Category: Faith Explorers Recent Topics

The group has not been asleep since the last posting but the scribe has been away – and missing the sessions!

This is an intriguing book written to attempt to re-interpret ‘theology’ in the light of the advances in our understanding of the physical world over the last century or so since Rutherford.   It is not an attempt to reduce theology to ‘quanta’!

For this first week we considered Appendix One which exposed 12 Principles of Quantum Theology. Is life, the universe and everything determined by the uncertainty identified by Heisenberg’s principle?  Is this uncertainty the source of ‘creativity’ at the material level (the universe) as well as in us?

The chapters in the book do not mirror the 12 principles set out in the Appendix – so more about them as we explore later this month.

Over the last four weeks we’ve considered the 4 studies in this little booklet.  It has promoted plenty of discussion about its meaning which for us required an interpretation into the terminology of the 21^st century and a re-imagining into contemporary times.  This has caused considerable debate.  The author reflects a largely conservative position.

The overall message however is very appropriate and fitting – it is we need to understand the ‘WHY’ we/the church exists before we can tackle the HOW and the WHAT.   The latter are very much easier than the former.  Once the WHY is identified, then the How and WHAT follow and can and should be continually measured against whether they are helping to fulfil the vision set out in the WHY.   

Our session was based on the first chapter of this book, which is entitled “The heretical book of the Bible”. Because of the topic, this was an informative exercise rather than a discussion.

This first chapter is an introduction to the theme, before the subsequent dialogues, where the author engages in a “discussion” with Ecclesiastes, who lived over 2000 years ago.

An explanation is given of the method by which the Bible came into being as a collection of individual writings, each intended to be read on its own, and often contradicting other books.  This is very much the case with Ecclesiastes, which undermines much of which is traditionally preached from Christian pulpits. It openly questions the validity of the doctrine (held by Jews, Christians and Muslims) that God rules this universe in a loving way that ensures justice for all.

Some background to the place of Ecclesiastes in the Bible was provided.

The traditions of ancient Israel developed along four parallel paths.

For Jews, the most authoritative stream of tradition is found in the first five books, known as the Torah or Books of Moses.

The second stream describes how the monarchy emerged out of the primitive tribal structure, and then focussed on the dynasty founded by David.

The third stream of tradition was the Prophetic. This was initially short messages thought to have come directly from God.

The fourth tradition is now referred to as the Wisdom stream, which was developed by the sages. These writings show no interest in official religious beliefs and practices, and we would now describe them as secular.  The work of the sages is found chiefly in Proverbs, some of the Psalms, Job, Ecclesiastes, Ecclesiasticus, and the Wisdom of Solomon.

Geering pointed out that from the cultural tradition of ancient Israel, three quite independent religious communities evolved, and in each, one stream became dominant.

In Judaism, the Torah remained central, with the priests expounding the law.

In Christianity, it was the Davidic royalist tradition, with Jesus being seen as the Messiah, the anointed successor to David.

In Islam, the prophetic tradition dominated, with Muhammad being acclaimed as the greatest and last of the prophets.

However the Wisdom stream was neglected and even rejected by  Jews and Christians. Only in the modern secular world has the Wisdom stream, being more secular than any other writings, come into its own.

More information is provided about the Wisdom writings, in particular raising the issue of the finiteness of human existence, and the relevance of these writings to us today.

Notes by John M

John explored biblical themes on work looking for models which could be used as the basis for a 21^st century theology for the workplace.  His surprising conclusion was that neither the family nor household were suitable spiritual models to take into the workplace.  The bible does not provide good role models comprising a family unit of ‘mum, dad and 2.4 children’. Four household codes can be identified in the New Testament – but these do not fit well in today’s more open and equal society e.g. the role of women.

Does this mean that there is no role for spirituality in the workplace? Some of John’s characteristics of spirituality especially struck a chord with me e.g. a surplus of meaning, things kept out of balance, open-ended directionality, fundamental instability is a prerequisite for all growth and change, no blueprints.

John then identified some examples of good practices in a work context from the OT.  These were used to derive a model for workplace/organisational spirituality based around Skill, Willingness, Opportunity, Acceptance and Recognition.  The individual brings skill and a willingness to work and be engaged with the enterprise; the organisation provides opportunity (to work using the skills), acceptance of the individual and what they have to offer and recognition of the contribution made.

In discussion we noted that the Church as an organisation doesn’t measure up very well to these ideals; when they are attained – even if only for a short time – the organisation makes real progress and is a good and rewarding place to be.  Members experience suggested that the role of the leader was a key element in creating these conditions – or killing them completely!  Organisations need to identity and nurture such leadership.

The discussion was based on pages 202 and 203 of L Geering’s book ‘Such is Life – A Close Encounter with Ecclesiastes’ where he sets out 7 marks of secular or humanistic thought.  These formed the basis of some fine questions – responses to which showed we were not in full agreement with Prof Geering’s line of argument.  The 7 questions were:

1. What do we understand by “divinely revealed knowledge”, and is it the only source of reliable knowledge? This of course depends on ones interpretation of ‘divinely revealed’.  We decided that this had to be wider than the Bible.  How are we separate from god?  Are not our thoughts at times ‘of god?’

2. Do we feel bound by any set of absolutes handed down from the past? We thought that some absolutes are the likes of compassion, justice, mercy, relationships were worth holding on to and espousing.

3. Do we believe that the “physical universe constitutes all that is”?  No because this doesn’t take account of human creativity in music, art, technology, admiring a sunset, being moved to describe something as ‘awe-some’.

