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Review of a Timely Book: “A House United”

June 13, 2020

I’ve recently posted a review of an important book for our highly divided times on my newer blog, I encourage you to click on the link below and read this short review. See whether the book might deserve to be on your “read next” list:

For church leaders, lay or clergy, I think it does deserve that designation, followed by getting and reading it, and then by pursuing a “coming together” in any of numerous ways the author illustrates.

Science and Faith in a Tension We Can Appreciate

March 1, 2020

Many people see either religion/faith in all its forms as anti-science. Many others see the opposite… science is out to kill religion. There is some truth in both these perspectives. But the real news is much better.

They are not in an inevitable or unsolvable conflict. Tension? Yes… but tension can be a good thing.

I’ve recently reviewed a key book in this genre of works that show how science and faith, both taken and used rightly, can be complementary. You can find it here. Have a read and please leave a comment there!

New Year, Where is Your Faith Journey Headed?

January 12, 2020

I find it difficult to adequately promote my own work. Well, one new thing for my New Year is working on changing that. But enough on my own “issues”….

The work I’m promoting right now is one you may benefit from. And I’m making it very easy to look into and potentially obtain. (It’s my ebook pictured and linked [to the right] where it can be gotten for under a buck; with a link in my headings area to a synopsis if you’d like to read that first.)

What I want to reiterate from other summaries is that this is a book based heavily on my own faith journey but also what I’ve learned about that of others. My inter-related areas of formal study, plus ongoing interactions online and offline tell me that, if you are thinking through your own spiritual pilgrimage, you probably have a lot in common with me and with many others. (We tend to move through similar growth processes, though the paths in going there are totally individual.)

Here’s to a rewarding, “growthful” year of spiritual exploration!

Oh… If you find the “Spiritual Growth” book helpful, please do me the favor of even a very brief review of it on its marketplace (and here as well).

My readers and I would love to also hear what you are currently exploring or intend to in the upcoming year. Please share!

Christmas: “Peace on Earth” (and Between Evangelicals and Atheists)

December 24, 2019

At Christmas time, we’re reminded of the perpetual human hope of “peace on earth” and goodwill toward one another.

Toward this, one thing we need to keep in line, within ourselves, is undue fear of the “other”. Unfortunately…

Perception often trumps reality…. and has real world consequences.

Some fascinating research shows an important aspect of this in current American society.  It involves perceptions back and forth between white evangelical Protestants and atheists/agnostics.  The study was a large 2019 survey and research comparison by Paul A. Djupe and Ryan Burge.  It is found here, titled, “The Inverted Golden Rule: Are Atheists as Intolerant as Evangelicals Think They Are?”

Spoiler alert:

The simplified answer the data tells them is “No”… with some interesting twists.  (It is worth a good look though the article and at the full picture, involving aspects I won’t go into here.  It does get a bit complex.)

They had my curiosity with “Inverted Golden Rule”.  The article author, Djupe, says it means “expect from others what you would do unto them”. In other words, you perceive in someone else the intentions that are actually yours, and may not be theirs.  I’d call it a form of what is often called projection… projecting onto the “screen” of others what comes from inside ourselves.

We have this tendency strongly already.  As Djupe points out, it can then be amplified by the voices of pundits.  In this case, they either have stronger-than-average fears of not being tolerated or are merely happy to use the fears of others to their advantage in gaining (or keeping) a large audience.

Now, this can work on either side of a religious or political divide.  However, the survey numbers in the article note a significantly stronger fear among evangelical Protestants of being “shut down” (particularly on first amendment rights) than would clearly seem to be warranted.  At the same time, atheists and agnostics are not as concerned, even though white evangelicals express relatively less political tolerance of them than vice versa.

At the end, Djupe draws the political conclusion that this dynamic is part of why this sub-set of Christians feels strongly about the need for “… keeping Trump and his party in power”.

What do you think? Does this make sense to you? If not, why not? 

Review of “The Universal Christ” by Richard Rohr

September 30, 2019

The Universal Christ is subtitled How a Forgotten Reality can Change Everything We See, Hope for, and Believe.  Both title and subtitle are strongly descriptive of the book. It deals with a broad range of issues from Christian history, particularly of its mystical thread, to personal spiritual development – from personal to community and inner to outer life.

