Christian apology by a non-Christian

Is there a God? If so, what is She like?

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Felasco
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Re: Christian apology by a non-Christian

Post by Felasco »

The purpose of this is to attempt a description---not an easy thing---about 'What is Christianity?' I am curious how you see this in relation to your own views.
As usual, I'm less interested in defining or analyzing Christianity, or becoming a Christian, or anything else....

Than I am in taking useful insights and putting them to work.

That said, I'm generally not so great at putting "dying to be reborn" to work in my own life, but I'm pretty good at writing about it, so that will just have to do. :-)
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Gustav Bjornstrand
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Re: Christian apology by a non-Christian

Post by Gustav Bjornstrand »

FrankGSterleJr on the 'Ode to Brian' thread, wrote:Brian (an acquaintance of mine) is like the Biblical icon Job, who, according to Scripture, lost all that truly mattered to him—especially his 10 children. / Afflicted by severe physical ailments as well, Job nonetheless loved and kept faith in his Creator, who allowed all of Job’s horrible misfortune in order to prove to Satan that Job was worthy of God’s adoration. / As a 10-year-old boy, Brian lost his only sister, 16, who was killed in a 1984 car accident. With her female friend at the wheel, it’s believed that she suddenly swerved to avoid hitting a stray dog that had bolted onto the road out from nowhere. / Then, 14 years later, his severely depressed mother took her own life at age fifty-three. Brian notes that his mother’s persistently formidable depression was likely exacerbated by strong guilt she suffered when the family’s cherished pet feline crawled into the warm dryer not long before wet clothes were hastily thrown in and the machine engaged by his obviously unknowing mother. /Even with such a burdensomely unfortunate family (fairly recent) past, Brian, who himself suffers with very challenging mental illness, stoically bears his cross. / Simply said, he’s pretty much the epitome of a strong, positive person, with an enduring attitude towards the enormous crucifix life has placed upon his shoulder to drag along, during the remainder of his days.
Christmas Day Sermon

Not desiring to minimize such a person's suffering but yet there are zillions of such people out there and they seem to be increasing every day. It seems odd to me that in these people we are to locate 'self-identification with the Crucified Jesus' in such people and situations which all this talk of 'carrying crosses' and the comparison to Job naturally elicits. True, this is a difficult and painful and likely insolvable problem but I am not at all sure it should really qualify as having a relationship to Christ's sacrifice, even if that sacrifice is taken merely as a 'story' and not a metaphysical fact with ramifications in this world. I am inclined, devilishly I admit, to toss the whole bullshitter's story in the trash or at least out on the road where it can be broken down into its parts and better analyzed.

My impression, an idea I am beginning to work with, is that a universal feminization has infected Christianity. And since our culture(s) of the West are direct outcomes of Christianity in extremely substantial senses, even in people who are not consciously 'Christian' there is an underlying structure that most certainly is.

'Self-identification with the crucified Jesus', when made pathetic and feminine, is sappy, misplaced commiseration and empathy which desires to 'co-live' the painful state. It does not inhabit the state and transform it nor demand that it self-transforms. It is a mother's concern for a child's pain and painful eventuality. I suggest that this, taken to extremes and also applied to non-children (adults), is a mistake.

If you are going to make the association to the crucified Jesus, you cannot rewrite the core message in that Sacrifice: an heroic force of will. But if your pseudo-Jesus is merely a pathetic victim of fate, in a rather pathetic line of motive causes such as swerving to avoid a dog while driving and being irresponsible to your own life and those with you (quintessential girlishness if you really think it through), or allowing oneself to be swallowed-up by depression and essentially sacrificing oneself powerlessly because a cat was accidentally killed in a clothes dryer, I think it follows as considerable that one's whole orientation in life is fucked up.

If Jesus is merely a victim of a pathetic fate, your man then becomes a similar blubbering baby inconsolable even by a Mother-God. This is not power nor virtue. Jesus on the cross must either wink mischievously as God's true son, or plan a hero's return when every misbehaving son of a bitch will receive exactly what is due him for each malicious act committed. No man should ask for anything different! The notion of 'forgiveness' is absurd as a doctrine managed by women and women's concerns.

The Christian 'call to action' in response to the inspiration to 'transform the world' often seems to me incredibly feminized and also perversely 'priestly'. A priest has been feminized to a role of womanish 'service' and seems domesticity in action. House-cleaning, dish-doing, diaper washing. But a real 'call-to-action', masculinized, places focus on the transformation of the man, and is a work of self-consciousness and self-definition as distinct from a woman's service role and her need for toleration, understanding and acceptance. A 'real' calling would be heroically-based, would be discomfiting and self-demanding.

A relationship of man-to-divine that is placed in the typical church-relationship is man bowed down to a service role. To 'serve' God or the Church is appropriate for a feminized relationship. On the other hand, and instead of being born into relationship (with God or Church or duty to either) one defines an initiatory relationship where one's masculinity is kept quite intact, one will have made a voluntary choice to serve essentially one's own choice as an act of power in relation to ideals. An initiatory relationship is stronger, but one in which one's masculinity is encouraged and indeed required. It is incorrect and damaging that a man be asked to become female to serve church-body or God, and that the church-body be conceived in feminine terms. Indeed, a church is often filled with old ladies and mothers-with-child and the event is presided over by a transvestite priest who has surrendered his masculine self.

One outcome is the 'valuation' of men who have fallen into quite terrible traps of powerlessness. I wonder to what degree such a route is allowed and even encouraged and so becomes a quite reasonable life-choice.
Felasco
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Re: Christian apology by a non-Christian

Post by Felasco »

A good friend who is a nurse works with abused kids, and reports she spent Christmas morning working up a rape kit on a seven year old. This is the feminine version of Christianity.

You and I spent Christmas shouting long winded arrogant sermons at anyone who would listen. This is the masculine version of Christianity.

:-)
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Gustav Bjornstrand
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Re: Christian apology by a non-Christian

Post by Gustav Bjornstrand »

Felasco wrote:You and I spent Christmas shouting long winded arrogant sermons at anyone who would listen. This is the masculine version of Christianity.
Yes but I never yet saw your 'long-winded sermon', so why include yourself? ;-)

One thing I discovered is that when one deals on ideas that run counter to the Politically Correct there is a level of reaction that is almost instantaneous if one should happen to spout the incorrect formulation. It is expressed as a semi-tolerant indignation as in How could you even think such a retrograde thought! They will tolerate and humor you at first but it subsequently becomes necessary to allow a little nastiness to be expressed.

