by Maria Calderon
a prewriting for the major assignment
Throughout the book, we see different encounters that Merton has with the importance of vocation, whether it is his own, or someone else’s vocation, that inspire him to do better for himself. The event that really caught my attention, which I wrote my response 5 on, was on the beginning of part three of the book, when Merton explores the different types of priest he can be. This made me think of the situation I currently encountered in my own job. Then after really thinking about the different experiences Merton had in his life, I thought about the different people he encountered, like Doctor Bramachari, and the Baroness. These were people who dedicated their lives to God and spreading the word of Christ to others. Each one did their work in different ways and achieved their position through different means. Doctor Bramachari is a monk who came from India to America, without money and in 5 years he earned a Doctorate in Philosophy. He often gave lectures in schools and churches and other places, wearing sneakers and a white robe, getting the attention of everyone because of the way he looks.
The Baroness on the other hand was a Russian who had escaped from Russia, had lost her family, and lived through all the horrible events that took place in her country. She was brought up Roman Catholic, and after all of the negative experiences she had, her faith only grew and she decided to share this with the people in Harlem, after ending up in New York. She lived a life of poverty with the other people in Harlem while spreading the word of God, dedicating her life not to her own benefit, but for that of others.
These two people show what vocation is, and Merton, after seeing that the Trappist vocation was the correct one, realized that vocation is not only about what makes one happy and allows one to have an easy and comfortable life, but that which makes one happy through sacrifice and selflessness. The comfort that comes from having the right vocation is knowing that you are doing something for yourself that comes from struggle and hard work, that also helps others. Again, when Merton was choosing his vocation he looked for the wrong benefits, he went through the types of Catholic priests and found aspects of the vocation that he did not like for immature reasons. He only looked for what would benefit his person. In finding what was right for him, he not only overlooked that he would not be sacrificing anything for other people, but most importantly, for God. Besides my own job experience, being in college helps us decide what our vocations will be. At first, I was a theology major and I made the decision to change that major because of the lack of job opportunities in the field. I decided to study criminal justice because it was interesting and law is my strength. Now that I am done with the major, needing only a few more classes, I realized I can get killed or assaulted or I might have to kill someone myself in my job. All of this would not be for my own benefit, but of course I don’t want any of those things to happen and I question what I have been doing with my time these past three years. It reminds me of Merton trying to figure out what type of priest he wanted to be and I see how important vocation is in life.
Thursday, November 13, 2008
Tuesday, September 9, 2008
The mathematical approach to mystery
by Alycia P.
I am a very rational person, or at least I like to think so. It is easy for me to sit and dissect a problem, especially one involving calculations and digits. Math comes easy to me for this reason: I can easily identify a problem, and using proven formulas and principles, can manipulate numbers until I get to a unique, correct answer. I enjoy solving these kinds of problems, as they do not contain any sort of mystery. There is a definite right and wrong, and thus no question as to whether a solution is correct or not.
Most problems, then, are easy to objectify. An issue or thing exists as an obstacle in some form. Most importantly, problems can be overcome. Solutions may be hard to come by, but the existence of a problem implies that something is wrong, and thus needs to be fixed. Something must right the wrong.
Now mysteries, on the other hand, do not hold the same identifiable properties. It is hard to explain exactly what a mystery is without using the word ‘mystery’ in some form or another. It is unknown how to overcome a mystery or even if it is possible to do so. The thing about a mystery is that it would not exist unless someone made it into ‘something’. Why is the mystery an issue? If we do not know what it is, or cannot identify its properties, would it even be something? What if we made it out to nothing? The fact that we are even making it into something shows that it is not ignorance that creates a mystery, but a quest for wisdom. A mystery, then, could be this yearning for knowledge to learn more.
Religion is an answer to this need. It is a grand mystery that it impossible to objectively answer, and thus, it does not exist as a problem, but a want of an explanation to know more. This is why so many different religions exist—it is subjective to the human, and there is no definite answer. Christian theology is one form, using the teachings of prophets and ultimately banking on the existence of Jesus Christ as the human coming of God. Are we right or wrong? How could we know?
I took a philosophy class a few years ago that referenced Blaise Pascal and his wager about religion. It said that belief in God was ultimately rational and used the same methods of economic reasoning to show why this makes sense. Believing in God is a risk, he argued, because ultimately you are either right or wrong, and the choice offering the greatest utility was to believe. It is an interesting way to look at the connection between a problem and a mystery where religion is involved, especially for someone with a mathematical mind like me.
