Death & The Tao

Spiritual Progressives who have studied some Eastern philosophy are no doubt familiar with Lao Tzu, whose book the Tao Te Ching (The Way of Nature & Its Power) established the religion of Taoism. Not so many though are familiar with the second great teacher of Taoism, Chuang Tzu, who more than anyone preserved Taoism from the encroachments of Confucianism. One of the most memorable stories about Chuang Tzu surrounds the death of his wife, and now follows.

After Chuang Tzu’s wife died, his friend Hui Tzu went to his house to console him. When he got there, he found Chuang Tzu sitting on the ground, banging on a drum, and singing joyfully.

“This is too much!” exclaimed Hui Tzu. “To live with your wife and raise a son together, then not shed a tear after you’ve buried her in the ground, that would be bad enough, but to drum and sing! Surely, this is going too far!”

“Not at all,” replied Chuang Tzu. “When she died, I could not help being saddened by her death. But soon I remembered that she already existed as a spirit without substance or form. Substance was later added to that spirit, and her next stage was birth, after which she grew to become the person that I knew and loved. Now, by virtue of another change, she is dead, passing from one phase to another as spring turns to summer, fall, and then winter. Since she has passed into the next phase of life, for me to go about weeping and wailing would show that I am ignorant of the way of nature. Therefore, I refrain.”

Jesus of Nazareth took a similar view towards death, as is shown in the Gospel of Luke:

Jesus said: “Follow me.” “Let me first go and bury my father,” said the man. But Jesus said: “Leave the dead to bury their dead; but go yourself and carry far and wide the gospel of the kingdom of God.” (Luke 9:59-60)

By living joyfully after his wife’s death, Chuang Tzu was carrying the gospel of Christ, and honoring both his wife and God.

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The Living Hour’s SBNR motivational series combines history, literature, philosophy, psychology, and religion to help bring about new perspectives on Progressive Christianity and spirituality. Sign up by entering your email address into the “Opening the Small Gate” box in the right corner of this web page.

Solitude & Society

Jesus tells us we cannot enter the kingdom of God unless we are born of both water and spirit¹. Most of us can work out what Jesus means by born of spirit but born of water is a bit trickier. The literalist will just say, “Oh, he must mean baptism,” and leave it at that. But Jesus never wanted us to leave his words just at that. He infused all of his teachings with many levels of meaning, discernible to those who have the ears ready to hear it.²

As well all know, Jesus liked using parables to teach. Sometimes these parables are explicit, such as in the parable of the prodigal son, and other times they are implicit. For Jesus, water is a natural element that is a parable in itself. For example, if we look at Jesus’s life as depicted in the Gospels, we see that it echoes the flowing in and receding back of the ocean’s tides. Jesus would repeatedly flow out into society to teach, spread the gospel of Christ, and share fellowship with his neighbors, only to recede back into himself, into lonely places to pray³.

If we are truly to realize Christ in its fullness, we should remember that both solitude and society are essential. The artist, poet, or musician who spends their life creating great works yet ignores regular fellowship with his community is as spiritually off-kilter as the good hearted soul who dedicates their life to helping others yet ignores that solitary inner dialogue which is essential to self-growth. Solitude and society are like a tidal river, each side continually feeding the other. Or in the eloquent words of the Spanish author and statesman Miguel de Unamuno:

Only in solitude do we find ourselves; and in finding ourselves, we find in ourselves all our brothers [and sisters] in solitude–in solitude and only in solitude can you know yourself as a neighbor, and as long as you do not know yourself as a neighbor, you can never hope to see in your neighbors other I’s–It is solitude that makes [us] really sociable and human.

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Please subscribe to The Living Hour’s free Daily SBNR Motivationals by entering your email address into the “Opening the Small Gate” box in the right corner of this web page. This Progressive Christianity series is written for Unitarians, Agnostics, and all who seek a richer life.

To read about Teilhard de Chardin and the inherent goodness of the world, please go to: Having Faith in the World.

1. “In truth I tell you,” exclaimed Jesus, “unless you are reborn, you cannot see the kingdom of God.” “How can someone,” asked Nicodemus, “be born when they are old? Can we be born a second time?” “In truth I tell you,” answered Jesus, “unless you owe your birth to water and spirit, you cannot enter the kingdom of God.” John 3:3-5 [↩]
2. “Nothing is hidden unless some day it comes to light, nor was anything ever kept hidden but that it should some day come into the light of day. 23 Let all who have ears to hear with hear.” Mark 4:22-23 [↩]
3. The story about Jesus spread all the more, and great crowds came together to listen to him, and to be cured of their illnesses; But Jesus used to withdraw to lonely places and pray. Luke 5:15-16 [↩]

The Question of Ministry

There have been discussions recently among Progressive Christians about what does (or should) ministry include. The question is being posed a bit incorrectly. The question should be, “What does ministry NOT include?” Because when we begin to think about it from this vantage point, we start to realize that there are no good works, no vocations, and no discussions that are beyond the province of Progressive Christian Ministry.