Also, in that first level of reaction, there is always misunderstanding. Sometimes genuine and sometimes deliberate. It is typical to have to then deal with an almost Public Relations-derived image of something so unutterably horrible (that rape of a child) and a person who helps that child to recover (or survive), which is thrown up as an 'argument'. This sort of thing goes on all the time in culture. Very typical of left-right polarities. Oddly (since the topic is Christianity!) it is about demonizing the opponent.

In my present understanding, this misconstrual, this inability to entertain the idea (that runs counter to an ingrained PC idea), is very much part of the problem, and certainly when it comes to a (necessary) revision of Christianity. You have to go back over the origins and the beginnings very carefully and subject them to a little rigor. Because those are the ur-ideas (in Christian culture) that have been installed at an unconscious and subconscious level!

It is tough-going, really it is, because you have to take stand against an emotional core into which people have substantially bought in. I will be going into this in my next few posts. Stay tuned!
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Gustav Bjornstrand
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Re: Christian apology by a non-Christian

Post by Gustav Bjornstrand »

'How I Spent My Christmas Holiday', by Gustav Bjornstrand.

I spent it reading 'Kerygma and Myth' by Rudolf Bultman! Also 'The Oxford Companion to Christian Thought' which I highly recommend as a source for general understanding of Christianity and its profound interpenetration into our 'fabric of being'.

For those who never knew (Felasco for example!) and for those who might never have completely understood, and too for those who don't and never will care, Christianity when not brought up to date (if this is even possible which is debatable) embodies a most antique weltanschauung (to use the glorious German term).

Here are the opening paragraphs of Bultman's essay. Well worth the read. One major element of the 'core problem' is to be found in all that Bultman brings forward.

(I dedicate the following to Harry '2.2.1' Baird. At the very least he will understand, viscerally, exactly the ramifications to which such an analysis tends, though he will be powerless to act in relation to them!) (*wink*)
________________________________________________________________
  • The Mythological Element in the Message of the New Testament and the Problem of its Re-interpretation

    Part I: The Task of Demythologizing the New Testament Proclamation

    A. The Problem

    1. The Mythical View of the World and the Mythical Event of Redemption

    The cosmology of the New Testament is essentially mythical in character. The world is viewed as a three storied structure, with the earth in the center, the heaven above, and the underworld beneath. Heaven is the abode of God and of celestial beings -- the angels. The underworld is hell, the place of torment. Even the earth is more than the scene of natural, everyday events, of the trivial round and common task. It is the scene of the supernatural activity of God and his angels on the one hand, and of Satan and his demons on the other. These supernatural forces intervene in the course of nature and in all that men think and will and do. Miracles are by no means rare. Man is not in control of his own life. Evil spirits may take possession of him. Satan may inspire him with evil thoughts. Alternatively, God may inspire his thought and guide his purposes. He may grant him heavenly visions. He may allow him to hear his word of succor or demand. He may give him the supernatural power of his Spirit. History does not follow a smooth unbroken course; it is set in motion and controlled by these supernatural powers. This æon is held in bondage by Satan, sin, and death (for "powers" is precisely what they are), and hastens towards its end. That end will come very soon, and will take the form of a cosmic catastrophe. It will be inaugurated by the "woes" of the last time. Then the Judge will come from heaven, the dead will rise, the last judgment will take place, and men will enter into eternal salvation or damnation.

    This then is the mythical view of the world which the New Testament presupposes when it presents the event of redemption which is the subject of its preaching. It proclaims in the language of mythology that the last time has now come. "In the fullness of time" God sent forth his Son, a pre-existent divine Being, who appears on earth as a man. (1 Gal. 4:4; Phil. 2:6ff.; 2 Cor. 8:9; John 1:14, etc.) He dies the death of a sinner (2 Cor. 5:21; Rom. 8:3.) on the cross and makes atonement for the sins of men. (3 Rom. 3:23-26; 4:25; 8:3; 2 Cor. 5:14, 19; John 1:29; 1 John 2:2, etc.) His resurrection marks the beginning of the cosmic catastrophe. Death, the consequence of Adam’s sin, is abolished, (I Cor. 15:21f; Rom. 5:12ff.) and the demonic forces are deprived of their power. (I Cor. 2:6; Col. 2:15; Rev. 12:7ff., etc.) The risen Christ is exalted to the right hand of God in heaven (Acts 1:6f.; 2:33; Rom. 8:34, etc.) and made "Lord" and "King". (Phil. 2:9-11; I Cor. 15:25.) He will come again on the clouds of heaven to complete the work of redemption, and the resurrection and judgment of men will follow. (I Cor. 15:23f, 50ff, etc.) Sin, suffering and death will then be finally abolished. (Rev. 21:4, etc.) All this is to happen very soon; indeed, St. Paul thinks that he himself will live to see it.(I Thess. 4:15ff.; I Cor. 15:5lf.; cf. Mark 9:1.)

    All who belong to Christ’s Church and are joined to the Lord by Baptism and the Eucharist are certain of resurrection to salvation, (Rom. 5:12ff.; I Cor. 15:21ff., 44b, ff.) unless they forfeit it by unworthy behavior. Christian believers already enjoy the first installment of salvation, for the Spirit (Rom. 8:23, II Cor. 1:22; 5:5.) is at work within them, bearing witness to their adoption as sons of God, (Rom. 8:15; Gal. 4:6.) and guaranteeing their final resurrection. (Rom. 8:11.).

    2. The Mythological View of the World Obsolete

    All this is the language of mythology, and the origin of the various themes can be easily traced in the contemporary mythology of Jewish Apocalyptic and in the redemption myths of Gnosticism. To this extent the kerygma is incredible to modern man, for he is convinced that the mythical view of the world is obsolete. We are therefore bound to ask whether, when we preach the Gospel today, we expect our converts to accept not only the Gospel message, but also the mythical view of the world in which it is set. If not, does the New Testament embody a truth which is quite independent of its mythical setting? If it does, theology must undertake the task of stripping the Kerygma from its mythical framework, of "demythologizing" it.

    Can Christian preaching expect modern man to accept the mythical view of the world as true? To do so would be both senseless and impossible. It would be senseless, because there is nothing specifically Christian in the mythical view of the world as such. It is simply the cosmology of a pre-scientific age. Again, it would be impossible, because no man can adopt a view of the world by his own volition -- it is already determined for him by his place in history. Of course such a view is not absolutely unalterable, and the individual may even contribute to its change. But he can do so only when he is faced by a new set of facts so compelling as to make his previous view of the world untenable. He has then no alternative but to modify his view of the world or produce a new one. The discoveries of Copernicus and the atomic theory are instances of this, and so was romanticism, with its discovery that the human subject is richer and more complex than enlightenment or idealism had allowed, and nationalism, with its new realization of the importance of history and the tradition of peoples.

