The first Thanksgiving was celebrated in 1621 after a long winter of disease and starvation as Pilgrims faced the challenges of living in an unsettled land far from home. The Native Americans helped the Pilgrims by introducing them to farming techniques that would produce an abundant harvest. Governor William Bradford of the Plymouth Plantation wrote: "By this time harvest has come, and instead of famine now God gave them plenty, and ye face of things was changed, to ye rejoicing of ye hearts of many, for which they blessed God..." The Pilgrims had seen great hardship and were grateful that God brought them through this with the help of the native peoples. They celebrated for three days with games and plenty of food.
While many people do not face the hardships of starvation and disease in this country, (As an added note, many do face terrible hardship. Be sure to remember them.) we still have much for which to be grateful. Sometimes, however, in the abundance of it all gratitude becomes secondary because the abundance is accepted as "our due."
Gratefulness is defined in Webster's as being appreciative of benefits received; affording pleasure or contentment. Having an attitude of gratefulness is beneficial both physically and spiritually. According to WebMD, "grateful people take better care of themselves and engage in more protective health behaviors like regular exercise, a healthy diet, or regular physical examinations." An attitude of gratefulness can help people manage stress, a leading cause of disease. Gratefulness also boosts the immune system and benefits mental health.
An attitude of gratefulness also stimulates spiritual growth. Looking for the good in life despite circumstances and thanking God for that good pleases him, because all good comes from him. In his book "Velvet Elvis," Pastor Rob Bell said that “God takes great pleasure in us living as we were made to live. He even commands it in the Psalms: ‘Take delight in the Lord’” (35). An attitude of gratefulness and a heart full of joy symbolizes a heart at peace (there is that contentment from Webster's). This peace comes from God; nothing else in the world could provide the peace for which we all long. A heart full of gratitude stimulates our growth by increasing our love for God. Because of his enduring presence, we find that we are blessed no matter what.
So this Thanksgiving, amidst the cooking, eating and visiting with family, remember to thank God for all he has done. Be sure to also thank people for the good that they too have done throughout the year and enjoy the holiday season in the abundance of blessing.
Part of the challenge of being a minister or teacher within the church is to bring Biblical truths and insights from theology to a level that can understood by all. Ministers and teachers also have the challenge of inspiring people to want more, to dig deeper, while at the same time present the message in new and creative ways in order to draw people to Christ. Seeing the Bible from a relational viewpoint can help in this process as it gives us a new love and compassion for people because of the new security Christians will feel in their relationship with God. That security is paramount to spiritual formation as God seeks to stretch his people in new and different ways. Christian leaders must strive to instill this relational worldview within their people by understanding the culture and by also presenting the relational view of God that is evident in the Scriptures.
“A relational worldview considers things and persons as deeply interconnected…An individual’s relations with others largely decide what that individual is” (32). This is true in our relationship with God as well. If Christian leaders consistently paint a picture of a God who is responsible for the world’s evils, is all knowing, and who uses those attributes to micromanage his creation, and who is selective about those he chooses to take to heaven (without letting them know ahead of time), our people will react in an excluding and condemning way toward others. They will become legalistic as they strive to appear “good enough” in God’s eyes and will become paranoid about the Holy Spirit trying to change negative points in their lives. As the paranoia grows, the Holy Spirit will cease “bothering” them. God will leave them in the place they want to remain and others around them will suffer because of their immaturity.
For the Christian who views God as a loving Father, a friend, a comforter, a guide, a Creator, and healer, his or her relationship with God is non-threatening to others (unless they choose to feel threatened) and also benefits the individual. Reading the Scripture on its own merit and studying to get beyond denominationally colored theological glasses, shows that the God of Scripture has a desire to relate to his children. If the church can present God in this manner, the postmodern generation should be able to relate to God as he is shown in Scripture.
“Because societies around the world change, the core Christian message—holiness—must be presented in new ways and with new language so as to seize our hearts and imaginations. The Christian gospel must be contextualized for the present age without compromising its core” (30). One of the issues that open theology brings out is that while God’s character does not change, his methodologies do. If this is so, why does it appear that many churches are at least a decade behind in their methodologies? As a minister friend put it, “We move according to geologic time.” We see in the gospels that Jesus was constantly identifying with the culture by producing wine from water and feeding a crowd with typical food for that time period. He ate with “tax collectors and sinners.” We can learn from his example. Jesus, while meeting the needs of those around him, did not compromise his mission or God’s character.
According to the authors of “Relational Holiness,” our descriptions of God’s character “will not and cannot be exhaustive. While Christians believe that some important things can be said about their Maker and Savior, they typically don’t claim to have a full explanation about what divinity entails” (35). If we are to form spiritually in a proper way, Christians must come to this realization. The minute we think that we have God figured out, we put him in a box. God can neither grow nor shrink in our understanding. This leads to pride and manipulative actions toward God and others.
