Category: News

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Hespeler, May 28, 2023 © Scott McAndless – Pentecost
Numbers 11:24-30, Psalm 104:24-34, 35b, Acts 2:1-21, John 20:19-23

You might not know this about me, but I have a degree in Linguistics – the study of language. And that has always meant that I look at the famous story of the Day of Pentecost in the Book of Acts a little differently from most preachers.

I cannot just turn off the Linguist part of my brain when I read it. I cannot help but notice, for example, that, on one level, the miracle of people speaking in different languages was not really necessary for comprehension.

Everyone Spoke Greek

It is true, of course, that various people who lived in various places spread all over the known world at that time had their own local languages. But it is also true that, because of the conquests of Alexander the Great and the Roman Empire, many people had also learned at least one other language.

If you traveled or traded or dealt with government officials, you learned to speak Greek. You had to just to get by. And so, even if expatriate Jews and some Gentiles had travelled to Jerusalem for the festival of Pentecost, and even if they spoke the local language back home, they all had a very easy and convenient way to communicate with each other: just speak Greek.

What is the Point?

So, what is the point of these members of the church suddenly speaking in all these local languages from back home? What is it supposed to accomplish? It can’t be about comprehension, so what is it about?

Ah, but any Linguist understands that language isn’t just about comprehension. It also serves several social functions. So, I suspect that something else is going on in this story. But, to understand what it is, you may need to put yourself in the sandals of one of those outsiders who had come in for the festival that year.

A Visitor from Parthia

Shimeon was a Jew, but he was a Jew who had lived all his life in Parthia. And, for almost all of that life, the King of Parthia had been at war with the Emperor of Rome. Even though it was practically required of all Jews that they should travel to Jerusalem every year for the three main festivals, everyone understood that those who lived elsewhere could only make the trip rarely.

But when you live in a place at war with Rome, when you literally have to cross a demilitarized zone to get from your home to the temple in Jerusalem, you can imagine that even doing so rarely could become impossible.

A Wonderful Opportunity

The fact of the matter was that Shimeon had never been able to make the pilgrimage, not even once in his entire life. So, he had been so very excited when things had worked out and he was able to come down for the Festival of Passover this year. It was a wonderful opportunity to connect with the heritage and traditions of his people that had always been so hard to hold onto in far off Parthia.

As a Jew, a member of a minority community, he had always felt like an outsider in Parthia. He was excluded from all religious festivals and most other social gatherings in the mainstream society. So, of course he had been looking forward to being in a place where he was surrounded by Jewish people and by Jewish practices and worship. He had thought that he might find himself here. But, things had not quite gone as he had expected. A lot of it had to do with language.

Jews in Parthia

When the small Jewish community in Parthia gathered in synagogue, they sometimes did some prayers and rituals in the old Hebrew language. But the old language didn’t mean much to them. When the elders read the scriptures, they occasionally read from the few Hebrew scrolls that they had, but then they had to explain what they meant to the younger people in Greek. So, it was usually much easier to read from the popular Greek translation known as the Septuagint. These scrolls, that had first been published some two centuries earlier, were also easier to obtain in far-off Parthia than any Hebrew scrolls.

So, while Shimeon had heard some archaic Hebrew, he really wasn’t comfortable using it. But he hadn’t expected that to be a problem on this pilgrimage. Wherever he had traveled before, he had always managed to get by in Greek, surely things would be the same in Jerusalem.

Treated like an Outsider

But it had not worked out that way. As he dealt with the native Judeans – bartering for a place to stay or for food in the marketplace or even just asking for some directions – when he spoke to them in Greek, he could tell that they could understand him. When he asked for the price of the figs, for example, they looked right at the basket of figs in the booth, but then they stubbornly answered him in the local dialect of Aramaic.

Aramaic was somewhat related to old Hebrew, so he was sometimes able to work out what they were saying, but then, when he tried to answer them in the language that he had heard in the synagogue back home, they laughed at him, calling his accent strange and ill-tutored. They then used this as a ready excuse to overcharge him or deny him the goods he had been looking for.