    It may equally well happen that truths which a shallow enlightenment had failed to perceive are later rediscovered in ancient myths. Theologians are perfectly justified in asking whether this is not exactly what has happened with the New Testament. At the same time it is impossible to revive an obsolete view of the world by a mere fiat, and certainly not a mythical view. For all our thinking today is shaped irrevocably by modern science. A blind acceptance of the New Testament mythology would be arbitrary, and to press for its acceptance as an article of faith would be to reduce faith to works. Wilhelm Herrmann pointed this out, and one would have thought that his demonstration was conclusive. It would involve a sacrifice of the intellect which could have only one result-a curious form of schizophrenia and insincerity. It would mean accepting a view of the world in our faith and religion which we should deny in our everyday life. Modern thought as we have inherited it brings with it criticism of the New Testament view of the world.

    Man’s knowledge and mastery of the world have advanced to such an extent through science and technology that it is no longer possible for anyone seriously to hold the New Testament view of the world-in fact, there is no one who does. What meaning, for instance, can we attach to such phrases in the creed as "descended into hell" or "ascended into heaven"? We no longer believe in the three-storied universe which the creeds take for granted. The only honest way of reciting the creeds is to strip the mythological framework from the truth they enshrine-that is, assuming that they contain any truth at all, which is just the question that theology has to ask. No one who is old enough to think for himself supposes that God lives in a local heaven. There is no longer any heaven in the traditional sense of the word. The same applies to hell in the sense of a mythical underworld beneath our feet. And if this is so, the story of Christ’s descent into hell and of his Ascension into heaven is done with. We can no longer look for the return of the Son of Man on the clouds of heaven or hope that the faithful will meet him in the air (I Thess. 4:15ff.).

    Now that the forces and the laws of nature have been discovered, we can no longer believe in spirits, whether good or evil. We know that the stars are physical bodies whose motions are controlled by the laws of the universe, and not demonic beings which enslave mankind to their service. Any influence they may have over human life must be explicable in terms of the ordinary laws of nature; it cannot in any way be attributed to their malevolence. Sickness and the cure of disease are likewise attributable to natural causation; they are not the result of demonic activity or of evil spells. (It may of course be argued that there are people alive to-day whose confidence in the traditional scientific view of the world has been shaken, and others who are primitive enough to qualify for an age of mythical thought. And there are also many varieties of superstition. But when belief in spirits and miracles has degenerated into superstition, it has become something entirely different from what it was when it was genuine faith. The various impressions and speculations which influence credulous people here and there are of little importance, nor does it matter to what extent cheap slogans have spread an atmosphere inimical to science. What matters is the world view which men imbibe from their environment, and it is science which determines that view of the world through the school, the press, the wireless, the cinema, and all the other fruits of technical progress.) The miracles of the New Testament have ceased to be miraculous, and to defend their historicity by recourse to nervous disorders or hypnotic effects only serves to underline the fact. And if we are still left with certain physiological and psychological phenomena which we can only assign to mysterious and enigmatic causes, we are still assigning them to causes, and thus far are trying to make them scientifically intelligible. Even occultism pretends to be a science.

    It is impossible to use electric light and the wireless and to avail ourselves of modern medical and surgical discoveries, and at the same time to believe in the New Testament world of spirits and miracles.

    ( Cp. the observations of Paul Schütz on the decay of mythical religion in the East through the introduction of modern hygiene and medicine.) We may think we can manage it in our own lives, but to expect others to do so is to make the Christian faith unintelligible and unacceptable to the modern world.

    The mythical eschatology is untenable for the simple reason that the parousia of Christ never took place as the New Testament expected. History did not come to an end, and, as every schoolboy knows, it will continue to run its course. Even if we believe that the world as we know it will come to an end in time, we expect the end to take the form of a natural catastrophe, not of a mythical event such as the New Testament expects. And if we explain the parousia in terms of modern scientific theory, we are applying criticism to the New Testament, albeit unconsciously.

    But natural science is not the only challenge which the mythology of the New Testament has to face. There is the still more serious challenge presented by modern man’s understanding of himself.

    Modern man is confronted by a curious dilemma. He may regard himself as pure nature, or as pure spirit. In the latter case he distinguishes the essential part of his being from nature. In either case, however, man is essentially a unity. He bears the sole responsibility for his own feeling, thinking, and willing.(Cp. Gerhardt Kruger, Einsicht und Leidenschaft, Das Wesen des platonischen Denkens, Frankfort, 1939, p. 11f.) He is not, as the New Testament regards him, the victim, of a strange dichotomy which exposes him to the interference of powers outside himself. If his exterior behavior and his interior condition are in perfect harmony, it is something he has achieved himself, and if other people think their interior unity is torn asunder by demonic or divine interference, he calls it schizophrenia.

    Although biology and psychology recognize that man is a highly dependent being, that does not mean that he has been handed over to powers outside of and distinct from himself. This dependence is inseparable from human nature, and he needs only to understand it in order to recover his self-mastery and organize his life on a rational basis. If he regards himself as spirit, he knows that he is permanently conditioned by the physical, bodily part of his being, but he distinguishes his true self from it, and knows that he is independent and responsible for his mastery over nature.

    In either case he finds what the New Testament has to say about the "Spirit" and the sacraments utterly strange and incomprehensible. Biological man cannot see how a supernatural entity like the spirit can penetrate within the close texture of his natural powers and set to work within him. Nor can the idealist understand how a spirit working like a natural power can touch and influence his mind and spirit. Conscious as he is of his own moral responsibility, he cannot conceive how baptism in water can convey a mysterious something which is henceforth the agent of all his decisions and actions. He cannot see how physical food can convey spiritual strength, and how the unworthy receiving of the Eucharist can result in physical sickness and death (I Cor. 11:30). The only possible explanation is that it is due to suggestion. He cannot understand how anyone can be baptized for the dead (I Cor. 15: 29).

    We need not examine in detail the various forms of modern Weltanschauung, whether idealist or naturalist. For the only criticism of the New Testament which is theologically relevant is that which arises necessarily out of the situation of modern man. The biological Weltanschauung does not, for instance, arise necessarily out of the contemporary situation. We are still free to adopt it or not as we choose. The only relevant question for the theologian is the basic assumption on which the adoption of a biological as of every other Weltanschauung rests, and that assumption is the view of the world which has been molded by modern science and the modern conception of human nature as a self-subsistent unity immune from the interference of supernatural powers.

