Showing posts with label Intimacy with God. Show all posts
Showing posts with label Intimacy with God. Show all posts

Wednesday, June 16, 2021

Literalism vs Spirituality

St. John the Divine in rainbow colors, NYC.

Happy 90th birthday today to progressive Christian author Bishop John (Jack) Spong, who has helped Christians better understand our faith with the help and support of Christine Spong. 

The following post appeared on July 16, 2014. 

The trend of people identifying as “spiritual but not religious” is sometimes a rejection of biblical literalism, religious fundamentalism and official orthodoxy. To me that can be a good thing, and, in my reading of a recent translation from Middle English by Bernard Bangley of the book, The Cloud of Unknowing, very traditional. 

The anonymous author encourages readers to discard what’s not helpful in the book, and so I freely disagree with the writer’s rejection of physical and sensual experience as unspiritual, even ungodly.  This 14th century English monk must not have met the 14th century English nun, Julian of Norwich, who wrote, “In our sensuality, God is…” 

The beliefs of the church regarding creation, incarnation, and resurrection all support a hallowing of bodily experience. As James B. Nelson and a diverse group of other contemporary Christian body theologians have affirmed, we know God through our bodies or we don’t know God at all. Nelson goes so far as to add, “Pleasure is the strongest argument for the existence of God.” 

Yet I wholeheartedly embrace The Cloud author’s understanding that literalism interferes with our spirituality, and he offers many examples. I once wrote that we do a disservice to religion when we treat matters of faith as matters of fact. 

For example, the writer cautions against taking the ascension of Jesus literally. As a college professor of mine once said, “If Jesus had ascended at the speed of light, he still would not be out of the known universe.” 

The Cloud of Unknowing asserts that “the spatial references are only symbolic. … The spiritual realm is always near, enveloping us on every side. Whoever has a strong desire to be in heaven is already in heaven, spiritually. Measure the highway to heaven in terms of desire rather than miles. … Love determines a soul’s location.” 

Earlier the writer explained, “Similar in nature to heavenly bliss, divine contemplation already participates in eternity.” I once wrote that people we recognize as living saints are those who experience God’s commonwealth here and now. Spiritually they have found heaven in their desire to love and serve others. Heaven for me is where God’s will and human will coincide. Saying the Lord’s Prayer (“on earth as it is in heaven”) is a way of aligning ourselves with that greater purpose. That’s why Jesus could say, “Repent, for the kingdom of heaven is at hand” or “among us.” 

There are many pearls of wisdom about the spiritual life in The Cloud of Unknowing. Here are a few quotes I underlined in my copy: 

+ Remember your spiritual needs rather than your spiritual achievements.

+ Continue until your prayer life becomes enjoyable.

+ You only need a tiny scrap of time to move toward God.

+ Loving contemplation destroys our tendency to sin more effectively than any other practice.

+ The essence of contemplation is a simple and direct reaching out to God.

+ Judging others, pronouncing them good or bad, is God’s business. We may evaluate behavior, but not the person.

+ Christ taught us in Matthew’s Gospel that spoken prayers are best when they are not too long.

+ A little prayer of one syllable pierces heaven because we concentrate our entire spiritual energy into it.

+ The person in great distress will continue calling for help until someone hears and responds.

+ The little word “God” can flood your spirit with spiritual meaning without giving attention to particular activities of God.

+ I desire to help you tighten the spiritual knot of warm love that is between you and God, to lead you to spiritual unity with God.

+ Love functions as your guide in this world, and it will bring you to grace in the next.

+ [After meeting our physical needs,] sensuality urges us to take more than we need, encouraging lust.

+ The important consideration is not what you are, or what you have been, but what you want to be. 

Finally, this anonymous monk seems to echo the axiom that spiritual guides remind us of what we already know: 

Writers used to think that humility required them to say nothing out of their own heads, but to corroborate every idea with quotations from Scripture or the [Church] fathers [and mothers]. Today this practice demonstrates nothing but cleverness and education. … If God moves you to believe what I say, then accept my ideas on their own merits. (p 99-100) 

Given its encouragement to surrender certain knowledge of God for intimacy with God, I can’t help but think The Cloud of Unknowing would be a great text for the “spiritual but not religious” crowd. As they say in recovery programs, religion is for people afraid of going to hell; spirituality is for people who have already been there. 