Understanding the Judeans

You see, the Judeans, who had so long felt like outsiders in the big world of the Roman Empire, tended to make up for that by treating those who came from other places like minorities and outsiders. They refused to speak common Greek to them. They doubled down on the local Aramaic dialect and were only too happy to make fun of the way that the outsiders spoke.

They did this to all of the outsiders who came down to the festival, even those who only came from as close as Galilee. Galileans, in many ways, were the most like the Judeans, especially in their dialect. But the Judeans went out of their way to make fun of their strange northern accent.

So, even though participating in the events of the festival had meant a great deal to him, ever since he had arrived, Shimeon still felt as if he didn’t belong here either. It made him wonder if he really belonged anywhere.

A Sudden Disruption

The greatest day, the climax of the festival, was the day when the people brought their first fruits to present in the temple. It was a chance to give back to God from the very best that God had given to them over the year. And Shimeon was excited as he joined the throng moving through the streets. If he didn’t speak, no one looked twice at him and, for a few moments he could feel as if he was part of something much bigger than himself.

But suddenly, as he passed by a side street, he heard some shouting. It sounded… different. It didn’t have the same cadence and rhythm of the local Aramaic language. It seemed strange and out of place here, and yet the thing that really struck Shimeon about it was a strange familiarity. There was something in it that felt like home to him, as if he were suddenly back on the streets of the city in Parthia where he had grown up and played with the other local boys.

Galileans Behaving Strangely

And so, he turned aside, as did a number of other worshippers in the crowd. They soon came upon a small group of men and women who had gathered outside of a house. It was quite plain that all of them, by their clothing and their mannerisms, were Galileans. But, amazingly, they weren’t speaking like Galileans. To his wonder and amazement, Shimeon noticed that one of them, a young man, was shouting out praises to God in the local language of Parthia – the very language he had grown up speaking on the streets.

As he looked around at him, he saw many other pilgrims has been drawn to the spot. They, like him, had traveled from many places to be here for the festival – Mesopotamia, Cappadocia, Pontus and Asia, Phrygia and Pamphylia. Oh, there were too many to name! And he could see by the looks on their faces and by the tears that they were wiping from their eyes that they were reacting much as he had. They also had felt completely excluded up until this moment, but they all suddenly felt that they belonged.

Judean Backlash

But they were not the only ones who had been attracted by the disturbance. There were also some local people too, some Judeans. And they were moved by what they heard as well, but not in the same way. Many of them were furious. For, in and amongst all of the various languages and accents that had been emanating from the group of Galileans, there were also words spoken in the local Judean dialect.

The Judeans in the crowd felt as if they were being mocked by these crude Galileans. Why, the very idea that their language, the language obviously favoured by God, could be counted merely as one among so many others was unacceptable. And so, they, for their part, began to shout out against these Galileans. “Don’t listen to these country Bumpkins,” they cried. “Here it is. Only nine o’clock in the morning and they are already drunk and raving like lunatics!”

A Galilean Speaks

But then the crowd fell silent as one of the Galileans stepped forward. Everyone wanted to hear what he might have to say about such wonders. “Fellow Judeans, and all who live in Jerusalem,” he said, speaking specifically to those who had been criticizing them. He spoke in very poor Greek, mixed with many Aramaicisms and a heavy Galilean accent. “Let this be known to you, and listen to what I say. Indeed, these people are not drunk as you suppose, for it is only nine o’clock in the morning.” And so began the very first Christian sermon ever preached.

Something about the Early Church

When the writer of the Book of Acts started writing his account of the beginnings of the Christian movement, he knew a number of things about the earliest church. He knew, for example, that one of the practices of the church from near the beginning (and perhaps it continued into his own day) included believers speaking in strange languages.

