happen).

J: Yes. Mark uses a lot of sophisticated allegory in his gospel. (Plus I think the less loving aspect of him wanted to see John’s head end up on a platter, which is where he thought it belonged.) Mark leads up to his set-piece — which, of course, is an anti-Messianic-banquet — by tipping off the reader to an upcoming inversion of religious expectations. He’s telling them not to expect Paul’s easy promises and glib words about “Oneness.” He’s telling them to prepare themselves for an alternate version of Jesus’ teachings about relationship with God.

A: What was that alternate version?

View of the Galilee from Mount Tabor ((c) Free Israel Photos)

View of the Galilee from Mount Tabor. Photo credit Free Israel Photos.

J: It was a radical vision of equality before God, of inclusiveness and non-Chosenness. It was a vision of faith without status addiction. Of faith and courage in numbers. Of freedom from the slavery of the Law. The love of a mother for her children (including our Divine Mother’s love for her children!). A relationship with God founded on trust rather than fear. The healing miracles that take place in the presence of love rather than piety. The ability of people to change and let go of their hard-heartedness (ears and eyes being opened). The Garden of Eden that is all around, wherever you look, if you’re willing to see and hear the truth for yourself. The failure of both the Pharisees and the Herodians to feed the starving spiritual hearts of the people. The personal responsibility that individuals bear for the evil things they choose to do. The importance of not idolizing the words of one man. (There’s no lengthy “Sermon on the Mount” in Mark as in Matthew; in fact, there’s no sermon at all, let alone a set of laws carved on stone tablets!).

A: That’s a lot to pack into three short chapters.

J: This is why I refer to Mark’s set-piece as a parable. As with any properly written parable, the message isn’t immediately obvious. You have to use all your heart and all your soul and all your mind and all your strength in order to suss out the meaning.

A: I noticed when I was doing my research papers for a New Testament exegesis course that the setting of Mark’s Parable of the Idol Bread is crucial. Not one but two major teaching events with miraculous endings take place out in the middle of nowhere near the Sea of Galilee. There’s no proximity to important sacred sites such as Jerusalem or Jericho or the Dead Sea or the River Jordan. There’s no Greco-Roman temple or Jerusalem Temple. There’s no holy mountain. There’s no sacred stone. There’s no palace or patron’s villa. But there’s a lot of green grass, with enough room for everybody to recline in groups (as in a Roman banquet) and share the event together.

In the middle section, in Chapter 7, Mark shows you leaving Galilee to carry out more healing miracles, but these healings take place in Gentile areas — everywhere but the sacred site of David’s city. You can tell Mark doesn’t think too much of Jerusalem’s elite.

J: Mark had a scathing sense of humour, much like Jon Stewart’s. When he wrote his gospel, he was thinking of it as a parable and a play at the same time. He wanted the actions of the actors to speak to the intent of the teachings.

A: Actions speak more loudly than words.

J: Yes. He wanted people to picture the actions, the geographical movements, that changed constantly in his story but never went close to Jerusalem in the first act of his two-act play. His Jewish audience would have understood the significance of this.

A: Tell me about the Idol Bread.

J: The meaning of the bread in Mark’s parable makes more sense if you look at the Greek. In Mark’s parable, and again later at the scene of the so-called Last Supper in Mark 14, the bread in question is leavened bread — artos in the Greek — not unleavened bread, which is an entirely different word in Greek (azymos). Mark shows me constantly messing with the bread and breaking all the Jewish laws around shewbread and Shavuot bread and Passover bread. At the teaching events beside the Sea of Galilee, the bread is given to the people rather than being received from the people in ritual sacrifice. It’s torn into big hunks. It’s handed out to everyone regardless of gender or rank or clan or purity. It’s handed out with a blessing on a day that isn’t even a holy day. Nobody washes their hands first. Everyone receives a full portion of humble food. Everyone eats together.

A: If the fish in this parable are a metaphor for courage and strength (see Mark’s Themes of Understanding and Strength) then what does the bread represent?

J: Artos — which is very similar to the Greek pronoun autos, which means “self” and, with certain prepositions, “at the same time; together” — is a metaphor for the equality of all people before God. Everybody needs their daily bread regardless of status or bloodline or rank. It’s about as status-free a symbol as you can get.

A: Something tells me that got lost in the Pauline translation.

JR61: Sixth Step in Healing the Church: Be Honest About the Bible

A: I’ve been reflecting for the past few days on the suffering inflicted by Anders Breivik on everybody everywhere who’s capable of loving their God and loving their neighbours as themselves.

Several news reports have referred to a 1,500 page manifesto that Breivik posted on the Internet shortly before the Norway attacks. Apparently Breivik copied a number of sections almost word from word from the writings of several well-known far-right ideologues. (Which just goes to show, once again, that psychopaths are very good at “cutting and pasting” other people’s ideas, but not capable of coming up with original insights of their own.) Breivik’s manifesto has been compared to the writings of Ted Kaczynski, the U.S. Unabomber. But when I look at excerpts from Breivik’s diary and manifesto, and compare his actions to his beliefs, I don’t see a modern day European political movement. I see a very old ideological movement, one that fills up many pages in the Bible. I see the Book of Jeremiah. I see the Book of Revelation. I see the Book of Numbers.

J: These are all biblical books that give permission to psychopaths to carry out “Just Wars.”

A: I’ve noticed in news reports about Breivik that he readily admits he carried out the Oslo bombing and the camp shootings, but he says he didn’t break the law in doing so because he’s at war with the Norway government.

J: Inside our man Breivik’s head, it all makes perfect sense. Of course, the reason it makes sense to him is that he’s only using certain parts of his biological brain. He’s not using the parts of his brain that deal with empathy or relationship or common sense or compassionate humour or trust or creativity. If he were using those parts, he wouldn’t be capable of planning such a cold, ruthless, legalistic act of violence against others.

A: On the other hand, interviews with some of the camp survivors suggest these young people embody all the best of human potential — empathy and relationship and trust and so on. There was a really good article in Saturday’s Toronto Star: “Norway Tragedy: Inside the nightmare on Utoya” by Michelle Shephard (Toronto Star, Saturday, July 30, 2011). One 20 year old woman, Karoline Bank, is quoted as saying, “Yes, he took many people away from us, and every life lost is a tragedy. But we have gotten so much stronger over this. There’s not much more to say.”

J: Couldn’t have said it better myself.

A: People of faith will wonder why God allowed this to happen.

J: People of faith have to stop listening to people of religious humility. People of faith — by that I mean people who want to be in relationship with God now, TODAY, not at some vague time of future judgment — have to start being more honest, more realistic, about the motivations that drove the authors of many revered religious texts. They have to stop wearing rose-coloured lenses when they read the Bible. They have to stop making excuses for the psychopaths who wrote so many parts of the Old and New Testaments. They have to stop making excuses for the parts of the Bible that were clearly written by those suffering from major mental illness.

A: Like the Book of Revelation.

Christian theologians have long been desperate to endorse the violent imagery of the Book of Revelation as a central justification for orthodox Christian teachings about the End Times. But from the point of view of God’s angels, the prophetic visions recorded in Revelation feel like a psychopathic attack on God and also on the soul who lived as Jesus, an attack no different in intent than Anders Breivik’s systematic rampage against campers trapped on a small island. Like Breivik, who disguised himself as a police officer so he could ensnare more victims, the prophet who penned Revelation pretended to be a faithful follower of Jesus as he took direct aim at Jesus’ teachings about a loving and forgiving God. Shown here are the head and wings of a large 9th century BCE Assyrian human-headed bull found in the North-West palace at Nimrud (on display at the British Museum). Photo credit JAT 2023.

J: This is an issue of trust. People have to decide for themselves whether they’re going to trust what John says about humanity’s relationship with God, or whether they’re going to trust their own hearts, their own heads, and their own experiences about humanity’s relationship with God. Would a loving and forgiving God put a gun in Anders Breivik’s hands and tell him to go out and shoot people to “ensure that the warriors fighting for the preservation of European Christendom [will] prevail”?*

A: God didn’t stop him, though.

J: Really? You’re sure about that? Because from where I’m standing, God did a great deal to stop him.

A: Sixty-nine people at the camp are dead, plus several more at the site of the Oslo bombing. They’re dead and they’re not coming back.

J: No, they’re not coming back. And their families and friends will grieve because they — the human survivors — have loving hearts. Their grief is unavoidable and is a measure of their wholeness. Yet one day their family and friends will cross to the Other Side, as all creatures of Planet Earth must do, and they’ll be reunited with their loved ones. So from God’s point of view, the relationships haven’t ceased. The relationships still exist, despite the death of the physical body, because love never dies. The form of the relationships has changed, but not the substance. The substance is real. The love can’t be taken away from any of these souls. Love continues beyond anything the physical body knows. Love is greater than anything the physical body knows. Love is the great mystery. It’s what guides God the Mother and God the Father in their decisions about when people are coming Home. But make no mistake — everyone eventually dies. God has never promised otherwise. This is the natural order of the universe.

A: You wouldn’t know it to listen to an apocalyptic prophet who promises bodily resurrection of the dead.

J: It’s a funny thing about psychopaths. A psychopath has a distinctive pattern to his logic and choices and behaviours, and one of the most distinctive features of psychopathy is the peculiar attitude towards death. They’re unable to trust anyone, of course — since trust is closely related to empathy and love and forgiveness — and this means they’re completely unable to trust in the idea that physical death is a natural, loving part of the soul’s relationship with God. Death without future punishment isn’t logical to a psychopath, just as life with present forgiveness isn’t logical to him. He’s incapable of feeling love, so he’s unable to conceive of a loving death. He’s also incapable of believing that God is smarter than he is, so he’ll spend a great deal of time and energy looking for “escape clauses” in the contract laws about death in the Abrahamic religions. If the clauses he wants aren’t there, he’ll claim to be a divinely-inspired prophet and add them himself. Egyptian attitudes towards death in the pre-Hellenistic period epitomize the psychopath’s fear of death.

A: You’re saying a psychopath’s attitude towards death isn’t unique to a specific religion or culture, but is instead universal because it’s biological. You’re saying that “escape clauses” come out the same way in different cultures because all human beings share the same basic DNA.

J (nodding): A psychopath is, by definition, a person who is cut off from the input of his own brain’s Soul Circuitry. This “cutting off” may have resulted, in rare circumstances, from a head injury or infection or poisoning or oxygen deprivation. But the vast majority of psychopaths are “self made.” High functioning psychopaths such as Anders Breivik are individuals who’ve turned themselves into psychopaths one bad choice at a time. This is why psychopathy doesn’t usually emerge in full-fledged form until adolescence. It takes a long time for a person to consciously undo the healthy connections God builds into the human brain.

A: It’s still amazing to me that human beings have that kind of control over the wiring of their own brains. But history bears out the truth of what you’re saying.

J: You’ll probably be shocked to learn, then, that within the annals of religious history there have been select groups who’ve intentionally incorporated the blueprint for “how to build a psychopath” into their religious doctrines.

A: You mean . . . these groups wanted to create psychopaths? On purpose?

J: It can be very useful, from a utilitarian point of view, to have a man like Anders Breivik on your side if you’re trying to acquire wealth, power, status, and “immortality.”

A: This immortality thing . . . this need to leave behind a human legacy of power and status for future generations to admire and imitate — is this a normal state of mind for a person who feels whole and healed and humble? Because it seems awfully narcissistic to me.

J: It’s normal and natural for a soul-in-human-form to want to create and build and improve the quality of life for his or her community. Persons-of-soul — angels — have a strong sense of purpose and mission and service. So you expect to see a community of Whole Brain Thinkers busily at work devising new ways to dig wells for clean water or improving ways to eliminate toxins from the environment or building new schools and medical clinics in underserved areas. Human beings are at their best when they come together in teams to bring healing to others in the face of suffering.

A: Healing instead of revenge.

J: A large number of people around the world have responded to the Norway tragedy by offering their hope, faith, and love instead of judgment, piety, and revenge. Some have found, for the first time in their lives, the courage of their own faith. The courage of their own trust in God. The courage of their own trust in each other.

A: That’s a powerful insight, to know you have the courage to choose hope, faith, and love.

Forever 1

Jesus said: One person cannot ride two horses at once, nor stretch two bows; nor can a servant serve two masters, as he will respect one and despise the other. No one drinks vintage wine and immediately wants to drink fresh wine; fresh wine is not put into old wineskins because they might burst. Vintage wine is not put into new wineskins because it might be spoiled” (Gospel of Thomas 47a-d). You can choose the path of redemption or you can choose the path of revenge. Pick one because you can’t have both. Photo credit JAT 2014.

J: To find that courage is to know redemption. I send my love to all who are open to the wondrous idea that humans — not just God — are filled to overflowing in their own souls with divine courage and trust and gratitude and devotion.

This courage is yours. It’s not God’s. It’s not your neighbour’s. It’s not your parents’. It’s not your priest’s. It’s yours. It’s part of who you are as a soul.

Claim it and live it. Be the person God knows you really are. Don’t be a bully and coward like Anders Breivik, who hasn’t the courage to love. (Though I forgive him.) Be open to a loving relationship with God, no matter what your religious background. Your neighbour is loved by God as much as you are. All your neighbours.

No other truth is acceptable.

* On July 24, 2011, The Globe and Mail published a Reuter’s article, “Excerpts from Norway attacker’s diary.” An entry from June 11, 2011 said, “I prayed for the first time in a very long time today. I explained to God that unless he wanted the Marxist-Islamic alliance and the certain Islamic takeover of Europe to completely annihilate European Christendom within the next hundred years he must ensure that the warriors fighting for the preservation of European Christendom prevail.”

JR52: Pelagius and Personal Responsibility

A: In our discussions lately, you’ve been emphasizing the role of personal responsibility in the journey of healing and faith, and I’ve been waiting for somebody to jump up and accuse you of being a Pelagian. How do you feel about the Pelagian philosophy of free will?

For the record, Pelagius was born sometime in the late 300’s CE, and died around 418 CE. He and his followers drew vicious attacks from Augustine of Hippo and Jerome, and Pelagianism was condemned as a heresy in 431 CE.

J: Without getting too much into the details of the debate between Augustine and Pelagius on the nature of free will, I’d have to say that both of them were wrong.

A: How so?

J: Neither of them had a balanced view of what it means to be a human being. Augustine had no faith at all in the ability of human beings to consciously change their lives and their communities through human initiative. He thought people would be happier if they just accepted their miserable lot in life. Acceptance of Original Sin and concupiscence was the best they could hope for, in his view. His views on human nature have created no end of suffering for devout Christians over the centuries.

Meanwhile, on the other end of the spectrum, Pelagius preached the opposite extreme. He taught the path of spiritual ascent — anagogic mysticism — which says that people can achieve a state of holiness and perfection if they just try hard enough. He placed the entire burden on the individual. This is no less damaging to people’s lives than Augustine’s idea. Neither man understood — nor wanted to understand — that the path of healing and relationship with God is a path of balance. There must be a balance between personal responsibilities and group responsibilities, a balance between personal responsibilities and divine responsibilities. In particular, there must be a willingness on the part of individuals AND on the part of groups to be honest about their own limits. This honesty is the foundation of great strength for souls-in-human-form. Unfortunately, both Augustine and Pelagius hacked away at this foundation with all their might. They both snatched away a source of deep courage and strength for Christians, and insisted on despair and self-blame in its place. It was a cruel thing to do.

A: So your understanding of personal responsibility isn’t the same as what Pelagius taught.

J: It’s important to note that in the Peace Sequence we’ve been discussing, I’ve placed personal responsibility as the third “gear” in the sequence, not the first gear. Pelagius and others have tried to place personal responsibility in the first position on the Peace Sequence, not the third position. They’ve tried to equate free will with personal responsibility, as if they’re synonymous, as if they’re exactly the same thing. But they’re not.

A: Can you elaborate on that?

J: Personal responsibility is perhaps the most complex, most advanced skill set that human beings can learn during their lifetime here on Planet Earth. It’s not a single skill or a single choice. It’s what we referred to earlier as a “meta-choice” — a pasting together of several smaller choices into something bigger. A meta-choice is so well integrated, so cohesive, so holistic that it often seems like a single choice. But actually it’s a blend of several other choices. It’s a blend of the choice to be courageous, the choice to be empathetic, the choice to be humble, the choice to be intuitive, the choice to be well organized, and the choice to be self disciplined. It’s all those things together.

A: You mean . . . maturity. Emotional, psychological, and physical maturity.

J: Yes. It’s maturity. It’s individuation. It’s compassion. It’s Whole Brain Thinking.

A: Using the whole toolkit of the human brain instead of isolated parts of it.

J: The human brain has long been treated as a single organ, though really it’s an interconnected series of semi-autonomous sectors, each with its own specialized ability to “choose” on behalf of the whole. When all the different choices work together towards a common goal, the human brain works smoothly. If “feels” like a single whole, a single choice. But really it’s a combination of choices. When a person has arrived at the stage in life when he or she “gets” the concept of personal responsibility, it means his/her biological brain is working in a balanced, holistic way. The fruits of this long process should — if all goes well — START to be visible in the actions of people 16 to 18 years of age. The process isn’t normally complete, however, until about age 21 or 22. If all goes well.

A: Last week, after Vancouver lost to Boston in the seventh game of the Stanley Cup finals, large crowds of young people — many of them now identified as coming from “good” families — rioted in downtown Vancouver. There was a lot of looting and vandalism. Something tells me these young people haven’t developed the Whole Brain Thinking approach to personal responsibility.

J: There were some people in the crowd who stepped forward and did the right thing to protect others who were being beaten. These Good Samaritans are the individuals who instinctively know “the right thing to do” in a crisis. Their sense of personal responsibility, of right and wrong, of courage and compassion doesn’t desert them in an emergency. In fact, it may only be during an unexpected emergency that they themselves realize for the first time that they “get it.” They act first and ask questions later — fortunately for those they can help.

“Do not give what is holy to dogs, or they might throw them upon the manure pile. Do not throw pearls [to] swine, or they might make [mud] of it” (Gospel of Thomas 93). Jesus taught several centuries before either Augustine or Pelagius, so of course we don’t expect to see any reference to these later theologians in the Gospel of Thomas. On the other hand, Jesus had unflattering things to say about both the Pharisees and the Herodians, whose teachings resembled those of Augustine and Pelagius respectively. It seems likely that in the Gospel of Thomas, Jesus was using the metaphor of “dogs” to refer to the Pharisees and the metaphor of “swine” to refer to the Herodians. It seems Jesus wasn’t impressed with either group’s approach to God’s holy things. Recently, I visited a Toronto Conservatory where several generations of cardinals have learned to enter and exit through the automated roof openings so they can build nests for their young in a warm, safe place. These birds not only provide basic food and shelter for their offspring, but also, in this case, are teaching their young an unusual and complex skill set that calls upon them to maximize their latent potential without exceeding their limits. In other words, the parent cardinals are mentoring their offspring. Photo credit JAT 2017.

 A: You’re saying that maturity — personal responsibility — is the product of many years of education and mentorship of children. Is that right?

J: Yes. Education is the first “gear” in the process, but education alone isn’t enough to guide a child towards maturity and personal responsibility.

A: As the well-educated youths who rioted in Vancouver proved all too well.

J: Along with education there must also be appropriate, mature mentorship. It’s the older mentors who are supposed to guide children in their emotional growth with firm, consistent, boundary-respecting compassionate tough love. Parents, grandparents, teachers, sports coaches, medical professionals, and many others can all be mentors for children if they so choose.

A: What about ministers and priests? Can they be mentors?

J: Ideally, yes. However, realistically speaking, they rarely are.

A: Why not?

J: Because most of them have deeply embraced either Augustine’s idea about human nature or Pelagius’s idea. Neither approach helps a young person learn how to find the balance they so desperately need. In addition, those ministers who try to inject balance into their youth work are also the ones most likely to have rejected the idea of the soul and the spiritual life. It’s lose-lose for ordained clerics.

A: Unless they’re willing to accept new doctrines of faith.

J: For that to happen, they’d have to apply their own God-given free will. It’s a choice each cleric will have to make on the basis of his or her own conscience. That’s what divine courage is all about.

JR51: Fifth Step: Keep Christmas, Toss Easter

Christmas tree (c) JAT 2012

Christmas tree. Photo credit JAT 2012.

A: So far we’ve talked about rescuing the soul, restoring the mystery of divine love, inviting our Mother to the table, and insisting on balance as four ways to help heal the church. What else do you have in that angelic bag of surprises you carry around?

J: The liturgical calendar of the Church must be changed.

A: You mean the calendar of religious events and themes and holy days that tells people what they’re supposed to be celebrating when.

J: Calendars are very important to the healthy functioning of the brain. So the Church still needs a calendar to help focus events for the year. I’m not recommending that the Church do away entirely with the idea of having a yearly cycle of events. Far from it. I’m suggesting that the Church revise the calendar and bring it into alignment with the needs of the soul.

A: What would that mean in practical terms?

J: It would mean you’d get to keep Christmas but you’d have to put Easter in the garbage bin.

A: Get rid of Easter? I can see the steam coming off the heads of conservative Christians already.

J: It would be kinder, in the eyes of many Christians, for me to suggest that Holy Week be “reformed” rather than axed altogether. But Holy Week is a celebration of Pauline Christianity at its worst. The overriding theme of Holy Week is salvation — escape — not healing or redemption. Every year it sends the wrong message to Christians. It sends the message that the focus of their relationship with God should be the Saviour — his death and resurrection and coming again. This was never the message I taught during my ministry as Jesus. Nor is the meaning of my time on the cross being properly taught and represented by the Church. There’s no way that Holy Week can be fixed. It would be the same as asking people to celebrate “the joy” of an S.S. death camp like Auschwitz. (I say this as facetiously as possible.) There is no joy to be found in the traditional teachings of Holy Week.

A: I’ve noticed a tendency among more liberal ministers to treat the “events” of Holy Week in a more symbolic way — to de-emphasize the crucifixion and instead emphasize the themes of renewal and rebirth and regrowth in the spring.

J: It’s very helpful and hopeful to talk about the themes of renewal and rebirth. I have no problem with that per se. I have a problem with a continuing effort among theologians to attach those themes to me. I am one man, one angel, one child of God. I’m not the Fisher King. I’m not Horus. I’m not the dead and rising Sol Invictus. I’m not the resurrected Christ. I’m just a stubborn s.o.b. who won’t shut up. I wasn’t even crucified in the springtime. I was crucified in the fall. The early church’s efforts to place the time of my crucifixion in the spring were largely centred on John’s writings. John had his own reasons for wanting to place the time of my crucifixion at Passover. But John wasn’t a man who cared about historicity or facts. He wrote what he wanted to write about me. It helped him sleep better at night.

