Category Archives: Wrestling with Church
The religious renegades and spiritual misfits contained in this book have been steadily subverting modernism and reorienting people back to a more inclusive and liberating Christian vision of reality. An unfortunate truth for me is that I knew virtually nothing about most of these people. Another sad testimony to the narrow silos we Christians tend to disappear into.
William Blake (1757-1827 Poet/Painter): A prophet of doom in an age of fashionable rationalism. Science dismisses the inner life, closes off the imagination. In this world, all that matters is objective truth and instrumental reason. Feeling and belief are shut out. Even Christians with their “rational theologies” were falling in step with this new world order to the disgust of Blake. “Human reason and modern science make us both more powerful and less alive at the same time….A person who is not an artist cannot be a Christian.”
Johann Wolfgang von Goethe (1749-1832 Writer, statesman): The promise of the Enlightenment was a morally unencumbered life with happiness guaranteed through technological progress. Traditional virtues and a robust internal life mattered little in this new way. Goethe masterfully exposes these false promises in all his novels. The inner life is real, attending to it is vital for human flourishing. “Our dreams can never be fulfilled because they are a symptom of a deeper longing not of this world.”
Soren Kierkegaard (1813-1855 Philosopher) Looking to the crowd is no place to find answers, true spiritual solitude is needed to find ones way. Deep internal reflection reveals fundamental brokenness in all of us, we must accept this as real, rather than defiantly persist in ignorant despair. Repentance and submission to true existence in God is the right path. “This perpetual rechoosing of Christ is the great paradox and challenge of the Christian faith…(without it) one falls back into formulas, inauthenticity, and a dependence on the crowd.”
GK Chesterton (1874 – June 1936 Writer, poet, philosopher) The shining lights of Chesterton’s time lived primarily according to Christian principles while at the same pushing decidedly non-Christian ideas such as moral relativity. Chesterton shined a significant spotlight on these contradictions. As for the young bullies who picked on ancient ways he had this to say: “We often read nowadays of the valour or audacity with which some rebels attack a hoary tyranny or an antiquated superstition. There is not really any courage at all in attacking hoary or antiquated things, any more than in offering to fight one’s grandmother. The really courageous man is he who defies tyrannies young as the morning and superstitions fresh as the first flowers. The only true free-thinker is he whose intellect is as free from the future as from the past. He cares as little for what will be as for what has been; he cares only for what ought to be.” Chesterton believed that spiritual corruption was at the heart of all the problems rolling into the 20th century and technique, money, and power would never resolve the source of man-kinds issues.
Nikolai Berdyaev (1874-1948 Philosopher) – The cultural ideals of the knight, the monk, the philosopher and the poet have all been superseded but the cultural ideal of the businessman. Personal success, security, and happiness are the ultimate goals now, and making money is the way to achieve those goals. The god’s of progress and commerce turn people into things, life is reduced to techniques, the free soul of man must be found again in God through the acknowledgement of our sinful nature and the welcoming in of God’s grace.
A word about the novel — “Novelists may be our truest theologians of the modern — the first and finest flowering of the Christian orthodox avant-garde.” How so? “It is true that storytelling reveals meaning without committing the error of defining it.” A story is a story and not bound by rules. We are allowed to think of higher things when we steal away with a novel. Without them, our world is just materialistic forces, techniques and meaninglessness. Only through poetry and story can we penetrate our data-drenched materialistic society. Only through story can existential reality come alive. Sadly theologians have tried to become scientists with the Bible, “proving” it, learning techniques from it, and making it a tool. Its purpose has always been for spiritual reflection. The Bible was not intended to be a machine that spits out facts. Who are the great novelists, whose stories move us into the realm of transcendent reality?
- Dostoyevsky — “His works are an expression of his own struggle to realize the true meaning of his faith, a working through — not philosophically or logically but imaginatively of what it means to practice active love, what it means to turn suffering into happiness and what it means to die so that you may be reborn.”
- Aleksandr Solzhenitsyn & Boris Pasternak — They brought into the Communist world new expressions of moral presence and transcendent hope.
- Jack Kerouac — “The true work is our belief: true belief in immortal good; the continual human struggle against linguistic abstraction: recognition of the soul beneath everything, and humour.”
- Walker Percy — For thousands of years, myth enabled us to find ourselves in a world, to know who we were, and what our lives meant. The twentieth century, with its metaphysical skepticism and reductionist science, severed that connection, so now mankind according to Pearcy is “lost in the cosmos.” Man is more than an organism in an environment, more than an integrated personality, more even than a mature and creative individual, as the phrase goes. He is a wayfarer and a pilgrim..a seeker of meanings, a metaphysical bridge builder, a self.
Dorothy Day (1897-1980 Journalist, social activist)— Large-scale industrial economies work against human happiness by making everyone economically dependent on people and forces they don’t know and forces they can’t control. Day wanted workers to own their own businesses and land. She wanted to abolish the assembly line and restore work as a craft. She envisioned monastery-like communities of like-minded families and friends: living together, off the land, producing goods and services that help to build the city of God within the city of man. She was over the course of her life outspoken against the dark side of communism, industrial capitalism, violence, & poverty.
Thomas Merton (1915-1968 Writer, mystic) — Capitalism, mass media, Movies & T.V. disorient and distract us. Society is in a constant rush towards technological determinism (if its possible it must be done) Our societies desperate attempt to keep up with the latest news to “not fall behind” was repugnant to him. To fall behind was to “get out of the big cloud of dust that everybody is kicking up, to breathe and to see a little more clearly” He advocated prayer, silence, solitude, and recollection as medicines against modernity.
Martin Luther King — (1929-1968 Baptist minister & activist) Personal faith, must lead to public, non-violent action on behalf of marginalized and disenfranchised people. For all people especially the downtrodden we must see ourselves as receptacles of God’s love. This truth if believed will fill up every human with dignity and self-respect which will change the world for the better.
E.F. Schumacher (1911–1977 Statistician and economist)— First there was primitive religiosity, which was cast aside by scientific realism, however, the third stage in human development is the awareness that there is something beyond fact and science. The trouble is those staunchly grounded in the 2nd stage see very little difference between stage one and stage three. Anti-metaphysical claims that save us from our superstitions don’t actually provide us with creative solutions to all our problems. Turns out the lab coat as God doesn’t actually help and might, in fact, make things worse!
Wendell Berry (1934- Poet, farmer) — The exploitation of colonialism has just shifted to the exploitation of global corporations. What’s the solution? Everyone needs to go back to farming! In Wendell’s estimation Industrialization is no friend to humanity. Globalism is a myth of progress which will just end in war – back to the farm’s everyone!!!.
