28 September 2003

I am concerned with a certain way of looking at life, which was created in my by the fairy tales, but has since been ratified by the mere facts.

-G.K. Chesterton



I enjoy that quote, because I’m growing more and more interested in Tolkien’s idea that the Bible is a myth – the only True myth. I’d like to spend some time studying that concept and considering it, because it rings true with me. However, I’m not certain if that is my enthusiasm for a new idea, or because it is true.



Part of me recoils from the word “myth”, because of my impression of how the Church defines it (i.e., an ancient, useless story, the extended definition including something about the evils of magic and witchcraft which are assumed to exist within a myth. In other words, myths when not utterly useless are inherently evil). Myth holds the connotation of legend, of exaggeration, of good story.



However, myths tend to hold several key characteristics (I’m just throwing these out as I think of them). They tend to deal with the battle between Good and Evil or with true and false. Often they deal with redemption – of either a person, a country, or a thing. They also tend to show humanity in its best and worst forms – drawing the reader into a different story, one that makes things more clear. Perhaps I will take the time to read Beowulf, or some other type of ancient, epic story in order to see some key aspects of the myth.



But, if these characteristics hold true, then the Bible is a True Myth. It is the myth of the humanity, a revealing of truth, the battle between Good and Evil and the redemption of the world. It is the ultimate myth, the unveiling of the ultimate truth. I like this idea because it makes the word of God almost larger than life – because it is. Somehow mythical characters often seem more “real” than normal ones, because they touch a hope deep within us of somehow becoming greater, of becoming true.



I know I also wrote a giant section of myth for my senior paper. I should really look into that again, because I remember nothing about it.



Eldridge defines myth as “a story that brings you a glimpse of the eternal” or “any story that awakens your heart to the deep truths of life”. I like the definitions, since they get to the emotional crux of what a myth is – but I think the definition of myth should be extended and clarified.



This definition is much better: “Myths are, first of all, stories: Stories which confront us with something transcendent and eternal… a means by which the eternal expresses itself in time. (Rolland Hein). I’d like to read more about him.

( C: 0 )

25 September 2003

After All You’ve Done For Me



i don’t want to lose this one before it is too late

things just have a way of slipping through my fingers

when the strongest of convictions sort of gets bent out of shape

when the gnawing claw of doubt still lingers



you don’t lose don’t lose

no pieces will you ever lose

after all you’ve done for me

it’s the least i could do for you



as lonely as the final leaf swept from a barren tree

and the drugs they don’t go deep enough to set you free

and the fan blades reflect halo-effects when i look up and see you

when the words won’t frame the room you’re in pictures will have to do



to live inside these ruins where you move without a sound

oh to live inside this skin again die outside your town

oh to break forth into sonnets oh Lord keep me coming back

oh the stories that you tell your head to keep your heart intact



Love this song (off of Mallonee’s new CD which I may, in time, rate as perhaps one of my most favorite albums. Ever) - the music carries a melancholy, dissonant, minor nuance which the lyrics reflect. In my opinion, this song speaks to the struggles of living the daily life, of believing in a God which cannot be seen with your eyes - trying daily to know an invisible God.



“i don’t want to lose this one before it is too late “ I wonder if he speaks of one of those moments where the reality of God’s presence is overwhelming before it is bent out of shape. Irregardless of the exact intentions of the song, those are the thoughts which it brings to mind.

( C: 1 )

24 September 2003

We and the world, my children, will always be at war.

Retreat is impossible.

Arm yourselves



~Leif Enger

( C: 0 )

As I look through the texts concerned with the worship of God, the only real conclusion is that God wishes us to worship him “in Spirit and Truth”. Indeed, Christ is not so much concerned with the methods of worship (ie, whether we raise our hands or dance, or merely sit in our pew) as the nature of our Spirit in worship. It is obvious, from the nature of who God is, that he is not fooled by our pretensions.



What does it mean to worship in “Spirit and Truth”? Christ repeats this statement twice, so there must be some significance to it. Indeed, he emphasizes it even more when he says that the Father is a Spirit and therefore demands worship in spirit. What, then, is its significance?



As God is a Spirit, and therefore largely hidden from man’s eyes, so should worship be the same. It is a spiritual exercise, not physical exercise. The woman was concerned with the location of worship, while Christ was concerned with the spiritual nature of worship. So, worship is not merely songs or prayer or things done in front of other people. It is a personal, spiritual exercise. In other words, worship is no longer traveling to Jerusalem and performing certain rituals. It is a living exercise and encounter with the Father.



In Truth… to worship in truth – what does that mean? To worship in Truth is to worship in the Father, for the Father is the definition of Truth. He is the one who defines what is True – and to worship outside of Him and His truth is to not worship him at all. That seems a bit paradoxical. The only way to worship the Father is to worship in the Father.