I am a very rational person, or at least I like to think so. It is easy for me to sit and dissect a problem, especially one involving calculations and digits. Math comes easy to me for this reason: I can easily identify a problem, and using proven formulas and principles, can manipulate numbers until I get to a unique, correct answer. I enjoy solving these kinds of problems, as they do not contain any sort of mystery. There is a definite right and wrong, and thus no question as to whether a solution is correct or not.
Most problems, then, are easy to objectify. An issue or thing exists as an obstacle in some form. Most importantly, problems can be overcome. Solutions may be hard to come by, but the existence of a problem implies that something is wrong, and thus needs to be fixed. Something must right the wrong.
Now mysteries, on the other hand, do not hold the same identifiable properties. It is hard to explain exactly what a mystery is without using the word ‘mystery’ in some form or another. It is unknown how to overcome a mystery or even if it is possible to do so. The thing about a mystery is that it would not exist unless someone made it into ‘something’. Why is the mystery an issue? If we do not know what it is, or cannot identify its properties, would it even be something? What if we made it out to nothing? The fact that we are even making it into something shows that it is not ignorance that creates a mystery, but a quest for wisdom. A mystery, then, could be this yearning for knowledge to learn more.
Religion is an answer to this need. It is a grand mystery that it impossible to objectively answer, and thus, it does not exist as a problem, but a want of an explanation to know more. This is why so many different religions exist—it is subjective to the human, and there is no definite answer. Christian theology is one form, using the teachings of prophets and ultimately banking on the existence of Jesus Christ as the human coming of God. Are we right or wrong? How could we know?
I took a philosophy class a few years ago that referenced Blaise Pascal and his wager about religion. It said that belief in God was ultimately rational and used the same methods of economic reasoning to show why this makes sense. Believing in God is a risk, he argued, because ultimately you are either right or wrong, and the choice offering the greatest utility was to believe. It is an interesting way to look at the connection between a problem and a mystery where religion is involved, especially for someone with a mathematical mind like me.
Monday, September 8, 2008
Theology vs. history?
These questions are particularly interesting in the light of our class topics this week on Biblical criticism.
Anonymous
One thing that we discussed in class over the past week was how the crucifixion of Christ can be viewed as a “great trauma” such as September 11th, or the holocaust. I personally find it really hard to think of theology as a form of history based on how I was brought up with Christianity. Learning about Jesus was learning about something I was supposed to accept without any proof. I went to school on Sunday to learn about this guy named Jesus who walked on water and turned water into wine. I was taught about the mythical aspects of Jesus’s life which made him seem very unreal to me; unreal in a sense that it was just a story and I never really grasped the fact that Jesus really did walk the earth at some point.
Let’s take a minute to look at how history is taught. In history class, a teacher tells you about something that happened a long time ago and you are taught to believe it without much of any concrete evidence placed in front of you. When you look at things this way, the bible is in some form a history text book. I guess what I’m trying to say is what makes history so different from Christian theology? Why do we question what we are taught in religion class and tend to accept what we are taught in history class? Historians study ancient Rome the same way Theologians study the story of Jesus Christ: by trying to look at primary sources and draw conclusions that are biased. For example, WWII is taught completely differently in Japan than it is in America. How do we know what the real side of the story is?
What makes history class more believable than Sunday school? The easy answer is the fact that what we are taught in Sunday school defies what we are taught in science class. It’s impossible to turn water into wine, to turn a couple of loaves of bread into hundreds and to be risen up from the dead. However, one might easily argue that those tales are not to be taken literally and are more fables about the human spirit. For example everyone has heard the rationalization that Jesus did not create loaves of bread and fish but everyone added to the basket to create more food than the disciples had to start with. This is a prime example of how these stories of miracles in the bible can be just another biased tale attempting to get people to relate to the situation and learn a lesson, much like Jesus’s parables. What we are taught in history class is only an interpretation of what really happened, just like what we are taught in Sunday school. In this way theology is just another form of history except it is one that attempts to solve the answers to the mysteries of life.
Anonymous
One thing that we discussed in class over the past week was how the crucifixion of Christ can be viewed as a “great trauma” such as September 11th, or the holocaust. I personally find it really hard to think of theology as a form of history based on how I was brought up with Christianity. Learning about Jesus was learning about something I was supposed to accept without any proof. I went to school on Sunday to learn about this guy named Jesus who walked on water and turned water into wine. I was taught about the mythical aspects of Jesus’s life which made him seem very unreal to me; unreal in a sense that it was just a story and I never really grasped the fact that Jesus really did walk the earth at some point.
