Mick Turner
I have come to the conclusion that few endeavors in the life of a Christian are as important as the process of “worldview development.” The fact is, many Christians have never given thought to the significance of one’s worldview and, of the few that have taken up the subject, most quickly put it aside in favor of more tangible and practical pursuits.
The reality is, however, there a few items in the life of a Christian that are more tangible and practical than the development and implementation of a biblical worldview. Granted, putting together a workable worldview involves dealing with intellectual abstractions, but even these cognitive pursuits have their base in every day living. For it is our worldview that gives our lives meaning, purpose, and direction. Further, it is our worldview that forms the basis for our decision making process. Few things are more “down to earth” than these issues.
The fact is, we all have a worldview whether we realize it or not. And it is therein the problem arises. Chances are, if we are unaware of the dominant worldview we operate from, then it is a good bet that we are also unaware of how our worldview was formed. Once you realize how vitally important a worldview is, hopefully you will come to see that you can no longer leave this process to chance or random development.
Christian researcher George Barna makes the following observations regarding worldviews:
*Everyone has a worldview. Relatively few have a coherent worldview or are able to articulate it clearly.
*Most people don’t consider their worldview to be a central, defining element of their life, although it is.
*People spend surprisingly little time intentionally considering and developing their worldview. More often than not, their worldview development process is one of unconscious evolution and acceptance. They allow it to evolve and sum it up this way: “Whatever.”
On several occasions I have received either comments or emails from readers of this site, stating in one way or another that they cannot "figure me out." Most of these readers are cordial and genuine in writing to me, but for some reason or another, I don't seem to fit well into whatever box they might be trying to squeeze my thought into. My advice to these friends is this: "Better get a shoe horn."
The fact is, I guess, I am just a bit of a theological maverick. I have found over the years that labels are, at least for the most part, meaningless. Some folks consider themselves to be conservative believers, while others take pride in being called liberal. Others are fundamentalists and yet others are emergent. I suspect that some of my readers' confusion stems from the fact that I have beliefs that bridge these many Christian camps and, as I said, I can't be pigeon holed. And guess what? I think that's a positive thing.
Let me explain.
Emerson once said that "a foolish consistency is the hobgoblin of little minds." One of the things I think he meant by this statement was that, if you allow an external source to define your beliefs, you are often forced compromise the integrity of your mind in order to remain consistent with whatever the school of thought you might be identified with.
For example, if you consider yourself to be a fundamentalist you readily understand that fundamentalists believe in the Virgin Birth. As a self-identified fundamentalist, you realize that you, too, should believe in the Virgin Birth. This state of affairs is no real problem unless you find that you don't really believe in the Virgin Birth. Now you have a dilemma on you hands. The way many folks solve this conundrum is to either say that they do, in fact, believe in the Virgin Birth when they really don't or they convince themselves they believe in it, even if they don't. The result is the person in question has compromised the integrity of his or her mind. In order to be consistent with a pre-defined worldview, the person claims to or pretends to believe in something he or she does not believe in.
The other end of the theological perspective has equal problems. Let's say you are a very liberal Christian. You have read Spong, Borg, Crossan, Tillich, and all the right authors. Of course, liberals don't believe in the deity of Jesus, at least most of them don't. But what happens if you discover that you do believe in the deity of Jesus. Well, now you have the same problem as the fundamentalist discussed in the previous paragraph. In order to be consistent with what a liberal is supposed to believe, you compromise and even convince yourself that Jesus was just another "great moral teacher" and your problem is solved. Unfortunately, now you have a bigger problem. Your integrity is gone.
I can speak of these issues with a certain amount of certainty and at least a modicum of clarity because I have, as they say, been there - done that. By the grace of God, there came a time when I got fed up with having others determine the content of my worldview and went on a quest to figure out just what it was that I really did believe. I won't bore you with the details of my search except to say that as things progressed, I felt more at ease because I understood what I actually thought was true, rather than trying to force myself into a pair of theological shoes that were designed for someone else.
Before traveling any farther down this road, let me say a few words on why I believe the development of a biblical worldview is essential. Further, once we have formulated such a worldview, it is even more effective to apply it to our daily living. A biblical worldview is vital for the effective Christian life. As believers, our worldview is to serve the foundational purpose of providing a matrix through which we can filter our life experiences and, perhaps even more important, provide a framework for our decision making. Just from these few facts it is obvious that a biblical worldview is to be much more than a pile of theological clutter that we stuff into the corner of the mind and forget about. On the contrary, a biblical worldview gives meaning and purpose to the events of our lives.