Marshall McLuhan (1911-1980 Professor, philosopher) — Instantaneous mass media through video and audio has created a less literate world that is controlled more by the right brain of experience than the left brain of logic and reason. With this total brain shift, he predicted the growth of violent political and religious extremism. He nailed that one! The change will pit an ageing literate, educated, reasonable class against a new orally oriented techno-peasantry of mass media who are emotional, confused, reactionary, violent, aural, and mystical. This age will be punctuated by momentary passions, improvised collectives and spur of the moment convictions followed by spur of the moment retractions. Attention spans will become short, and the power of retention will be weakened. What does this all mean for the church? Old ways will not work, people will be drawn into more experiential forms of Christianity. A prayer retreat will be more popular than a sermon. Doctrinal debates and denominationalism will cease to be important factors, supernatural possibilities will be more readily accepted. For McLuhan, this media apocalypse wasn’t the end though you might think it after reading him! He reminds us “The church is not an intellectual institution anyway.” The medium (the Christian life lived out) is the message.
Northrop Frye (1912-1991 Literary critic) — Myth: a structure of ideas, beliefs, assumptions, anxieties and hopes which express the view of man’s situation and destiny. Mythology is a product of human concern, and it’s built upon literature; folk tales, metaphor, narrative, and poetry. Over time they become for a people group the informing principles of historical and philosophical thought. Mythological thinkers are never overcome by science, history, philosophy or theology. A Myth is neither historical or anti-historical it is counter-historical. Is there a historical Jesus or not is the wrong question to ask according to Frye. What matters is we have his story in myth and metaphor. It is to capture our imagination and shape the direction of our lives. Myth is the more profound truth. When the Christian faith is understood as having it’s informing principles sourced in myth the efforts on both sides to expose or defend scientific and historical strengths and weaknesses can stop, and Christians can also relax some of the ossified dogmas and doctrines.
Jaques Ellul — (1912-1994 Philosopher) — We worship method and technique as the answer to all the World’s problems. A paradox happens when we bow to this god. We become less free at the very moment we become more powerful. Our minds are cluttered with untruths. We live in an environment where non-thought is continuously received, we’ve created vehicles to spread stupidity at an alarming pace (This was well before Facebook, what Ellul would have said if he could have seen today!) For Ellul hope was the actual reality to hang on to. Hope not grounded in technology, but rather in God.
Ivan Illich (1926-2002 Philosopher) — Words are no longer a medium for fresh and original communication instead they are just tools to be manipulated for selfish ends. We have never been more confused and certain at the same time! We have seen the demise of contemplative culture. There can never be any “dead air” no matter what. This is a colossal mistake because silence is necessary for the emergence of persons.
Rene Girard (1923-2015 Historian, Literary Critic) — Humans are never satisfied, we always feel a sense of lack which feeds our desire for what others have. Humans created “the Scapegoat” as a way to manage these feelings. An individual or group is blamed and punished, and thus social cohesion is achieved through the destruction of the projected evil. It’s how we justify violence. Jesus comes along and blows up the whole system because God turns out to be on the side of the victim and not the self-righteous community. Atonement theories that embrace Jesus as the “scapegoat” are actually against the play of the story. Jesus died to save the world from the lie it believes that it’s ok to crush someone for self-advancement. It’s not ok, it’s never ok. God is always on the side of the scapegoat. Girard defends Christianity through anthropology and also reverses more violent understandings of God.
- We are not quite what we imagine ourselves to be, nor are we quite as in control of our beliefs as we think, nor quite so essential as we imagine. (Inchausti)
- Everybody is an unbeliever more or less! Only when this fact is fully experienced, accepted, and lived with, does one become fit to hear the simple message of the Gospel. (Merton)
- Modern civilization is producing things faster than we can think or give thanks. (Chesterton)
- To become aware of the possibility of the search is to be onto something. Not to be onto something is to be in despair. (Percy)
- Christians aren’t better than other people, but their worldview encourages them to recognizes that fact. (Inchausti)
- Christianity teaches that the purpose of life and thought is love, not power. (Inchausti)
This is not a book on real-estate and yet it shares the same conclusion about what matters. “Location, location, location!” For the follower of Jesus settling into a location and planting long term roots there is the most important thing to be done. The authors present this priority in a way that would make most of us feel a little bit uncomfortable.
Most ministry leaders probably don’t get together and say “What can we do to create a gathering of disconnected individuals who choose to pay for our specialized programs and services?” Or “We want our people to think of church as a building, a place where our target audience goes to receive professionalized services.” That would be ridiculous. Even worse would be a scenario where the leaders intentionally planned to devalue peoples gifts. “We want our people to get in the habit of thinking that the only important members are the ones who can sing, or preach, or give lots of money. Everyone else should just sit in the pews, look their best and give their ten percent.” That would be insane….but that’s how many people end up feeling… This ends up happening because the Western world has lost one of the most important aspects of being the church: participating together as a family or body in the real-life context of the parish. Yet this is central to what it means to be the church. (76-77)
The authors quote Eugene Peterson in lament to the challenge of helping Christians begin to think in terms of sharing life together in a specific place as what it means to be the church.
I find that cultivating a sense of place as the exclusive and irreplaceable setting for following Jesus is even more difficult than persuading men and women of the truth of the message of Jesus.
The main thrust of the book is summarized well page 17:
It is our conviction that humans are meant to share life together, to learn to fit together as a living body in relationship with God. With one another and with/for the place to which they are called…The gospel becomes so much more tangible and compelling when the local church is actually a part of the community connected to the struggles of the people and even the land itself.
This book was one of providential timing for me. I’m already committed to the central idea of rooting down deep into a place. I already am “a known character actively seeking the flourishing of my neighbourhood.” But sometimes life is difficult in a neighbourhood, sometimes people don’t like you, sometimes there is adversity, and sometimes you make really dumb mistakes. All of this piles on, until you begin to think longingly about the beauty of becoming anonymous, detached, and unknown. To be able to preach your sermon, go home and shut the door until next Sunday starts to feel like a tantalizingly good option! It’s not, I know this, and God sent this book along at just the right time to remind me.
Spirit over strategy
The authors cautioned strongly against putting too much stock in techniques, methodologies, programs or stratagems. The shift from Spirit to strategy is a notorious weakness for religious people. We find something that works and then we pile up all our hopes and confidence on that one particular strategy. The authors remind us:
When your method takes the forefront you become distracted from what the Spirit is doing in and through your particular place…There simply is no way to place your ultimate trust in the leading of the Spirit and in your expert solutions at the same time.
The authors go so far as to say we should set programs aside so that there is time to play, hangout, and serve in our neighbourhoods. I can see how organized and vision driven would choke on some of these notions. Even I do a bit! Does it have to be either/or, can’t it be a both/and kind of thing? There is a sense in which people need to be directed. Will the admonition “go play” lead to flourishing and spiritual fruit in our neighbourhoods? Probably more is needed. But the overstatement is valid to make the point. Another little phrase that stuck with me from this book is “Practice being interruptible.” When we are carrying out our impressive plans, interruptions are not appreciated, but, it seems to me, the Spirit does his best work on a regular schedule of interruptions.