On the other hand, if Christians recognize that God cannot be completely figured out and are at peace with that, then that humble attitude will help us share the truth of Scripture more compassionately. To tell someone “I don’t know, but let’s pray and search the Scriptures about that,” shows a quiet confidence in the One on whom we claim to depend. Our faith despite doubt or lack of knowledge will encourage others to keep going in their faith. Receiving an answer will then build faith and lead to greater discoveries. As our faith builds, and we realize how much God loves us, we will develop the confidence and security needed to win the lost. No longer will we vie for position and acknowledgement. Our only aim will be to please the One who loves us so much.
The authors write about the Lord’s Supper as a church practice that benefits spiritual formation. This was something I had not considered. Certainly, as we wait for the ushers to deliver the elements to everyone in attendance, we develop through patience and through that quiet time in which we wait. Both of the authors and M. Robert Mulholland, Jr. in his book “Invitation to a Journey,” concur that “the local congregation is our testing ground for love” (118). We also find out the nature of our characters when something in the church does not happen as we wish and in our planning sessions together. Some might say that the true test of character is in crisis, but I say that the true test comes in our everyday dealings with each other. Unfortunately, however, it often takes a crisis to bring the church together, but once the crisis has passed will the church return to the way they formerly treated each other or will they have a new love and appreciation for one another?
This is not to assume that every congregation in the
Process theologians deal with the on-going state of being and the relationship between God and man. Theodicists attempt to explain the simultaneous existence of evil and a loving, all-powerful God. If God exists as an all-powerful and loving Deity, how can there be genuine evil in the world? Does genuine evil exist? Is God the author of evil? If so, why does God hold humans responsible for their actions? In this essay, I will attempt to explain how an understanding of Scripture can bring light to a coexistence of evil and a loving God.
The problem of how evil and a loving God can co-exist can be understood, as long as we bring free will into the frame of reference. Is God all powerful? If so, and he does nothing about Satan, then how can God be merciful? He allows all the suffering to continue by his inaction. Is it possible that God is not all powerful, and Satan exists because God can’t do anything about him? That doesn’t sit well. Let’s stipulate that God could smite Satan at will. If God did that, however, then there would be no choices, no temptations, with which human kind would wrestle. There would be no need for free will, at least in the sense of choice between good and bad.
The Christian understanding of Satan goes back to the Garden, where Satan, who was represented by a snake, deceived humanity and as a result changed the course of history. Since that time, Satan has been attempting to thwart the purposes of God by deceiving humanity and leading them away from a relationship with a loving Creator. Satan has also been blamed for the earth’s disasters. We see this exemplified in the book of Job, where Satan challenges God about Job’s piety. God accepts the cosmic challenge and Job subsequently becomes the victim of a relentless attack.
Of course, Biblical scholars do not take the accounts of Job and creation literally, but the concept of evil personified is evident. We repeatedly see evidence of this truth in the Gospels as Jesus casts out demons. In college, a psychology professor told my class that demons were only a representation of mental illness or epilepsy—two conditions for which the biblical writers had no frame of reference. But how does this explain Paul’s statement in Ephesians that our “struggles are not against flesh and blood, but against…the spiritual forces of evil in the heavenly realms”? An example of this struggle is found in Daniel chapter 10 where Daniel’s answer to a prayer is delayed by demonic activity that hinders the messenger angel.
An evil entity capable of influencing the hearts and minds of people, and incorporating the concept of a curse set in motion when humanity first disobeyed God gives an adequate Scriptural explanation of why people sin. It also explains why a loving God holds people responsible for their choices. Humans have the power to resist temptation. They also have the power to stop others influenced by evil from carrying out evil deeds. However, this does not explain why an all-powerful and loving God does not stop evil from happening. The experience of Job causes us to ask why a loving God would agree to a cosmic challenge in which Job would lose his family, his wealth and his health.
Cobb said that a “proper conception of divine power holds the key to the Christian solution of the problem of evil” (Evil and the Power of God, 1). This is certainly true. As imperfect people we have imperfect expectations of God. Those imperfect expectations can cause us to misunderstand a loving God. However, there is another element that will help us in our journey as we experience the results of evil. That element is absolute trust.
Part of my own experience is so mysterious that all I can do is entrust myself to a God who has proven his goodness and love. In 2004, my husband, who was a pastor in the Nazarene church and loved God, was diagnosed with pancreatic cancer. Pancreatic cancer is almost always fatal. It is usually found too late because pancreatic tumors begin in the back of the pancreas many times. In Gordon’s case, the tumor blocked the bile duct and started causing symptoms immediately. Because of this, Gordon had 18 months left rather than the usual 4 to 6 month death sentence that most pancreatic cancer patients receive. This 18 month period was full of trials because of his health. It was also full of happiness as we experienced God’s love and care in many ways. During this time of uncertainty, the only real assurance I had was that God had a purpose and that he was taking care of our family. The peace that I had was evident to everyone around me.