Let’s take a minute to look at how history is taught. In history class, a teacher tells you about something that happened a long time ago and you are taught to believe it without much of any concrete evidence placed in front of you. When you look at things this way, the bible is in some form a history text book. I guess what I’m trying to say is what makes history so different from Christian theology? Why do we question what we are taught in religion class and tend to accept what we are taught in history class? Historians study ancient Rome the same way Theologians study the story of Jesus Christ: by trying to look at primary sources and draw conclusions that are biased. For example, WWII is taught completely differently in Japan than it is in America. How do we know what the real side of the story is?
What makes history class more believable than Sunday school? The easy answer is the fact that what we are taught in Sunday school defies what we are taught in science class. It’s impossible to turn water into wine, to turn a couple of loaves of bread into hundreds and to be risen up from the dead. However, one might easily argue that those tales are not to be taken literally and are more fables about the human spirit. For example everyone has heard the rationalization that Jesus did not create loaves of bread and fish but everyone added to the basket to create more food than the disciples had to start with. This is a prime example of how these stories of miracles in the bible can be just another biased tale attempting to get people to relate to the situation and learn a lesson, much like Jesus’s parables. What we are taught in history class is only an interpretation of what really happened, just like what we are taught in Sunday school. In this way theology is just another form of history except it is one that attempts to solve the answers to the mysteries of life.
Sunday, September 7, 2008
Time in scriptures and worship
by Aaron Espinoza
While I was reading, I came across something that had caught my attention and actually made me think back to my studies from a previous Theology course I had taken at Loyola my freshman year, THEO 112: New Testament. In this specific course, we learned how to look for and interpret apocryphal writing of the New Testament. The passage(s) I came across can be found toward the end of the chapter, The Christian Family Quilt, and it concerns the symbolism of how and when scripture was read. The passage in particular reads, “The fact that these early weekly meetings took place at night, ending at dawn, gave substance to a heartening symbolism. Those early communal readings of the scriptures around, as it were, the foot of the cross, was fittingly enveloped in darkness” (Smyth 45).
I just found it interesting that there was a significance of the correspondence of the time of reading of the text to time in scripture. This made me think specifically to how certain Gospels are chosen specifically for each Sunday during the year, during Ordinary Time as well as special periods. I had heard once that it takes approximately three years of Mass to read through all four Gospels in the New Testament. Regarding the specific timing and reading of the scripture also made me revert back to my studies of the New Testament, and refreshed my understanding of how to read apocryphal text. For example, Jesus’ ministry is commonly understood to have lasted approximately three years. However, not every Gospel agrees with this. In fact, to actually determine the length of Jesus’ ministry, one must count how many Passover meals are mentioned and celebrated in each of the four Gospels. While one Gospel might account for three years of ministry, another may only account for one year.
While I was reading, I came across something that had caught my attention and actually made me think back to my studies from a previous Theology course I had taken at Loyola my freshman year, THEO 112: New Testament. In this specific course, we learned how to look for and interpret apocryphal writing of the New Testament. The passage(s) I came across can be found toward the end of the chapter, The Christian Family Quilt, and it concerns the symbolism of how and when scripture was read. The passage in particular reads, “The fact that these early weekly meetings took place at night, ending at dawn, gave substance to a heartening symbolism. Those early communal readings of the scriptures around, as it were, the foot of the cross, was fittingly enveloped in darkness” (Smyth 45).
I just found it interesting that there was a significance of the correspondence of the time of reading of the text to time in scripture. This made me think specifically to how certain Gospels are chosen specifically for each Sunday during the year, during Ordinary Time as well as special periods. I had heard once that it takes approximately three years of Mass to read through all four Gospels in the New Testament. Regarding the specific timing and reading of the scripture also made me revert back to my studies of the New Testament, and refreshed my understanding of how to read apocryphal text. For example, Jesus’ ministry is commonly understood to have lasted approximately three years. However, not every Gospel agrees with this. In fact, to actually determine the length of Jesus’ ministry, one must count how many Passover meals are mentioned and celebrated in each of the four Gospels. While one Gospel might account for three years of ministry, another may only account for one year.
Liberation theology
by CK
One of our first class discussions brought about the topic of liberation theology and its relation to socialism and further Marxist principles. When this question was posed, I began to think about it and tried to come up with a reply that was relevant to class at the time. I made mention that when I thought about socialism, I thought more about economic issues as opposed to moral and theological issues. This question stuck with me since then, and I began to look into it further. Indeed, much of liberation theology is rooted in socialist and Marxist ideology, and that has been one of the major criticisms by the Catholic Church of liberation theology. While I acknowledge the fact that this way of thinking parallels that of socialism, I still feel that liberation theology is more based on principles of justice rather than economics. Since my initial introduction to liberation theology a couple years ago, I have always found it extremely interesting and something that I can see myself working within at some point in my life. I hope to go into medicine and work to eliminate health disparities in the world.
