Author’s Note: My editor, a.k.a. my sweet husband, commented that people might not get past the treatise on theology that kicks off this post. He thought I should ask you to PLEASE stick with it and watch the video at the end. It’s worth it. Thanks!
I woke early this morning, like 4 a.m. early, and decided to tackle one of my theology chapters for the Living School. I find it much easier to get through this type of work with a well-rested mind. What looks like gibberish at 10 p.m. somehow becomes intelligible after seven hours of sleep. This particular chapter was from a book called Christophany by Raimon Pannikar. Here is a sample:
Here we see clearly delineated a twofold dimension of Christianity that a dualistic vision of reality has difficulty keeping in harmony, despite the fact that nonduality is the quintessence of Christ’s mystery – totus Deus et totus homo (“The whole God and the whole man”) according to the classical expression. An inevitable consequence of this “panhistorical” vision of Christianity would be that the eucharist cannot be Christ’s real and true presence, but only an anamnesis (“memory”) of a past fact. In other words, without a mystical vision, the Eucharistic reality disappears.
After reading it the first time, there was nothing “clearly delineated,” and no “inevitable consequence” was obvious to me. However, after several passes a modicum of understanding emerged. If his meaning is crystal clear to you, leave a comment below and we will discuss.
However, if that paragraph of theology leaves you cold, read on.
I will confess, there is some part of me that loves academic work. I love the puzzle, the working things out, the “Aha” moment when I finally grasp the author’s point. It’s even better when I have not just comprehension, but also an opinion on their argument. That is a true victory!
But as I find myself being intellectually and egoically seduced by the power of knowledge, I also know, in the pit of my stomach, that it’s “nothing but straw,” as Thomas Aquinas infamously said in the final days of his life. Ultimately, on a cold day, in the concrete reality of our lives, most of what has been written about God would be most useful as fuel for a fire to keep us warm. Theology simply falls short of experiential knowledge. Simply put, our study of the Divine has far less of an impact on us than our experience of it.
The only theology we truly need to know is that God is Love with a capital L. Jesus gave us only two commandments: Love the Lord your God with all your heart and soul and mind and strength and Love your neighbor as yourself. That’s it. Like Hillel, he thought the rest would take care of itself. St. Augustine said simply, “Love God and do as you please.” But even this simple theology is worthless if we are not Loved in real life, in real ways, by real people, intentionally, compassionately, fiercely and unconditionally. Without the lived experience of deeply committed Love, by parent, spouse, friend or community, even this theology can be twisted and misunderstood.
I know academic studies of theology, philosophy and the like are crucially important disciplines. They elevate and animate conversations at the highest levels and shape our educational system and our vision of the world. They record the evolution of our collective consciousness. Without Plato, Socrates, Augustine, Bonaventure, Aquinas, without Descartes and Voltaire, Locke and Hobbes, and countless others, we would not be where we are today. But these subjects are not for everyone and I am grateful for the “1%ers” who study them responsibly and have an opportunity to influence our world.
I know what they’ve done is good, but I read a story about Tamika Brown today, who is the embodiment of a lived theology of Love and
I am convinced that if all the theology in the world from every culture and religion, Christianity, Judaism, Islam, Buddhism, Hinduism and every other, ceased to exist tomorrow and instead we all Loved like this, the world would be a better place.
Two years ago, Tamika’s son, Richie Knight, was stabbed to death when he was 19 years old. His killer was Ian Lorne Ellis, a 17-year-old young man from the neighborhood, who Richie had been in confrontations with in the months before the murder. Ellis pled guilty to voluntary manslaughter and will serve twenty-one years in prison. This is what Tamika had to say to him in the courtroom on the day of his sentencing.
“Only God knows why I’m not angry, or why I don’t hate you. Would it shock you to hear that I love you? I thought to myself one day a while back, ‘Don’t lock him up. Sentence him to my home. Let him be my son that he took away from me.’”
Can you imagine if we all sought justice this way? If loss opened us up and allowed us to give birth to something new and miraculous, instead of hardening our hearts, seeking retribution?
Tamika sang to her son’s killer about the source of her Love, starting with the song, “He Cares,” but changing a few words on the spot:
“So you think that you can’t make it through,/ Just remember that my God cares for you…/Don’t give up, don’t give in/ Today make Jesus Christ your number one friend.”
In suffering, Tamika knew Love, but instead of sharing it only with her friends and family, she extended it to the other, her enemy. No one can say this is soft, or easy, or wishy-washy theology. This is Love from its the deepest source, in any culture and by any name. She changed the equation. We are accused and we get defensive; we are Loved and we can be transformed.
Theology is all well and good, but it should never trump the embodied reality of Love. Think of France and Nigeria. Think of Israel and Palestine, ISIS and Iraq. Think of Leelah Alcorn. All these tragedies were based on mistaken theologies, ones that said there was a something greater than Love. We have to do better.
I may study theology, but I choose Love.
If you want to read the local news story, click here.