It seems the Internet did not wish to answer my question as to what apophatic verse might be. What I got were thoughts on negative theology rather than poetic verse which, I suppose, was on target if "verse" were taken to be referring to Bible verses.
Yet, this was not what I wanted when searching the Internet. And yet, in a skewed, sideways sort of mention, I suppose my query might have unconsciously asked how "Spirit" and "spirit" might coexist between my God and my heart.
As example of this latter mention, when positively declaring "God is infinite" one might redress the topic apophatically - that is, in negative rephrasing - by saying, "God is not finite." Even so, this was neither my question of the Internet nor how I normally wish to come to God's Person or Personage in negative address.
And yet, curiously, in it's reply the Internet went a bit further when expanding on the tangential subject of apophatic prayer - of which question I definitely was neither asking, nor seeking, nor even considering such a reply.... even so, I continued my sideways glance, focusing on the wayward paragraph then reading it finding my heart warmed in a way only the Spirit might do on so late an eve as I quietly read for a third time the Internet's serendipitous contemplation:
What is Apophatic Prayer?
Answered negatively, "Kataphatic" prayer has content using words, images, symbols, and ideas; whereas "Apophatic" prayer has no content. It simply means emptying the mind and heart of restless words and thoughts to find oneself simply resting in the presence of the God in prayerful reflection. Restated,... a centering prayer may be apophatic in result.
R.E. Slater
May 15, 2024
*What is apophatic mysticism? Apophatic mystics claim that nothing positive can be said about objects or states of affairs that they experience. These are absolutely indescribable, or “ineffable.” Thus, apophatic theology typically will be negative theology — meaning, we may only say what God isnot. - SEOP: Mysticism
* * * * * *
Francesco Botticini, The Assumption of the Virgin (c. 1475; detail)
Questions I Ask Myself
When Nobody is Listening
by R.E. Slater
Sitting in absence wishing it were not so,
is unlike sitting in want finding I have no needs.
On a day when my heart is broken,
only then can it be made whole.
So too is curiosity a curious thing -
but so is satisfaction when unmet.
There is fullness in every new day,
yet by nightfall I find myself empty.
When mind and heart restlessly struggle,
in God's presence I find stillness.
Can the way of the bee and the ant teach anything?
Or is it foolishness which cannot be taught?
If it is true that a good ploughhorse requires a field,
then a good student should require a good teacher.
When parents fail whom do they turn to?
Or, when turning, find none to help.
I cannot say whether Time is a mystery or an illusion,
though I believe both are true of relationships.
There is also mystery in each new day,
but by day's end all seems known.
"Can a true thing be less true?" I ask myself.
And if so, were it never true at all?
Too, can a false thing teach truth?
... Perhaps so, when discovering my own error.
Daily chores seem a burdensome imaginary,
until unmet, then finding they were never imaginary.
Of thoughtful questions there seems no end,
but upon reflection they seem never asked.
Might salvation be found before one is fallen?
Or must one fall to be found?
... Life lessons are oftimes hard.
Similarly, if one is found had a fall occurred?
Or was it I who needed most to be lost?
Testimony always seems right when utter,
but in hindsight, it holds many a cruelty.
A faithful witness, like one's love,
is most needed when spoken timefully.
To waste a day is to lose more than a day,
but in truth, many days are just as well lost.
If one's heart goes unheeded,
does it sour in remiss?
And if one's heart is heeded,
does the errant day run brighter?
Most days seem futile though, in hindsight,
they were as necessary as the air we breathe.
A good prose poem blends seamless to the hour,
even as the wayward hour expires when unnoticed.
Age looks back on youth seeing wonder, miracle,...
11Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
The Evolution of God & Religion will focus on how God and religion came to be over the eons of proto-human history. I neither intend to deny my Christian faith nor lessen from it all that Christianity might be able to project positively through Christ Jesus when grounded in the Love of God. But I do intend to delve into this subject to help us "loosen up" our religious constructs about God and ourselves so that via Whitehead's process philosophy and theology we might be able to reclaim a better version of ourselves, our faith, the church, and its mission in this world. Thank you.
I'm very glad to see other theologs picking up on the idea of love in religion. My past evangelical faith claims to speak God's love but it's "God of War" and "War Crimes" + it's "MAGA God" is not a loving God but a devolved image of man playing God.