I have come to look at the simplest yet most complete definition of a worldview as follows: A biblical worldview is one in which we think like Jesus. Having a biblical worldview, in a sense, makes life easier and harder at the same time. Easier because we have sound scriptural guidelines that help us make everyday decisions; harder in that we often resist putting what we know to be correct into action. Further, I firmly believe that in order to implement a biblical worldview we have to not only think like Jesus, but act like Jesus as well. In order to do this, we have to engage in the types of practices that he engaged in. Namely, we have to make a consecrated effort to practice spiritual disciplines, especially prayer, on a regular basis. If Jesus needed to do this, we certainly do. George Barna describes his decision to discern and formulate his worldview:
For years I was scared off by the term “biblical worldview.” It had connotations of breadth and depth that were overwhelming. But the more I realized that my own Christian life was a haphazard series of disjointed choices only marginally and inconsistently influenced by my faith, the more determined I became to get serious about worldview development.
I concur with what Barna is saying here. In my own case, I came to realize that my daily thoughts, actions, and decisions were only marginally influenced by my faith. I also sensed that this is true for the vast majority of professing Christians and this may be one of the main reasons the modern church is so weak in the demonstration of its faith. Ultimately, this lack of worldview development and a concurrent walk of faith that is consistent with that worldview take us into the realm of personal integrity and evangelism. If we do not walk in a manner consistent with our faith, then we are not being true to who we really are. We lack personal integrity. Second, when others see us walking in ways contrary to what we profess to believe, it gives Christianity a bad name. It is even easier for non-Christians to use the time worn excuse of “not wanting to associate with hypocrites.”
Most non-Christian expect a lot more from us than God does. It is quite easy for those outside the faith to point to our failures, our scandals, and our myriad shortcomings. What many of these folks fail to understand is that Christians are still all too human.
As stated at the beginning of this essay, many readers find themselves asking, "Where is this guy coming from?" "Is he a liberal or is he a conservative?" The fact is, I am neither and both. I am just who I am and, like Popeye, that's who I am.
I would also say that it is important to know that I full well understand that I am really quite limited in the scope of my knowledge. William Barclay, the great biblical scholar, once said he had, at best, a "second-rate mind." I have read extensively in Barclay's works and can say without reservation that if his mind is second-rate, then mine is surely way on down the scale in double-digits. I have come to understand that I can, in fact, be wrong. That is one reason why I don't involve myself in theological arguments or nitpick over the finer points of doctrine. What do I know? Further, for me to strongly insist that someone else has a view that is erroneous smells of arrogance when you get right down to it.
Some Christians feel they have been called to be "Watchmen on the Walls," beating the bushes in search of heretics and other misfits and nomads within the Body of Christ. Perhaps this is, indeed, a genuine calling and, if it is, I pray they live according to that lofty purpose. I am not one of them, however. I don't think I have ever labeled anyone a heretic and doubt that I ever will. Why not, you ask? The fact is, when you get down to the honest truth of the matter, I don't have enough knowledge to make that judgment. I am not giving you a false humility here. I am speaking from my heart. I, like many others, see through a glass darkly and have far too many doctrinal logs in my eye to start picking at the theological specks in someone else's.
One other thing needs to be mentioned as well. Doctrinal and religious debates, as I mentioned in another article posted a few months back, tend to get a bit testy. Rarely have I seen one of these discussions go on for long before folks start launching verbal grenades that have little to do with the point they were originally trying to make.
I avoid these discussions and debates like poison ivy for the following reasons. First, as already mentioned, my knowledge is too small for me to be the final arbiter of any doctrinal dispute. Secondly, these kinds of conflicts promote discord rather than unity, and it is unity we are called to, not discord. Finally, I stay away from doctrinal fights because these sorts of disputes often put people in the position of having a choice to be "right" or to be "kind." I'll opt for kindness every time.
End of Part One
Showing posts with label Post-Modern Culture. Show all posts
Showing posts with label Post-Modern Culture. Show all posts
Wednesday, October 1, 2008
Wednesday, September 24, 2008
Personal Morality: Finding Your North Star
Mick Turner
Given the spiritual confusion of contemporary society, one thing stands out in stark relief: What we need are more people of character and integrity. Character and integrity begin with our personal conduct and our personal conduct flows from an internalized value system. We need to know and know in depth just what we believe to be right and wrong. Again, this issue is often glossed over in our post-modern world and this is in many ways a tragedy.
Here is a foundational truth: Your value system, your sense of personal ethics, is the foundation upon which your spiritual journey is constructed. Without a system of personal morality, you are building your house on sand.
Having a personal sense of morality is only the beginning. If you don’t act on your value system – if you don’t put it into practice – you are going nowhere. You are like a house divided against itself. You, my friend, cannot stand. If you do not act on your beliefs of right and wrong, you will lack integrity. And without integrity, there can be no integration. Hopefully, you see the connection between these two words.