A: A minute ago you mentioned joy as if it’s somehow significant or important to the healing of the church.

J: Joy is crucial to the experience of faith.

A: How do you define “joy”?

J: I use the word “joy” to express the gratitude and devotion and trust that all angels feel in their relationship with God the Mother and God the Father. I don’t use it as a synonym for worship or praise. I don’t use it as a synonym for the excitement of being part of a large crowd (which is more like hysteria). For me, joy is a word that conveys the happiness and deep contentment we feel as angels. It’s the feeling you get when you feel really, really grateful and really, really SAFE at the same time. It makes you smile from the inside out.

A: Christians have long believed that the purpose of angels is to offer praise and worship to God. Do angels worship God?

J: Noooooooo. You never see angels down on their knees with their heads bowed in humility. What you see is angels living their purpose of love in everything they do. As angels, we show our never-ending love and appreciation of our parents by choosing thoughts and words and actions that bring more love into Creation. We live in imitation of our parents’ courage. We’re not carbon copies of our divine mother and father — that is, we all have our own unique temperaments and personalities and talents and interests — but we’re all alike in that we all choose love. There are many different minds and many different bodies in Creation, but it can be said in all truthfulness that there’s only One Heart. It’s the feeling of joy that comes from our choice to share One Heart that makes us feel like a big family. We all belong to one family.

A: Where you feel safe, despite your differences in talent and temperament.

J: Yes. This is the underlying intent of divine love. It’s the choice to see another soul as, in fact, another soul — as someone who’s not you, who’s not a mere extension of you. It’s the choice to respect differences between individual souls, while at the same time choosing to help other souls be their best selves.

A: Can you explain what you mean by that last statement?

J: Here’s the thing. No one soul can “do” all things or “be” all things. Every soul has unique strengths. But every soul also has unique absences of strength. Angels are always giving and receiving help within the family. An angel with a particular strength will offer that strength to help brothers and sisters who need assistance with something they’re not very good at themselves. The same angel who offers a strength to another will in turn be very grateful to receive help from another soul in an area where he or she needs some help. There’s no sense of shame or guilt or inadequacy among angels when they have an absence of strength. They accept who they are. They don’t judge themselves or feel sorry for themselves or describe themselves as flawed or imperfect or unworthy. They gratefully and humbly ask for — and receive — help when there’s something they don’t understand or something they want to do but don’t have the skills for. It’s all about education, mentorship, and personal responsibility, even among God’s angels. As above, so below.

A: At the start of this conversation you said that Christians could keep the celebration of Christmas. Why? Why keep Christmas and not Easter?

J: December 25th is a day marked by all angels in Creation. It is the day when Divine Love was born.

A: I thought you said we have to get rid of all the invented myths about your ministry. Isn’t this one of them?

J: I wasn’t born on December 25th. I was born in the month of November. When I refer to the day when Divine Love was born, I’m talking about God the Mother and God the Father. I’m talking about the day when their Divine Love for each other first emerged in Creation. It was the day when everything — absolutely everything — changed. It was the day — the actual day in the far, far distant past (before the time of the “Big Bang”) — when they made the choice to live for each other. It’s the day when the Christ was born — NOT, I’d like to reiterate, the day when I, Jesus, was born, but the day when Mother-and-Father-Together-As-Christ were born. When their new reality was born. When their new relationship was born. None of us would be here today if they hadn’t made that choice.

A: So you’re saying that God the Mother and God the Father have an actual calendar of the kind we would recognize here on Planet Earth, and that the day of December 25th is marked on this calendar? This seems like too much of a coincidence.

J: God isn’t using a human calendar. Humans are using a divine calendar. God the Mother and God the Father are pretty good at math, you could say. It wasn’t difficult for them to set up indications of their calendar system all over the known baryonic universe. Planet Earth runs on the same calendar system that angels use. More or less. There are cycles that can’t be argued with, cycles that are fixed by astronomical and mathematical realities. Solar and lunar and galactic cycles dictate the calendar, not the other way around. Humans didn’t “invent” this calendar. They simply noted its existence.

A: Ah. The Preexistent Calendar. I’d love to see what the theologians will do with this theory!

J: The cycles are real and meaningful to all souls. The Church liturgical calendar needs to honour and respect these cycles. Obviously there can’t be too many “fixed liturgical days” because there has to be room for change in patterns depending on latitude and longitude. The time of regeneration, rebirth, and regrowth changes depending on where you live. The Church has to make allowances for these scientific realities.

A: Any other suggestions?

J: Yes. The Church should get rid of Holy Week entirely, including all the bells and whistles such as Lent. In its place, they should institute at a different time of year a brand new 3-day Festival of Redemption. Like Christmas, it would be a “fixed” celebration, celebrated by all Christians at the same time each year.

A: This is an entirely new idea. What would the purpose be?

J: The Festival of Redemption would be a time for Christians to stop their busy everyday lives and get together for workshops, seminars, and conferences on the theme of helping each other heal. Workshops could be held locally in the homes of individuals. Or they could be held in larger venues, such as university campuses. Not everyone would want to experience this festival in the same way — and this is as it should be because souls have different needs and different learning styles. In fact, there should NOT be one particular fixed geographical location or “pilgrimage” site for this Festival. Having “special sites” would undermine the purpose of the Festival. The idea that only some sites are “sacred” or “specially blessed by God” is a human idea. Every square inch of Creation is sacred and blessed by God as far as the angels are concerned.

A: Something tells me the Biblical idea of specific sites sanctified by God is another idea that’s going to be going into the garbage can along with the Easter eggs.

J: Hey. Don’t throw out the chocolate bunnies. They’re one of the only parts of Easter worth keeping. That and the big family dinners.

A: Amen to that.

JR50: Fourth Step: Insist on Balance

A: In the past couple of weeks we’ve been talking about ways to help heal the church. What other suggestions do you have for Christians who want to live a life of faith without compromising their logic or their ethic of inclusiveness?

J: I’d definitely say the Church needs to teach holistic balance. They need to teach people on an ongoing basis how to balance the mind, body, heart, and soul.

A: This is a topic that could fill many, many books.

J: All the better. As I’ve said before, the path to peace begins with education, not with piety and not with covenant.* The Church needs to expand the source material it relies on to teach its new insights. The Bible by itself won’t cut it. Not even the parts of the Bible that teach the truth about God the Mother, God the Father, and me. You can only read from the Gospel of Mark so many times. You need some other source material to work with.

A: Can you give some examples?

Think of your life as a series of braids. You can see the individual strands of heart, mind, body, and soul, but you do your best to weave them together into braids that are much stronger together than individual strands alone.

“Jesus said: Blessed are those who have been persecuted within themselves. They have really come to know the Father” (Gospel of Thomas 69a). Think of your life as a series of braids. You can see the individual strands of heart, mind, body, and soul, but when you do your best to weave them together with self-honesty (“persecution within themselves”), you have a braid that’s many times stronger than the strands could be by themselves. Photo credit Image*After.

J: Actually, a lot of open-minded ministers are already including other source materials in their services. They’re using poetry, music, dance, art, drama, and spontaneous prayer to expand the scope of their services — to let the experience breathe. There still needs to be some structure to the service — it isn’t healthy, especially for younger children, if ministers do away entirely with a recognizable format — but these other “languages” are valid ways for people to connect with God’s voice. The important thing here is to be conscious of the content and — most importantly — the intent of the other source materials that are being chosen. The intent is what matters. There’s no point filling a service with new songs and new poems if the new material tells people the same thing they’ve been told for centuries — that they’re unworthy of God’s forgiveness and love and guidance. The new material must encourage people to think in positive ways about themselves and their relationship with God.

A: While not overdoing the whole self-esteem thing.

J: Yes. It’s not helpful for a service to slide in the direction of Prosperity Gospel teachings. Prosperity preachers are no more balanced than fire-and-brimstone preachers. Prosperity Gospel teaches various versions of the “God-As-the-Great-Gumball-Machine-in-the-Sky” doctrine — various versions of the “God has to give you whatever want if you ask in the right way” theory.** These teachings feed — and feed upon — people’s undiagnosed status addiction. It’s not a healthy way to be in relationship with God. A healthy relationship with God involves a balance between your own needs and other people’s needs, a balance between encouraging people to be their best selves and encouraging them to take responsibility for harmful choices they’ve made on purpose. The Church’s job is to help people recognize and maintain this balance.

A: So you don’t recommend that ministers get rid of the Prayer of Confession in their services?

J: The Prayer of Confession is a crucial part of helping people recognize the balance. Of course, the Prayer of Confession needs to be written with the utmost care. It needs to strike the proper balance between encouraging people to be honest about their intentional errors while at the same time leaving room for them to feel optimistic about their ability to learn from their mistakes and to feel God’s forgiveness.

A: I remember with excruciating clarity the penitential prayer (or “preface” prayer) from the 1962 Anglican Book of Common Prayer. The Communion Service prepared us for the sacrament of the Eucharist by having us all recite in unison, “We do not presume to come to this thy table, O Merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy table [emphasis added]. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.” This prayer always made me feel like crap. The line about not being worthy so much as to gather up the crumbs under the table stuck in my head, too, as I’m sure the authors of the prayer intended. In the Anglican Church’s newest prayer book for Canada — The Book of Alternative Services — this prayer has ostensibly been removed from the new Holy Communion service. But the intent is still there.

J: This is exactly the sort of prayer that’s harmful to people’s relationship with God rather than helpful.

A: I think many church leaders and church elders and even some Christian parents are afraid that if faithful Christians aren’t forced onto their knees in fear and obedience then mass chaos will erupt in our society, and civilization will fall apart.

J: Yes. Many church elders do believe this. They believe this because they’ve been told to believe this by authority figures in their lives — whether parents, ministers, theologians, saints, or scripture. They’re genuinely frightened. They believe they’re doing the right thing in promoting this kind of fear in people’s relationship with God.

A: What’s your suggestion for healing this problem in the Church?

J: Ministers and church elders must look to the second step of the Peace Sequence for guidance. The Peace Sequence I taught was education-then-mentorship-then-personal-responsibility-then-peace. Those called to the task of ministering to the spiritual aspect of humanity must first be educated. Then they must accept the mantle of mentorship. They must stop trying to “save souls” and instead start trying to “mentor brains.” A minister in the third millennium must be a bit of a jack-or-jill-of-all-trades — knowledgeable about the history of the church and the history of church doctrine, but also aware of trends in science, psychotherapy, the arts, and politics. An effective minister isn’t somebody who’s hiding his or her head in the sand like an ostrich. An effective minister isn’t somebody who preaches “escape from the sins and evils of the world.” Instead, an effective minister is someone who isn’t afraid to look at Creation in holistic ways, balanced ways, and wonder-filled ways. An effective minister is someone who teaches people how to live as a human being according to the needs and wishes of the soul.

A: The good soul.

J: Yes. The good soul that everyone is.

A: I suspect that most people in the world today wouldn’t even know how to begin to imagine what Church would look like if it operated in this way.

J: Well, for starters, the Church would be a place that’s integrated into the wider community. This idea isn’t really new. Many heart-based Christians have tried to take the church into the community and the community into the church. This is admirable. The great stumbling block to progress in this endeavour has always been the doctrines. It’s the doctrines themselves — and the intent behind those doctrines — that drive a wedge between the church and the community. You can’t go around preaching that you’re chosen by God to be saved and not have people notice how hypocritical your claims of love and forgiveness really are.

People these days have access to information — lots and lots of information. They find out pretty quickly when pastors and priests have been charged with crimes against their neighbours. It looks hypocritical. And, indeed, it is.

A: I spent two years in full-time studies with theology students, most of whom planned to go on for ordination. Even among United Church candidates, there’s a belief that ministers-in-training are there because they’ve been “called.” I have no problem in general with the idea of people feeling called to particular tasks in life. But this was different. These ministers-in-training seemed to believe that their call was somehow “more special” than other people’s calls. They didn’t see their job as just another job on a par with teaching or medical care or firefighting or environmental cleanup. They thought they were somehow “different.” I also noticed that a few of these ministers-in-training got a strange light in their eye when they talked about their special — and highly controlled — right to bless the bread and wine of the Eucharist. It was not a pretty sight. It was clear some of them wanted the status of being “specially chosen by God” to bless the Elements, and maybe even facilitate their Transubstantiation into something more elevated.

J: Well, as for that, there’s no transubstantiation — no transformation of the “inner reality” of the bread and wine. There’s mystery and wonder in every stick of bread that’s baked in the world, and the Church’s bread is no better. Unfortunately, there are too many priests and too many ministers who want the Church’s bread to be better so they themselves can claim to be a unique and indispensable part of bringing the bread of God to the people of God. This is not mentorship. This is exactly what it sounds like — narcissism.

A: So part of the journey of healing the church is to heal what it means to be a minister.

J: Yes. The minister himself or herself must first understand what it means to live a life of balance — a life in which the needs of mind, body, heart, and soul are recognized for what they are.

It should go without saying that a religious acolyte who intentionally chooses a life of imbalance — who intentionally chooses a life of asceticism and celibacy and seclusion and obsessive forms of daily worship — is not ever going to be “simpatico” with his own soul. And he’s never going to be equipped to guide others. He’s never going to have the personal tools necessary to become a spiritual mentor to others. He who preaches the importance of balance but doesn’t live according to the needs of balance is a hypocrite.

A: As I recall, this was one of your favourite themes 2,000 years ago.

J: Hypocrisy and narcissistic intent are incestuous bedmates in the history of orthodox Western Christianity. Where you find one, you always find the other.

* See The Peace Sequence.

** See also The Law of Attraction in the Gospel of Matthew.

JR49: Third Step: Invite Our Mother to the Table

A: Last time we spoke, the idea of the “scandal of particularity” sort of popped onto the page. I’ve been thinking about it for the past few days, and I’d like to return to that idea if it’s okay with you.

J: Fine by me.

A: You said — and I quote — “There IS a ‘scandal of particularity,’ but it applies to God the Mother and God the Father, not to me.” Can you elaborate on this?

J: Orthodox Western Christianity — the religious structure built on the teachings of Paul and Paul’s orthodox successors — has worked very hard in the last few centuries to “reposition” me, Jesus son of Joseph, in the marketplace of world opinion. Many critics of Christianity have pointed out how damaging and abusive it is to claim that God “became” one particular man in one particular place at one particular point in time. No end of systemic abuse has been voluntarily created by Church representatives because of this claim. Claims about me have been used to justify maltreatment of women, violence against Jews, and attacks on the “inferiority” of all other religious traditions.

Christians who think that I, Jesus, am happy about their claims should check out the current song by Christina Perri called “Jar of Hearts.”* “Jar of Hearts” is a song about a person who has finally figured out how abusive her former partner is. “Who do you think you are?” she asks with no holds barred, “running’ ’round leaving scars, collecting your jar of hearts, and tearing love apart.” This song reflects quite accurately how I feel about “Mother Church.” I want no part of the traditional teachings about Jesus the Saviour. If they want to keep their Saviour, they’ll have to find a new candidate, because this particular angel has resigned. Quit. Left the building. I’m tired of being their whipping boy.

A: Not quite the answer I was expecting.

J: People think that angels have no feelings. Well, I have plenty of feelings about the way the Church has abused me and those I love. I forgive individual church leaders — those who have perpetrated great harm in the name of God and Jesus — but I feel the pain intensely. Forgiveness isn’t the same thing as sweeping great harms under the carpet. Forgiveness is first and foremost a state of honesty — honesty about the intent and the injury inflicted by the intent. The intent of the Church’s teachings about me (Jesus) and about sin, salvation, sacraments, and separation from God is selfish and narcissistic. These teachings promote physiological addiction disorders. They harm lives. They harm relationships. They harm the understanding of humanity’s role in Creation. I do not respect these teachings, and I do not support the right of the Church to teach abusive spirituality to desperate people. Abuse is abuse. Western society as a whole no longer supports or condones spousal abuse or child abuse or corporate abuse. Yet Western society continues to condone spiritual abuse. This must stop.

A: Many Christians have noticed the problem of abuse in the Church and have decided to walk away from the Church. They don’t see how it can be fixed.

J: People want and need to be in relationship with God. They need faith in their lives. Unfortunately, the Church has taken terrible advantage of this need.

A: I haven’t seen much willingness among Christians I know to ask tough questions about Church doctrine. They’re trying to change the window dressings while the basement foundation is full of rot. No wonder people are leaving the mainstream churches in droves! At least in Canada they are. Can’t comment on the experience in other countries.

J: In Canada there’s such a widespread ethos of inclusiveness, access to public health services and public schooling, government accountability, gender equality, and prevention of child abuse that individual Canadians aren’t seeing their day-to-day ethos reflected in the core teachings of the orthodox Church.

A: Because it’s not there. The words are there, but not the underlying ethos.

J: No. The ethos isn’t there. The Church can talk till it’s blue in the face about the importance of service work and mission, but regular people can still sense there’s “something wrong with the picture.” They can sense there’s rot in the foundations. And they don’t want to be a part of that. Some of them decide to leave the church. Others stay and do their best to try to fix it from within. But there’s mass confusion. And people are starving — literally starving — for a faith experience that makes sense to them at the deepest possible level of the heart.

(c) Image*After

“A woman in the crowd said to him: Blessed is the womb that bore you and the breasts that fed you. He said to her: Blessed are they who have heard the word of the Father and have truly kept it. For there will be days when you will say, ‘Blessed is the womb that has not conceived and the breasts that have not given milk'” (Gospel of Thomas 79 a-b). The Gospel of Thomas follows a minority voice in Judaism that speaks of women in a positive light and shows them as being equal to men in God’s community (rather than inferior knock-offs). This particular saying in Thomas goes even further and talks about God the Mother as one who shouldn’t be understood in terms of ordinary human motherhood. As Co-Creator of everything in the universe, our blessed Divine Mother is beyond our simple conceptions of what it means to be a mother. When compared to Hellenistic cult images of the Divine Mother (for example, the multi-breasted Artemis figure from Ephesus), it’s easy to see why Jesus faced an uphill battle in changing people’s perception of God. Photo credit Image*After.

A: For 2,000 years now we’ve been saddled with a religion that absolutely insists in no uncertain terms how ludicrous it is to even consider the remote possibility that possibly — just possibly — God might not be a “he” but might instead be a “he and a she.” It’s okay, of course, for us to bust our brains on the question of the Trinity and all the other “mysteries” that go with traditional Christianity. But it’s not okay for us to suppose that God is two people united forever in divine marriage with each other.**

J: Such a portrayal of God brings with it all sorts of implications the Church doesn’t want to deal with. For one thing, they’d have to explain why and how they “kidnapped” our Divine Mother, why they eradicated her from the message. They’d have to explain — at least in the Roman Catholic Church — why they allowed a cult to flourish around the fictional character of Mary, Mother of God.

A: You did have a mother. And her name was Miriam.

J: Yes. But she was no more the Mother of God than I was God incarnate. She was a normal human mother. That’s it.

A: Two flesh and blood people — you and your human mother — who’ve been turned into myths, lies, and symbols.

J: Meanwhile, there’s a very real and very particular Mother in Creation. God the Mother. This is the scandal of particularity I was referring to — the scandal of God the Mother and God the Father being two particular, definable, real, knowable people. Real people who have existed and continue to exist in real time and real space and real history. Real people who refuse to be moulded by the grandiose lies made by assorted religious mystics over the centuries. Real people who belong to each other — not to their children — in marital love. Real people who are our PARENTS. Real people who get hurt when their dysfunctional human children try to cross the boundaries of safety and trust between parents and children by engaging in occult practices — especially occult sexual practices.

A: Mystics have often described their “union with God” as a mystical marriage, with God as the bridegroom and the mystic or the church as the bride.

J: Yeah. And for the record, that’s another doctrine that’s gotta go. It’s highly dyfunctional and abusive for children to want to have sex with their own parents. This should go without saying. But for too long the Church has condoned mystical practices that lead in this direction.

A: Who can forget Bernini’s sculpture of St. Teresa of Avila with her mouth agape and her toes curled in orgasmic ecstasy?

J: Here’s a thought. Maybe we should butt out of the personal relationship between God the Mother and God the Father — their private life — and get on with the important job of being their children. For starters, human beings of faith could be nice to our Mother for a change. You know, talk to her. Include her. Invite her to the table of faith. Look to her for guidance and inspiration. Say thank you to her. Look her in the eye and say, “Thank you for loving me.”

A: It’s amazing how effective the Church’s strategy has been. They’ve managed to put blinders on people’s eyes so they literally can’t see God the Mother. She’s the Invisible Woman in Western theology. She’s standing right in front of us, waving her arms and jumping up and down, and people of faith still don’t see her.

J: If that isn’t gender abuse, I don’t know what is.

* “Jar of Hearts” was written by Drew C. Lawrence, Christina J. Perri, and Barrett N. Yeretsian.

** See also “A Divine Love Story” and “How My Experience as a Chemist has Influenced My Mysticism.”

JR48: Second Step in Healing the Church: Restore the Mystery of Divine Love

A: I was rearranging a couple of my bookshelves yesterday — actually, I was tidying up because my parents are coming over — and I felt drawn to set aside a book I picked up last fall in the remaindered book section at Chapters. It’s The Complete Idiot’s Guide to Christian Mysteries by Ron Benrey (New York: Alpha-Penguin, 2008). It’s not a bad little book. And it sure beats trying to wade through Jaroslav Pelikan’s massive 5 volume history of church doctrine.

Anyway, Benrey’s book is divided into 4 parts and a total of 24 chapters. Part 1 is called “The Christian Mindbenders.” The 6 mysteries included in Part I are “the mystery of the incarnation,” “the mystery of the trinity,” “the mystery of Jesus’ dual natures,” “the mystery of Jesus’ resurrection,” “the mystery of the atonement,” and “the mystery of the last things.” A few days ago, you said there’s not enough mystery in the church.* Yet Bender has filled a whole book with Christian mysteries of various sorts — most of which you’ve trashed in your discussions with me. So I’m wondering if we can return to the question of mystery in the church today. How do you envision the role of mystery in healing the church?

J: First, it’s important for church leaders to accept that people want and need mystery. If you strip away the mystery, all you really have is a secular service club devoted to charitable causes. That’s not faith. Faith and mystery go hand in hand.