So if Judaism can claim love sans it's current Netanyahu administration of radical rightwing war lords killing Gaza children then Christians should also let go of their evangelical dogmas of tribulation, hell, and civil injustice to all non-white anti-supremacists. - re slater
Book Description
A profound, startling new understanding of Jewish life, illuminating the forgotten heart of Jewish theology and practice: love.
A dramatic misinterpretation of the Jewish tradition has shaped the history of the West: Christianity is the religion of love, and Judaism the religion of law. In the face of centuries of this widespread misrepresentation, Rabbi Shai Held―one of the most important Jewish thinkers in America today―recovers the heart of the Jewish tradition, offering the radical and moving argument that love belongs as much to Judaism as it does to Christianity. Blending intellectual rigor, a respect for tradition and the practices of a living Judaism, and a commitment to the full equality of all people, Held seeks to reclaim Judaism as it authentically is. He shows that love is foundational and constitutive of true Jewish faith, animating the singular Jewish perspective on injustice and protest, grace, family life, responsibilities to our neighbors and even our enemies, and chosenness.
Ambitious and revelatory, Judaism Is About Love illuminates the true essence of Judaism―an act of restoration from within.
Archaeological excavation in the Holy Land has exploded with the resurgence of interest in the historical roots of the biblical Israelites. Israelite Religions offers Bible students and interested lay leaders a survey of the major issues and approaches that constitute the study of ancient Israelite religion. Unique among other books on the subject, Israelite Religions takes the Bible seriously as a historical source, balancing the biblical material with relevant evidence from archaeological finds.
Few topics are as broad or as daunting as the God of Israel, that deity of the world's three monotheistic religions, Judaism, Christianity, and Islam, who has been worshiped over millennia. In the Hebrew Bible, God is characterized variously as militant, beneficent, inscrutable, loving, and judicious. Who is this divinity that has been represented as masculine and feminine, mythic and real, transcendent and intimate?
The Origin and Character of God is Theodore J. Lewis's monumental study of the vast subject that is the God of Israel. In it, he explores questions of historical origin, how God was characterized in literature, and how he was represented in archaeology and iconography. [Lewis] also brings us into the lived reality of religious experience. Using the window of divinity to peer into the varieties of religious experience in ancient Israel, Lewis explores:
the royal use of religion for power, prestige, and control;
the intimacy of family and household religion;
priestly prerogatives and cultic status;
prophetic challenges to injustice; and,
the pondering of theodicy by poetic sages.
A volume that is encyclopedic in scope but accessible in tone and was honored with all three of the major awards in the field in three seperate disciplines (American Society of Overseas Research (ASOR) 2020 Frank Moore Cross Award, 2021 American Academy of Religion Award for Excellence in the Study of Religion, 2021 Biblical Archaeology Society Biennial Publication Award for the Best Book Relating to the Hebrew Bible), The Origin and Character of God is an essential addition to the growing scholarship of one of humanity's most enduring concepts.
Yahweh is the proper name of the biblical God. His early character is central to understanding the foundations of Jewish, Christian, and Islamic monotheism. As a deity, the name appears only in connection with the peoples of the Hebrew Bible, but long before Israel, the name is found in an Egyptian list as one group in the land of tent-dwellers, the Shasu. This is the starting-point for Daniel E. Fleming's sharply new approach to the God Yahweh.
In his analysis, the Bible's 'people of Yahweh' serve as a clue to how one of the Bronze Age herding peoples of the inland Levant gave its name to a deity, initially outside of any relationship to Israel. For 150 years, the dominant paradigm for Yahweh's origin has envisioned borrowing from peoples of the desert south of Israel. Fleming argues in contrast that Yahweh was not taken from outsiders, rather, this divine name is evidence for the diverse background of Israel itself.
This compendium examines the origins of the God Yahweh, his place in the Syrian-Palestinian and Northern Arabian pantheon during the bronze and iron ages, and the beginnings of the cultic veneration of Yahweh. Contributors analyze the epigraphic [clay tablets, etc] and archeological evidence, apply fundamental considerations from the cultural and religious sciences, and analyze the relevant Old Testament texts.
Who invented God? When, why, and where? Thomas Römer seeks to answer these questions about the deity of the great monotheisms―Yhwh, God, or Allah―by tracing Israelite beliefs and their context from the Bronze Age to the end of the Old Testament period in the third century BCE.