 

My dear friend and longtime supporter of this blog, the Rev. Steve Pieters, will be featured as a character in a film about televangelist Tammy Faye Bakker due out in September of 2021. Her interview with him on national television opened many evangelical hearts to people living with AIDS and more broadly, the LGBTQ community. Watch the trailer.

My final post on my blog “Progressive Christian Reflections” will occur on June 30, 2021. More than ten years of posts will remain available to you on the blogsite, https://chrisglaser.blogspot.com and I encourage you to enjoy them. I regret that I never created an index of post titles, but the search engine in the upper left corner of my blog can help you find posts of interest by typing in a subject, topic, name, scripture reference, religious season or holy day. Or you may work through them by year and month listed in the right column. 

Though they may have been written with current events in mind, I intended them each to be read meaningfully at any point in time. You may continue to contact me at my email address used by the delivery service or by leaving a comment on a particular post. FeedBurner has announced it will discontinue all subscription services sometime in July, the occasion for my timing. It has been a pleasure writing this blog, but now, I believe, is a time for silence, something I considered when writing the Zen series. 

I assure you I am well, content, and thankful to God for this extension of my ministry. Thank you for your interest, comments, correspondence, and contributions. I am grateful to Metropolitan Community Churches for recognizing this blog as an “Emerging Ministry” and ProgressiveChristianity.org for reposting many of my reflections, as well as the dozens of Facebook pages that allowed me to provide links to particular posts. I am grateful for the free services of Blogspot, Google, Facebook, and the delivery service, FeedBurner. I am grateful for artist and friend Becki Jayne Harrelson and my husband Wade Jones for their technical and moral support. 

To date, the blog has had 511,000 visits, a count that does not include almost 500 free weekly subscribers. Once donations were possible, the highest annual income ever was $2,000. Subscriptions have always been free and the blog non-monetized (no ads). Permission has always been granted for non-profit use with attribution of author and blogsite. Donations may still be made through the links provided at the end of this post. Thank you! 

Copyright © 2014 Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved. 

Tax-deductible donations may be made safely to the “Chris Glaser Archive” through the Tribute Gift section of The Center for LGBTQ and Gender Studies in Religion. 

Personal gifts may be made safely by clicking here.  Thank you! 

Learn about Chris Glaser’s life and gay activism in the church.


Wednesday, January 29, 2020

Cuddling with Jesus

Wade and Hobbes cuddling.

I can imagine red flags going up for my more progressive readers, fearing I’ve gone evangelical on them with a title like “Cuddling with Jesus.” And my more mainstream readers may fear I’m getting too familiar, even sexual, with our spiritual leader.

But the deity with whom Jacob wrestles in Genesis becomes the deity with whom the Beloved Disciple cuddles during the Last Supper in John. It’s okay for males to wrestle (God was imagined as male, remember) but not to cuddle (Jesus was imagined as God, remember).

In As My Own Soul: The Blessing of Same-Gender Marriage, I pointed out how recent translations have distanced the Beloved Disciple, believed to be John, from Jesus. In the King James Version “the disciple whom Jesus loved” is “leaning on Jesus’ bosom.” The Revised Standard Version describes him as “lying close to the breast of Jesus.” But the New Revised Standard Version and the New Jerusalem Bible have the Beloved Disciple simply “reclining next” to Jesus. As the Beloved disciple moves farther away from Jesus with newer versions, I imagine in the next translation he will be in another room!

In his book, The Man Jesus Loved, Theodore Jennings translates the passage this way:

One of his disciples was lying in Jesus’ lap, the one Jesus loved; so Simon Peter nods to this one and says: “Tell, whom is he talking about?” That one, falling back on Jesus’ chest says to him: “Lord, who is it?”

Imagine watching TV with a group of close friends, some of whom are seated on the floor. Arms may rest on knees, heads lean on shoulders, hands draped affectionately on legs. This would be like the scene of the Last Supper, where the custom would be for everyone to be on the floor with cushions or mats, not seated upright at a table.