To share all of the miracles our family experienced is beyond the scope of this paper, but the questions about why Gordon died, why I was a 37 year old widow, and why my three boys were left without a father could possibly remain with me until I reach heaven. Through this experience, though, I share the awe that Job felt in realizing that God’s purposes far exceed my understanding.
Like everyone else, I do not understand the problem of evil. I understand that because of the curse we do not live in a perfect world and bad things happen. Though my experience with the evil of cancer pales in comparison with other tragedies, it is because of my experience that I understand that evil does not change the loving nature of God’s character. Scripture says that the rain falls on the righteous and the unrighteous, so no one is exempt from suffering the effects of evil events. As Christians attempting to explain a loving God to non-believers and to each other, we must take Cobb’s suggestion and bring to process theology and theodicy a view immersed in Scripture. It is through an understanding of the process of events in Scripture that the problem of evil can be satisfactorily explained.
Reinhold Niebuhr argued that “fundamentalism was hopelessly wrong because it took Christian myths literally, while liberal Christianity was hopelessly wrong because it failed to take Christian myths seriously” (1). As one who has grown up in the church and has questioned most ideals passed down in Sunday school, neither side of Niebuhr’s argument is appealing. The fundamentalist, who often leans toward rigidity or legalism, seems unrelenting about Scripture. This leaning pushes people away because there is no room for error. If one sins, then one must not be a Christian. If one does not accept Scripture literally, then one must be an apostate. The liberal side, on the other hand, pushes people away because there is no standard of behavior. If the Bible is not to be taken seriously, then why read it? Why go to church?
There must be a happy medium, a medium that upholds the authority of Scripture, while at the same time examines it for what it is—a book of God-inspired doctrines written by men who wanted to describe God within the context of Judaism and later Christianity. Though limited to a small geographical area—compared to today’s standards—and only written by forty different writers over a span of thousands of years, the Bible is remarkably consistent in its presentation of God. By appreciating the culture of those authors and gleaning timeless truths from Scripture rather than adopting specific behaviors unrelated to our culture, Christians have a moral compass by which to live.
If this moral compass and our interpretation of Scripture are to be taken seriously in our postmodern age, then Christians must be flexible and loving. Christians, whether liberal or conservative, have the reputation of not countering what they are taught. Theologian Hans Frei said that once the ‘real’ meaning of a biblical text is determined “no one who pretended to any sort of theology or religious reflection at all wanted to go counter to the ‘real’ applicative meaning of biblical texts…even if one did not believe them on their own authority. The ‘real’ meaning became all-determinative.” (3).
When Stanley Hauerwas criticizes the theme of the movie The Dead Poet’s Society, which is about young people learning to think for themselves, I heartily disagree in this light. Christians who take everything that the church says as gospel, without studying Scripture themselves are merely learning how to parrot what is taught. How can the message of Scripture appeal to our thinking postmodern age when Christians refuse to think for themselves or are unwilling to apply Scripture in an intelligent manner?
Giving up the ability to think creatively, while using Scripture as a guide, leads to the dogmatism that is so repulsive to the postmodern age. This rigidity lacks the compassion that Christ extends to those whose actions are sinful. On the other hand, a liberal doctrine that accepts all behavior because “everyone is God’s child,” is not helpful because there is no requirement of holiness for those who are crying out for help. The “third way,” or the mid point between conservatism and liberalism, extends Christ’s love to everyone without judging and helps people understand the truth of Scripture at their level.
An example of this occurred in an online group at our local church. Several people were involved. One person was not a Christian and had not grown up in the church. In one discussion a Christian in the group refused to explain the meaning of certain Scriptures to the non-Christian, stating that the person was deceived. Other members of the group, who knew that the non-Christian simply did not understand, were trying to explain to that person what the Scripture meant. Their efforts, however, were thwarted by the dogmatic member’s complaining. The non-Christian left the group and the group disbanded within a week.
If the church is serious about reaching the lost, we must learn to explain the gospel in ways that the lost will understand. Jesus did this by telling parables, or stories, to which people could relate. He did this by meeting needs and touching the untouchables. He did this by telling people to “go and sin no more,” while at the same time saving those people from religious zealots. Jesus did this by spending time with the lost and also by pointing out the hypocrisy of the established religious order. Jesus also showed us how to accept those in the “established order” who are searching through his conversation with Nicodemus in John 3. Through Christ’s example, we are shown never to exclude those who recognize their need for him.