Strange as it may sound, mystery is always associated with a sense of movement, beauty, grace, and transformation. Photo (c) Image*After

“Jesus said: Images are visible to people, but the love within them is hidden in the image of the Father’s love. He will be revealed but his image is hidden by his love” (Gospel of Thomas 83). Standard translations of this saying use the word “light” where I’ve used the word “love.” But for Jesus, Divine Love — rather than hidden knowledge — was the great light that shines upon us all. There was no word in Greek, Hebrew, or Aramaic that adequately captured this concept of love, so he sometimes used the Greek word φως (phos) to try to capture the intensity and sense of life in God’s love. Strange as it may sound, mystery and love are always associated with a sense of movement, beauty, grace, and transformation. Photo credit Image*After.

A: Why?

J: Because faith — as opposed to piety or fear of God — is about relationship with God. And as soon as you start talking about relationships, you start entering the realm of mystery.

A: That feeling of awe about somebody else’s gifts and gaffes — their amazing courage, their brilliant insights, their hilarious mistakes.

J: Perhaps the greatest mystery of all is consciousness — what it means to be a person. This mystery extends to the origins of our divine Mother and Father. God the Mother and God the Father are distinct consciousnesses — two distinct people — with vastly different talents and abilities, yet they share their journey together in the deepest love and trust and gratitude. What they create together is so much bigger than what either could create alone. There’s an immense sense of wonder on the part of all angels at the richness and kindness and patience that’s infused in everything our Mother and Father create together. The creations themselves are cause for much appreciation and emulation. But it’s not the creations themselves (stars, moons, planets) that convey to us — their angelic children — the deepest sense of divine mystery. It’s the love itself. The deepest mystery — the startling mystery, the core mystery, the infinite puzzle — is the mystery of divine love. And this is a mystery based on relationship.

A: Some Christian theologians like to talk about the “scandal of particularity.” In Christian terms, it’s related to the doctrine of the incarnation — the idea that God entered one particular, limited existence. Namely you. It’s interesting that what you’re describing as the mystery of divine love sounds nothing like the Christian doctrine of the incarnation, yet it sounds an awful lot like the scandal of particularity — though not at first. You have to ponder the feeling for a while to notice the connection . . . which reminds me that I’ve noticed over the years that some of the doctrines Christians cling to so desperately contain an echo or a hint of something true. The doctrines have become all twisted around and knotted so we can’t see the original truth anymore. But at the same time we don’t want to let them go because we sense there’s something important there.

J: You’ve really nailed that. There IS a “scandal of particularity,” but it applies to God the Mother and God the Father, not to me.

A: I’ve been hanging around with you for too long.

J: The same thing applies to the idea of the Christ archetype. I was not — and am not –THE Christ. The original Christ archetype is held by God the Mother and God the Father TOGETHER. I seek to emulate their courage, their love, their devotion as an angel, as a child of God, and in so far as I choose to emulate their example, I am a “small-c” christ. But when angels think of Christ, we think of our divine parents. We think of God. It’s a term of affection. And gratitude. It’s a positive epithet. But Paul and his successors took this term of affection and turned it into a word that means power and control and hierarchy. They mutated and subverted the meaning of everything that God the Mother and God the Father stand for together as the Christ.

Sure, there really is a Christ. And sure, regular Christians don’t want to let go of the idea that there’s a Christ. But they’re pinning the tail on the wrong donkey. I’m not the Christ. I’m a child of Christ — as, indeed, are all souls in Creation.

A: When we started talking about the “scandal of particularity” a few minutes ago, I got my butt off my chair and retrieved another book — this one called Constructive Theology: A Contemporary Approach to Classical Themes, edited by Serene Jones and Paul Lakeland (Minneapolis: Fortress Press, 2005). In it there’s an article called “God With Us in the Dust” by Karen Baker-Fletcher (pages 188-190). Baker-Fletcher says this:

“What, then, is the difference between Jesus and other humans? It is not that we are like Jesus in the suffering we humans endure. It is the other way around; Jesus is like us, relates to us, identifies with us, having experienced the violent consequences of human sin. Jesus is like us because Jesus has been sinned against. He therefore can identify with human suffering. Jesus is like us because Jesus also feasts and rejoices with us. But we are not Christs [emphasis added]. Jesus does not sin but is sinned against. Jesus is unlike us because he is the Christ, the anointed one, one with God. God alone in Christ can promise restoration, redemption, salvation. As human beings we may participate in this activity, but we do not initiate it (page 189).”

How do you respond to these thoughts?

J: Well, she’s managed rather neatly to allude to the Christian mysteries of the incarnation, the trinity, Jesus’ dual natures, Jesus’ resurrection, the atonement, and the last things all in one paragraph. She gets points for brevity. But she gets no points for understanding my ministry or my true relationship with God.

A: You’ve said in the past that all human beings have the potential to live as Christs-in-human-form.

J: Yes. It’s a question of living your human life in imitation of Christ — not as Paul taught the Christ, but as I and others have taught the Christ. Since I am not the Christ, there’s no point living your life in imitation of me. On the other hand, since God the Mother and God the Father ARE the Christ, it’s a pretty good bet that if you live your life in imitation of their love — their courage, their devotion, their gratitude, their trust — you’re going to be “in the zone.”

A: In the Christ Zone, as you’ve called it before.

J: Yes. I’ve called it the Christ Zone for a modern audience but 2,000 years ago I called it . . .

A: The Kingdom of the Heavens.

J: Same thing, different name. It’s not the name that matters, after all. It’s the intent. Paul’s intent — his choice of ground on which to sow the seeds of human potential — was barren and rocky because he didn’t actually want people to understand their potential to initiate the activities of healing, forgiveness, and redemption. He wanted them to feel helpless and hopeless about themselves so they would turn first and foremost to church leaders (such as himself) for authority and guidance.

A: And you?

J: I wanted people to feel helpful and hopeful about themselves so they would turn to God the Mother and God the Father for direct guidance.

A: How very Protestant of you.

* Please see First Step in Healing the Church: Rescue the Soul.

JR46: First Step in Healing the Church: Restore the Soul

A: Jesus, what would you say to those who are asking how we can heal the church of the third millennium?

J: That’s an easy one. First you have to rescue the soul. Not save it. Rescue it. Restore it to the place of sanity it deserves. Give it some credit. Give it some trust. Be kind to it. Rescue it the way you’d rescue a dog who’s been shut out of the house without food or water. Bring it in from the cold.

A: Or in from the fiery pits of hell.

J: There’s a trend at the moment among Progressive Christians who want to try to rescue me. They want to rescue me from the clutches of the evangelical, charismatic, and fundamentalist Christians. While I appreciate the effort, the Progressive movement won’t solve anything by trying to rescue me. I’m not the problem. And I’m not the solution.

A: In the Christology course I took, we studied a book by Wayne Meeks called Christ Is the Question (Louisville KY: Westminster John Knox Press, 2006). At the beginning of the book, Meeks identifies this issue. He says, “As a brand of shampoo promises the answer to frizzy hair, a detergent brand the answer to unbright laundry, a new model car the answer to loneliness and (by innuendo) sexual longing, so Jesus is the answer to — what? Whatever you wish. Indeed [mainly in the context of American Protestantism] Jesus has become whatever you wish, an all-purpose brand, the answer to all needs, desires, fantasies, and speculations” (page 2).

J: It’s true. But it’s not really a new development in Christianity. It’s exactly the outcome the apostle Paul desired. From the beginning, Paul’s intention was to convert me — a real flesh and blood person — into the new face of the well-known Saviour brand. Sort of like redoing the label on a familiar brand of soap. You want your target audience to believe your “new and improved” brand of soap can clean away absolutely anything. You know you’re lying, but you hope your audience won’t catch on — at least not until you have their money in your pocket.

A: Old lies beget new lies.

J: There’s nothing to stop people from taking Paul’s imaginary Saviour figure and adding their own imagination to the story. Who’s to say they’re wrong? It happens all the time in story-telling traditions. Somebody comes up with a captivating (but purely fictional) hero or heroine. The character and the plot catch on. Other people start dreaming up their own chapters in the hero’s saga. Some of these catch on, too, and enter the myth. King Arthur is a good example of this. People are still writing their own versions of this story. Five hundred years from now the fanzine additions to favourite comic book heroes will blur together and create one giant new myth about Superman. Traditions evolve. Stories evolve. But story-telling traditions aren’t selling fact. They’re selling story. Fantasy. Speculation.

A: You’re saying that there’s too much story in Christianity and not enough fact.

“Jesus said: If your leaders say to you ‘Look! The Kingdom is in the sky!’ then the birds will be there before you are. If they say that the Kingdom is in the sea, then the fish will be there before you are. Rather the Kingdom is within you and it is outside of you. When you understand yourselves you will be understood. And you will realize that you are Children of the living Father. If you do not know yourselves, then you exist in poverty and you are that poverty” (Gospel of Thomas 3a and 3b).

 J: Yes. There’s too much story. On the other hand, there’s not nearly enough mystery. When I say mystery, I mean there’s not enough room for individuals to have a transformative experience of redemption. Redemption and divine love and divine forgiveness are emotional experiences that lie well outside the boundaries of pure logic. Words like “wonder” and “gratitude” and “humbleness” spring to mind. But redemption doesn’t just change your thinking. It changes everything — everything in your whole being. It changes the way your physical body works. It changes the way you see colours. It changes the way you see patterns. It changes the way you learn. It changes the way you remember. The way you smell things. The way you feel rain on your skin. The way you eat your food. The way you sleep. The way you dream at night. The way you dream while you’re awake. It changes absolutely everything about your relationship with yourself and with all Creation. Where once you crawled and chewed endlessly as a caterpillar, now you fly with beauty and grace as a winged butterfly and sip from the nectar of flowers. It may sound cliched, but it’s true. The experience of transformation is that profound. You were “you” when you were a caterpillar, and you’re still “you” as a butterfly. But the way in which you relate to the world has been completely altered. Your whole life is completely changed. The change is so sweet. So kind. So mysterious. It takes your breath away.

A (nodding): Even while you’re still living here as a somewhat confused and baffled human being. You don’t have to die to feel the mystery. You have to live.

J: The process of redemption — the experience of mystery — begins for a human being with the soul. The soul is not fictional. The soul is real. The soul — the true core self of each consciousness within Creation — is your laughter. Your empathy. Your conscience. Your curiosity. Your sense of wonder. In other words, all the least explainable, most mysterious parts of being human.

The soul is not one substance, but many substances — many substances of a quantum nature. Its complexity and sophistication at a quantum level lie outside the bounds of current scientific investigation. But this has no bearing one way or the other on the soul’s scientific reality. Scientific researchers have failed to detect many things in nature: the soul is just one of many things on a long list of “undiscovered countries.”

A: How would a renewed understanding of the soul help heal the church today?

J: At the moment the Progressive movement has concluded — based on erroneous starting assumptions — that the past errors of the church include a belief in the eternal soul, a belief in miracles, and (for some) a belief that a guy named Jesus ever existed. They assume that if these “errors” are swept out of the church, and replaced with teachings based on pure logic and pure praxis, or, on the other end of the scale, replaced with teachings based on pure symbolism and hidden truth, then the church could be restored to a state of health and balance. This is not so.

A: They’re throwing the baby out with the bathwater.

J: Yes. They’ve failed to realize that the problem with the church is that church leaders long ago put a lien on people’s souls, as you and I discussed last time.

A: I was pretty indignant, wasn’t I?

J: For good reason. The problem for Christianity is not a belief in the existence of the soul. The problem for Christianity (or rather, one of the problems) is the body of lies being taught about the soul. Over the centuries, Christian orthodoxy has done everything in its power to preserve the lien on the soul so it can preserve its power. The lien has to go. Church leaders are going to have to stand up and be honest about the fact that their teachings on the soul have damaged people’s confidence and trust in God. They need to start from square one on the question of the soul — no resorting to “tradition,” no rooting around in the writings of early Church Fathers for justification. This will be a terrifying prospect for most theologians. But it must be done. The answers to their questions are already there — not in the pages of the Bible, and not in the pages of Plato and Aristotle and Augustine and Aquinas and Wesley, but in the pages of God’s scientific reality. Theological inquiry must stop clinging to tradition. You’re in the third millennium now. Start acting like it.

JR34: Chaining God to the Rock

A: I’d like to return to an idea that was endorsed in Karen Armstrong’s book (The Spiral Staircase), the idea that “when speaking of the reality of God we are at the end of what words or thoughts can usefully do (page 292). I find this idea self-serving and smug. I also find it very demeaning. In fact, I find most religious ideas about God to be self-serving, smug, and demeaning. Demeaning to human beings and demeaning to God. Since this is Holy Week, it seems like a good time to talk to you about your thoughts on the reality of God and what this reality can mean for our lives.

“Jesus said: If they ask you, ‘Where are you from?’ reply to them, ‘We have come from the place where light is produced from itself. It came and revealed itself in their image.’ If they ask you, ‘Are you it?’ reply to them, ‘We are his children. We are the first fruits of the living Father.’ If they ask you, ‘What is the sign within you of your Father?’ reply to them, ‘It is movement. It is rest.’ (Gospel of Thomas 50 a-c).” Photo credit JAT 2021.

J: I see you’re still upset about the way people are talking about God.

A: I’m upset about the fact that theologians and mystics are not being honest with themselves and with others. I’m upset about their “closed-shop” attitude. I’m upset about their tiny, closed, pessimistic view of God and Creation. I’m upset about their narcissistic refusal to open wide the doors of theological inquiry. I’m upset about the pettiness. I’m upset about the way religion teaches — or actually doesn’t teach — people to be in relationship with God. I’m especially upset about the religious rituals that get in the way of the relationships.

J: The crucial problem here is worship.

A: Worship?

J: People of faith all over the world are trying to be in relationship with God. Their souls long to know God, to feel the Presence of God in their daily lives. They long for the comfort, the solace of that love. But among those millions of people, how many of them do you think have actually felt that Presence?

A: Not many. You can tell by the look in a person’s eye when you put the words “trust” and “God” in the same sentence. People of faith are disillusioned and very, very hurt.

J: There are three great obstacles to the experience of relationship with God in the daily life of regular human beings. The first obstacle we’ve talked about a fair bit — the role of status addiction in creating suffering and abuse in the lives of humans and other creatures on Planet Earth. Status addiction is deeply imbedded in all major world religions, even the non-theistic ones. Status addiction in a religious setting becomes a self-reinforcing cycle that ruins lives.* The toxic effects of status addiction have not yet been recognized. Indeed, it’s hard to imagine how the Vatican could continue to uphold its teachings on sin, separation from God, sacraments, and salvation in the absence of status addiction. Status addiction is one of the three main glues that hold together the Vatican house of cards.

A: Being named Pope is quite the status symbol. Right now the History Channel is showing “The Borgias,” the mini-series about the corrupt family that owned the Papacy at the turn of the 16th century.

J: The second of the three glues holding orthodoxy together is a tenacious belief in the Law of Cause and Effect — the Materialist philosophy you and I have been discussing. What’s astonishing about this belief system is its arrogance. It’s completely oriented towards the supremacy of human beings. The term “anthropocentric” hardly begins to capture it. The Law of Cause and Effect, whatever its particular religious manifestation, teaches people that the Law is more important, more effective, and more divine than God. They say the Law is merely a manifestation of God’s wishes, but what they really mean is that God is utterly bound by all the provisions of the contract law — sort of like Prometheus chained to the rock. This is the source of human religious authority, the foundation on which they claim all their status, power, money, fame, and sexual gratification. This is also the source of human psychological authority — the need to assuage one’s own suffering by claiming there really isn’t a personal God who intervenes in people’s lives. The need for narcissists to obtain psychological authority has never been adequately examined or addressed in the church. The last thing a status-addicted narcissist wants to hear about is a personal God who isn’t chained at a safe distance and who can generate consequences for the narcissist’s smug self-idolization. Today.

A: Okay. What’s the third glue of orthodoxy?

J: The third is worship. I’m defining worship as any spiritual practice that centres around the goal of escape.

A: I’ve never heard that definition of worship before. I tend to think of “liturgy” and “worship” as being more or less the same thing. You go to “worship” on Sundays, and the exact form of this worship is the liturgy — the specific prayers and hymns and sermon content for that particular day.

J: There’s the source of the confusion right there. There’s nothing wrong with liturgy. There’s nothing wrong at all with the idea of people getting together once a week to say some prayers and sing some hymns and hear an uplifting, encouraging, inspiring sermon and maybe even sit together in safe, companionable silence. It’s a healthy practice, one I totally endorse. The idea of setting aside one day per week — the Sabbath — for mutual uplifting and compassionate spiritual reflection is crucial to the health of all human beings. There are lots of different ways to express your love and trust in God on the Sabbath. You can go to church or synagogue. You can visit someone who’s sick in hospital. You and a friend can go outside with a garbage bag and clean up your local parks and streets. You can have a family games afternoon — playing old fashioned board games like Monopoly or Scrabble. The single uniting factor in all these expressions of spirituality is relationship. You’re building positive relationships. You’re connecting to other people and to Nature. In creating these connections, you’re also creating a stronger connection with God the Mother and God the Father. You’re saying “yes” to life, love, service, and laughter. The last thing you’re trying to do is escape.

A: You’re trying to fully engage with life.

J: Yes. I taught engagement, not escape. This is why you see me in the Gospel of Mark as a man who doesn’t retreat into the wilderness, who rarely prays, who never worships in the Jerusalem Temple, and has no use for righteousness in the Law.

A: Yet Mark shows you living a life filled with faith, forgiveness, healing, and redemption. A life filled with relationships. Messy, complicated, frustrating relationships. But that’s what it means to be human, eh?

J: Worship and liturgy are two completely different things. Worship and faith are two completely different things. Worship is the “work” of pious people. Worship is the set of actions they undertake to achieve their long-term goal of escape. Orthodox Western Christians call this escape “salvation.” Buddhists call this escape “nirvana.” Atheists call this escape “saving lives.” At the core of these belief systems lies the intersection of status addiction, Materialism, and worship — the complete abandonment of God by human beings. I want to make it clear that I don’t mean God is doing the abandoning. I mean that human beings are doing the abandoning. I mean that every time a pious Christian devotes an hour or more each day to intercessory prayer, he or she is abandoning God. The more time a person spends in worshipful prayer each day, the farther he or she is getting from God. God doesn’t need your prayers or anyone else’s prayers in order to act. God is not bound by bizarre religious claims about Cause and Effect. God the Mother and God the Father have free will. They’re not chained to the rock. This means that you, as a human being, aren’t that important prayer-wise in the grand cosmological scheme of things. Contrary to the claims of many religious leaders, the sky will not fall down if the “chosen” nuns, monks, and mystics stop praying the Divine Office each day. (The theory here is that God needs to hear the recitation of the Mass and the Divine Office every day to help empower God in his great battle against the Devil to save human souls). Prayers of worship tell the God you’re trying to connect with that you don’t trust God. It’s like shooting yourself in the foot over and over again and then demanding to know why you’re lame.

A: Our prayers of worship may not be needed, but I know one thing for sure — our ability to love and forgive is sure needed.

J (nodding and smiling): God the Mother and God the Father don’t need or want our prayers of worship. AT ALL. On the other hand, they very much need our love. They want and need to be in relationship with us. We’re their children, and they’re just heartbroken, to be honest, when their own beloved children turn away from their divine family — their divine parents and their divine brothers and sisters. It’s very painful for God when human beings choose logic over love, mind over heart, and law over miracles and forgiveness. Some logic is needed, some mind is needed, and some law is needed. This should go without saying. But there has to be balance. And there has to be trust — trust in a loving, forgiving, amazingly brilliant but very humble God. This is what I was trying to teach.

A: It’s what I feel every day — a comforting sense of God’s loving presence, a comforting sense that I’m never alone. I get confused and upset about daily events like everyone else, but I know that at the end of each day God will be there to help me figure it out. I also know that when I screw up, God will help me recognize my mistakes, just as you’d expect mature, loving parents to do. They forgive me when I make a mistake, and they don’t hold any grudges. Their forgiveness helps me find the courage to learn from my mistakes, correct my mistakes, and move forward. Their forgiveness means I’m not caught in that horrible hamster wheel of shame, blame, regret, revenge, and self-loathing that I remember all too well from my earlier years. Their forgiveness has freed me to live.

J: Who needs escape on a future day when the miracle of forgiveness can free you today?

*For an introductory discussion of the role of status addiction in the orthodox Western Church see The Corruption of Free Will Through Addiction and Jesus: The Anti-Status Teacher.

JR32: The Buddha Question

(c) Hemera Technologies 2001-2003

“His disciples asked him: Is circumcision useful or not? He said to them: If it were useful, children’s fathers would produce them already circumcised from their mothers. On the other hand, the true circumcision of spirit is entirely valuable” (Gospel of Thomas 53 a-b).  Photo credit Hemera Technologies 2001-2003.

A: There’s been a trend in the past few decades to try to equate your teachings with the teachings of the Buddha, to try to show that Jesus and Buddha were teaching the same universal truths. This trend seems particularly true of those who are interested in placing you among the apophatic mystics of Christian history — mystics such as Gregory of Nyssa, Pseudo-Dionysius, the Cloud of Unknowing, and John of the Cross. Thomas Merton, a well-known Roman Catholic Trappist contemplative, was very interested in establishing a dialogue with Buddhist monks. What are your thoughts on the universality of faith and spiritual practice?

J (sighing): You’ve asked a very, very difficult question. There’s no easy answer, but I’ll try to express some of my thoughts. A book such as Thich Nhat Hanh’s Living Buddha, Living Christ (New York: Berkley-Riverhead, 1995) is so beautiful and so kind and so sincere that I want to say I agree with everything he says. But I don’t. I can’t. I can’t agree with the underlying premises, the underlying doctrines of Buddhist belief. On the other hand — and this is where it gets very messy, very complicated — I agree with a lot of the spiritual practices that Thich Nhat Hanh describes. I agree very much with the path of mindfulness and compassion. I agree with the desire to create communities of peace. I agree with the decision to take action to create positive change. These are aspects of faith that are, indeed, universal. I don’t think anyone would disagree. No matter what religious tradition a person belongs to, the truest expression of faith — the truest expression of humanity — has always been a life lived with mindfulness, compassion, peace, and transformative change. This is true for Buddhists, Jews, Muslims, Christians, and other religions, as well. At any time and in any place there have been some Buddhists and some Jews and some Muslims and some Christians who’ve chosen, as individuals, to pursue the path of true faith. These are the people who’ve consciously tried to help heal communities, families, and individuals. They chose this path because they thought it was the right thing to do.

A: You’re placing the emphasis on individual choice rather than on formal religious beliefs or doctrines.

