Marilyn included a reading from Thomas a Kempis in the liturgy for worship, a passage recommending inward vision, away from distractions of the world outside. She posed an on-boarding question, "What do you expect to do differently when COVID recedes?" Answers often involved family, hugging, and travel. Christine is considering a special ministry for families with loved ones isolated by medical conditions. Susan vowed to value little things that we used to take for granted. Pete said he'll never wear a mask again!
In our prayers, we're thinking of Gene in the loss of a close friend, of Nuno's father-in-law in the hospital, and please add my sister Kim, whose husband Bert died suddenly Wednesday.
Yr. D theme: Living into the Journey with God Class: Marilyn, Nuno, first year; Pete, second year; Christine, third year; Mariel, Gene, fourth year; Scott and Susan, co - mentors. Absent: None.
To the comments already posted about the readings, we answered a question about "key learning" or takeaways from the first unit of readings and practice with EfM:
- Mariel realizes in looking back over the past weeks and years of EfM that she is learning to listen, realizing that "it's very difficult to hear all the layers" in what people say. About the theme of conversion, Mariel opined that it seems most often to be, not a blinding light on the road to Damascus, but a process perceived in retrospect.
- Gene has a new awareness of the Trinity. More than an intellectural doctrine, the Trinity is a description of the ways we experience faith.
- Nuno's key learning concerned that word theosis, participation in the life of God, so apparent in the stories of the patriarchs. "We respond to Him first."
- For Pete, the two greatest commandments have more resonance for him as he looks back on the readings in Ford about theology. Nuno reminded us of Fr. Roger's image for those commandments, the cross itself, its vertical piece expressing love of God, its horizontal piece embracing love of neighbor,
- Christine reads the history of numerous shapers of Church history wondering about their inward thinking. More than that, she sees in the martyrs an inward strength. In discussion of what martyrdom really means, Christine remembered the Columbine student who stood up when the teenaged shooter challenged anyone to dare to own their faith in Jesus.
- Marilyn responds to the idea of living into the God journey.
Members asked for prayers, for themselves and for loved ones. For our final blessing, Marilyn read her own poem about what it's like to have our hand in God's hand.
8 comments:
Year One: Exodus 1-15
Collins: 5 The Exodus from Egypt
I recently read St. Gregory of Nyssa’s Life of Moses which is an allegorical retelling of the Exodus story. He uses it as an example of the spiritual life and the way we progress deeper as we get closer to God. Moses is credited as being a friend of God. He doesn’t seek after his own will. Instead he seeks to fulfill the will of God. God speaks to him and builds him up to do what is required of him. Gregory speaks of the burning bush as being an initial cataphatic experience of the Divine and contrasts it to a later apophatic encounter in the smoke on top of the mountain.
Reading Collins it is pointed out just how much of an allegory the initial Exodus story was as well. He breaks down inconsistencies in the history and geography that, for him, make clear that it is a fictional narrative. I feel that at the very least the text is divinely inspired and composite narratives over many retellings will inevitably lead to hyperbole and distortion of details.
I think it is up to us to respond to God whether we meet him through divine encounter or through scripture. We are called to be God’s agents in the world. I think God does make himself known to us in sublime ways all the time. In order to lean into the God journey we must remain humble and seek only God’s will. We must strive to obey even where things seem difficult, knowing that God is with us. God will reward us and draw us nearer.
4th Year: Ford’s Chapter 5, “Facing evil”
I was disappointed in Ford’s treatment of this topic. At the beginning of the chapter, he said his purpose was to “explore ways to think about evil,” which could have been a fascinating read. But in fact his real purpose, as he later states, was to provide the “best theodicy” (justification of God) that he could. As a result, his tone tends to be defensive and a bit derogatory, as if he were intent on winning an argument with some skeptical students. Ford concludes by saying that evil in a world made by a good God is a mystery we’ll never understand, but is best revealed in Jesus Christ, who “unites the mystery of God and of God’s good creation with facing and coming through suffering, evil, and death.”
However, as far as I know, Jesus did not define death or suffering as evil. Instead, he said, “What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come — sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person.” (Mark 7:20-23)
Ford uses “bad” and “suffering” as synonyms for “evil” - an assumption for which he provides little evidence. In fact, there are quite a few examples in both the Old and New Testament where the opposite is true. For example, when Joseph’s brothers threw him in a pit and sold him into slavery, that was very bad. But as he tells them later, “Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. So have no fear; I myself will provide for you and your little ones.” (Genesis 50:20-21)
This reminds me of the Taoist parable (told so well in Joan Chittister’s 7/11/2011 blog post (ncronline.org), on the 50th anniversary of Vatican II).“Good event, bad event, who knows?” the old man says to his neighbors after each apparent stroke of luck or misfortune. What first appears disastrous in the end becomes a miracle: the accident that cripples his only son saves the young man from being sent to war. Sister Joan observes that “the entire Christian life is a bad event, good event story.”