If we are to make progress in “being formed into the fullness of Christ,” we must have an internal moral compass. We must have a stable, predictable North Star to assist us in navigating the largely uncharted waters of our post-modern culture. In a land where the driving moral principle is “if it feels good, do it,” or “follow your bliss,” acting in accordance with an internalized set of values is almost an alien concept. However, as Christ-followers who are sincere about our calling to be salt and light, we must be firm in our principles and stand fast against the subtle temptations to run with the herd.
Additionally, we must be aware that moral beliefs are the defining matrix through which we interact with our culture. As Christ-followers, we should always follow Christ’s command to love. In the context of the discussion we are now having, this means that even though we may not agree with many of the things we see going on around us, we must react to these things with compassion, love, and understanding. For some in the Church, this seems to be a lost art. We are not called to be moral police. We can take a personal stand in opposition to values and principles we find abhorrent. However, to do so in a belligerent, vitriolic, or violent manner is to reject Christ’s teachings. As members of Christ’s Body, we have to exhibit love above all else. It is through servanthood motivated by love and compassion that we present Christ to our world. These principles are at the core of a biblical value system.
One of my favorite classic western movies is “The Best of the Bad Men.” In this vintage film, most of the famous outlaws of the Old West had managed to come together to pull a bank job. The James brothers, the Daltons, the Youngers…they were all there. Somehow Walter Brennan was a part of the gang, but not a member of any of the outlaw families. Still he played a vital role in the movie.
At one point, two of the bad guys were about to have a gun fight at the bottom of a hill where the gang was camped. Walter Brennan came running down the hill with his six-shooter aimed at both of them. Next, in his unmistakable voice, Brennan told them to back off or he would lay both of them out. To emphasize his point, Brennan then said:
“I ain’t kin to none of ya….and I ain’t troubled by no burdensome scruples.”
The view espoused by Walter Brennan may seem humorous in the context of the movie, but it reflects how many people in our culture have come to see morality. More than a few individuals hold the idea that having internalized values is too restrictive, reduces our freedom, and takes the fun out of life. The fact is, just the opposite is true.
A strong sense of personal values does not restrict our freedom. Instead, it gives us parameters to operate by, facilitates easier decision-making, and, in a sense, helps us define who we are. Values also help us to keep flowing forward toward our goals in life, especially our spiritual goals. Values can be seen as being like the banks of a river; they keep the water flowing toward its destination. Without banks, a river becomes a swamp.
A personal value system serves other positive purposes as well. Each of us it seems is equipped not only with a Sacred Center, but also with a lower center. This lower center is dominated by the ego and its selfish mind set. Paul refers to this part of our makeup as the “flesh.” It is that carnal, self-absorbed portion of our character that, above all else, looks out for Number One. As a result, even the best of us engage in behaviors which are less than stellar.
Speaking of myself, I know that I try to approach life as much as possible from a positive and sacred viewpoint. Still, there are times when I act with selfishness, anger, a mean spirit, and an overall sense of negativity. Having an internalized set of values, a personal moral code if you will, helps me not only identify when I am going off the spiritual rails, it also tends to reduce the frequency with which I behave in a negative manner.
As our world culture moves forward in this new and challenging century, the importance of each individual developing and maintaining an internalized, spiritual value system – one based on inter-connectivity and human compassion – is essential. More to the point, each person has to act on that value system. He or she must be the same inside and outside. This is the true meaning of integrity.
(c) L.D. Turner 2008/All Rights Reserved
Given the spiritual confusion of contemporary society, one thing stands out in stark relief: What we need are more people of character and integrity. Character and integrity begin with our personal conduct and our personal conduct flows from an internalized value system. We need to know and know in depth just what we believe to be right and wrong. Again, this issue is often glossed over in our post-modern world and this is in many ways a tragedy.
Here is a foundational truth: Your value system, your sense of personal ethics, is the foundation upon which your spiritual journey is constructed. Without a system of personal morality, you are building your house on sand.
Having a personal sense of morality is only the beginning. If you don’t act on your value system – if you don’t put it into practice – you are going nowhere. You are like a house divided against itself. You, my friend, cannot stand. If you do not act on your beliefs of right and wrong, you will lack integrity. And without integrity, there can be no integration. Hopefully, you see the connection between these two words.
If we are to make progress in “being formed into the fullness of Christ,” we must have an internal moral compass. We must have a stable, predictable North Star to assist us in navigating the largely uncharted waters of our post-modern culture. In a land where the driving moral principle is “if it feels good, do it,” or “follow your bliss,” acting in accordance with an internalized set of values is almost an alien concept. However, as Christ-followers who are sincere about our calling to be salt and light, we must be firm in our principles and stand fast against the subtle temptations to run with the herd.
