Relating, Creating, Transforming

Posts tagged ‘John’

A Taste Test

Psalm 34:1-8;18, John 6:51         

Okay, do me a favor. Open your mouth and say “ah…” Go look in the mirror.

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You have taste buds.

You know, those sensory organs on your tongue that allow you to experience tastes that are sweet, salty, sour, and bitter.

See the bumps on your tongue? Those are called papillae, and most of them contain taste buds. Those buds have very sensitive microscopic hairs that send messages to the brain about how something tastes. Most of us have about 10,000 taste buds and they’re replaced every 2 weeks or so.

But the nose is part of our tasting too. When we chew, the food releases chemicals that immediately travel up into our noses. The chemicals trigger the olfactory receptors inside the nose and work together with our taste buds to create the true flavor of that amazing lasagna, slice of pecan pie, or a spicy, green Thai curry.

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So now that we are more aware of our taste buds, let me ask you: have you ever taken a taste test? You know what I mean?

Say you’re interested in trying a new flavor of ice cream, or a beverage you’ve never had before. If you’re lucky enough, someone my offer you a sample to try. That way, you can decide for yourself if you like it or if you don’t. You don’t commit to buying something you haven’t tried. You ever seen a baby try something for the first time? The kid approaches the food, expecting the same taste as always, and then is surprised. The baby’s palate explodes. The kid makes hilarious faces and you’re just not sure whether it’s disgust or sheer enjoyment.

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But there are other types of taste tests, right? For example, if you cook a lot, you are doing this all the time. You taste a bit of the sauce you’re cooking throughout the process…to see how it tastes. Does it need salt? More tomatoes? Every time I make a curry or a salsa I’m tasting it probably at least ten times to see if it’s spicy enough, or savory enough. I even taste test the batter for cookies or cakes before it’s cooked.

A taste test, though subjective to our palates, is a pretty scientific way to test something. We either like it or we don’t. Or sometimes, the first taste is weird, but the second and third tastes are much better.

So it is with this mind that we can more adequately approach another Jesus metaphor/I AM statement, namely: “I am the bread of life…those who eat of my flesh will live.” First, let me say that according to John’s Gospel, Jesus of Nazareth said this in front of a decent crowd of people, and most of these people were offended by it.

Why? It’s simple—they took it literally, kind of like Drax the Destroyer from Guardians of the Galaxy, they weren’t capable of understanding parables, double meanings, or metaphors.

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So when Jesus said we was bread and that people could eat his flesh and live, the hearers were upset by this statement. What, were they cannibals? Did Jesus’ flesh have some kind of magic power? But there’s even more to the crowd’s offense at what Jesus said, and this is where I’d like to actually go with this:

They were conditioned to believe that the natural world, i.e. “the flesh” was corrupt and impure.

God or the Divine was apart from this natural world and therefore holy. This was the dichotomy in the Greco-Roman world. I would argue that in the West not much has changed. Most Westerners consider God to be far away from the natural world/flesh and even removed from it. We as humans are flesh, fallible, corrupt, blemished. God is not.

So that’s why was Jesus said and did was really offensive. But Jesus wasn’t saying anything inconsistent with what God [Yahweh in this case] was or did. Yahweh, in the Hebrew Psalms, was very present in the very human lives of people and of animals and all of creation. Yahweh heard the cries of living creatures. Yahweh surrounded those who were vulnerable or who were crushed in their spirit, stayed near to them and helped them.

Jesus, in John’s Gospel, continually said I AM…to reflect the importance of “living or abiding” in God and a mutual-indwelling of God in Jesus, Jesus, in people, God in people. In a mystical sense, tasting is seeing that Yahweh is good; tasting Jesus is akin to an interior perception of self and the Divine within the self.

In other words, this Divine/Yahweh/God/I AM/Logos is not far away or separated from the flesh of humanity and creation—it all lives together. Think of it like a dance. The Divine and you are always dance partners, but the dance style can change, according to where you are in life, and you don’t always have to stay on the same part of the dance floor.