One advocate for those who are unable to gain access to affordable, quality health care is Dr. Paul Farmer. Dr. Farmer began an organization called Partners in Health (PIH) which works to deliver adequate health care to victims of oppression in Haiti, Peru, and Russia. He bases much of his work on the principles of liberation theology, primarily the ideas of a preferential option for the poor and trying to eliminate structural violence in the poorest of countries. The governments in the three countries that PIH operates have a history of allowing their poor to be denied access to basic forms of medicine. This is the structural violence that Farmer recognizes and works to eliminate by providing affordable medicines, implementing effective medication programs against diseases such as tuberculosis (TB) and acquired immune deficiency syndrome (AIDS), and building and staffing clinics for people to be seen by trained medical personnel.
Dr. Farmer is also an avid author, who uses his first hand experiences to spread awareness about structural violence and put pressure on those committing these crimes. One of his works, Pathologies of Power, uses the concepts of structural violence and liberation theology to "understand the nature and distribution of extreme suffering". With respect to structural violence, Farmer "use[s] this term as a broad rubric that includes a host of offenses against human dignity: extreme and relative poverty, social inequalities ranging from racism to gender inequality, and the more spectacular forms of violence that are uncontestedly humans rights abuses, some of them punishment for efforts to escape structural violence" (Farmer 2003, p. 8). However, some of Farmer's arguments bring me back to my initial question of where liberation theology falls in regards to socialist ideology. Farmer argues that social and economic inequality lead to greater oppression of human rights. So, in some aspect, liberation theology is related to economic policies because economic inequalities lead to greater violations of human rights. So maybe it is necessary for liberation theology to hold on to some of its socialist ideals in order to accomplish its main goal: to uphold a preferential option for the poor.
I would like to end with a quote I enjoy thoroughly from Oscar Romero, a big advocate for liberation theology. I feel that it really does well to exemplify the true nature of liberation theology:
One of our first class discussions brought about the topic of liberation theology and its relation to socialism and further Marxist principles. When this question was posed, I began to think about it and tried to come up with a reply that was relevant to class at the time. I made mention that when I thought about socialism, I thought more about economic issues as opposed to moral and theological issues. This question stuck with me since then, and I began to look into it further. Indeed, much of liberation theology is rooted in socialist and Marxist ideology, and that has been one of the major criticisms by the Catholic Church of liberation theology. While I acknowledge the fact that this way of thinking parallels that of socialism, I still feel that liberation theology is more based on principles of justice rather than economics. Since my initial introduction to liberation theology a couple years ago, I have always found it extremely interesting and something that I can see myself working within at some point in my life. I hope to go into medicine and work to eliminate health disparities in the world.
One advocate for those who are unable to gain access to affordable, quality health care is Dr. Paul Farmer. Dr. Farmer began an organization called Partners in Health (PIH) which works to deliver adequate health care to victims of oppression in Haiti, Peru, and Russia. He bases much of his work on the principles of liberation theology, primarily the ideas of a preferential option for the poor and trying to eliminate structural violence in the poorest of countries. The governments in the three countries that PIH operates have a history of allowing their poor to be denied access to basic forms of medicine. This is the structural violence that Farmer recognizes and works to eliminate by providing affordable medicines, implementing effective medication programs against diseases such as tuberculosis (TB) and acquired immune deficiency syndrome (AIDS), and building and staffing clinics for people to be seen by trained medical personnel.
Dr. Farmer is also an avid author, who uses his first hand experiences to spread awareness about structural violence and put pressure on those committing these crimes. One of his works, Pathologies of Power, uses the concepts of structural violence and liberation theology to "understand the nature and distribution of extreme suffering". With respect to structural violence, Farmer "use[s] this term as a broad rubric that includes a host of offenses against human dignity: extreme and relative poverty, social inequalities ranging from racism to gender inequality, and the more spectacular forms of violence that are uncontestedly humans rights abuses, some of them punishment for efforts to escape structural violence" (Farmer 2003, p. 8). However, some of Farmer's arguments bring me back to my initial question of where liberation theology falls in regards to socialist ideology. Farmer argues that social and economic inequality lead to greater oppression of human rights. So, in some aspect, liberation theology is related to economic policies because economic inequalities lead to greater violations of human rights. So maybe it is necessary for liberation theology to hold on to some of its socialist ideals in order to accomplish its main goal: to uphold a preferential option for the poor.