J: I’m drawing a very clear line here between religion and faith. Religion, as it’s practised in major world religions today, including various schools of Buddhism and various schools of Christiantiy, is one of the biggest obstacles to faith. Faith — by that I mean a relationship with God based on courage, trust, gratitude, and devotion — is supposed to be an everyday part of life. An everyday experience. An everyday sense of belonging. A sense of belonging to Creation, belonging to God’s family. It’s the opposite of abandonment or estrangement from God. Faith is quiet acceptance. It’s compassion. It’s empathy. It’s balance. It’s wholeness. It’s pure humbleness and contentment.

A: Religion doesn’t teach this.

J: No. Religion gets in the way of this. It doesn’t have to. In fact, the world would be a healthier place if people could meet each week on the Sabbath to express their faith and share their spiritual experiences together in a safe spiritual environment. This would be church at its best. Unfortunately, this isn’t what church has become in the Western world. Church has become a place to centralize the authority of narcissistic, fear-mongering men and women. Church has become a place to take people farther away from God, not closer.

A: If you were incarnated as a human being today, would you turn to Buddhism for answers to the questions that Pauline Christianity doesn’t answer very well?

J (sadly shaking his head): No. As I said earlier, Buddhism has some important things to say about spiritual practice — about living the teachings of compassion and mindfulness each day, rather than just speaking of them. There’s more insistence in Buddhism on outward actions matching inward intent. And this is important. It’s integrity, after all. Integrity is what you get when your inner choices match your outer actions. It’s the opposite of hypocrisy. Integrity is an important part of peaceful community. I respect this underlying impulse in Buddhist thought.

A: Yet, based on what you’ve already said, you believe this underlying impulse towards daily practice and integrity is not specifically Buddhist. It’s a universal part of true faith.

J: Yes. All human beings are born with this capacity. Unfortunately, like all aspects of human growth and learning, the capacity for mindful, compassionate practice can be lost. “Use it or lose it” — that’s how the human brain and central nervous system work. All human beings are born with the innate capacity to love and forgive, as well, but as experience shows, many individuals lose both. They lose both their ability to love and their ability to forgive. These are the bullies, the psychopaths, and the narcissists. The same people who’ve been in charge of formal religious instruction in most parts of the world.

A: I get that part. But why do you feel uncomfortable with the trend towards having your teachings conflated with Buddha’s teachings?

J: It’s the cosmology. It’s the core assumptions. I don’t agree with either. How could I? I mean, it would be ludicrous for an angel speaking from the Other Side in partnership with a human mystic to claim there is no God. Buddhism, after all, is a non-theistic religion. In Buddhism, there’s a belief in an ultimate reality, but this reality isn’t a person in the way that you and I talk about God the Mother and God the Father as actual identifiable people — unique, distinct, and both very, very big. Buddhism also rejects the idea of an immortal soul, a distinct consciousness that continues to exist after the death of the physical body. And this is before we get to Buddhist teachings about karma and the nature of suffering, impermanence, rebirth, and enlightenment.

A: What are your thoughts on karma?

J: It’s a form of Materialist philosophy — a profound reliance on the idea that universal laws of cause and effect exist, laws that must be followed and can’t be broken. I reject pure Materialism as a model for explaining and understanding the complex interactions of all life in Creation. It leaves no room for God’s free will. It leaves no room for the profound mysteries of forgiveness, redemption, and humbleness (as opposed to humility). It’s also incredibly depressing when you think about it.

A: The idea that the universe is holding you accountable for choices you can’t even remember from previous “lives” — or previous manifestations.

J: Yes. The idea of blaming the poor and the sick and the downtrodden for their own misfortunes when it’s usually a group’s own leaders who have made the sick sick and the downtrodden downtrodden.

A: How do you feel about the question of rebirth? A number of different religions teach a form of reincarnation. Is there any place for this concept in your understanding of God, soul, and faith?

J: Well, souls can and do incarnate into 3D bodies all the time. But not for the reasons that the Buddha taught. Souls don’t incarnate because they “have to.” Of course, as soon as I start talking about souls, it’s clear I’m talking “apples” and the Buddha is talking “oranges.” Souls do exist, and rebirth, when it happens, is not a form of karmic consequence to be escaped at all costs. Most souls who choose to incarnate as human beings on Planet Earth find that a single human lifetime is enough for their unique purposes of learning, growth, and change. However, a small percentage of human beings have already “been there, done that.” They come back a second time because they want to help guide others on a journey that’s often difficult.

A: Mahayana Buddhism teaches that certain enlightened beings choose to “postpone” their reward so they can help others achieve enlightenment. They call these beings “bodhisattvas.” I’ve met a few people in my lifetime who felt somehow more grounded, more connected to the simplicity of spiritual truth, and I’ve called these individuals bodhisattvas.

J: Not unreasonable.

A: I think I’m going to let the cat out of the bag here. I’m going to tell our readers something I’ve known about you for a long time — you were a bodhisattva. A second-time-arounder. A man who messed up big-time during your first lifetime as a human being, and volunteered to go back in as a spiritual teacher and healer. Not because you had to but because you wanted to. For you, second time round was the charm.

J: It’s not something you realize at the time. You can’t even remember anything from your first life as a human being. There’s just a deepening of the connection, I guess you could say. An ability to stay more grounded, more aware of the patterns. It’s not something you can put your finger on, exactly. The sensation is probably best captured by the old maxim, “Fool me once, shame on you. Fool me twice, shame on me.” A person who has lived once before as a human being is harder to fool with propaganda, spin doctoring, and religious sleight of hand. That’s why they make good mentors.

A: Can you give another example of a well-known person who was a bodhisattva?

J: Glenn Gould, the Canadian musician, was a bodhisattva.

A: No wonder he played so beautifully.

JR25: Getting Close to God: Finding the Kingdom Within

A: Some readers are probably very surprised that a mystic and an angel are spending so much time talking about academic research and academic sources. How would you respond to that?

J: I respond the same way today as I responded 2,000 years ago. My basic attitude is a pretty tough one: you can’t get close to God if you don’t do the work. You can’t get close to God if you separate yourself from the rest of God’s Creation. You can’t get close to God by snubbing everything God is saying to you in the world around you.

A: The idea that you can’t get close to God if you don’t do the work is a pretty universal spiritual idea. Teachers from a number of different faith traditions have said much the same thing. Various schools of Buddhism are all about teaching the correct way to do the work. But the second idea you present — the idea that you can’t get close to God if you separate yourself from the rest of God’s Creation — that’s a much less common idea among spiritual teachers. Tell me more about that.

“A man said to him: Tell my brothers that they have to divide my father’s possessions with me. Jesus said: Man, who made me a divider? He turned to his disciples and said to them: I am not a divider, am I” (Gospel of Thomas 72). Photo credit JAT 2014.

J: Basically it’s the idea that if you want to get close to God, you have to start with the only piece of Creation that God has given you complete control over: your own biology. Your own brain, your own body, your own body-soul nexus. This little piece of Creation is all you get. The rest belongs to other people — to other souls and to God the Mother and God the Father. You get one little piece of Creation to command — one little Kingdom to be in charge of — and it’s your job as a human being and as a soul to look after your little corner of Creation. It’s a big job. Much bigger than most human beings realize. It takes time. It takes commitment. It takes courage. It takes knowledge. More than anything, it takes full acceptance.

A: What do you mean by “acceptance”? Do you mean people have to be resigned to their misery? Do you mean they have to accept the status quo?

J: No. I mean the exact opposite. I mean that if they want to get close to God while living here as human beings, they have to accept that God believes in them. They have to accept that they’re not filled with corruption and sin. They have to accept that they’re not here — here on Planet Earth — as some form of cosmic punishment or karmic journey. They have to stop seeing the glass as “half empty” and start seeing Creation in a positive light. This includes a commitment to seeing themselves — their core selves, their souls — in a positive light. They have to stop feeling so damned sorry for themselves.

A: A lot of pious people I’ve met — mostly Christians, but not exclusively so — remind me a lot of a fictional character from a science fiction/satire mini-series that ran many years ago called “The Hitchhiker`s Guide to the Galaxy. The character was Marvin the Robot. Marvin was always going around feeling sorry for himself. “Oh, poor me!” “Woe is me!” He saw himself as a victim — victim with a capital “V.” I found it hard to like Marvin, to be honest, because all he did was whine.

J: Pauline Christianity encourages people to whine. “Oh, poor me, I’m tainted with original sin, and there’s nothing I can do about it. I’m just a victim. It’s not my fault. It’s Adam’s fault. If Adam hadn’t screwed up and made God so angry, then I wouldn’t have so many problems today. I’ll do my best, Lord — honest! — but please don’t expect too much of me, because, after all, I’m full of inner corruption and sin, and I’m doing the best I can — honest! I promise to go to church every week so you can cleanse me of my sins, but as for the rest of the week . . . please remember that I’m just a frail, weak, ignorant human being who can’t possibly resist temptation and can’t possibly understand your mysteries! You’ve decided to make all life solitary, poor, nasty, brutish, and short, so who I am to argue with your wisdom?”

A: Thomas Hobbes.

J: Yes. Thomas Hobbes — the pessimist’s pessimist. Also one of the great Materialist philosophers who rejected outright the relevance of the soul to a functioning, non-chaotic society. He had it all backwards because of his own psychological dysfunction.

A: Progressive Christianity, as this new movement calls itself, is edging in the direction of a Materialist religion — a religion founded on Newtonian science where the words “soul” and “miracle” are considered embarrassing and irrelevant.

J (smiling): Orthodox Western Christianity has in some ways always been a Materialist religion, despite the oxymoron-like quality of this phrase.

A: How so?

J: How often does Paul use the word psyche (soul) in his 7 known letters (8 if you count Colossians, as I do)?

A: Uh, hardly ever. When he does, he describes the soul in an eerie blend of Platonic and Jewish apocalyptic ways.

J: And how often does Paul talk about healing miracles? By that I mean the kind of healing miracles described several times in the Gospel of Mark.

A: Never. Paul doesn’t talk about healing miracles. He talks about sin and salvation and eschatology and Spirit and chosenness for those who believe in Christ. But he doesn’t talk about healing miracles.

J: What about the Roman Catholic Church’s take on healing miracles?

A: Oh, they keep a tight, tight rein on miracles. Nothing can be called an “official miracle” unless the Vatican approves it according to very strict criteria.

J: What’s one of the key criteria?

A: The healing had to take place after somebody prayed directly to a saint. Or a saint-to-be.

J: It’s a closed shop. A closed system. The Vatican has control over all the definitions. It’s not a true miracle unless it goes through the doors of the Church. Which doesn’t happen very often. It therefore forces people to look at the world around them in non-miraculous ways. In Materialist ways.

A: Huh?

J: Think of it this way. Christian orthodoxy has insisted since the beginning that God is to be understood as transcendent — far, far away from this earthly realm, detached from all emotion, detached from day to day concerns with human suffering, distant, serene, uninvolved with the petty concerns of the corrupt material world. This is actually Plato’s idea, but the Church long ago embraced it, and it’s officially part of Church doctrine, so the Church has to take responsibility for this choice. How does this translate for pious Christians? How does it make them feel about the world around them?

A: Well, on the one hand, they’re told by Genesis that they’re in charge of the world and can do whatever they like to it. It’s supposed to be a “good Creation.” On the other hand, they’re told that God isn’t actually “in” this good Creation, but is somewhere else — far, far away in a transcendent realm of pure Mind. I suppose that idea makes it easy for people to make excuses for their behaviour when they mistreat the environment and mistreat other creatures. Something along the lines of “Oh, it’s just a bunch of corrupt, material ‘stuff’ that doesn’t matter to God, so it’s okay for me to take what I want and leave a big mess behind.” . . . Okay, I’m starting to see what you’re getting at. This kind of anthropocentric religious thinking is a form of “state sanctioned Materialism.”

J: Yes. Two thousand years ago, there was no distinction between the political state and the religious state. The two were totally intertwined. So it mattered what religious leaders said about the environment, about the Earth, about the world around us. It mattered that religious leaders told pious followers to ignore all the lessons, all the truths that were being conveyed to them through “the eyes of Nature,” as it were. It mattered then, and it still matters today. God isn’t transcendent. Never was, never will be. God does have feelings. And God feels everything that happens in Creation. Everything.

A: Materialists don’t take God’s feelings into account. They don’t believe God has feelings (many of them don’t even believe that God exists). They don’t ask themselves how God is going to feel when they pour toxic sludge into the groundwaters. Pauline Christianity tells them they don’t have to ask this question.

J: Just as Pauline Christianity tells them they don’t have to take full responsibility for the care, healing, and core integrity of their own little piece of Creation: their biological body.

A: Their Kingdom. Their own Kingdom of the Heavens.

J: Only when you fully understand and respect the core integrity and the core wonder of your own Kingdom will you be able to understand and respect the core integrity of other people, other creatures, and God. That’s what empathy is — the ability to understand that your neighbour’s Kingdom is different but equal to your own. The healing of the Church must begin with a complete overturning of all doctrines that repudiate or undermine the true worth of the soul.

A: The United Church of Canada doesn’t even have an official doctrine of the soul, though the Articles of Faith tell us in one breath that we’re responsible for all our choices (Articles 2.3 and 2.4) and in the next breath tell us that all people are born with a sinful nature (Article 2.5). Talk about a lose-lose situation!

J: My point exactly.

JR23: The Author’s Research Bibliography

Bunyan's Holy War (from Hemera Technologies 2001-2003)

Bunyan’s Holy War (from Hemera Technologies 2001-2003)

A: On Thursday evening I was having dinner with someone who’s very dear to me, and she made the fatal mistake of asking me why I’m upset with the United Church of Canada. Boy, did she get an earful! I think I exhausted her with my exhaustive analysis of the differences between Paul and Mark. However, she kept asking for clarifications, so I kept giving them. She was very surprised at the stark differences between what Paul wrote and what Mark wrote. Many years ago she was quite involved with the Alliance Church (though she’s long since given up on evangelical Christianity), and for several years in her younger days she worked in a Christian bookstore. Despite her extensive exposure to Christian teachings and easy access to books and other research materials, she had no idea that Paul’s letters were written before Mark, Matthew, and Luke. Nor did she have any inkling that Mark’s theology differs from Paul’s on all major points. She immediately saw the significance, though. And she seemed genuinely pleased to learn that Paul’s “oppression”, as she called it, isn’t the only option available to her as an “unchurched” person. So I thought perhaps you and I could begin to do some on-line exegesis, some on-line commentary, on the specific differences between Paul’s theology and Mark’s theology. Are you game?

J: Sign me up.

A: I’ve already done extensive research on this topic with your help, but from the point of view of academic integrity and bibliographic acknowledgement, I’ll take a few minutes to list the books that have been helpful to me in my research . . . on second thought, I think I’ll just cut and paste the Bibliography from my Master’s cognate paper. That would be a lot faster. [see below]. For any socio-historical criticism or source criticism keeners out there, it’s good to know that I’ve taken two semesters of Koine Greek — not enough to make me fluent, but enough to help me find my way around a lexicon, a good concordance, a Greek-English interlinear, and helpful collections such as The New International Dictionary of New Testament Theology and The Anchor Bible Dictionary. I also gratefully incorporate findings from archaeology (I love Biblical Archaeology Review!), neuroscience, and psychiatry into my biblical research . . . Okay, now that I’ve pasted the bibliography into this post, Blogger has slowed down to a crawl that even a snail could beat, so I think I’ll stop and post this “as is.” Anyone who wants to check a full bibliographic reference can refer back to this post as we go along.

And yes — I had to wade through Plato’s writings on my own to see what he had to say about the soul, so when you hear me complain about the negative influence of Plato on Christian thought, it’s because I had to read it firsthand. There’s nothing like a dose of Plato’s mega-narcissism to make a person want to barf.

 

BIBLIOGRAPHY

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Beauregard, Mario and Denyse O’Leary. The Spiritual Brain: A Neuroscientist’s Case for the Existence of the Soul. New York: HarperCollins–HarperOne, 2007.

Berlin, Adele and Marc Zvi Brettler, eds. The Jewish Study Bible: Jewish Publication Society TANAKH Translation. Oxford: Oxford University Press, 2004.

Bremmer, Jan. The Early Greek Concept of the Soul. Princeton: Princeton University Press, 1983.

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JR13: Jesus Speaking on Prayer

A: This morning I was tidying up some papers and I came across an insert from the worship bulletin of a small local church. This particular church is a “one of a kind” group that’s blending ideas from Unitarianism, the United Church of Canada, Gnosticism, and maybe some Eastern ideas filtered through a New Age lens. I notice that I circled the group prayer and wrote in the margin, “How Not to Pray.” I wondered if you could go through the prayer with me and explain — from your angelic perspective — why this kind of prayer isn’t helpful.

J: Sure. Can you type the prayer here for reference?

A: Typing fingers coming right up. Okay. It says on this insert that the prayer is called the “Prayer of Transfiguration,” adapted from the Prayer of Abandonment by Charles de Foucauld. Here’s the text:

I abandon myself to the Light; Let it transform my life. Whatever it does, I am open; I am present to all, I accept all. Let the Divine will be done in me. And in all creation — I wish no more than this. Into the hands of Life I commend my spirit; I offer it with all the love of my heart. For I am Light, And so need to give my self, To surrender my self into Life’s hands without reserve, And with boundless confidence and gratitude, For we are all called — to Live in the Light!

A: I think a lot of people would find this prayer quite lovely, quite meaningful. However, I happen to know from personal experience that you don’t encourage people to pray this kind of prayer. Can you explain your thoughts, your reasoning?

J: Prayer is a messy topic. People of faith have a tendency to claim that all prayer is good, all prayer is helpful. But it’s not. From the point of view of angels — the angels who are tasked with looking after the human beings who live on Planet Earth — all prayer is not created equal. There are what I might call genuine prayers — the ones spoken with the soul’s own loving intent. There are also pseudo-prayers — words strung together with unkind intent and directed at God. Pseudo-prayers predominate, unfortunately.

A: Let’s talk more about the pseudo-prayers. Can you be more specific about the “unkind intent” you’re referring to?

J: When people try to speak with God, communicate with God through prayer, the words they speak are of little interest to God or to God’s angels. There are meaningful prayers that consist of only one word or one sound. The actual words are not that important.

A: Mantras. When you speak of prayers that contain only one sound, you’re talking about mantras.

J: Mantras work for some people. Not for everyone. But for some people. Mantras should not be recommended for everyone on a spiritual path.

A: Why not?

J: Because everyone’s soul is different. Therefore everyone’s learning style is different. And everyone’s communication style is different. There is no single form of communication with God that can recommended for all people. Each person has to find his or her own best path.

A: I’m not a mantra person. I’m definitely a word person. I have to talk with God in words.

A utility shed made into a charming gift that lifts the soul and brings a smile to your day. A great way to pray is to simply say, “Thank you for lifting me up in this moment. I really needed that. Thank you for guiding me to this!” New Brunswick Botanical Gardens. Photo credit JAT 2022.

J: I’m also a word person. It works for me, but it doesn’t work for everyone. Here’s one area where people definitely shouldn’t try to do what Jesus does. They should try to find their own best form of communication with God. There are many nuanced forms of conversing with your Divine Parents. Some people need to go outside and sit quietly in the sun. Some need to be actively engaged in the outdoor world of nature — maybe through hiking, camping, sailing, canoeing. Gardening is another big one. Some people can’t hear God unless the music is on really, really loud. Some people can’t hear God unless the room is very, very quiet. There’s no one correct way. They’re all equally valid, equally beautiful ways as far as God is concerned. God always meets you where your soul longs to be. So if your soul is the kind of soul that hears God when it’s very, very quiet, that’s when God will be speaking with you. God respects who you are as a soul. Therefore, God won’t try to “force” you to listen at a time that’s not good for you. God is nothing if not respectful.

A: None of the spiritual practices you just mentioned sound like traditional religious prayer. Why not?

J: As I was mentioning, it’s not the words that God listens to. It’s the intent. God pays no attention to rote prayer, to be honest. It’s just a waste of everybody’s time. Rote prayer isn’t about communication or relationship. Rote prayer is just a habit — a habit like making your bed every day or putting the toilet paper roll on the same way every time. It’s something you do because it helps you cope with daily stress. Or maybe it’s something you do so you won’t be punished by an authority figure who expects you to pray. But it’s not relationship between you and God. You can’t expect to recite the Lord’s Prayer every day and have it mean anything or do anything. The Lord’s Prayer has no special power in Creation, despite what many orthodox Christians would like to believe.

A: Define what you mean by “unkind intent.” Can you give specific examples of that?

J: Sure. Prayer directed at getting somebody cursed by God. Prayer directed at getting special favours for yourself at the expense of those around you. Prayer directed at cursing yourself for your own unworthiness before God. Prayer directed at getting healing for somebody else. Prayer directed at getting somebody’s soul saved. Prayer directed at getting somebody’s loved ones released from purgatory or hell. Prayer directed at being chosen to be among God’s elect. Prayer directed to saints. Prayer directed to holy relics. Prayer directed at getting somebody blessed by God.

A: So . . . pretty much all the most popular orthodox Western Christian prayers.

J: Yup. God doesn’t curse people. God doesn’t favour you over your neighbour. God doesn’t accept your self-pity, because God knows your true potential. God heals with or without anybody’s prayers, but it’s up to God to decide the right time and the right place. God hasn’t lost any souls, so God doesn’t need to save any souls. There is no purgatory and there is no hell, so God doesn’t need help freeing anyone. God doesn’t have any chosen children and there is no group of elect souls. All souls are created equal, so there is no hierarchy of saints or angels to intervene on anybody’s behalf. Praying to holy relics is occult magic, and it hurts your brain, so don’t do it. All of God’s children are equally blessed.

A: You don’t give an inch to tradition, do you? Not one tiny inch.

J: No. Martin Luther, John Calvin, Ulrich Zwingli, and others didn’t go nearly far enough with their “protesting” reformation of Western Christianity. The work of reforming the church to reflect the core values of God the Mother and God the Father still remains to be done.

A: A make-work project for the church of the third millennium. Okay. I’d like to return to the original question about the “Prayer of Transfiguration” above. What about this prayer feels “out of synch” to you, if I can use that expression?

J: It feels out of synch with the values of the soul because of the underlying assumptions implicit in the prayer. To begin with, I take issue with the imagery of “light.”

A: Why? Haven’t spiritual seekers long equated good spiritual choices with “light”?

J: My point exactly. Nobody’s questioning the metaphor. People say, “Oh, the light, the light, we’re getting closer to the truth! Hurray! We’re making progress!” But if people are moving towards the light, what are they moving away from?

A: The darkness.