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It’s a mutual, symbiotic existence and the more that you and I taste life in this way and internally perceive that we are indeed loved and well-made to give and receive love, the more we become aware of the presence within us and the more we are able to discern between the other foods that the world or others try to feed us that are in fact very unhealthy. So friends, what do you think? What flavor does this talk have for you? What dance style are you currently engaged in?

 

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Bread Is Us, Is Them, Is Life

John 6:35-37; 48-51

So here’s the thing—bread is a universal food.

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Now it varies, of course. Some people eat wheat-based bread of all shapes and sizes. You’ve probably tried that at some point in your life—a flaky croissant, a baguette, an Italian loaf, even a doughnut. And even if you’re gluten intolerant, you have options. In some cultures, like that of Mexico, the staple “bread” is made out of corn masa.

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Any way you look at it, bread is a staple. It is often the thing that we associate having enough to eat with. If someone is going hungry, that person is without bread.

So on this level, bread is universally about filling our stomachs, satisfying our hunger, fulfilling our need to survive physically. And bread is a symbol of our diverse cultures and our uniqueness.

As usual, Jesus of Nazareth would take universal symbols like bread and then use them to illustrate something, to make a point, to bring people to a realization, a transformation.

So Jesus, in John’s Gospel, says that bread is life. He says that he is the bread of life, and this is John’s Gospel, and so remember that any I AM statement [ego eimi in Greek] means “divine presence.”

So in essence, Jesus is saying that the divine is present in him, and this presence provides sustenance to all who embrace it in themselves.

But Jesus, [and John’s writers] were addressing an audience much different than us. It was a different time and culture, and this audience was made up of Jews, Greeks, and others. But they would have known the story about the Israelites wandering around in the wilderness. They would have known the story about manna [bread] being provided but not being enough. Their ancestors couldn’t just live by this type of bread alone. Bread runs out; people get hungry. All you have to do is keep your eyes open to see that in our communities and around the world, people go hungry. We don’t share enough of our bread and so, people are hungry. And even those of us lucky enough to have enough bread to eat, the satisfied feeling doesn’t last.

Eventually, we get hungry again.

So Jesus was taking bread to another level. Eat this new idea of bread, live forever. Eat this new bread, be truly alive.

And yes, it may sound a little weird the way John’s Gospel spells it out. Jesus is the living bread and the bread Jesus gives for the world is flesh. Flesh? Huh? Okay, now these theories about Christians being cannibals don’t sound so crazy, right?

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Of course, some have taken this idea to an extreme. In some religious traditions, the bread used in Communion services becomes Jesus’ flesh. At least, that’s what some people believe. This is also why historically, there were people of other faith traditions [and the original followers of Jesus] who saw this as weird, this whole Jesus-flesh-eating-thing.

I think we’ve overblown this. In fact, I think John’s Gospel is pretty clear. Jesus’ flesh isn’t actual flesh, though Jesus’ presence with people was most certainly real, down to earth. In John’s Gospel, Jesus is logos—word, presence. Jesus is vine, good shepherd, life, love.

Jesus is presence.

So it’s not about some mystical meal where bread turns into human flesh. The metaphor is: Christ is life-bread, this life-bread is in us, and it is freely given to us to share with others.

This Bread reanimates us, shows us our inner beauty. And if we apply this in life, we will also see this bread in others. They will be our family. And if anyone lacks this bread, we will be sure to share it with them, remind them of their beauty, help them to discover the life inside them. In turn, we become the living bread and spread the life all around.

Won’t You Love Your Neighbor?

John 13:33-35

Someone who loves a neighbor allows them to be as they are, as they were, and as they will be.  -Michel Quoist

You can be a follower of Muhammad or Jesus or Buddha or whomever. Always, they said that the most essential factor is to love your neighbor and to love you.  -Leo Buscaglia

Image result for won't you be my neighborAs a kid, I remember Mr. Roger’s Neighborhood probably more than any show. To this day, when I see old clips of him singing “There are many ways to say I love you…” it brings me back to my childhood and makes me teary eyed and happy and peaceful.