The difficultly of professional religion
Whenever money is involved people will want to know if they are getting a good return on their investment. What that means is donors want results, denominations want results, and conferences and books celebrate those with requisite results. Inevitably, it seems, an unhealthy pressure is placed on professional ministers to “get er done!” and the “er” is whatever might impress the investors. This is hardly healthy soil to grow slow, long term relationships with people in a neighbourhood. Investors want news, and “I hung out with my neighbour today” is hardly news! Re-envisioning what a successful church is away from the standard metrics of headcount’s and hype will certainly help. But even still how does one measure the success of “faithful presence”?
Several times in the book the authors use the term “primary energy” as a way to determine our priorities. They believe that community building endeavours should get primary energy, not the left overs. They recognize that this focus will impact worship gatherings and other more traditional programming, but they are ok with that. “Intentionally narrow the foot print of your life together.” is what they say. “Worship is a way of life, not a weekly event” is how they dismiss the objections that will be raised by faithful church goers. They say directly that they are not advocating the diminishment of worship gatherings, it’s just that they will have to be more simple. Our focus should not be on events that create minimal impact on a maximum number of people, rather we should direct our energies towards having a maximum impact on a minimal number of people.
The gospel at work in a place
Sometimes I worry a little bit when I read a book like this, is this just a gospel-empty call to be the nice guy in your neighbourhood? No. The beautiful vision of gospel transformation below, the authors argue, can only happen in fullness when followers of Jesus are living out faithful presence in neighbourhoods.
The Gospel is about reconciliation and renewal of relationships. It is about God’s plan through Christ to bring people who are caught in the cycle of fragmentation back into faithful relationships again — with God, with one another and with the created world. The wall between us is gone: Male, female, Jew, Gentile — all our differences no longer need to divide us. When you see yourself as a character in this story, one who has been given the ministry of reconciliation to bring hope and healing to broken relationships, it can become a lens for your everyday engagement in the world.
We are not missional!
These guys are definitely wary of “missional” terminology. They feel like “mission” is not what a churches identity should be reduced to. It’s too narrow, and it has a bad past. “Mission” is what missionary colonizers did in sometimes violent and often damaging ways. It wasn’t just missional churches that took it on the chin, so too did seeker churches, heritage churches, and community churches! This and several parts of the book are simply hasty generalization, but its all towards the point that the church at it’s core should be the people of God who share life together in and for a particular place. Faithful presence should lie at the bottom of whatever one’s church might look like or be philosophically inclined toward.
Put away the iPhone!
What good is a book if there is not at least one good rant? Here it is: Don’t get in the habit of using your technology as a medium to be somewhere else. Our ability to be fully present becomes seriously impaired when we do. Thanks to technology we can be everywhere and nowhere, here and elsewhere, neither inside or outside. This self inflicted ghost space pushes us away from faithful presence in our neighbourhoods and continually keeps human flourishing out of reach.
Debra comes out with the vision of her book right away:
This book is about the posture one takes not the position one holds.
She isn’t interested in writing a policy manual for the Christian position regarding issues of sex, gender, and the gay lifestyle. Her book is really her own personal story and the stories of the many that she loves. Deb was abused early and often, developed same sex attraction, almost as a defence mechanism against predatory men, ended up being part of a communal lifestyle with both men and women, then found Jesus, after a while she stumbled into an ultra conservative seminary to learn about the Bible. It came as a shock for Deb to find out that people at the Seminary might frown on her more “free” perspective on life and sex. Eventually, Deb would graduate from the seminary marry a guy named Allen and they would become the dynamic and influential writer/speaker duo that they are today. If I had to to tell you about her book using twitter my description would be as follows:
- Sex points you to God
- Christians have really screwed things up
- Covenant love is where it’s at
- Human Sexuality is complex, stop acting like a know it all
- What’s the Christian position? — Love, Serve, Pray
Sex points you to God
Deb is convinced that sex is more than a biological function. Her contention is that sex is a deeply spiritual event. It reveals the deeper human longing for eternal connection, for transcendent belonging. As Christopher West says “The sexual confusion so prevalent in our world and in our own hearts is simply the human desire for heaven gone berserk.” We want to belong so badly, but we don’t know how to get there, or how sex plays a role in that. She quotes psychiatrist M. Scott Peck on this saying “Sex is the closest that most people ever come to a genuine spiritual experience.” She goes further saying that “orgasm is a fleeting experience of transcendence — a way of loosing ourselves.”
“Whatever it is that one is seeking in sex, one thing seems clear — it’s more than just about momentary pleasure, as intoxicating as that can be. It seems that almost all the existential and religious aspects of human life are somehow mysteriously involved.”
“Every aspect of our sexuality: our capacity for relationships, our longing for love, our identity as male and female, all point to something beyond oneself, to the “Eternal Other” I have come to believe that our sexuality is so interlaced with longing for and experience of spirituality that we cannot access one without somehow tapping into the other.”
I’m inclined to agree, but so what? What can this deeper meaning about sex actually accomplish? She jokes, but with seriousness, that spiritual people ought to be some of the sexiest people on the planet. This observation, serves to tee up her next major point which is:
Christians have really screwed things up
And have been for quite some time. The early church fathers were certainly not rejoicing in the mystical union of sex as a pointer to God. Origen thought his sexuality would interfere with his spirituality so he castrated himself. Ambrose encouraged married priests “stop having sex with your wives” so they could focus on loving God. Jerome was utterly convinced that Mary the mother of Jesus could not have had a sex life, it would be dirt on her perfect reputation. Augustine, built an entire theology against the use of private parts by suggesting that original sin was passed on by having sex. The more sex, the more sin. Therefore sex should suppressed and avoided as much as possible.
Deb laments how fear has strangled a healthy sexuality out of so many Christians. Fear makes people create artificial boundaries, all the rules to make sure “it” doesn’t happen, actually back fires creating a forbidden fruit syndrome. Fear creates an over focus on sex. She quotes a popular Christian leader who recently wrote a tract entitled “12 questions to ask before watching Game of Thrones” All twelve of the questions had to do with the sexual content on the show, and none of the warnings were directed toward the greed, jealousy, deception, gratuitous violence, arrogance, or pride so prevalent. Deb makes the incredibly poignant observation
“We worry about what people are doing in bed much more than making sure everybody has a bed to begin with… Boundaries are certainly important for life and sexuality, and the Bible does give us guidelines, but read through the lens of fear they can become the very prison form which we ourselves need liberating.”
No argument from me. Her longings for a fear free version of sexuality really resinated.