It worked like this. Some believers, while they were gathered with the community in worship, would enter into an ecstatic state. This is something that human beings have been doing for a very long time. They get all worked up in a frenzy until they lose all ordinary control of themselves. It is something that still happens to this day in various settings including worship services and raves and even some practices that use psychotropic drugs.

Speaking in Tongues

In this state, the believers would sometimes speak in unintelligible languages. These were not actual languages, but more like ecstatic utterances. In his Letter to the Corinthians, Paul insisted that they could only be understood through a similar act of ecstatic interpretation by another believer.

But the act of speaking in tongues, as it was called, could be very moving and had the effect of deepening the worshipper’s connection to God and the community through the Holy Spirit. As a result, those who engaged in it seem to have sometimes thought that they were somehow better Christians than those who didn’t. The Apostle Paul saw that as a problem.

The Author of Acts Makes it Mean Something Else

The author of the Book of Acts obviously knew about this practice. But when he came to write the story of the origins of the Christian Church, he decided to present it in a different way. He decided, for just this one occasion it seems, to transform this speaking in tongues into something that wasn’t just ecstatic and unintelligible. He had the first Christians on that first day speak in the local languages of people from every corner of the known world.

Why did he do this. I think he was trying to say something – something that was probably more symbolic than it was literal.

A Writer who Knew About Being an Outsider

We don’t actually know who wrote the Book of Acts. Christian tradition says that it was a man named Luke, but we can hardly be sure of that. Whoever he was, though, he was almost certainly a man who spoke Greek as his first language. His Greek is excellent.

So perhaps he had had the experience, as a Greek interested in the God of Israel, of going to a festival in Jerusalem and being treated like an outsider. He knew what it was like to be the outsider who the locals thought talked funny. I wonder if that is why he reimagined the practice of the early church of speaking in tongues as something that could overcome that kind of prejudice and mistreatment.

If that’s what he was doing, he was putting forward something very hopeful. He was drawing a compelling picture of what the church could be – a community where there really was a place for anybody and nobody ever got treated as a second class citizen. That is an idea of the church that I still cling to and aspire to. If we could all aspire to that, I think that God would do some amazing things among us.

Acts 2:1-21

Our family playlist for this week

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Hespeler, May 21, 2023 – Ascension Sunday
Acts 1:1-14, Psalm 68:1-10, 32-35, 1 Peter 4:12-14; 5:6-11, John 17:1-11

On October 14, 2012, Austrian skydiver Felix Baumgartner got into a helium balloon and flew straight up into and beyond the atmosphere. He climbed 39 kilometres (or 24 miles) into the stratosphere. The blue sky turned black and the stars came out. He was wearing a specially designed pressure suit, of course, or he would have been dead before long.

He stood there at the door of his capsule and looked down. The curve of the earth’s globe was plainly visible beneath him. He leaned forward and then he just fell. Well, he didn’t just fall; he hurdled to earth in free fall. He fell for 4 minutes and 19 seconds before eventually deploying his parachute. During that time the black sky turned blue, the whole earth spun, and he moved so fast that he is the first and only human being to ever break the sound barrier without an engine.

https://www.youtube.com/watch?v=E9oKEJ1pXPw

A Stunning Event

The whole event was absolutely stunning and awe inspiring. All over the world, people watched the video of the feat in shocked amazement. And if you had been present in New Mexico, where the whole event played out, you would have stood there staring into the sky. Your eyes would have widened in shock when you heard the sonic boom and realized that a man had just made that. You would have been filled with wonder and relief to see the man land safely.

I could not help but think about that incredible stunt that took place over a decade ago when I read our passage this morning from the Book of Acts. “When [Jesus] had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.” The connection between the two events seems inescapable. Jesus takes exactly the same route as Felix Baumgartner, just in the opposite direction.

An Amazed Reaction

Even more important than that, the reaction is much the same. While he was going, the disciples were gazing up toward heaven. And they are clearly so amazed and shocked by what they are seeing that they barely even noticed the sudden appearance of two men in white robes. These men, who appear to be angels, then criticise them for staring up so fixedly saying, “Men of Galilee, why do you stand looking up toward heaven?”