I would like to end with a quote I enjoy thoroughly from Oscar Romero, a big advocate for liberation theology. I feel that it really does well to exemplify the true nature of liberation theology:
We cannot do everything, and there is a sense of liberation in realizing that. This enables us to do something, and to do it very well. It may be incomplete, but it is a beginning, a step along the way, an opportunity for the Lord's grace to enter and do the rest.
Saturday, September 6, 2008
Mystery and religion responses
Here begins a sequence of posts made up of response papers. There are so many I wanted to share that I'll be posting two at a time. The order means nothing; these are chosen essentially at random from the papers I picked.
Mystery and Formation of Religion
by SUOMYNONA
Humans are undoubtedly thinking beings seeking knowledge, understanding and meaning about everything. Humans create or think of a problem, and then search, discover and prove the answer. However, a mystery does not have a single correct answer that can be discovered, tested or proved beyond a doubt. A mystery does not necessarily have an answer. Others who search for the answer to the same mystery will come through with a different answer. Therefore, many answers develop for the same mystery, whereas the same problem will still only have the same answer.
One mystery that will forever plague humans is the mystery of death. Death comes to all yet none know what death truly. The mystery of one death (and resurrection-maybe that’s the real cause for mystery) of the one called Jesus of Nazareth has, in particular has resulted in many answers. Eventually whole groups of people began thinking and believing in the same answer and thus religions formed from it. Religion, the same set of belief structure, rituals and ideas (or answers) to mystery forms.
How strange. One event, one “trauma” (Smyth. The Trauma of the Cross). Countless interpretations. And more are forming even though the event occurred over two millennia ago. How can humans discern which answer is most correct? Especially when their holy texts, writings, oral traditions etc. come from another person’s interpretation/perspective? It’s not possible. Hence the mystery, but why form religion? I suppose because we are social beings as much as, if not more, we are thinking beings, it is only nature to desire and form the social connections of a common belief system.
Response 1
Anonymous
In class we discussed the differences between problems and mysteries particularly according to Christianity and its authoritative written source – the Bible. Problems arise rather frequently in our present world in such that an answer pops up whenever the questioner seeks the solution whereas a mystery relies on the questioner’s diligence in seeking the possible answer by means not normally associated with problem-solving. There is a particular procedure which most people follow in order to find a conclusion to something puzzling such as how to get from A to B or approximately when were the Christians persecuted or how much weight can that bridge withstand. Unfortunately life’s mysteries seem to occupy more space than life’s problems in that the former remain so because we humans cannot explain such topics that deal with the internal, the otherworldly, the unseen et cetera. We still have not contrived a way of delving into the minds of individuals, of resurrecting the dead so as to discover what lies beyond life on earth. Even in our own unique lives, we have not uncovered why each of us has this chance to live on earth; in my own life, I ruminate upon this subject nearly everyday.
The biggest mystery in my life revolves around my purpose here on earth. I constantly think about why I am here, what God intends for me and what talents God has given to me. Searching within ourselves requires much work that could possibly take days, weeks, months or even years! I have changed my major four times in the past year because I felt as if every time I began to settle down with a certain study, i.e. Mathematics, I still could not see much in front of me on my path (my life). Since this made me feel rather unsatisfied, I challenged myself by working in different areas, in various places and asking for advice from those that I admire. Opportunities appeared here and there but none gave me the feeling that this led the way to my purpose (yet everything did affect me positively in that they have all aided me on my quest for my purpose). I realized that it was necessary to look into my faith in Christ and how the holy scriptures help us Christians in times of need.
Through Christianity’s teachings and usage of the Bible, I have learned that unlocking the keys to my own existence and purpose will remain a mystery yet will not remain engulfed in darkness forever. My motivation itself helps me discover the benefits of my talents to others, along with my blessings and experiences as a young adult. God intends for us all to search for our purpose here on earth as a whole and individually. We all have to step back from our lives and look deep within ourselves selflessly – a perspective that many of us are unfamiliar with. This manner of approaching the meaning of our lives can also be compared to the definition of theology as learned in class which is that of exploring reality from the perspective of a religious background, specifically having God as the foundation of that reality. Theology utilizes such sources as the Bible, contextual history surrounding the Bible, oral tradition, and personal reflection; all of these sources can also be used on our journey towards our purpose as described above.
This similarity reveals the uniqueness of trying to learn about mysteries in that they all constitute of comparable ways: various written works, advice, self-reflection, experiences and so forth. The person attempting to unveil a mystery must have plenty of patience, dedication, and time so as to research and contemplate over many sources and potential evidence. When one works hard to learn of the mystery at hand, the possible answers become more apparent and the overall pictures becomes less fuzzy. When we are in the right direction the lamp that we follow becomes brighter in that what lies ahead does not appear to be completely illogical or surprising.
