Spirituality

Do you feel the appeal of this spirituality?

“[H]e is one who attains at will, without difficulty and without trouble, the four musings which belong to the higher thought, which even in this very life are blissful to abide in.”¹

“'All created things perish'; he who knows and sees this becomes passive in pain.
'All forms are unreal'; he who knows and sees this becomes passive in pain.”²

“Then, Brahmin, when he has won restraint in food, the Tathagata gives him a further lesson thus: 'Come thou, brother! Abide given to watchfulness. By day, when walking or sitting, cleanse your heart from things that may hinder you. By night spend the first watch walking up and down or sitting, and do likewise. By night in the second watch, lie down on the right side in the posture of a lion, and placing one foot upon the other, mindful and self-possessed, set your thoughts on the idea of exertion. Then in the third watch of the night rise up, and walking up and down, or sitting, cleanse the heart of things that may hinder.'”³

“[T]hey assert that the spiritual principles which have been sown by Achamoth, being disciplined and nourished here from that time until now in righteous souls (because when given forth by her they were yet but weak), at last attaining to perfection, shall be given as brides to the angels of the Saviour, while their animal souls of necessity rest for ever with the Demiurge in the intermediate place.”⁴

“Every religious tradition will employ its own terms to describe him [Jesus]. If there is a unity in all these responses it will not be linguistic or theological but a mystical unity beyond words, concepts and images. We know the highest truth by love not thought: the Christian mystical tradition, together with its sister traditions, is sure of this. The silence of love, not logic, is the sharing of one's self-knowledge with another.”⁵

There has to be more to life than getting on with things, even than the pursuit of meaningful work, family, home and a community of friends. There is surely something more subtle, deep and lofty in us. We have a spiritual dimension, which needs nuture and expression.

If all this is true then the things quoted above look like the answer to our need, to our incompleteness. They offer mystery and the supernatural. If they are followed we can attain something of spiritual peace. We will find ourselves more whole, more mature. We will have known true insight and love. Our family and friends will see us act with more gentleness, care and compassion.

This is the hope I once saw in Buddhism and 'Christian' mysticism. I can remember and feel its attraction, but for me now it's a poor substitute for true, living spirituality – the spirituality that really changes people, that has changed me. I thank God for having mercy on me though I didn't deserve it.

A spirituality that is alive and real is not so much this ethereal, mysterious, meditative thing. Rather it engages all that I am. It recognises, uplifts and fills my humanness. It declares my body and mind, as well as my soul, mean something; that relationships mean much.

True spirituality – even eternal life – is to know God, to be in relationship with him. To talk to him and read his Word. To know him better each day and love him more as you better understand his love for you. To live each day in obedience to him, eating and drinking and doing all things for his glory. To be changed by him and made more like his Son, more mature and at peace, more gentle and loving. It has mystery, but it is not all mystery. I can think and question and understand. I can dance and swim and have sex in this world and then live forever in a renewed, perfect body in that place where God dwells with man.

¹ The Buddha and his dhamma, Dr. B. R. Ambedkar

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/03_05.html#02_03

² http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/04_03.html#08

³ http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/03_01.html

⁴ From Against Heresies, Irenaeus http://www.gnosis.org/library/advh1.htm

⁵ From Jesus the Teacher Within, Laurence Freeman 2000 The Continuum International Publishing Group Inc

Church for 'my type'

I often feel a bit disconnected in churches and I'm beginning to wonder if it's because I belong to some sort of sub-culture. If it's just my issue it's not important, but I wonder if my experience might be typical of others, Christian and not.

What's do I think my sub-culture is then? Nothing too radical – just middle class, educated, gen X and perhaps a little bit 'alternate' with it. So here's some beginning reflections:-

Emotion

My type's reserved. Actually I'm at the passionate end of my type – and yet I'm still my type. If I'm expected to walk into a church and sing with emotion and abandon, I can't. I can better express my love for my God if I'm allowed to do it more mutedly. Though I do get better once I've had a chance to 'warm up', particularly after the sermon.

Aesthetic and manner

My type notices these little things and finds it jarring and uncomfortable when they're not 'as they should be'. It's not even necessarily things like the church organ or the lame modern hymnals. These are to an extent expected, and some may even carry an institutional, traditional charm. It's more the all-pervasive churchyness that makes my skin creep. It's graphic design from the 80s and praying in a rhythmic, entoned voice. It's flower arrangements and dressing up for church. Consulting 'my type' is the only way to fix this stuff.

Mind

This is an area where I think we should be somewhat counter-cultural, but where I think churches often mimic the local culture.

In our culture my type rarely talks of serious things and then only certain serious things. Religion and death are not mentioned. As Christians, we need to talk about these things, to help each other and to share the hope that we have. But we need to do it meaningfully, sincerely and naturally. In my church, there's an unspoken awareness that just after a sermon is not the time to talk of weighty things. We're all still mulling over what we've heard. We'll return to serious things if the conversation takes us there. In this way I think we should be the same as the wider culture. But we should be different in that when the time is right we don't beat a verbal retreat but do talk about weighty things – even religion and death.