Additionally, we must be aware that moral beliefs are the defining matrix through which we interact with our culture. As Christ-followers, we should always follow Christ’s command to love. In the context of the discussion we are now having, this means that even though we may not agree with many of the things we see going on around us, we must react to these things with compassion, love, and understanding. For some in the Church, this seems to be a lost art. We are not called to be moral police. We can take a personal stand in opposition to values and principles we find abhorrent. However, to do so in a belligerent, vitriolic, or violent manner is to reject Christ’s teachings. As members of Christ’s Body, we have to exhibit love above all else. It is through servanthood motivated by love and compassion that we present Christ to our world. These principles are at the core of a biblical value system.
One of my favorite classic western movies is “The Best of the Bad Men.” In this vintage film, most of the famous outlaws of the Old West had managed to come together to pull a bank job. The James brothers, the Daltons, the Youngers…they were all there. Somehow Walter Brennan was a part of the gang, but not a member of any of the outlaw families. Still he played a vital role in the movie.
At one point, two of the bad guys were about to have a gun fight at the bottom of a hill where the gang was camped. Walter Brennan came running down the hill with his six-shooter aimed at both of them. Next, in his unmistakable voice, Brennan told them to back off or he would lay both of them out. To emphasize his point, Brennan then said:
“I ain’t kin to none of ya….and I ain’t troubled by no burdensome scruples.”
The view espoused by Walter Brennan may seem humorous in the context of the movie, but it reflects how many people in our culture have come to see morality. More than a few individuals hold the idea that having internalized values is too restrictive, reduces our freedom, and takes the fun out of life. The fact is, just the opposite is true.
A strong sense of personal values does not restrict our freedom. Instead, it gives us parameters to operate by, facilitates easier decision-making, and, in a sense, helps us define who we are. Values also help us to keep flowing forward toward our goals in life, especially our spiritual goals. Values can be seen as being like the banks of a river; they keep the water flowing toward its destination. Without banks, a river becomes a swamp.
A personal value system serves other positive purposes as well. Each of us it seems is equipped not only with a Sacred Center, but also with a lower center. This lower center is dominated by the ego and its selfish mind set. Paul refers to this part of our makeup as the “flesh.” It is that carnal, self-absorbed portion of our character that, above all else, looks out for Number One. As a result, even the best of us engage in behaviors which are less than stellar.
Speaking of myself, I know that I try to approach life as much as possible from a positive and sacred viewpoint. Still, there are times when I act with selfishness, anger, a mean spirit, and an overall sense of negativity. Having an internalized set of values, a personal moral code if you will, helps me not only identify when I am going off the spiritual rails, it also tends to reduce the frequency with which I behave in a negative manner.
As our world culture moves forward in this new and challenging century, the importance of each individual developing and maintaining an internalized, spiritual value system – one based on inter-connectivity and human compassion – is essential. More to the point, each person has to act on that value system. He or she must be the same inside and outside. This is the true meaning of integrity.
(c) L.D. Turner 2008/All Rights Reserved
Saturday, September 20, 2008
Post Religious Culture: Paradox and Promise
Mick Turner
These days it is common parlance to state that American culture is now both Post-Modern and Post-Christian. In most ways I suspect this is an accurate statement. Our culture increasingly holds post-modern beliefs as sacred and Christianity, long the bedrock of America’s spiritual life, has receded in terms of status and influence. I would add to these realities a third idea: American culture is increasingly “Post-Religious.”
By using the term post-religious I do not imply that religions no longer exist. Obviously they do. What I imply when using this term to describe American culture centers on the fact that Americans increasingly are pursuing spirituality outside the parameters of institutional religion. The New Age Movement is an example of this phenomenon, but it appears to go much farther than that. It seems the idea that the best way for individuals to advance spiritually is in the context of small groups of like-minded seekers has come of age.
Even adherents of established religious traditions have realized that small group settings are more conducive of authentic spirituality. Many churches break down their membership into such enclaves; small groups of Buddhist pilgrims, loosely affiliate with a major teaching center in another locale, are springing up all across the country; and an increasing number of Yoga groups are forming to deepen members’ awareness of the philosophy behind the postures and practices they regularly perform.
If we indeed are moving toward a post-religious culture, and I believe that we are, there is an interesting paradox in all of this. The fact is that Americans are becoming far more spiritual while at the same time becoming far less religious. I am aware that the phrase “I’m spiritual but not religious” has been uttered so often it has become trite. Still, hidden behind these frequently repeated words there is a distinct reality: While we are becoming less dependent upon organized religion as a culture, we are becoming an increasingly spiritual nation.