Along the way Fr. Rohr says he purposely incorporates insights from psychology, science, history, anthropology (and I’d add Buddhism, with other worldview systems)…. fields he is clearly conversant with though admittedly not the major focus of his fifty-year career (as a Franciscan priest), as are philosophy and spiritual theology.  This conscious integration is important.  Everyone believes or teaches from some form of integration, but when it is unconscious and unexamined, it may actually be detrimental to oneself or others. It may come from the distortions of one’s own inner wounds, insatiable drives or teaching received.  These are aspects of our “shadow side” which Rohr repeatedly reminds us must be faced. For him, contemplative practice is part of this process, engaging ourselves while also engaging God.    

Out of Rohr’s in-depth education, guidance of others, and his own lifelong contemplative practice, emerge jewels of wisdom.  They take the form of many quotable phrases and sections.  A notable early one:

If my own experience is any indication, the message in this book can transform the way you see and the way you live in your everyday world.  It can offer you the deep and universal meaning that Western civilization seems to lack and long for today.  It has the potential to reground Christianity as a natural religion and not one simply based on a special revelation, available only to a few lucky enlightened people. (page 6)

Shortly after this statement, Rohr gives us a good summary of his main point about the effects of his, and others’, understanding of the concept of Christ (taken from a Jewish title, “anointed one” or “messiah”, not a name):

A cosmic notion of the Christ competes with and excludes no one, but includes everyone and everything (Acts 10:15, 34) and allows Jesus Christ to finally be a God figure worthy of the entire universe.  In this understanding of the Christian message, the Creator’s love and presence are grounded in the created world, and the mental distinction between “natural” and “supernatural” sort of falls apart. (page 7)

Shortly into the first of two major “parts” of the book, Rohr makes clear what will be a repeated point – that he thinks “Christ” refers not to mere abstract “ideas and concepts”, which “might well communicate the Christ Mystery [italics his]… but “‘Christ’ for me refers  to ideas that have specifically ‘become flesh’ (John 1:14)….” (page 13, including footnote) 

Let me fast forward all the way to the second appendix of the book, on “The Pattern of Spiritual Transformation”. It might have been good to have this as part of an introduction given that I see the book as primarily about the process of growth for  individuals, for Christian communities and for broader society, even globally.  Now, the author does address points of resistance and important processes in our spiritual growth throughout the book, but this 5-page section is particularly clear, significant, and I believe helpful (as one who has studied and written a short book on spiritual growth myself).  I fear that at least some readers may skip any appendix, not realizing it (or the two of them, in this book) may be integrally tied to and important for the full message of the book.  If you get this book, either read this early or read to the end – Rohr saved some of the best for last!

Between the early and ending material I’ve highlighted, The Universal Christ covers a lot of deep waters.  Some I’m sure would argue that Rohr has betrayed the orthodox positions of his Roman Catholicism. This may be a valid charge, and something he seems to take seriously but is unafraid about, either in terms of his reputation or the effects on his readers.  I’ve not read full books by Rohr for many years (though read articles and heard him speak), but I gather that he has put forward points similar to those in the book in previous books and other expressions.  Given his long ministry of counseling and providing spiritual direction, he seems quite aware of the thinking patterns and emotional reactions of people at various levels of growth or in positions of authority.  He addresses these repeatedly, seeking to draw others beyond binary, black/white, absolutist thinking.  He realizes his concepts about the meaning of Jesus’ life and death and how the “universal Christ” is connected are not simplistic.  They require a certain breadth of perception and maturity of thinking process, whether or not they are “correct”.

I have some concern that he may be hoping for a good number of readers who are mainly binary-thinkers, and I hope he gets at least some.  However, I fear it is unlikely many of them will either pick up the book, or, if so, read very far into it.  This is one reason I mentioned it may have helped some to put the appendix on the growth process close to the front of the book, perhaps stimulating a bit more self-awareness and openness to where one might be headed, and why.

My only other critique of the structure and content of the book is that I feel it could have communicated its basic messages in half or two-thirds the length, and thus been an easier read, especially for the merely curious or those he clearly seeks to draw into a more contemplative and less rigid approach to their faith.





















































































Is Ecological Civilization the Path to Saving our Planet?

July 11, 2019

Almost everyone is aware of the reality of a rapidly changing climate… the damage it’s already done and the serious threat it carries for our future.  A strong majority also believes, based on lots and lots of solid science, that it is largely human-caused. (There is no good evidence not to believe this, despite the efforts of special interest propaganda and political lobbying.)