    Again, the biblical doctrine that death is the punishment of sin is equally abhorrent to naturalism and idealism, since they both regard death as a simple and necessary process of nature. To the naturalist death is no problem at all, and to the idealist it is a problem for that very reason, for so far from arising out of man’s essential spiritual being it actually destroys it. The idealist is faced with a paradox. On the one hand man is a spiritual being, and therefore essentially different from plants and animals, and on the other hand he is the prisoner of nature, whose birth, life, and death are just the same as those of the animals. Death may present him with a problem, but he cannot see how it can be a punishment for sin. Human beings are subject to death even before they have committed any sin. And to attribute human mortality to the fall of Adam is sheer nonsense, for guilt implies personal responsibility, and the idea of original sin as an inherited infection is sub-ethical, irrational, and absurd.

    The same objections apply to the doctrine of the atonement. How can the guilt of one man be expiated by the death of another who is sinless -- if indeed one may speak of a sinless man at all? What primitive notions of guilt and righteousness does this imply? And what primitive idea of God? The rationale of sacrifice in general may of course throw some light on the theory of the atonement, but even so, what a primitive mythology it is, that a divine Being should become incarnate, and atone for the sins of men through his own blood! Or again, one might adopt an analogy from the law courts, and explain the death of Christ as a transaction between God and man through which God’s claims on man were satisfied. But that would make sin a juridical matter; it would be no more than an external transgression of a commandment, and it would make nonsense of all our ethical standards. Moreover, if the Christ who died such a death was the preexistent Son of God, what could death mean for him? Obviously very little, if he knew that he would rise again in three days!

    The resurrection of Jesus is just as difficult for modern man, if it means an event whereby a living supernatural power is released which can henceforth be appropriated through the sacraments. To the biologist such language is meaningless, for he does not regard death as a problem at all. The idealist would not object to the idea of a life immune from death, but he could not believe that such a life is made available by the resuscitation of a dead person. If that is the way God makes life available for man, his action is inextricably involved in a nature miracle. Such a notion he finds incomprehensible, for he can see God at work only in the reality of his personal life and in his transformation. But, quite apart from the incredibility of such a miracle, he cannot see how an event like this could be the act of God, or how it could affect his own life.

    Gnostic influence suggests that this Christ, who died and rose again, was not a mere human being but a God-man. His death and resurrection were not isolated facts which concerned him alone, but a cosmic event in which we are all involved.(1 Rom. 5: 12ff.; 1 Cor. 15: 21ff., 44b) It is only with effort that modern man can think himself back into such an intellectual atmosphere, and even then he could never accept it himself, because it regards man’s essential being as nature and redemption as a process of nature. And as for the pre-existence of Christ, with its corollary of man’s translation into a celestial realm of light, and the clothing of the human personality in heavenly robes and a spiritual body -- all this is not only irrational but utterly meaningless. Why should salvation take this particular form? Why should this be the fulfillment of human life and the realization of man’s true being?
Kerygma and Myth (pdf)
Last edited by Gustav Bjornstrand on Thu Dec 26, 2013 8:26 pm, edited 3 times in total.
Felasco
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Re: Christian apology by a non-Christian

Post by Felasco »

What kind of coffee do you drink?? :-)
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Gustav Bjornstrand
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Re: Christian apology by a non-Christian

Post by Gustav Bjornstrand »

There is an interesting NT Greek word: σκάνδαλον (skandalon, from which 'scandal' is derived). It is a dangerous word to use because it indicates a 'trap' or a 'stumbling block' to Christian faith. Bultmann uses it also to indicate an 'offense', which in Christian terms means that which acts against (or disrupts) faith and also (I find this interesting) leads away from one of the most important Christian virtues: obedience.

So, what I find is that my entire way of thinking and seeing is 'offensive' and 'scandalous' and disrupts 'faith'. Yet I come not from an atheistic position or extreme but rather quite the opposite. Tentatively, I would now describe Christianity as representing a deviation in substantial senses from a 'truer doctrine'. But to begin to uncover that is to take positions against a wide group of PC ideas. I desire to disrupt a sense of pseudo-obedience (which might also mean 'cheesy PC thinking', 'Facile PC Emotionalism', etc.) in order to point toward a higher obedience. I do not think this 'higher obedience' is easy or accessible. But with this I would hierarchize mankind and certainly religious and spiritual life. You have to leave intact a clearly defined, image-based 'religion' for mass man. (And while I would rather see alternatives, electronic porn-heavens, unending shopping malls and a 'life' of constant distractions seems necessary for the greater portions. It is what is taking shape in any case).

If I were to define 'higher obedience' as a Christian, I would have to 'take possession of Jesus Christ' and redefine him. That is rather untenable since, substantially, 'Jesus Christ' is a literary invention! (Though I do think that one definitely senses a 'person' behind all the various layers: the presence of a strong person). That is certainly a 'fact' that arises from German criticism! There is effectively no way to get to or get at an historical Jesus. What that leaves one with are the Jesuses of faith. St Paul mediated a Jesus of Faith, a Jesus that he came to know through a visionary experience, a revelation. And almost everything that one could say about Jesus comes to us through the Epistles of St Paul.

To cut back through the dogmatic layers is a fraught activity. If you do it you are going to wind up in trouble with someone, somewhere. Someone will come forward and tell you 'You can't do that'. Similarly, and this is true even among the so-called 'atheists' (who without understanding how it happened are substantially informed by Christian ethics since, in truth, we 'swim' in them) are quite offendable if you mention ideas that cut into their grain. So this is not easy by any means.

I think that one has to begin to work with the idea that religious notions, which means Ways of living and acting within this (material) plane of existence, 'must be' Universal and (permit me to say) 'Cosmic'. We intuit them which also means connect to a substrata in the grain of Reality. In any case, conceptually perhaps, one is forced to conceive of the possibility of religious notions that transcend space and time and naturally the specificity of Near Eastern and European time. With some stock and base in ethical and moralistic ideas, some of which are indeed expressed in Christianity and yet are also present and sometimes better expressed in other traditions, one might begin to construct a platform with which to subsequently construct a position of 'critique of the present'. In this sense an 'authentic Christianity' can ONLY be seen as deeply critical. Put another way it demands various sorts of radical activity though it may happen that that activity is wielded exclusively internally.
Felasco
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Re: Christian apology by a non-Christian

Post by Felasco »

To cut back through the dogmatic layers is a fraught activity. If you do it you are going to wind up in trouble with someone, somewhere.
There is the option of discarding the old dogmatic layers, and the attempt to create "new and improved" dogmatic layers, which then soon themselves become the new old dogmatic layers, which must be reinterpreted and overthrown by the next generation of theologians, whose work is then challenged and dethroned by the following group, in a process which is repeated endlessly for centuries, and leads to....

The same place we were when we started thousands of years ago. Some people believe in God, some don't, and nobody can prove anything.

The inefficient theologian will jump on the endless theological merry-go-round to nowhere by challenging the ideas of other theologians. The inefficient theologian will hope to defeat some particular theory and replace it with their own.

