A Leap to Everyday Spirituality
In the Eternal Atmosphere of Possibilities
by
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78. Can Creeds and Confessions Be Theistic?(368382) The Scriptural basis of Judeo-Christianity was spoken, then written and finally canonized as the portrayal of a Directive God in relationship with specific humans over a restricted frame of time. These scriptural accounts were prepared by humans having insights compatible with the cultures and knowledge of their various, extant times. There were of course humans within this process who realized that there was “a something that gave purpose to what they viewed as the universe.” It was most natural that this something was an anthropomorphic being directing earthly affairs from “somewhere beyond the sky.” (Probably from a throne?)
The scriptures should not be faulted because they are theistic. We humans of today should be faulted because we still accept a theism that was essential to those who structured it in another time. We should be faulted further because we accept the tradition that subsequent concepts, creeds and confessions are to be based on these theistic scriptures.
As Part 1 of the Constitution of the Presbyterian Church (USA) this denomination enfolds its several Confessional Documents into a Book of Confessions. I have read these documents plus considerable critiquing of the same. In all reverence I must offer that much of the content could be classified as apophatic and kataphatic redundancies of a theological nature which are stored in the box that I must leap beyond to find a viable spirituality that I can utilize and fulfill in my every-day existence.
Just now the PCUSA Presbyteries are voting whether to add another Confession to the Book of Confessions. This is the Belhar Confession. On the day of voting on the acceptance of this Belhar Confession by one PCUSA Presbytery a seminary student rose to ask the Assembly to reject the addition of the Confession. Here is a condensed version of the student’s statement:
“Does this Assembly grasp how much the addition of this confession will add to the load seminary students must assimilate and be tested on as they go through their studies and ordination exams?”
Laypersons cope with the volumes of material they are asked by our denomination (PCUSA) to absorb as confessions, creeds and theological constructs. I pose this question: Does my church grasp how much the addition of this confession will add to the contents of the box that I must leap beyond to find a viable spirituality that I can utilize in fulfilling my every-day existence?
Technically an atheist is one who does not believe in a theistic (directive) God. In that usage of the word I am an atheist. One who does not believe in any God would more accurately be an adeist – but this word does not exist. In a world that is coming to be more holistic than theistic, I would offer that the metaphysical force that renders value and purpose to the all of existence is better conceptualized as the Atmosphere of Possibilities than as a Library of Theism.
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About the Book
This book is directed toward fulfilling the wisdom of Yogi Berra as stated in the Preface of the book:
“You got to be very careful if you don’t know Where you’re going, because you might not get there.”
There are some readers whose traditional bents may lead them to question the direction(s) the book is taking. The author concedes this but hopes that his integrity of purpose (“where he’s going”) will lead to consideration as opposed to consternation. Here, in no rigid linear sequence, are some (not all) of the areas the book explores. The primate as animal evolved to become the primate as human, first through an awareness of compassion (responsible to species) and later through an awareness of religion (response-able to God). Why, then, has the human forsaken the value and purposefulness of compassion that permitted humanity to evolve and survive, and has become obsessed with taking religious beliefs too seriously (e.g. religious chaos, religious wars)?
In keeping with Yogi Berra’s advice the book was given a sense of direction. First it would explore examples of taking life too seriously. Then expand to observations of taking one’s beliefs too seriously followed by taking religion too seriously (religiosity) and finally arrive at taking theology inappropriately – where the author suggests that traditionalism and theism have brought Christianity today.
The book offers the thought that two essential human capabilities within the purpose for existence are underutilized by humanity: compassion and spirituality. It concludes with the question: Could the intentional utilization of these two possibilities as capabilities support the morphing of Christianity?
This book (“A Leap to Everyday Spirituality, In the Eternal Atmosphere of Possibilities”) is a candid invitation to readers to explore their beliefs, not a request to agree with the author.
About the Author
How does an author tell a readership enough about himself/herself that readers acknowledge the writer as authentic?
How does a biography avoid an appearance of boasting?
How can a writer fulfill both of these requirements?
This writer believes himself to be an average church member adequately engaged in the mission of Christianity and of his particular denomination (Presbyterian USA) to write authentically to the church and to a general readership. He is a lifelong Presbyterian who has been an elder in his local church for over 60 years serving his share of duties vital to its continued existence. He has participated in the next higher judicatory (presbytery) as a frequent committee member, on multiple commissions, twice as moderator of presbytery plus as a delegate to multiple general assemblies.
A current, circulating admonition states: “Christianity must change or die.” This writer’s experiences lead him to observe that this is a credible concern. However his trust in the core values of Christianity as they can be practiced would soften that phrase to, “Christianity can morph and survive.”
In the Robert Wright book, “The Evolution of God,” the following quote summarizes the desperate need for morphing: “Any religion whose prerequisites for individual salvation don’t conduce to the salvation of the whole world is a religion whose time has past.”
Because this writer discerns hope that Christianity can morph and survive to “conduce to the salvation of the whole world” does not mean that he is boasting that it will be easy or that he knows how to effect it. It means that he sees it as a preeminent