Where greater controversy comes is in how and how aggressively to fight climate change. Quickly pulled into the controversy is our idea of building “civilization”. Until recently, “development” (a sort of code word) of civilization has presumed more of the same use of resources, including non-renewable and polluting ones such as fossil fuels.

Of course, there are political moves toward shifting energy sources, particularly for lowering the release of carbon and the greenhouse gas, CO2. What is less visible are efforts underway to shift the broader systems of “civilization” toward sustainability, both short and long-term.

This involves a more thoughtful, planned integration of civilization with ecology… not sacrificing key benefits of development of economies and a better “standard of living” for those who particularly need it, but doing development in ecologically sustainable ways.

One of the leading organizations is the aptly-named Institute for Ecological Civilization or EvoCiv for short (found here). I have used their logo and website home screen graphics above, with permission.

EcoCiv is a natural outgrowth of the emphasis one aspect of progressive Christianity, Process theology, has maintained for decades on ecological issues.  This, and the broader agenda of Process as a movement of sorts, is an ecumenical and interfaith endeavor.  It also has sought collaboration with secular institutions and efforts.

One expression of this I experienced with a degree of awe about 4 years ago… a large conference called “Seizing an Alternative: Toward an Ecological Civilization”. This was held at the renowned set of Pomona Colleges, adjacent to the Claremont School of Theology (home of the Center for Process studies, etc.).  Some of the awe came from the sheer size and broad representation of the conference… over 1500 people, mostly academics and activists from all over the world, and representing a number of disciplines of science and the humanities, with a prominent presence of Chinese nationals – academics, activists, and even government officials.  I wrote about the conference here and here.

Let me briefly update my remarks in those previous posts about finding very few Evangelicals or people affiliated with Evangelical churches or institutions, such as the many small private colleges throughout the country: I’ve since discovered some active efforts among Evangelicals on climate and ecology issues, generally under terms such as “Creation Care” (existing previously to my belated discovery).  For example, the Lausanne Movement and the World Evangelical Alliance (WEA) have joined in broadening the Creation Care Task Force which was begun by the WEA in 2012.  The Creation Care page on the WEA website states this:

“After several years of fruitful collaboration the WEA Creation Care Task Force and Lausanne Creation Care joined together to co-lead one unifed creation care network called the Lausanne/WEA Creation Care Network (LWCCN).”

There are other organizational efforts sponsored by Evangelical denominations or non-profits, such as the Evangelical Environmental Network and Young Evangelicals for Climate Action. Similarly, Mainline denominations have various active organizations they sponsor internally or support ecumenically, in addition to EcoCiv, such as the Los Angeles County-based Pando Populus.  Also important are ecumenical efforts via various events, conversations and networks such as the Parliament of the World’s Religions and the World Council of Churches (and the less-resourced National Council of Churches).

Now… the short answer to my title question on ecological civilization: YES! 

And longer: If it is not “the” path to planetary survival, it is certainly a path we must go down! The world, like it or not, has become a highly interlinked, though massive “community”.  This is not just political “globalization”.

This level of community, and the ecological civilization we’re speaking of here, is something deeper, healthier, and more “for the common good” than what is generally meant by globalization (more a trade and international relations term). It also is not meant to imply “Western” civilization, under the implication that “developing” countries should be catching up to what has been developed mainly in Europe and North America… or emulating us overall, though perhaps with greater use of renewable energy sources.

Ecological civilization necessarily works for everyone, not just the elite or those particularly gifted or privileged by social location. For this reason, it will grow out of mechanisms, already designed and operating in certain locations – particularly towns and cities of moderate size – which use informed “citizen cabinets” and deliberative processes to find creative solutions. These are applied at a given level from hyper-local to national and even international.  (It’s certainly a long way from current USA state political processes – with possible exception of Alaska – and USA national politics. But this does not mean it is unreachable! There are serious and viable efforts underway.)

The final point I’ll add here is that people, particularly those pursuing or teaching in higher education, should be aware that an academic discipline (or “sub-discipline”) exists dealing with ecological civilization specifically.  The EcoCiv site describes this briefly here.  This well organized and relatively short article I highly recommend reading. It is in everyday language, so one need not have pertinent academic background.