The efficient theologian raises their vision about this or that theory, and challenges theology itself. If this theologian succeeds, they can sweep all the theories off the table in a single motion. and liberate themselves from the merry-go-round to nowhere.
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Re: Christian apology by a non-Christian

Post by thedoc »

Felasco wrote: A good friend who is a nurse works with abused kids, and reports she spent Christmas morning working up a rape kit on a seven year old. This is the feminine version of Christianity.
Perhaps I'm not very PC or Christian by some definitions, but whoever would perpetuate this kind of act should first be rendered completely incapable of ever doing it again. Then, and only then, can you invoke the Christian attitude of forgiving the sinner. Of course I would apply this standard to the act being inflicted on any person of any age, as long as the guilty party is rendered safe for society.
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Gustav Bjornstrand
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Re: Christian apology by a non-Christian

Post by Gustav Bjornstrand »

Hello thedoc,

It is a distinction that I didn't understand myself until recently, but 'forgiveness' (in Christian terms) is understood as something that only God gives or can give. If my understanding is right, only God can 'forgive' man's sins, which is of course as a result of the Fall, which is a condition or problem symbolized in Adam. What the nature of that Fall is, or Fall from what exactly, seems under-explained, at least in my view. The Advent of Jesus Christ is the epitome of God's offering of forgiveness and so, and it follows, that Jesus Christ forgave sins. Somehow, I don't quite understand the exact mechanism, it appears that Christians can also forgive one another, or others, and I suppose themselves, but in no sense does Christian forgiveness release one from responsibility, consequences and punishment. As an 'agent' of God (in the sense of universal forgiveness) a Catholic priest can ritually forgive sins, but in the name of God or Jesus, not as a mere man, yet this does not extend to remission of punishment for crimes. Even if there is profound and not sham contrition in a criminal or evil-doer the 'forgiveness' occurs on a spiritual or perhaps metaphysical level. You can be 'forgiven' just prior to being hung. ;-)
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Re: Christian apology by a non-Christian

Post by Gustav Bjornstrand »

Felasco wrote:There is the option of discarding the old dogmatic layers, and the attempt to create "new and improved" dogmatic layers, which then soon themselves become the new old dogmatic layers, which must be reinterpreted and overthrown by the next generation of theologians, whose work is then challenged and dethroned by the following group, in a process which is repeated endlessly for centuries, and leads to....
Yes, yes, I do understand now quite well your Teaching. You again use some techniques from Public Relations to set up images that demand a foregone [fallacious] conclusion, for what sane person would choose to go round and round in a futile circle when there is a clear route out? But, I would suggest, this is testimony about your own (apparent) problem with the whole issue. And it appears, as I have said, that your solution is to simply stop thinking altogether. Felasco the Sunflower!

So, instead of doubling up your own strength and accepting responsibility for difficult task of actually doing the work to even understand what might be at stake, what is crucial to be defended and what is not, etc., etc., you simply go limp in the face of the problem. And that is your 'solution'. If I am mischaracterizing you please let me know… ;-)
The same place we were when we started thousands of years ago. Some people believe in God, some don't, and nobody can prove anything.
You are actually quite wrong here. Not insofar as there is some 'proof' that 'God exists', but rather in relation to the issue and question that in an ultimate sense what theology is attempting to speak about cannot ever really be spoken about. I would suggest that there is a 'higher dimension of thought' where there is no doubt at all that divine potency is 'author of reality', but that to speak about it places one instantaneously within linguistic presentation, within symbolism, and also within mythology. In this sense you are stuck in the 'outside' with no clear sense of what the problem actually is, and certainly what the ramifications of an 'inside' understanding are.
The inefficient theologian will jump on the endless theological merry-go-round to nowhere by challenging the ideas of other theologians. The inefficient theologian will hope to defeat some particular theory and replace it with their own.
This is a thoroughly non-genuine, even bogus, assertion by you since, in fact, you have virtually no familiarity with theology nor with the tenets of Christianity. It seems like a 'merry-go-round' to you. But in reality it is a discipline which moves not circularly in determined or futile patterns, but rather more linearly toward specific, and also useful and pointed, conclusions that can be worked with. They offer power in that sense. In the best sense it can lead to a sharpening of a man's powers of discernment. You should try it sometime! ;-)
The efficient theologian raises their vision about this or that theory, and challenges theology itself. If this theologian succeeds, they can sweep all the theories off the table in a single motion. and liberate themselves from the merry-go-round to nowhere.
No, that is what the psilocybin-eater does, you're mixing categories! This is the lazy-man's maneouvre when the project just appears too daunting. What you are proposing is, largely, a mystic's solution. If you really owned that choice or understanding, you would I think simply go silent. My impression is that you are stuck---'inefficiently!'---between the two poles.
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Re: Christian apology by a non-Christian

Post by Felasco »

You again use some techniques from Public Relations to set up images that demand a foregone [fallacious] conclusion, for what sane person would choose to go round and round in a futile circle when there is a clear route out?
It's not a clever public relations gimmick, it's the simple fact of the matter honestly reported by someone who doesn't have a strong bias for philosophy/ideology/theology being the solution, and that's all.
And it appears, as I have said, that your solution is to simply stop thinking altogether. Felasco the Sunflower!
I am not a sunflower, but a coconut tree!

My solution is to look at the thousands of years of theology which have already occurred, examine that evidence as clearly as possible, and hopefully draw reasonable conclusions from that investigation. This is clearly not "stop thinking altogether" but philosophy.

You wish to apply such a philosophical analysis only to the content of particular theologies, and not to theology as a whole. That's where we differ.
So, instead of doubling up your own strength and accepting responsibility for difficult task of actually doing the work to even understand what might be at stake, what is crucial to be defended and what is not, etc., etc., you simply go limp in the face of the problem.
I see doing the same thing over and over and over again for endless centuries while expecting different results to be the problem. Doing so is not courage or intellectual rigor etc, but simple blind stubbornness.

I see a lack of clarity regarding whether theology is a means to some other end, or an end in itself, to be a problem. Philosophers are supposed to resist a lack of clarity as best they can, and so that is what I'm attempting to do.
ou are actually quite wrong here. Not insofar as there is some 'proof' that 'God exists', but rather in relation to the issue and question that in an ultimate sense what theology is attempting to speak about cannot ever really be spoken about. I would suggest that there is a 'higher dimension of thought' where there is no doubt at all that divine potency is 'author of reality', but that to speak about it places one instantaneously within linguistic presentation, within symbolism, and also within mythology. In this sense you are stuck in the 'outside' with no clear sense of what the problem actually is, and certainly what the ramifications of an 'inside' understanding are.
Tool bias. Ramifications, understandings, mythology, problems, analysis, linguistic presentation, higher dimensions of thought. You will accept no approach which is not built of these things, because it appears the experience of these things is your real goal.