Recently, CNN reported that a recent survey of the religious beliefs of Americans revealed a few surprises. Well over 80 percent said that believed in God or a Divine Force; more surprising, a distinct majority stated that they believed that religions other than their own were also paths to salvation.
One can argue that this is a part of the standard post-modern mind set and it is certainly that. However, it also reflects that the formal beliefs of Christian tradition are no longer a strong influence even among its adherents. I am sure fundamentalists, conservatives, and others of an Evangelical ilk will rail against this trend, but I, for one, find it positive. It is my belief that in order to understand current events as well as discern the direction and purpose of the Creator at a specific age in history, we need to look at the world with a wide-angle lens. Only then can we accurately gain a grasp on what is going on around us.
The age in which we live has its own unique purpose. I believe that we are living in a time of increased spiritual energy and how we handle this more intense Divine Light will determine to a large extent how the future unfolds. We have to keep in mind, for example, that the greater the light, the deeper the shadows. That’s why there is so much chaos at the same time there is such great progress.
I am of the belief that Christianity as it has been known and practiced over the last two to three centuries is waning rapidly. New, vital, and dynamic embodiments of the path of Christ are emerging and this trend will continue. I think one important characteristic of the new wineskins that we see taking shape is the emphasis placed on the Divine Laws of the universe and what these laws mean to our walk of faith. Although it may not be totally accurate, it may be possible to say that we are in the early stages of a new Reformation.
The explosive growth of the Christian faith in the southern hemisphere, in China, and in the former Soviet Union is an example that something new is being birthed by God. Further, the rapid growth of the Word of Faith Movement is also an indicator that Christians and non-believers are both seeking a more experiential and practical faith. Granted, the Faith Movement has its problems. However, if one cuts through much of the hoopla and the bells and whistles used by its leaders, the Faith Movement is based on factual divine laws and these laws, when properly applied, do work. I think these trends point to the fact that whatever form the new spirituality takes, it will have a decidedly metaphysical core. In spite of the fears and objections of traditionalists, conservatives, fundamentalists, and most Evangelicals, I am of the firm conviction that this return to the true metaphysics of the gospel is both empowering and overdue.
There are many divergent perspectives on what the major aspects of the universal purpose of this age. These diverse views have components that are in agreement with one another and, at the same time, also have aspects that are in sharp contrast. No matter what view one holds, several things are certain:
• Change is happening on a global scale and it is occurring at a rapidity never seen before.
• This age in which we live presents humankind with tremendous challenges as well as opportunities.
• Boundaries between people, nations, religions, and races are falling.
• Culture is becoming increasingly global in nature.
• The interdependence of all Creation is becoming more apparent.
• Humans are increasingly becoming less religious and more spiritual.
These are but a small sampling of the themes and issues that are taking place around the globe as the first decade of the new century winds to a close. Of particular interest is the last item mentioned: that humans tend to focus less on religion and more on spirituality. The phrase, “I’m spiritual but not religious” has been uttered so frequently that it has now become trite. Still, these words reflect a growing reality in our world. People everywhere are experiencing a deep spiritual hunger and almost universally find that institutional religion will not satisfy that sublime longing.
Religions, by their very nature, will not get the job done. All religions began as an attempt on the part of humans to formalize and standardize the process of raising consciousness to a level adequate to make experiential contact with the Divine Source, no matter how it is defined. All religions began well but have ended poorly. In this age, humankind will of necessity learn to operate in a post-religious context. Formal religions will continue to exist and serve positive purposes, but will not function as a source of spiritual development beyond a certain point. Over the next ten years or so, we will witness the emergence of numerous new wineskins in which the impartation of spiritual teachings will take place. Some of these new wineskins will be highly positive and will serve the unfolding of God’s divine plan. Others will be less than what they should be and, in fact, may do more harm than good. For the individual seeker, discernment is critical.
Far from exhaustive, the following list details a few of the primary issues for this age:
1. Developing and implementing a deeper understanding of how the mind works, especially as in the role of a co-creator. We are to grow more conscious of the power of our thoughts, imaginations, and our spoken words. We are to use these potent tools to further the divine plan – not just to benefit ourselves.
2. This is an age of synergy, where previously separated and diverse phenomena are coming together to create new things that are similar to the past, but much different as well. Key words for this age are synergy, cooperation, community, cohesiveness.
3. In relation to the No. 1 issue regarding the mind, this is an age when humanity is increasingly coming to awareness and application to the primary mental laws. These laws have been around for ages, but now their popularity will grow and expand.