There is so much that connects these two stories. They both follow the same route. They are both extremely awe inspiring. But, in many ways, when you look at the question of what these two events mean, they really couldn’t be more different.

What it means?

Baumgartner’s jump was many things. It was a publicity stunt engineered to promote the Red Bull brand. It was a successful attempt to set a world record. But it was, above all, a scientific experiment. And, as such, it confirmed many of the things that we know about our planet. It dramatically demonstrated the shape of our planet and the form and substance of the atmosphere and stratosphere.

But if the story of the ascension of Jesus into heaven means anything – and it obviously means a great deal – that meaning seems to depend on a denial of just about everything that has been demonstrated by Baumgartner’s jump. Because, if all that Jesus did was to rise up from the earth in order to enter into the stratosphere – if all he did was travel upwards until the blue sky turned black, the stars came out and the oxygen ran out – that would have been amazing. But it would have had none of the meaning that it is meant to have in this passage in the Book of Acts.

How they saw the Universe

The meaning of this story is entirely dependant on a first century understanding of the universe. The disciples of Jesus lived in a world that they conceived of as a layer cake. There were three basic levels of their universe, and the meaning of those levels was more spiritual than it was physical. The earth was sandwiched between an underworld below – a place of death and possible damnation – and heaven above. Heaven was where God lived, and it was just beyond the clouds and on the other side of what looked like the blue dome of the sky.

And the meaning of Jesus’ ascension is all found in the spiritual shape of the universe. This story is about Jesus departing from a physical presence with his disciples to take his place at the right hand of the Father so that he can watch over and intercede for his beloved followers on the earth.

A Theological Idea

Now, as a theological idea, I have no problem with that. The amazing story of the gospel is that God so loved this world that he gave his only begotten son to live among us. What that means is that, in Christ, the very nature of God broke through into this world. Somehow Jesus was able to show us the true nature of God (that God is love).

In addition, Jesus brings humanity together with God so that God may understand all of our failings, temptations and weakness. And yes, it is only fitting that the risen Jesus must stand before God to plead for us and support our needs to the great ruler of the universe.

So as an idea, it is absolutely beautiful and wonderful. It means the world to me. But when you tell me that this had to be accomplished by Jesus doing a reverse Baumgartner, you kind of lose me there. Because I know that the universe doesn’t work like that.

I know that if you go straight up, you do not somehow pass through a solid blue dome and find yourself standing in the physical presence of God in heaven. Astronauts have been up there. Felix Baumgartner has been up there we know that that is not how the universe works.

Where is God?

That doesn’t mean that God doesn’t exist. It doesn’t mean that heaven doesn’t exist. Oh yes, they probably exist in a way that doesn’t quite fit into the three-dimensional space that we’re familiar with, but they still exist. But if I have to embrace the concept of the universe that was held by the first century disciples in order to accept the meaning of the story of the ascension, I have a problem. I know that, in order to take a place at the right hand of God, Jesus did not have to literally fly up into the stratosphere.

Stories about what they had Experienced

Here, then, is how I have come to see all of this. As far as I’m concerned, there is no denying that the disciples and followers of Jesus experienced something extraordinary in this person. They experienced God in him in some truly irresistible ways. They tried to pass on the truth of what they had experienced to us by telling stories of his incarnation, his transfiguration and other extraordinary events.

After he had been crucified and died, they experienced him alive and with them again. They passed on the incredible news of what they had experienced with the stories that they told of his resurrection. And sometime after he had been raised, they experienced something that convinced them that he had moved on to another plane of existence from which he would intercede for them before the Father. They passed on the truth of this with their accounts of the ascension.

The Challenge of the Ascension

But they had a challenge in telling the stories of the ascension. Stories of the incarnation were extraordinary of course, but at least they could relate them to things that they had already seen. They had all experienced things like conception and birth, and they knew that Jesus’ birth had to be something like that, just more divine.

