Readers' Forum, Aug 18, 2006

The cross at the crossroads
By Dr. Harold Weicker, August 18, 2006

The law of physics that claims that each action has an equal and opposite reaction just might be the saving grace for the world's major religions today and, indeed, the world itself. The forces of evil that threaten to undo the peace and value of so many peoples and religions today have created an overwhelming need for all manner of new opportunities for good: good religion, good economics, good relationships between nations and good living for as many people as possible. The accumulating crimes against God, humanity and nature have created a clarion call for a renaissance of minds and lives dedicated to works of world transformation and spiritual change. The causes that have created devastating polarizations in religions, geopolitics and economics have to be addressed and corrected if nature and civilizations are to survive, never mind be improved. Most of the world's major religions have to give up their theological arrogance and search for common ground in the realization that God and the desperate needs o
f this planet require more than exclusionary belief systems that perpetuate discrimination, violence and self-preoccupation. In addition, the hostile isolation resulting from old church beliefs that insist that their denomination's way of "doing church" is the true way of "being a church" has to end. The good results of faith are far more important than the methods of belief.

The desperate unity of human suffering and aspirations is greater than the politics of any nation or the metaphysics of any religion. The synergy of this world, though dependent on the integrity of all its parts, is more powerful than any human constructs. Preoccupation with unintegrated "pieces" is giving way to a desire for an integrated, global wholeness and a more universal hope for a better way of being, believing and becoming in all the expressions of life breaking out across this planet. 

Dickens's opening lines in his Tale of Two Cities holds true today. This, too, is "the best of times and the worst of times." It all depends on how we seize the opportunities for good that are being pushed to the surface by the boil of the world's tragedies. Will we become an active part of the hope of the world? Or will we be bystanders who, if we are sufficiently comfortable, rely on a status quo … especially in religion and nationalism? As part of the world's major institutions, organized religions cannot avoid these questions and challenges. In the Western world, the churches' failure to address the real issues that press on their membership and the communities that the churches are meant to serve has caused most Christian denominations to shrink in influence and numbers. Warning of the growing irrelevance of the churches, the Episcopal bishop James A. Pike was asked what he meant by "irrelevance." His answer was swift. "There is nothing more irrelevant than answers to questions people aren't asking!" 

This growing disconnection between the true needs of the people and the priorities of the leadership holds just as true for the churches today as it does for nations. So many anxious clergy seem to be unwilling to radically address the mounting crisis in the Christianities they represent. True to the old saying, clergy often are busying themselves with arranging the ecclesiastical deck chairs on their "Titanics" rather than building a better ship. This preoccupation of Christian religions with lesser agendas, and the smugness of those "in charge," have created a growing burden that many of us would-be Christians can no longer support intellectually or by faith. 

In addition, there are growing numbers of people who believe that God must no longer be diminished by anthropomorphism or adequately packaged by set dogmas and creeds. The wonder and awe of God, the mystery and revelations of the Creator, are always expanding and, therefore, overflow fixed definitions. Most of the religion and theology defining Jesus was formed in the first 500 years of Christianity. But here we are, 1500 years later in the postmodern age, trapped in the mindset of a pre-Copernican spirituality. Too much has happened over the centuries, especially in the modern age, for us to turn back. The truth that Godly revelations are always unfolding, and always will be unfolding more than what we have experienced to date, is the allure and the motivation that keeps us moving forward in our quests to be sharers of Godly wisdom and bearers of Godly good.

In addition, as literalist views of Scriptures are being challenged by better Biblical scholarship and more contemporary approaches to God, many people are discovering deeper personal meanings in the Scriptures along with other spiritual books. Just the freedom of spirit that comes from being a critical reader of the Bible is saving the faith of individuals. 