4. In this present age, the body will also take on a greater importance from a spiritual perspective. Areas of study and application will be things like holistic medicine, health and wellness, and specific techniques like yoga, qigong, etc.
If we take an objective look around it is evident that these transformations are already underway. Although progress is uneven, we can see that these changes are happening and it is safe to say that they will continue. One of the primary catalysts for these dramatic transitions into a new level of being is an increased understanding of the mind, what it is, and how it works. A remarkable aspect of this deepening comprehension of our mental functioning is the fact that it is coming from a variety of disciplines including psychology, metaphysics, biology, and physics. The details being revealed are fascinating and somewhat complex. However, we can view the overall parameters of these new insights into our cognitive functioning and how they relate to the emerging post-religious spirituality in a fairly simplistic manner.
We all have within us two seemingly opposing entities. We have our “Small Mind” and our “Sacred Mind.” The small mind is essentially the ego and all its instruments. It is not evil in and of itself, but it can become so self absorbed that its actions can result in evil. The Sacred Mind is that part of us that is intimate with and identical with the incarnated aspect of the Divine Source. Among other things, the Sacred Mind is other-directed, sees the big picture, and is oriented toward love and service.
As humankind develops the capacity to live more consistently from the Sacred Mind, many problems that have haunted the world since earliest times will gradually wane. Does this mean we will live in some sort of spiritual utopia where problems do not exist? No. I suspect we will always have enough problems and difficulties to go around. What I am suggesting is that living from the Sacred Mind will decrease the amount of energy we have to exert to deal with difficulties in life because there will be, overall, a lessening of problems both in scope and magnitude.
So, what other characteristics might we expect from the spiritual unfolding of post-religious culture? What are some of the general trends? I offer the following far from exhaustive list:
Characteristics of Post-Religious Spirituality
It is post-religious in the sense that there is a recognition that genuine spirituality in this era will most likely evolve outside the parameters of traditional systems of faith.
Focused on increased understanding and application of universal spiritual/mental laws.
Seeks to facilitate a decreased dominance of the Small Mind.
Brings about an increased capacity to operate out of Sacred Mind.
Promotes discovery of our true spiritual identity.
Is far more experiential in pursuits and content; less emphasis on conceptual knowledge and doctrine.
As a result of the preceding point, it is oriented toward disciplined spiritual practice.
Pays honor to the reality and the sanctity of “Sacred Silence” and, as a result, is contemplative.
Focused on spiritual growth and the development of Sacred Character.
It is purpose driven (universal and personal).
Exhibits an engaged spirituality that seeks the betterment of life for all beings. In the fullest sense, the post-religious spirituality is “Socio-Spiritual.”
It promotes a deep ecological consciousness, flowing from reverence for and compassion for the planet.
Fosters the spiritual practices of a “Mysticism of Nature.”
Views the body as the Temple of the Spirit and seeks to promote positive health based on holistic practices.
It is at vanguard of the study and application of Energy Healing and working with the Divine Light.
Although community based, it maintains a global focus based on the interconnectivity of all things.
I am well aware that such a dramatic transition will not happen overnight. Further, it can be anticipated that there will be major resistance from the more conservative, fundamentalist fringes of all faith systems. As mentioned earlier, the more Divine Light that is poured into a situation, the deeper and more pronounced the shadows become. Despite this resistance and inertia I anticipate most of the changes discussed here will come about, at least to some degree. And, I am certain there may be other changes on the horizon that we could have never predicted. I know, for example, in my own lifetime these unexpected kinds of changes have occurred. I am now in my late 50’s and as recently as my late 30’s I doubt I could have ever anticipated the manifestation of the Internet and the collapse of the Soviet Union.
Friends, we live in exciting and challenging times. It is my sincere, heart-felt hope and prayer that we do all that we can to help usher in these positive transitions. No doubt, the post-religious world, although it will be far from perfect, will be a major improvement over the “Age of Religion.”
© L.D. Turner 2008/All Rights Reserved
These days it is common parlance to state that American culture is now both Post-Modern and Post-Christian. In most ways I suspect this is an accurate statement. Our culture increasingly holds post-modern beliefs as sacred and Christianity, long the bedrock of America’s spiritual life, has receded in terms of status and influence. I would add to these realities a third idea: American culture is increasingly “Post-Religious.”
By using the term post-religious I do not imply that religions no longer exist. Obviously they do. What I imply when using this term to describe American culture centers on the fact that Americans increasingly are pursuing spirituality outside the parameters of institutional religion. The New Age Movement is an example of this phenomenon, but it appears to go much farther than that. It seems the idea that the best way for individuals to advance spiritually is in the context of small groups of like-minded seekers has come of age.
