ТОП просматриваемых книг сайта:
For Christ's Sake. Bishop Geoffrey Robinson
Читать онлайн.Название For Christ's Sake
Год выпуска 0
isbn 9781922152886
Автор произведения Bishop Geoffrey Robinson
Жанр Зарубежная эзотерическая и религиозная литература
Издательство Ingram
The beatitudes of Jesus start here but then continue into the highest level of morality.
Level One
The highest level is also based on love, but this time on God’s love for us. It is the level of the actions of Jesus: ‘I give you a new commandment: love one another … as I have loved you.’7 It includes the idea of loving even our enemies.8 For Christians, it reflects the God who gave totally-of-self in Jesus. Some might think that this level is a mere ideal that human beings could never live up to and that they can ignore in practice. Just occasionally, however, a story appears on our television screens e.g. of a stranger running into a burning house to rescue children. To do this involves far more than loving as one loves oneself; it is a genuine rising up to love as God loves. None of us will ever know whether we are capable of this level of heroism until we are faced with the test, and then we might surprise ourselves. Surely an overwhelming majority of parents rise to this level at many critical moments in their child’s life, for there are many moments when they must love their child, not as they love themselves, but more than they love themselves.
There is no one who cannot fall back to the sixth or lowest level at any moment, but there is also no one who is not capable of rising to the highest level. Whenever we fall back to one of the lower levels, we fall back to the understanding of God that goes with that level. Whenever we rise to one of the higher levels, we rise to the understanding of God that goes with that level.
Frequent examples of all six of these levels of morality are found in the Bible. There were, of course, steps backwards as well as forwards, but in these six levels of morality there is the story of the communal journey of the people of Israel, and it can become the story of the personal journey of each of us.
Because it is a journey, Jesus himself did not disdain less-than-perfect levels and on occasions appealed to self-interest.
When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; and the host who invited both of you may come and say to you, ‘Give this person your place,’ and then in disgrace you would start to take the lowest place. But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, ‘Friend, move up higher’; then you will be honored in the presence of all who sit at table with you.9
In reading the Bible, it is a mistake to read the words as though they were in every case God’s direct words to us today. The Bible is the story of a journey, with a beginning, a middle and an end. Lamech may be taken as representing the beginning of that journey, and Jesus Christ is its end, with everything else representing some stage in-between. To appreciate any particular statement, we need to assess where it belongs in the journey of the people of Israel. And we need to assess the kind of God that is being reflected by and worshipped in that statement at that particular point in the long journey. There is a vast difference in the understanding of God between, for example, the words of the prophet Micah: ‘Act justly, love tenderly, and walk humbly with your God’,10 and the story of God allegedly slaying 70 000 innocent people because King David had carried out a census of the people.11
RISING TO HIGHER LEVELS
Even though Jesus was the end of that journey, and we live in the time after Jesus, the journey still continues for us as we seek to purify our personal ideas of God. Human ideas of God will always be infinitely inadequate, though some ideas can at least assist growth, while others will hinder it.
To promote growth, we must move:
• from a god about whom we use many words to a stunned awareness of an ‘otherness’ beyond the reach of either imagination or language
• from a god who is contained within a book or the teachings of a human authority to a god who cannot be contained by any created thing
• from a god religious authorities can possess, package and dispense to others to a god of infinite surprise
• from limited human ideas (e.g. an elderly white male ruler) to a god who is above all limitations
• from an attitude that we will believe only in a god who agrees with us on all major matters to an attitude of profound humility before our own ignorance
• from a god greatly concerned with glory and majesty to a god not standing on dignity and not threatened by anything human beings can do, but caring passionately about what we do to each other, to ourselves and to the community
• from a god whose glory is to be found in our obedience to a god whose glory is to be found in our growth
• from an angry god, not to a god of soft love, but to a god who, out of love, wants our growth and, like a good parent or teacher, is not afraid to challenge us to grow
• from a religion in which beliefs, moral rules, worship and membership of an institution or human community holds first place to a religion in which a love-relationship with God holds first place
• from a commercial relationship with a god whose rewards can be earned by doing right things to a love-relationship with a god who is pure gift
• from a relationship in which we are firmly in charge and determine exactly what part God shall be allowed in our lives to a love-relationship of total giving
• from a god who demands that we bridge the gap between us to a god who always takes the first step and comes to us.
The Catholic Church is so vast and its history so varied that all of the ideas just mentioned, both good and bad, have had their place. There are many beautiful statements about a loving god and many examples of individuals whose lives reflected such a god in ways that had a deep impact on those who met them.
Sadly, there has also been a long history of the angry god, with the Inquisition being merely the most glaring example. Coercion of many kinds, including torture, has had its place in an institution that should have reflected the example of Jesus.
The very structure of the Church, with a monarchical Pope insisting on obedience and using coercive means to ensure conformity, means that the angry god is never far away. At every level of the Church, many Catholics experience this as the pervasive and dominant atmosphere.
This has created a Church in which, despite the talk of love, practice has been based too much on fear rather than love, and authorities have always had the support of the angry god for their words and actions.
Spirituality has too often been understood in the negative sense of self-denial, self-abasement and rejection of the ‘world’, and the Christian life has too often been seen as consisting overwhelmingly in right behaviour before a judgemental god. A constricting guilt has played too large a part in the lives of too many people. These are unhealthy ideas that have too often created an unhealthy atmosphere and contributed to unhealthy actions.
To change all of this will require far more than a beautiful statement about God’s love. It will require a careful look at all aspects of the Church at every level, and the changing of everything that reflects the angry god—from finger wagging Popes, to priests who convince themselves that they listen to the people but always manage to get their own way in the parish, to the widespread lack of belief in and respect for conscience. This will be a massive task, but the rest of this book will make it clear that the angry god is to be found beneath most of the other factors I shall speak of. To change the culture while leaving the angry god in place is a contradiction in terms, for too much of the culture is built on the angry god. This is the first chapter, for I believe