Category: Theology

Charisma

One of the personal characteristics that most troubles religious liberals is charisma. We religious liberals think religion should be rooted in reason and rationality, and charisma is very upsetting to those of us who claim rationality as a highest value. A charismatic person can make a reasonable person think unreasonable thoughts, by the sheer attractiveness of that charismatic person’s personality; no wonder we rationalists find charisma so upsetting! We sometimes forget that the ancient Greeks knew that the power of rhetoric and rhetorical argument could be greater than the power of reason. We also sometimes forget that the science of psychology has shown over and over again how human beings are convinced by the power of that which is not rational, such as advertisements, sexuality, tyranny, etc. Of course we forget; we have an unreasoning faith in reason.

What, then, do we religious liberals do when we meet up with another religious liberal who happens to be charismatic? If we’re honest, we’d admit that our immediate response is distrust. So it is that we actually prefer our ministers to be a little drab and colorless, rather than dynamic and exciting. Lay leaders who show signs of being charismatic are often subtly disabled; the nail that sticks up will get hammered down. Charismatic ministers and lay leaders quickly learn to hide their charisma behind a mask of bureaucratic grayness, or even assumed incompetence.

I’m not sure I would want to change our liberal religious response to charisma all that much. I don’t trust charisma myself, even on the rare occasions when I find it in myself; no, especially on those rare occasions when I find it in myself. It’s too easy for someone with charisma to get carried away by the power of their charisma. However, charisma can be extraordinarily useful to human institutions. What we laud as great leadership in business or politics is often little more than the power of charisma in a given individual; I doubt Steve Jobs was the genius he is made out to be, but by all reports he was powerfully charismatic; the same seems to be true of George W. Bush and Barack Obama. Charismatic individuals can drive institutions and make things happen.

But although your charisma can drive human institutions, it is wise to recall that your charisma does not inhere in your personal being; it comes from the outside, a gift of the spirit; or, more properly, given by the Spirit, it comes into you from something or somebody or some place beyond the narrow confines of the self. If you’re charismatic, your charisma doesn’t belong to you, wretched mortal individual that you are; it is ageless; it belongs to humanity; so don’t take credit for it — this is the religious liberal’s attitude. We religious liberals can tolerate charisma only when it is combined with serious humility.

A scientific and theological take on nature, humanity, and freedom

Unitarian theologian Charles Hartshorne was also a serious amateur ornithologist. As an ornithologist, he was perhaps best known for his 1973 book Born To Sing: An Interpretation and World Survey of Bird Song (Bloomington: Indiana University Press), in which he investigates the evolutionary importance of bird song. Most of the book will be of little interest unless you’re something of a field biology geek and your idea of a good time is reading a book with statistical analysis, long tables of data, commentary on evolutionary theory, spectrograms, etc.

However, the last paragraph of Born To Sing is, I think, of interest to anyone who is interested in the relationship between humankind and other species. Written before people thought of degenderizing language, it takes the form of a theologically liberal reflection:

“Nature apart from man [sic] is basically good. So is man, although he has unique capacities for evil as well as good. This is because every increase in freedom increases the dangers inherent in freedom. Man is the freest, hence most dangerous, of terrestrial animals. He needs to meditate upon this elementary but not trivial truth much more than he has. The Greek fear of human conceit, hubris, was entirely justified. We need to recover from that fear. Technology makes man loom large in this solar system, but among the galaxies and island universes he is as small as ever. Science, given a balanced interpretation, fully justifies the old values of reverence and love toward what is other than, and in its encompassing aspect incomparably greater than, man and all his works, actual or potential.” [p. 229]

I’ve cast this in the form of a degenderized responsive reading, which appears after the jump…. Continue reading “A scientific and theological take on nature, humanity, and freedom”

What the pope said

La Civiltà Cattolica, a Jesuit publication, got an exclusive interview with Pope Francis. America: The National Catholic Review, the major Jesuit periodical in the U.S., published an English translation of the interview here.

New media are making a big deal out of this interview, because in it Pope Francis says that the Roman Catholic church should place less emphasis on its opposition to “gay marriage,” abortion, and contraceptives; for although he says that he still fully supports Catholic teachings on those topics, he feels that Roman Catholicism should focus on what he calls “the essentials, the necessary things”; and the most necessary thing, he says, is “the proclamation of salvation.” I would have guessed that the most necessary thing on which we should focus would be poverty and social justice; this is what I get from Jesus’ teachings; and to my mind, this change in emphasis — putting “proclamation of salvation” before opposition to same-sex marriage, abortion, and contraceptives — is slight indeed. Nevertheless, the media have pounced on it as if it is a complete change in Catholic teachings. Pope Francis is a bit of a media darling, isn’t he?