Mystery and Formation of Religion
by SUOMYNONA
Humans are undoubtedly thinking beings seeking knowledge, understanding and meaning about everything. Humans create or think of a problem, and then search, discover and prove the answer. However, a mystery does not have a single correct answer that can be discovered, tested or proved beyond a doubt. A mystery does not necessarily have an answer. Others who search for the answer to the same mystery will come through with a different answer. Therefore, many answers develop for the same mystery, whereas the same problem will still only have the same answer.
One mystery that will forever plague humans is the mystery of death. Death comes to all yet none know what death truly. The mystery of one death (and resurrection-maybe that’s the real cause for mystery) of the one called Jesus of Nazareth has, in particular has resulted in many answers. Eventually whole groups of people began thinking and believing in the same answer and thus religions formed from it. Religion, the same set of belief structure, rituals and ideas (or answers) to mystery forms.
How strange. One event, one “trauma” (Smyth. The Trauma of the Cross). Countless interpretations. And more are forming even though the event occurred over two millennia ago. How can humans discern which answer is most correct? Especially when their holy texts, writings, oral traditions etc. come from another person’s interpretation/perspective? It’s not possible. Hence the mystery, but why form religion? I suppose because we are social beings as much as, if not more, we are thinking beings, it is only nature to desire and form the social connections of a common belief system.
Response 1
Anonymous
In class we discussed the differences between problems and mysteries particularly according to Christianity and its authoritative written source – the Bible. Problems arise rather frequently in our present world in such that an answer pops up whenever the questioner seeks the solution whereas a mystery relies on the questioner’s diligence in seeking the possible answer by means not normally associated with problem-solving. There is a particular procedure which most people follow in order to find a conclusion to something puzzling such as how to get from A to B or approximately when were the Christians persecuted or how much weight can that bridge withstand. Unfortunately life’s mysteries seem to occupy more space than life’s problems in that the former remain so because we humans cannot explain such topics that deal with the internal, the otherworldly, the unseen et cetera. We still have not contrived a way of delving into the minds of individuals, of resurrecting the dead so as to discover what lies beyond life on earth. Even in our own unique lives, we have not uncovered why each of us has this chance to live on earth; in my own life, I ruminate upon this subject nearly everyday.
The biggest mystery in my life revolves around my purpose here on earth. I constantly think about why I am here, what God intends for me and what talents God has given to me. Searching within ourselves requires much work that could possibly take days, weeks, months or even years! I have changed my major four times in the past year because I felt as if every time I began to settle down with a certain study, i.e. Mathematics, I still could not see much in front of me on my path (my life). Since this made me feel rather unsatisfied, I challenged myself by working in different areas, in various places and asking for advice from those that I admire. Opportunities appeared here and there but none gave me the feeling that this led the way to my purpose (yet everything did affect me positively in that they have all aided me on my quest for my purpose). I realized that it was necessary to look into my faith in Christ and how the holy scriptures help us Christians in times of need.
Through Christianity’s teachings and usage of the Bible, I have learned that unlocking the keys to my own existence and purpose will remain a mystery yet will not remain engulfed in darkness forever. My motivation itself helps me discover the benefits of my talents to others, along with my blessings and experiences as a young adult. God intends for us all to search for our purpose here on earth as a whole and individually. We all have to step back from our lives and look deep within ourselves selflessly – a perspective that many of us are unfamiliar with. This manner of approaching the meaning of our lives can also be compared to the definition of theology as learned in class which is that of exploring reality from the perspective of a religious background, specifically having God as the foundation of that reality. Theology utilizes such sources as the Bible, contextual history surrounding the Bible, oral tradition, and personal reflection; all of these sources can also be used on our journey towards our purpose as described above.
This similarity reveals the uniqueness of trying to learn about mysteries in that they all constitute of comparable ways: various written works, advice, self-reflection, experiences and so forth. The person attempting to unveil a mystery must have plenty of patience, dedication, and time so as to research and contemplate over many sources and potential evidence. When one works hard to learn of the mystery at hand, the possible answers become more apparent and the overall pictures becomes less fuzzy. When we are in the right direction the lamp that we follow becomes brighter in that what lies ahead does not appear to be completely illogical or surprising.
Friday, September 5, 2008
Love and the Divine Nature
This post is my response paper for the first week. It's a little late, so you guys can feel free to take off points. :-) This is a response to question A, on mystery. Starting tomorrow, I'll be posting some student responses. There were a lot of really interesting ones.