Even adherents of established religious traditions have realized that small group settings are more conducive of authentic spirituality. Many churches break down their membership into such enclaves; small groups of Buddhist pilgrims, loosely affiliate with a major teaching center in another locale, are springing up all across the country; and an increasing number of Yoga groups are forming to deepen members’ awareness of the philosophy behind the postures and practices they regularly perform.
If we indeed are moving toward a post-religious culture, and I believe that we are, there is an interesting paradox in all of this. The fact is that Americans are becoming far more spiritual while at the same time becoming far less religious. I am aware that the phrase “I’m spiritual but not religious” has been uttered so often it has become trite. Still, hidden behind these frequently repeated words there is a distinct reality: While we are becoming less dependent upon organized religion as a culture, we are becoming an increasingly spiritual nation.
Recently, CNN reported that a recent survey of the religious beliefs of Americans revealed a few surprises. Well over 80 percent said that believed in God or a Divine Force; more surprising, a distinct majority stated that they believed that religions other than their own were also paths to salvation.
One can argue that this is a part of the standard post-modern mind set and it is certainly that. However, it also reflects that the formal beliefs of Christian tradition are no longer a strong influence even among its adherents. I am sure fundamentalists, conservatives, and others of an Evangelical ilk will rail against this trend, but I, for one, find it positive. It is my belief that in order to understand current events as well as discern the direction and purpose of the Creator at a specific age in history, we need to look at the world with a wide-angle lens. Only then can we accurately gain a grasp on what is going on around us.
The age in which we live has its own unique purpose. I believe that we are living in a time of increased spiritual energy and how we handle this more intense Divine Light will determine to a large extent how the future unfolds. We have to keep in mind, for example, that the greater the light, the deeper the shadows. That’s why there is so much chaos at the same time there is such great progress.
I am of the belief that Christianity as it has been known and practiced over the last two to three centuries is waning rapidly. New, vital, and dynamic embodiments of the path of Christ are emerging and this trend will continue. I think one important characteristic of the new wineskins that we see taking shape is the emphasis placed on the Divine Laws of the universe and what these laws mean to our walk of faith. Although it may not be totally accurate, it may be possible to say that we are in the early stages of a new Reformation.
The explosive growth of the Christian faith in the southern hemisphere, in China, and in the former Soviet Union is an example that something new is being birthed by God. Further, the rapid growth of the Word of Faith Movement is also an indicator that Christians and non-believers are both seeking a more experiential and practical faith. Granted, the Faith Movement has its problems. However, if one cuts through much of the hoopla and the bells and whistles used by its leaders, the Faith Movement is based on factual divine laws and these laws, when properly applied, do work. I think these trends point to the fact that whatever form the new spirituality takes, it will have a decidedly metaphysical core. In spite of the fears and objections of traditionalists, conservatives, fundamentalists, and most Evangelicals, I am of the firm conviction that this return to the true metaphysics of the gospel is both empowering and overdue.
There are many divergent perspectives on what the major aspects of the universal purpose of this age. These diverse views have components that are in agreement with one another and, at the same time, also have aspects that are in sharp contrast. No matter what view one holds, several things are certain:
• Change is happening on a global scale and it is occurring at a rapidity never seen before.
• This age in which we live presents humankind with tremendous challenges as well as opportunities.
• Boundaries between people, nations, religions, and races are falling.
• Culture is becoming increasingly global in nature.
• The interdependence of all Creation is becoming more apparent.
• Humans are increasingly becoming less religious and more spiritual.
These are but a small sampling of the themes and issues that are taking place around the globe as the first decade of the new century winds to a close. Of particular interest is the last item mentioned: that humans tend to focus less on religion and more on spirituality. The phrase, “I’m spiritual but not religious” has been uttered so frequently that it has now become trite. Still, these words reflect a growing reality in our world. People everywhere are experiencing a deep spiritual hunger and almost universally find that institutional religion will not satisfy that sublime longing.
Religions, by their very nature, will not get the job done. All religions began as an attempt on the part of humans to formalize and standardize the process of raising consciousness to a level adequate to make experiential contact with the Divine Source, no matter how it is defined. All religions began well but have ended poorly. In this age, humankind will of necessity learn to operate in a post-religious context. Formal religions will continue to exist and serve positive purposes, but will not function as a source of spiritual development beyond a certain point. Over the next ten years or so, we will witness the emergence of numerous new wineskins in which the impartation of spiritual teachings will take place. Some of these new wineskins will be highly positive and will serve the unfolding of God’s divine plan. Others will be less than what they should be and, in fact, may do more harm than good. For the individual seeker, discernment is critical.