“What would our marriages, our friendships, our churches, and our communities look like if men and women were not afraid of connecting with each other in deep ways? What if men and women could really know each other without sex getting in the way? What if we did not have to be afraid of our own and others’ bodies that we cannot trust ourselves with them. I guess we would look a whole lot more like Jesus! In Jesus, the fully integrated human, the embodiment of spirituality and sexuality, we find our model. A man whose life was characterized by right loving, who navigated well both genital and social aspects of his sexuality.”
Even still I’m afraid, I know my own heart, but I share her longing.
Covenant love is where it’s at
She doesn’t want to push anything on the reader directly, no dogmatic statements coming from this book, but covenant love certainly gets at least a gentle nudge in the readers direction. She describes it as “Abiding commitment to each other’s best interests, to the ongoing search for truth, vulnerability, the risk of getting hurt and the accountability of our community.” and contrasts it to its more intoxicating cousin, romantic love. She really isn’t a fan of our cultures efforts to send us forever hunting for the perfect romance, it’s an illusion, it’s a drug that wear’s off after a while. Our culture is intensionally misleading with it as well, because it assumes that once you’ve had “intense emotional connections” you’ve “fallen in love” and sex is the cultural expectation for those who experience these connections. This is neither right nor healthy. “Romantic love might get you down the aisle, but only the higher, more sacrificial love will carry you on till “death do us part” — Whatever human sexuality should look like, covenant love should be at its centre.
Human Sexuality is complex, stop acting like a know it all
In a way, she is calling her readers to chill out a bit, to stop talking and start listening. To realize that the world of black and white doesn’t mesh well with the complexities of human sexuality.
Regarding gender: She distinguishes the word from sex. Sex meaning the anatomical parts of the body, and gender being the non-physical aspects of being male or female that exist in a cultural context. Gender is also more internal, she says, it’s how we feel about ourselves. Gender “Is how we emotionally navigate the body we were born into.” It’s unhelpful for Christians to hang on to culturally solidified stereotypes of what it means to be a boy or a girl. She urges us to consider gender as more of a dynamic and fluid concept. The truth is expressions of masculinity and femininity change over time, and from culture to culture and that’s ok. She also doesn’t like the concept of “opposite sex” preferring rather that we understand ourselves as “neighbouring sex” since there is so much we share in common. To the Christian’s in her readership she says “The fruit of the Spirit doesn’t come in pink and blue”
She is the first to say male and female are different, those terms aren’t meaningless, or unnecessary, She even quips “It seems men have a penchant for looking at people’s private parts, women for looking into people’s private lives.” but on the whole she hates generalizations and calls on us to be more broad when considering gender.
Regarding categorizing people: Is this person gay, is this person not? Is this person trans is this person not? Her message on our never ending desire to categorize and label people is clear “Stop it!”
Deb says, “It’s ok to have intense same sex attraction and not have to view one-self as gay.” She notes, “the gap between gay and straight is not often as clear for women as it is for men. Perhaps this accounts for the rise in women who identify as bi-sexual.” Feelings and attractions ebb and flow, people are different, people change, we all make choices, life happens.
“Simple binary categories of homosexual and heterosexual are not really good enough. They don’t do the job, everyone has a story and not everyone fits neatly into those categories. Given that everyone’e experience of sexuality is not only multifaceted but unique to their story, it’s almost impossible to place a generic label on a whole group of people and think you’ve defined them… Anthropologist Jenell Williams Paris says ‘try to define gay or straight and the words begin to slip through our fingers’.”
Hirsh says, “No one is simply born gay. No surprises here. Lady Gaga is wrong.” She goes on to confirm the complexity of human sexuality by quoting the American Psychological Association:
There is no consensus among scientists about the exact reasons that an individual develops a heterosexual, bisexual, gay, or lesbian orientation. Although much research has examined the possible genetic, hormonal, developmental, social, and cultural influences on sexual orientation, no findings have emerged that permit scientists to conclude that sexual orientation is determined by any particular factor or factors. Many think that nature and nurture both play complex roles.
Her point is clear, whatever you think, there is an excellent chance you don’t know it all, what is true is that all human beings want to belong and to be accepted. Christians must be more than accommodating when it comes to that. Sadly we haven’t been.
Whats the Christian position? — Love, Serve, Pray. This book is a worthy read, it’s provocative and poignant. If you want a book that won’t give you all the answers your looking for, but will at least make you think, this is it. Also Deb is a delight to read, she uses humour well, and her stories are fantastic. I think I will finish this review by sharing some good quotes from her book.
- The only thing wrong with being an atheist is that there’s nobody to talk to during an orgasm. 🙂
- Beneath the search for genital sexuality is a longing to be loved. One seeks it where one can.
- I accepted Jesus into my heart but how do I get him into my penis?
- None of us are “healed from our sexuality” none of us are flawless. Most heterosexuals are actually polygamous in their orientation. We are all sexually broken
- Avoid stereotypes, think well of others. Love the sinner, hate your own sin
- Our business is to love, pray and serve and let God sort out the rest.
- Be a listener not a teller
- I have never been one for developing specific church policies on homosexuality. If we have a policy on homosexuality, why wouldn’t we also develop policies about every other ethical issue? For instance, what is our policy about greed? Jesus seems pretty concerned about this, yet I don’t know a single church who has a formal policy on it. The problem with writing policies on a particular issue is that you make that issue more important than the others
- Acceptance precedes repentance
- In essentials unity, in nonessentials liberty, in all things love.
Doing Just Fine Without You.
As people who are committed to living missonally a huge priority for us is the building up of loving inclusive community. We embed ourselves in a neighbourhood and practice hospitality and generosity for all. As people are drawn to these manifestations of love they begin to enquire and eventually they come to know the God of love who we serve. Sounds great right? Well, it is. To love people well, wherever they are at in life, to draw people in to this net of appreciation and mutual service is a beautiful thing, but what happens if the people you attempt to draw into community already have a community of their own?
After 5 years of tirelessly practicing generosity and hospitality we’ve come to see that people who have their own communities remain in many ways unreached. People collect naturally into small groups These groups of people form tight bonds, the result is that the vast majority of their socializing is done together, to the exclusion of others. They function as private groups once they achieve a size 4-8 people. The idea of intentionally welcoming others in, is a foreign and unwelcome concept to these friendship groups. They are not unfriendly to others, and they even participate in our larger community building events. But polite conversation and community parties is pretty much the extent of our influence. Understandably, we are not welcomed into the inner circle of their own communities, and they are not interested in merging into the community we’ve created because they have their own that works just fine.