In your responses, many of you said love is the greatest mystery in your lives. On the other hand, theologians often say that the Trinity is the greatest mystery in theology. For me, these two mysteries are tied together, because the nature of God is perfect love.
There are some general similarities between the nature of love and the nature of God that spring from their shared qualities as mysteries. For example, neither the truth of human love nor the true nature of God can be proved by any mere accumulation of facts. Instead, interpretation is needed. Many people find it hard to believe that their partners truly love them, even after a lengthy relationship with many assurances and demonstrations of love on both sides. Similarly, neither natural evidence, nor scriptural evidence, nor even personal experience (one might always think one is crazy) can prove the existence of God, much less the nature of God.
At the same time, there is some "evidence" (requiring interpretation) that leads to a reasonable belief in love or in God. Consistently loving behavior over time convinces most people of the truth of human love. (Some people, however, especially victims of abuse or neglect, may need to approach the problem more systematically.) Similarly, many cultures find evidence about the nature of God in the beauty of creation, its suitability for human needs, or the beauty, power, and creativity of human beings themselves. Others look to shared ethical values, either within a culture or between cultures, for evidence of God's goodness and righteousness.
The Christian understanding of God also depends on the evidence of the incarnation of Jesus Christ, which is why its image of God differs from those of Judaism and Islam, its sister religions. Understanding Jesus Christ as the Incarnate Son of God led the earliest Christians to say, "God is love." (1 John 4) This means not only that God loves human beings (and all creation), but that God's existence is itself love.
This brings me to my understanding of the Trinity. The Christian story of the incarnation — the Son of God becoming a human being — is a great story of God's love for human beings. The Father, seeing a need among people, sends the Son into the world as a Savior. The Son becomes a poor, misunderstood, and persecuted man, and finally suffers a painful death at the hands of his people's enemies — all without resentment. The Father raises him to life again, and the two together pour the Holy Spirit onto those who are willing, so that they too can become beloved sons and daughters of God.
If we look a little deeper, however, we can see that this story is already one that is about a God that doesn't just give love, but actually is love. That's because the Father's sending the Son already shows a trust and value of him that can only be called love. The Son's willingness to sacrifice everything comes from his gratitude for the Father's love and his desire to share that love with all by revealing it even through death. The Holy Spirit is the bond of love between Father and Son, and also the One who allows human beings to participate in the love of God.
These three are one "thing" — or one "nature," as the ancient Christians put it — because the thing that God is is love, or to put it another way, God is a dynamic, loving relationship. The threeness of God doesn't keep God from being one God, any more than in a human relationship the two people's love for one another makes more than one relationship.
For me, then, the ultimate meaning of the Trinity — as a mystery for me — is revealing that love is both God's ultimate gift to human beings and the place where human beings become most like God.
Now I have to go, because my personal human love has just brought me a piece of key lime pie. See you all Monday.
In your responses, many of you said love is the greatest mystery in your lives. On the other hand, theologians often say that the Trinity is the greatest mystery in theology. For me, these two mysteries are tied together, because the nature of God is perfect love.
There are some general similarities between the nature of love and the nature of God that spring from their shared qualities as mysteries. For example, neither the truth of human love nor the true nature of God can be proved by any mere accumulation of facts. Instead, interpretation is needed. Many people find it hard to believe that their partners truly love them, even after a lengthy relationship with many assurances and demonstrations of love on both sides. Similarly, neither natural evidence, nor scriptural evidence, nor even personal experience (one might always think one is crazy) can prove the existence of God, much less the nature of God.
At the same time, there is some "evidence" (requiring interpretation) that leads to a reasonable belief in love or in God. Consistently loving behavior over time convinces most people of the truth of human love. (Some people, however, especially victims of abuse or neglect, may need to approach the problem more systematically.) Similarly, many cultures find evidence about the nature of God in the beauty of creation, its suitability for human needs, or the beauty, power, and creativity of human beings themselves. Others look to shared ethical values, either within a culture or between cultures, for evidence of God's goodness and righteousness.
The Christian understanding of God also depends on the evidence of the incarnation of Jesus Christ, which is why its image of God differs from those of Judaism and Islam, its sister religions. Understanding Jesus Christ as the Incarnate Son of God led the earliest Christians to say, "God is love." (1 John 4) This means not only that God loves human beings (and all creation), but that God's existence is itself love.
This brings me to my understanding of the Trinity. The Christian story of the incarnation — the Son of God becoming a human being — is a great story of God's love for human beings. The Father, seeing a need among people, sends the Son into the world as a Savior. The Son becomes a poor, misunderstood, and persecuted man, and finally suffers a painful death at the hands of his people's enemies — all without resentment. The Father raises him to life again, and the two together pour the Holy Spirit onto those who are willing, so that they too can become beloved sons and daughters of God.