George Lindbeck said, “When or if dechristianization reduces Christians to a small minority, they will need for the sake of survival to form communities that strive without traditionalist rigidity to cultivate their native tongue and learn to act accordingly” (4). To keep that reduction at bay, Christians should take Lindbeck’s advice now. We need to follow Christ’s example to reach those who are lost rather than clinging to “what we’ve always done,” or “the way it has always been taught,” and think about the people outside. We must follow more advice from Lindbeck: “…if the world is to be saved from …demonic corruptions …it will need a revival of biblical religion to accomplish this saving work. Christianity is most redemptive as a force in the world when Christian churches focus their energies on building formative Christian communities that are rooted in the idioms and practices of biblical faith” (4).
I knew that God was a relational person before I knew that this theology had name. Clark Pinnock and other theologians have termed the relational view of God as “open theology,” meaning that God is “portrayed as a triune communion who seeks relationships of love with human beings, having bestowed upon them genuine freedom for this purpose” (3). We see this fact portrayed most intensely in the Garden of Eden when God placed the tree with the fruit of the Knowledge of Good and Evil right in the center of the garden and told his creation not to eat from it lest they die. Some view this move on God’s part as a scheme to “get” humanity, or to set them up. They believe that God blames humanity for committing evil acts even though he was the one who authored evil. This is simply not true. As we look further into the account after Adam and Eve had sinned, we find God walking in the Garden calling out for his creation. We sense God’s anguish when he asks, “Who told you that you were naked? Have you eaten from the tree that I commanded you to not eat from?” (Genesis 3: 11, NIV). At this point God brings judgment because his goal was to “bring humankind back to himself” (42). The ultimate proof is when God himself died on the cross in the person of Jesus Christ. A relational God will sacrifice to great extremes for his beloved creation.
By placing the tree in the garden, God was telling humanity that the choice to have a relationship with him was theirs. God took a risk by bestowing freedom on humanity thereby limiting “the degree of his control over the world in granting the creature genuine freedom, and this is not without pain to himself” (39). While God transcends the world, he is heavily involved in the world and is affected by people’s choices and by what happens to them. Our choices affect the future and reality, because the entire future is not determined in advance. While God can know the future based upon his in depth knowledge of our character and personalities, he can still be surprised, angered, or delighted by our choices. Our choices can shape the future, but God is in ultimate control of the overall plan. In other words, from reading Pinnock, I surmise that our choices can delay judgment or can encourage it to happen more quickly. There is evidence for this in the prophetical literature. God delayed judgment when the people turned to him. He brought it about swiftly when wrong choices forced God to act.
This knowledge should revolutionize one’s prayer life. If God is affected by my choices and wants to use me to implement his plans on earth, then my prayer life can take on a new flavor. To illustrate, prayer can be thought of as a managerial meeting with a head supervisor, or boss, or owner of a company. I can tell my superior my idea, ask for guidance or receive guidance, or God can veto those plans because they are not in the company’s or my best interest. If I do not understand a company policy (or a Scripture in this case) I can ask for clarification or wisdom. If I am having a problem with a fellow employee, I can express those concerns without fear, knowing that my concerns will not leave the room. My responsibility as a Christian—or Christ follower—is to receive his guidance and implement what is best based on his desires, which should also be my desires as I grow. A good employee will reflect the desires of his or her employer. With God it is the same.
Knowing God in a relational manner should also affect our relationships with believers and non-believers. By knowing God and because we have experienced his love, we can extend that same love to others because we are secure within ourselves. This is certainly God’s will for our relationships with others, but as Pinnock states, “The will of God is not something that is always done but something that can be followed or resisted” (40). By resisting the will of God in our relations with others, we create problems inside and outside of the church, our families and in our lives. If these problems are not confronted, then each entity begins to suffer and will eventually become ineffective as it caters to human desires rather than God’s.
By having a relationship with God and understanding that our purpose is to love him back, we begin to read the Scriptures in a relational way and through them the Spirit begins to free us. We are no longer tethered by deterministic views of God; we see him as someone who wants us to work alongside him rather than “use” us. We then become confident in God’s ability to equip us for the task at hand and we become enthusiastic about accomplishing his will. If we understand that our actions can affect the future, rather than just working within a predetermined framework or a maze like laboratory rats, we will become effective in our ministries and in the lives of others. We will also change the world.
I wish my classmate had known God in this manner. If he had, he would have a quiet assurance of God’s approval and would know that he was saved. Our knowledge of God’s salvation is brought by the Spirit telling our spirits that we are God’s children (Romans , paraphrase mine).
Two characters, two different movies, two different production companies; however, in both movies the main character asked the same question:
"Do you think that God will forgive us for what we have done?"