“Jesus said to them: If you fast you will bring sin to yourselves, and if you pray you will be condemned, and if you give to charity you will damage your spirits. When you go into a region and walk around in the rural areas, whenever people receive you, eat whatever they provide for you, and heal their sick. For what goes into your mouth will not defile you, but what comes out of your mouth can defile you” (Gospel of Thomas 14 a-c). In other words, if you want to have a strong faith relationship with God, you have to give up the idea that God enjoys your displays of power, rote piety, religious ritual, and subjugation of others. Use your skills instead to help others find their own courage, faith, and humbleness. Photo shows a scarab commemorating Kushite victory over inhabitants of the Negev desert, carved from steatite, 25th Dynasty, c. 710 BCE. (On display at the Royal Ontario Museum. Photo credit JAT 2017.)

 J: Exactly. It’s an immature, dualistic claim. Good versus evil. Light versus dark. It’s so ingrained in people’s minds that they don’t even question the metaphor any longer. But let me ask you — what’s so bad about the dark? Is the night sky to be feared? Is the darkness of the ocean bottom to be despised? Why is light good and darkness bad? Why does “white” mean pure in Western culture, and “black” mean corrupt or evil? God’s Creation isn’t about good versus evil and light versus dark. Creation isn’t dualistic. So why have people recite a prayer that reinforces sloppy dualistic thinking? The human brain — the biological 3D brain — is kind of stupid at times, and it needs good guidance. It needs to be constantly reminded not to fall into overly simplistic thinking, which leads to overly simplistic “solutions.” A solid prayer of the genuine kind is a prayer that challenges people to acknowledge and respect the complexity of God’s Creation. A solid prayer does not speak of abandonment and surrender without first acknowledging the difficulty of this spiritual task (and spiritual task it is!). A solid prayer reminds people that they have an important role to play in Creation, even if they don’t fully understand that role. A solid prayer speaks of balance — both the difficulty of finding it and the difficulty of maintaining it. A solid prayer never speaks of people as empty vessels to be filled by pure Divine will. To speak of empty vessels negates the integrity of the soul. A solid prayer helps people remain humble yet at the same time courageous. The prayer typed above is a prayer of humility, not a prayer of humbleness. And you know what I think of false humility!

A: Yessiree. Do I ever! Any final words of advice for readers who want to be able to communicate clearly with God?

J: Yes. Don’t ever put yourself down while you’re engaged in prayer. Don’t ever say you’re unworthy of God’s love and forgiveness. Be honest about mistakes you’ve made, but ask God to help you learn from your mistakes. Be brave. Don’t whine. Remember you’re a child of God. And I mean that in every possible way. You’re a child of God, and nobody can take that away from you. That’s a pretty good starting point for finding the courage to make gradual changes in your life.

A: And yes, folks! You’re not listening to anything I haven’t had to listen to a thousand times myself. And yes! Angels really do talk this way. (Don’t you feel sorry for me?) And yes! Sometimes you just want to scream because your angels are so tough and so determined to help you make positive changes, and they’re so annoyingly dedicated to helping you be your best self! And guess what? YOU CAN’T MAKE THEM GO AWAY NO MATTER HOW HARD YOU TRY. They stick to you like Velcro. SO IF YOU CAN’T LICK ‘EM, YOU MAY AS WELL JOIN ‘EM. That’s my humble opinion, anyway.

CC37: More on Harpur’s "Pagan Christ"

I’m still feeling grumpy about Tom Harpur’s suggestions for Christians who want to find “the only way ahead,” so I’m going to talk some more about that.

Early on in my writings on this blog, I stated — in bold letters, no less — that I am NOT a Gnostic (March 6, 2010: Some Reference Books I Read & Recommend). Even though I’m a practising mystic, and even though I believe in a number of things that can’t be seen by the human eye (so sue me — even radio waves can’t be seen by the human eye), this doesn’t make me a Gnostic. It’s only sloppy thinkers who haven’t done their homework on Gnosticisms would insist on calling me a Gnostic. (Note here that I’ve used the plural form of Gnosticism because careful researchers know there’s no such thing as one single historical form of Gnosticism any more than there’s one single historical form of Christianity or one single historical form of Judaism.)

According to Gnostics of all traditions, this is what you look like: old, ugly, stained, and walled off eternally from God unless you accept the cult teachings that will grant you “escape.” Naturally, for the price of your human obedience, worship, and financial contributions, Gnostics will be happy to sell you the secret knowledge that blasts open the door to ascendance. Photo credit JAT 2021.

In order for a person to be included under the umbrella term of Gnosticism, he or she has to hold certain beliefs about the nature of humanity’s relationship with God. Central to all Gnosticisms is the idea that the soul is a tiny piece of God’s essence that is trying to find its way back to God. Immortal souls end up in mortal bodies, but this isn’t really a good thing, according to Gnostics, because our physical bodies drag the soul down into a “prison” of matter. The spiritual task for Gnostics is to recognize the spark of God/Christ/Divine that exists within, and to set about freeing that spark by raising their consciousness to a higher level. The goal is to seek “wisdom” and hidden knowledge (gnosis in Greek). This knowledge leads to transcendence.

If this sounds a lot like Plato’s teachings about the soul’s journey, it’s because Plato’s teachings and later Gnostic teachings have a lot in common. Most orthodox Western Christian scholars don’t want to admit it, but these teachings also strongly influenced the apostle Paul. The famous passage about life after death in Chapter 15 of First Corinthians is a fascinating blend of Jewish apocalyptic thought (future resurrection) and Platonic thought (incorruptibility of the divine): “flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Listen, I will tell you a mystery! We will not all die, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed.” (Cue Handel’s Messiah.)

Tom Harpur is quite up-front about the fact that he admires Gnostic thinking. On page 175 of The Pagan Christ, he says, “What’s really important is that Paul’s spiritual view of Christ (his Christology) and Gnostic Christianity held the early Christian movement up to a truly high standard of intellectual and philosophical excellence.”

Bear in mind that Harpur himself doesn’t believe there ever was an actual man named Jesus Christ who lived in1st century CE Palestine. He believes the gospel stories about Jesus should be read typologically, not literally. He believes the story of Jesus is pure symbol. An important symbol, but a symbol nonetheless. A myth, not a fact.

In fact, Harpur believes that all Scripture should only be read symbolically, not literally or historically. For Harpur, “the enigma of the Bible has been largely solved. Dark passages, cryptic narratives or events — all have been shot through with a new, though long-lost, light because of this awareness that the key to all Scripture is to be found in the doctrine of Incarnation (page 181).”*

And what is the long-lost light that Harpur sees in this symbolic reading of Scripture? Why, it’s the ancient wisdom of the Egyptian mystery cults!

Here’s where I have a really big problem with Harpur’s thesis. He recommends without reservation that Christianity of the third millennium reclaim “the wisdom expounded by the Egyptians, the Orphics, the Pythagoreans and Plato, as well as by St. Paul, the Gnostics, Clement of Alexandria, Origen, and a host of others . . . (page 191).” (Can’t argue with the historical links that existed among these groups, although I would have added Manicheans and Albigensians.) He thinks the choice to reclaim this long-lost light will arm us “with the moral and intellectual courage to live our lives to the fullest for the advancement of all . . . (page 193).”

Me, I think such a course of action will demolish whatever moral and intellectual courage Christians have.

Why do I think this? I think this because I’ve lived through the devastating effects of ancient mystery teachings on the human brain, and although I’ve fully recovered from the effects of my Big Fat Idiot Stage, I’m alarmed when I see reputable scholars using their positions of authority to urge dangerous spiritual practices on vulnerable, less well educated people.

It’s irresponsible, and there’s no excuse for it.

Harpur is advocating a return to what is indisputably a cult psychology based on status addiction. He’s kidding himself if he thinks the leaders of these ancient cults were nice people who truly found divine wisdom and willingly shared it with all people. Pythagoras (of whom Harpur seems fond) founded a sectarian cult with strict rules where only a small group of chosen disciples were initiated into the secret knowledge and rituals. (That’s status addiction!) Hellenistic mystery cults such as the Orphic mysteries and the Eleusinian mysteries engaged in bizarre, ritualistic, occult practices that most people would find abhorrent today. Addiction issues and sexual misconduct were rampant in these cults. Later, especially in the Eastern Roman Empire, Christian monks, nuns, contemplatives, and mystics separated themselves from regular communities and engaged in self-harming ascetic practices so they could “imitate Christ” and be “closer to God.” (Again, status addiction.) Needless to say, addiction issues, sexual misconduct, and other forms of abuse continued to take place in monastic communities and continued to be blamed on evil forces such as demons, incubi, and the devil.

Is this what Harpur wants? Because this is what he’s going to get if he naively places these ancient mystery cults on a pedestal. Where he sees a “long-lost light” in these ancient teachings, I see only a “darkness of abuse” we’re well rid of.

As for Harpur’s claim that he wants to help bring science and religion closer together and “highlight Nature’s guiding role” in a renewed Christian faith, I just want to choke. There is no hard science in his book, but there are lots of superficial cliches and lots of references to the spiritual symbols seen in Nature. When Harpur says, “I never see the moon without being reminded of its reflecting the solar glory and its monthly telling of the story of our incarnation and ultimate resurrection (page 188),” I gotta say that don’t impress me much. (Cue the Shania Twain song.)

There’s tons of light and wonder and goodness and love in the natural world — the scientific world — that God the Mother and God the Father have created for us. But we won’t find it by looking backwards to the mystery cult teachings of people who believed in a status-ridden journey of spiritual ascent, and we won’t find it by pretending that all Scripture is “good” if only we understood how to read it symbolically! Christianity has been there and done that. It doesn’t work.

You don’t have to choose between mystery and science. Jesus understood this, as did Job before him. The back of the moon wasn’t visible until the space program revealed it. But seeing the moon through the eyes of science hasn’t lessened the sense of wonder and awe we feel when her silvery beauty gleams. Photo credit JAT 2021.

The only way forward for the Church, as I see it, is for us to come at spirituality from a whole new angle. We have to let go of “traditional teachings” and “infallible doctrines” that don’t line up with new findings in neuroscience, quantum physics, quantum biology, astronomy, and so on. Other fields of endeavour have had to let go of cherished beliefs that eventually proved false. Why should Christianity be any different?

Does it make sense to you that God would make special rules for the Church that hold us to a LOWER standard of scholarship than the standard observed by secular researchers in fields such as teaching, environmental science, or psychiatry?

Maybe it’s our unwarranted sense of entitlement — not the devil — that’s the source of our ongoing problems in the Church.

I think I’ll sign off now and go read Discover magazine’s latest special issue on The Brain. Although I don’t always agree with the scientific conclusions I find there, there’s plenty of good food for thought, and I’m grateful for that.

Happy Thanksgiving!

* In his glossary, Harpur defines “incarnation” as “the God within each of us — the ‘Light which lighteth every person coming into the world.'”

CC25: How the Church Puts Free Will On a Very Short Leash

Not long ago, on Canada Day to be exact (July 1), I headed out from Toronto on the 401. It was early afternoon and the weather was good. For all intents and purposes, the trip should have been easy and stress-free. There were no construction sites (a miracle in itself), and there were no accident sites (thank goodness). The traffic should have flowed smoothly. But it didn’t. If someone had been watching from a helicopter, they would have seen an accordion pattern on the highway: traffic speeding up and spreading out, then suddenly squeezing together into compressed knots as large groups of drivers hit the brakes at the same time.

Now, I’m a person who enjoys driving. I like to feel the sudden kick of acceleration when I hit the gas. I like to go down country roads just to see where they go. I like a road that demands you pay attention to what you’re doing as you navigate tight curves and steep hills. So I find driving on the 401 kind of boring, to be honest. But I’m a careful driver, too, and I think it’s asinine to tailgate. So when traffic is heavy, I usually stay in the right-hand lane, and I keep my distance from the vehicle in front of me. This way, I have choices open to me in the event of an emergency or unexpected problem. I have choices open to me because I have time and space. I have time to see a problem, assess a problem, react to a problem, and hopefully get my car (along with me and my passengers!) safely out of harm’s way.

Many other drivers don’t share this opinion about driving on the 401. They inexplicably believe the laws of Newtonian physics don’t apply to them, which, of course, gives them an excuse to join the large pack of vehicles spaced a mere 3 car lengths apart in the left-hand passing lane.

(When I took driving lessons many moons ago, the rule of thumb for determining a safe distance between cars was one car length per 10 miles/hour of speed — in other words, six car lengths between you and the guy ahead of you if you were driving at 60 mph in dry weather. And this was the minimum recommendation!)

As reality would have it, the laws of inertia bow to no man.* This strikes home when the driver at the front of the left-hand string of traffic suddenly decides to hit his brakes. All the drivers following close behind him must hit their brakes, too. They have no other option, except, of course, to swerve onto the left-hand shoulder or smash into the neighbouring cars. A chain of red brake lights appears. This in turn causes the people in the right-hand to brake, and within moments everyone on this section of the 401 is travelling at a snail’s pace. There’s no external reason — such as a lane closure — for this slowdown. This kind of slowdown is entirely the result of the choices these drivers are making.

Although each of the drivers in the left-hand lane might like to blame somebody else for the slowdown, in fact each person who chose to travel at high speed with no safe buffer of time and space ahead of him is a co-creator of this mess. Each of these drivers has free will. Each one used his free will to make an initial choice (the choice to drive this way). No one forced these drivers to drive 3 car lengths apart. Each driver chose this action independently and autonomously of his neighbour (free will). Yet, in doing so, each driver independently and autonomously volunteered to give up — surrender, eliminate, erase — some of the choices open to him. Each person willingly decided to give up his time and space, the precious and irreducible time and space that would have preserved for him a wider range of options.

You could say — without exaggeration — that each driver used his free will to intentionally (if temporarily) relinquish his free will, and hand it over to the lead driver in the string. Why so? Because it’s the lead driver who sets the speed and who chooses the time when everybody else will have to brake in unison. Once you agree to join his string, his pack of drivers, you don’t get a say in these things.

The Church’s teachings on free will remind me a lot of these traffic strings on the 401. In the orthodox Western church, theologians like to remind their faithful flock that God gives each person free will at birth. This doctrine of free will prevents people from falling into a tar pit of fatalism and despair, because people still have a glimmer of hope with regard to their own free will. Although the doctrines of original sin and grace dictate that they don’t have a lot of free will, they know they still have the choice to pay attention and brake on time, and thereby prevent a major pile-up!

Of course, if they make a mistake, and misjudge the timing, and cause a major pile-up, they’ll accused by the Church of a massive failure of piety.

The Church, unfortunately, has long conspired to prevent Christians from learning about the existence of the right-hand lane — the spiritual lane where people can more fully exercise their free will, the spiritual lane where there’s no leader of the pack to restrict the traffic flow.** In fact, the orthodox Western Church is founded on the premise that you — poor, weak, sin-ridden creature that you are — need to be in the left land and want to be in the left lane because you’re rushing as piously as possible toward the future goal of salvation. You’re rushing anxiously with the rest of the flock, and you’re following as closely as possible to the guy in front of you so you won’t get lost. And you’re grateful to the leader at the front of the pack — oh, excuse me, I mean the flock — because he’s so wise and strong and so much better than you that you can place all your trust in him. You can trust him to know when to brake. And you’re grateful when he decides to brake, because then you yourself have a rare opportunity to apply your free will and choose to brake! And what better way could there be to prove your love for God!

The path to knowing God is neither straight nor paved nor predictable.  Photo credit JAT 2014

The path to knowing God is neither straight nor paved nor predictable. Photo credit JAT 2014

What Jesus knew, and what Jesus taught, is that the road to God is neither straight nor level (Isaiah 40:3 notwithstanding). The right-hand spiritual path — the path the Church doesn’t want you to know about because it would lessen Church authority — curves and climbs and enters the most unexpectedly beautiful landscapes. Sometimes you can’t see a darned thing on the road because it’s so foggy and misty. Then you have to slow down and try to listen to God’s voice. And that’s okay, because sometimes God’s voice is very, very quiet, and very, very shy, and you’ll miss it unless you tell yourself it’s okay to listen to God’s shy voice in place of the loud voice of the guy who’s leading the long string of Church traffic.

You should be aware, though, that if you decide to pull into the right-hand lane you’ll be considered a heretic. Or a Concinnate Christian. Or a person who trusts God. Or a follower of Jesus’ message.

Free will is a pain in the ass, eh?

* My apologies for exclusively using the male gender in these paragraphs. My intent is not to point fingers at male drivers, but simply to avoid the awkward use of he/she and his/her phrasing in my sentences. Next time I’ll try to remember to use “she” as the gender in my example.

** In countries such as the United Kingdom, where the convention is to drive on the left and pass on the right, these references to “right-hand” and “left-hand” lanes would be reversed for the purposes of discussion. I’m not in any way endorsing the ancient and misguided view that lefties and left-handed things are somehow tainted or inferior to right-handed people or things.

CC24: The Emperor’s New Clothes: Psychopathy in the Church

There’s a fellow in my graduate theology program who is a constant reminder to me of how the orthodox Western church ended up preaching the doctrines of sin, salvation, sacraments, and separation from God (the four S’s). If we were to put this fellow — I’ll call him Titus — in a time machine, and send him back to Carthage in the early fifth century CE to argue with the famously tortured Christian theologian Augustine of Hippo, I’m not sure which of the two would prevail. That’s because, in traditional parlance, “they’re both cut from the same cloth.” They share certain dysfunctional psychological traits along with certain coping mechanisms to compensate for their dysfunctional traits. They’re also both deeply sincere in their beliefs. This is why both men cause so much suffering in the lives of others.

It’s important to emphasize that the man I know, Titus, is absolutely convinced he’s been called to ministry by God. He’s not a con man or a criminal with a conscious intent to harm others. In fact, if you asked him about his motives, he’d look you straight in the eye and tell you that he’s a humble servant of God. He truly believes this.

But Titus has serious issues — as in unresolved psychodynamic issues. He’s a walking powder keg of narcissistic bullying, and he’s utterly blind to this. (His classmates, who are the targets of his behaviour, see his issues quite clearly). So serious is his lack of empathy and his lack of respect for boundary issues that I suspect he suffers a great deal. I suspect he suffers inside his own head. He’s tormented by his own “demons,” and, like so many other people, he’s looking for some form of relief from his inner despair. And who can blame him? It’s not fun to feel like crap all the time.

Secular treatments have given him no long-term relief. So now he’s looking to the Church — traditionally, one of the great sanctuaries for narcissistic men (and narcissistic women). Here he can find a logical explanation for his suffering. Here he can be absolved of personal responsibility for the current state of his life. Here he can finally use his intellectual gifts, his musical gifts, and his badger-like tenacity in order to create something meaningful in his life. I’m not being facetious here — Titus is a talented, well educated man.

I have no doubt that he’s finding psychological comfort and relief in the teachings of men such as Paul the Apostle, Augustine of Hippo, and Martin Luther. That’s because these famous theologians were also talented, well educated men who were suffering from the effects of their own unaddressed issues. They were not stupid, nor ill-informed, nor criminally minded. But they knew something was wrong, and they earnestly wanted to fix it. If they found themselves forced to alter everything Jesus once taught in order to fix it, then so be it. Once they’d found a theological solution that offered some relief for their personal feelings of emptiness, well, who can blame them for wanting to tout their solution to others? Who can blame them for intentionally supplanting Jesus’ message of personality responsibility and forgiveness with a message of sin and salvation? It’s a much easier “sell” than Jesus’ message, and besides, each of these men had personally felt the relief that came with the “4-S package.” So they weren’t really lying — they were just improving on Jesus’ message.

Silenos was a figure from Greek Mythology. He was said to be a close companion of the Greek god Dionysos and was known for his drunkenness, one of the “sins” that human beings tend to blame on everyone but themselves until they find the courage to take responsibility for their own actions. Anyone who has succeeded in healing an addiction to alcohol knows that this particular “sin” can be overcome with the right sort of help (which doesn’t include being told you’re a worthless, hopeless, “demon-possessed” wretch who has no control over your unloving choices because of Original Sin). This Roman marble after a Hellenistic work of the 3rd C BCE is on display at the Royal Ontario Museum. Photo credit JAT 2019.

The problem is that this package of theological doctrines — the 4-S package of sin, separation, sacraments, and salvation — only offers psychological relief to a certain subsection of the population that’s suffering from certain kinds of psychiatric dysfunction. It enables the narcissistic bullies to feel a lot better about themselves. But it doesn’t do a damned thing for anybody else.

This notion will be extremely unpopular among devout Christians who cherish their traditional, orthodox beliefs about original sin, etc., etc., and this notion will be especially offensive to those who insist that Church doctrines are the handiwork of God instead of the handiwork of a few dysfunctional theologians. But there you have it — the Church has codified within its body of sacred laws a self-correcting, virtually impregnable suit of body armour to protect the “rights” of a select group of self-entitled, selfish, controlling, abusive, HUMBLE (!!!!) servants of God.

How could such a self-serving system survive for so long if it wasn’t God’s true intention?

Well, that’s an easy question to answer. Have you ever tried to live with a severe narcissist? Or work with a severe narcissist? Or live in a community (or even a country) ruled by a severe narcissist? Once a narcissist crosses the line into full-blown psychopathy (and this happens more often than good-hearted intellectuals want to admit), the rule of terror takes over. It’s very hard to think straight, let alone challenge official doctrine, when you and your loved ones are being terrorized, abused, relentlessly persecuted, tortured, raped, imprisoned, and silenced in every way imaginable.

We’ve recently seen this kind of psychopathic behaviour emerge in group-form in the European Holocaust, the Cambodian Holocaust, and the Rwandan Holocaust. These holocausts were all instituted by “revered leaders.” The Church, I would argue, has had its own share of “revered leaders” who relentlessly preached holocausts (crusades) against “heretics” who rejected official church doctrine.

Am I saying that some of the Church’s revered theologians and past leaders would match today’s understanding of psychopathy?*

That’s exactly what I’m saying.

* For more information, please see Robert D. Hare’s Without Conscience: The Disturbing World of the Psychopaths Among Us (New York & London: The Guilford Press, 1993.)

CC23: Seeing God in Black and White: A Parable

Here is your class assignment for the day: using only two tubes of paint, one white and one black, you are to paint a full-colour picture of something beautiful.

Get to work, everyone! Now! And don’t complain to me that the assignment is unfair. If you’re truly righteous, pious, and devout, God will show you how to paint a full-colour picture using only black and white paint. If you fail, well . . . if you fail, you obviously don’t have enough faith in God. Don’t blame me for your failure. I didn’t make the rules. If you fail, it’s your own fault (you poor sin-saturated thing, you).