There's nothing wrong with such a goal, but clarity and credibility will come from seeing and stating that theology is no longer a means, but has become an end in itself.
This is a thoroughly non-genuine, even bogus, assertion by you since, in fact, you have virtually no familiarity with theology nor with the tenets of Christianity.
The tenets of Christianity could all be discarded, and love would still work. The experience of love is not dependent on ideology, a fact easily demonstrated by the literally millions of people who are not compulsive typoholic philosophy nerds like you and me, and yet still, they can and do benefit from the experience of love.

I'm sorry Gustav, but the thing you and I have a knack for is not important. We wish it were, we may insist that it is, for only then can we be important. Sadly, the thing you and I have a knack for has been the source of endless suffering, conflicts and wars, for the simple reason that this thing we have a knack for is made of a medium that is inherently divisive.

What we can do is provide a form of intellectual entertainment for the benefit of our fellow nerds. Life is short, fun is good, so I don't dismiss the value of such a service, and hope that I've been able to entertain you to some degree, in between being rather an annoying writer of course. :-)
It seems like a 'merry-go-round' to you. But in reality it is a discipline which moves not circularly in determined or futile patterns, but rather more linearly toward specific, and also useful and pointed, conclusions that can be worked with. They offer power in that sense. In the best sense it can lead to a sharpening of a man's powers of discernment. You should try it sometime! ;-)
I've been trying it, but you won't accept what I have discerned because it threatens the importance of such discernments. :-) You only want discerning within the rules of the game, discerning which doesn't threaten the game itself.
This is the lazy-man's maneouvre when the project just appears too daunting.
There's nothing daunting about repeating the same theological process over and over and over again expecting different results. Theologians of all stripes have been doing this for centuries by the millions. As you can see by my continued attendance here, what's daunting is letting this pointless process go.... :-)
What you are proposing is, largely, a mystic's solution. If you really owned that choice or understanding, you would I think simply go silent. My impression is that you are stuck---'inefficiently!'---between the two poles.
This I largely agree with. Stuck is a fair description, victim of a compulsively analytical mind which demands things to chew on, and a childish ego which demands pointless little rhetorical triumphs over complete strangers. All that admitted...

Philosophy honestly applied is capable of exploring the boundaries and limits of philosophy itself, and so that's what I'm attempting to do. To me, it's more interesting to challenge the entire enterprise than to limit oneself to challenging this or that idea within the enterprise. You may call this lazy, which I don't mind, but I see it more as a relentless ruthless sweeping away of surface details in search of a deeper bottom line.

You wish to create a huge pile of ideas that you can manage.

I want to sweep away the pile to see what's underneath.

As you've said above, it's unlikely we'll resolve that difference, but hopefully difference makes the thread more interesting.
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Re: Christian apology by a non-Christian

Post by thedoc »

Gustav Bjornstrand wrote:Hello thedoc,

It is a distinction that I didn't understand myself until recently, but 'forgiveness' (in Christian terms) is understood as something that only God gives or can give. If my understanding is right, only God can 'forgive' man's sins, which is of course as a result of the Fall, which is a condition or problem symbolized in Adam. What the nature of that Fall is, or Fall from what exactly, seems under-explained, at least in my view. The Advent of Jesus Christ is the epitome of God's offering of forgiveness and so, and it follows, that Jesus Christ forgave sins. Somehow, I don't quite understand the exact mechanism, it appears that Christians can also forgive one another, or others, and I suppose themselves, but in no sense does Christian forgiveness release one from responsibility, consequences and punishment. As an 'agent' of God (in the sense of universal forgiveness) a Catholic priest can ritually forgive sins, but in the name of God or Jesus, not as a mere man, yet this does not extend to remission of punishment for crimes. Even if there is profound and not sham contrition in a criminal or evil-doer the 'forgiveness' occurs on a spiritual or perhaps metaphysical level. You can be 'forgiven' just prior to being hung. ;-)

I take this question very seriously, and I will come back to it when I can give it more thought and more clarity, as opposed to more Claret.
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Re: Christian apology by a non-Christian

Post by Gustav Bjornstrand »

Felasco wrote:Stuck is a fair description, victim of a compulsively analytical mind which demands things to chew on, and a childish ego which demands pointless little rhetorical triumphs over complete strangers. All that admitted...
To my mind you seem to denigrate some aptitudes and qualities that should be held in higher esteem. By doing so---you or perhaps 'someone'---has pinned a designation on those aptitudes and activities because they desire to accentuate other ones. I sense though I have no way to 'prove' it that this voluntary acceptance of a designation is related to a general feminization of certain masculine skills, aptitudes and responsibilities. If this is so the ramifications are extensive. It points to a recovery of certain 'masculine skills', it points to a reassessment of them and also possibly a new relationship to them. Again, this seems to be a personal issue to you.

I can help you through it if you will admit to the problem… ;-)

Possible solutions: become less 'compulsive' in regard to analysis. Become more self-possessed, more in charge of the processes, more pro-active. Stop merely 'chewing' and begin to carefully masticate, digest, and then allow the nutrients to flow toward their respective 'organs'. Allow tissue to be reconstructed, repaired, added. Choose to grow from being a ego-child to a responsible participant in existent and on-going conversations that touch on the most important questions and problems. And finally---if indeed you feel you seek 'little rhetorical triumphs over complete strangers' (although I understand this as a jab at my fine self)---I would suggest that your concept of your own writing become a means by which you clarify yourself to yourself, and that if out of that process you succeed in communicating to another or any other, that is merely a by-product.