One of the reasons I celebrate the development of this kind of academic research and application is that it is highly interdisciplinary.  By its nature and vision/goals, it requires integration of areas of study generally kept in separate silos, rarely communicating or seeking out cooperation.  It also serves as a key bridge, on various levels, between the discoveries of research and those who can apply the research, whether in business, governance, religious practices and communities, or wherever.

What can you add from your own related involvements, or knowledge that I, or my readers here, should know about? What inspiration might you offer? Your comments are desired!

Easter Approaching – A Good Time to Explore the Birth of Christian Faith

April 8, 2019

This post from three years ago takes us from the past century of Christian faith to its first century.  This last century was highlighted early by the now-largely-forgotten but then-greatly-followed Scopes “Monkey Trial” of 1925.

You’ll see below that the same natural-supernatural conflict of 1925 actually sits “between the lines” of the birth of Christian faith in its first century.  There is also the familiar conflict and anxiety over “where is society going?” in both centuries.  I hope you enjoy this re-post as well as the rest of the series surrounding it….

In parts 1 – 3 (here, here, and here), we’ve taken a high altitude look at the often-warring “ways to truth” of supernaturalism and naturalism.  These are represented mainly by traditional Christianity and science.  The passionate competition between them is not always obvious.  Only certain writers and certain issues bring it to the surface.

Among the issues, perhaps the creation–evolution debate is most significant and heated.  The year 1925, nearly a century past now, was a key marker, already well into this great cultural struggle.  That year was the famed “Scopes Trial” (so named for the science teacher defendant, Mr. Scopes).  This “monkey trial” pitted famous secular attorney, Clarence Darrow, against a very popular political and Christian leader who had been three times a candidate for President, William Jennings Bryan.

The issue: teaching evolution in public school.  Technically the anti-evolution case (Bryan) prevailed.  But in effect, “evolution” (Darrow) won.  Apparently the showing of “creationism” wasn’t pretty.  (I’ve not bothered to check how Bryan argued the case.) The main point is that things seem to remain at about the same state in this stand-off, after all this time. Emotions are still often high on both sides – whether on evolution-creation specifically or any of several, sometimes related issues.

Now if 100 years is not really a long time in terms of the progress of paradigms, maybe 2000 years isn’t either!  I’d argue that is the case! Supernaturalism, in our sense here of two distinct tiers or “way things work” within the universe, is older than that.  But let’s use the beginning of Christianity as a meaningful marking point for current-day supernaturalist thinking.

So what caused the emergence of Christianity out of Judaism? This is a massive topic itself, which we can deal with only in broad strokes here, without the scholarship of documentation.  I will say, however, that out of passion to understand, I have spent many hundreds (if not thousands) of hours deeply exploring this subject, particularly in the last decade.  I’m not merely repeating common conceptions which are often misconceptions.  So…

Where did the New Testament (NT) writers get the ideas that went into this new religion?

The answer is complex but it’s accurate to simplify things by saying it was mainly “revelation” and expectation of the “appearance” of the Messiah.  The latter is often called the “return of Christ”.  The more accurate rendering of the Greek is “appearance” or “presence”, and “Christ” is merely Greek for the Hebrew “Messiah”.  So the point is “appearance of the Messiah”. Or we might add, for Jesus’ original Jewish followers, “(re)appearance of Jesus as Messiah (rather than defeated on a cross).

The two key concepts of revelation and Jesus’ victorious status are interlinked, particularly in St. Paul’s case… where we get the biggest influence on Christian theology.  It appears the original Apostles’ expectation was significantly different than Paul’s.  They expected fulfillment of Hebrew scriptural visions of a Jerusalem-centered Kingdom of God blessing the world through Yahweh, the Jewish God, administering Jewish law.  The Messiah was his human “Anointed One” (meaning of “Messiah”).  Paul, not having known the human Jesus, saw him as a cosmic savior.  This involved a very different nature, status and effect of messiahship: breaking down all meaningful Jewish-Gentile distinctions (though still retaining “privilege” of heritage and such).  Paul brought a new focus on inward spiritual transformation by believers’ identification with Christ (Messiah).

Paul makes the point repeatedly that his information about the heavenly Christ (he spends almost no time on the earthly Jesus) came by direct revelation to him.  He declares he did not get it from any human source.  It was about visions and being transported to heavenly places, with him unable to tell if bodily or only spiritually (2 Corinthians 12).