Pray, people, pray! Pray with all your might! If you pray correctly, maybe God will grant you the grace of being able to paint pictures in glorious, divine colour. Prove to me that you have faith! Pick up your paintbrushes and paint! Anyone caught cheating by bringing in tubes of red, blue, or yellow paint will immediately be brought before the Inquisition. Possession of any paints except Lead White and Carbon Black will be considered a shameful act of hubris, because only God is allowed to have coloured paints. Those other tubes you’ve seen at the store are the work of the Devil.

That’s right, class — everyone down on their knees. That’s better. And remember not to look up while you’re painting. Don’t look up at the trees or flowers or clouds or hills that you’re trying to paint. Such viewing is an unpardonable sin. You will paint beautifully coloured images based solely on the black and white words I’m about to recite aloud to you. Are you ready, everyone? Good. Here we go. In the beginning was the Word . . . .

Ah. A question. What is your question, child? You want to know what the colour red is? Well, as all the great mystics have taught, you’ll only be able to see the divine colour red once you’ve let go of all desire to know what red is. Once you no longer care what red is, perhaps God will open your eyes for you so you can see it. But until then, there’s nothing you yourself can do. No one can learn how to see red, or be taught how to see red. To claim this would be the height of human pride and arrogance! Be grateful you can see black and white, child! Some people can’t even see that.

If you tell me you can already see red and blue and yellow, it’s proof that the Devil has captured your soul, you poor thing. Resist, resist! Pray harder. Ask for deliverance from the torment of False Colour. Ask that you may be given the divine gift of Church-Approved Sunglasses to block out those dangerous visions of colour. Life is much simpler in black and white. Everything is less confusing when I tell you what to do. Naturally, I always have your best interests at heart, you poor, weak, inferior creature, you.

I promise to look after you, as Christ looks after us all! It’s the least I can do in this broken, corrupted, black and white world.

Well, the day is over, and I see that once again no one in my class has enough faith in God to produce a thing of explosive beauty from the paints I have humbly provided.

b5nature_plants074 - #2

Lilies of the Field (c) Image*After

You in the back corner! Joshua, Yeshua, whatever your name is! You will be turned over to the Inquisition, and tried on charges of heresy for presuming to tell the class that all people can learn to see red lilies in the field if they listen to God with open hearts and not with closed minds!

As if God even wants to talk to regular people!

CC22: The Trinity: A Perfect Shell Game

Closeup 319

Then Job answered the Lord: ‘I know that you can do all things, and that no purpose of yours can be thwarted. “Who is this that hides counsel without knowledge?” Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know. “Hear, and I will speak; I will question you, and you declare to me.” I had heard of you by the hearing of the ear, but now my eye sees you’ (Job 42 1-5). As Job finally came to understand, it’s always better to listen to what God has to say about God instead of what theologians say about God. If you want to know God, you have to look beyond the limited scope of church doctrines on the nature of God; you have to be willing to look at all of Creation. Photo credit Hemera Technologies 2001 – 2003.

If you’ve been reading my last few posts and you’re now hopelessly confused, then I’d like to thank you — it means you’ve been paying attention!

My last post (about the Law of Attraction) seems to contradict my earlier posts about prophecy and apocalypticism and the Church’s claim that we can’t change anything in our relationship with God because of original sin. But hey — that’s the great thing about orthodox Western Christian theology! It doesn’t have to make sense! Mutually contradictory doctrines are more than welcome in the pulpit — in fact, the more confusion, the better. That way, people in the congregation will always feel off balance and slightly stupid in comparison to the elevated seminarians who have humbly answered God’s call to preach the Chalcedon Creed.

And such a joy it is to be able to preach the mystery of the Trinity and the whole homoousios (one substance) thing!* Of course it doesn’t make any sense . . . but that’s the beauty of it! Our inability to understand the Trinity reminds us constantly that we’re weak and unworthy in comparison to God the Father, God the Son, and God the Holy Spirit. Obviously, if we weren’t so weak and unworthy, we’d understand the whole thing better, more like those specially chosen priests and ministers who are higher than we are on the ladder of spiritual ascent. But, alas, ours is not to wonder why, as the old saying goes. Ours is to obey.

The Church says that God is One, but is also Three, and we must obey the Church’s teachings on this matter. We must submit to a Trinitarian God. Even in the United Church of Canada, where a lot of people no longer feel comfortable with Trinitarian theology, General Council still requires that baptisms be carried out in the name of the Father, the Son, and the Holy Spirit (all of whom are male).

It’s a neat trick, this God-is-One-but-also-Three thing. It’s a convenient way to play a shell game with the contradictory teachings in the Bible and in the Church’s own body of doctrines. By insisting that God is of one substance but three different natures, the Church can preserve its traditional image of God as a transcendent, monotheistic, unemotional King and Judge, while at the same time keeping the idea of God as interventionist Spirit, and God as Suffering Son. But don’t forget — God is all these things at the same time, so you mustn’t try to imagine that the Suffering Son is a different being or entity in comparison to the transcendent and unemotional King. And don’t forget that although the Son conquered the devil and original sin while he was here, you’re still suffering from the effects of the devil and original sin because, well, because, ummm, the End Times aren’t here yet, so the promise of salvation hasn’t been completely fulfilled yet. But don’t worry too, too much, because even as we speak, God is stretching out his hand from the future End Times (where all things have already been fulfilled), and is reaching into the present time through the actions of the Spirit and the miracle of prolepsis to bring some of that fulfillment into your life today.

Like, huh?

I have a better idea, one that’s much less complicated. Let’s try Jesus’ own teachings about God for a while, and see if we can do better in our ongoing efforts to forge a meaningful, sensible, joyous relationship with God the Father and God the Mother.

Jesus’ own teachings can’t be any worse than what we’ve got right now.

*If you want to read about the history of the debates that led to the christological and trinitarian doctrines still held by the church, a good introduction can be found in Justo L. Gonzalez, The Story of Christianity, Vol. 1: The Early Church to the Dawn of the Reformation (New York: HarperSanFrancisco, 1984). An extremely thorough and erudite theological review of the relevant early doctrines is presented in Jon Sobrino, Christ the Liberator (Maryknoll, NY: Orbis Books, 2001).

CC20: Further Update on the Vatican’s "Sin Within"

Last Friday, on June 11, 2010, Pope Benedict XVI addressed 15,000 priests who were in St. Peter’s Square to mark the end of the Vatican’s Year of the Priest. In his homily, Benedict asked forgiveness from God and from affected people for the sins of the sexually abusive clerics in the Roman Catholic church. He also promised “to do everything possible to ensure that such abuse will never occur again” (Nicole Winfield, “Pope Begs Forgiveness, Promises Action on Abuse,” The Globe and Mail, June 11, 2010).

While I’m quite certain that God the Mother and God the Father do, indeed, forgive Benedict for his own errors, and do, indeed, forgive the priests who’ve intentionally harmed the faithful in their care, I’m equally certain that hidden abuse will continue in the Roman Catholic church.

Many Christians want to make this a question of theodicy: how do we explain evil in the world while at the same time preserving our image of God as good and loving? If God allows abuse to continue in the church, does it mean that God is powerless and ineffectual? Impotent against the powers of the devil? Or does it mean that God is actually not a very nice person?

Many of the Christians I know would much rather blame the problem of evil on God and/or the devil than put the blame where it belongs: on the values and moral beliefs held by both individuals and by cultural groups.

The Roman Catholic church is a cultural group. It teaches particular cultural beliefs. (These comprise its theological doctrines). It has a consciously promoted schedule of active teaching. Its goal is to teach its people early on in life how they should conduct themselves in relationship to God, church hierarchy, and empire. Traditionally, it has punished members who question its teachings or its authority (the Inquisition). It has conferred upon itself the mantle of infallibility. It claims it is the one true church, the only legitimate path to salvation.

The Roman Catholic church has long held a vision of how society should be — how society should look, act, and “feel.” Its body of theological doctrines has been carefully cultivated so that only kind of garden can grow in its presence. The church has no one but itself to blame for this.

at the Vatican (c) J MacDonald 2011

at the Vatican (c) J MacDonald 2011

The conditions in a garden dictate what kinds of plants will thrive there. A garden that has full sun, lots of water, and lots of nutrients (nitrogen, phosphorus, potassium, etc.) will grow very different plants than a garden that has shady conditions or low nitrogen or a high pH. If you restrict certain nutrients, you restrict which plants will flower abundantly. If you water some plants and not others, you control which plants will flourish, and which plants will live a miserable life of bare subsistence before dying a premature death.

Throughout its history, the orthodox Western church has been heavily committed to the lessons learned from gardening. Hewing closely to the principle that the person who controls the conditions of a garden will control the ultimate harvest of said garden, the church has intentionally chosen a specific blend of nutrients for its religio-political garden. The nutrients in this case are its doctrines. The doctrines are what “feed” the hearts and minds of the faithful. If you precisely control the “mix” of doctrines available to your people, you precisely control the rate at which people’s hearts and minds can grow. If you balance this mix with the precision of a master botanist, you can ensure that the people in your congregations grow just enough to offer you the occasional flower without ever getting big enough to overshadow you.

It’s a new idea, this idea that the introduction of particular belief systems can alter the physical structure and biochemical functioning of a person’s central nervous system and brain. I suppose I should amend that to say it’s a new idea among neuroscientists — unfortunately, it’s not a new idea among history’s power mongers.

Long before the advent of brain scanning technologies, would-be tyrants had empirically observed that people’s behaviour could be altered through the careful repetition of certain ideas. These tyrants didn’t understand the changes at a biochemical or neurophysiological level, and they didn’t need to — all they needed to understand was the result, the harvest of their ideological campaigns. Early orthodox Church Fathers understood this principle well.

Early in the history of the church, orthodox Christian teachers made a conscious decision to take an axe to the teachings of Jesus as represented in the Gospel of Mark, and to overshadow Jesus’ sunny, open “vineyard” with the giant magic beanstalk of spiritual ascent (a beanstalk seen later in the children’s fairy tale of that name). They’ve been feeding this beanstalk of “elevation” for the “elect” with their repeated assertions that the devil exists, that Judgment Day is coming (soon, very soon! — or at least sometime, maybe, we’re pretty darned sure, because it says so in the apocalyptic books), that the soul is tainted by original sin, that Jesus is your only hope of salvation, that Holy Mother Church is the only portal through which you can gain access to the gold at the top of the beanstalk.

This set of teachings was well established by the mid-3rd century CE. It’s not new (and it certainly didn’t originate with Jesus himself!). The problem with the church’s teachings is that their doctrines damage your biological brain. When you fully embrace these teachings as “divine truth,” your brain stops working the way God intends. Your brain responds exactly like the plant that’s been crippled because the gardener has intentionally withheld the water, nutrients, and care you need. Your heart and mind don’t really grow. You spend all your life sitting in the shadow of the towering beanstalk and feeling like crap. You feel like crap because all the truth — all the spiritual nutrients — about the actual nature of your relationship with God have been artfully concealed from you. You wouldn’t recognize the plants that grow in a sunny, lush, well-watered garden if they came chasing after you.

Such as forgiveness. Would you be able to recognize forgiveness if it entered your life? Probably not. Most Christian’s can’t. That’s because the orthodox Church has never taught people about forgiveness (which is why I’m somewhat sceptical about the Pope’s current pleas for forgiveness).

Why hasn’t the Church taught people how to forgive when it’s obvious from reading the Gospel of Mark that Jesus insisted on the message of forgiveness? The Church doesn’t want to teach people how to forgive, because once people catch onto the feeling of forgiveness, they’ll be able to figure out for themselves that divine forgiveness is the antithesis of “salvation” and “grace.” They’ll realize the church has been lying to them for centuries about their souls. The garden of orthodoxy might start to look like a thorny patch of weeds and thistles instead of the prophesied paradise!

It’s no mystery why some church clerics have been sexually abusing vulnerable people in their care. You can’t expect a human being’s brain to produce a harvest of compassion, integrity, inclusiveness, and enlightenment when all you do every day is try to fill that person’s brain with a steady diet of dissociation, lack of forgiveness, hierarchical control, and suppression of learning.

If Pope Benedict really means it when he says he wants to do “everything possible to ensure that such abuse will never occur again,” the only truly effective strategy will be for him to call a Council along the lines of Vatican II, and embark on the painful path of rescinding some of the church’s most cherished doctrinal beliefs.

Somehow I’m not holding my breath.

CC16: The Difference Between Mystics and Prophets

Washing the windows of the entrance pyramid at the Royal Ontario Museum is no easy task, and you shouldn’t try it unless you’re an expert and have the all the proper equipment. Teaching about the soul, the brain-soul nexus, and ethical mysticism is no different – it takes proper training. Going to a weekend energy-healing workshop doesn’t qualify you as an expert. Be patient, be humble, and take the time to overcome your own status addiction issues before you seek to become a mentor to others. Photo credit JAT 2017.

 This morning, I happened to hear a radio interview with Mike Holmes, Canada’s famed “make it right” building contractor, teacher, and advocate for families in distress. Mike Holmes had been asked to speak about the home inspection business, and he was lamenting two current realities. First, many home inspectors have little or no hands-on experience in the contracting industry (so they don’t know what they’re talking about), and second, many home inspectors simply don’t care. The practical and ethical standards aren’t high enough, in Mike Holmes’s view, and this means that home buyers who rely on shoddy home inspection reports will end up with “lemons” — houses with major structural problems.

Anyone who has ever lived in such a house knows how stressful, how exhausting, how infuriating it is to be told there’s nothing wrong with your house, even as you watch your basement fill up with water after every rainstorm.

This is exactly how I feel about the “mysticism business.” Practical and ethical standards are pretty much non-existent in this field. And I’m not talking here about the charlatans and the New Age preachers who knowingly take advantage of vulnerable people. I’m talking here about the church.

The orthodox Western church has given itself prime credentials as THE “home inspectors of the soul” without having any solid knowledge, experience, or compassion to back this up. They hung out their shingle centuries ago, and it’s been hanging there for so long that most Christians just assume the church must know what it’s doing when it comes to “home inspections of the soul.”

But it doesn’t. When it comes to matters of the soul, the church is no different than the slipshod home inspector who tells you that a nice new coat of paint on your outside walls will fix your leaking basement. Just because a home inspector gives this advice loudly and often to all his clients doesn’t make it right. You can paint the upper walls as often as you like, and it won’t make a damn bit of difference to your crumbling foundations. The only way to fix the basement, of course, is to dig up all the soil around your house (even though it makes an ugly mess of your gardens for a while) and methodically repair the hidden cracks. It’s a lot of work. But in the end it’s worth it.

If you’re an earnest spiritual seeker who wants to know more about your soul, don’t bother asking the United Church of Canada for guidance. They have no official answers for you. They would prefer that you not embarrass them with your questions about the soul. The soul, you see, is perilously close to being a four-letter word in the United Church lexicon. It’s no longer uttered in polite company. Polite company — which includes professors of theology and United Church ministers and policy makers — wants you to speak about grace and Spirit and God’s justice breaking in proleptically.* But they don’t want you to speak about the soul. They want you to be part of a soulless church — at least, that’s what they’re implying.

Mike Holmes worked as a hands-on contractor for many years before he signed on to do his first TV show. (If I remember correctly, he grew up in a home where his father worked in the building industry. Mike Holmes’s children, now grown, have also been learning the ins and outs of home contracting and home renovation.) People who watch Mike Holmes’s TV shows trust him. They trust him because they can tell he’s not an actor — he’s a real contractor who knows what he’s doing. People learn a lot from watching his shows, because he’s also a good teacher and a dedicated advocate. He puts his money where his mouth is.

I’m not a home renovator (even though I wield a pretty mean paint brush!), but I do have a particular talent, and I’m trained in what I do. My particular talent is mysticism. My talent isn’t better than anyone else’s talent. It’s different, but it’s not better. Like Mike Holmes, I have a set of professional tools, and I know how to use them. I also insist that these tools be used according to the highest ethical standards.

In my view, few Christian mystics in the history of the church have used their talents ethically.

Furthermore, many of the men and women who’ve been traditionally revered as Christian mystics have not, in my opinion, been mystics at all. Rather, they’ve been apocalyptic prophets.

There’s a big difference between a mystic and an apocalyptic prophet. I know this because of my experience, training, and academic research. The church, however, often doesn’t make a distinction between mystics and apocalyptic prophets. The church tends to conflate them — which is kind of like saying there’s no difference between a real contractor and a TV actor who doesn’t know which end of a hammer is up.

This is why the church’s doctrinal garden is filled with the weeds of teachings based on mental illness (i.e. apocalyptic prophecy). This is why the church’s doctrinal garden is filled with ancient traditions from Plato, from apocalyptic literature, from Paul, and from later theologians such as Tertullian and Augustine of Hippo, all of which have choked out the original teachings of Jesus.

Prophecy compared to Mysticism

The church’s teachings on the soul are filled with weeds (as on the left). Many people seem afraid that, if they pull out the weeds, they’ll have no tangible mystery teachings left to sustain the spiritual roots of the church. In fact, when the weeds are pulled, what remains is the beautiful underlying structure of the soul’s courage and goodness. Gardens (and churches) are always healthier and stronger when the weeds are pulled. Photo credit JAT 2014.

Jesus was a mystic — a mentally healthy person capable of holistic thought, empathy, intuition, creative learning, logical thought, industrious actions, and advanced philosophical inquiry. Jesus was not an apocalyptic prophet — a mentally dysfunctional person demonstrating a consistent pattern of dissociation, dualistic thinking, narcissistic entitlement, anti-social behaviour, and a need to gain attention from admirers by making “divinely inspired” prophetic claims about the future.

Mystics are content to TRUST God, and have no need to make predictions about the future. Mystics know that God will do what God needs to do when God needs to do it. Mystics make no claim to having the keys to the future. Only those who don’t trust God insist on guarantees about what will happen and when it will happen. Bullies and narcissists are drawn to prophecy. Jesus was not a bully or a DSM-IV narcissist.

Mystics believe in the eternal soul in a positive, uplifting, holistic way, and they don’t try to scare the crap out of other people by making dire predictions about what will happen to somebody else’s soul. They believe that all souls are good because “God don’t make no junk.” Bullies and narcissists enjoy making threats about the fate of your soul because it gives them a twisted kind of high. It’s an addiction — not a very pretty one, but an addiction nonetheless — just like any other DSM-IV addiction problem.

Mystics (the real ones, anyway) are emotionally mature. They understand boundary issues. They understand that other people ARE other people. (Seriously dysfunctional people don’t see you as “real” in your own right, with your own distinctive personality — they see you merely as an extension of their own self-entitled needs, which is why they try to force you to comply with their wishes at the expense of yours.) Prophets love to give other people big, long lists of laws — required thoughts, required behaviours, which you’re expected to follow. Prophets tell you that their laws are divine laws. But most often the laws are designed to provide some sort of psychological relief to the prophet himself or herself. Usually, the laws entrench the “divine authority” of the prophet, and place the prophet in an elevated position. This is just narcissistic bullying in a more sophisticated form.

Mystics don’t talk about fearing God. Mystics talk about having a positive, mature relationship with God. Mystics don’t fear death. Mystics don’t believe in cosmic evil. Mystics don’t believe that human beings are more important to God than God’s other creatures. Mystics don’t believe that human laws are infallible. Mystics know that God is always listening and always acting in the world whether we pray for help or not.

Mystics trust in the fantastic goodness of God.

Apocalyptic prophets believe in their own power and their own status. They don’t trust anybody, especially not God.

Jesus was a mystic. He trusted God the Mother and God the Father. It’s time for the church to let Jesus’ teachings about God re-enter the hearts and minds of our community of faith in the twenty-first century.

It’s time for us to learn to trust our beloved God.

* If you don’t know what “prolepsis” means, then I’d like to suggest you’re a lucky person. You’ll sleep much better at night if you’re not wasting your time trying to embrace the scientifically impossible feat of time-travel.

CC15: On the Road to Jericho

Yesterday, I watched a rerun of Law and Order that was fascinating for its depiction of a righteous, devout, sincere Roman Catholic woman who was put on trial for murder after a botched exorcism killed a teenaged girl. Interestingly, the woman had been a nun before leaving the convent to follow her “gift from God.”

The assistant DA was sent to interview the woman’s former Mother Superior. The Mother Superior informed a surprised DA that the former nun’s intense belief in the devil proved that she was more obedient to her faith than other people, not less so.

In the show, everyone agreed that the woman’s faith was sincere. In court, she testified in a calm, persuasive voice that she had a gift from God, and that the archangel Michael had commanded her to beat the devil out of the rebellious girl. She had obeyed St. Michael. She had failed in her mission not because the divine command was flawed, but because she wasn’t strong enough to overcome the devil. The girl had died when the devil took her soul. She regretted her personal failure to save the girl’s soul, but she didn’t regret the attempt. She had cared about the girl, and she’d been trying to do the right thing.

Fiction? Exaggeration? Misrepresenting the facts in order to make good TV?

Not really. In fact, the show didn’t go far enough in showing the reality of this kind of religious mindset, and the damage these “sincere, devout, faithful” people cause with their beliefs.

Many “sincere, devout, faithful” people used to believe in creatures that were part man, part horse — the centaurs of Greek religion. Sincerity of belief has no bearing on the veracity of a belief. You don’t have to accept the Church’s teachings about “the devil” any more than you have to accept the ancient Greek belief in centaurs. Shown here is South Metope XXVIII, originally from the Parthenon in Athens, now on display at the British Museum, London. Photo credit JAT 2023.

Just last week, the Globe and Mail published a brief article about three cult members in Baltimore who have been convicted in the death of a toddler (“U.S. Cult Members To Be Sentenced For Starving Child,” The Globe and Mail, May 18, 2010). Says the article, “Prosecutors say cult leader Queen Antoinette told the mother that denying food would cure her child’s rebellious spirit.” What had the child done? He had refused to say “Amen” after meals.

The article also includes this eye-popping fact: the child’s 23-year old mother (who is already in a residential treatment program) made an unusual plea bargain “in which her plea will be withdrawn if the child is resurrected.”

If the child is resurrected?

Many members of today’s church would like to distance themselves from this kind of bizarre thinking, and would like to pretend that church teachings on the devil, on Judgment Day, on bodily resurrection of the dead, and on exorcism aren’t really real. But these teachings are real. And they continue to create terrible suffering in the world today.

Let me be clear. I’m not saying that the devil is real. I’m saying that the teachings about the devil are real.

The teachings are still official church law. If you’re a righteous Christian — a sincere, devout, faithful believer in the church’s teachings — you’re supposed to believe in all this apocalyptic b*llsh#t.