Perhaps it’s because Mr. Rogers helped me through some difficult times like when I was sad or bullied or scared. Of course, I didn’t know it at the time, but Mr. Rogers’ show was groundbreaking and controversial in its day. The show addressed issues like racism and death. One of the main characters, Officer Clemmons, is a gay Black man with a beautiful tenor voice.

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Why would that be groundbreaking and controversial? Because, sadly, at that time, you didn’t see main characters who were black or gay, unless they were stereotypes. And you certainly didn’t see a white dude dipping his feet into a wading pool and singing songs with a black police officer. Mr. Rogers was intentional about asking us each time “Won’t you be my neighbor?” but being a neighbor also meant befriending and loving those who were different than you. Fred Rogers always encouraged us to love ourselves as we were and to love others as they were.

Loving someone—being kind to them, according to Mr. Rogers, was the most important thing we could do to show that we were alive.

I’m with all the critics and pundits who are saying that the recent documentary about Mr. Rogers Neighborhood, entitled: “Won’t You Be My Neighbor? A Little Kindness Makes a World of Difference” is a much-needed movie for people to watch, and it comes to us during a time when kindness and love seem in short supply.

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Here’s why:

I also remember as a kid some of my classmates made fun of me or anyone else who watched Mr. Rogers’ Neighborhood. They said it was a show for babies. According to the bullies, such a show was weak and childish. Now that may seem like playground banter to you, but stay with me. What has changed? Look around.

The bullies are saying and doing the same thing. It’s weak to be kind to people who are on the margins and vulnerable. Instead, we’re told that they take our jobs or money or health care away from us; they worsen our schools and neighborhoods. Likewise, if people look different or come from another country or culture [particularly poor ones], we shouldn’t welcome them, we should keep them out. They are to be feared and not trusted.

They are not our neighbors.

Neither are those who love a different gender [or more than one]. Neither are those who don’t identify with a binary gender or who have transitioned or who are transitioning, or who are just not sure. Neither are people who have brown or black skintones to be trusted. In fact, we should call the police on them when they make us feel uncomfortable. We should use extra force with them because they are dangerous. They are out to hurt us. And so are people who practice other religions besides Christianity—who wear special clothes are hats or coverings and pray in different languages and read from different sacred books. They don’t look or feel red, white, and blue enough, and so they are not our neighbors.

Friends, it’s even true that U.S. elected officials [including the President] are spreading these ideas and bullying those who don’t agree. If we are kind and loving to those on the margins or to those who are different than us, then we are weak. And we’re given license and permission to refuse services and basic human rights to people simply because of their gender identification or expression, their sexual expression, their skin color, their nationality, their linguistic background, or their religious practice. The bullying hasn’t stopped, and it won’t, as long as these bullies are given money and authority…

And as long as people like you and me stay silent and stop making new neighbors. See, the message of Mr. Rogers may seem trite and simplistic in a time such as this, but it’s not. It’s profound and difficult to be kind and to love people as they are. It’s courageous to love yourself with all your flaws and then to turn around and love all people as your neighbor, with all their flaws. There is no weakness in such a thing. Living kindness and love is brave and daring and risky. Jesus taught this and lived this. It was the greatest and newest command of Jesus of Nazareth, to love one another—to know and love our neighbors. And when asked who our neighbors might be, I don’t have any doubt that Jesus and Mr. Rogers would be on the same page, and that both of them would see what is happening in the White House, in Congress, in the Senate—in far too many of our schools and workplaces and courthouses and on our streets–as the opposite of kindness and love.

So it’s time, if you haven’t already started, friend. It’s time to ask: won’t you love your neighbor? Won’t you love yourself? Won’t you be loud with your love and kindness, right now, in this moment?

 

 

 

Love in Safe Spaces

John 15:9-15

Question of the day: Who do you feel safe with?