In the same way, they could talk about the miracle of the resurrection using terms that everyone could understand because everyone could at least imagine what it was like to see someone again after they had died. Yes, in the case of Jesus it was far more amazing than that, but it did relate to everyday life.

But they didn’t have the words to describe an experience of Jesus taking this new place at the side of God. And so, they had to resort to doing the best that they could, describing it in terms of the three-layer universe as they understood it. And so, I don’t think that we can know exactly what they saw and felt and knew on that day. The best that they could say was that it was like watching Jesus go up and into the stratosphere.

What it Means Today

That all leaves us with the question of what we do with all of that, and what it means for the faith that we profess today. The thing that particularly strikes me about it today is the way that, in that moment – as they stand there staring into the sky – the disciples are given an incredible new insight into the relationship between themselves and God – an insight that they can only describe in terms of Jesus going up into the sky.

And we are all given such insights from time to time – moments when heaven and earth come together and it all makes sense. These are powerful moments. But they come with a temptation. Such visions can be so overwhelming that we stand there in awe of what we have seen. We are just so impressed with our own insight.

Our Response to Insight

That is exactly what the disciples are doing in this passage, and it is exactly why the two men in white call them out. “Men of Galilee, why do you stand looking up toward heaven?” Yes, we have been shown the secrets of another existence. Yes, we can take comfort in knowing that Christ will intercede for us from the right hand of God. Yes, we know the hope that he will return some day and finally bring justice and equity to the whole world. But none of that is a reason to stand frozen in inaction.

The day of ascension is all about what Jesus has done and will do for us. But the point of it is not to stand there amazed by what we have seen. Jesus has already been clear about that when the disciples asked him, “Lord, is this the time when you will restore the kingdom to Israel?”He replied, “It is not for you to know the times or periods that the Father has set by his own authority.”

In other words, he is saying that, even though God is going to do it, you can’t know when. Therefore, there is no point in standing around looking up to the place where God was thought to abide.

What to do Instead

So what, then, were they to do instead of standing around and staring? Jesus had told them that too. “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”

And I think it is very significant what they are asked to do instead of waiting around. They are told to be witnesses. It is not up to them to make it happen – that is up to God. But they can be witnesses – they can tell other people about what they have seen and experienced of God in Jesus Christ.

So, what you have experienced, the deep insights that God has given to you over the years, the sudden realization of God’s love and grace that have come to you, you can and should share them. They will be blessings to many others. But they are not an end in themselves, don’t become stuck staring at them and contemplating them. Expect more from God, and in your expectation be bold to share what you have experienced. That is how hope spreads. And that has to be what Ascension Sunday is about.

John 17:1-11

Something to help families or anyone who would like to learn a little bit more this week.

May 14, 2023

A fun recap of our Spring Fling and Dream Auction.

https://youtu.be/dDLFvbI3SjE

Hespeler, May 14, 2023 © Scott McAndless – Christian Family Sunday, Sixth Sunday of Easter
Acts 17:22-31, Psalm 66:8-20, 1 Peter 3:13-22, John 14:15-21

It has become common these days to blame religion for so much of the evil we find in this world. This is not without some good reason. If you want to create a list of all of the ways in which religion, all religion including Christianity, is evil, it is not really very hard. Just think of all of the Jihads, Crusades and genocides that have been carried out in the name of faith. Consider the atrocities committed because of religious differences – in Northern Ireland, Afghanistan, Israel and the Palestinian Territories just to name a few.

Evils in the Name of Faith

Remember, in our own country, the story of the Christian Doctrine of Discovery, endorsed by all major Christian faiths, that justified stripping all lands from the indigenous people because they were “savages.” Think of the residential school system that was a matter of national government policy, but that various Christian churches bought into wholeheartedly because they saw it as a chance to build up their own institutions.

Yes, religion is not the only cause of such devastation. We could also say many of the same things about nationalism, tribalism and racism, for example. But still, no one should underestimate all of the evil that has been carried out in this world in the name of faith.