That we can address such enigmatic questions at all may come as a surprise. But as Römer makes clear, a wealth of evidence allows us to piece together a reliable account of the origins and evolution of the God of Israel. Römer draws on a long tradition of historical, philological, and exegetical work and on recent discoveries in archaeology and epigraphy to locate the origins of Yhwh in the early Iron Age, when emerging somewhere in Edom, or in the northwest of the Arabian peninsula, as a god of the wilderness and of storms and war. Yhwh became the sole god of Israel and Jerusalem in fits and starts as other gods, including the mother goddess Asherah, were gradually sidelined. But it was not until a major catastrophe―the destruction of Jerusalem and Judah―that Israelites came to worship Yhwh as the one God of all, Creator of heaven and earth, who nevertheless proclaimed a special relationship with Judaism.
A masterpiece of detective work and exposition by one of the world’s leading experts on the Hebrew Bible, The Invention of God casts a clear light on profoundly important questions that are too rarely asked, let alone answered.
Understanding of the religious beliefs and practices of the ancient Israelites has changed considerably in recent years. It is now increasingly accepted that the biblical presentation of Israelite religion is often at odds with the historical realities of ancient Israel's religious climate. As such, the diversity inherent to ancient Israelite religion is often overlooked - particularly within university lecture halls and classrooms. This textbook draws together specialists in the field to explain, illustrate and analyze this religious diversity. Following an introductory essay guiding the reader through the book, the collection falls into three sections.
The first focuses on conceptual diversities. It deconstructs common assumptions about Israelite religion and reconstructs Israelite perceptions of the nature of the religious world. The second section examines socio-religious diversities. It studies the varied social contexts of ancient Israelites, exploring the relationship between worshippers' social locations and their perceptions and experiences of the divine. The third section deals with geographical diversities. It seeks to understand how geographical distinctions engender certain characteristics within Israelite religion and impact upon religious perceptions.
Underpinning each essay in this volume is a shared concern to:
(1) explore the ways in which worshippers' socio-cultural contexts shape and colour their religious beliefs and practices;
(2) assess the role, benefits and limitations of the Hebrew Bible/Old Testament in reconstructing ancient Israelite religion.
The scholarship of theology and religion teaches us that the God of the Bible was without a body, only revealing himself in the Old Testament in words mysteriously uttered through his prophets, and in the New Testament in the body of Christ. The portrayal of God as corporeal and masculine is seen as merely metaphorical, figurative, or poetic. But, in this revelatory study, Francesca Stavrakopoulou presents a vividly corporeal image of God: a human-shaped deity who walks and talks and weeps and laughs, who eats, sleeps, feels, and breathes, and who is undeniably male.
Here is a portrait - arrived at through the author's close examination of and research into the Bible - of a god in ancient myths and rituals who was a product of a particular society, at a particular time, made in the image of the people who lived then, shaped by their own circumstances and experience of the world. From head to toe - and every part of the body in between - this is a god of stunning surprise and complexity, one we have never encountered before.
Hello to all. I'm not promising to be back in full but will begin to find a new rhythm since the massive collapse of my health in late January. As update, I'm healthy again but without a foot, and am learning to hobble around until a prosthetic can be installed and I learn to walk again. As such, though healthy my energy and ambition levels waffle up-and-down day-in and day-out.
Secondly, I have built this website to serve as a personal wikipedia of sorts... that is, I have shared by evangelical journey from fundamentalism to conservative evangelicalism to post-evangelicalism. Along the way I've discussed many of the major Christian doctrines which I had accepted, then questioned, and now have modified through process-based Christian theology.
Thirdly, Whitehead's process metaphysic became the best way for me to update my past church and Christian heritage. It's up to date, contemporary, and comports very well with today's intellectual discussions across all areas and disciplines of human thought, belief, and endeavor. I have become very, very happy with this discovery.
Fourthly, Process Christianity can now easily absorb and expand conservative evangelicalism and it's sister-religion, progressive evangelicalism. Using Whitehead's process metaphysic and cosmology Christians can more completely speak of God, Jesus, the Spirit, God's Love, and what the Christian mission has been and now is when informed by Christ's love.