Now it happens that I believe people sometimes do receive “revelations”, often beneficial, and in extraordinary ways.  Maybe visions or auditory messages.  Or the much-studied and very real-seeming experiences of a “near death” or clinical death situation, and other ways.  In believing this I needn’t be a “supernaturalist”.  I don’t have to separate their source out as above-and-beyond the “natural world”.  And I can still allow for “God” (or a universal “mind”) to be involved, utilizing natural processes still little understood by us.  I know they gradually are being better observed and understood.

But St. Paul, like most ancient Jews and pagans, conceived a powerfully intervening God within a dualistic (what I’m calling two-tier) reality.  The most common current view of God is similar.

Although Paul contributed specifics of theology beyond other NT writers, it seems clear that his “founding” contemporaries, the other Apostles, also “inherited” (in Hebrew Scriptures and strong religious traditions) expectations of Messiah’s arrival.  He would be a God-anointed special human (certainly not divine). In the late Greek and early Roman period in Palestine, many candidates were identified and often rooted out and killed by the occupiers. For the Jews, these were desperate times that called for desperate measures.

Back to the other Apostles and followers of Jesus: after resurrection appearances they expected his soon “return”.  And so it has been passed on down to our day.   (In my view, such appearances were visionary only, as actual historical evidence to the contrary is missing and the supposed “evidence” more than dubious, despite what Christian apologists claim… I know, I used to be one of them.)

These other Jerusalem-based leaders, in a similar way to Paul, combined messianic expectations with faith in revelations to remain Jesus followers after his death.  (Paul had his vision a few years, not days or weeks, after Jesus’ death and never spent much time in Jerusalem.)  From indications both by Paul and Luke (in Acts), these initial “Christians” actually remained a mostly-acceptable sect of Messianic Judaism, not an unusual thing at that time.  For simplicity, however, let’s lump their influence together with that of Paul and others as to the emergence of mainly-Gentile Christianity. (There was a fairly lengthy period of it and a distinctly Jewish Christianity existing together.)

To me, a good part of the sorely-needed solution of a 3rd paradigm mediating between naturalism and supernaturalism comes this way: Respecting the roles of both mythology and history. In the case of Christianity, mythology includes quasi-historical accounts supposedly anchoring theology in history.  [More on this later.] “Myth” includes but is not merely fiction… one might say it is a sort of trinity: psychology, anthropology and theology.  For its part, history as a discipline uses rigorous methodology reflecting science though it is not “hard science” and never fully objective.  But it can and should critique that quasi-history portion of any history-based religion such as Judaism, Christianity and Islam.

Recognizing “the power of myth” neither denigrates it nor accords it the supernatural status claimed by Christian concepts of revelation.  By this I mean particularly revelation to authoritative figures such as Apostles or later-recognized prophets, as this became Scripture (divinely revealed “Truth”).  Recognizing myth, however does call us to what is very challenging to even face, let alone do in depth: examine the very founding-and-operating myths of our own views of the world, whether “religious” or “scientific” or some combination.

What we will look at in our next part will be more depth on the “myth of origin” in the story of earliest Christianity… how it seeks to explain things yet has distorted reality in the process.  We’ll explore how the linkage of revelation and authority was necessary and sets views of the world almost as solidly as concrete.

2018 addition: How well does the above line up with what you’ve heard or come to believe about the founding of Christianity and the truth about “the Resurrection of Christ”?

My Community is Creating a Climate Action Plan… Is Yours?

February 9, 2019

I’ve written recently about climate change and theology,  here. I am following that up today and will do so further in days to come. Along with scientists, politicians and others in the public sphere, there are many Christian theologians and other leaders, from progressives to Evangelicals, who teach and lead in activism about global warming and climate change.
(Today’s post is actually “secular”, non-theological.)

I’ve heard more than one expert on climate declare, as I expect you may have, that the debate about the reality of climate change and  its largely  human-driven causes is over. The evidence backing up such statements seems clear and undeniable. (I say this having actively sought out the arguments of “deniers” and found virtually nothing of actual substance there; rather much erroneous thinking, manipulated data.) The focus now must be on ways to slow or end global warming, along with preparations to deal with those effects which may not be avoided despite our efforts.

Much of the time, we as non-governing citizens concern ourselves mainly with what is going on with federal agencies, national legislation and international agreements. I addressed this briefly in this post of last year and 2017 about the Paris Climate Accord.  A key point: while national and global efforts are definitely significant, they need not make or break our success, broadly. Given this, we must be more focused on localized efforts. (And this seems to be happening… read on.)

