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If
I knew a Christian who lived alone in a cave for forty years, I wouldn’t
imagine him to have discovered verifiable proof of God, but I would consider it
possible that his years of solitary reflection had given him insights from
which I might profit. It was with a similar hope that I started attending a
Bible study at an Episcopal church a few months ago. I didn’t believe the
liberal claim that, although the Bible lacks literal truth, it contains unique
metaphorical wisdom, but I was open to the possibility that the mature,
intelligent, and educated people that make up the bulk of Episcopalianism
had transcended the Bible and, working as something akin to a network of
rebels within the Christian community, had gained insights that I would find
useful. I also hoped that they would likewise be open to learning from me.
I let them know that I was an atheist, but I neither talked about my
beliefs, nor did I ask probing questions or issue challenges about theirs
because I wanted to present myself in as non-threatening a manner as
possible.Three months later, I am as ignorant as when I started, and have all but given up hope that their religion has provided them with the first unique insight. The thing that I find most interesting—and exasperating—about liberal Christianity is that a liberal Christian might define Jesus as God, man, God-man, or even as entirely fictional, but he or she absolutely must hold something about Jesus, or what Jesus represents, in high esteem. Just as the Boy Scouts and Freemasons require reverence for a completely unidentified God, and AA requires reverence for a completely unidentified Higher Power, so do liberal churches require reverence for a completely unidentified Jesus. In every case, it’s not reverence for an agreed upon entity or belief that is demanded but reverence for a particular word(s), as if that alone had the power to set one apart from less enlightened mortals.
Idolatry (n) the giving of undue honor and regard to created forms.
Although I rarely heard any of my classmates say much about what they did believe, I did hear most of them imply that they didn’t believe most of what is in the creeds. I was also excited from time to time to hear a classmate express puzzlement or consternation about a Bible verse or a church teaching, but such things were never addressed by the group. For example, during the last class I attended, someone said she was finding it difficult to combine the concept of God as an entity with the concept of God as love. After a brief and (I thought) awkward silence, someone changed the subject. After observing a few such instances, I concluded that there was tacit agreement to keep the discussion at a shallow level.
In
their apparent determination to ignore doubt or anything that might result in
doubt, liberals and literalists are alike, but they differ in that literalists
consider their faith to be inseparable from specific facts about God, whereas
liberals appear to regard vagueness as what they like to call a higher form
of spirituality. In practice, this means that literalistic religion is centered
on content, and liberal religion on process. As to how process can exist apart
from content, I—like the woman in the class—have no idea, and I doubt that
liberals do either. They define God as love, virtue, evolution, a feeling of
oneness, awakening awareness, the ground of being, etc. although such terms are
figures of speech rather than definitions. To illustrate, if I say that dogs
are quadrupeds, I have said something identifiable and verifiable about dogs,
but if I say that God is the ground of being, I have simply used a
metaphor to express my belief—or at least my hope—that God is providing me with
the kind of support that solid earth gives a building or the kind of nurturance
that garden soil gives a marigold.
In
a 12/17/12 Newsweek article entitled “The Myths of Jesus,” Bart D.
Ehrman trashed the historical accuracy of the gospels, after which he took
Kierkegaard’s Leap of Faith across the chasm of logic by ending his article
with a non sequitur:
“…for
those with a broader vision…the story of the Christ-child and his appearance in
the world can be founded not on what really did happen, but on what really does
happen in the lives of those who believe that stories such as these can convey
a greater truth.”
I
wondered what he meant by “stories such as these” (there being other God-men
who were born of virgins), and I also wondered what he meant by “a greater
truth.” As one who lacks his “broader vision,” I had hoped in vain that, having
gone to pains to attack the accuracy of the gospels, he might at least give
some clue as to what he found good in them, but like other liberal writers, he
proved to be a tease. Islam has its Sharia; Buddhism its eightfold path;
charismatic Christianity its plan of salvation; and liberal Christianity its
greater truth, but the last group differs from the rest in that they hold their
greater truth closer to their chests than a poker player’s cards. What
they offer instead are bromidic truths about love and justice, truths that
rarely coincide with the behavior of the vengeful, intolerant, impatient, and
ego-driven deity of the Bible, a deity who supports slavery, sexism, racism,
blood sacrifice, homophobia, nationalism, genocide, rape, and everlasting
torture. How do liberals handle such challenges to the deity of their holy
book? They either interpret troublesome passages metaphorically or deny that
God inspired them. They also deny that Jesus said much of what was
attributed to him. They then take whatever is left and interpret it as it
pleases each of them, the only requirement being that everyone think of Jesus
as somehow special.
On
the back of the handout for the communion service I attended were the
words “...coming together...to struggle with our faith.” This and other
things I read and observed led me to think of liberal Christians, not as the
originators of bold new ideas, but as the last gasp of an emasculated
Protestantism that has been struggling for relevance since the time of Darwin.
Its few remaining adherents are now huddled behind the walls of their churches,
doing their best to bolster one another up so that they might retain some
semblance of a support structure that the rest of Christianity has long since
abandoned. I envision them as children (sophisticated children to be
sure) whose growing knowledge of how the world works has caused them to lose
faith in Santa Claus. Being grieved by the prospect of Christmas without Santa,
they doggedly pretend he’s real, only without the part about the sleigh, elves,
reindeer, chimneys, presents, red suit, rosy cheeks, white beard, North Pole
workshop, and jolly “Ho! Ho! Ho!” They replace such “obvious myths” with
an unsubstantiated “higher awareness” of what the myths point to:
miraculous powers, the existence of an omniscient being, the material rewards of
being good, etc., yet they are left, as it were, with a superstructure without
a substructure. Liberal Christianity doesn’t offer new beliefs, but a
sorting through of old beliefs with the result that most have been
discarded.
I
wrote a few posts back of an Episcopal priest who showed respect for my atheism
by calling it “a valid spiritual path,” and I wondered in that post if I would
ever be able to show respect for her path. What I’ve found is that while I very
much respect her—and a few other Christians—as people of goodwill, to respect
their religious path, I would have to think it was based upon truth, or at
least that they were wiser or more insightful because of it, but I see no
reason to believe that either is true.
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