I was more interested in the pope’s seeming willingness to consider that the institution of the Catholic church should grow and evolve over time. When asked about the “enormous changes in society,” the pope replied, in part:

“…Human self-understanding changes with time and so also human consciousness deepens. Let us think of when slavery was accepted or the death penalty was allowed without any problem. So we grow in the understanding of the truth. Exegetes and theologians help the church to mature in her own judgment. Even the other sciences and their development help the church in its growth in understanding. There are ecclesiastical rules and precepts that were once effective, but now they have lost value or meaning. The view of the church’s teaching as a monolith to defend without nuance or different understandings is wrong.”

While the pope does not go as far as the process theologians, who would assert that God actually grows and evolves, he nevertheless makes an important point: that a religious institution must grow in understanding, as the world grows and changes around the institution; and that a religious institution must draw upon “the other sciences” (which I understand as a broad category that includes both the natural sciences, and other areas of systematic human inquiry such as philosophy, etc.) to move towards ever greater maturity of judgment.

It is this point — rather than the pope’s rather weak statement on same sex marriage, abortion, and contraceptives — that I find to be the most compelling point in the interview. For this leaves open the door that someday, probably in the distant future, the Roman Catholic church could find its way to a greater maturity of judgment on, for example, its view of women.

A letter about learning and salvation

Dear Mark,

You ask us to write a “Letter to Mark,” in which we are to talk about what we learned during the week-long course at Ferry Beach. You also invite us to post this on some public forum — Facebook, a congregational newsletter, a blog, etc. — and so I am posting this to my blog before I even send it to you. But before I address the issues you ask about, I have to begin by talking about one or two big problems that overshadow liberal religion right now, in this moment in history; those problems will require some theology; and after doing some theology I will finally address the issues you ask about, what I learned at Ferry Beach and how what I learned is shaping my own praxis and my own spiritual journey.

A big problem that we religious liberals face right now is whether science has made religion outdated. Science and technology hold out great promise for improving human life, and indeed they have accomplished many things already: science and technology have cured many diseases, extended our life spans, made it possible to feed many more people so that fewer need to go hungry, and so on. Perhaps liberal religion is now outdated, for what could religion offer to compare with the accomplishments of science and technology? On the other hand, science and technology have also created some horrors: atomic bombs, chemicals that have caused damage to us and other organisms, and a massive miasma of carbon dioxide into the atmosphere that threatens the long-term survival of large mammals (including human beings). Perhaps science and technology are not an unmitigated good; in which case, does religion have something to offer a world that is both enriched by scientific wonders and technological marvels, and endangered by scientific and technological horrors?

To put all this another way: science and technology investigate the world and make things, but they don’t judge what they learn or make. Richard Feynman, a physicist who worked at Los Alamos during the Second World War, made this clear when he talked about his excitement at helping design and build the first atomic bomb: “You see, what happened to me — what happened to the rest of us — is we started for a good reason, and then you’re working very hard to accomplish something and it’s a pleasure, it’s excitement. And you stop thinking [about the consequences of what you’re doing], you know; you just stop.” (1) If scientists have stopped thinking, then who is thinking, who’s calling the shots, who or what is determining what is right and what is wrong? Continue reading “A letter about learning and salvation”

Finding a new direction

Sara Horowitz, founder of the Freelancers Union (my union!), published an edited conversation she had with Gar Alperovitz, professor of political economy at the University of Maryland. Horovitz is one of the more interesting people out there trying to make the world more humane for workers, so it’s an interesting, albeit short, conversation. Here’s one interesting comment by Alperovitz from this conversation:

“I come out of liberalism. That whole movement is largely over — and that needs to be said. I say that with one caution: they’re holding the line in certain areas, importantly, against a lot of pain. But it’s not the way of the future. It’s a decaying and dying system of politics. It needs to be said.”

This is an important critique for religious liberals to think about, because (for better or worse) religious liberalism has tied its wagon to the horse of political liberalism. Like political liberals, religious liberals favor social tolerance (not a bad thing) coupled with a highly regulated form of consumer capitalism. But liberalism, whether religious or political, seems unable to move forward in the face of global climate change and an increasingly exploitative economic system. This is not to diminish the efforts of political liberalism or religious liberalism, for both forms of liberalism are striving mightily to keep us from moving backwards into worse exploitation, and moving backwards into global climate disaster. But we’re in a place in history where just holding steady is not going to be good enough.

Speaking of political liberalism, Alperovitz says, “A whole new direction needs to grow” — a new direction that is not conservatism, nor that offshoot of conservatism, libertarianism. But neither Alperovitz nor Horowitz can yet say what that new direction will be. I think this is true for religious liberalism as well — what we’re doing now isn’t moving us forward, we don’t want to go back to dogmatic religion, nor do we want that offshoot of dogmatic religion, individualistic religion. But what our new direction will be is not clear to me.