In America and other countries, there is an explosion of younger men and women who have -or are searching for-a greater concept of God, one that is based in awe and personal experience, not just words. Hundreds of thousands, possibly millions, now know the importance of Jesus as a window to God and as a great teacher of how to live a full life that is not dependent on middle class (and upward) circumstances or religious institutions. This might not be the high Christology of the past, but it is working to bring people closer to God and encouraging them to follow the ideals of a responsible life. The opportunities to re-imagine Christianity have never been as prevalent as they are today, and the number of seekers is enormous!

When I criticize "old agendas" in institutional Christianity, I am thinking especially about the many denominations that had as the reasons for their origins (1) a dislike of the polity and theology of other denominations, (2) the demands of political pressures or (3) the protection of beliefs that now can be more safely advocated. Today, the diminishing influence of churches, coupled with most members' lack of concern for many old denominational priorities and prejudices, have rendered much of these old causal factors for the development of denominations obsolete. Today, people want the uplifting experience of a holy spirit in their lives that transcends doctrinal differences or methods of church organization. In a growing respect and personal need for a greater God, many seekers, and those wishing to live a Godly life, want a worship experience that inspires and supports an expanding faith and motivates a life dedicated to high ideals. To put it another way, the postmodern "Christian" wants to be part of an 
organism of faith, not an organization dedicated to religion. 

In addition, these present-day pilgrims want to learn spirit and wisdom from other faith traditions. They realize that all religious beliefs and practices are not necessarily Godly, but pearls of the Spirit can be found in all religions. Therefore, for these people, spiritual growth is enhanced by many sources. That which before was different is now becoming familiar. Religious suspicion and arrogance are giving way to spiritual appreciation. And devotion to the Jesus of each one's understanding is no longer a justification for exclusivity, but a call to inclusive love.

One might ask, "Where is the traction in this 'expanded spirituality?' If fixed liturgies, creeds, and set dogma no longer are necessary to hold a Christian denomination together, what is the matrix that supports the Christian gathering?" The answer to these questions has to be resolved by each person. For many of us, though, the close relationship between actively loving God by intentionally being of service to others is the answer to maintaining a healthy spiritual fellowship and expressing a legitimate faith. Engaged love is the glue that holds Christian communities together. Reaching into the wisdom of Hebrew Scripture, Jesus joined the admonishment to love God with the requirement to love one's neighbor … thereby creating a rule of life and worship, for individuals and faith communities that still is hard to beat. 

Since the word "church" now carries a lot of ponderous institutional "baggage" for many people, the more simple term "fellowship" (or words to that effect) is appropriate to define present-day gatherings of faith that want to travel more lightly and purposefully. Historically, the emergence of new spiritual groups has been the predominant cause for the reformation of established, Christian denominations. Maybe this will prove to be true in our time. I do know that so many new worship groups are forming around the edges of major Christian churches that several major denominations are presenting forums and symposiums dealing with this phenomenon. Whether the changes that are necessary to make Christianity more dynamic and actively compassionate should start within the present institutions or through the formation of new groups is not the pressing issue. What is crucial, if Christianity is to survive in viable denominations, is that churches, or their offshoots, do whatever is necessary to become more actively r
elevant to global and local urgencies. "Churches," "fellowships," or whatever, have to be agents of Godly transformation to the contemporary world or they will be a big part of the world's problems. As in the beginning of Christianity, those who want a Jesus life have to be open to the Spirit of God in all areas of their being and must be willing to jump in and "make this old world a new world" (to quote Martin Luther King, Jr.). 

In our community of San Miguel de Allende, a new group dedicated to spiritual growth through effective change is now forming under the title of the San Miguel Christian fellowship. Based on the principles of respect for Jesus' teachings, shared wisdom from other spiritual sources, intentionally assured intellectual freedom and honesty and engaged love, the San Miguel Christian Fellowship will begin in the early part of September. The place of meeting is currently being researched, and the group will determine the time of gathering. Those interested in learning more about the SMACF can read about the fellowship on the website www.smacf.org  or call Dr. Harold Weicker at 152-6249. All are welcome to become a part of a Christian reformation for the 21st century.