State level action counts a lot, and probably even more what communities are doing. Naturally, large cities have the most clout. And they are doing a lot. Mayors of large (or any-size) cities are often less partisan, not moored powerfully to national politics. San Diego, CA, near me, has a Republican mayor who has provided strong leadership in this area. I believe most mayors have pragmatic approaches, without heavy investment in state or national level political battles or partisan alignment. What’s key in this? That deliberation, planning and action is coming from a local level, with community involvement. These processes are more easily contributed to and influenced by citizens than are those on state and national levels.

Bringing it now to my own community, Escondido, CA, (north San Diego County): A January meeting of our City Council opened up a deliberative process in new ways, thanks to a newly-elected mayor and a now-progressive majority on City Council. (Note: issues like this are not primarily “conservative” vs. “progressive”, though they often do fall that way… as already noted, no general categorization nor party affiliation necessarily defines an approach or a given politician’s posture.) As reported by The Coast News, Inland Edition, “Climate plan gets warm welcome” (Jan 25, 2019), Escondido has just “… unfurled both a public outreach and carbon emissions inventory to plan how it can comply with the state’s landmark climate law for its updated CAP”. At least on the level of the City Council, the process is being approached in a bi-partisan way.

It has at least some pertinence to mention that Escondido has long voted mainly for conservatives, at all levels, and the prior mayor of eight years was highly pro-business and not one to show much concern for climate change issues. In other words, my community may, hopefully, be representative of many others in respect to a broadening awareness of and action-orientation toward climate change…. and a desire to “come together” for respectful, exploratory dialog toward finding helpful local responses and supporting others at “higher” levels of governance.

Please share your reactions and any stories you may have from your own community or locality.

Does your town or city have a Climate Action Plan (so named in California, or similarly if outside California)? What is the essence of it?

To view the full article referenced above, an interesting read which I referenced only briefly and didn’t fully summarize, you can find it online (at least for now) here:

Special note on the photo: It is fairly local, being one I took of part of Julian, about 40 road miles inland from Escondido, from the top of Volcan Mt. Much of the gorgeous mountain is now SD County owned/managed, with hiking trails, and much of it is Native American owned/managed. If you view the article online, the photo there, interestingly, shows Volcan Mt. from Escondido, the long one on the horizon in the left half of the picture. 

Book Review: “How I Found God in Everyone and Everywhere”

January 23, 2019

What an incredible book! It deserves an in-depth review to bring out some of its brilliance. Brilliance in the dual sense of light and insight, or enlightenment of mind and spirit.

I can’t think of another book as a parallel to the unique angle of this one, in its structure and in its content. “Anthology of Spiritual Memoirs”, in the subtitle, describes the style/content in general. What that phrase doesn’t capture is the beautiful interweaving of each contributor’s personal story and development over decades with their intellectual and professional perspectives… their experiences in their life events and their thought.

The unifying theme, if we can call it that, might be the discovery of a different kind of God than the contributors started out believing (or disbelieving) in. Professionally, some became theologians or religious leaders; others are educators, scientists or physicians. In broad terms, two key commonalities among the contributors are discovering a gracious and deeply “involved” Presence (of God) in life, and continuing to further seek the presence and meaning of this God. Many were not raised religiously.

Co-editor, Andrew Davis, begins the book with an introduction reflecting on spiritual journeying. Succeeding chapter authors give personal and intellectual autobiographies of their journeys — a rare and fascinating angle on noted people you may know. He also breaks out the often-perplexing word to be repeated frequently: “panentheism”, perhaps most simply defined as “God in all and all in God”.

Davis’ co-editor, Philip Clayton, gives background and definition on the term as well, while telling his personal story as an influential theologian. Both of them emphasize that viewpoints on God such as panentheism are not just intellectual abstractions. Rather, our conceptualization of God affects our spiritual experiences, often considered our “relationship with God” or something similar. And it goes the other direction also… our experiences influence our way of describing or imagining God.

This delightful collection of recollections (and interpretations), as one would expect from leading thinkers, goes beyond “God-and-me” to “God-world relationship”, reflecting the title phrase “in everyone and everywhere”.