In addition to this, we tend to collect up the broken, the wounded and the lonely because our community building ventures are truly inclusive. When people look for a community of friends they naturally want an environment that is safe and full of people who they are like. Our environment is anything but that. In fact the opposite is true, we pull together people with such profound dissimilarities it’s absolutely remarkable. There is no question that this fact is very distasteful for many of those in our neighbourhood who already belong in their own safe communities. There is no doubt Christians and non-Christians alike have scattered away from us, because we are a bit too inclusive for their taste!
So what do we do? Keep practicing generosity and hospitality, keep welcoming in the broken and lonely, keep extending the hand of friendship into these other existing groups, grateful for any influence however small it might be.
Community Building is a nice idea but…
Community building is all the rage these days. The Missional church movement is not even leading the charge on this, the broader public is fully engaged as well. The Vancouver Foundation will actually pay anyone real money to build community! Thousands upon thousands of dollars have been given away so that we as a city can build community. The report’s are in, we all know that people are isolated, alone, and disconnected, we all know that welcoming people into community is hugely beneficial to all. “Better Together” is the oft used phrase that flutters around our city like the seagulls. But, when it comes right down to it, building community requires effort and sacrifice, time and energy. We are all down for an occasional picnic, or block party. Being responsible for polite conversation, a casserole and some wine are totally doable for most, but if community building requires more that that, well, lets not get carried away! Truthfully in the minds of most the cost of community building still out ways the benefit.
We are a self absorbed culture, we do what we want to do when we want to do it. Christians are no different. We are all still consumers at heart, which means we shop around and spend our time and money accruing pleasurable things and experiences for ourselves. Christian people want something that benefits them, the unasked question of most who look at our little church is “How does this church benefit me?” Non-Christian people appreciate our efforts as well as any Christian, maybe even more so, but at the end of the day they appreciate us based on how we perform. The actuality of being part of a community of people who genuinely function together as a “sent, family of servants” remains largely unrealized. Don’t get me wrong, we have our moments, and there are a lot of good things to be said for our efforts, But ultimately it’s still “What time does church start?” What do you offer?” or “When’s the next party?”
So what do we do? I guess, tell them that we meet at 10:00 on Sunday’s, tell them that we offer them a chance to be part of a community on mission in the everyday, and tell them to show up next Sunday night for our next big community building event. Celebrate the small victories as well, someone might not be totally intentional yet with their life but if they come to a block party and stay an extra hour to talk to someone they wouldn’t normally talk to, that’s a major step in the right direction! Over time, I believe that people will see that the church is more than an event, more than a religious good received. There will be those who cast off their consumeristic glasses and busy themselves with the work of living together in such a way that the love of Jesus shines brightly into every facet of the neighbourhood we inhabit.
No more room at the table
We have room at our dinning room table for 8, 10 at the most then we are full. I feel like this is a true picture of community life. One family cannot experience true community with 50 people, not even 25 really. What that means is, the Wilkinson family is full. We have no more room at our relational table. So how do we continue to “build community?” I think, what that amounts to is networking. We bring people into Meta’s net, and then we connect them to other people in the net. Hopefully friendships will be built and the relentless scourge of loneliness will be pushed back a bit. Our work of community building means we bring people together and connect them with each other. What it cannot mean is that the Wilkinson’s become best friends with everybody. It’s just not physically possible.
The problem is we don’t have a way to connect people together in any sort of strategic way. We don’t have loads of Christian people waiting in the wings hoping for a chance at friendship with someone who has a different point of view, we don’t have multiple missional communities scattered around the city just waiting for people to welcome in. We don’t have a weekly Sunday gathering that draws people together, plus the people we connect with would not come to that anyway. There is just us, and we are full.
So what do we do? We continue to connect people with people regardless. We hope that the friendships that emerge will benefit the neighbourhood and that somehow through all of these seemingly random connections people will find their connection to God.
But we prayed to our God and guarded the city day and night to protect ourselves. (New 4:9)
“God we need your protection, but I have my sword here straped to my side, so that you can answer my prayer through it’s blade.”
So Josiah removed all detestable idols from the entire land of Israel and required everyone to worship the Lord their God (2 Chron 34:33)
Once again we see that there’s no real choice in the matter, you have to worship the true God or else. Involuntary religion is the name of the game throughout the entire Old Testament. Often we see examples where worshipping the “wrong God” is a capital offence!
We see this all through Christian history as well. For example, In GJ Meyers book on WW1 I learned that Prussia was originally inhabited by Slavic people. German Christians moved in and with the help of the Teutonic Knights, they crushed the Slavic people militarily. They allowed the survivors to stay on the condition that they would convert to Christianity. Many did and it was from this combination of Slavic and German people that the German Empire of the 1800 and 1900s came to be.
Religious freedom is definitely a new development for the human race. Sometimes Christians can look at the inflexibility of Islam and frown. Certainly it’s lack of religious tolerance today, is a major problem, however Christians need to remember that it wasn’t so long ago that they too were we’re forcing people on point of death to accept Christianity.
My question is how does one appreciate the religious intolerance of the Old Testament? Or what can be learned devotionally from reading it? Certainly we don’t want to follow the Old Testament example here and regress into a form of Christianity that forces itself upon others with dire consequences for those that do not comply. So what then?
The New Testament was written when Christianity was a fugitive religion without any power. Is it because of this fact that it’s message for nonbelievers is completely different than the Old Testament? I hope not. In any case the mandate for Christians coming from the New Testament is crystal clear: we are to love our enemies not kill them or force them out. Ok, got it. So we know that the many examples of Christian brutality in human history are definitely outside the margins of what Jesus prescribed. But still the angst for me is in trying to figure out what kind of value there is in the Old Testament here? What’s the lesson? Christians believe that the Old Testament is God’s word too right?
Devotionally speaking it could be an opportunity to thank God that we are in the time of voluntary religion over against involuntary. Perhaps this passage could serve as a warning to us, that even though we enjoy religious freedom, there is only one true God and those who turn away will one day face severe consequences. Every knee will bow and every tongue confess that Jesus Christ is Lord. (Phil 2:10) We don’t force people to bow nowadays, but it doesn’t change the fact that one day they will. These Old Testament passages serve as a sober reminder that true faith is not found in a smorgasbord of belief options. Salvation does not come from a pick and choose,”It’s all good” kind of universalism. We all get to make our choices nowadays with who or what we worship, but still as in the Old Times there is only one right choice. In graphic and often troubling fashion these Old Testament passages remind us of this all important truth.
The church is evaporating: Christianity is not overcome by siege, rather the end comes from within. The church is not destroyed; it is emptied of its essential truths, becomes a mere shadow and eventually disappears. Kind of like the fall of the Roman empire.