Fifthly, this entire journey and academic recount has been listed as topics and/or more completely indexed in the column to the right. Use all 3000+ articles in it as a help to your own faith journey. I have written it to be both easy to read and academic where it needs to be. I have also left this site open ended for the generations to come to add their own insights and faith journeys.
Sixth, I have several series I have pursuing all at once. Though the posts may seem unrelated to one another as I skip around, I will eventually - if I haven't already - leave a clear reading order through appropriately titled Indexes. Here are some of the series I am working on:
Evolution in general
The Evolution of God and Religion
The Evolution of human societies/civilizations
All things Process - Keeping Up to Date in Studies
Process-based Cosmology including Quantum Sciences and AI
Amazing Quantum AI and How to Use It
Why MAGA Christianity is Heretical
How to Build Processual Ecological Societies
Etc
Biblical series as I come across them:
The development of the Torah
The development of the Jewish Canon
The development of Human Language
My Senior Capstone Project from Seminary
Some of my Inductive College and Sem Studies
The Lukan Parables
The Kingdom of God
The Sermon of the Mount
etc
Seventh, and last, since retiring many years ago the cost of reading material has gone up. I do not carry ads on this site as I detest anything which takes away from our focus. However, I do need help with resources from time to time and believe I should place a link for a capped annual stipend to help me with costs from this point forward. So look for that to come near the top of the site. As example, the books listed below would be a help in me developing how Christianity got to where it is based upon proto-beliefs in ancient human history.
I'm very glad to see other theologs picking up on the idea of love in religion. My past evangelical faith claims to speak God's love but it's "God of War" and "War Crimes" + it's "MAGA God" is not a loving God but a devolved image of man playing God.
So if Judaism can claim love sans it's current administration of radical rightwing war lords killing Gaza children then I think Christians should also let go of their evangelical tribulation, hell, and civil injustice to all non-white anti-supremacists. - re slater
Book Description
A profound, startling new understanding of Jewish life, illuminating the forgotten heart of Jewish theology and practice: love.
A dramatic misinterpretation of the Jewish tradition has shaped the history of the West: Christianity is the religion of love, and Judaism the religion of law. In the face of centuries of this widespread misrepresentation, Rabbi Shai Held―one of the most important Jewish thinkers in America today―recovers the heart of the Jewish tradition, offering the radical and moving argument that love belongs as much to Judaism as it does to Christianity. Blending intellectual rigor, a respect for tradition and the practices of a living Judaism, and a commitment to the full equality of all people, Held seeks to reclaim Judaism as it authentically is. He shows that love is foundational and constitutive of true Jewish faith, animating the singular Jewish perspective on injustice and protest, grace, family life, responsibilities to our neighbors and even our enemies, and chosenness.
Ambitious and revelatory, Judaism Is About Love illuminates the true essence of Judaism―an act of restoration from within.
Archaeological excavation in the Holy Land has exploded with the resurgence of interest in the historical roots of the biblical Israelites. Israelite Religions offers Bible students and interested lay leaders a survey of the major issues and approaches that constitute the study of ancient Israelite religion. Unique among other books on the subject, Israelite Religions takes the Bible seriously as a historical source, balancing the biblical material with relevant evidence from archaeological finds.
Few topics are as broad or as daunting as the God of Israel, that deity of the world's three monotheistic religions, Judaism, Christianity, and Islam, who has been worshiped over millennia. In the Hebrew Bible, God is characterized variously as militant, beneficent, inscrutable, loving, and judicious. Who is this divinity that has been represented as masculine and feminine, mythic and real, transcendent and intimate?
The Origin and Character of God is Theodore J. Lewis's monumental study of the vast subject that is the God of Israel. In it, he explores questions of historical origin, how God was characterized in literature, and how he was represented in archaeology and iconography. He also brings us into the lived reality of religious experience. Using the window of divinity to peer into the varieties of religious experience in ancient Israel, Lewis explores the royal use of religion for power, prestige, and control; the intimacy of family and household religion; priestly prerogatives and cultic status; prophetic challenges to injustice; and the pondering of theodicy by poetic sages.
A volume that is encyclopedic in scope but accessible in tone and was honored with all three of the major awards in the field in three seperate disciplines (American Society of Overseas Research (ASOR) 2020 Frank Moore Cross Award, 2021 American Academy of Religion Award for Excellence in the Study of Religion, 2021 Biblical Archaeology Society Biennial Publication Award for the Best Book Relating to the Hebrew Bible), The Origin and Character of God is an essential addition to the growing scholarship of one of humanity's most enduring concepts.