But more than that, many people’s individual lives have been devastated by their encounters with religion. Abused people have often seen their abusers empowered and protected by religious institutions.

On this Christian Family Sunday, we need to admit that sometimes religion has had a devastating effect on families. Parents have been persuaded by religious teachers that, if their children don’t fit in with certain expectations, that they should reject them, maybe even turn them out. Such teachings have led to horrible outcomes like suicide and addiction.

Why Remain?

Many people today struggle with the long-terms effects of the trauma they experienced because of a strict religious upbringing. This is a pain that they carry with them every day and that most cannot overcome without extended therapy. Religion of all sorts has negatively affected people’s lives.

The downside of religion seems undeniable in many ways these days. And so, you might well ask me why I stay committed to the kind of work I do. Why not just give up on religion altogether? I’ll tell you why. It is because of the altar to the unknown god.

Paul in Athens

When the Apostle Paul went to Athens, he discovered a city that was full of religion and of gods. There were found some of the most famous and celebrated temples and altars in the whole world – the incredible Parthenon, the celebrated temple of Olympian Zeus, the massive Temple of Hephaestus, to name only a few. These temples represented some of the most powerful religious institutions that had ever existed.

In the names of these gods and others like them, the Roman legions had marched and conquered the world. In their names much evil was done, and perhaps some good. But, whether for good or ill, people believed in these gods and their stories because that was what they had always been taught. And so, Paul looked at all of these altars and concluded that the Athenians were indeed very religious people.

And maybe he wondered, given all of the violence that had been committed in the name of those well-established gods, whether it might not have been better if such religions had never existed. As a member of a religious minority who had suffered at the hands of the worshipers of these gods, you could hardly blame him for thinking such things.

Before the Areopagus

So why, then, when he spoke before the Areopagus, an assembly of leading Athenian citizens who were judging him, did he speak positively of the spiritual and religious lives of the Athenians. “Athenians,” he said, “I see how extremely spiritual you are in every way.” Why didn’t he simply reject their spiritual impulses as dangerous and deadly? I believe it was because of the altar to the unknown god.

As he wandered around the city, he had seen an altar dedicated to an unnamed god. Now, no one has ever found the actual altar to the unknown god among the many archeological digs in the city of Athens, but there is no reason to doubt that there was at least one there. They were not uncommon at all in the ancient Mediterranean world. There has been one found in excellent condition in the city of Rome.

Why were there such Altars?

But I’ve got to wonder why such things existed in a place like Athens. They had plenty of gods, after all – twelve major deities and tons of minor gods and demi-gods. You would think that they had all of the bases covered. And yet these strange altars kept being built, no doubt at great cost and personal sacrifice. Why?

The answer is simple. These altars were erected because, from time to time, people had experiences of the divine that they could not fit within the boundaries of all the huge varieties of religions that they saw around them.

Perhaps they were just going along with their everyday lives and they suddenly found themselves experiencing a transcendence that they could not explain. It might have been a moment of pure joy, or perhaps of terror. Maybe they felt as if they had been helped in some way that they couldn’t explain. Maybe they couldn’t quite put their finger on it, but they just knew that they were in the presence of the divine.

But clearly, what they had experienced did not fit with anything that they had been taught about the traditional gods all their lives. And so, they had to create some way to acknowledge what they had experienced that was outside of the religion of their society. That has to have been what happened.

What Comes First?

But do you realize what that means? We often work under the assumption that spiritual experiences are created by religious practice and belief. We assume that if you pray in certain ways or go through certain rituals, that you will experience God. We think that if you learn all the proper doctrines about God according to a religion, that you will come to know God. But the very existence of the altar to the unknown god proves that is not true.

Pretty clearly, if you had just taken away all of the altars to all the Olympian gods in Athens and all of Greece, if you would take it away all of the priests and the philosophers who taught their religious and spiritual ideas, this would not have eradicated the belief in the divine. People still would have been experiencing such things and, in response, feeling compelled to set up altars to the unknown that they had experienced.