With its depth of reflection, I expect the book may circulate and percolate most broadly among religious leaders, students and teachers. It’s a truly wonderful resource for them. But the authors make a point of being accessible to most lay readers or “regular folk” as well. You won’t find much technical language here, and what you will is, as I’ve implied, explained pretty plainly and shared within a “real life” context.

There are 13 contributors, counting Davis, who introduces and concludes the collection… too many to highlight individually. So I’ve selected five representing some, though not all of the range of religious affiliation, profession and gender. I’ll not attempt real summaries, just relate some interesting points.

Renowned biologist, Rupert Sheldrake, who’s explored the intersection of science and the spiritual realm, titles his chapter “Rediscovering God in Nature and Nature in God, via India”. The perspectives and practices of both Hinduism/Buddhism and Islam he encountered and participated in there actually led him back to his Christian roots. (He’d already rejected the strict materialism of most of his teachers and colleagues in the physical sciences but couldn’t embrace a religious affiliation either.) Eventually, Sheldrake melded experiences coming from “religious” practices (and a couple drug-induced states) with the worldview of A.N. Whitehead and later Process thinkers regarding matter-spirit relationship to develop a view of a relational (and panentheistic) God explained better as “process” than as “substance” (or unchangeable). For me, and I’d imagine for many with particular interest in science as well as spirit, this chapter alone is worth the price of the book.  

Ilia Delio, professor of theology at Villanova University, writes “The Entangled God of My Heart” for the anthology. She began her career as a neuroscientist studying nerve cell dynamics under an electron microscope. Raised Catholic, through higher education and work she’d “developed two brains: a science brain and a religious brain. Science meant serious study, thought, inquiry, and examination while religion evoked wonder, awe, mystery, and order.” It was encountering Thomas Merton’s “The Seven Storey Mountain” which led her abruptly into a Carmelite monastic life for four years. Then the Franciscan Order afforded her opportunity to study theology at Fordham University. She was surprised to soon learn that “theology was not a matter of feeling or devotion but a science in its own right with methods of inquiry, logical reasoning, structured arguments, and insightful conclusions.” This “… scientific nature of theology converted me from a bicameral mind of science or religion to an integrative mind of science and religion.”

More specific than Delio’s conversion to a science-religion integrative approach was her adoption of the God-concept of Catholic paleontologist and theologian, Teilhard de Chardin. “Indeed, the beauty of Teilhard’s God rests on the dynamism of love. The name ‘God’ reflects the incomprehensible wellspring of love at the heart of an expanding universe”. She says Teilhard described “… love not as a dissipating energy but as energy building up in the universe, manifested in increased consciousness…”. (Teilhard, deceased since 1955, is considered to have described God and reality in a “process” or panentheist way very akin to that of Whitehead and his succeeding developers such as John B. Cobb, Jr., next to be highlighted.) Again, whether one is Catholic, Protestant or neither, this chapter is a delight.

John Cobb just cannot be skipped over. If one has almost any awareness of Christian panentheism, Process theology… or just general theology of the last few decades, such a person has probably encountered the work and stellar reputation of Cobb, professor emeritus at Claremont School of Theology. (Full disclosure: I took a course partially taught by him at his “youthful” age of nearly 70, in the early 1990s, at Claremont…. He still does organizing and speaking. It’s great he was able to contribute to this volume. I loved the chapter, plus learned new, interesting facts about his life, the impact on him of Charles Hartshorne [process philosopher], etc.). However, due to length constraints I will leave my highlight of Cobb here with his chapter title: “God is Compassion and Agape” (Agape, for the unfamiliar, is Greek for the self-giving form of love.)

For me, the most startling chapter in the book was that by Loriliai Biernacki, “Panentheism and Technology: The Immanence of Rage”. Biernacki is professor in Religious Studies at the University of Colorado, Boulder. In her article, she’s touched on an interpretation of the divine in even the matter and emotions of our body-souls that I’d not thought through. Her main illustration is the phenomenon of rage, from road rage onward. Based on her idea of the divine becoming “immanent in matter” she says, “We might say that what is special about panentheism for our times is that it offers a grounded spirituality”. In a similar way to Sheldrake, she points out that only the term, not the concept of panentheism is relatively recent, citing Medieval Indian sources.