Worship, then, requires the presence of the Father in one’s heart and, therefore, one’s heart being True. And that does not mean correct doctrine (which, as everyone knows, does not bring life). Isaiah prophecies about the Jews who worshiped in such a manner: “This people honors me with their lips, but their heart is far from me. They worship me in vain, teaching as doctrine the commandments of men.”



This is, I believe, the crux of the issue of worship. Worship demands a true relationship with God. It demands truth, a true heart. It demands people who do not merely honor God with their lips, but with their hearts, striving and seeking after God. Worship is not (in essence) an experience. It is an inescapable reality for those who know God. [EDIT: this is not to deny the momentary experience of worship, merely to point out the larger picture.]



The problem I see with modern worship is exactly that: it has largely ceased to be an inescapable reality, and become a moment of escape from reality – becoming the exact opposite of its intent. We play the music, we sing the songs, and seek God for a moment of peace and escape from the chaotic reality which we live in. Yet that is the very error.



For we live in a reality ordered by the God of Spirit and Truth... Meh, there’s more here. I’m missing it right now. I will come back to this topic later.

( C: 0 )

18 September 2003

I spent some time yesterday thinking about the nature of worship and what it truly is - and I must say that much of what passes as ‘worship’ in the church is nothing more than a false performance. I’m not sure what worship is, but I’m going to spend some time over the next several weeks trying to come to some solid conclusions as to the nature of worship. It has something to do with our response to the ultimate glory of God - a reaction of spirit, not body. For we worship him in spirit and truth.

( C: 4 )

17 September 2003

Once again, I am out of town - this time for a week. I’ll post if I have time - which may be unfortunately lacking. I’ve not had much time to write, as of late. Hopefully, that will change upon my return home.

( C: 0 )

14 September 2003

5:9 I wrote you in my letter not to associate with sexually immoral people. 5:10 In no way did I mean the immoral of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. 5:11 But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person. 5:12 For what do I have to do with judging those outside? Are you not to judge those inside? 5:13 But God will judge those outside. Remove the evil person from among you.



The 1 Corinthians passage above shocked me when I read it. Can you believe what Paul is saying? He’s saying something which, to me, seems contrary to what I’ve seen in the Church today. He is saying to be around the immoral people of this world, and reject the immoral people in the church! I really have trouble believing this, especially in light of what seems to be often taught.



Perhaps I merely misunderstood the teachings I’ve received, but I’ve often gotten the impression that we are to have nothing to do with the immoral people of the world or, at the very least, have minimal contact with them – because they might lead us astray. I’ve actually been taught very little about how they church should deal with the immoral people in the church.



As I think about how Christ dealt with the sinner, and apply it to this passage, it seems to me that Christ would have us associate intimately with the immoral person. I believe Christ would go into the bar with such a person, have a drink, and talk to them – because, otherwise, he would have been out of the world.



I wonder why we seem to be taught to avoid the “sinner” and, most likely, that may because the church in general does not have confidence in the faith of its people, that they would not be swayed by the wiles of the world. And why is that? Because they (the people) do not have the strength to avoid being swayed, because they church itself does not have the strength, because the Church does not know Christ in his fullness, in his strength.



When we teach personal morality, to be gained through personal strength, then the strength is loss and people will fall. Only through Christ can any true strength be gained. I’m not sure, even, how concerned he is with morality. I think he is, but only as a result of one’s knowledge of Him. I must think about this more.

( C: 1 )

10 September 2003

In other words, there’s been a great historical discovery which adds weight to the historical accuracy of the Bible:



Here

( C: 0 )

09 September 2003

Things have been as busy as heck lately, so I’ve not had time to write as much as I’d like. however, that is likely to change in the near future, as I’m quitting my job into order to explore other (as of yet unknown) opportunities, like a trip through Europe in order to think and clear my mind.



In other news, I’m learning Latin. For no other reason than because its Latin. That and I feel as if my brain is atrophying, and I need something challenging to do to it. I want to be good at languages in general... and the only way to do so is to learn them. And Latin is a good third language to learn, since I know (obviously) English and Greek.



Anyway, time for bed.

( C: 0 )

07 September 2003

Emotions mixed,

Life not right,

Heart no might,

Look for light,

Fall from height.



Emotions die

Cannot cry

Cannot sigh

Heart will die,

Heart just die.



See my soul

It does go

Drowns below

Do not row,

Let it go.



Love not seen,

Love is mean

Let it preen,

Makes me shattered,

Makes me lean.



Just to heal

Just to touch

Just to love

Just to feel

Again.

( C: 2 )

02 September 2003

An excellent statement on the an element of Christian prayer:

“Prayer is the supreme instance of the hidden character of the Christian life. It is the antithesis of self-display. When men pray, they have ceased to know themselves, and know only God whom they call upon. Prayer does not aim at any direct effect on the world; it is addressed to God alone, and is therefore the perfect example of undemonstrative action.”

( C: 0 )