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Do you have people in your life who make you feel safe? What I mean by that, in this moment is—do you have people who make you feel at ease, that you can be silly, raw, honest, ridiculous, crazy you?

These would be the people who would look at you weird when you say that you’ve always considered yourself a unicorn at heart, but then seconds later break out laughing at your stunned face thinking that your friend didn’t already know that and love that about you.

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This would be the people in your life who are well aware of your faults and the mistakes you’ve made, and they don’t judge you for them. These are the people who don’t like certain aspects about you or get annoyed by personality quirks you have but don’t try to change that about you, and still love and accept you. Yeah, those people are needed. And they are rare. And they encourage us to be our best.

It’s difficult to feel safe in our relationships, isn’t it? I mean, I’m guessing that most [if not all] of you have made yourself vulnerable and some point, and then you’ve been burned by someone, taken advantage of, or hurt. That sucks. So the more that happens, the less we feel comfortable being vulnerable/real/raw with others. We don’t trust that process. We wonder when the other shoe will drop. Admittedly, most of the relationships we have in this life will not feel safe a lot of the time. Especially for those of us who have experienced great trauma, or were the victims of some type of abuse, it is hard to feel safe with others.

We cannot ignore the issues that exist in our human existence: disconnection, loneliness, isolation, marginalization. We all experience some level of these feelings in our lifetime. We don’t have to look far to understand why. Unfortunately, we have created societies in which connecting to other people can be difficult; we are conditioned to believe that spending time alone is unhealthy and that we need a partner to survive; systems of society segregate people and whole communities are based on prejudicial categories like race, religion, sexuality, gender identification, and financial means; the same systems [including religious ones] push certain people to the margins, shutting them off from resources and rights that others enjoy.

This reality was true in the 1st and 2nd Century in Israel, Palestine, and the Mediterranean—places where Jesus of Nazareth taught and lived and the time period when the NT Gospels were written. John’s Gospel, I refer to as the metaphorical Gospel, is addressing a mixed community of people of different religious and cultural traditions. No doubt they were trying to make sense of the nonsensical world [like us] and also, they were wondering who this Jesus of Nazareth really was.

Because John is metaphorical, the author or authors present Jesus to the reader in a series of seven “I am” statements. Previously, “I am the good shepherd” and “I am the true vine.”

Now, still in John 15, Jesus introduces [or re-introduces, really] a command:

Love one another as I have loved you.

And then an emphatic statement: no one has greater love than this, to lay down one’s life for one’s friends.

Now the command wasn’t new to anyone listening and really shouldn’t be new to us. To the Jewish listener, this command is standard. It is the crux of Deuteronomy and the covenant Yahweh made with the Israelites. Love the Lord your God with all your heart, soul, mind, and strength and love your neighbor as you love yourself. But John’s Gospel had just introduced the vine and branches metaphor, and that gives this ancient command a new context. Love one another as I have loved you. In other words, as branches of the Jesus-vine which was planted by Yahweh, be the expression of Yahweh. With great care, compassion, and detail—love one another.

And then be connected by this love.

The second part of this, that there is no greater love than to lay down one’s life for one’s friends needs some further unpacking.

First, it is not about dying a physical death or martyrdom. I have heard this phrase misquoted and misinterpreted to explain why Christian missionaries die in other countries or why Christians in Egypt, Iraq, Kenya, or elsewhere are attacked for their faith or even why women and men of the military die at war.

I think this shows great disrespect—both to those who have died, but also to those who are living. In John, the last thing Jesus does is to ask people to die for a religion. Jesus wasn’t about creating a religion in the first place. No, let’s go to the language of John, Koine Greek, and look at the phrase lay down one’s life.

It is actually: lay down one’s psuche. Psuche is roughly translated into English as breath, life-being, or soul. Apply that to the phrase and here are some possibilities:

  • lay down (or set aside) your heart
  • lay down your mind
  • lay down your soul
  • lay down your being

There is influence from Eastern philosophy here. Psuche is a holistic word to represent our humanity—including our ego. Ego means “I” in Eastern philosophy. It is the named self, the self-consciousness of self-recognition, when you say: “I am.” So now these seven I am statement start to resonate more, don’t they?