This is the casual intimacy between John and Jesus, but it affords John the opportunity, in the understanding of Celtic Christianity, to “listen for the heartbeat of God” with his head on Jesus’ breast. It is a symbol of mysticism, not sexuality, though mysticism is also erotic, understanding “eros” as the force that compels us toward God or another human being.

What prompts this reflection is a recent opinion piece by Stanford anthropology professor T. M. Luhrmann, who suggests the success of evangelical churches is that they promise such a personal relationship with God, but then overstates the case by claiming—mistakenly, I believe—that mainstream Christians do not imagine a God so intimate. (Since writing this I discovered agreement from a Letter to the Editor by Sister Mary Ann Walsh.)

I do believe mainstream Christians have a problem with intimacy. I once heard seminary professor and author Carter Heyward describe their God as a “Gentleman God,” embarrassed by sexual passion, yet too polite and dispassionate to be rabidly anti-gay. And the changing position of the Beloved Disciple may have to do with a fear of homoerotic implications.

But I believe the broader fear is intimacy with God. I’ve noticed that the same translation that has John “reclining next” to Jesus in John 13:23 also translates John 1:18 about Jesus’ intimacy with God as “who is close to the Father’s heart” when the actual text reads “who is close to the Father’s bosom.”

Yet I believe many mainstream Christians’ embrace of contemplation also chooses an intimate relationship with God. And though it may seem new, it has always been with us, from the Desert Fathers and Mothers, monastic communities, and Celtic spirituality to our present day interest in all things spiritual.

My purpose in writing this blog is to encourage progressive Christians, too, to come out of the closet about their intimacy with God, with Jesus, and with the Spirit. Ours may be a different experience, but no less worthy to strengthen our resolve, challenge others’ certainties, and enjoy communion with all we hold sacred and dear.


I posted this on April 24, 2013 and thought current readers of this blog might enjoy it.

Please join me for a five-day contemplative retreat April 27-May 1, 2020 in Cullman, Alabama, through the Spiritual Formation Program of Columbia Theological Seminary. It is open to the public.

Copyright © 2013 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved. Check out past posts in the right rail on the blogsite. Use the search engine in the upper left corner of the blog to find particular topics.

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Wednesday, September 28, 2016

Held by God

Okay, so now you’re gonna think I’ve gone off the deep end.

I’ve had a lot going on lately, and when I wake at night, I start thinking of all those things I need to do, should have done, am anxious about.  I don’t mind when I use such nocturnal musings constructively, as when a post or talk or retreat comes to me and I develop it, lying still. But when my thoughts serve no purpose, I am bothered that I’m losing sleep over them. The worry gene runs in my family, so I’m not alone.

Lately my usual way of simply blocking thoughts, or using a mantra, verse, short prayer, or Psalm 23 has not been working, so I’ve discovered a new strategy.

I imagine I’m being held by God: the soft bedding, the warmth of Wade, the firmness of the mattress, the caress of the ceiling fan, the enveloping darkness become God holding me. And lest you think I am centering God on me, I believe this is true for everyone.

Process theology talks of the cosmos as God’s “body.” God is not separate from the world—what is material is God’s incarnation, God’s embodiment. And body theologians try to recover the body as a locus of divinity. So I do have theological legs to stand on.

And Christianity’s premise is the Incarnation, that God became one of us, and offers God’s body and blood that we may become the Body of Christ, an agent of redemption in the world. So I also have a Christian leg to stand on.

Jesus said the kingdom or commonwealth of God was coming into the world and already in our midst. The trajectory of the Bible from Genesis to Revelation is that of God coming into the world, not abandoning it. And Paul remarked that the whole creation was groaning in birthpangs to bring something new into the world, and that in God “we live and move and have our being.” So I have a biblical leg to stand on.

I also believe that I’m a part of God as well, so I think of cuddling with Wade as having divine inspiration. Teresa of Avila said that on earth, God’s body, Christ’s body is our own. And Augustine’s spiritual goal was resting in God. So I have church tradition behind me.