When have I seen good come out of evil? I don’t look at world events, or the disasters in my personal or professional life. What I remember is the day I confessed my jealousy to my sister-in-law and allowed a fractious relationship to transform into one of respect and love. Jesus said, angels rejoice over one sinner who repents. I say, let that sinner be me.
Mariel,
Thank you for sharing your thoughts on evil. St Gregory speaks as evil as a privation of the good, as separation from God. Certainly God can use the bad for good, as we may be able to observe in hindsight. I think it is harder to trust that whether an event be good or bad it is still in God's hands and we are to put our trust in him. I think we rush to judgement labeling others and events as evil when we don't understand them, not realizing that the evil that we are most effective in combating are the dark places in our own hearts. I think the verse you share from Mark sums it up well. Fr Laird speaks of demons almost as intrusive thoughts, as an internal process. It is in turning from these internal challenges that we are able to pursue the good.
Chapter 5: Facing evil
Ford begins this chapter pointing out that evil is the greatest barrier to belief in God and that there is no easy answer to why evil exists in a world a good God created.
Ford looks at three types of evil: personal (greed, murder, etc.), structural (a bad legal system or government, i.e.) and natural (disease, hurricanes, etc.).
Ford discusses personal evil a good bit, especially the friction between freedom and responsibility. Noting Augustine’s influence, Ford discusses the tension on responsibility - blame can’t be put on God so it must be on the individual - who is helplessly in an inescapable and unavoidable world of sin (and for that we’ll blame Adam - just not God!).
The notions of what is sin and who is to be held responsible is also reflected in our legal system, which leads Ford to the subject of structural evil - what if the legal system itself is evil? Who is responsible then? (And what about the person who “was just doing my job”?). This evil often seems to be larger than life and can take on a life of its own. And since it is larger than any one person, is God to blame?
Ford discusses “theodicy” - answers to the questions of how a good God allows evil. He points out that for one reason or another most answers come up short. One way is (again) to look at the nature of God and his creation. How much freedom do we have? Is God totally uninvolved after the creation or involved sometimes and sometimes not. Other answers include trusting in God, realizing that something good like compassion may follow in the wake of evil, evil must exist for humans to be free. The nature of evil plays a role as well - what may seem evil now may later be seen as something good, for example.
Ford then discusses the idea of a Christian “double mystery” (evil and goodness). He admits that these mysteries may never be completely solved (even though we should continue to ponder them), but that they ultimately come together in Christ and salvation.
Ford moves on to evil as idolatry and writes that the false idols of a given community or society can best be seen from the margins of that society - where the effects of the systemic evil is most apparent.Finally, Ford concludes that the way Christians answer the question is with the narrative of the life of Christ, and that we are part of that unfolding story.
Which sounds a lot like that annoying response my ex-partner used to give me in place of an answer: “Live the question.” He remains my ex.
Chapter Three: The New Testament Writings
In this chapter Powell gives a general overview of the New Testament, and how the canon was developed. He then proceeds to discuss how scholars study the bible, and goes to some length to discuss 14 different methods that scholars use to critique and interpret the New Testament.
In the section concerning the development of the canon, Powell reminds us that the canon is a SELECTION of early writings, and that the New Testament contains those writings that were thought to be the most representative of the apostolic tradition, but at the same time the collection as a whole is incredibly diverse. I can only imagine the debates and disagreements that were had in the long process of coming to a consensus on what is now the New Testament. Powell points out that it wasn't until the end of the 5th century that the New Testament canon was largely in place.
Powell also discusses exegesis and hermeneutics, and the differences between the two. Powell pointed out that exegesis is more academic, and hermeneutics was more philosophical. I still had a hard time wrapping my head around the differences between the two, so I consulted the internet. The best explanation I could find was this:
“The distinction between exegesis and hermeneutics is a thin line. While exegesis is the act of drawing the meaning out of a Biblical text, hermeneutics studies the locus of meaning and principles of biblical interpretation. Hermeneutics is therefore the field of study which is concerned with how we interpret the Bible, whereas exegesis is the actual interpretation of the Bible by drawing the meaning out of the Biblical text.”
-Godwin Goziem Jireh, Biblical Scholar
This is a fine line indeed, but I think that I am beginning to understand the nuances. Powell makes it a point that it is a typical mistake to mix “particular exegetical methods with specific hermeneutical stances.”
During lunch today, I read with interest the previous blog comments, which I enjoyed.