From the story of the burning bush when Yahweh declared to Moses, I AM who I AM, to the seven I AM statements of Jesus, the Jewish and Christian scriptures present a God who is interested in revealing Godself in a way that humans understand and recognize.

The Israelites loved and knew a God who was love and they committed to loving God and each other right back. This was their life commandment. This bound them together. Likewise, those who followed Jesus were invited to encounter their own burning bushes that revealed an I AM of love and kindness, and they were connected to that I AM in such a way as to live out this kind of love for others.

The command to love and to lay down one’s being for one’s friends is about loving in a better way, knowing ourselves [our personal I AM], and knowing those around us. It means setting aside any prejudices that would prevent us from truly loving others as they are.

So friends, here is what love in safe space looks like: it’s healing.

It is love in community. It is loving people as they are with their wounds and flaws and gifts and beauty–not judging them or trying to mold them into our image, but loving and accepting their I AM as it is, embracing it…

 

The I AM and WE ARE of Love

John 15:1, 5; I John 4:7-8, 11-13, 18

Image result for vine and branches
Imagery of the natural world—metaphors that are living things—often speak to us in powerful ways. I think you’ll agree that being compared to a tree is much more agreeable and full of possibilities than being compared to another person or a material thing like a car. In most spiritual traditions, nature metaphors are prevalent and even essential in terms of presenting a view of the world and all of us who live in it.

The image/metaphor of the vine is a famous example. Imagine, if you will, a Creator who grows vines. This Creator plants the vines and knows where to do so—considering the type of earth, the climate, how much sun the land will get, etc. So the vine is planted with great care and with attention to the details. And so imagine that this vine planted so carefully and purposely that it does indeed grow. Branches form. The vine grows sideways and up and down, and every which way. The branches of the vine start to bear fruit. Grapes. And as long as those branches are connected to that vine, they keep bearing grapes, keep winding farther around, keep growing.

In John’s Gospel, Jesus of Nazareth is given I AM statements, seven of them–as metaphors for Jesus’ place in the world, and our place with God. In this case, obviously God is the vine grower, Jesus is the vine, and we are the branches bearing fruit.

It’s simple, but it’s also complicated.

Because this metaphor is about interconnectedness and relationship and community. And it forces us to ask the question: what is the fruit that we as branches actually bear? In some Christian circles, the fruit may be defined as moral decisions and behaviors, or sometimes even stretched to be political and social decisions and viewpoints. You see, we can even distort a beautiful image like a vine and branches just so we can make it fit into our view of the world and each other.

But it’s not meant to be that way. This vine and the branches are supposed to reflect what Jesus considered a relationship with God to be—a connected, fluid expression of love. It is for this reason that the early followers of Jesus of Nazareth equated God with the abstract concept of love, and because Jesus was intimately connected to this God, then Jesus was an expression of this love, and so the branches [you and I] are bearing the fruit of this love. In fact, this early followers of Jesus also believed the flip side of the metaphor—those who didn’t love, didn’t know God, were not connected to God, nor to Jesus. The “test” to know if God was real was love expressed by people. If people loved each other, God existed. And so, this God, this vinegrower, was the opposite of fear, the opposite of punishment. The Vinegrower is love, plants love, Jesus is connected to this love, we are connected to this love, we bear this love; we are this love.

Now let’s bring this metaphor one step further, as it can be expressed in community. I’ve mentioned communities of practice before. Allow me a moment to remind ourselves what a COP is:

A Community of Practice is a group of people that shares a Domain [shared interest], a Practice [body of knowledge, experiences, and techniques] and a Community [a select group of individuals who care enough about something to participate regularly together].[1]

So, to continue with the vine and branches metaphor, a Community of Practice that reflects the vine and branches metaphor would be people who share a passion for loving others, know how to love others and have had experience in loving others/being loved, and have formally started and continue to maintain a community that regularly gathers in order to love and be loved.