Yahweh is the proper name of the biblical God. His early character is central to understanding the foundations of Jewish, Christian, and Islamic monotheism. As a deity, the name appears only in connection with the peoples of the Hebrew Bible, but long before Israel, the name is found in an Egyptian list as one group in the land of tent-dwellers, the Shasu. This is the starting-point for Daniel E. Fleming's sharply new approach to the god Yahweh. In his analysis, the Bible's 'people of Yahweh' serve as a clue to how one of the Bronze Age herding peoples of the inland Levant gave its name to a deity, initially outside of any relationship to Israel. For 150 years, the dominant paradigm for Yahweh's origin has envisioned borrowing from peoples of the desert south of Israel. Fleming argues in contrast that Yahweh was not taken from outsiders. Rather, this divine name is evidence for the diverse background of Israel itself.
This compendium examines the origins of the God Yahweh, his place in the Syrian-Palestinian and Northern Arabian pantheon during the bronze and iron ages, and the beginnings of the cultic veneration of Yahweh. Contributors analyze the epigraphic and archeological evidence, apply fundamental considerations from the cultural and religious sciences, and analyze the relevant Old Testament texts.
Who invented God? When, why, and where? Thomas Römer seeks to answer these questions about the deity of the great monotheisms―Yhwh, God, or Allah―by tracing Israelite beliefs and their context from the Bronze Age to the end of the Old Testament period in the third century BCE.
That we can address such enigmatic questions at all may come as a surprise. But as Römer makes clear, a wealth of evidence allows us to piece together a reliable account of the origins and evolution of the god of Israel. Römer draws on a long tradition of historical, philological, and exegetical work and on recent discoveries in archaeology and epigraphy to locate the origins of Yhwh in the early Iron Age, when he emerged somewhere in Edom or in the northwest of the Arabian peninsula as a god of the wilderness and of storms and war. He became the sole god of Israel and Jerusalem in fits and starts as other gods, including the mother goddess Asherah, were gradually sidelined. But it was not until a major catastrophe―the destruction of Jerusalem and Judah―that Israelites came to worship Yhwh as the one god of all, creator of heaven and earth, who nevertheless proclaimed a special relationship with Judaism.
A masterpiece of detective work and exposition by one of the world’s leading experts on the Hebrew Bible, The Invention of God casts a clear light on profoundly important questions that are too rarely asked, let alone answered.
Understanding of the religious beliefs and practices of the ancient Israelites has changed considerably in recent years. It is now increasingly accepted that the biblical presentation of Israelite religion is often at odds with the historical realities of ancient Israel's religious climate. As such, the diversity inherent to ancient Israelite religion is often overlooked-particularly within university lecture halls and classrooms. This textbook draws together specialists in the field to explain, illustrate and analyze this religious diversity. Following an introductory essay guiding the reader through the book, the collection falls into three sections.
The first focuses on conceptual diversities. It deconstructs common assumptions about Israelite religion and reconstructs Israelite perceptions of the nature of the religious world. The second section examines socio-religious diversities. It studies the varied social contexts of ancient Israelites, exploring the relationship between worshippers' social locations and their perceptions and experiences of the divine. The third section deals with geographical diversities. It seeks to understand how geographical distinctions engender certain characteristics within Israelite religion and impact upon religious perceptions.
Underpinning each essay in this volume is a shared concern to: (1) explore the ways in which worshippers' socio-cultural contexts shape and colour their religious beliefs and practices; (2) assess the role, benefits and limitations of the Hebrew Bible/Old Testament in reconstructing ancient Israelite religion.
The scholarship of theology and religion teaches us that the God of the Bible was without a body, only revealing himself in the Old Testament in words mysteriously uttered through his prophets, and in the New Testament in the body of Christ. The portrayal of God as corporeal and masculine is seen as merely metaphorical, figurative, or poetic. But, in this revelatory study, Francesca Stavrakopoulou presents a vividly corporeal image of God: a human-shaped deity who walks and talks and weeps and laughs, who eats, sleeps, feels, and breathes, and who is undeniably male.