All these recommendations substantially modify the rather defeatist platform you have established for yourself. And you get this free of charge!
...who doesn't have a strong bias for philosophy/ideology/theology being the solution...
The issue here hinges on the operative word 'solution'. Solution to what? (Please don't feel compelled to respond!) You seem to hold to some idea or image of a 'solution' or 'the solution' as some ultimate event or state. This is foreign to me, personally, since I am not seeking such a thing or state. In some sense my goals and aspirations are more pedestrian and certainly less grandiose. And because I am oriented to attainable things, at least I think so, my focus is sharpened. But you, with your 'solution', who could ever know what you are on about?
I see doing the same thing over and over and over again for endless centuries while expecting different results to be the problem. Doing so is not courage or intellectual rigor etc, but simple blind stubbornness.
Sure, and this statement and view connects to the issue of 'solutions' which, I gather, you hold or at least can allude to. That is all fine indeed if that is the chosen focus of your spiritual life and your discourse. It is just that these are not mine. I don't have issues with the round of history. Such problems, when defined as Problems, are simply too huge for me.
Tool bias. Ramifications, understandings, mythology, problems, analysis, linguistic presentation, higher dimensions of thought. You will accept no approach which is not built of these things, because it appears the experience of these things is your real goal.
I would state it differently. It seems to me that any level of experience---let us say one that is arational or visionary, even if you wish psychedelic---will have to be translated back into ideas or feelings that can be used and applied in life. It is more in the way that 'self' is used that concerns me. To me 'ideas have consequences' and ideas touch all aspects of human life. Essentially 'ideas' are what makes humans human. I have a feeling you have not clarified the basic human reality. So, you make allusions to some 'solution' which is never explained, and perhaps because that 'solution' is giving up in the face of it (?) or in any case, as I say, 'going silent'. Yet you don't go silent. Reading you, I sense a man who has established or had established for him a group of restrictions which he establishes around him by certain dogmatics. You seem to demand of yourself that you become not-yourself. I intuit that you have established a feminine ideal for your masculine self. I personally understand this as a mistake.
The tenets of Christianity could all be discarded, and love would still work. The experience of love is not dependent on ideology, a fact easily demonstrated by the literally millions of people who are not compulsive typoholic philosophy nerds like you and me, and yet still, they can and do benefit from the experience of love.
Again, this is Public Relations gunk for after all who could argue against Love? All you can do is become mush in front of it. I also am of the opinion that it is Christianity's problem, and one of the main ones, that it has taken possession of 'love' and substantially perverted it. It has to be stated that this word 'love' is severely afflicted. It cannot really be used in discourse.

'The experience of love' is a rather meaningless phrase. It cannot be referred to as a 'solid' thing. It is required that 'love' be predefined, and predefinition means a surgical cutting through all the gunky layers of BS and PC and trashy, facile sentimentalism that surround it. So, without that work having been done, your assertion simply falls flat on its face.

Ouch!

And why, Felasco, do you keep including me in your little boat of self-denigrating definition? Must I become a 'typoholic nerd' along with you? I am not sure I want to be hauled in to your Christian community! You establish yourself as a problem. Surely there is a 12-Step Program for all three of you! The Compulsive, the Nerd, and the Typoholic!

A small added note. My view is that focussed, clarifying thought, as well as the establishment of a 'group of concerns' and necessities of thought, are immensely valuable. As you know I live in Latino culture. One thing I have come to understand is that (to speak quite generally) 'Latinos cannot reason'. What I am finding is that they perform a facsimile of 'reasoning' which is more like emotional vapors percolating up through the cerebral center and producing sparks or shimmerings. My GF is in law school and makes me aware of some of the 'argumentations' of her various professors on certain points of law and in other areas too. It is like listening to the discourse of drunks and I am embarrassed for them. Latin Culture is by and large in a terrible mess. Or perhaps it is better stated that everyone is in a terrible mess but some suffer more especially when they deal with certain core issues or problems. A Latin is an emotional being at the core. Good connection with the emotions is a source of certain strengths and life requires the development of good emotional skills and strengths. But it also requires thoughtfulness, organization of concepts, and the use of thought to get out of various 'fogs' and into clarifying light. It is required that a person have skill in thinking in order to resist all sorts of assaults on his person that are launched against him (political, propaganda, interpersonal, etc.) What I am finding is that he ability to think clearly is a necessary skill. But it is also an endeavor that has to be undertaken. He who undertakes it gains a certain power. He who surrenders it or can't do it, loses power. One object of life is to develop the ability to move in strength through life. Everything that you are placing under the rubric of 'theology' I would place under the rubric of 'foundational skills to navigate material existence', and I would highlight them as being 'the most important'.

Selah.
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Re: Christian apology by a non-Christian

Post by Felasco »

By doing so---you or perhaps 'someone'---has pinned a designation on those aptitudes and activities because they desire to accentuate other ones. I sense though I have no way to 'prove' it that this voluntary acceptance of a designation is related to a general feminization of certain masculine skills, aptitudes and responsibilities. If this is so the ramifications are extensive. It points to a recovery of certain 'masculine skills', it points to a reassessment of them and also possibly a new relationship to them. Again, this seems to be a personal issue to you.
I am open to your analysis here, as Felasco is my favorite topic. :-)

I will admit to being baffled by your ongoing attempt to label my point of view as feminine. It's not that I'm offended, because I would take such a characterization as a complement. However, feminine is just not a word I would use to describe my writing here. I'll clarify...

The thrust of my argument is to use to relentless rhetorical violence to rip from you that which you most treasure, a flattering fantasy personal identity built out of your considerable analytical and rhetorical skills. Does that sound feminine to you? It sounds more like just another male ego asshole evangelist buttinsky pontificator to me. :-)

Feminine would be much wiser. Feminine would realize that you and I are what we are, that we are never going to change or grow to any substantial degree, and to mostly accept us as we are, and offer us another piece of Christmas coffee cake, while winking to the other gals what needs not be stated among those in the know, that we are just clueless nerd men, but it's not our fault, and we're kinda at least a little bit lovable anyway. And hey, we can fix stuff around the house! :-)

Do you not have a wife? Have you not met many women? What is the obstacle here anyway? :-)
Possible solutions: become less 'compulsive' in regard to analysis.
Yes, let's analyze that extensively for the next 14 pages! :-)
Choose to grow from being a ego-child to a responsible participant in existent and on-going conversations that touch on the most important questions and problems.
I am doing exactly that throughout this thread.

The "problem" as I see it is that you will accept no analysis which threatens the analysis process itself. Endlessly challenging the content of thought is welcomed by you, you are very open minded in that regard, but challenging thought itself is not welcomed, because that threatens the game.

From my perspective, you've created a defensive wall around that which you most cherish, intellectualizing, and have limited your inquiry to what lies within the cozy courtyard you have constructed. I'm not claiming that this is somehow wrong, as you certainly have the right to proceed however you wish with your own inquiry.

What I'm attempting to do is first have us be clear whether intellectual analysis is a means, or an end in itself. If the later, you are right to dismiss my points, as the end we seek has already been reached.

If intellectual analysis is a means to some other end, this is something else entirely. In this case, intellectual analysis can be discarded if it proves not to be the best method of moving towards the desired end.

Is philosophy a means, or an end itself? What say you?
And finally---if indeed you feel you seek 'little rhetorical triumphs over complete strangers' (although I understand this as a jab at my fine self)---
It's not in any way a jab at you, none whatsoever. It is simply a public admission of my own personal weakness, and nothing more.
I would suggest that your concept of your own writing become a means by which you clarify yourself to yourself, and that if out of that process you succeed in communicating to another or any other, that is merely a by-product.
Ok, I like this, fair enough. Yes, that seems an insightful way to describe the forum experience, and often human communication in general. We use other people to talk to ourselves. A promising theory.
All these recommendations substantially modify the rather defeatist platform you have established for yourself. And you get this free of charge!
I appreciate the discount rate :-) but adamantly decline my position as being defeatist. It's only defeatist if one first assumes that intellectualism is essential, a proposition easily defeated.