Rhizomes

I took a week of vacation last week, which I mostly spent in historic downtown San Mateo — Carol was working this week — but I did take a day trip in to San Francisco to visit City Lights Bookstore, where I got A Thousand Plateaus: Capitalism and Schizophrenia, by Gilles Deleuze and Felix Guatarri (trans. Brian Massumi [Minneapolis: University of Minnesota, 1987]; originally Mille Plateaux, 1980]). I got interested in A Thousand Plateaus through reading a chapter on Deleuze in Biblical Interpretation and Philosophical Hermeneutics by B. H. McLean (Cambridge, England: Cambridge University, 2012).

What particularly fascinates me about A Thousand Plateaus is the way Delueze and Guatarri contrast “aroborescent” or tree-like thinking with rhizomatic thinking. In the Western tradition, we often structure our thoughts like trees: there are roots and branches, and a central trunk linking the two. Our thoughts have ramifications, just as branches ramify from the central trunk out to the twigs. However, as Deleuze and Guatarri point out: “Arborescent systems are hierarchical systems with centers of significance and subjectification, central automata like organized memories.” [Dleuze and Guatarria, p. 16] Thus, arboresecent thinking is related to distinctions between subject and object, to hierarchical thinking, and even to power structures like dictatorships.

Deleuze and Guatarri comment: “It is odd how the tree has dominated Western reality and all of Western thought, from botany to biology and anatomy, but also gnosiology, theology, ontology, all of philosophy…: the root foundation, Grund, racine, fondement. The West has a special relation to the forest, and deforestation; the fields carved from the forest are populated with seed plants produced by cultivation based on species lineages of the arborescent type” [p. 18, ellipsis in the original]

Another image that can be used to understand thinking is the rhizome. In describing the rhizome, and rhizomatic thinking, Deleuze and Guatarri are not trying to set up a dichotomy, a dualism between rhizome (good) and tree (bad); they make it clear that rhizomatic thinking can lead to its own forms of despotism. Instead of creating another dualism, they are employing “a dualism of models only in order to arrive at a process that challenges all models.” And they summarize the principal characteristics of a rhizome as follows:

“Unlike trees or their roots, the rhizome connects any point to any other point, and it traits are not necessarily linked to traits of the same nature; it brings into play very different regimes of signs, and even nonsign states. The rhizome is reducible neither to the One nor the multiple. It is not the One that becomes Two or even directly three, for five, etc. … It constitutes linear multiplicities with n dimensions having neither subject nor object, which can be laid out on a plane of consistency, and from which the One is always subtracted (n – 1)….” [pp. 20-21]

Why should any of this be of interest to you? B. H. McLean points out that “our arborified minds have been trained to essentialize things as isolated entities, rather than as mobile entities that enter into dynamic interconnection with other entities. Thinking ecologically does not come easy to us.” [p. 282] Rhizomes have no beginning nor end, only middles. Bernard Loomer says the great intellectual achievement of Jesus of Nazareth is his articulation of the Kingdom of God, what we would call the Web of Life; I think Jesus’s thought is an example of rhizomatic thought, a non-Western idea which sidesteps subject and object, which sidesteps isolated entities; and like the Kingdom of God or the Web of Life, “a rhizome has no beginning or end; it is always in the middle, between things, interbeing, intermezzo. The tree is filiation, but the rhizome is alliance, uniquely alliance. The tree imposes the verb ‘to be,’ but the fabric of the rhizome is the conjunction, ‘and…and…and…'” [Deleuze and Guatarri, p. 25, ellipsis in the original] And so if we come to an impasse, it may help that a rhizome has multiple entryways.

Obscure liberal theologians of North America: Eveline Kroetsch

First in a series.

Eveline Kroetsch, second cousin of the respected Canadian poet Robert Kroetsch, was born in Cessford, Alberta, on May 2, 1936. As the flat landscape of Alberta’s prairies shaped her cousin’s poetry, so the landscape shaped Kroetsch’s theology. The town of Cessford had never been very large, but it had thrived in the 1920s. In the 1930s, the Depression, locusts, and dust storms cause almost half the population to leave, and as the town shrank it felt increasingly isolated.

Cessford had been settled by Swedes, and some of the older residents still spoke Swedish when Kroetsch was young. The elderly proprietors of the Chinese restaurant in town (no one knew why they had settled in such an isolated place though perhaps they had been laborers working for the railroad) spoke Chinese. Her mother’s mother was a Metis and could still speak Blackfoot with the occasional Siksika who wandered up from the Siksika Indian Reserve, which had been much reduced in area after the federal government gave reserve land to the Canadian Pacific Railway. Her father’s mother spoke mostly German and a little broken English.