This is not abstract, as metaphors and even the term “love” can be. This idea of vine and branches community is intentional and practical. It is a focus. It is reflected in how we communicate with each other, how we make decisions, etc. Our conversations are restorative, meaning that when we talk to each other in meetings or gatherings, we are imagining possibilities, and are being creative and are open to learning from each other. We are less focused on solving problems but instead on growing and bearing the fruit of love as our community practice.

In doing so, we seek to invite transformative change rather than forcing it. We don’t own things but share them. Our thinking is diverse and even dissent voices are embraced. People make commitments based on passions and gifts and not pressure, obligation, or bartering. The gifts of each person, each branch, are acknowledged and valued.

Are you discovering these types of communities? Are you part of one? If so, please share a story about it in the comments section.

In the meantime, stay connected to the Love that planted us all and wishes us to bear this fruit for all.

[1] https://www.scaledagileframework.com/communities-of-practice/

Copyright © 2010-2017 Scaled Agile, Inc.

Creating Safe Spaces

Proverbs 18:10, John 10:2-4; 7-10

Define safety. What does it mean for you to feel safe?

In the Hebrew literature of the Psalms and Proverbs, Yahweh is portrayed as a physical and spiritual presence–and place of safety. A refuge. A comfort from the storms of life. Yahweh is also portrayed as a safe space for those on the margins, those who are lonely, oppressed, or afraid.

Fast forward to Jesus of Nazareth, a Jewish person, raised in this tradition. How Jesus saw Yahweh or Abba, was akin to the views of Psalms and wisdom literature. God, for Jesus, was calling people to a place of acceptance, safety, and abundant life. God would gather people to God’s self like a mother hen gathers her chicks.

Eventually, long after Jesus of Nazareth had died, those who followed him came up with metaphors for Jesus. One of the most overlooked metaphors was the the metaphor of the Good Shepherd. Surely many of you have heard of Psalm 23, i.e. the lord is my shepherd, I shall not want…

Well, the Gospel writers would have been well aware of this image. In the Gospel of John, Jesus’ identity is expressed with I AM statements, in Greek the ego eimi. In fact, John’s Jesus uses this phrase seven times. I AM…the bread of life, the light of the world, the gate, the good shepherd, the resurrection and the life, the way, the truth, and the life, and the true vine. And in John 10 Jesus also expressed what Jesus is not. Jesus is not a thief or destroyer of life, but instead a giver of life, a full life.

John’s metaphor involved sheep, a shepherd, and a gate. Jesus was portrayed as a good shepherd, one who will lay down one’s own life for the sheep and stand with them when they are in trouble.

Consider that this image of Jesus as good shepherd is a more ancient symbol for Jesus than the cross. Before Roman Christianity developed its own symbols, followers of Jesus resonated with the simple image of a shepherd who cares for sheep and knows them by name.

good-shepherd

The comparison of people to sheep is not meant as an insult, though it is oft-understood this way.  The metaphor of human beings as sheep means that human beings have a capacity, like sheep, to hear their shepherd.  It refers to that part of the human psyche which listens for a True Voice.

And yet, particular brands of Christianity [including American Christianity] have skewed Jesus’ message and even the image of the good shepherd to be about exclusion, judgement, and even violence. It is so sad to know that there are people who claim to be a follower of this Jesus and consistently mistreat people because of their cultural or linguistic heritage; their gender expression or identification; who they love; how much money they have; the color of their skin.

This is why it is essential for us to not be silent while this is going on.

We cannot hide from the wolves and thieves who seek to destroy. We must confront them, for the sake of our friends and neighbors who are being bullied, and excluded, and told that their lives do not have value. We must change the narrative and express that ALL deserve safe pastures.

So I’m interested in doing that, but in community, and with intention. How, in community, can we create safe spaces for those on the margins?