If we look a little deeper, however, we can see that this story is already one that is about a God that doesn't just give love, but actually is love. That's because the Father's sending the Son already shows a trust and value of him that can only be called love. The Son's willingness to sacrifice everything comes from his gratitude for the Father's love and his desire to share that love with all by revealing it even through death. The Holy Spirit is the bond of love between Father and Son, and also the One who allows human beings to participate in the love of God.
These three are one "thing" — or one "nature," as the ancient Christians put it — because the thing that God is is love, or to put it another way, God is a dynamic, loving relationship. The threeness of God doesn't keep God from being one God, any more than in a human relationship the two people's love for one another makes more than one relationship.
For me, then, the ultimate meaning of the Trinity — as a mystery for me — is revealing that love is both God's ultimate gift to human beings and the place where human beings become most like God.
Now I have to go, because my personal human love has just brought me a piece of key lime pie. See you all Monday.
Thursday, August 28, 2008
Why study religious traditions?
Here's our first guest post. Thank you, Timmy B.
This question was posed in class on Wednesday: "Why study your own
tradition, and then why study the traditions of others?"
As opposed to simply following the rules and rituals of our tradition,
it's important to study it, to ask questions and sometimes challenge it.
This allows for a deeper understanding of the tradition of which we are
a part. Taking a critical eye makes us question not only what our
tradition tells us, but it leads us to question what we truly believe.
Some people, upon this inspection, find that their current tradition
does not fit them in the slightest. So, they change to one in which
they believe, and thus can participate actively.
That, then, would be one example of why studying other traditions would
be beneficial; perhaps this other tradition better suits your essence.
However, let's take for an example a dedicated worshiper of her faith.
Being involved in her faith requires attendance and understanding of the
tradition. Knowing other traditions will help her appreciate at a
deeper level the faith she harbors. This will also increase her comfort
in being around people of different faiths. This aspect is huge,
because most faiths are, at their very core, based around an idea of
love. You can then expand that to acceptance of others, tolerance, etc.
Being able to see the CONNECTION between her faith and the faith of
others is the best way to make connections, to learn even more about
them and their faith. But the initiative needs to be taken to learn.
Who knows what could be accomplished if the religions of the world
focused on their similarities rather than differences? Current wars
would end, for starters. Since a vast majority of the world belongs to
one faith or another, this huge percentage would be under the influence
of leaders who are now actively seeking out to help each other. The
power behind this could stop most world issues we can think of now.
But, people like their differences. These differences define them. We
like to feel special. Some take this need too far and take action to prove
that their different way is a BETTER way...which of course is
ridiculous.
So, study as much as we can...the more we know, the better things can
be. We've a long way to go, but it's just taking that first step that
seems pivotal.
Timmy B
This question was posed in class on Wednesday: "Why study your own
tradition, and then why study the traditions of others?"
As opposed to simply following the rules and rituals of our tradition,
it's important to study it, to ask questions and sometimes challenge it.
This allows for a deeper understanding of the tradition of which we are
a part. Taking a critical eye makes us question not only what our
tradition tells us, but it leads us to question what we truly believe.
Some people, upon this inspection, find that their current tradition
does not fit them in the slightest. So, they change to one in which
they believe, and thus can participate actively.
That, then, would be one example of why studying other traditions would
be beneficial; perhaps this other tradition better suits your essence.
However, let's take for an example a dedicated worshiper of her faith.
Being involved in her faith requires attendance and understanding of the
tradition. Knowing other traditions will help her appreciate at a
deeper level the faith she harbors. This will also increase her comfort
in being around people of different faiths. This aspect is huge,
because most faiths are, at their very core, based around an idea of
love. You can then expand that to acceptance of others, tolerance, etc.
Being able to see the CONNECTION between her faith and the faith of
others is the best way to make connections, to learn even more about
them and their faith. But the initiative needs to be taken to learn.
Who knows what could be accomplished if the religions of the world
focused on their similarities rather than differences? Current wars
would end, for starters. Since a vast majority of the world belongs to
one faith or another, this huge percentage would be under the influence
of leaders who are now actively seeking out to help each other. The
power behind this could stop most world issues we can think of now.
But, people like their differences. These differences define them. We
like to feel special. Some take this need too far and take action to prove
that their different way is a BETTER way...which of course is
ridiculous.
So, study as much as we can...the more we know, the better things can
be. We've a long way to go, but it's just taking that first step that
seems pivotal.
Timmy B
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