Let’s return again to Henry David Thoreau. The famous 19th century transcendentalist once wrote: That which we are, we are all the while teaching. This sounds like something Jesus might say. For when we are in Christ, and following the path of love, patience, and diligence, it does not matter the work we are doing (be it carpentry, teaching, chemistry, or waiting tables), we are performing a ministry through the example of who we are. But when we lash out in anger, rush through jobs impatiently, or judge those around us harshly, our Christian ministry stops dead in its tracks.

For the Progressive Christian, there should be no division between ministers and lay people. In Christ, the reverend and the software developer are both ministers. We are all meant to be ministers and stewards of each other’s divinity, as well as the unique skills and talents that God grants us. Finding and developing those skills is a ministry in itself, a ministry to the Christ in us. Applying those skills through good works, and in a loving manner, is another ministry, one offered to the world at large. But these are not the only ministries. Ministry does not stop when “the work” stops. It continues on through each and every aspect of our lives: from the ways we deal with friends and family to the ways we play and express our joy. So to paraphrase Thoreau, That which we are, is a ministry we are all the while teaching.

To read about the suggested role of the Progressive Christian Pastor in today’s church, please go to: The New Reverend’s Role.

Hallowed Be Thy Name

Jesus establishes God as a heavenly father figure, but that’s not enough for most of us. Without a name, he seems lost in abstraction. Try as we might, we simply can’t bring him into view. There is only the vague presence of someone hovering around us–like the adult of a Charlie Brown Peanuts Special, always outside the frame, speaking in a strange indecipherable language. Jesus understands our predicament, but unlike Moses, who chiseled the Word to fit the hardness of our hearts, (1) he isn’t going to bend the gospel around our weaknesses. He’ll allow for the idea that God has a name, but he isn’t about to tell us what it is.

Why the secrecy? Because Jesus understood that once God is given a name such as Yahweh or Elohim, it doesn’t take long before we start asking for special favors. (2) Jesus, as we know, wanted to break the belief in a God that plays favorites. He wanted his followers to realize that in the Father’s eyes all races of people are equal: the gospel of Christ beating at the heart of all true religions. “Those who are not against me are with me,” (3) proclaimed the carpenter’s son. That includes Buddhists, Muslims, Taoists, Jews, and others. What we label ourselves isn’t important as long as we follow Christ’s gospel of love, charity, and good works–as long as we climb the mountain and live up to our potential as God’s children.

Our journey though is hard and steep, especially at the beginning, which is why when churches offer a shortcut to the kingdom of heaven we are quick to accept. It’s quite comforting to think that Jesus did all the legwork, and that we can just coast into heaven on the belief that he is our savior. Unfortunately, Jesus never made such a claim. In fact, he makes it quite clear that he expects us to do our own walking, carrying our own crosses. (4) The obstacles we face on the way are our responsibility to remove because, more often than not, they are of are own making…

This is an excerpt from Chapter 2 of the book The Living Hour: The Lord’s Prayer for Daily Life (with New Testament Gospels). An SBNR faith book especially suited for Progressive Christianity workshops, Bible Study Groups, Unitarian Christians, and all who seek a richer life. The book’s SBNR (Spiritual But Not Religious) meditation is richly supported by over 200 Gospel book citations.

Buy the Trade Paperback from our Bookstore for $15.99

Buy the full PDF eBook Now for $4.99

To read the next excerpt from The Lord’s Prayer book, please go to The Lord’s Prayer – Understanding God’s Will.

As We Forgive Those Who Trespass

As we forgive those who trespass against us… Removing the hindrances that block the coming of Christ involves more than just seeking forgiveness. It means giving forgiveness, too. And that can be pretty tough sometimes. As Christians we often think that unless punishments are meted out swiftly and severely our communities will turn into modern day Sodoms & Gomorrahs.

In America this fear fuels our continuation of the death penalty, world record incarceration rates, and overflowing court dockets. There is not a lot of forgiveness going around–to put it mildly. Christians know (or should know) that these actions run contrary to the teachings of Jesus and our faith. But we justify our behavior by revisiting Old Testament laws.

