LSU Home Game

LSU vs. Arizona
September 9, 2006

I was fortunate enough to get free tickets to the second game of the 2006-07 season. We had great seats, and it was surreal to be in Death Valley. It was a close one. The Tigers only won by 45-3 that night.

Go Tigers!!!

Losing Faith

Real Live Preacher's recent blog entry could not have come at a better time for me. It deals with losing faith and finding it again, "St. John of the Cross said that there are paths we travel as children in the faith, but real faith doesn't come until you reach the end of the path and find nothing." Well, I think I'm almost at the end of the path.

Most people assume that clergy and Biblical scholars have a depth of faith that borders on naivete. I think for many of us faith exists despite what we have learned not because of it. When you discover truth, you have to act upon it. Either you dismiss it wholesale as blasphemy, or it wrestle with it until you are able to incorporate it into your worldview. I've found that the people in the pew have a far deeper, innocent, and simple faith. I've always respected the simple faith of the people I preach to, even envied it. I've always tried to challenge people's thinking but never in an attempt to make them lose faith. My focus has always been on the end product of our faith. Does it impact our daily choices for the better? If so, our faith has worth. Tragically, I've known many pious people who were judgemental, racist, sexist, homophobic, and power hungry who used their faith to justify and embolden their views. I've come to learn that faith is not the sum of what you believe based on experience and fact. It is a choice you make.

Faith and Mystery

I've been reading Ideas and Opinions by Albert Einstein, which has fascinated me. The pursuit of the meaning of our existence seemed absurd to him. He thought the most beautiful experience we can have as human beings is the mysterious. If we lose our capacity to wonder, he said we are as good as dead. It was the experience of mystery that fostered religion, and only in that sense did he consider himself religious.

I cannot conceive of a God who rewards and punishes his creatures, or has a will of the kind that we experience in ourselves. Neither can I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egoism, cherish such thoughts. I am satisfied with the mystery of the eternity of life and with the awareness and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a portion, be it ever so tiny, of the Reason that manifests itself in nature.

He talked about three motivations or stages of religion. First, there is a religion of fear. Gods are fashioned, served, and appeased to aleve our fears of hunger, sickness, death, etc., which also establishes a priestly caste to serve as mediators between the people and the gods they fear. Secondly, there is the God of Providence based upon a social or moral conception of God who protects, rewards, punishes, comforts, loves, and keeps the dead. He says that the scriptures illustrate the development of a religion of fear into moral religion.

Though rare he says there is another level of religious experience which he calls a "cosmic religious feeling" prompted in part by the futility of human desires and the wonder at the natural order revealed in nature and the world of thought. This feeling distinguishes the religious geniuses of all ages, which are often regarded as heretics. It "knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it." He believed it is "the most important function of art and science to awaken this feeling and keep it alive in those who are receptive to it."

I feel like I'm in a rut of sorts, somewhere between a moral religion and a cosmic religious feeling. It depends on which day you ask me. Regardless of where we find ourselves, I hope that we never lose our capacity to wonder. I don't believe it's our calling as human beings to explain the Mystery but to embrace it.

Costly Grace

These are my reflections on the first chapter of The Cost of Discipleship, "Costly Grace."

Bonhoeffer's argument for "costly grace" over "cheap grace" at first seems to contradict his attack upon the religious trappings of the church which overburden people and make genuine decisions for Christ difficult. He describes cheap grace as "the grace we bestow upon ourselves... it is the justification of sin without justification of the sinner... preaching of forgiveness without requiring repentance... grace without discipleship... grace without the cross."

"By making this grace available on the cheapest and easiest terms" the Church may have Christianized a nation but at the expense of true discipleship. "We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition." The call to follow Jesus fell silent.

The danger of cheap grace is that "the account has been paid in advance; and, because it has been paid, everything can be had for nothing." What I have come to understand is that he argues against religious prerequisites to receiving grace. That it is indeed the free gift of God that cannot be earned, bought, or bestowed by man, but he is also passionately attacking "grace as a license to sin," that recipients of grace cannot rest content living just like the world. While the grace of God is free, it is a costly gift, and the receipt of such a gift makes us stewards of His grace. As those who have been forgiven so great a debt, we are under a holy obligation to follow after Christ, which we do at the cost of our very lives. In the end he says that the message of cheap grace has ruined more Christians than any commandment of works.

Martin Luther's departure from the monastery was "the worst blow the world had suffered since the days of early Christianity. The renunciation he made when he became a monk was child's play compared with that which he had to make when he returned to the world." Until that time the Christian life was believed only possible to the spiritual elite, but now Luther demonstrated that "the only way to follow Jesus was by living in the world." He says that Luther learned that "grace had cost him his very life, and must continue to cost him the same price day by day." The Reformation launched a revolution of believers who had been called to follow Christ in their everyday lives. Grace could no longer be separated from discipleship, as though it were optional. The most urgent problem in Bonhoeffer's day as well as ours is "How can we live the Christian life in the modern world?"