Having primed the pump by noting our problem of becoming more and more “embedded in technological alter-selves–in Twitter feeds and Facebook”, she shares an insight about the “rage of fundamentalist religion”. She suggests it may be “… a plea to call back a way of being that remembers embodiment in a greater scheme of life. And in this, religious ideas, even religious dogmas, call forth this older sense of what it means to be in a human body. There is a security, a stability in the old hierarchies that religion offered.” She notes that panentheism provides good balance of immanence (including embodiment, and practices of mystics, charismatics, etc.) and transcendence (emphasized about God in orthodox theism).

Wishing I could highlight every chapter, I’ll end with the one by Marjorie Suchocki. She spent the last phase of her employment at Claremont School of Theology in various roles and is the author of many articles and books. Like many in the general mode of process philosophy and theology, she began her spiritual journey in childhood to young adulthood in Evangelicalism. The issue of predestination and how the presence of God is handled were part of her migration to “process” and panentheism, where she found a comfortable “home base” without ever losing her sense of the intimate presence of God. Just a snippet of the many jewels in her piece: “I had so often experienced an unanticipated infusion of a sense of God’s presence, and always this presence was, at the same time, a sense of irreducible love. God was certain; my thinking about God was inadequate to that sense of presence. Theology is provisional; God is not. Searching for a more adequate way to understand my experience of God and the world, I encountered Whitehead…”.

Another quote from Suchocki brings out the prominence of relationship and of interconnection in the process perspective: After explaining how the influence of God toward one’s good is taken in as an “internal presence”, she states, “This presence of God, therefore is the basis of God’s knowledge: God knows all things relationally. It is also the source of divine power, and again, it is relational power, and empowering power.”

Beyond the theological musings, so core to her life and career (begun relatively late, incidentally, after re-locations and having children interrupted her education), you will read a fascinating and well-crafted spiritual life story that nearly everyone can relate to. Don’t miss it!

I will name the additional contributors, as most readers will recognize at least some of them. If you know about them, you will see the range of backgrounds and belief systems they represent, while all share some crucial perspectives on God and spiritual life. They are Deepak Chopra, Richard Rohr, Matthew Fox, Cynthia Bourgeault, Keith Ward and Rabbi Bradley Shavit Artson.

I really can’t “over-hype” this book. It’s one you can and should
work through in several sittings, and come back to, with reflection. If you’ve read it already or do so yet, please add your reactions in the comments section. I’d love to hear them, and I’m sure the co-editors (or contributors) would as well!

What Does Theology Have to Do with Climate Change?

October 12, 2018

The United Nations released a new and alarming study a few days ago on the rate and effects of climate change.  It came with several calls-to-action.  Scientists want us all to take various and broad-ranging (and not necessarily painful) action because their clear and informed view is this: Determined, systematic action must be taken, right away, to avoid drastic consequences if too little is done.

This won’t surprise people who have been watching the issues, seeing more and more data presented that reveal a rapidly worsening situation.  The report can be found here.

This blog is oriented around theology, spirituality and the natural world. I’ve seldom dealt much here with climate change issues.  However, they are unquestionably theological as well as scientific issues.  And in the current “climate”, I must do my small part to help inform and hopefully inspire action (one of which, critically, is voting in November if you are in the US … on climate change the partisan difference is vast).

I cannot make some of the important points as well as they are made in statements by one of the world’s most significant thought leaders.  He’s a man not widely known as a public figure though he’s long been a prolific writer and speaker, held in the highest esteem by those who have known him and his work over many decades. (I’m very lucky to be one of them.) I refer to retired professor, John B. Cobb, Jr.

The earlier of two short articles, here, was written almost two years ago but is very pertinent right now in relation to the dire warnings and precise prescriptions coming from the United Nations.  Cobb shares how and why he’s “keeping the faith” (in relation to hope for the physical world, not just spiritual belief or practice).

The other article, here, will be fascinating to people interested in the broad economic and biological context of how global warming has developed and continues, and what it will take to at least slow if not reverse it.  Additionally, it’s interesting to see how a brilliant teacher and theologian adjusted his thinking and priorities mid-stream, stemming initially from things his young son learned at church!

Cobb refers to books he co-authored with biologist Charles Birch and prominent economist Herman Daly.  He shares a vital insight into the practicality of both philosophy and theology, summarized in this reference to these two books:

These may be my most valuable theological books, even though they are not what most people would think of as “theological” at all.

Have you read these or similar books? What are your thoughts about them or about the relationship of spirituality, religious beliefs, philosophy, economics, etc., to climate change?