This kind of thing has happened before: In the early 20th century, in the face of pervasive modernism, the church was faced with the choice, do they maintain their core beliefs which embraced the miracle stories or do they nuance them? Modernism and miracles simply could not coexist peaceably. So if the church wanted to remain culturally relevant, if it wanted to remain a respected institution in society. Then what was previously thought to be historical fact, would now need to become myth literature. The archaic beliefs of resurrection, walking on water, and the virgin birth became a smile and wink kind of affair. “We all know the stories are not true, but the enduring principles remain.” This effort at cultural respectability resulted in the emptying of liberal churches, it didn’t take people long to realize that if the stories were false, there was no point in keeping up with all the traditions and commitments. The principles (which amount to “be nice”) you could take with you to the beach on the weekends. Secularism owes a great debt to liberal theology.
The church is the bad guy: Orthodox churches remained strong as Liberal churches haemorrhaged. But now according to Sayers, even orthodox churches are disappearing at alarming rates. Why? Churches today are imbibing a system of belief built upon post Christianity’s four fundamental truths: individualism, hedonism, consumerism and relativism. The basic pre-suppositions of the post Christian world are as follows:
- The highest good is individual freedom, personal happiness, & self definition.
- Any system of belief that restricts point one, needs to be reshaped or destroyed.
- Affirm all forms of self expression, intolerance is justified for any who don’t.
- Deconstruct existing institutions, traditions, morals and beliefs, accepting only those that fit you.
Those who once guarded the moral commands are the new enemy to be demonized and defined against; in their place the maverick, the rebel, and the releaser are the new elite.
Groups who continue to operate from a moral code during a revolution of release are tarred with the brush of being controllers. In these eras, including our contemporary revolution of release, anyone who holds to external religious truths, who submits to moral commands and traditions, will be automatically tarred as controllers, repressive and oppressive.
No church likes to “be the bad guy” but that’s what’s happened. Christianity is the “cultural straightjacket”, the impediment to freedom, pleasure and progress. Churches are desperately trying avoid falling under the disapproving glare of the broader culture. But is it possible to remain “cool” to thrive as a church working within the new system which is defined by individualism, hedonism, consumerism and relativism? — In short, Sayers says no, but the problem is, countless churches are willing to try, not just because of external pressure but, because they have employed individualism, hedonism, consumerism and relativism into their practices and belief.
The church growth movement as well as the health and wealth gospel are built upon these very frameworks. “Its all about you church” is the mainstream regardless of theology. Church is almost exclusively a consumeristic enterprise now. Sales pitches to get crowds, slick marketing campaigns, and the embrace of “on to the next shiny thing” mentality within our churches betray what we are really believing. In addition legions of churches are quietly tweaking their views on sexuality to be more embracing of today’s mood. They are moving from a particularist view of Jesus to a universalist one with soft quiet steps. Whatever the public doesn’t want to talk about, the church is silent on. The authority of Scripture is a very nuanced conversation now. The church has become just another fragrance of selfishness in a culture of selfishness. The church as yet has not embraced full throated hedonism, but certainly half hearted-hedonism, we gently and regularly caress the sins of the mind, taking comfort in their promise to protect us from the palpable sting of consequence.
These efforts to keep the church relevant, says Sayers, will ultimately result in the church being swallowed up and digested into the broader culture.
The world in which we live: I’ve inserted an extended quote into this review as I think it gives us a very good glimpse of the western world of which we are at part.
Rorty felt that many philosophers, in particular the Europeans, got too worked up over the fact that there was no meaning in the world. Instead of mourning the loss of meaning and heroically staring down nothingness, Rorty advocated, in the words of Peter Augustine Lawler, an “easygoing, sentimental, ‘nice’ culture.” Instead of religion, instead of philosophy, instead of trying to work it all out, Rorty advocates pragmatism, that we should simply accept our mortality and go about the business of creating a pleasant life for ourselves.
This was what Allan Bloom called “Nihilism without the abyss.” The late Richard John Neuhaus wrote that Rorty’s secularist thought essentially stated, “Make it up as you go along; take ironic delight in the truth that there is no truth; there is no home that answers to our homelessness; definitely (but light-heartedly!) throw the final vocabulary that is your life in the face of nothingness. And if your neighbour or some inner curiosity persists in asking about the meaning of it all, simply change the subject.”
This is a culture in which we believe that ultimately, life is meaningless, but we are insulated from the full horror of such a belief by the distracting and anesthetizing qualities of our public culture. Our existential angst is drowned out by cooking shows, discount airfares, smartphones, and celebrity gossip. But what of those who still cling to desires for something more, a yearning for a transcendent belief, centred on more than just a tolerant society?
Rorty does not advocate that those who believe should be expunged from society altogether, rather such people need to keep their spiritual and metaphysical longings to themselves, or be joshed out of their beliefs. See them as nuts, roll your eyes at them, and if they continue in their belief, walk away. Let government, education, and corporations, led by educated, nice, sophisticated individuals, reeducate them or at least their children into the “easygoing atheism” of the beautiful world. The hope of our culture is that dissenting believers will eventually be reeducated as all minorities and distinctions dissolve into a sea of Western, materialist sophisticates. The beautiful, public sphere of our culture is the architecture of our disbelief. It soothes us, gives us vain hope, and distracts us, all while our private world becomes more fragile.
What’s the church to do? Sayers suggestions were loosely scattered over the book, and I am not sure how helpful they are. “Become a creative minority”, he says, become a “extremophile” or “retreat and return”(?). He calls us to “revisit the ancient paths”, he warns that “crowds are overrated”, and encourages us to “view church involvement as a spiritual discipline not a commodity”. He laments that “too much choice hasn’t been helpful for Christianity”. All valid point’s but these conclusions lacked depth and direction. However, one of the greatest nuggets in this book is Sayers observation that freedom comes at the expense of community. The more free a person becomes the more disconnected he also becomes. This trade off has led to the collapse of marriage, the fracturing of the family, the fraying of the social bond, the partisanship of politics at a time when national interest demands something larger, the loss of trust in public institutions, the buildup of debt whose burden will fall on future generations, and the epidemic spread of loneliness. In short the western world is beautiful but it is also a mess!
This presents an opportunity for the Christian. People who are shorn of collective responsibility, traditional moral guidance, and binding relationships, are finding freedom a scary minefield of risk. The more freely and intensely people live the more they lament at how difficult life is. Our culture is a beautiful apocalypse. Everything falls apart while looking beautiful. We as a culture know these things, yet we seem collectively powerless to move beyond them. I think, that it is in these moments of longing and vulnerability that a Christian can speak. Freedom is not so free after all, it’s very expensive, and the return on investment is not so great, maybe there is a better way, a completely counter cultural way that involves total disobedience to the overriding principle of our day. The highest good is actually not individual freedom, personal happiness, & self definition it is something else entirely.