Here is a portrait - arrived at through the author's close examination of and research into the Bible - of a god in ancient myths and rituals who was a product of a particular society, at a particular time, made in the image of the people who lived then, shaped by their own circumstances and experience of the world. From head to toe - and every part of the body in between - this is a god of stunning surprise and complexity, one we have never encountered before.
While all of this “becoming” is a beautiful thing, for those of us in the midst of upheavals and changes, life can feel quite chaotic, random, and difficult. Yet it has always been my sense that there is a certain grace within the chaos of life because the Divine is at work at its very heart.When order trembles with something new, we witness an ineffable holiness that is raw and powerful. Yet, we can also tune our ears to hear the strains of the Song that the Divine Singer is singing, which I believe is the song that our hearts yearn to sing as well.
*Sheri D. Kling, Re-Tuning Religion in a Process-Relational Key, in Preaching the Uncontrolling Love of God
---
The Rapture of Being Alive
Several years ago I developed a slideshow naming six ways that the God of open and relational (process) theology can be understood and experienced. (Click here.) We can feel and know God as:
The Universe itself as interwoven with divine love
A Companion to the world's joys and sufferings
A Guiding and animating spirit in the universe
The Spirit of Creative transformation
The Mind of the universe
The everlasting Song of the universe
Many open and relational theologians like to speak of God as a luring presence in the universe; that's what I had in mind by a Guiding Spirit and the Spirit of Creative Transformation. But a way that is especially important to all of us who love music is the sixth way. God as the Song of the universe.
It is not that everything that happens in the universe is the divine song. Terrible things happens that are not musical in a divine way. But much music that we hear does indeed resonate with a song we hear in our heart as well: a song of grace, of yearning, of creative transformation, of longing, of love. As Sheri Kling makes clear, we hear the strain of this song within us, even in the hardest of times, and we are moved by its holiness, raw and powerful. She often speaks the whole-making nearness of God. I hear that nearness in her music.
*
I thought of this sixth way when I read her essay "Re-Tuning Religion in a Process-Relational Way" in the anthology: "Preaching the Uncontrolling Love of God." In this essay she introduces and discusses two hymns she has written: "We All are Related" and "Love is Perfect Power." I also thought of the sixth way when I found versions of her singing the hymns on Youtube. (Scroll down and listen.) I have heard her before, many times, and I think her voice is gorgeous. I'm hoping that, in heaven, there are angels that sound like Sheri. To me you can hear in her singing not only a conviction but also a hope, not only an affirmation but an aching. The angels in heaven must be like this, too. Surely they share in the aching of living beings on earth - in the heartbeat of billions of bodies just wanting to be.
*
Here are some of the lyrics in “We All are Related”:
God is embodied, Word become flesh, in all that we see.
Deeply incarnate in every bird, in every tree.
In the heartbeat of billions of bodies just wanting to be.
God is embodied, soul of the world, breathing in me.
As I read these lyrics, I ask myself: "Billions of bodies wanting to be what? What do the myriad creatures of our universe—quantum events, living cells, plants, animals, stars, galaxies—want to be? What are they seeking and perhaps even aching for?"
*
At the end of her essay, Sheri Kling offers what, for me, is as good answer as I can imagine: "They want to be fully alive in whatever ways are possible for them!" She writes:
But I believe there are many of us who ache for what Joseph Campbell described in The Power of Myth as 'the rapture of the experience of being alive'; people who, like me, can sometimes glimpse the Oneness of a grace-filled Reality that exults in embodiment, even with its heart-rending sorrows.
I believe there are those who seek to align themselves with the sacred flow of healing love, dynamism, and adventurous creativity that can bring relationship, reconciliation, transformation, and abundant life to all. Let us now sing those hopes into being. - Sherri Kling
To be sure, in this passage Sheri is speaking primarily of human experience, but the whole of “We Are All Related” is about how we humans are kin to other creatures, to other “bodies just wanting to be.” It is not a stretch to imagine that they, too, seek full aliveness. We seek the rapture of being alive, but so do dogs and cats and fish and insects. We are related.
*
For my part, I am grateful for the quotation from Joseph Campbell. The quote reminds me of a question a student of mine asked me once, while taking a seminar on Whitehead's "Process and Reality." She had been reading Campbell and knew the 'rapture' quote. She asked:
If you take Whitehead's philosophy seriously, what is most important in life: the rapture of being alive or finding meaning in life?
