Friday, October 12, 2012

Religion and Culture: Sentiment in the United States

by: Ber Stackhouse, MBA     October 12, 2012
Culture has a great impact in the way people experience the divine.  Within societies, people begin to behave or perform tasks in a certain way.  Within religions, people tend to understand the primary way of worship and action within church settings and other places of worship.  Such a dynamic is quite important in whether others find the church welcoming and a place where one can feel content and at peace. 
Dr. Tom Shepherd writes in Glimpses of Truth, “When [techno- environmental and social] problems have been resolved, social scientists contend, the belief system will change to reinforce the new status quo. More than accepting change, the religious/ethical thinking of the tribe will now display a marked preference for the new way of life. That’s what happens to our uprooted seacoasters, now comfortable as woodspeople. Before, the tribe worshipped sea gods and prayed to the moon goddess for favorable tides. Now they worship spirits of the deep woods, praying to the goddess of the hunt to insure that deer and elk are plentiful.”[1]  Religion takes on, at least in part, the needs of the community at the time.  This may be met by meeting tangible needs, providing encouragement, and at times evoking differentiation or escapism from daily angst and ills.
Change of belief systems may be taking place in the United States.  With social reforms, technological innovation, varied business models, environmental concerns, changes in racial and ethnic composition, economic development as well as periods of economic uncertainty, a new status quo is developing.  Teresa Watanabe noted in the Los Angeles Times that, a release October 9, 2012 of a “study by the Pew Forum on Religion & Public Life found that Protestants now make up 48% of Americans, compared with nearly two-thirds in the 1970s.  The decline, concentrated in white members of both mainline and evangelical denominations, is amplified by an absence of Protestants on the U.S. Supreme Court and the GOP presidential ticket for the first time.” [2]
Shepherd speaks to the possibility of beliefs and cultural influences changing religious orientation in the future.  He explains such a change happened previously with Christianity in that, “vast numbers of polytheistic gentiles across the Hellenistic world climbed aboard the Jesus boat and sailed into Christianity without ever making port in traditional Judaism. Yet, even that was not a complete break with yardsticks of the past. Jewish Christianity and gentile Christianity joined forces to find in the life and teachings of Jesus a fulfillment of all the promises God had made to His people, Israel, and a way of life which non-Jews could wholeheartedly embrace. It was nothing short of a religio-cultural miracle.”[3]
Religion and spirituality may now decline further in many Americans’ lives in terms of affiliation, church attendance, and positive conscious religious association without some approach that is relevant, embracing, and meaningful.  From the Pew Forum study released, findings show “[t]he trend toward dropping away from organized religion was evident across gender, income and educational levels.  But it was most apparent in the Northeast and West and among the young, the study showed.  A third of adults under 30 have no religious affiliation, compared with just 9% among those 65 and older.”[4]  Current religious practice as being shown in society, may be slightly or far removed from the desires and thinking of younger Americans. 
Cary Funk, a Pew senior researchers said, “Two-thirds of the religiously unaffiliated still say they believe in God.  But they overwhelmingly expressed disenchantment with religious organizations for being too concerned with money, power, rules and politics.”[5]  Such sentiment speaks to less of a structured religion than a spirituality that can be personal, open and embracing to various groups of people, adaptable, yet marked by a sense of the divine and not just a machine without substance or depth.


[1] Thomas Shepherd, Glimpses of Truth (Carol City, FL: UFBL Press, 2000)
[2] Teresa Watanabe, “Shifting dynamic of U.S. religion,” Los Angeles Times, October 10, 2012, LAT Extra section
[3] Thomas Shepherd, Glimpses of Truth (Carol City, FL: UFBL Press, 2000)
[4] Teresa Watanabe, “Shifting dynamic of U.S. religion,” Los Angeles Times, October 10, 2012, LAT Extra section
[5] Ibid.

Monday, October 8, 2012

Fathoming Koinonia: The Depths of Communion

By: Ber Stackhouse, MBA   October 8, 2012
     Additional scripture references from the New Revised Standard Version Bible (Peabody, MA: Hendrickson    Publishers, 1989)
When affirming spiritual practice, notions of self and others are vital to an understanding of the scope of community.  Community may refer to a localized gathering of people to connect through spirituality or to a pondering of connection with the vastness of life beyond a church building for example. 
An understanding of community relays the sense of affirming those within a particular spiritual group, gathering to provide physical, mental, and spiritual support, and enjoying the gifts of others such as teaching, singing, and encouraging.
Koinonia is “a word frequently used in the N.T. [New Testament] to refer to the peculiar kind of communion Christians have with God and with one another in Christ.”[1] To conceptualize that people can live beyond limiting self and toward embracing the divine, embracing one another, and to healthfully esteeming oneself may provide a new context for many in identifying with communion.
In thinking of communion, the language used surrounding the topic is important to viewing embedded theology.  In developing awareness, relevance of spiritual community and fathoming place in the world can be discovered.  An example for pondering is the term, Communion of the Saints.  This is “a phrase that appears in the Apostle’s Creed and is the usual translation of the original Latin phrase communio sanctorum,  which first appears in the creed in the early 5th century.  Since the Latin term sanctorum could refer to either persons or things, it is not perfectly clear whether the creed refers to the communion Christians share in ‘holy things’ (the Eucharist), and thus is a creedal statement about the visible nature of the Church, or whether it refers to the communion (koinonia) Christians share with one another living and dead.  The phrase plays an important role in the Reformers’ doctrine of the church, for Luther (1483-1546)….”[2]
Swee Hong Lim, in New World Outlook Magazine of the United Methodist Church, provides an example of congregational communion connecting with the vastness of life beyond a church building. Swee Hong Lim writes:

How might the concept of koinonia (fellowship of believers) be made present and meaningful to the other ecclesial branches of Christ's vine not directly affected by [tragedy]?  In my view, this is why congregational songs from other lands play an important role. In essence, the song enables us to remember and share in the reality of its locus. Indeed, global songs from various countries provide the avenue for our local churches to connect with others who share the same Christian faith, albeit in different tongues and cultures. The act of singing, in a way, connects us with the universal church and its branches. Truly, global songs testify to the musical diversity that exists in the kingdom of God.[3]  

I am the vine, you are the branches.  Those who abide in me and I in them bear much fruit” -  John 15:5, NRSV

Conceptualizations of communion may vary within spiritual communities.  The idea of unity captures the universality of faith, the applicability of koinonia, and embodying Christ-Consciousness.   As listed in The Revealing Word: A Dictionary of Metaphysical Terms, Unity refers to “Universal oneness of God, man, and all creation. The only real unity is in Spirit.”[4] Union with God  is defined as “Unification of our consciousness with that of God-Mind.  This is the Christ consciousness.  ‘I and the Father are one’ (John 10:30).”[5]  There are many depths to communion; love can be displayed  within and beyond community. 

As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me.  The glory that you have given me I have given them, so that they may be one,  as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.” -  John 17:21-23, NRSV
 


[1] Van A. Harvey, A Handbook of Theological Terms (New York: Touchstone, 1997), 142.
[2] Ibid, 55.
[3] Swee Hong Lim, “The Wesleys: A Theology of Hymns,” New World Outlook, (March/April 2009), http://gbgm-umc.org/global_news/full_article.cfm?articleid=5325 (accessed  October 8, 2012)
[4] Charles Fillmore, The Revealing Word: A Dictionary of Metaphysical Terms (Unity Village, MO: Unity Books, 2006), 202.
[5] Ibid, 202.

Monday, October 1, 2012

Theological Snapshot: Statment of Current Basic Beliefs

Theological Snapshot: Statement of Current Basic Beliefs
by: Ber Stackhouse, MBA
September 25, 2012 with minor revision October 1, 2012

PHILOSOPHY/SCIENCE
My basic beliefs regarding theology are centered in New Thought Christianity.  Such spirituality is composed of discovering Good, discovering God, here on earth in part through thinking and affirmative prayer.  There is personal responsibility with the ability to acknowledge the assistance of others in prayer, encouragement, and consciousness.  Further, I realize the power in faith without ever having to deny science.  A great aspect of my basic beliefs is the understanding of Personal Purpose and its connection of spiritual ideas, a faith community, and  the concept one has of God.  I live Christianity, or the Way, through  prayer, meditation, and  the overall examples Jesus Christ, my Way-Shower, set forth. My belief about personal conduct is that one must assess and determine what is beneficial and enjoyable for you as well as anything that limits you.
HISTORICAL CONSCIOUSNESS/VISION
One purpose of being a part of a Faith Community is to receive the benefits of collective consciousness.  Positive intention can impact people nearby and at a distance, for those open to such assistance.  Sacraments, rituals, influential religious stimuli, and actions can have an impact on the subconscious of the congregant.  Overall, if one is aware of such impact, the use or non-use of various objects or rituals is beneficial because you come from a place of power and understanding.  Basic order in spiritual practice is needed while areas such gender, sexual orientation, and race are other divine aspects to be accepted and not used as a wedge or a means of preclusion.  While there are aspects from historical consciousness appearing in the theology of today, we can create a new vision of affirmation, peace, and healing for existing congregants and the congregants of tomorrow.
CONDITIONS OF HUMAN LIVING/TIME CONCEPT
Several areas of human living and time concepts are impacted by theology. Prosperity and abundance with gratitude is the right relation of money and objects.  We can love and appreciate our bodies knowing that is how we express during our lives.  While some negative train of human thought of dis-ease may try to assert itself, we can faithfully nourish and cleanse our bodies.  Human Sexuality, whether homosexual or heterosexual, is another great aspect of living.  This ability to connect on a deeper level with self or others provides benefits and dimensions in understanding society has yet to fully grasp. 
I believe that community, awareness of one’s church, and social justice naturally extend from participation in spiritual community.  Even if people disagree with some aspect of your life, to experience the AT-ONE-MENT of Jesus the Christ, living from your true and highest Self, and utilizing your creative faculty adds purpose and meaning to life.  Examples of such living include creating  publications, offering an open lecture, or showing the practicality of your spiritual practice within the community and not just in some church building.  Such expression provides an authentic consciousness of peace that still raises overall collective consciousness. 
The heart-mind is an aspect of spirituality to be explored further.  Studies of  heart-centered living and praying are exciting aspects that show results for  not only the recipient of prayer, but the one praying as well.  There are many elements of human living that are framed by theology and our sense of time.   Awareness in these areas leads to greater peace within and a greater knowing of Life in the varied aspects of spirituality and the human condition.
Ber Stackhouse, MBA is a Master of Divinity student at Unity Institute & Seminary, Unity Village, MO.  The theolgoical snapshot was created as part of a Metaphysical Theology class at Unity Institute & Seminary, yet the content is the student's and does not necessarily reflect views of the school, any instructor, or other students