Far from exhaustive, the following list details a few of the primary issues for this age:
1. Developing and implementing a deeper understanding of how the mind works, especially as in the role of a co-creator. We are to grow more conscious of the power of our thoughts, imaginations, and our spoken words. We are to use these potent tools to further the divine plan – not just to benefit ourselves.
2. This is an age of synergy, where previously separated and diverse phenomena are coming together to create new things that are similar to the past, but much different as well. Key words for this age are synergy, cooperation, community, cohesiveness.
3. In relation to the No. 1 issue regarding the mind, this is an age when humanity is increasingly coming to awareness and application to the primary mental laws. These laws have been around for ages, but now their popularity will grow and expand.
4. In this present age, the body will also take on a greater importance from a spiritual perspective. Areas of study and application will be things like holistic medicine, health and wellness, and specific techniques like yoga, qigong, etc.
If we take an objective look around it is evident that these transformations are already underway. Although progress is uneven, we can see that these changes are happening and it is safe to say that they will continue. One of the primary catalysts for these dramatic transitions into a new level of being is an increased understanding of the mind, what it is, and how it works. A remarkable aspect of this deepening comprehension of our mental functioning is the fact that it is coming from a variety of disciplines including psychology, metaphysics, biology, and physics. The details being revealed are fascinating and somewhat complex. However, we can view the overall parameters of these new insights into our cognitive functioning and how they relate to the emerging post-religious spirituality in a fairly simplistic manner.
We all have within us two seemingly opposing entities. We have our “Small Mind” and our “Sacred Mind.” The small mind is essentially the ego and all its instruments. It is not evil in and of itself, but it can become so self absorbed that its actions can result in evil. The Sacred Mind is that part of us that is intimate with and identical with the incarnated aspect of the Divine Source. Among other things, the Sacred Mind is other-directed, sees the big picture, and is oriented toward love and service.
As humankind develops the capacity to live more consistently from the Sacred Mind, many problems that have haunted the world since earliest times will gradually wane. Does this mean we will live in some sort of spiritual utopia where problems do not exist? No. I suspect we will always have enough problems and difficulties to go around. What I am suggesting is that living from the Sacred Mind will decrease the amount of energy we have to exert to deal with difficulties in life because there will be, overall, a lessening of problems both in scope and magnitude.
So, what other characteristics might we expect from the spiritual unfolding of post-religious culture? What are some of the general trends? I offer the following far from exhaustive list:
Characteristics of Post-Religious Spirituality
It is post-religious in the sense that there is a recognition that genuine spirituality in this era will most likely evolve outside the parameters of traditional systems of faith.
Focused on increased understanding and application of universal spiritual/mental laws.
Seeks to facilitate a decreased dominance of the Small Mind.
Brings about an increased capacity to operate out of Sacred Mind.
Promotes discovery of our true spiritual identity.
Is far more experiential in pursuits and content; less emphasis on conceptual knowledge and doctrine.
As a result of the preceding point, it is oriented toward disciplined spiritual practice.
Pays honor to the reality and the sanctity of “Sacred Silence” and, as a result, is contemplative.
Focused on spiritual growth and the development of Sacred Character.
It is purpose driven (universal and personal).
Exhibits an engaged spirituality that seeks the betterment of life for all beings. In the fullest sense, the post-religious spirituality is “Socio-Spiritual.”
It promotes a deep ecological consciousness, flowing from reverence for and compassion for the planet.
Fosters the spiritual practices of a “Mysticism of Nature.”
Views the body as the Temple of the Spirit and seeks to promote positive health based on holistic practices.
It is at vanguard of the study and application of Energy Healing and working with the Divine Light.
Although community based, it maintains a global focus based on the interconnectivity of all things.
I am well aware that such a dramatic transition will not happen overnight. Further, it can be anticipated that there will be major resistance from the more conservative, fundamentalist fringes of all faith systems. As mentioned earlier, the more Divine Light that is poured into a situation, the deeper and more pronounced the shadows become. Despite this resistance and inertia I anticipate most of the changes discussed here will come about, at least to some degree. And, I am certain there may be other changes on the horizon that we could have never predicted. I know, for example, in my own lifetime these unexpected kinds of changes have occurred. I am now in my late 50’s and as recently as my late 30’s I doubt I could have ever anticipated the manifestation of the Internet and the collapse of the Soviet Union.
Friends, we live in exciting and challenging times. It is my sincere, heart-felt hope and prayer that we do all that we can to help usher in these positive transitions. No doubt, the post-religious world, although it will be far from perfect, will be a major improvement over the “Age of Religion.”
© L.D. Turner 2008/All Rights Reserved
Subscribe to:
Posts (Atom)