They agreed that anyone who refused to seek the Lord, the God of Israel, would be put to death—whether young or old male or female — 2 Chron 15:13
Then when the Sacred months have passed, kill the Mushrikun (Idol worshipers including trinitarian Christians) wherever you find them, capture them and besiege them and prepare for them each and every ambush. — Surah At-Tauba 9:5
But I say, love your enemies! Pray for those who persecute you! — Matt 5:44
With the exception of Jesus’ counter cultural words in Matthew 5, the two passages from the Bible and the Quran above are perfect examples of what religion was capable of prior to the Enlightenment.
For some in the religious community the coming of the Enlightenment will be seen as a disaster for faith. I don’t see it that way. Thanks to the enlightenment in the west, Religion was transformed from an involuntary truth to a voluntarily accepted possibility. The movement from involuntary to voluntary transformed how the vast majority of the Western world understands religion today. I believe the shift from involuntary to voluntary is a good one that the entire world should embrace.
As crashing waves slowly erode a shore line, the enlightenments steady pounding of “question everything, believe nothing, human reason above all” began to fracture the steady shorelines of Europe. Nothing could stop this tide. The mantra of “human reason first of all” created healthy (and unhealthy) scepticism which eroded irreversibly so much of what was involuntarily accepted as true in that day, no place was left untouched by this rising tide, most especially religion. The firm shorelines of religion in Europe began to crumble for some very understandable reasons:
There had been a couple hundred years of religious war between Catholics and Protestants which had ended in stailmate with all sides exhausted, and beginning to think “there has to be a better way”. In addition the development of dozens and dozens of denominations since the reformation was enough to cause even the most religious of people that niggling feeling in the back of their mind that the right path to God might be little more than a best guess. Then it happened, science slipped passed theology in the race for supremacy. God no longer informed us about science. Science informed us about God. Eventually, sufficient amounts of doubt took the fight out of religious zealots. Was there really a need to clobber someone over the head just because they didn’t believe as you did? The answer was becoming increasingly clear: No.
If one wished to journey towards God that trip would have to be a voluntary trip based on all sorts of information, evidence, tradition and experience. Before the enlightenment, the idea of voluntary religion was unthinkable. Theology was at the heart of knowing. Ones understanding of God was all that mattered everything else in life was just details. People were born into certain systems of belief and these systems were true and unquestioned. To wander from the truth for any reason was dangerous to the community and damning for the soul. Thus responsible leaders both political, military and religious embraced their duty to stamp out heresy and false belief. The eternal destiny of their people mandated aggressive action. The assumption of meta-physical truth being known conclusively is what the enlightenment destroyed.
Many parts of Islam have not yet gone through any sort of enlightenment. Unlike Western religions, Islam is not a voluntary belief system yet, that means it’s adherents are not free to determine the legitimacy or illegitimacy of their faith. For many Muslim systems, the Quran (and Hadith in some cases) is still the diffinitive truth that must be believed at all costs. Life both now and forever depend on it. Any threat to this belief must be destroyed.
- Ancient Jews were part of an involuntary system of religion. (Hence the verse above)
- Middle age & post reformation Christians were part of an involuntary system of religion, (Hence the religious wars in Europe during that era) — Sadly, Jesus’ call to love those in opposition was pushed aside in this era. The most important thing in order to maintain law and order was to punish someone whose belief system was not in accord with everyone else’s.
- Many modern day Islamists are still a part of an involuntary system of religion. (Hence the never ending gruesome news reports coming from many Muslim countries around the world) as long as a belief system remains a compulsory non optional reality, for it’s followers, there will always be bloodshed. Protecting the absolute truth of ones belief system will always be infinitely more important than the life of ones enemy or even ones own life as the seemingly endless line of suicide bombers testify.
Granted, it’s disconcerting for a faith position to be relegated to optional. Jesus for example, claimed that he was “the truth” such definitive statements don’t leave a whole lot of options on the table. How must a doubt soaked post enlightenment Christian come to grips with this claim? How must he share this claim with others?
Let healthy doubt create humility. What would be wrong with saying “Jesus might be the truth, and this is why I think he is”? Nothing in my estimation. We will never go back to involuntary religion, so the verbal bluster that comes from that era should be dropped. I also think we should take seriously, the words that Jesus gave us about loving those who oppose us. In the post enlightenment scientifically based world it will be impossible to know with clinical certainty existential truth based on ancient historical narrative, therefore we simply can’t have an arrogant swagger when it comes to presenting what we believe to be true. Faith is the confidence we have in what we cannot see, but our senses will more easily grasp what cannot be seen, if everything we do is wrapped in love. This is good advice for all the religions of the world.
This less dogmatic, more unsure stance will be completely unpalatable for some strong believers who have managed to avoid the doubt that comes with the enlightenment. For me, letting go of some certainty regarding my faith is a tremendous step forward in developing a world of peaceful coexistence, and even peaceful cooperation. Easing up on personal certitude in order to embrace the free will that comes with voluntary religion is infinitely better than the shallow benefits of confidence, conformity, and security that come with involuntary religion.
From the very beginning the early church understood the trinity as a mystery that was honoured and respected. Jesus claimed deity, and yet he was distinct from God, the promised Spirit who came at pentecost was also distinct from God and Jesus and yet was clearly divine. Before Constantine, it wasn’t a hot debate, amazement was preferred over explanation. Love for Jesus and survival were the priorities of those first Christ followers. That all changed however when Christianity became legalized under Constantine. His plan to unify his massive and fragmented empire under the banner of this burgeoning new religion known as Christianity had worked incredibly well, perhaps to well. Christian people began to fight amongst themselves now that they had the time and freedom to attempt an understanding of this great mystery of God’s three in one ness. It wasn’t long before the newly unified empire was at risk of fragmentation, this time along theological lines.
Constantine wanted it sorted, it was time for the church to meet and settle it. One idea that had been floating around since the 2nd century was Monarchialism. This idea portrayed God as one great ruling monarch, but rejected the need to make the distinction between the Father, Son, and Spirit. Monarchialism attempted to explain the trinity in two different ways:
- Modalism — God is one, but he has three modes or three roles that He carries out in consecutive periods of time. Like a single actor that plays three different roles in a theatrical production.
- Rejected – This view was rejected by the church because it doesn’t accurately account for the interaction of the Trinity in New Testament, like at Jesus’ baptism for example. Also, if these representations of one God are only masks like in an ancient play then it becomes impossible to actually know the real God. The church gave modalism the thumbs down!
- Subordinationism — There is only one superior God (Father) who is assisted by lesser god’s of lower rank (Jesus & the Holy Spirit)
- Rejected – Strongly rejected at the counsel of Nicaea in 325 as shown below.
The struggle to clarify the churches position on the trinity came as a direct result of a guy named Arias. Arias taught that the word who became flesh was a lesser god of a different nature. Jesus was not eternal or omnipotent, Jesus was only God in an approximate sort of way. Jesus was the first and greatest created being, but he was not the eternal God. Arianism in this form continues on in the teachings of Jehovah Witnesses.