Mind you, apocalyptic b.s. is not new to the world, and it’s not limited to Christianity. Scholars aren’t sure when apocalyptic religious claims first surfaced, but they know that plenty of bizarre apocalyptic claims about God and the devil had been circulating long before Jesus of Nazareth lived. There’s a lot of raw apocalyptic material in Plato’s writings, but Plato wasn’t the only one to make dualistic claims about good versus evil. There’s a long track record for this kind of scary religious belief, and it’s found all over the world.

Why is it found all over the world? It’s found throughout history and throughout the world because — radical thought, this — because serious mental illness is found throughout history and throughout the world.

Human beings all share the same basic DNA. Part of our human DNA package includes a susceptibility to major mental illnesses such as unipolar depression, psychotic depression, bipolar disorder, psychotic disorders such as schizophrenia, not to mention addiction disorders, personality disorders, and psychiatric symptoms that are secondary to primary medical disorders. (For instance, sepsis — systemic blood poisoning — can cause sudden psychosis). Certain kinds of major mental illness are known to lead to certain kinds of recognizable — but highly dysfunctional — thinking patterns.

Apocalyptic thinking patterns are dysfunctional. I do not care that apocalyptic beliefs have been enshrined in many different major world religions. I do not care that I’m supposed to fully honour and respect everybody’s religious beliefs. I refuse to honour any religious belief — whether it’s Christian, Kabbalist, Muslim, animist, or whatever — if that particular belief system is founded on teachings that emanated from mental illness. So I don’t care what somebody’s revered prophet once said if that prophet showed clear signs of mental illness. Apocalyptic teachings are a clear sign of mental illness.

The human genome hasn’t changed much over the past few millennia, and that means that prophets who lived and taught 3,000 years ago had the same DNA as you and I, and they had the same vulnerability to biologically-based psychosis as you and I. The difference between then and now is that we finally have the tools to recognize these major mental disorders, and we finally have some good treatments for them — such as SSRI’s and olanzapine.

I have no patience and no sympathy for people who tell me that all religious traditions are equally worthy of respect. They are not. Religious traditions founded on dysfunctional, dualistic, good versus evil thinking are not worthy of respect. This means I believe that some aspects of the Christian tradition are not worthy of respect. I also believe that some aspects of certain other religious traditions are also not worthy of respect.

I’m not going to apologize for this. Religious leaders have a moral duty to reexamine the traditions of their respective faiths to weed out all teachings that originated in mental health disorders, teachings that continue to contribute to mental health disorders, teachings that create great harm in the world today.

The church must take responsibility for its past failure to work closely with scientific researchers who have been trying to show that bizarre, abusive behaviour is a medical, social, and educational issue, not a spiritual or religious issue involving evil forces.

The church needs to “grow up.” It’s not helpful to anyone — especially to those who have a genetic vulnerability to major mental illness, and are therefore easily traumatized by teachings about evil forces — for us to pretend that we can all happily and lovingly accept every “religious belief.” We can’t. Each world faith must start to take responsibility for its own doctrinal garden. Each world faith must begin to weed out the destructive teachings that have grown in its garden over the centuries. Each world faith must plant new seeds that can close the current and utterly inexcusable chasm between science and faith. Each world faith must begin to cherry-pick among its own teachings, and keep only those teachings and traditions that allow people to enter into a full, loving relationship with God based on the values of trust, courage, devotion, and gratitude.

This is what Jesus was trying to say 2,000 years ago. Maybe it’s time we listened.

________________________________________________________

Bath June 2013

On the Road to Jericho (Photo Credit JAT 2013)

Once upon a time, long, long ago and far, far away, there was a certain man who was going down from Jerusalem to Jericho. He fell into the hands of robbers who were led by a man named Saul. They stripped him, beat him, and went away, leaving him half resurrected.

Now by chance an orthodox Western priest was going down that road; and when he saw him, he passed by on the other side. So likewise a universalist ecumenist, when he came to the place and saw him, passed by on the other side.

But a woman who came from a distant land and had also once been beaten and left for dead by her kinfolk came near him; and when she saw him, she was moved to pity. She bandaged the wounds that had been bleeding for 2,000 years, and she took him to the local women’s shelter. There the little children knew him, and those who were like the little children knew him.

The man who was just a man happily died.

Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers led by Saul?

CC13: Choosing Between Paul and Jesus

Orthodox Western Christianity (both Catholic and Protestant) would like to have its Paul and keep its Jesus, too. But as the old maxim about keeping cakes and eating them reminds us, we have to make a decision. The church of the third millennium is going to have to throw in its lot with either Paul or Jesus. It can’t have both.

The United Church of Canada is valiantly struggling to cobble together Paul’s theology with Jesus’ praxis. This would allow them to keep their Articles of Faith (which ultimately originate in Paul’s Christ teachings) while “freshening things up” on the social justice front (thus allowing them to claim unity with Jesus’ teachings).

You can’t blame them for trying. But a continuing pattern of downward membership in the UCC speaks quite eloquently to the “success” of their patchwork solution.

The Mission and Service initiatives of the United Church are important, and I’m not trying to undermine them (well, not the service part, anyway). This is the best part of the UCC experience, as far as I’m concerned. But the theology . . . I can’t abide the theology. The blunt truth is that the theology is driving me away from the church. I love the sense of community in my church, I love the people there, I love the commitment to volunteering, and I especially love the way in which children are uplifted. But I have to sit there and listen to readings from Paul, and I’m not happy about this.

This delicate Hellenistic gold wreath, dated to the 3rd century BCE, is on display at the Royal Ontario Museum, Toronto. According to the ROM, such wreaths, often representing laurel, olive, or oak leaves, were placed in Greek burials as expressions of reverence for the dead. Photo credit JAT 2017.

Rather, I should say I’m not happy about the way the church tries to insist that Paul and Jesus were simpatico. Paul and Jesus were anything but.

These two men had dramatically different things to say about God. They had dramatically different goals in mind when they tried to spread their respective teachings. They had almost nothing in common except a childhood strongly influenced by Jewish teachings.

Paul doesn’t write much in his letters about his own life. (Acts of the Apostles is a secondary source, probably written three decades or so after Paul’s last known letter, Romans. Acts, which gives us far more information about Paul’s life than Paul himself gives us, was written by the same man who wrote the Gospel of Luke.) Paul himself doesn’t actually describe the famous conversion experience on the road to Damascus. (The famous story of Saul struck blind by a light from heaven is only found in Acts 9:1-9; 22:6-11; 26:12-18.)

For Paul, a mere conversion experience as an adult wasn’t good enough. Rather than saying he was brought to Christ through a vision from Jesus, Paul actually makes a much more radical claim for himself: Paul was so special in the grand scheme of things that God “set me apart before I was born and called me through his grace . . . so that I might proclaim [his Son] among the Gentiles” (Galatians 1:15-17). Paul says he was chosen by God while he was still in the womb, just as prophets of old in the Jewish scriptures had been chosen.

Note: Paul has placed himself at the top of a very small and very select group of people: the prophets. Nobody who truly believes that God treats all people equally would make such a presumptuous claim about himself or God. Paul, according to his own testimony, has provided himself with an impressive pedigree. Yet most biblical commentators fail to note that in the first century CE, as in the third millennium, an impressive pedigree means nothing to people who aren’t driven by the needs of status addiction. Pedigree means nothing to people who truly believe that all creatures are equal in God’s eyes. Paul says that all people are one in Christ, but Paul means that some people are more important to God than others — starting with himself.

Christian authors such as John Dominic Crossan and Jonathan L. Reed have bent over backwards to try to prove to modern audiences that Paul really was “a saint not only for then, but for now and always” (page 413 of In Search of Paul: How Jesus’s Apostle Opposed Rome’s Empire with God’s Kingdom, A New Vision of Paul’s Words and World (New York: HarperSanFrancisco, 2004)). In their book, Crossan and Reed try to minimize the brutality of the Letter to the Romans (which, of the letters we still have from Paul, is probably the letter that was written last). And they insist that Paul’s Saviour is identical to the man who taught and healed as Jesus of Nazareth.

Whoever wrote the Gospel of Mark a few years after Paul’s last known letter was clearly trying to refute what Paul had been writing about the man named Jesus. There’s no other way to explain the vast differences in their respective portraits of Jesus. I think it’s naive to suggest that the author of Mark didn’t know about Paul’s teachings, which predated Mark’s in both time and influence. Paul admits he visited Jerusalem and met with Jesus’ brother James (Galatians 1:18-19), and Paul claims he travelled widely in the Eastern Mediterranean. Can we really imagine that Mark, who knew so much about the details of Jesus’ actual life, knew nothing at all about Paul’s strategy to co-opt Jesus as the new face of the anti-emperor Saviour?

Barrie Wilson covers many of these points in the book I mentioned on March 6/10, How Jesus Became Christian. If you want to know more about the background historical elements of this complicated first century CE saga, I recommend Wilson’s book (although, for the record, I don’t agree with Wilson’s comments on the Gospel of Matthew).

Paul had a plan and Paul had a mission. But it was not a plan to spread Jesus’ dangerous teachings. It was a plan to minimize and control the subversive effects of Jesus’ dangerous teachings.

It was a plan to eradicate the rapidly spreading story about a man from an aristocratic family who voluntarily gave up his status, his wealth, and his family connections in order to serve the poor in small towns because he was an educated God-loving scholar-physician. (cf. Doctors Without Borders)

Can’t have the nobility slumming it, you know. It might just catch on.

God forbid that regular people might start to believe that real, live, flesh and blood, aristocratic males could WANT to give up all that power and status, and live a life of humble service to God!

How to fix the problem? Great idea — put the man back on a pedestal, only this time make the pedestal so tall that nobody else can reach it, or even want to reach it.

That’ll keep them in their place . . . .

For me, this subtext is audible every time I hear a reading from one of Paul’s epistles. It makes me want to gnash my teeth, shake my head, and bellow out loud, “Come on — Paul is lying to us.”

But, since none of these reactions would be considered popular at church during worship time, my solution is to stop attending worship. I’ve decided to hang out with God in Nature, in song, in kind words, and in the people I love until such a time as the church decides to follow the teachings of Jesus instead of the teachings of Paul.

I sure do miss UCC Coffee Time, though!

CC12: Update on "the Sin Within"

Yesterday, the Globe and Mail published an AP story by Nicole Winfield (May 16, 2010, updated on May 17) entitled, “Thousands Flock to Vatican to Back Pope Over Abuse.”

at the Vatican (c) J MacDonald 2011

At the Vatican. Photo credit J MacDonald 2011.

According to the report, approximately 150,000 people showed up in St. Peter’s Square on Sunday, May 16, in a spontaneous show of support for Pope Benedict XVI. Banners had been hung in the colonnade, including a banner that said, “Don’t be afraid, Jesus won out over evil.”

The article quotes the Pope as saying, “The true enemy to fear and to fight against is sin, the spiritual evil that unfortunately sometimes infects even members of the church.”

The mayor of Rome, Gianni Alemanno, was among the faithful in the Square. Alemanno told AP journalists that “we want to show our solidarity to the pope and transmit the message that single individuals make mistakes but institutions, faith and religion cannot be questioned.”

Meanwhile, on the home front here in Canada, the Roman Catholic Primate of Canada, Cardinal Marc Ouellet, is in hot water because he was “simply stating church doctrine” when he told a reporter that it’s always morally wrong for a woman to have an abortion, even in cases where the woman has been raped (Nelson Wyatt, “Statement From Catholic Cardinal About Abortion and Rape Causes Uproar,” The Globe and Mail, May 18, 2010).

Notice here that church doctrines — the formal belief statements touted by the church as “truth” — are being placed on a pedestal. The doctrines themselves are sacred. Sacrosanct. Holy. They act as a divine shield against that horrible cosmic power called “sin” or “the Devil.” Unfortunately, individual people sometimes get attacked by evil despite the protective power of these doctrines. Therefore, the faithful must redouble their efforts to obey the moral laws contained within the doctrines, says the Church. In other words, it’s all right to challenge the actions of individual abusers, but it’s not all right to challenge the doctrines that contribute to the creation of these abusers. Even when the doctrines violate all common sense and all common humanity, the doctrines are right and you are wrong.

These Christian leaders show us that they are cowards. They lack the courage to trust in God, they lack the courage to take responsibility for the historical errors of church doctrine, and they lack the courage to make meaningful changes.

I see no evidence in their teachings or in their behaviour that they actually believe in a loving God. However, I see plenty of evidence that they believe in a God who loves some children more than “he” loves others (i.e. election), who is too stupid and too weak to prevent cosmic sin from entering Creation, who thinks it’s okay to hold a major grudge-fest for all eternity against one man and one woman who made a mistake (i.e. Adam and Eve), who is required to follow all the laws and doctrines that male church leaders have dictated to God over the centuries, who is going to have a really big yard sale one day in the future to clear out all the unwanted garbage (that garbage might be you, according to the church’s teachings about Judgment Day!), and who is so touchy and narcissistic and sensitive to an attack on “his” sense of honour that he couldn’t stand the thought of fixing the sinful world alone, and had to send in a pinch-hitter (Jesus) to save “Team Humanity” from that wily guy who’s pitching for the other side.

Does this sound like the kind of God you want to get close to? Because this is the God that fills the pages of orthodox Western Christian theology. This is the portrait of God that “cannot be questioned.” This is the portrait of God that cowards like to hide behind.

Not every church leader is a coward, and not every Christian is a coward. These days, individuals from all religious traditions are challenging the teachings of their conservative leaders, and are asking daring questions about God. Some of these people are so distressed by the narcissistic intransigence of their own conservative religious leaders that they’re leaving the church and seeking spiritual solace in other ways.

Please ask all the questions you can. Only through our honest questions and honest answers can the church of the third millennium heal the sense of “brokenness” that many writers have described.

Please help find a way to invite God the Mother and God the Father into our hearts and our lives. Our beloved Mother and Father are nothing like the fickle, judgmental, authoritarian dude described above. Jesus knew this. I’ve had the privilege to come to know this. I invite you to know this, too. God loves all their children.

Even you.

CC11: Okay, I’m a Heretic. But So Is Jesus!

Okay, I admit it . . . I’m a heretic.

I refuse to accept the teachings of orthodox Western Christianity on a whole bunch of topics.

I refuse to accept that God is “One.”

I refuse to accept that God is a “Trinitarian One.”

I refuse to believe that a cosmic evil force (called Satan, among other names) exists.

I refuse to accept that the sacrament of baptism has any magical powers to save people.

I refuse to accept that the sacrament of communion has any magical powers to save people.

I refuse to believe that Jesus is the only begotten Son of God or is the Saviour.

I refuse to believe that God’s children are unworthy of God’s love or incapable of having a relationship of integrity with God.

You might think this puts me in the camp of Progressive Christianity or Unitarianism. But wait! I’m not finished yet!

I also refuse to believe in a world where God the Mother and God the Father don’t intervene.

I also refuse to believe in a world where angels don’t exist.

I also refuse to believe in a world where miracles don’t exist.

I also refuse to believe in a Newtonian world-view. I’m a quantum gal all the way.

The church of today reminds me a lot of this porcelain lamp that belonged to my great aunt. The functioning parts that once held the light source have long since been lost. Only the forms and traditions of the base have been retained. The base is quite lovely, but without the truth of Jesus’ original teachings, the forms aren’t able to shed the full light of God’s love on our lives.

 I’m a heretic as far as the United Church of Canada is concerned because I don’t believe that Jesus is our Saviour. And I’m a heretic as far as Progressive Christianity and UU adherents are concerned because I’m a mystic who believes in miracles.

But here’s the thing . . . (and you’re probably not going to like this part) . . . everything I currently understand about God, all my heretical ideas — I got them from the angel who once lived as the man named Jesus. This is what my mystical life has entailed: listening to Jesus. Just listening to what he has to say about God. Just listening with all my heart and all my soul and all my mind and all my strength to Jesus’ own take on what he said and what he did and what he was trying to accomplish in his life.

What Jesus has told me during thousands of hours of contemplative work over the past 10 years is radically different from what the United Church and the Anglican church taught me. It’s also radically different from what my theology professors have been teaching me. But what Jesus has been telling me isn’t “new.” It’s not a bunch of newly invented hot-off-the-press New Age hooey.* The evidence for what he’s been telling me is right in the Bible. It’s been there all along, sitting in plain sight for everyone to see.

The problem for readers is that the Bible doesn’t contain just one truth. The Bible contains a lot of competing storylines and a lot of competing agendas. It’s hard to sort them all out. It’s hard to figure out who said what, and, more importantly, why they said what they said.

Jesus has expended a lot of time and patience to help me understand the why. It took me years to understand the “why,” but once I did, I began to see that certain passages of the Bible resonate strongly with Jesus’ continuing message, and other passages sound like the opposite of Jesus’ teachings.

In my time working with Jesus, he has always insisted on rigorous scholarship. Therefore, as part of my mystical journey, I’ve had to learn the tools of biblical exegesis as they’re currently taught in a modern university setting. I’ve had to learn the basic grammar and vocabulary of Koine Greek. I’ve had to learn about church history, about the development of church doctrine over the centuries. I’ve had to read translations of Paul, Tertullian, Augustine of Hippo and the like. I’ve had to read the polity manual of the United Church of Canada from cover to cover (including the appendices). On the basis of my mystical work in combination with my ongoing academic training, I’m totally confident in saying that what Jesus taught his followers 2,000 years ago is not what the church has been teaching.

I’m a heretic because I’ve listened carefully to what Jesus has taught me about God, and I think Jesus is right.

So I’m a heretic because I think Jesus was (and still is) right when he says that the best model for understanding who God is is for us to think of the most wonderful set of parents possible, and go from there. (This would not exclude two wonderful homosexual parents!!)

I’m a heretic because I think Jesus was (and still is) right when he says that no single ritual such as baptism or communion can replace the need for people to take responsibility for their own choices towards other people, themselves, and God.

I’m a heretic because I think Jesus was (and still is) right when he says that institutionalized religion has never taught the faithful what forgiveness is.

I’m a heretic because I think Jesus was (and still is) right when he says that the true journey of faith is one of redemption, not one of salvation.

I’m a heretic because I think Jesus was (and still is) right when he says that the core consciousness of a human being — the soul — is beautiful, worthy, and amazing. The problem of suffering is not created by sinful souls. The problem of suffering is damage caused in the biological brain, damage that induces people to behave in abusive ways that make their own souls cringe.

I think Jesus is a pretty smart guy.

* If you want to see an example of what I mean by “newly invented hot-off-the-press New Age hooey,” I invite you to read a copy of The Mystical Life of Jesus by psychic Sylvia Brown.

CC9: "The Sin Within"

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At the Vatican. Photo credit J MacDonald 2011

Like many people, I’ve been following media reports about the sex abuse scandal in the Roman Catholic Church.

On May 11, 2010, the Globe & Mail published a Reuter’s story entitled “Pope Says ‘Sin Within’ Is Church’s Greatest Threat.” There are two parallel threads in this report. The first thread is the Pope’s statement that “today we see in a truly terrifying way that the greatest persecution of the Church does not come from outside enemies but is born of sin with the Church.”

The second thread is encapsulated in this quote from the Pope: “We must admit that the Catholic faith . . . was often too individualistic. It too often left concrete things to the world and thought only of individual salvation and religious affairs without realising that there was a global responsibility (for economic decisions).”

Ya think?

Hmmm . . . maybe there’s a connection between the second thread and the first one. Maybe — just to go out on a limb here — maybe the Vatican’s own theological belief structure of sin and salvation is a major contributing factor to the abusive behaviour of some of its senior clergy.

I really, really hope that when Benedict says “the greatest persecution of the Church does not come from outside enemies but is born of sin within the Church” that he isn’t trying to imply that the true source of this “sin” is Satan, a.k.a. the Devil. It would be typical of orthodox Christian thinkers to try to pass the buck to the Devil. Christians have been pulling this stunt since the apostle Paul wrote his Letter to the Romans. (In Romans, Paul made “sin” a sort of cosmic force, and many other Christian authors followed Paul’s lead.) Yet, before Paul, there was apocalyptic literature. Read that stuff (including some of the Dead Sea Scrolls) and you’ll hear all kinds of paranoid speculation about the cosmic battle between Good and Evil. Long before that, Plato was scaring the crap out of people with his Evil World Soul doing battle with the Good World Soul (see Plato’s Laws). Yup — there’s a time-honoured tradition amongst philosophers and theologians of blaming bad behaviour on the devil. (I’m old enough to remember comedian Flip Wilson’s famous line, “The Devil Made Me Do It.”)

Lest you think I’m being unfairly suspicious about the Pope’s beliefs, the honest truth is that Original Sin and the Devil are still very much a part of official Roman Catholic doctrine. If influential senior clerics didn’t still believe this stuff, they would take it off the books.

It’s too easy to blame bad choices on an imaginary Devil. We have enough difficulty trying to understand our relationship with God without making up stories about big bad scary evil beings. There are plenty of logical scientific explanations for abusive human behaviour — particularly scientific observations related to brain physiology and mental illness.

Occam’s Razor: go with the explanation that requires the fewest assumptions. The simplest assumption in this instance is that the Roman Catholic church has not properly assessed its clerics for evidence of psychological dysfunction. No imaginary Devil is needed in order to explain the abusive behaviour of these men. It’s just plain old fashioned brain chemistry.

An even simpler assumption is to ask what happens to people’s brain chemistry when they’re told over and over, year after year, that human beings are a worthless, sin-ridden lot who may, if they’re lucky, be blessed with the gift of salvation, but could just as easily end up in the eternal torments of hell. I’m thinkin’ these teachings are probably as healthy for the brain as a dose of carbon monoxide.

The reason carbon monoxide is so deadly is that it bonds like crazy glue to hemoglobin in the bloodstream, and hogs the sites where oxygen molecules are supposed to catch a ride to your body’s cells and tissues. You end up asphyxiating invisibly from the inside out because you can’t get enough oxygen into your brain, organs, etc. — even though you may still look normal on the outside.

If the church fills up people’s brains with toxic “carbon monoxide” teachings, there’s less and less room available for the life-giving “oxygen” of Jesus’ teachings about divine love.

It’s well known that people who’ve been poisoned by heavy metals can show marked changes in behaviour. (The classic example is the Mad Hatter who, in former days, used mercury salts to craft gentlemen’s hats, and gave himself mercury poisoning).

Maybe we shouldn’t be surprised that some Roman Catholic clerics are behaving so badly. Many of them seem to be suffering from a case of self-induced “sin poisoning.”

CC8: The Question of Suffering

This week I was checking out the remaindered book section at Chapters, and I found a copy of Bart Ehrman’s 2008 book God’s Problem: How the Bible Fails to Answer Our Most Important Question — Why We Suffer. As I mentioned in my post of March 6/10, I really like Bart Ehrman’s books (though I don’t always agree with his conclusions). So I bought God’s Problem.