4. Does the evolving knowledge of human origins preclude an acceptance of a spiritual dimension? No – see compassion and creativity above

5. As the boundaries of time and space expand infinitely how do we understand human life and death? Heaven is unproveable – it could exist in other dimension(s) which we haven’t yet worked out how to perceive.  Consider the analogy of infrared and the impact IR and radio astronomy has had on visual observations.  Some existence after death is a widely and fondly held ‘hope’.  The truth is we don’t know.  What seems clear is that it is not physical in the sense we experience life.

6. Chance and uncertainty are integral to quantum theory – how does this play out in human development and in the events of history? One can either ‘surf the wave’ of the surrounding events or take a more deterministic approach.

7. How do you think an understanding of the spiritual dimension of the cosmos developed? An evolving awareness of ourself and our relationships to others, to a hope that the relationship might be renewed after death. The seeming punishments dealt out by nature were determined as vindictive – what have we done to deserve this?

Alain’s main thesis is to give a softer face to the atheism portrayed by Richard Dawkins et al.  To do this he identifies aspects of religions that he sees as a positive benefit for individuals and society.  While he starts his address with “of course there is no god’, he makes his choices on a pick n’ mix basis of the good/useful/insightful aspects of religions.  He has been criticised for this approach but defends it by observing that as religions are a human construct – a reflection of culture, this is what we do with music and authors – we don’t just stick with one but enjoy the ‘best bits’ from each.  His position is not a rejection of religious praxis, it is a rejection of theology.  He aspects he admires from religious practices include: education – especially its repetitiveness, time based rituals – as they provide life with highlights, oratory, practices which involve all senses to appeal to as wide a range of people as possible, art, architecture, organisation – as good as the best of multinational businesses and building of community.

We couldn’t disagree that these aspects when done well, do contribute to a successful church but is that all?  Is not a sense of ‘the other’, a sense of the spirit that takes us beyond ourselves to consider others, also an important aspect that Alain is missing?

This book has described 10 indications of ‘green shoots’ within so called Mainline churches in the US in the mid noughties.  The chapter on Transforming Congregations highlighted some of the green shoot activities of 5 congregations. We visited the websites of each to see how they had fared in the intervening >6 years.  There was the usual mixture of formats, styles and dated material.  All these churches still had a large number of activities though we felt some reflected more inward focus than outward/community focus.  Some activities mentioned in the book were not identified on the sites – but that is the nature of some programmes – there is a right time and place.

Overall we’ve enjoyed considering this book.  The 10 indications of green shoots don’t necessarily fit our time and context but the principle of identifying what can be done well and having a few key people with vision, enthusiasm and drive to make things happen is universal.

Resulting from our discussion on 30 April, we challenged ourselves to describe what elements were necessary to ‘experience’ God in worship services.  We quickly realised that different environmental stimuli would impact positively on some but not others.  After all we are each unique.  We agreed that for a single worship time to invoke a feeling of God’s presence, a range of senses had to be stimulated – not just one or two.  Some of these include music, well sung songs/hymns, soft lighting/candles, silence, opportunity for contemplation, something visually interesting and unique, drama, smell – fresh bread and coffee, dance.

We considered one of the summary chapters ‘Transforming Lives’.  There is an initial emphasis on the ‘sanctuary’ and home wanderers have found in these Mainline churches.  They have found a place and an environment where they can put down roots and become part of an accepting, though challenging, community.  We observed the impression that compared to US society, NZ is a much smaller country and population with consequently fewer wanderers.  Nevertheless, they do exist and all churches need to be aware of, and welcoming to, new comers whether they be wanderers or not.  The author suggests 5 modern traits in (US) 21^st century society – individualism, aimlessness, consumption, fragmentation and forgetfulness.  It seemed to us that these are more noticeable and have spread beyond the US since 2006, eg the riots last year and recent election results in Europe.  In response to these, the author suggests wanderers have become pilgrims by ‘selectively adapting to the cultural changes that are pressurising the practice of Christian faith.’

We thought that Church members should be change makers not change followers – after all was this not what Jesus did?  Elements of the present society seek identity in what they consume compared to previous generations where people were known for what we produced.  Christians would do well to consider the example they set and therefore how they perceived – by their works you shall know them.

We reviewed 3 further signposts of renewal in Mainline US Churches.

Diversity  The author suggests that congregations are all the ‘richer’ for their diversity of thought, background, ethnicity and (in the US particularly) politics.  With diversity of thought and action also comes a need for tolerance and acceptance of alternatives to one’s own preferences and praxis.  She makes the important point that diversity does not mean ‘inclusion’ ie that secularism has invaded the church in the form of ‘anything goes’.  Diversity was very real and evident in the early church and in the letters and teaching of Paul.  Diversity is something Christians do that makes a truer, richer community.

As a congregation with many ethnic backgrounds and traditions, Tawa Union Church can confirm the joys of diversity.

Justice  The author quotes one church as noting that they pursue diversity as a way of justice.  The ideals of fairness, equality and human rights arose from the secular world during the Enlightenment – and are not found in the Bible or in prior Christian tradition! Doing justice means engaging the powers – transforming systems of oppression.  This is why doing justice is so difficult – it requires us to change the basis, the ethics, the way things are done, the world view of ‘powers and principalities’ – not mopping up the consequences.  Its hands on stuff, requiring the marshalling of resources and above all, persistence.  We also recognised that there is likely to a personal ‘cost’.

Worship  This is subtitled ‘Experiencing God’ and for our group pretty well summarised the chapter.  Worship should create a sense of awe, an experience that transforms the heart.  It moves from head to heart.  Worship is the church’s shop window to the world.  The author found that the kind or form of music or art in themselves didn’t necessarily imply vitality, rather it was innovation and experimentation.  A number of examples are quoted.  A must read for those grown tired of same old, same old ways of experiencing worship.