Getting this stuff right for my sub-culture will no doubt mean it is wrong for the other groups in our community. So I guess it's a matter of considering who you are aiming to make comfortable in your church meeting. If your target group is not 'my type', then I guess these factors can be minor considerations. We also need to remember and be reassured that the most winning thing about Christianity is the message of Jesus' mercy shown us on the cross and the good lives this message causes us to live.

Paul's Passion II

Paul's letter to the Philippian church is full of joy. Let's find out why he's so happy and strive to be the same.

Paul prays “with joy” because the Philippians are his family and his co-workers in the gospel, and because God is working in them to make them perfect at Christ's return. “I always pray with joy because of your partnership in the gospel from the first day until now, being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” (Philippians 1:4-6) As his brothers, they are in his heart, sharing in God's grace. They are his joy and crown. He loves and longs for them and is cheered when he receives news of them.

Paul's joy will be made complete if the Philippians are “like-minded, having the same love, being one in spirit and purpose . . . in humility consider[ing] others better than yourselves . . . look[ing] not only to your own interests, but also to the interests of others.” (2:2-4). For this reason he rejoices greatly in their Christ-like character when they support him financially.

The brothers in Philippi also rejoice in their relationships. Their joy in Christ Jesus will overflow when Paul is with them again. They will be glad to see their brother Epaphroditus again. Indeed Paul commands them to welcome him “in the Lord with great joy and honour men like him, because he almost died for the work of Christ” (2:29-30).

Let's see our Christian family as Paul does. Let's love them! Let's rejoice in their progress!

Paul also glories in Christ. He considers it a surpassing greatness to know Christ Jesus, who:

“being in very nature God,
did not consider equality with God something to be grasped,
but made himself nothing,
taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
and became obedient to death—
even death on a cross!
Therefore God exalted him to the highest place
and gave him the name that is above every name,
that at the name of Jesus every knee should bow,
in heaven and on earth and under the earth,
and every tongue confess that Jesus Christ is Lord,
to the glory of God the Father.” (2:6-11)

Paul wants to know “the power of his resurrection and the fellowship of sharing in his sufferings” (3:10). He eagerly awaits his heavenly Saviour, who “will transform our lowly bodies so that they will be like his glorious body” (3:21).

And so he rejoices whenever Christ is preached, even if it's from false motives. He eagerly expects and hopes that he himself will exalt the Lord Jesus, whatever the circumstances, even in death. In fact, he so loves Christ that it is his desire to depart and be with him. So it comes as no surprise that three times in his letter to the Philippians, Paul tells them to "rejoice in the Lord" (3:1; 4:4).

Let's know Christ as Paul does. Let's rejoice in him! Let's learn to love him more than life itself!

Unbelief and Prostitution

This is not, in this pluralist age, how we think of atheism or belief in non-Christian religions. God is speaking:-

"There were two women, daughters of the same mother. They became prostitutes in Egypt, engaging in prostitution from their youth. In that land their breasts were fondled and their virgin bosoms caressed. The older was named Oholah, and her sister was Oholibah. They were mine and gave birth to sons and daughters. Oholah is Samaria, and Oholibah is Jerusalem.

Oholah engaged in prostitution while she was still mine; and she lusted after her lovers, the Assyrians-warriors clothed in blue, governors and commanders, all of them handsome young men, and mounted horsemen. She gave herself as a prostitute to all the elite of the Assyrians and defiled herself with all the idols of everyone she lusted after. She did not give up the prostitution she began in Egypt, when during her youth men slept with her, caressed her virgin bosom and poured out their lust upon her." (Ezekiel 23:2-8)

This is how God sees these things. And this is how he responds:

"I am now going to allure her;
I will lead her into the desert
and speak tenderly to her.

There I will give her back her vineyards,
and will make the Valley of Achor a door of hope.
There she will sing as in the days of her youth,
as in the day she came up out of Egypt.

"In that day," declares the LORD,
"you will call me 'my husband';
you will no longer call me 'my master. '

I will remove the names of the Baals from her lips;
no longer will their names be invoked.

In that day I will make a covenant for them
with the beasts of the field and the birds of the air
and the creatures that move along the ground.
Bow and sword and battle
I will abolish from the land,
so that all may lie down in safety.

I will betroth you to me forever;
I will betroth you in righteousness and justice,
in love and compassion.

I will betroth you in faithfulness,
and you will acknowledge the LORD.

"In that day I will respond,"
declares the LORD—
"I will respond to the skies,
and they will respond to the earth;

and the earth will respond to the grain,
the new wine and oil,
and they will respond to Jezreel.

I will plant her for myself in the land;
I will show my love to the one I called 'Not my loved one. '
I will say to those called 'Not my people, ' 'You are my people';
and they will say, 'You are my God.' " (Hosea 2:14-23)

The Preciousness of Being Wronged

It is in being wronged that I have learned the bankruptcy of my own efforts and my desperate need for grace.

When I am wronged, I find myself unable to do what I should do. I am unable to be merciful or forgiving or kind. When I'm wronged, I don't even desire these good things. I don't mourn my ugly reaction – my anger, bitterness and hate.

I, who have caused much wrong, am indignant. I, who have been forgiven much, am unforgiving.

And it is only by grace that I know right from wrong, only because God has spoken.

I know my thinking and speech is very wrong, though I don't hate it. And I know what is right, though I don't desire it. So I pray. And God does things through me that I could never do.