Where is the True Power?

Recently, I heard the sad news that the politics of J.D. Vance, the Republican candidate for U.S. Vice-President, was shaped by The Lord of the Rings by J.R.R. Tolkien.  J.K. Granberg-Michaelson noted in his essay that, on hearing this, his reaction was, “JD Vance doesn’t get to claim The Lord of the Rings.”

Like that writer, I have been an almost lifelong fan of Tolkien’s trilogy of the imagined Middle-Earth and his other works.  It is not a surprise that Vance and other members of the right wing Maga hoard would glom onto this epic tale of the battle between good and evil.  It is very possible to have a superficial understanding of that as a battle between the quasi-European force of good represented by the loveable Hobbit sand blond beautiful elves and even the cave dwelling dwarfs who rallied to defeat the (non-white) dark forces of monsters lead by the ultimate evil of Sauron who had gone to the dark side of the force – to use an analogy from a different imagined world. 

Tolkien, in his epic work, depicts the struggle to resist the temptation to succumb to temptation to use ultimate power to defeat the forces of evil.  This is a theme that was also explored by the other members of the famous Oxford group of writers, the Inklings – including C.S. Lewis and Charles Williams - in their works such as the Lion, the Witch and the Wardrobe (Lewis) and Descent into Hell (Williams). 

In the Lord of the Rings, the humble Hobbit, Bilbo Baggins is the one selected to take the ring of ultimate power to be destroyed in Mount Doom.  He was faithful in not succumbing to the temptation to use that power for his own purposes until the very end when it is his shadow (to use Jung’s term) the despised and conflicted Gollum. who, on briefly regaining the ring, meets his destruction along with the ring of power in the eternal fires of Mount Doom. 

Many, but not exclusively, on the right of politics fail to have eyes to see the message in the Lord of the Rings and other works by the Inklings, that ultimately power cannot be defeated by using that power even if with the best of intentions.  Granberg-Michaelson noted that, “Sen. Rick Santorum (R-Pa.), even used The Lord of the Rings as late as 2006 to endorse a continued U.S. presence in Iraq.”  More recently, Republican politician Lauren Boebert (R-Colo.) recently declared in a statement that exposed a shocking ignorance of basic Christian doctrine, at a “Christian” conference no less, “Jesus didn’t have enough AR-15 rifles to “keep his government from killing him.”  Similarly, Donald Trump jr. recently declared, “We’ve turned the other cheek, and I understand, sort of, the biblical reference — I understand the mentality — but it’s gotten us nothing.”

This, of course, misses the basic message of the crucifixion and Christianity.  As Jesus told Pilot:

My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.

Tolkien and the other Inklings were wrestling mightily with the all-too human temptation to want to use the same weapons used by evil to defeat the forces of evil.  They have shown us brilliantly that this does not work in the Kingdom that Jesus Christ proclaimed.  As much as it goes against our basic instincts, we must turn the other cheek, and go the second mile and, yes, even love our enemies.  That will be a true blessing on our journey.

  

A New Religion in Canada According to ChatGPT (4)

 A while ago I delved into the wonderful world of artificial intelligence in my blog with the post, AI, and the Preacher (November 7, 2023).  I have been pondering the possibilities of AI.  The thought came that it would be very interesting to explore a new religion today in Canada, what would it be like if someone was to set out to create one.  I decided that I would pose that question to my friend ChatGPT, the AI phenomenon that has taken the world by storm recently.    I asked ChatGPT a series of questions about such a new religion and would like to share the responses over the next few editions of my blog.  Beyond exploring this, I am interested to see how this new religion proposed by ChatGPT compares with the Anglican Church of Canada.

Over the first two editions, I have explored the characteristics of this religion.  Last week I explored what worship would look like.  Today I will wrap up this investigation with the characteristics of the entity that would be worshipped by the followers of this religion and attempt to summarize my assessment of what is being proposed.  Here is ChatGPT’s response to the question, “Would this religion have a divine being that is worshipped. If so, what would its characteristics be:

In this new religion emerging in Canada, the concept of a divine being would likely be approached in diverse and inclusive ways, reflecting the pluralistic and open-minded nature of the spiritual landscape. While some adherents may choose to worship a traditional deity or deities from established religious traditions, others may gravitate towards a more abstract or pantheistic understanding of the divine. Here are some possible characteristics of the divine being worshipped in this religion:

1.      Immanence and Transcendence: The divine being might be understood as both immanent within the world and transcendent beyond it, encompassing the entirety of existence while also permeating every aspect of creation. This understanding allows for a deep sense of connection and reverence for the sacredness inherent in all life forms and natural phenomena.