My “ah-hah” is how good it feels to be held by God and to hold as God. It awakens a new kind of eroticism, if you will, that feeling of bliss one experiences in the unity of lovemaking or prayermaking. I’ve written elsewhere that “eros” is our “urge to merge,” what inspires the lover as well as the mystic.

I’ve also spoken and written about the Beloved Disciple, who lay his head on Jesus’ chest during the Last Supper, “listening for the heartbeat of God,” as Celtic Christianity would have it. I’ve poked fun at recent English translations of that passage that seem to keep distancing the beloved disciple until I fear the next translation will have the beloved disciple in another room entirely!

The NRSV translates simply that the beloved disciple is “reclining next” to Jesus. But it also translates John 1:18  as Jesus being “close to the Father’s heart” rather than the actual meaning, that Jesus is “close to the Father’s bosom.”

What I believe is that we fear such intimacy with God, one of the earliest themes of my writing on spirituality, a cover article for Presbyterian Survey in the 1980s.

Jesus experienced or was experienced as being a child of God, the essence of Yahweh, and the mystical gospel writer John declared that Jesus came so that we might all be children of God. So I have a mystic’s reason for my experience.

I encourage you—no, I urge you—imagine yourself being held and touched and cuddled by God. Imagine God dwelling in you, your breath, your body, your touch.

It feels good because it is good.


Related post:


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Copyright © 2016 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved.  

Wednesday, April 29, 2015

Is God Too Grand for Us?

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Is God too grand for us? In a word, yes.

God has become so big to me that with the psalmist, I worry, who are we that God is mindful of us?

Progressive Christians (hopefully) have not settled for “a pocket God,” a term introduced to me by Evelyn Underhill biographer Dana Greene, a god we can pull out of our vest pocket like a dependable watch, an anthropomorphized deity that reflects our narcissism as well as our peculiar ideologies. Earth, for us, is not the center of God’s universe. We have theologized the Copernican revolution.

That’s why I was struck by one sentence in The Temple of God’s Wounds that longtime readers of this blog will remember I read day-by-day, chapter-by-chapter each day of Holy Week. Each time I find something freshly insightful as well as things that do not speak to me, but in all my years of reading it, I have only underlined one sentence: 
To break God’s heart is beyond human imagining. 
Can the grand God progressive Christians imagine be so personal as to be heartbroken? What happened to the personal God of Abraham and Sarah, Moses and Miriam, Mary and Jesus? What happened to the personal God of the psalmist who wants to “cling” to us, the God whose providence Jesus claims we should trust for our food and clothing like the birds of the air and the lilies of the field?

Do progressives only have left the impartial and somewhat impersonal God of judgment, the God of Micah who commands us “to do justice, love kindness, and walk humbly with our God,” or the judgment day Christ who separates the sheep from the goats, those who helped “the least of these” from those who  failed to do so?

Can we also find a “warm and fuzzy” encounter with God, such as the beloved disciple cuddling with Jesus or the woman washing Jesus’ feet with her tears and drying them with her hair?

Following the lead of contemplatives and mystics and Celtic spirituality, I have repeatedly encouraged “intimacy with God,” believing we can enjoy such intimacy in our prayers and meditation and praise through which we may discover, discern, and disclose God’s proximity in ourselves, our neighbor, our opposition, the stranger.

The God of the Bible is One big enough to create the cosmos as well as the creatures, going so far as to–in the words of the psalmist—shape our inward parts, be with us in every place and condition, and in Christian terms, be welcomed into our hearts and homes and humanity.

Much theology is metaphor, and much of religion is storytelling. Progressive spirituality encourages looking behind, beneath, within and beyond the metaphor, even as our Christian faith challenges us to find the personal in its story.




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Progressive Christian Reflections is entirely supported by readers’ donations. It is an authorized Emerging Ministry of Metropolitan Community Churches, a denomination welcoming seekers as well as believers. This year, I offer a signed gift copy of my book, Communion of Life: Meditations for the New Millennium, to each one who donates $100 or more (at once or in installments) over the course of 2015.