Our Disposition to Spiritual Experience

The truth of the matter is that there is something in humanity itself, something that is built into the very structure of our minds, that disposes us to have spiritual experiences. I don’t know why that is. My suspicion is that it is something that God has built into us, but I obviously cannot prove that. But wherever it comes from, it is an undeniable part of who we are.

That doesn’t mean that everyone will have spiritual experiences – at least not to the same degree. But they will always remain an important part of human life and experience.

So, even if religion itself is flawed – even if it has often led to evil in this world, we cannot respond to that by giving up on religion entirely. If all of the principled and thoughtful and moral people just gave up on religion, would it just cease to exist? No, it would not.

You could tear down all of the churches, the temples, and mosques. You could destroy all of the institutions that support them. What would that mean? Would it bring the end of religion and the evil it might do? No. People would continue to experience the divine and they would continue to build their altars to an unknown god.

If we Abandon Religion

But that is not the only result. I can almost guarantee you that things would be quickly turn so much worse. If all of the principled and ethical believers abandoned religion, what would that leave? That would just leave all of the unscrupulous ones. And do not think for a moment that they wouldn’t be only too happy to co-opt all of the good intentions of those builders of altars to an unknown god and direct them towards new campaigns of terror, hatred and intolerance.

So, if you were to ask me to defend my choice to continue to participate in the Christian religion despite knowing the damage it has done and that it is capable of, that is what my answer would be. I stick around not because I have deluded myself into thinking that there is never anything wrong with religion. I stick around because I am not going to abandon this tradition to those who would use it in such ways.

I’m going to stick around so that I may do my best to promote a Christian faith that is open, tolerant and welcoming. I want to demonstrate to the world that it is possible to be a Christian and not be hateful. I am very sorry that I seem to be living in a time when so many have found it easy to conclude otherwise. But I will do my part to counter that narrative.

What Paul was Thinking

And so, while I obviously have no way of knowing all that was happening within the mind of the Apostle Paul at that meeting of the Areopagus, I’d like to think that he was thinking something along those lines and that is why he chose not to condemn the Athenians for the errors that he saw in their religious practice. He had respect for the divine experiences that they had had and how they had found ways to honour them.

And yes, Paul did not hesitate to proclaim his own understanding of the best way to approach the divine, especially because of what he had learned through his own experience of the risen Jesus Christ who revealed God in extraordinary ways. There is nothing wrong with doing that.

Paul’s Respect for them

But it is amazing to see how Paul speaks of these things while maintaining enormous respect for the spiritual experiences of the Athenians. He quotes their own poets and philosophers to them. He recognizes that their impulses towards the divine and even their desire to set up modes of worship are legitimate. That kind of respect for people who believe differently can take us a long way. It is an attitude that I would like to bring to every aspect of my religious life.

But more than that, even as he doesn’t refrain from sharing his own understanding and faith, he is definitely interested in finding the points of contact with others rather than the points of difference. He focusses, for example, on the common kinship of all humanity: “From one ancestor he made all peoples to inhabit the whole earth.”

And he also doesn’t insist that God’s concern is limited only to his own people. The God he worships acknowledges all nations: “And he allotted the times of their existence and the boundaries of the places where they would live.”

Most of all, he humbly acknowledges that all our knowledge of God is, at best, little more that us fumbling about and perhaps finding him. Such humility will always serve us well in all our dealings with those who believe differently.

Religion

Religion is not the greatest evil on the face of the earth. Neither is it the salvation of humanity. It really is a whole lot of us fumbling about and trying to do our best to honour what we have experienced of God. It is just a response and an imperfect response at best. But it is not going to go away if we give up on it. It will likely only become more problematic.

The hope, above all, is not found in religion. It is found in the God for whom we fumble about. The grace and hope is found in the fact that that God “is not far from each one of us. For ‘In him we live and move and have our being.’”

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