2.      Unconditional Love and Compassion: At the heart of the divine being's nature would be an expression of unconditional love and compassion, embracing all beings with acceptance and understanding. This love transcends human notions of judgment or punishment, offering solace, healing, and guidance to all who seek it.

3.      Wisdom and Guidance: The divine being would embody wisdom and insight, serving as a source of guidance and inspiration for seekers on the spiritual path. Adherents would turn to the divine for clarity, discernment, and support in navigating life's challenges and dilemmas.

4.      Creativity and Beauty: The divine being's creative energy would be celebrated in the wondrous diversity and beauty of the natural world. Adherents would find inspiration in the unfolding of the cosmos, recognizing the divine presence in the intricate patterns of the universe and the awe-inspiring majesty of creation.

5.      Unity in Diversity: Embracing the diversity of religious beliefs and cultural expressions, the divine being would be perceived as encompassing all manifestations of the sacred, transcending narrow definitions or exclusivist claims. Adherents would honor the multiplicity of paths to the divine, recognizing that each individual's journey is unique and valid.

6.      Justice and Harmony: The divine being would embody principles of justice, equity, and harmony, calling upon adherents to work towards the establishment of a just and compassionate society. Adherents would be inspired to advocate for social justice, alleviate suffering, and promote peace and reconciliation in the world.

Overall, the divine being worshipped in this new religion would be characterized by love, compassion, wisdom, creativity, and a deep reverence for the interconnectedness of all existence. Adherents would find solace, inspiration, and guidance in their relationship with the divine, fostering a sense of purpose, meaning, and belonging in their lives.

We have the object of worship which is all inclusive and attempts to be all things to all people.  The Christian Religion, which includes the Anglican part of Christianity, worships a God which is both immanent and transcendent as manifest in the Trinitarian God of Father, Son, and Holy Spirit.  The aspects summarized above; love, compassion, wisdom, creativity, and a deep reverence for the interconnectedness of all existence – are, in general, compatible with the Christian God as worshipped in the Anglican Church.  However, there is no concept of sin and redemption which is at the core of the Christian faith.  Without this, there is no way in which imperfect human beings, who by their nature fall into sin, can be redeemed, and offered the possibility of new and better life.

Next time, I will complete my exploration of this new religion and I will reflect on this new religion, in the context of what American Theologian, Harvey Cox, posits as the “Age of the Spirit” which he proposes is the future of religion. 

Blessings to all. 

The Supreme Sacrifice

Today we will mark Remembrance Day which will honour those who gave their lives so that we might live in freedom and peace.  This will be a different Remembrance Day as we will not have the usual assembly in the local North Middlesex District High school in Parkhill or, I am sure, in other schools due to the COVID pandemic restrictions.  We also will not likely have as many people at the cenotaph at 11:00 as the students form the public schools will likely not be in attendance.  This is unfortunate as having children in attendance is an important part of the remembrance.  The students at the High School have always done an excellent job in the Remembrance Day assembly in the years I have been attending.   However, all this is part of the new normal these days.

There can be something of a dissonance or discomfort with Remembrance Day as it can be seen by some people as a glorification of war.  However, this is mistaken as it is entirely intended as a service to honour those who made the ultimate sacrifice in defense of their country.  I should add that it is, for me, also a time to honour those who have served and serve in the armed forces in time of peace as well as war and who are ready and willing to put themselves in harms way for our country.  The purpose of Remembrance Day is stated very well in the call to worship for the service from the Royal Canadian Legion Chaplain’s Manual.

Grace be unto you and peace, from God our Father, and our Lord Jesus Christ. The souls of the righteous are in the hand of God. Their bodies are buried in peace; but their name liveth for evermore.

At the eleventh hour of the eleventh day of the eleventh month, time stands still for a moment; and we remember those who died, not for war, but for a world that would be free and at peace.

As I write this, I am aware that this language needs to be updated to be inclusive of religions other than Christianity. Certainly, many, if not most of those who fought in past wars and conflicts were Christians; however, it was not exclusively so.  There were soldiers of many faiths who fought and made the supreme sacrifice and will do so in the future should the need unfortunately arise.  This is addressed in the introduction to the manual:

The Chaplain’s Manual has been compiled to provide suggestions and assistance to anyone tasked with organizing the religious aspect of a ceremony. One of the challenges in assembling the material for the manual is the issue of inclusiveness. Choice, no matter what the subject, is by its very nature discriminatory. The moment a decision is made, it becomes exclusive of other options. In this manual the Legion, in an effort to accommodate the vast majority of its members, has chosen to follow widely accepted religious traditions as much as possible. This is by no means an indication that other religious beliefs that are not specifically identified are discouraged.