Arian thought appealed to pagan converts. They were more easily attracted to the idea of lesser gods, because their pagan heritage which was full of them. Christianity in this form was more palatable to the masses. In the Arian story, Jesus Christ was a divine hero, a loose approximation would be like our modern day super man. Who doesn’t love superman?! He was greater than an ordinary human being, but not the eternal God.
Arias was a powerful speaker and a gifted networker. He also was able to put catchy jingles together that promoted his understanding of Jesus, little kids and dock workers would sing his songs. He was wildly popular, so when he was excommunicated, early in the 4th century, things got ugly. With rioting in the streets going on, Emperor Constantine was prompted to call a church council in the city of Nicaea in 325 a.d. He reminded the 300 churchmen who attended the counsel that church division was worse than war. He gave them one charge. Figure it out! He didn’t much care about the conclusion just so long as everyone agreed with it!
Since Jesus had been worshipped as God in the vast majority of churches across the empire for upwards to 300 years in some places, Arias bold revision of Jesus and his place in the Godhead was met with massive disapproval. He and his supporters were regularly shouted down in the counsel. It was inconceivable that Jesus could be anything less than equal to the eternal God. The creed that came from this council nearly 2000 years ago is still accepted to this day by the vast majority of Christians world wide. Notice the emphasis on Jesus and the three in oneness of God.
We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through him all things were made…We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father. With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets…
All the Bishops but three signed the creed in 325. Arias and two of his supporters were kicked out of the church. The controversy raged on for 50 more years before Arian thought was officially expunged from orthodox teaching.
The Semi-Arians tried to land a compromise. It didn’t work. They were ready to concede that Jesus was similar in nature to the father just so long as they did not have to say that he was of the same nature. This didn’t fly either — From the earliest of times, Christians believed that If Jesus wasn’t God in the flesh he couldn’t be the Saviour. Semi-Arianism prolonged the debate but a compromise that viewed Jesus as anything less than co-equal with God was not possible.
To the early believers in Jesus, salvation was not about going to heaven to get stuff, as Islam would later teach. It was about being united in the communion of the divine. From the orthodox point of view, the goal was not to attain equality with God or be made into a god as mormonism would much later teach, rather the believer would be welcomed into the fellowship of the triune God. He would belong in the company of God.
The first Christians loved this grand story, A relational God, coming to earth, welcoming the human into fellowship with him through the grace of Jesus by the power of the Spirit. The earliest benedictions evidenced this incredible three in oneness, II Cor 13:14 — May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all. It was the Christian story, not to be changed. Beyond full comprehension to be sure, and a great mystery without doubt, but an absolutely beautiful and glorious story.
Thank you Bruce Shelley your book Church History in Plain Language, was very helpful.
Big Idea: For a long time historians have viewed the history of the Byzantine empire as little more than a millennium long uninspiring tail of decay. Certainly, if territorial expansion is the measure of success for empires than this assessment would have to be true. However Collin Wells makes the case that the cultural influence of this “forgotten empire” upon it’s three neighbours was and continues to be absolutely massive.
To the West: It was Byzantine humanists that taught the Italians to read and appreciate ancient Greek literature. The rediscovery of Greek thought that inspired the Renaissance happened because Byzantines monks carefully transported and meticulously copied these ancient greek texts for their Latin patrons. Without this investment the renaissance would never have happened
To the East: It was a Byzantine love for rational inquiry which led to the golden age of Islamic Science. As the Arabs conquered Byzantine lands they allowed themselves as illiterates to be taught by their captives. Eventually the Greek approach to gaining knowledge through rational inquiry was reacted against and completely squashed in the muslim world, laying the foundations for some of the more radical elements of Islamic thought that we see today.
To the North: The Byzantine empire managed to spread Christianity to Slavs, Bulgarians, and Russians creating a bond that transcended boarders and shaped the belief system of countless numbers of people.
Little bits of interesting:
- My way or the highway — The Byzantines were not very tolerant of variant versions of Christianity scattered around it’s empire. The persecution was so bad that when the Muslims came conquering in the 600’s, many un-orthodox Christians welcomed the invaders as liberators.
- Icon’s got to go! — For a long time Byzantine Christians were known for their Icons. Then a debate happened, all these images were actually idolatry it was said. God’s judgment would surely come. No! said the other side the icons are not worshiped as idols they are merely reminders of who we worship. Should they stay or should they go? War was where the decision would ultimately be made. Do we win or lose when we have the icons? They lost some battles, so it was time to burn and bury the icons. Eventually they came back but not for quite a while.
- The first bobble heads — In the 5th century, asceticism was all the rage and Simeon of Antioch was its rock star. His claim to fame was a 30 year run atop a 50 foot pole. He was so popular that people traveled all the way from Britain to just to catch a glimpse. Soon budding young entrepreneurs capitalized on the craze by creating and selling commemorative Simeon dolls!
- Rationalist inquisition — We’ve all heard about the Spanish Inquisition. Ultra religious people torturing people for not having enough faith. In the Muslim world in the 9th century almost the exact opposite kind of inquisition happened. It was an inquisition that tortured ultra religious people for not having enough reason! The leader, Al ma mun, was enamoured with the rationalist thought of the Greek Byzantines. Science, medicine, philosophy was the way forward for Islam. Muslim hardliners resisted this new openness to reason, so he rounded them up and tortured them until they accepted a more rationalistic doctrine. Significant people were martyred, and it became the rallying cry for a brand of Islam that would staunchly repudiate any kind of rationalism. This anti-reason version of Islam won and from its stream flows sharia law, the Wahhabi, and Osama Bin Ladin.
- I love my booze — Vladimir of Russia was tempted to convert to Islam in the 900’s he liked the part about how all carnal desires would be fulfilled in the after life. But he didn’t like the thought of giving up wine in this life “Russians cannot live without wine” he said and began shopping for other religions
- Sketchy conversion — God himself must live at the Haggia Sophia, said the Russians who investigated the possibility of becoming orthodox, but even the this dazzling architectural masterpiece in Constantinople wasn’t quite enough to make him and his Russian people convert. What did it was a war. The great Byzantine city was in trouble and needed soldiers. They offered a royal princess’s to Vladimir in marriage if he would fight for them on the condition that he would convert. He did, and Christianity came to Russia thanks to war, politics, and violence.
- Fresh Harvest – The Slav’s were the harvest field. Roman Christianity wanted to win them over and so did the Orthodox. They even got in fights over this. The Orthodox won. How? They decided that the Slav’s should hear the gospel in their own language. They helped them write their own language and then translated their liturgies into it. This horrified the Roman church who were certain that the language of the church must remain in latin. They stuck to their guns, and lost the Slavs to the Orthodox.