I knew a bit about it before I started to read it this week. That’s because last year — in July 2009, to be exact — I bought and read Ehrman’s 2009 book Jesus Interrupted: Revealing the Hidden Contradictions in the Bible (and Why We Don’t Know About Them). In Jesus Interrupted, Ehrman talks about his earlier book on suffering. Still, it’s always better to read the original book rather than the precis of it, even if the precis is written by the author him/herself. So I was glad to find God’s Problem on the sale rack.

In God’s Problem, Ehrman explains why he lost his faith and now considers himself an agnostic. It wasn’t a sudden decision on his part, nor an easy one. He says, “I came to the point where I could no longer believe. It’s a very long story, but the short version is this: I realized that I could no longer reconcile the claims of faith with the facts of life. In particular, I could no longer explain how there can be a good and all-powerful God actively involved with this world, given the state of things. For many people who inhabit this planet, life is a cesspool of misery and suffering. I came to a point where I simply could not believe that there is a good and kindly disposed Ruler who is in charge of it.” (page 3)

I think Ehrman clearly expresses a belief shared by a whole lot of people. And who can blame them? There’s no disputing that suffering exists, and there’s no disputing that centuries-old Christian theology has been pretty useless in helping thoughtful, compassionate people understand how to cope with suffering.

Mind you, Christian theology has been pretty useless in helping thoughtful, compassionate people understand a lot of things. Readers who, like me, attend the United Church of Canada (UCC) will understand when I say that the United Church scores a “B” and sometimes an “A” on social justice issues, but earns an “F” on questions about the soul, about death, and about spiritual practices. We don’t get to hear sermons that tell us how to relate to a God who allows the suffering in the first place. But we’re given lots of opportunities to help fix the suffering by rolling up our sleeves and supporting various social justice causes.

Don’t get me wrong — praxis is very important. Good works are incredibly important, and these days a lot of dedicated individuals who don’t even believe in God put the rest of us to shame with their manifold good works. It’s pretty obvious that Christians by no means have a monopoly on “Christian charity.”

In the past 12 years, I’ve asked the same questions about suffering that Ehrman asks. I agree with his questions, and I agree with his willingness to point fingers at the parts of the Bible that simply don’t help. Yet, for me, the end result has not been a loss of faith. For me, the end result has been a sense of frustration and sadness at the obstinate refusal of most Church leaders to be honest — honest with themselves and honest with their parishioners about the history of church doctrine, and the extent of the damage that’s been caused by this body of doctrines.

Never in any of the UCC or Anglican churches I’ve attended have I heard a minister say to the congregation, “Today’s readings will be taken from Plato’s Phaedo. Let us now hear what Plato has to say about the soul.” Yet the Church’s formal teachings about the soul have far more to do with Plato than with the teachings of Jesus. Most Christians (including many ministers) just don’t know this.

And this is to say nothing of the fact that the God of orthodox Western Christianity owes far more to Plato’s ideas about God than to Jesus’ teachings on same.

Too often, we think of the human journey as a few fleeting moments of beauty and happiness that are quickly stripped away, only to be replaced by the pain of loss and grief. If we’re patient, however, and wait for the fruits of insight, meaning, and transformation to evolve, we see the many ways in which God’s love sustains us even during the harsh hours of winter.

I sympathize tremendously with Ehrman’s struggle over God, faith, and suffering, and like him I’ve read books such as Elie Wiesel’s Night and Viktor Frankl’s Man’s Search For Meaning, but in the end I decided that the problem for people of faith is not the question of suffering.

The problem, as I see it, is that Christianity has not been teaching people anything about God as God actually is. Christianity has instead been teaching its own portrait of God for purposes that have nothing to do with God — purposes such as authority, political power, empire, cultural hegemony, and wealth.

Christianity in the third millennium must be willing to confront its own historical role as a creator of suffering if we are to heal our relationship with God the Mother and God the Father.

If I sound a bit like a Liberation Theologian, I suppose that’s because I share some of their reasoning.

Honesty precedes healing. It’s time for the Church to be honest about its past motives and actions, especially with regard to its body of doctrines (that is, its formally accepted truths). Only then can we proceed to a state of full healing.

Thanks be to God.

CC7: Radical Jesus in the Gospel of Mark

Today I’d like to talk about the Gospel of Mark.

As I mentioned above in my March 3, 2010 post, I think one of the biggest challenges facing the church in the third millennium is our theology. We believe our theology is an honest representation of what Jesus taught. Because we believe this, we don’t want to challenge our theological doctrines and beliefs. If it was good enough for Jesus, then it’s good enough for us, goes the thinking. And who can blame Christians for wanting to hang onto the teachings that Jesus taught? After all, isn’t that the point?

For me, it’s definitely the point. I discovered to my dismay, however, that what Protestant theology classes teach in Canada in the third millennium is Paul’s theology, not Jesus’ theology.

We’re so used to thinking that Paul was a faithful believer in Jesus that few Christians until recently have examined the gulf that exists between the teachings of Paul and the teachings of Jesus. If you want to read an exploration of the differences between Paul’s Christ Movement and James’ Jesus Movement, I recommend professor Barrie Wilson’s book How Jesus Became Christian (Toronto: Random House Canada, 2008). Wilson bluntly shows that Paul was trying to found a new religious movement that was in competition with the early Jesus Movement of Palestine. Further, Wilson shows how the author of the Gospel of Luke and the Acts of the Apostles wrote these two books to bridge the gulf between the two religious movements, and make them seem like a unified religion. But they’re not. And they never were.

Why do I agree with Wilson? I agree with Wilson because I’ve studied what I believe to be the earliest layer of writings based on the teachings of Jesus, and when I compare what’s contained in this early layer with what’s contained in Paul’s uncontested letters, I see almost no theological similarities.

For the record, I believe the earliest layer of writings based on Jesus’ teachings to be (1) the parts of the letter of James that Jesus himself wrote (I’ll come back to that in a later post); (2) the parables and anecdotes written down by the beloved disciple Lazarus in the earliest version of the”Q” source (again, food for future thought); (3) the sayings written down by the apostle John in his unattributed “proto-Gnostic” Gospel of Thomas; and (4) the Gospel of Mark.

Of these early writings, the Gospel of Mark would have been written last, about 30-35 years after Jesus’ death, by a person we call Mark. We don’t know much about this fellow Mark except that he was brave enough to write a radical theological statement in Judea during the dangerous and tumultuous decade of the 60’s when Jews were fighting Jews, and Jews were also fighting Romans.

This fish plate, with a small cup in the centre (probably for sauce) comes from the Roman Campania and is dated 330-300 BCE. (This plate is on display at the Royal Ontario Museum, photo credit JAT 2017.)

Most New Testament scholars who analyse the different books of early Christianity will tell you they subscribe to the theory of “Markan Priority.” This is the theory that states that Mark was written before either Matthew or Luke, and that the authors of Matthew and Luke both used a “cut and paste” approach to Mark’s narrative by cutting out sections of Mark’s book, rearranging and changing those sections, and adding their own material. If you want to learn more about this fascinating bit of biblical history, I recommend the recent book by Pheme Perkins: Pheme Perkins, Introduction to the Synoptic Gospels (Grand Rapids, MI: Eerdmans, 2007). She provides a readable introduction to the main threads of scholarly research that every serious New Testament inquirer needs to know about.

(I didn’t find out about Perkins’s book until the second year of my graduate studies. I really wish I’d had it on Day 1. It would have saved me a lot of initial confusion!)

A lot of scholars and ministers don’t like the Gospel of Mark. (My New Testament professor, for one, doesn’t like Mark.) People think it’s too blunt and choppy. Fans of Luke, whose use of Koine Greek is more sophisticated, complain that Mark isn’t a very good writer. Others dislike the Christology of Mark. In Mark, Jesus is a confusing fellow. The apostles are confusing fellows. Jesus’ family members are confusing. Jesus’ female followers are confusing. The original ending of Mark at 16:8 is confusing. The Gospel of Mark is downright confusing if you’re looking for biblical evidence that conforms to orthodox Western Christian beliefs about Jesus.

Here’s a thought: maybe the Gospel of Mark is confusing because people have been shoehorning it into Paul’s theology, and have forced Mark to say something about Jesus that Mark himself wasn’t saying.

Maybe in the church of the third millennium we should allow Mark to tell us what he’s been saying all along.

Maybe we should be honest about the fact that Mark’s Jesus is a Jewish Messiah — a very human teacher and healer — not a Saviour, as in Paul.

Maybe we should be honest about the fact that Mark’s Jesus is not a monotheistic Jew, who believes only in God the Father, but is instead a quasi-monotheistic Jew who believes in both God the Father (Abba) and God the Mother (Ruah, Spirit, Holy Dove).

Maybe we should be honest about the fact that Mark’s Jesus is not a wandering Cynic philosopher, nor an apocalyptic prophet, nor an illiterate Jewish carpenter. There’s a great deal of proof in Mark to indicate that Jesus came from a wealthy, literate family. Jesus was a physician-scholar.

Maybe we should be honest about the fact that Mark’s narrative shows a sophisticated understanding of psychodynamics. Mark’s cast of characters behave in realistic, believable ways. He doesn’t pretend that Jesus’ students liked or appreciated his teachings. He doesn’t pretend that Jesus’ family liked or appreciated his teachings. Mark tells the painful truth, because the truth was painful.

Mark’s biography of Jesus is short (relative to other biographies of the time, including those written by Matthew and Luke) for two reasons: (1) he assumed his biography would be read in conjunction with the parables and anecdotes contained in “Q,” and (2) he wrote his narrative with the intention of creating a long parable of the kingdom.

(These two points are my own thesis.)

The first point has more evidence to support it, since scholars have been working hard to reconstruct the contents of the early “Q” source, and they’ve already shown the links among Q, Mark, and the later gospels of Matthew and Luke. There is every reason to suppose that Q was circulating in Judea at the time Mark’s gospel was written.

The second point has arisen through my own work as both an academic researcher and a mystic. It’s my contention that Mark understood what many have failed to understand about Jesus’ teaching parables: the long kingdom parables, most of which probably originated in “Q” and were later cut-and-pasted into Matthew and Luke, only make sense when you listen with all your heart, all your mind, all your soul, and all your strength to Jesus’ message about God (Mark 12:28-34). If you listen only with your mind, you won’t get it. If you listen only with your mind, and reject the input of your heart and your soul, the parables are almost gibberish. They’re illogical. They’re contrary to accepted wisdom. They don’t seem to be wisdom teachings at all. Therefore, they’re easily dismissed by those who’ve placed their bets on traditional wisdom.

Through the medium of a long parable, a teacher can say a lot of harsh things about other people’s religious beliefs, and not get caught. Jesus’ long kingdom parables hide the truth about God in plain sight.

This isn’t the same approach as the early Gnostics took. The early Gnostics believed in the existence of hidden, esoteric knowledge that could only be revealed to specially chosen initiates. They sometimes took steps in their writings to conceal their esoteric knowledge through the use of symbolism.

Jesus took no such steps. He wasn’t interested in hiding the knowledge, or making a “special club” of apostles to whom he would reveal his special secrets. He was forthright in his teachings about a loving Mother God and Father God who are not transcendent. (In Plato and in Paul, God was transcendent). A Mother Father God who are not unemotional. (In Plato and in Paul, God was detached from emotions like agape and forgiveness). A Mother Father God who are not pure Mind. (In Plato and in Stoicism, the Divine was pure Mind). A Mother Father God who do not choose some humans over other humans. (In most religions in Jesus’ time, Jewish and otherwise, the gods or God chose certain people or groups over other people). A Mother Father God who reject the pursuit of status addiction as the driving force of a loving human community (in dramatic contrast to the honour-shame values of Mediterranean culture in the 1st century CE). A Mother Father God who teach inclusive, egalitarian, relationship-oriented community life as the model for spiritual living.

These teachings are evident throughout Mark. But these teachings, then as now, were not popular with religious folk who wanted their religious accomplishments to raise them above their peers, to give them more status than others had, to take status away from others — to reveal how to climb the ladder of spiritual ascent.

This ladder of spiritual ascent was the darling of Plato and his many Platonic, middle Platonic, and NeoPlatonic followers, including orthodox Christians, who, from the time of Paul onward, have had a profound love affair with the doctrine of spiritual ascent — the belief that we have to climb the spiritual ladder one rung at a time to get closer to the Divine.

You have to remember here that Plato wrote about 400 years before Jesus. Plato’s idea of spiritual ascent was well known and deeply embraced by the Greco-Roman culture in which Mark wrote his breathtakingly radical book. So when Mark wrote a biography about a spiritual leader who rejected ascent, and instead embraced a horizontal path of service, Mark was pushing against the currents of his time.

When you carefully read Mark 9:2-9 — the Transfiguration — you’ll see that not only does Jesus reject the offer of staying on the “holy mount” and living in a tent there, but he comes down from the mountain and immediately makes himself religiously “impure” by touching and healing a boy who has epilepsy — a boy who in first century Palestine would have been seen as either “unclean” or as “marked by the gods” in the eyes of both pious Jews and Gentiles, a boy who would have been rejected and ostracized by people of status.

Mark’s Jesus is a human physician, trained in Torah, who thinks compassion, inclusiveness, courage, healing, forgiveness, agape, and service are the path to knowing God the Mother and God the Father.

Mark’s Jesus is a radical dude.

This topic is so big that one or more books could be written on it. I’ve barely scratched the surface here. But I wanted to introduce the idea that the Protestant church of the third millennium has some options open to it. One of these options is to courageously alter the theology we teach. We can alter our theological doctrines to better reflect what Jesus taught, and still have a biblical foundation for that teaching. We can reappraise Paul, and we can reappraise the earliest layer of writings based on Jesus’ teachings. We can reclaim the kergyma, or early teachings, of Jesus. We can have a church founded on teachings about our communal relationship with God the Mother and God the Father.

We can at last allow ourselves to accept the wondrous gift of God’s love.

Happy Easter Sunday to you!

CC3: Some Reference Books I Read & Recommend

I think it’s important that readers have a chance to assess a writer based on the writer’s own influences. The contents of a writer’s own bookshelves tell you something about the core perspectives of the person.

(Notice how I made the assumption that writers have more than one bookshelf!)

The books related to Christianity that I resonate most strongly with are books that are written for a lay audience by highly respected academic researchers who are not afraid to ask difficult questions, and are not afraid to cross the tightly drawn lines that artificially separate academic disciplines from each other. (As one example, biblical scholars and systematic theologians and religious studies scholars often won’t speak to each other.)

In other words, I like books that are clearly written, well researched, and inter-disciplinary.

I write notes all over my books, which is why I try to buy books rather than borrow them from the library. I’m on a budget, though, so I look for good reference material in used bookstores, etc. I’ve never met a dictionary I didn’t like.

A lot of today’s progressive Christians are reading books by Marcus Borg, John Dominic Crossan, and John Shelby Spong. I have books by these authors on my bookshelves, but these aren’t the books I go back to, and these aren’t the books I would recommend. These well-respected scholars are trying to reenvision Christianity, and I respect their motives, but I disagree with their suggestions about how to do it. I don’t think they’re asking the right questions.

Some favourite books (c) JAT 2015

Some favourite books (c) JAT 2015

One book I really like is York University professor Barrie Wilson’s How Jesus Became Christian (Toronto: Random House Canada, 2008). Don’t be put off by the cover, which is really, really dreadful (sorry Dr. Wilson!), and is a good example of why authors should try to get “veto rights” in their publishing contract for the title and the book design. Interestingly, Wilson says he was raised Episcopalian, but converted to Judaism because of the latter’s emphasis on praxis rather than “belief.” I’ve been wondering if the word he was really looking for was “fideism” (blind faith) rather than “belief.”

I also like Bart Ehrman’s books. He has written a lot of material for lay audiences, and some of it has enraged conservative and evangelical Christians. (After his 2005 book Misquoting Jesus became a hot seller, angry rebuttals in book form began to appear.) I don’t agree with Ehrman’s interpretation of Jesus as an apocalyptic prophet, but at least he’s not afraid to boldly outline the many inconsistencies and competing agendas of the biblical authors and their early Christian followers. Ehrman, like Wilson, has allowed his research to affect his personal life. In his youth, Ehrman was a devout evangelical Christian. He is now an agnostic.

I enjoyed Elaine Pagels’s 1988 book Adam, Eve, and the Serpent (New York: Vintage-Random House, 1988). Her historical synthesis was daring for the time, and her conclusions were controversial. (She dared to suggest that Christianity ought to reappraise Augustine’s “singular dominance” in Western Christianity.) Pagels is better known, though, for her work on the Nag Hammadi texts, and the Gospel of Thomas in particular. I would like to emphasize here — strongly, and in bold letters — that I, personally, am not a Gnostic. As I continue to post in the future on this blog, it will become clear why I feel I must clearly state that I do not hold Gnostic beliefs. (I guess I’m a little touchy because some Christians I’ve encountered who ought to know better, because they’re experts in their fields, have an unfortunate tendency to conflate Gnosticism with anything non-Newtonian. I don’t think this is an acceptable scholarly attitude in the new era of quantum entanglement/non-locality.)

I also really enjoy reading the bimonthly magazine Biblical Archaeology Review, which is available on good newsstands, including Chapters/Indigo. Ya gotta love editor Herschel Shanks’s pluckiness. Plus the photographs and maps that accompany the articles add an interesting dimension to the material. (As I mentioned in my profile, I come from a family of teachers and artists, so I’m drawn to educational materials that have a strong visual component.)

One last reference source I should mention is the Bible. In my research, I mostly use The New Oxford Annotated Bible: New Revised Standard Version with Apocrypha and The Jewish Study Bible: Featuring the Jewish Publication Society TANAKH Translation. Both these Bibles include extensive footnotes and scholarly articles. The translations are based on the most current and most comprehensive translation methods. No translation of the Bible is written in stone. I use the Bible as historical source material, not as “inviolable truth” or the literal “Word of God.” There’s good stuff in the Bible, but there’s also some stuff that’s gotta go. When I say it’s “gotta go,” I don’t mean it should be physically removed from the Bible, because that would be the same thing as burning books, and burning books is too close to fascism, if you ask me. I mean there are parts of the Bible that need to be reappraised in light of what they actually say about our relationship with God. We need to be honest about what some parts say, and we need to decide whether or not those parts can be “redeemed.”

That was kind of long and boring, but I’m trying to show that I hold the methods of historical research and scientific research in high regard.

This is why it may come as a shock to you to learn that my first calling (well, my second calling, actually — beginning in 1983, when I became pregnant with my first child, my highest calling has always been motherhood) . . . my primary spiritual calling is my ongoing commitment as a Christian mystic.

Yup. I’m a scientifically oriented, liberal, blond, United Church mystic.

Now there’s an oxymoron for you.

Have a great day!

CC2: Complaint #1 About Orthodoxy: What Happened to the Redemption Theme?

If you’ve read my profile, you may have noticed I’m currently enrolled in graduate studies in the field of theology. This means I’ve spent a lot of time over the last couple of years learning the language of theological study. I want to say right here at the beginning of this blog that I’ve met a lot of wonderful people in my graduate program, and I’ve learned a lot of things that would have been hard for me to learn on my own. I’m very grateful to the people who have helped me in my studies.

I’m not a spring chicken, however, and I suppose it ‘s fair to say that my personal index of suspicion is fairly high with regard to theological claims. This is (I hope) a polite way of saying I’ve observed some fairly major flaws in the church doctrines I’ve been studying. Those who know me from grad school will know that I’m not particularly shy about speaking up when I see inconsistencies and lapses in logic. (I recall one interesting class when I was the lone voice of dissent against Augustine’s doctrine of original sin.) However, there seems to be a general, unspoken agreement, even at the university level in 2010, that theology students should not rock the doctrinal boat. I don’t know about you, but I honestly don’t know how the liberal Protestant church in Canada can survive if we’re afraid to look unflinchingly at the history of our very complicated theology.

So, like Luther posting his “95 Theses,” I’m going to gradually post some observations about the differences between what Jesus seems to have said, and what the church said he said. (I think there’s a big difference between the two.)

To reassure you that I’m not just making things up to suit my own hermeneutical perspective, I’ll try as much as possible to show references for my position. But you should probably know from the outset that, like all writers on the subject of theology, I have a strong personal position that influences my interpretation of developments in church doctrine. You might be able to guess what my position is if I tell you that my least favourite theologians are the apostle Paul, the early church theologian Tertullian, the highly influential Augustine of Hippo, and the early 12th century writer Anselm of Canterbury. I’m not too crazy about John Wesley, either.

(I’ve read some primary material from all these famous male theologians, which is how I know for sure I don’t like their teachings.)

Anyway, the first complaint I have is about redemption — as in, what the heck happened to Jesus’ message about redemption?

Lilies of Redemption – Photo credit JAT 2017

Redemption, as anyone will know who has experienced this life-altering transformative shift, is not the same as salvation or atonement. I’m so darned tired of hearing about salvation, and its bizarre cousin prolepsis, and I am so eager to hear a United Church of Canada minister tackle redemption head-on. This would require a bold statement to the effect that redemption is an experience of ongoing, present-day relationship with God. But redemption is doctrinally awkward because it clashes with the teachings of Paul, Augustine, and other orthodox Christian teachers on the matter of salvation.

What is redemption for me? It is the unstoppable tsunami of gratitude that overtakes your life when you finally, finally, finally let go of your pigheaded refusal to accept God’s love and forgiveness, and you’re finally able to trust yourself as a humble and worthy child of God, a child who is made in God’s image. That’s when the hard spiritual work begins.

I say this, of course, from painful personal experience. In my younger days, I was nothing if not pigheaded.

Another weird thing about redemption is that it seems to need the “yeast” of relationship with other people. Being with other people, sharing experiences with each other, growing deep roots of empathy — all these seem essential to the experience of redemption. It seems pretty much impossible for people to do it on their own without humble mentorship and guidance. (The founders of the Twelve-Step Program understood this clearly.)

What does redemption mean for you? Have you had a transformative spiritual experience that has forever altered your relationship with God in a positive way? Would you be willing to share this with a few friends you trust?

At the moment, mainstream Protestant Christians are not very comfortable with such sharing, but it’s very hard for anyone, even Christians who are “saved in Christ,” to stumble down the path of redemption without a helping hand from their fellow human beings.

I vote to restore redemption as a major spiritual pursuit for today’s Protestant Christians. If the United Church doesn’t want it, the Concinnates will take it! (I’ll have more on this in a future post.)

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