Amicus Dei

Another one is out.  A book, that is, that  takes potshots at God, titled, Irreligion.  I won’t take the time to give you the Amazon link, but The New York Times reviewed it today.  Not glowingly, I might add.  Apparently, being a good atheist doesn’t mean you’re not a bad writer. 

God has a big target painted on his back right now.  And, in the spirit of kick Him while He’s down, these God-bashing books seem to be rolling off the presses as frequently as the morning newspaper.  A lot of folks will come to God’s defense one more time.  Outrage will spew forth in the blogosphere.  Sermons will be preached.  Darkness will cover the earth.  And so on. 

God, on the other hand, will continue to cause the sun to shine on the just and the unjust.  And send rain to both camps, as well.  And continue to provide oxygen to both the faithful and the infidel.  And will let the wheat grow up with the tares.  And the sheep with the goats.  And the atheists with the theists.  And life will go on.  Thanks be to God.  -- Amicus Dei

I just finished reading The Mystical Theology of the Eastern Church by Vladimir Lossky.  This is not a new book because Lossky died in 1958, but it is an excellent volume on Orthodox theology and tradition.  I waited for several weeks for the book from Amazon, so undoubtedly it is hard to come by, but the wait was worth it.  Here are some of the reasons I like the book:

1. Good introduction to Orthodox theology.  Although familiarity with theological concepts helps, the book is well-written and gives a clear, concise overview of Eastern thought.   
2. Offers clear, yet charitable distinctions between the theology of the West (RCC) and East.  Lossky does not shrink from pointing out the differences in the two traditions, but he does so charitably.  Here’s an interesting one:  Lossky states that there are no recorded instances of Eastern saints receiving the stigmata, which is found often in the saints of the Roman Catholic Church.  However, there are many instances of Orthodox saints becoming “transfigured” — glowing with light in their physical bodies.  p243
3. Defines mystical as belonging both to theology and experience.  “As regards the Eastern Church, we have already remarked that she makes no sharp distinction between theology and mysticism, between the realm of the common faith and that of personal experience.” p14
4. Presents a high view of Trinitarian theology.  Central to Orthodoxy is the Trinity — God the Father, God the Son, God the Holy Spirit.  Lossky discusses at length and in almost every chapter the Orthodox view of beginning with the concrete Persons of the Godhead, and moving toward the One Nature of the Trinity.  This is the reverse of the Western Church, which begins with the concept of One Nature and then moves to define the Three Persons.  The section on Divine Energies is particularly fresh and helpful. 

There is so much more that I like about this book, and Orthodox theology in general.  One particularly amazing story is found in the chapter on The Divine Light.  But, I’ll write about that in another post because it deserves the spotlight all to itself. 

If you’re interested in reading good theology that will make you think, this is a good book.  I found little to disagree with, and much to be amazed at from our often mysterious Eastern cousins.  One wonders how much richer the Christian faith would be if the schism had not occurred.   Or maybe Christianity is richer because the East and West did go their separate ways.  Thankfully, the Eastern Church still has much to teach, and this book is a great place to begin to learn.  – Amicus Dei

 In the celtic Christian abbey, the monks and nuns practiced a “rule of life.”   The most well-known example of this is The Rule of St. Benedict, written by the father of the Benedictine order.  But other traditions also have a rule of life that shapes community.   A simple  example I like is this one:

1. Protect all life. “I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals.  I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.”
2. Use material possessions for good.  “I will practice generosity…I am determined not to steal….I will respect the property of others…I will prevent others from profiting from human suffering or the suffering of other species on Earth.”
3. Practice love and responsibility in the area of sexual relationships.  “I am committed to…protect the safety and intergrity of individuals, couples, families, and society…determined to respect my commitments and the commitments of others…do everything in my power to protect children and families from being broken by sexual misconduct.”
4. Speak lovingly and listen deeply. “Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy and hope…I will refrain from uttering words that can cause division or discord…I am determined to make all efforts to reconcile and resolve all conflicts, however small.”
5. Cultivate good health practices. “I will ingest only items that preserve peace, well-being, and joy in my body…I am determined not to use alcohol or any intoxicant or to ingest foods or other items that contain toxins, such as certain programs, magazines, books, films and conversations.  I will work to transform violence, fear, anger, and confusion in myself  and in society by practicing a diet for myself and society…”

Quotes excerpted from Thich Nhat Hanh:  Essential Writings, pages 159-160, by Orbis Books.

These rules govern the life of the community, or sangha, in Mahayana Buddhism.  If you would like to read more about this rule of life, read Thich Nhat Hanh’s books, particularly Being Peace.  The church-as-abbey would also practice a rule of life around which its members shape their lives.   Some neomonastic communities are doing this now, but traditional churches can also find a rule of life suitable for their shared commitments together.   Of course, as in the Celtic abbeys, not everyone who comes into the abbey will commit to that rule or practice it, but a core group of neomonastics could.  — Amicus Dei