While watching each movie I observed that the main characters desperately wanted that forgiveness—especially Denzel Washington’s character. And even though his counterpart told him "No" (God will not forgive us), I noticed that the writers wove in a path back to life for each character. The paths were unusual, winding through the love of a child for Washington and in a female journalist for DiCaprio. But both plots showed evidence that the writers envision God as someone who forgives and as someone who gives second chances. Each character was also realistically presented with choices about accepting the path presented to them.
(As a side note, one thing I liked about "Blood Diamond" was that although the relationship between DiCaprio and the female journalist (played by Jennifer Connelly) alluded to a future the couple never slept together. The writers were more concerned about DiCaprio’s character doing what was right than in trying to lure in their audience with a bedroom scene.)
I consider what we see in most of the media a barometer. This barometer tells about public opinion, but also tests society’s feelings on matters and can eventually sway public opinion over time. Observing this question in both movies made me wonder if many in our society are desperately seeking forgiveness but feel like God will not forgive them for what they have done. It made me wonder if God is trying to reach out to us through these writers and actors (whether they know it or not). Perhaps God is using media to call us to him. Perhaps he is showing us to look for him in the good things that happen in our lives.
So, let's go back to the question. Does God does forgive?
Yes, I believe he does. But I am not just pulling this belief out of an obscure orifice. There are many verses in Scripture to back up my point. My favorite is I John 1:9: "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." In other words, if we tell God about our sins he will forgive us and make us clean inside. Acts 3: 19 says: Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord…" To repent means to go the other way. In order to do that you have to be sorry for what you have done. By confessing and repenting we tell God that we want him to come into our lives. It is then that the "times of refreshing" will come.
Okay, so what are "times of refreshing"? Have you ever been working outside when it is really hot and you are sweating like a pig? After that a cool shower and maybe a glass of iced tea make you feel human again. You are refreshed. When God forgives you that is what it can feel like. You feel good again, relaxed. You don’t have to work for God’s approval because God forgives us whether we deserve it or not. That is called grace.
In "Man on Fire," Washington’s "time of refreshing" came as he opened up to the little girl and helped her meet a personal goal. He quit drinking and fell back on his faith in God. His personal torment seemed to have dissipated. He was a man at peace with himself and the world around him. And then, when the difficult times came his decisions were based on his love for the girl rather than himself. DiCaprio’s time was short lived, but through the plot he learned to have concern for others rather than himself. And isn’t that one of the keys toward a good life?
I don’t want to give away any more of the movie for those who haven’t seen it. But both are flicks worth seeing. Yes, there is violence and language, and I wouldn’t recommend them for children, but the theological implications are too great to ignore.
Will God forgive? Yes.
Can you experience this? Yes. Just ask God for forgiveness, be truly sorry for your sins, and believe that God hears and that times of refreshing will come.
"We make no religious hurdles, no hoops to jump through, no tests of loyalty, no rings to kiss and no fees to pay. Why? The ULC Monastery represents freedom, and to have freedom you cannot make demands upon individuals."
"We strongly believe in the rights of all people to practice their beliefs, regardless of what those beliefs are, as long as they do not infringe on the rights of others and are within the law."
"Over the years, the Universal Life Church has gotten a bad reputation among members of some religious organizations because of the fact that we will, as a matter of preventing the trend of eroding religious civil rights, ordain persons who are totally non-religious or even anti-religious. We are looking to change negative perceptions while still encouraging people to never be afraid to truly state their religious beliefs, even if the only thing that a person can say is that he or she does not have any beliefs."
"Every religion requires its adherents to believe something, anything, but something that is against the rational mind. In Christianity there are several examples, but it is true with every religion. Christianity's tenets that defy reality are (to name a few) walking on water, parting the waters, raising the dead. All beliefs require one to declare belief in something unreal. To believe it does not make it real, but it commands the mind to sway anything to the contrary out of the mind's view. That is dangerous. Only by commanding the mind to disavow reality is the "belief system" able to work its way. One unreality makes room for another. Another is required to be believed to support the first and so on it goes. This is what becomes dangerous in all belief systems."
"You cannot get what you want, until the things you need are taken care of. That is the key, that is the solution that is the explanation of the ULC Freedom, Food and Sex position of life's Trinity. Unless you fulfill those NEEDS, you cannot possibly get what you want. Everything your mind dwells upon will be one of more of those three aspects. Those three come first, not in any special order, but those three must be met first. Then you are free to seek all your other wants. The reality is that whatever those extra wants will be, will be those three again."
The church also offers absolution from sin, if that is within your belief system.
Let's look at each of these selected comments.