It is good that the diversity of those who served is acknowledge.  However, I believe that this must be addressed with more than lip service.  The reality of those outside of the mainstream in our society has rightly come into the general consciousness of our society.  I hope that his will be addressed in not too distant future.

I will close with the prayer of Remembrance from the Manual (with an edit for a small step towards inclusion):

Almighty God, as You have gathered Your people together this day in hallowed remembrance, we give You thanks for all who laid down their lives for our sake, and whom You have gathered from the storm of war into the peace of Your presence. Let the memory of their devotion ever be an example to us, that we at the last, being faithful unto death, may receive with them the crown of life. Amen

Blessing on your journey and remember to pause for two minutes of silence at 11:00 a.m. today. 

The Holy Spirit and the Church part 2

Last week I reflected on the attitude of the organized church to the Holy Spirit.   I believe that the organized church, at least in most established parts, does not revere the third person of the Trinity.  As I noted, if the Holy Spirit is given the attention and reverence it is due, religious leaders would not have the control that some believe is necessary to ensure that Christianity, as they understand it, will survive and thrive.

The question I want to explore further is whether or not the Holy Spirit ever destroys what is there or does it just bring about transformation in the world.  I believe after some consideration I clarified my position regarding the transformative nature of the Holy Spirit. 

The best example of the work of the Holy Spirit in the New Testament is the Day of Pentecost when the Holy Spirit came with roaring winds and tongues of fire and speech.  Those present were so transformed that a new church was born, one which spread quickly over the known world.  There was no destruction in that act; rather, something new was born.

However, when viewed from the perspective of those involved it can be very different.  The lives of those who were present in that room were changed radically.  They were no longer the same people.  They were now new people in a new way.  They went out from that place and changed the world.  To them it must have seemed like the old way had died.  Richard Rohr addresses this, “I see transformation and change occurring in three stages: order > disorder > reorder”.   When the old way dies the birth pangs of the new order can seem to be like destruction and perhaps even chaos as the new way takes root.  The wind and fire of Pentecost caused confusion to those who witnessed it. 

This process of transformation is captured wonderfully in the sacrament of baptism.  As I discuss in my sermon this week, in baptism we die to the old life and are born to the new life.  This is done symbolically in the Anglican tradition by pouring water over the head of the baptismal candidate.  Unfortunately, this is not direct enough for people to realize what it represents as it does not truly capture the impact of what happens—the symbol has lost much of its energy.  When we are immersed into the waters our old selves are drowned and die.  We are born anew when we rise out of the water.  This is exactly what is portrayed in the baptism of Jesus in the Jordan River.  Jesus was fully immersed by John.  When Jesus was raised up out of the water the Holy Spirit descended on him like a dove.  Immediately after that, what happened?  He was “led” by the Spirit into the wilderness for a forty-day spiritual retreat/vision quest. 

The Gospel of Mark states, “And the Spirit immediately drove him out into the wilderness. He was in the wilderness for forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him”.  I prefer this version to the other Synoptic Gospels of Mathew and Luke which has the spirit leading Jesus.  I believe that usually we resist the new life that the Holy Spirit brings because our lives are going to be changed irrevocably in ways we cannot fully conceive or perhaps can conceive and do not want to embrace.   People do not generally embrace change. 

The prophets were often reluctant to take on their missions given to them by God as in the case of Jonah.  Richard Rohr distinguishes the role of the prophet from the role of the priest in the church today:

The role of the prophet is to lead us into sacred space by deconstructing the old space; the role of the priest is to teach us how to live fruitfully inside of sacred space. The prophet disconnects us from the false, and the priest reconnects us to The Real at ever larger and deeper levels. Unfortunately, most ministers might talk of new realms but rarely lead us out of the old realm where we are still largely trapped and addicted. So not much genuinely new happens.

This brings us back to the Holy Spirit and organized religion.  We have a “divinely intended tension” between the old and the new.  How do we as Christians seek to follow where the Holy Spirit is leading us and maintain and renew a community which we are called to as the church, born two thousand years ago on the Day of Pentecost?  We need to let go of what is no longer gives us new life and try and discern where the Holy Spirit is calling us.  That is truly a challenge but one that we are called to. 

Blessings on your journey,

Greg