Copyright © 2015 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved.  

Wednesday, April 24, 2013

Cuddling with Jesus

I can imagine red flags going up for my more progressive readers, fearing I’ve gone evangelical on them with a title like “Cuddling with Jesus.” And my more mainstream readers may fear I’m getting too familiar, even sexual, with our spiritual leader.

But the deity with whom Jacob wrestles in Genesis becomes the deity with whom the Beloved Disciple cuddles during the Last Supper in John. It’s okay for males to wrestle (God was imagined as male, remember) but not to cuddle (Jesus was imagined as God, remember).

In my book, As My Own Soul: The Blessing of Same-Gender Marriage, I pointed out how recent translations have distanced the Beloved Disciple, believed to be John, from Jesus. In the King James Version “the disciple whom Jesus loved” is “leaning on Jesus’ bosom.” The Revised Standard Version describes him as “lying close to the breast of Jesus.” But the New Revised Standard Version and the New Jerusalem Bible have the Beloved Disciple simply “reclining next” to Jesus. As the Beloved disciple moves farther away from Jesus with newer versions, I imagine in the next translation he will be in another room!

In his book, The Man Jesus Loved, Theodore Jennings translates the passage this way: 
One of his disciples was lying in Jesus’ lap, the one Jesus loved; so Simon Peter nods to this one and says: “Tell, whom is he talking about?” That one, falling back on Jesus’ chest says to him: “Lord, who is it?” 
Imagine watching TV with a group of close friends, some of whom are seated on the floor. Arms may rest on knees, heads lean on shoulders, hands draped affectionately on legs. This would be like the scene of the Last Supper, where the custom would be for everyone to be on the floor with cushions or mats, not seated upright at a table.

This is the casual intimacy between John and Jesus, but it affords John the opportunity, in the understanding of Celtic Christianity, to “listen for the heartbeat of God” with his head on Jesus’ breast. It is a symbol of mysticism, not sexuality, though mysticism is also erotic, understanding “eros” as the force that compels us toward God or another human being.

What prompts this reflection is a recent opinion piece by Stanford anthropology professor T. M. Luhrmann, who suggests the success of evangelical churches is that they promise such a personal relationship with God, but then overstates the case by claiming—mistakenly, I believe—that mainstream Christians do not imagine a God so intimate. (Since writing this I discovered agreement from a Letter to the Editor by Sister Mary Ann Walsh.)

I do believe mainstream Christians have a problem with intimacy. I once heard seminary professor and author Carter Heyward describe their God as a “Gentleman God,” embarrassed by sexual passion, yet too polite and dispassionate to be rabidly anti-gay. And the changing position of the Beloved Disciple may have to do with a fear of homoerotic implications.

But I believe the broader fear is intimacy with God. I’ve noticed that the same translation that has John “reclining next” to Jesus in John 13:23 also translates John 1:18 about Jesus’ intimacy with God as “who is close to the Father’s heart” when the actual text reads “who is close to the Father’s bosom.”

Yet I believe many mainstream Christians’ embrace of contemplation also chooses an intimate relationship with God. And though it may seem new, it has always been with us, from the Desert Fathers and Mothers, monastic communities, and Celtic spirituality to our present day interest in all things spiritual.

My purpose in writing this blog is to encourage progressive Christians, too, to come out of the closet about their intimacy with God, with Jesus, and with the Spirit. Ours may be a different experience, but no less worthy to strengthen our resolve, challenge others’ certainties, and enjoy communion with all we hold sacred and dear.


Copyright © 2013 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved. Check out past posts in the right rail on the blogsite.

This blog is entirely supported by your donations. Thank you!

Posts you may have missed:

Much to my surprise, in finding the link to “Do Progressive Christians Pray?” I discovered three recent posts reflecting on that post! To read them (in reverse order), click here.

Please join me as I lead a free public workshop on Just Love entitled “Body Boundaries and the Question of Consent” this coming Saturday, April 27, 2013, from 10 a.m.-1:00 p.m. (free lunch follows) at St. Francis Episcopal Church, Macon, Georgia. We will explore the spiritual dimensions of physical encounters.