"To have freedom you cannot make demands upon individuals." My question is, freedom for what? Everything that I enjoy here in this country is the result of men and women who gave their lives so that I might be free. You could say that these individuals did this willingly so no demands were placed upon them, but I disagree. Many of our GI's were drafted, but went with the program anyway. They did not take off to Canada because they were afraid. Also, spiritual freedom is not without cost. Jesus died for our sins and many Christians and Jews also gave their lives for what they believed. Why can we not make demands upon individuals? What is wrong with asking people to live by a higher standard for the good of others?
"We strongly believe in the rights of all people to practice their beliefs, regardless of what those beliefs are, as long as they do not infringe on the rights of others and are within the law." This is a high ideal and one that will not be accomplished by human effort. Look at the news. We just don't get along that well! In the meanwhile, what do we do? We may believe in the rights of all people, etc etc, but what do we hang onto until that State of Perfection has been achieved?
"Christianity's tenets that defy reality are (to name a few) walking on water, parting the waters, raising the dead. All beliefs require one to declare belief in something unreal. To believe it does not make it real, but it commands the mind to sway anything to the contrary out of the mind's view. That is dangerous." After reading this I was surprised to find that the ULC Seminary offers courses in demonic exorcism and in miracles. Are they stating that demons exist? That they are real? Are they stating that miracles occur? That they are real? If not why do they offer courses in these things? This also reminds me of folks who say that Jesus was a good moral teacher but nothing else. In the Gospels, however, we find several instances where Jesus himself claims that he is God. How can a great moral teacher say this without being either the world's biggest liar or absolutely correct? By offering these courses and also stating that Christianity (as well as other religions) asks its followers to believe irrational thoughts, the Monastery is contradicting itself. There is also the issue of payment. These courses cost money and the Bible makes it clear that God's gifts cannot be bought. Check out Acts 8: 1-25.
"You cannot get what you want, until the things you need are taken care of. That is the key, that is the solution that is the explanation of the ULC Freedom, Food and Sex position of life's Trinity. Unless you fulfill those NEEDS, you cannot possibly get what you want. Everything your mind dwells upon will be one of more of those three aspects. Those three come first, not in any special order, but those three must be met first. Then you are free to seek all your other wants. The reality is that whatever those extra wants will be, will be those three again." This position explains the Monastery's goal in a nutshell: Take care of yourself. You are the center of your universe. You are the only one who matters. The Monastery calls its followers to be completely self-centered. Sure they say not to infringe on the rights of others but how will anyone think about others if he or she is so busy pursuing and constantly thinking about Freedom, Food and Sex? I'm sorry, but I know many people who think and are motivated by many issues besides this "trinity".
"The church also offers absolution from sin, if that is within your belief system." So this allows me to rationalize my behavior and decide what deeds should just be ignored and which deeds really need God's absolution. If I am calling the shots, why do I need God to forgive me? Why would I ever need to apologize to someone else?
All in all, this church does not give humanity the benefit of the doubt. Many, many people are capable of denying their wants so that others may have what they need (think of any good mom or dad!). Jesus is the ultimate example of this.
I also find that by ordaining men and women before they receive education, the monastery does not take the ministry seriously. Would you go to a counselor for help with a deep issue before that person had gone through the required education? It's the same with ministers. Why would you go to someone with spiritual questions who has not studied? It's like going to a cancer doctor who has not gone through medical school and an internship and asking him or her to remove a tumor. I like to use the tumor analogy when talking about sin. Sin is a malignancy of the spirit and soul. It is a malignancy that causes a deep malaise of the spirit and soul. Does the Monastery offer a treatment for this malignancy? I do not believe that it even acknowledges such a malignancy (unless of course it is within your belief system), much less offers treatment or a cure like Christianity does.
Just some food for thought. I invite your comments.
My pastor takes his role in this rather seriously. So on top of my graduate work he gave me another assignment: “Watch The Matrix trilogy and give me your reflections on its view of humanity, and religion—Christianity in particular.”
Well, this ought to be interesting, I thought. First of all, I grew up in a very legalistic era in the Nazarene church. Until the last decade or so (and the advent of VCR’s), we were not supposed to go to movies. Now my own pastor was assigning not one but three movies as part of my education.
So anyway, my husband and I sat down to watch the first movie and I was immediately transfixed by the plight of Neo as he struggled with dissatisfaction in the matrix and then as he was led to the real world outside the matrix. He eventually accepted his calling as “The One” who would deliver the people of Zion from the threatening machine world.
Though peppered with references to other religions and philosophies, one of the strongest messages given in the movies, is that humanity is trapped in a system that is counter to its original intention. Humanity has the choice to leave the system—or the Matrix—but a battle, both physical and mental, is fought over each one who tries to leave. People who leave the Matrix, must first overcome unbelief with little physical evidence to prove that what they are going into is real. Once they believe, however, those leaving enter into a painful rebirthing process as they are sucked into the real world, which is a parallel dimension.
