Eikon Church - Little Rock, AR

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cityView: tom hudson Posted by Ryan Byrd 05.18.2010 9:09 am

cityView blog series

If you want to believe the world was created 6,000 years ago, and some guy crammed two each of five million species onto a boat less than 500 feet long for forty days, and another guy was revived after being dead for three days, after his blood pooled and separated, after rigor mortis came and went, after his brain was deprived of oxygen for 72 hours … go for it. I don’t have the energy to refute premodern cosmologies and annoyingly persistent tribal mythologies.

But at least consider that four hundred years ago, the earth was flat and located at the center of the universe, and the delusional jerk who touted something different, something threatening, was convicted of heresy.

If you want to believe God is all good and simultaneously all-powerful, yet also that bad things happen…enjoy. I’m not sure how to illuminate your and your holy book’s self-contradictions.

But if you want to think a little brown guy named Yeshua, as reported in your book, was onto something valuable – maybe even seriously earth-shaping truths…and you want to follow his teachings…that intrigues me.

For in a world where there are no epistemologically sound indicators of the nature of God, all I care about are results: things I can see. And Jesus produced results. But he was a bit of a delusional jerk too, and certainly threatening and heretical, and he got what was coming to him, as did Galileo after him, for similar reasons.

I cannot imagine what it would be like to be Jewish back then, perpetually waiting for the Messiah to come fix everything.

I also cannot imagine being contemporary Christian, believing that the Messiah has finished at least most of his work, and that everything that matters is taken care of. When I look at the world, I see that most everything I care about is not taken care of.

“Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for the tree is known by its fruit.” Clearly, Jesus cared about results. But I’m not sure he believed everything was tidy when he checked out either. Indeed, he commanded his followers to pick up where he left off. And some say that the (passivity-breeding, remarkably pre-messianic) notion that he will return to fix everything again is up for interpretation.

Like Jesus, I expect his followers to be concerned with results. Yet among Christians, and in areas of the country strongly influenced by Christians, we see the highest rates of divorce, infidelity, murder, STDs, teen pregnancy, single parent homes, infant mortality, and obesity. We see the poorest health care systems, least high school graduation, strongest socioeconomic stratification, and legislated bigotry, much of which Christians legitimize with scripture.

I don’t blame social maladies on Christianity, but suggest that contemporary Christians are not concerned with the results Jesus prioritized. And I don’t need to champion my personal socialist Jesus for that to be apparent.

I am also not set against believing in some God. If I choose to, it will not be because I think God exists, but because such belief yields results that matter.

But until Christians bear fruit, I feel compelled to cast my lot with the jerks. I take up arms with heretical jackasses who think everything is not alright. I fight for the powerless, even at the expense of those in power. I want to make comfortable people squirm, and comfort those who want to change the world.

And behold. Sometimes the world really does change shape.



altView: tad delay Posted by Ryan Byrd 11.30.2009 9:09 am

altView

“He whom I bow to only knows to whom I bow
When I attempt the ineffable Name, murmuring Thou,
And dream of Pheidian fancies and embrace in heart
Symbols (I know) which cannot be the thing thou art.
Thus always, taken at their word, all prayers blaspheme
Worshiping with frail images a folk-lore dream,
And all men in their praying, self-deceived, address
The coinage of their own unquiet thoughts, unless
Thou in magnetic mercy to thyself divert
Our arrows aimed unskillfully, beyond desert;
And all men are idolaters, crying unheard
To a deaf idol, if thou take them at their word.
Take not, O Lord, our literal sense. Lord, in thy great,
Unbroken speech our limping metaphor translate.”

-C.S. Lewis

Yesterday, a friend asked if I believe in God. It’s a necessary question, but peculiar in that it’s relevance is somewhat detached from me much in the same way that whether or not the earth is flat or whether quantum mechanics is bunk are irrelevant questions. Nobody really believes in God, at least not most of the time. Belief in god is easily affirmed or denied.

I do not believe in God.

Lewis so eloquently describes how what we call god is not, in fact, God. By our own definitions, God is transcendent to any conception, so try as we may, we can only ever speak of an idea of God, an idol. To speak of God, we necessarily suspend our belief in transcendence. We speak as atheists; every theologian is paradoxically an atheist in his moment of brilliance. To be faithful and speak of god, or to speak of god’s ideals for the world, carries a necessary betrayal of the very God we are trying to wrap our minds around. We speak as a/theists.

I do believe in God.

This lays the groundwork for humility in our theologies and philosophies. We must become comfortable with the fact that when we speak of/for god, we are at least partly wrong 100% of the time. No eye has seen; no ear has heard. Our Scriptures set an example with irresolvable inconsistencies in the poets’ and prophets’ pictures of God. The late Jacques Derrida wrote that Justice was the only nondeconstructable idea. From Justice, all blessings flow. We affirm this, and we call it Gospel. The Scriptures did not so narrowly define our theologies for us; they did not intend to. At best, the prophets could only narrow a definition of God to powerfully simple ideas: Love, Justice, Mercy, or Reconciliation. We affirm that real belief in God looks like these things. To move beyond simplicity is the essential work of theologians; to put them into practice is the essential work of the Church; to move these things into an inerrant, unquestionable system is the work of the idolater. Embrace and excommunication is our tragic history of sorting these things out.

I am called to be a theologian, and it is what I will spend my life doing. But I always feel this nagging suspicion that God is far less concerned with endless debates about what the Bible exactly is; he laughs at our foolishness, and she weeps at our often destructive misunderstandings. I assume God is far more concerned that we suspend our questions and do the things God hopes to see. We prioritize humility and Justice. There is a time for debate, but it is always a good time for Reconciliation.

This is true belief, true faith in the Divine: it is only when I do not obsess conceptualizing god and instead unconsciously, as second nature, act out god’s dreams for the world that I truly believe in God.

I hope to one day believe in God.