An “eye for an eye” makes so much better sense, because it is like a balancing of the ledger books. And it feels a lot better, too. Because it satisfies our desire for revenge. But playing tit for tat doesn’t balance our offenses before God. The book of life is not a ledger of rights vs. wrongs; it is a story of forgiveness and hope. And unless we forgive others, the forgiveness we ask of the Father will not be given. (1) For it has, in fact, never been heard.

To better explain this, let’s return to the parable of water. We already know that water follows the path of least resistance. It also has another defining characteristic: it seeks its own level. This means that when water flows into a container (be it a cup, lake, or pool) it rises to a height that is level all around. Likewise, the Holy Spirit seeks its own level within of us. And its height is largely determined by our ability to forgive others, just as God forgives us. (2)

When we refuse to grant forgiveness, the water of the Holy Spirit dries to dust–the same dust that Jesus writes in when the angry crowd seeks to stone the adulteress. (3) The dust we shuffle through daily, when we demand that others pay for their offenses and failures to live up to our expectations…

This is an excerpt from Chapter 9 of the book The Living Hour: The Lord’s Prayer for Daily Life (with New Testament Gospels). An SBNR faith book especially suited for Progressive Christianity workshops, Bible Study Groups, Unitarian Christians, and all who seek a richer life. The book’s SBNR (Spiritual But Not Religious) meditation is richly supported by over 200 Gospel book citations.

Buy the Trade Paperback from our Bookstore for $15.99

Buy the full PDF eBook Now for $4.99

To read the next part of The Lord’s Prayer Book, please go to The Lord’s Prayer – Removing Hindrances II.

The Lord’s Prayer In Aramaic – Jesus’s Language

There have been many translations of The Lord’s Prayer in hundreds of languages. But the one which perhaps is most fascinating to Christians is the translation in Aramaic, the language which Jesus spoke. The following is an Aramaic translation of The Lord’s Prayer, the prayer which Jesus taught his disciples when they asked him how to pray, the prayer which is the Rosetta Stone for understanding the Gospel of Jesus Christ.

Abwûn: Oh Thou, from whom the breath of life comes,

d’bwaschmâja: Who fills all realms of sound, light and vibration.

Nethkâdasch schmach: May Your light be experienced in my utmost holiest.

Têtê malkuthach: Your Heavenly Domain approaches.

Nehwê tzevjânach aikâna d’bwaschmâja af b’arha:
Let Your will come true – in the universe just as on earth

Hawvlân lachma d’sûnkanân jaomâna: Give us wisdom for our daily need,

Waschboklân chaubên wachtahên aikâna daf chnân schwoken l’chaijabên:
Detach the fetters of faults that bind us, (karma) like we let go the guilt of others.

Wela tachlân l’nesjuna: Let us not be lost in superficial things,

Ela patzân min bischa: But let us be freed from that what keeps us off from our true purpose.

Metol dilachie malkutha wahaila wateschbuchta l’ahlâm almîn.
From You comes the all-working will, the lively strength to act,
the song that beautifies all and renews itself from age to age.

Amên: Sealed in trust, faith and truth.

Please subscribe to The Living Hour’s free Daily SBNR Motivationals by entering your email address into the “Opening the Small Gate” box in the right corner of this web page. This Progressive Christianity series is written for Unitarians, Agnostics, and all who seek a richer life

If you would like to read The Lord’s Prayer in a Latin translation, please go to: The Lord’s Prayer in Latin.

The Lord’s Prayer: In Pennylvania Dutch (Deutsch)

The Lord’s Prayer played a strong role in the services and worship of the Germans who settled in Pennsylvania. Pastor David, the director of The Living Hour, numbers his ancestors among these German settlers. And in homage to them, we offer a Pennsylvania Dutch (Deutsch) translation of The Lord’s Prayer, the prayer which Jesus taught his disciples when they asked him how to pray.

Unsah Faddah im Himmel,
dei nohma loss heilich sei,
Dei Reich loss kumma.
Dei villa loss gedu sei,
uf di eaht vi im Himmel.
Unsah tayklich broht gebb uns heit,
Un fagebb unsah shulda,
vi miah dee fagevva vo uns shuldich sinn.
Un fiah uns naett in di fasuchung,
avvah hald uns fu’m eevila.
[Fa dei is es Reich, di graft,
un di hallichkeit in ayvichkeit.
Amen.]

Please subscribe to The Living Hour’s free Daily SBNR Motivationals by entering your email address into the “Opening the Small Gate” box in the right corner of this web page. This Progressive Christianity series is written for Unitarians, Agnostics, and all who seek a richer life

To read The Lord’s Prayey in a Greek translation, the language in which the New Testament was written, please go to: The Lord’s Prayer in Greek.

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