This reminds me of C. S. Lewis’ book “Out of the Silent Planet”, in which the main character, Ransom, is kidnapped by so-called friends and taken to the planet Malacandra. As he views earth from space, the Ransom observes that there is a huge cloud enveloping the planet. One of the aliens explains that nothing is heard from that planet because it gave into an evil force, but the people on that planet are greatly loved by their Creator.
In the Matrix, nothing is said about love from a higher power for humanity. Humans are pawns in a game created and programmed by The Source. Humanity is determined by what is real and what is not real. Those who have not left the Matrix are machines and, though capable of taste and receiving other stimuli, are not real. Nothing around them is real. Those who leave the Matrix become real by fulfilling their purpose. They are also shown that pleasure is secondary. One character agrees to go back into the Matrix in order to have food that tastes good. Those outside the Matrix survive on nutritious concoctions that look similar to watery Cream of Wheat.
The Oracle, another programmer, or perhaps a hacker, says that she adds unbalance to the game. After watching “Matrix: Revolutions,” it appears that the Oracle represents God and The Source represents God’s opposite. Since Christianity does not regard Satan as God’s opposite, we can only call The Source the opposite of the Oracle. In any event, The Source maintains the status quo and gives Neo the opportunity to do so as well. The Oracle is seeking to unbalance the game by encouraging Neo to save humanity through sacrifice, rather than simply upholding the status quo through cooperating with The Source. This is accomplished because of the love that Neo feels for his partner, Trinity, which causes him to save her life, thus changing the parameters of the game.
Another theme throughout the movie is the prophecies given by the Oracle that One is coming who will deliver the last human city, Zion, from the machines in the Matrix. Neo is identified as the One by Morpheus when he is rescued from the Matrix. Morpheus holds on to his belief in Neo regardless of Neo’s lack of faith in himself and in others lack of faith in the prophecies. As Christians, we are called to follow God’s will for our lives regardless of the opinions of others. Those whom God sends will affirm and help define that calling so that our purpose will be fulfilled. Neo’s calling is constantly strengthened and developed by the Oracle, Trinity and Morpheus. And Christians should do that for one another.
True change happens when Neo is willing to sacrifice and die. Conversely, in the world today, cooperation with God’s purposes may delay judgment for a time. Perhaps one of the reasons the language of Scriptural prophecy is so oblique is that ultimate judgment is suitable in many time periods. Perhaps judgment comes when the world, Christians included, is so lukewarm that God can no longer stand it. Judgment could then be averted when believers create change by fulfilling their purpose. One day there will be a final judgment, hence the prophecies, but only God determines when that is. However, as always, he works with and through humanity. When humanity has reached the point where it is past working with God, then judgment will be inevitable.
Another interesting dimension is the existence of real humans within Zion. These humans did not leave the Matrix and do not have the connecting plugs sported by Neo, Trinity and Morpheus. These humans were born into Zion and have the choice to leave though many choose to stay. This reminded me of a girl I knew in college. In class one day we were describing our conversion experiences and she claimed to never have had one in the traditional sense. She said, “I’ve grown up in the church, I’ve always believed.” At first her statement blew my modern mind. God has no grandchildren, I thought. However, as I listened to her I saw nothing wrong with her statement. This girl believed everything I did; she had surrendered to the truth of the gospel early in life and her acceptance of the truth came naturally rather than by first having to suffer the effects of willful disobedience.
So what can the Matrix say to us? Christians need first to remember that we’re in a war and that our mission is to save lives. I noticed that very little was said in the movies about an afterlife, it was assumed. The Matrix characters concentrated on saving others. As Christians, our main concentration needs to be on rescuing people so that they can live an abundant life both here on earth and in the afterlife. However, while the afterlife is important and the thought is a great motivator for change, constant focus on the eternal can give way to legalism, denial, hypocrisy and judgmentalism. We must remember that saving lives should be our main focus.
We must give Jesus to others, and live like Jesus before others.
In our local churches, we need to remember that while overseas work is important, God has also called us to the communities in which we live. We cannot forget that fact. We need to face our challenges with audacious bravery and tenacity like the characters in the Matrix. We need to depend on God so much that we will face any challenge, trusting that he will provide the needed strength and abilities. We also need to be open to the way he wants to do things, rather than trusting in ourselves and maintaining the status quo. If we are living to make a change in our community, we as Christians should expect attacks from our spiritual Enemy and face them head on with God as our strength. We must remember that the Enemy will be conquered frequently through love, obedience and sacrifice as we bring the Lord Jesus to others.
(Check out Genesis 1 – 3 for details on the creation and the Fall of humanity--and if you don't take it literally that's okay. Go for the concept.).
