I have been
a Roman Catholic priest for almost 50 years. My studies have specialized in the
philosophy of religious experience, that is to say, and exploration of how the
structure of human consciousness is oriented toward religious experience, an
experience of the transcendent, of what surpasses both our being and our
awareness. Human beings are always in search of what is “more” and there is no
limit to the search for that “more.”
As a Roman
Catholic, I studied my own tradition pretty thoroughly, but at a time, during
the Second Vatican Council, when the Church was questioning its relevance for
its own times and questioning how its presence and message could speak more clearly
to the searching and questioning of its time.
This led me
to ask what it was that our times were asking, what they were searching for,
what were the specific modalities of the questioning of society today. I was
led to look well beyond the walls of Roman Catholicism, to explore other
religious traditions and the vast secular world of today.
Blog
entries are generally short, so this can only be a brief snapshot of some
impressions gathered over many years. I
simply state my points and leave to another time and place the job of
developing them. What you will find here
are no more than starting points for a reflection.
Fifty years
ago, theologians studied religious traditions in order to figure out how best
to argue their weaknesses and to draw their followers into unity with Roman
Catholicism. However, that thinking took a turn after the Second Vatican
Council. Theologians began rather to ask what Roman Catholicism could learn
from those traditions. I would like to think that the search has deepened and
widened as the decades have passed.
One of the
earliest divergences from Roman Catholicism is found in Orthodox Christianity.
Here, I simply note that Orthodoxy represents, among other things, a reminder
to Roman Catholicism that there are many legitimate ways of living the Catholic
faith and that fidelity does not mean uniformity in liturgical and legal
structures. While Roman Catholicism
developed a strong theology of the humanity of Christ, Orthodoxy insisted on
his divinity as ruler of the universe. This is becoming more and more important
for dealing with the ecological crisis today. Christians need a way of seeing
how Christ is central to the natural world around them.
Protestantism
went a step further by drawing us back to rediscover the Gospel roots of our faith
in the earliest Christian communities. Protestantism invited us to simplify our
faith, to rediscover its basic elements. This went much further in later
evangelism with its focus our attention on a personal commitment to Jesus and
his mission.
It was only
quite late in history that Roman Catholicism in Europe came into intimate
contact with Buddhism and Hinduism even though there were Christian communities
in India from the very first centuries. Buddhism is an ancient tradition that
pays attention to the question of suffering. Buddhism teaches us that we create suffering
by our distorted desires and expectations of life. It invites us to live freely
each moment without undue concern or expectation and by accepting each moment
as a gift.
Hinduism reminds
us that there are many forces in the universe that deserve our attention. There
are many “gods.” This is in no way contrary to the belief that there is one God
creator of all. But it does help us recognise the multitude of forces (spirits,
daemons) at work in the universe and to pay attention to how each of them
operates.
Islam
emphasizes the unity of God and centres the life of faith on surrender to the
divine will. The word “Islam” itself means surrender.
In more
recent years considerable attention has been given to what were generally
considered quite marginal traditions such as those of Aboriginal peoples and
even the pre-Christian traditions in Europe. Many of us lost sight of these traditions.
Aboriginal peoples throughout the world share a spirituality deeply rooted in
the forces of nature; it is a spirituality that prizes harmony with the world
of water, earth, air, plants, animals and fish. It is a spirituality that
returns us constantly to recognise with gratitude the gift of that delicate
balance of the natural forces. This is also true of traditional African
religions and of the variations that travelled to Brazil, Haiti and elsewhere.
Historically
European spirituality finds strong roots in what came before the announcement
of the Christian Gospel. It is where most of us come from in one way or
another. Much of the colouring of the beliefs and rituals of European-rooted
Roman Catholicism can be found in pre-Christian religious beliefs and rituals
among the Celtic peoples, the Vikings, Germans and Goths. Moreover, there are
many people today who are returning to these traditions because of their
closeness to nature and its cycles. They provide a path through life that
contrasts with the rather esoteric beliefs and rituals of Roman Catholicism,
which, for the uninitiated, seem incomprehensible and very heavy to bear.
Even as all
of these traditions receive respectful attention, there is also disarray. Some
are widely misunderstood and even feared by the general public. Some groups
have deliberately tried to misrepresent them. Nevertheless, they deserve to be understood
and treated with respect. Christianity is laden with centuries of accretions
that need to be put in perspective so that the underlying spirit behind them
comes forward. We are in a time of great upheaval, a time of epochal change. It
will be important to critique our religious traditions and so discover what
needs to be abandoned and what needs to be held on to fiercely in order to navigate
into the future. Each has a voice at a table where we can all learn from one
another how to live together in this one Earth.
There is
much still to learn. Allow me simply to offer a list of what I have gleaned
from decades of observation:
a. Religion is for us, not for God.
Religion is a way of finding our way through life. It is not a system for
obeying the dictates of a God “out/up there.”
b. The material world is our foundation
for understanding religion and the path through life it points to.
c. There is only one world: the
material world and it is a world of spirit. Everything that exists is incarnate
spirit. Spirit is a dimension of matter; matter is a dimension of spirit.
d. The spiritual forces in the material
world deserve/require our respect, reverence and attention.
e. These forces or spirits can help us
recognise an underlying Great Spirit, God or Creator Spirit who is one and who
remains a great mystery, but one that is at the very origin and sustenance of
life.
f. This Great Spirit is father-like in
manifesting great inner power and, most of all, mother-like in tenderness,
compassion and generosity.
g. We learn about these forces,
spirits, through observation of nature and through stories.
h. Religious stories speak through
symbols that need to be interpreted with wisdom and prudence
i. Christianity is a “revelation”
religion that claims to describe for us our relationship with God and God’s
relationship with us. We need to be very careful in how we interpret the
revelation so that it continues to guide us without becoming oppressive.
j. Christianity is fundamentally about
our liberation from all that would restrict the universe (and ourselves) in its fullness,
completeness, happiness.
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