Knowing that Whitehead is a both/and thinker, but not wanting to dismiss her, I offered a pat and predictable answer. I responded:
"Maybe that's a false dichotomy. We can have it both ways. The rapture of being alive is the meaning of life."
She, [the student], would have none of it! She was surrounded by people who think that making or finding something called "meaning" is the purpose of life, and typically by 'meaning' they have something somewhat intellectual in mind, like having a story or narrative in terms of which the many moments of life can be situated. Or maybe having 'meaning' because you are engaged in 'meaningful' activities such as loving other people and helping make the world a better place. The meaning-seeking people she knew thought the rapture of being alive, while enjoyable, is not really an end in itself. It lacks narrative and ethics. She said:
"The insects will never understand. They don't seek meaning, they seek life."
*
I know that Sheri Kling would certainly think that having stories and being ethical are part of what gives human life meaning. She might well agree with my pat answer. But she (Sheri Kling) also speaks about the "many of us who ache for the rapture of the experience of being alive." It seems to me that this aching is not simply for meaning; it is for being alive. And this we share with all creatures: Insects, microbes, plants, animals, fungi, and all forms of life. Each entity, from the smallest bacterium to the largest whale, aches for aliveness. We all are related.
*
Back to my student. She reminded me of Whitehead's idea in "Process and Reality" that in every moment of experience, we are aiming at satisfaction: the self-enjoyment of being one among many. She said, "This sounds to me more like 'the rapture of being alive' than like 'meaning.'"
I think she had a point. True, in many of his writings, Whitehead speaks of the importance of love and peace; he seems to think that Love is the very heart of God, and in "Adventures of Ideas" he says that Peace is the consummation of a soul's journey. Such language sounds like "meaning" language. But he also says, in "Process and Reality," that every actual entity, every concrescing subject anywhere in the universe, is aiming at, in his words, "intensity" of experience, and he describes the enjoyment of such intensity as self-enjoyment. Such language sounds like "rapture" language to me. Perhaps in human life peace and love are forms of rapture, but there is more to rapture than peace and love. Sheer survival, in some circumstances, is rapture enough.
*
Whitehead speaks of God as “a fellow sufferer who understands.” What does God understand about us? Here, too, Sheri Kling offers a key. The song includes these two lines:
God’s Spirit moves toward abundant life,
so that all who live may flourish.
Perhaps what God understands is the desire within each living beingto flourish, to be fully alive, to enjoy the intensity of momentary rapture.
Certainly, this is what we ourselves understand about other people and other creatures when we love them. We do not just love their meaning, whatever that is. Nor do we simply understand their states of feeling: their sufferings, their joys, their heartaches, their pleasures. We understand their desire to flourish, to be fully alive.
*
Sheri Kling offers us an image of God who likewise seeks the flourishing of each and all, and thus who understands the naturalness and beauty of their desire. The image of God she offers is not that of a sky-god above the world, overseeing it from afar. It is of a holiness in life itself, powerful and raw, yet also more than life itself in that it understands us. I repeat a quote from above:
It has always been my sense that there is a certain grace within the chaos of life because the Divine is at work at its very heart. When order trembles with something new, we witness an ineffable holiness that is raw and powerful.
Can it be that this ineffable holiness is also tender and personal? A fellow sufferer who understands not only our own lives but the lives of all who ache for satisfaction?
*
Sheri Kling speaks of God as Spirit and as Oneness and as Sacred Flow. I especially like sacred flow, because it reminds me of music. You cannot grasp the flow of music, but you can feel its presence and flow with it. I think God is like this. Faith is a form of flowing.
We cannot easily picture the flow, but with help from Sheri Kling, we can hear it. The key to a good hymn, of the sort Sheri Kling composes and sings, is not simply that it gives you guidelines for living and evokes intuitions about life's meanings. It is also that, in its melodies and in its tones, you can hear the aching and the ineffable holiness. An aching for life in its fulness, even if momentarily realized.
That's the love to which her hymns point, not through words alone but through the soulfulness of her singing.God is, after all, the Soul of the universe: the luring companion to each and all, luring toward wholeness, toward aliveness, a companion to all the suffering and to the joy. This spirit of uncontrolling love is not exactly "above" the universe, although more than it, but rather with the universe, in loving way.
My favorite sermons are sung. Sheri Kling's songs are among my favorite sermons.