Throughout the centuries, God tried to get close to his creation by using animal sacrifice to atone for sin. However, this was only a Band-Aid until the time when he would come to earth as a man and become the perfect sacrifice for his creation.
God loved us so much that he sent his only son into the world not to condemn the world but to save the world (John 3: 17). Through Jesus we can have union with the Creator of the entire universe (John 3: 16). We can live a rich and full life right here on earth (John 10:10) and can live throughout eternity in heaven with him (John 3: 16).
Deciding to become a Christian and the promise of a rich and full life does not mean that we will be spared trouble, but it does mean that we have a relationship with God. The Bible is full of promises stating that God will walk with us through life and that he is ultimately in control. He has promised to give us peace in a world full of turmoil (John 16: 33).
You can have this today by believing that Jesus is God and that his sacrifice on the cross saves you from sin. Simply believe that on the third day Jesus rose again and that through this action he conquered death and the grave. Ask God to forgive you for your sin and then receive his forgiveness. It’s that simple.
The hard part is living like Jesus. We have all seen poor examples of those who profess to follow Christ, but God has promised to fill us with his spirit so that he can live this life through us (John 14: 26). As believers, we become God’s hands and feet to a hurting and broken world. The best thing that we, as believers, can do is find a church where the Bible is talked about and its truths are practiced. It is helpful to be around other believers (Hebrews 10: 25). In addition to this, we also need to study the Bible and pray on our own. There are plenty of helpful resources to do this and I will mention some from time to time on this blog.
If you have decided to follow Christ, please let me know. I would be glad to help you get started on this journey.
I got the name of this blog from my kids. There are so many times when my husband and I tell them to do something that their first response is “Yeah, but…” that I’ve taken to jumping around like a frog croaking “yahbut, yahbut, yahbut…”
We live in a society of “Yah buts.” A lot of people today—especially in the church—are unhappy with the status quo. They are not inclined to accept the answers that have been fed to them all of their lives. They want a real and deeper experience. They want to think and to not be persecuted for doing so. They want all there is of God.
America was once called a Christian nation. Now it is a spiritual nation. According to Newsweek magazine 79 percent of Americans consider themselves spiritual, but many are not seeking the answer to their spiritual need inside the church. Many say that they like Jesus, but do not really like Christians.
There is an attitude within the church of “accept this or else,” or “accept this because the Bible says so…” and Americans have never liked anyone telling them what to do or think. Americans want to think and believe because what they believe and think is reasonable. People also want to see believers who will really live what they believe.
We, as a church, need to get a handle on that.
Don’t get me wrong. Some of our American cultural mindset is not right, but it is a cultural mindset. Without changing our message, we need to present and live the gospel in such a way that our people will understand and accept.
So, I offer you “Yahbut.” A blog that I hope will challenge Christians and non-Christians alike to consider Jesus and to live out for others what he has to offer.
"Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel that I may share in its blessings..."
This section of Scripture has impressed me as I have searched for a philosophy to ministry: "To the weak I became weak to win the weak. I have become all things to all men so that by all possible means I might save some."
We are now living in an age where people are seeking spirituality and an encounter with God, but who often search for that experience outside the Christian context.
There are many reasons why, but in my Sunday school class I am finding that the seekers generally do not have church background. In other words, they are unlike me because I grew up in the church. I find this challenging, because I frequently have to rethink the way I answer questions. I also have to think through truths that I have heard all of my life and have taken for granted.
The apostle Paul faced this issue when he spoke to the people at Athens. These were a people used to comfort. They had a smorgasbord of religion from which to choose and also did not grow up hearing about the God of the Jews. In order to speak to them, Paul had to change his approach without changing the message. Even though there were few converts in Athens the people did listen to him. I have heard preachers say that the reason for this is because Paul was not relying on the Holy Spirit. I find that hard to believe; he just had a difficult audience.
The people of Athens sound a lot like people in America and in Northern Europe. We are used to the creature comforts, we have plenty of food and we have many religions from which to choose. We also have enough entertainment to fill every waking moment. I am also finding in my Sunday school class that people do not want the canned answers that the church has accepted for so long. Like the Athenians, they are bright people. They want convincing discussion. They want to see us live the truth that we profess. So how will we reach these people?
The answer, I believe, lies in prayer and in willingness. James 1: 5 says: "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him." I know that I need to pray for wisdom because I do not know how to minister to the unchurched. It is easy to remain comfortable in familiar surroundings with familiar people, but that does not change the fact that the world needs Jesus. I then need to be willing to obey once I pray. To minister to people outside the church, God may ask me to approach ministry in uncomfortable or different ways. He is the one who knows how to minister though. I can trust him for the results.