She was confirmed in the Anglican Church, although there wasn’t a regular congregation in Cessford. About once a month, a priest would make the fifty mile trip via rail from the church in Hanna, and offer communion to the handful of Anglicans in Cessford. The lack of regular and consistent pastoral supervision may explain why Kroetsch developed such unorthodox views later in her life. But she also seems to have been prone to vaguely mystical experiences. Later in life, Kroetsch talked about visiting the Red Deer River, south of Cessford, to see the carved badlands around the river, and how the sight made her feel at one with God.

After learning that Lydia Gruchy, who, in 1936, was the first woman to be ordained by the United Church of Canada, had attended St. Andrew’s College in Saskatoon, Kroetsch determined to study there. She was sidetracked by an unhappy marriage, which she remained in until her three children were grown. But in 1976, she was finally able to begin her theological studies at St. Andrews. Continue reading “Obscure liberal theologians of North America: Eveline Kroetsch”

Marriage as a religious act

I received an interesting and thoughtful comment via email on a sermon titled “Marriage as a Religious Act” which I recently posted on my main Web site. I realized that this sermon relates to some issues you, dear readers, and I have addressed on this blog — most importantly, the sexual revolution within Unitarian Universalism, and the theological basis (if any) for marriage in our tradition. Since this is something we have talked about here, and since I greatly value the comments I get from you, I decided to post this sermon and see what you might have to say about it. The sermon beging below the fold.

Continue reading “Marriage as a religious act”

One Transcendentalist’s religious naturalism

The following is the text of a talk I gave at a meeting of Humanist Roots Group of the Unitarian Universalist Church of Palo Alto on Saturday 2 February 2013.

Religious naturalism defined

Let me begin with a capsule definition of religious naturalism. This comes from Jerome Stone’s book Religious Naturalism Today: The Rebirth of a Forgotten Alternative. The very first paragraph reads:

“Religious naturalism, a once-forgotten option in religious thinking, is making a revival. It seeks to explore and encourage religious ways of responding to the world on a completely naturalistic basis without a supreme being or ground of being.”

Jerome Stone then goes on to list some thinkers who might be considered religious naturalists. If you’re a philosophy or theology geek, some of these names will be of interest to you: George Santayana, John Dewey, Henry Nelson Weiman, Bernard Loomer, Randolph Crump Miller (someone who influenced me through his work in religious education theory), perhaps Gordon Kaufman, and biologist Ursula Goodenough.

Historically, Jerome Stone says the roots of religious naturalism go back to Spinoza, and he also includes Henry David Thoreau as a religious naturalist. He also points out that some (not all) religious naturalists may be willing to use the term “God,” suitably defined. He writes:

“On the topic of God, I find that religious naturalists tend to fall into three groups: (1) those who conceive God as the creative process in the universe; (2) those who think of God as the totality of the universe considered religiously; and (3) those who do not speak of God yet still can be called religious.”

The first group, which includes people like Henry Nelson Weiman, would say that while the creative process (whatever that is, in terms of their definitions) is not ontologically distinct from the rest of the universe, they still think it is useful to name that creative process “God.” I am not particularly interested in this group of religious naturalists, and cannot speak intelligently about them; if this is a topic that interests you, Jerome Stone’s book would be a good place to start to learn more.

The second group, the people who think of God as the totality of the universe considered religiously, I find far more interesting. If you have some familiarity in Western philosophy, you will want to know that Stone places Spinoza in this group. And this group intersects with those pantheists who understand God as being the totality of the universe, where the universe is understood in completely naturalistic terms. Those who are advocates of the “Gaia hypothesis” — that’s the hypothesis that the entire biosphere of the planet Earth can be understood as one vast, perhaps sentient, organism — might be close to religious naturalism, although true pantheists who include the rest of the universe beyond the Earth, too. Continue reading “One Transcendentalist’s religious naturalism”

Theological disunity

In a previous post, I looked at some areas where Unitarian Universalists have a great deal of theological unity. Now I’d like to turn to four areas where there is far less unity.

(1) Unitarian Universalists are not in agreement regarding a fundamental ontological claim of process theology. To oversimplify, process theology asserts that God is in the process of evolving. Therefore, a Unitarian process theologian like Charles Hartshorne might call the concept of omnipotence a “theological mistake”; God cannot be omnipotent because God is in process. By contrast, many Unitarian Universalists today will argue that if you’re going to talk about God, one attribute that God must have is omnipotence; this is the foundation for many arguments by Unitarian Universalist atheists or humanists showing that God must not exist.

This represents fundamental theological disagreements about the nature of God, and about the nature of reality (ontology).

(2) Unitarian Universalists are not in agreement regarding one key component of most liberation theologies. Continue reading “Theological disunity”