I’ll be asking these questions the next few months. Please join in the conversation by posting in the comments section….THX

 

 

A Doubting Faith

John 20:19-31

Image result for embrace doubt
It’s the story of Thomas. Have you head it before? Doesn’t matter if you have or haven’t. Please keep reading, because I would love to discuss with you the active and essential role of doubt in our lives [feel free to comment!]. I will present to you the thought that  doubt is not something to fear. That doubt faces death, suffering, pain, uncertainty. And honest doubt leads to curiosity and beautiful questions, and transformative discoveries. And doubt can even lead to a living faith.

When we doubt, we question things. And people. It’s not about always having a conspiracy theory for everything, though, it’s critical thinking. When we ask how did something come to be or how did I get this idea we are engaging our brains in an active dialogue that leads to growth and perspective. Doubt also helps us see the bigger picture and initiates progress, because when we doubt, we question the current state of things and wonder: can it get better than this? It’s questioning the status quo.

Let me introduce you to Peter Rollins.

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I had the opportunity to see him at World Café Live in Philly a couple of weeks ago. One of his books, Insurrection: to Believe Is Human, to Doubt Divine, takes a close look at the role of doubt in our daily lives, and how obsession with life after death causes great anxiety and much trouble in the world. Rollins presents an alternative theological vision—one that nurtures a faith that is not concerned with the question of life after death but rather the possibility of life before death.

Rollins is more concerned with how we act than how we believe. He writes about our Facebook Selves. Essentially, the selves that are based on what we believe. We often think that our beliefs are who we are, but Rollins argues that our true selves can be discovered not in what we think, but in how we act. And that this should prompt us to ask questions about ourselves, like:

  • How do I spend my time?
  • What would other people say are the most important things in my life?

Such questions, of course, can provoke some uncomfortable answers.

So let’s continue our conversation about doubt and faith with a look at the difference between anxiety and fear.

Anxiety, surely a complicated subject in psychoanalysis, is broadly connected to the idea of loss. Fear, however, is directed at some thing in the world, while anxiety expresses a feeling experienced when you lose something or fear losing it.

Doubt, then, can threaten those of us with anxiety, because doubt shows us that our present worldview doesn’t give us answers; we start to wonder if any system of belief could give us answers. What we do often then, when doubt is present, is to come up with ways to erase or at least lessen the doubt, by assigning rules to life, therefore making meaning that shields us from the destabilization.

An example: a religious person becomes obsessed with apologetics [i.e. the systematic defense of a religious doctrine like proving of the existence of God or the bodily resurrection of Jesus]. See the many, many preachers and churches that coerce you to sign “faith statements” or espouse to “core values.”

A person who becomes obsessed with apologetics will rehearse arguments, gather evidence and memorize their “elevator speech” to prove their religious point. Cognitively what is happening is that this person is trying to combat the doubt they have by constructing a wall of certainty that they can build again and again when things get uncertain or anxious.

It doesn’t have to be religious. We do this in many areas of life. Have you tried recently to talk to a family member colleague, or friends about the current state of the U.S. government? Chances are, if that person voted for the administration in office today, and you didn’t–there will be a lot of back-and-forth truth claims with evidence-called-fake-news and plenty of elevator speeches thrown in for good measure. Why? Because we suck nowadays at embracing doubt. We don’t want to even consider the possibility that things are not black and white, that we don’t have all the answers, and that insistence on certainty can lead us to totalitarianism and isolation.

But what if we don’t have to combat doubt?

What if we could embrace it?

Friends, we all face personal, religious, political, and other anxieties. In other words, to doubt is human, or as Peter Rollins would say, to believe is human, to doubt, divine.

What do you think?

 

 

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Produced by Akbar Ahmed

Interfaith Crossing

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Prussel's Pearls

An Actor's Spiritual Journey

a different order of time

the work of a pastor

learn2practice

mood is followed by action

Imago Scriptura

Images & Thoughts from a Christian, Husband, Father, Pastor

the living room.

117 5th Street, Valley Junction__HOURS: M 9-5, TW 7-7, TH 7-9, F 7-7, S 8-5, S 9-4

the view from 2040

theological education for the 21st century