I liked Nuno’s post telling his thoughts on how “God does make himself known to us in sublime ways all the time.” I agree with this totally, and do feel his presence from time-to-time, but the part about “seeking only God’s will” is difficult for me. So far in my life I have not heard God’s will. I have morals and a conscience instilled by my parents, family and environment and that may be God’s will for me, but I don’t believe I have “heard” a call from God. Maybe I’m not seeking hard enough.
I understand Mariel’s thoughts on her disappointment on Ford’s treatment of evil. I felt much the same way when reading Collins’ – What Are Biblical Values? With Collins, I understood his discussion and treatment of the various “values” topics, but I left unfulfilled…without any real answers, other than to love God & love your neighbors. By the way, I am “on the bus” with loving God & my neighbors, but I guess I would like more answers for my questions.
I was also taken with Mariel & Gene’s breakdown of “theodicy”. How is evil justified by God? I look forward to reading Ford take on this myself in a couple of years.
Pete, I was intrigued with your comments on exegesis and hermeneutics. Wikipedia says the folk etymology of hermeneutics "places its origin with Hermes, the mythological Greek deity who was the messenger of the gods... Hermes was also considered to be the inventor of language and speech, an interpreter, a liar, a thief and a trickster."
This image of the mercurial Hermes as carrier of divine messages helps me remember the meaning of "hermeneutics" as a container or framework that influences the way the message is delivered, received, and interpreted, but is not the actual analysis or interpretation of the message itself.
When I was learning how to evaluate the truth of a statement, my mother told me to "consider the source." I didn't realize she was teaching me a principle of hermeneutics.
The story of Moses, a man with so many blessings - from reuniting with his own mother, to be adopted into Pharaoh's family, and onto leading the Israelites out of Egypt. “Now go, and I will be your mouth and teach you what you are to speak.” The Lord said to Moses. “Go in peace.” Jethro said to Moses. Both beautiful and reassuring messages.
Moses told the Israelites what the Lord said, but they would not listen to Moses, due to their broken spirit and their cruel slavery. That struck me because it’s so true – when feeling downtrodden and hopeless, it’s hard to believe anything will ever get better. True then, true now, true always. Another listing of ancestors, genealogy showing the span of ages and the importance of maintaining traditions for always.
The Lord used Pharaoh for a purpose, to illustrate his power. Pharaoh's heart was hardened and he would not listen. It was like he was not open to receive.With a hardened heart he was not able to see. Some of the time he did it to himself. And other times the Lord hardened his heart. It showed that man had free will, but that the Lord could override that if necessary…the ultimate being…to teach lessons. Hardening of the heart is a refusal to believe, an inability to believe. A hardened heart creates a disconnection.
The reason all of the suffering was going on, was because Pharaoh had exalted himself, trying to be god-like. The Lord was looking for him to be humble, to acknowledge his human limitations. Moses knew that Pharaoh was not in awe of the Lord. “How long will it be before you humble yourself before the Lord? When are you ready to accept Him as the most powerful?” The key. Pharaoh kept trying to impose limitations, to try to control some element of the How and the Who, instead of doing it the way the Lord had commanded. It wouldn't work, because only by following the Lord’s plan would the Israelites be fully free.
“All the Israelites had light where they lived.” I loved that, as they were all descended from the Divine. Holy men, who walked with God. “No dog shall growl at those with light,” the Israelites were divine souls, descended from generations of those who walked with God. The Lord made a distinction beaten the people of Israel and those of Egypt – those who worshiped gods and those who worshiped one God.
The Angel of God was like a shield, and that with the pillar of Cloud and the Pillar of Fire that it was a showing of the steadfast nature of God's love for us. And that steadfast love lead the Israelites out of Egypt. A Pillar of Cloud by day and a pillar of fire by night. “Neither the pillar of cloud by day and nor the pillar of cloud of Fire by night left its place in front of the people.” I liked that a lot, that the Angel of God shielded them from the sun and provided warmth and light for night. A very nurturing and comforting image as they were going out into the wilderness and into the unknown.
A favorite quote was when Moses said, “Do not be afraid, stand firm, and see the deliverance that the Lord will accomplish for you today and all you have to do is keep still.” so much of that has to do with faith and is good to remember today, tomorrow, and always. It’s having faith, not in Man’s Plan but in God’s Plan. About having patience and trusting that God is watching over all, taking care of His people.
The parting of the Red Sea was such a big miracle, compelling proof of God’s power, that the Israelites were in awe of God after witnessing it. Crossing the sea was a victory over the oppressors and movement towards freedom. It's remarkable, that a miracle of such enormity was necessary to motivate and enlighten the people, because there are so many little miracles around us everyday. But due to circumstances beyond their control, they were unable to see them. This is a timeless hindrance to the joy of being in awe of all that God creates.
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