I do agree that the way I go about this can reasonably be read as negative in nature, as I am attempting to tear down cherished structures.
Solution to what?
An excellent question. Yes, what is the desired end result that all this activity is supposedly moving towards? Solution is too big a goal, but I would say, addressing the problems which arise out of the fundamental human condition. That's what makes religion interesting to me, the attempt to get to the heart of the matter, to the bottom line.

And so I've been raising the question, is intellectualism the most efficient and effective way to get to the heart of the human problem? And I answer no, because thought itself is what the fundamental human problem arises from.
And because I am oriented to attainable things, at least I think so, my focus is sharpened. But you, with your 'solution', who could ever know what you are on about?
A mediocre teacher spells everything out so that the students can memorize and repeat it, and then indulge in the fantasy that they thus understand it. A better teacher creates an environment where the student conducts their own investigation. It doesn't matter what I'm on about, it matters what the reader finds for themselves, because only that will be real.
I would state it differently. It seems to me that any level of experience---let us say one that is arational or visionary, even if you wish psychedelic---will have to be translated back into ideas or feelings that can be used and applied in life.
Do we have to explain, label or analyze food, water, sunlight, the night sky, sleep or sex for them to provide value to our life?

Far from being defeatist, I claim the experience of reality has it's own value which is not dependent upon our labels, analysis and interpretations etc. This is good news for the vast majority of human beings who are not compulsive philosophical types such as you and I.

In a Christian context (topic of this thread) this means that the Bible and it's many interpreters, the churches and self appointed holy experts, theology and all the arguments and wars it spawns, can all be safely be set aside, because as the Beatles would sing, "love is all you need". :-) Wow, you're really going to nail me for citing the Beatles as an authoritative source!

Such a proclamation is of course anathema to the intellectual elite who depend upon intellectualism being declared the highest achievement so that they may see themselves as leading the charge forward. Imho, they have confused science with religion.
Essentially 'ideas' are what makes humans human
Then how do you explain the many millions, or perhaps billions, of humans who are not philosophical or intellectual by nature, and yet they lead human lives as full and rich and flawed as any intellectual? I propose that in regards to the topic of this thread and forum section, religion, there is little evidence that intellectualism is required.
So, you make allusions to some 'solution' which is never explained,
Because it's better if the reader conducts their own investigation.
Yet you don't go silent.
Because it is, imho, at least somewhat possible to use noise to show the limits of noise. As example, we've both seen that our dialog will go round and round for endless pages, and nothing will likely be accomplished on the level of the intellectual content. This mimics a process that's been repeated on the larger level of our entire culture.

However, there may be an accomplishment in the sense that a friendship will be created. That is, a form of love may push a few green shoots up through the intellectual concrete, and that is worth applauding.
Reading you, I sense a man who has established or had established for him a group of restrictions which he establishes around him by certain dogmatics.
I see a man who is attempting to escape the restriction that says thought and philosophy is the only path we can consider taking forward.
You seem to demand of yourself that you become not-yourself.
Like all human beings, I am a variety of things which are often in argument with each other. You see only the noisy part of me here, not the part that spends many days wandering the woods quietly doing nothing at all.
I intuit that you have established a feminine ideal for your masculine self. I personally understand this as a mistake.
Let's upload photos of our penises, and get past this once and for all. :-) Ha, only a man would say a dumb thing like that in a public forum!
Again, this is Public Relations gunk for after all who could argue against Love?
Ah, but it is easy to argue against theology, for there are many huge piles of corpses to point to.
'The experience of love' is a rather meaningless phrase.
It's not meaningless, but you are right in the sense that it is not rich in complexities which can be endlessly analyzed.

In any give moment, we surrender ourselves a bit, or we don't. It's the simplicity of this choice which makes it so beautiful, and so threatening, as there is no where to hide. We do it, or we don't, and then the next moment comes, and the choice arrives again.
It cannot be referred to as a 'solid' thing. It is required that 'love' be predefined, and predefinition means a surgical cutting through all the gunky layers of BS and PC and trashy, facile sentimentalism that surround it. So, without that work having been done, your assertion simply falls flat on its face.
No such work is necessary. In this moment I will surrender my huge ego to a moment of actually hearing you, or I will continue to plow over your thoughts with my own. I will do one, or I will do the other. Simple. Clear. Ruthless.
Must I become a 'typoholic nerd' along with you?
I submit this one to a public vote. :-)
You establish yourself as a problem. Surely there is a 12-Step Program for all three of you! The Compulsive, the Nerd, and the Typoholic!
Being a compulsive typoholic nerd is only a problem if one has experienced the life giving value of silence, and then, being compulsive in nature, gets greedy about having more, More, MORE of the silence.... :-)

Yes, I know this is ridiculous, that's my special talent, as my wife will be happy to confirm.
My view is that focussed, clarifying thought, as well as the establishment of a 'group of concerns' and necessities of thought, are immensely valuable.
Ok then, do it, roll with that. Do some focused clarifying disciplined thought which challenges thought itself. Raise the level of your gaze from the content of this or that idea, to the larger picture.

If you study an idea, you learn something about that particular idea. If you study thought itself, you learn something about all ideas. It's still an intellectual analysis, but imho, it's a more efficient and powerful one.
As you know I live in Latino culture.
I meant to ask you about that, given your obvious non-latin name. Details welcome as you wish.
One thing I have come to understand is that (to speak quite generally) 'Latinos cannot reason'. What I am finding is that they perform a facsimile of 'reasoning' which is more like emotional vapors percolating up through the cerebral center and producing sparks or shimmerings.
Hoo boy....
My GF is in law school and makes me aware of some of the 'argumentations' of her various professors on certain points of law and in other areas too.
If you don't mind my nosyness, are you roughly of law school age as well?
It is like listening to the discourse of drunks and I am embarrassed for them. Latin Culture is by and large in a terrible mess.
Any other cultures you'd like to insult and proclaim yourself superior to while we're on the subject? Blacks? Jews? Gays? Armenians? I could create a master list and you could just check off the boxes if you wish. :-)
Everything that you are placing under the rubric of 'theology' I would place under the rubric of 'foundational skills to navigate material existence', and I would highlight them as being 'the most important'.
I completely agree that analytical thought is a requirement for meeting the needs of the body, we have no argument there. But this thread and section is about something else, religion, meeting the needs of the mind.

So many words you and I! Attention Rick Lewis! We demand to be paid by the word!!! :-)
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