What is the Truth?

“The claim of religion is to reveal Truth, to bear witness to Truth. It is the first and fundamental claim. Its aim is not primarily to bring comfort to souls – by preaching beautiful, edifying ideas and hopes…

The reason it is necessary to believe in God, the only reason which embraces all others is that this is Truth. We have to believe in God because this is Reality, the decisive, fundamental Reality – and life-giving Truth. Only the Truth that really exists, the Divine Truth, can be truly life-giving, truly fructifying, comforting, restoring and truly creative. But this Truth cannot be proved by man. It reveals itself by taking hold of man. It is self-revealing, there is no other way to it. The spontaneous Self-Revelation of a living God who is Truth and Life is the basis of every authentic religious experience…

…there must be a change, we must be transformed by the power of Truth.”

(Nicholas Arseniev, Revelation of Life Eternal, pp. 13-15)

What is the Truth?  Jesus Christ.  All truth leads us to Him, reveals Him and is revealed by Him.

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The Draw of God

The heavens are telling the glory of God; and the firmament proclaims his handiwork. Day to day pours forth speech, and night to night declares knowledge. There is no speech, nor are there words; their voice is not heard; yet their voice goes out through all the earth, and their words to the end of the world.  (Psalm 19:1-4)

Looking across Yellowstone Lake at the snow capped mountains and seeing the last quarter moon, I am awed by the beauty of creation.  I can make myself aware that I am also looking at astronomical phenomenon, as well as viewing history, meteorology, geology, biology, chemistry and physics.  And while I can do all of this without any reference to God the Creator, as a believer, the physical cosmos also tells me about the glory of God.  Obviously nature has no words to speak of, but the believer hears its voice, and knows the words and understands the revelation (see Psalm 19).

Science views all of this ‘neutrally’ – it sees nothing but the empirical world, whereas for the believer the physical world is a sign pointing to a greater reality and to a Creator.  For the believer, the world is not neutral, but is a gift from God to us, not just a thing or things, but a gift that reveals the love of the Giver, and that the Giver of the gift is in fact, Love.  It is a gift that we are given to care for and for which we give thanks to the Creator.  The physical world speaks of the spiritual world for they are the same reality, and it invites us to see beyond the mirco- and macro empirical worlds which are the limits of science and to see into the infinite and eternal.

(Psalm 65:1, 5-13)
Praise is due to you . . .  O God of our salvation;
you are the hope of all the ends of the earth
and of the farthest seas.

By your strength you established the mountains;
you are girded with might.
You silence the roaring of the seas,
the roaring of their waves,
the tumult of the peoples.

Those who live at earth’s farthest bounds are awed by your signs;
you make the gateways of the morning and the evening shout for joy.
You visit the earth and water it,
you greatly enrich it;
the river of God is full of water;
you provide the people with grain,
for so you have prepared it.

You water its furrows abundantly,
settling its ridges,
softening it with showers,
and blessing its growth.

You crown the year with your bounty;
your wagon tracks overflow with richness.
The pastures of the wilderness overflow,
the hills gird themselves with joy,

the meadows clothe themselves with flocks,
the valleys deck themselves with grain,
they shout and sing together for joy. 

Creation and nature are not ‘neutral’ in their relationship to us, for they do proclaim the glory of God.  They draw us to God, which is what God created them to do.  They all do God’s will naturally, and invite us to do the same.  Creation is not indifferent to our knowing God but rather tells us of God’s glory so that we will embrace our Creator.  Creation draws us to our Creator – a strange reversal of roles in the world of the Fall, for we were created by God to be the mediator bringing all creation to the Creator.

For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies.  (Romans 8:19-23)

For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made.  (Romans 1:19-23)

We can find similar sentiments in the writings of the philosopher Lucretius who died about 50 years before the birth of Christ.

” . . . we are all born from the same celestial seed; all of us have the same father, from which the earth, the mother who feeds us, receives clear drops of rain, producing from them bright wheat and lush trees, and the human race, and the species of beasts, offering up the foods with which all bodies are nourished, to lead a sweet life and generate offspring . . .”  (De rerum natura, bk. II, lines 991–97)

More of my photos can be viewed at Cincinnati Zoo 2018-6.

Knowing God

As we honor the Holy Fathers of the First Ecumenical Council, we have to consider how they struggled so much with finding a vocabulary to express the revelation of God.  They were trying to put into human words the divine: God’s self-revelation.  This issue of finding a vocabulary to adequately express what God reveals exists in the Scriptures as well.  Scholar Terence E. Fetheim notes:

Thus, for example, one needs to ask what speaking of God’s eyes and ears (2 Kings 19:16) adds to the understanding of the relationship of God to the world that living, seeing, and hearing do not. Such language makes the idea that God receives the world into himself vivid and concrete. God’s experience of the world is not superficial; God takes it in, in as real a way as people do who use their eyes and ears. At the same time, in ways that people do not, God takes it all in (Jer. 32:19), and not with fleshly eyes (Job 10:4).

Nevertheless, while examining each metaphor in its specificity is important, the general conclusions drawn continue to be significant. In addition to revealing God as living and personal, they testify to the intimate relationship between God and the world. ( The Suffering of God, p. 9)

The vocabulary we use in speaking about God is born from our experience of of God.  God’s revelation is received by us, we encounter this revelation who is Christ and we are changed by it.  The revelation is not ideas about God nor words about God, but rather the experience of God the Word.

The Christian doctrine of Trinity, in Gregory’s estimate, is therefore not an exercise in speculative metaphysical language, but an exposition of how the Church has experienced God within salvation history and, as such, how it prays. (John A. McGuckin, Seeing the Glory, p. 188)

 

 

Picturing Psalm 104:23-28

Previous Post:  Psalm 104:16-22

People go out to their work
and to their labor until the evening.

O LORD, how manifold are your works!

In wisdom you have made them all;

the earth is full of your creatures.

Yonder is the sea, great and wide,

creeping things innumerable are there,

living things both small and great.

There go the ships,
and Leviathan that you formed to sport in it.


These all look to you
to give them their food in due season;

when you give to them, they gather it up;

when you open your hand, they are filled with good things.

Next:  Psalm 104:29-35

Holy Friday (2018)

Holy Friday

God entered into the human condition in the incarnation – in Christ.  In Christ, God experienced sighing, sorrow, suffering and death. God takes on our human condition in order to redeem and transfigure it – not to help us escape it.  The beauty of the human condition is found in the fact that God can enter into it, as we are. God loves us in our frailty, in our fears and fragility. It is what makes us uniquely human and yet the very beings with whom God wishes to share his Divinity and to whom God gives eternal life.  In God dying on the cross we see the Divine work of creation accomplished – God sharing every aspect of our human existence. God redeems everything in our existence and shares even in our suffering and death so that we might share in His eternity. God’s death on the cross is not the defeat of humanity, but the accomplishment of God’s will that He be fully united to us.

It is finished!

We are much happier with our god in the heavens than with the man lying before us: “I do not know the man” (Matt. 26:72). We want a god who conforms to our expectations: an all powerful and all-knowing puppet-master, not one who confronts us as all-too-human, serving others, crying, dying.  Show us the Father, we ask, and it will be enough for us.  We yearn for a god who will lift us from our uncertainty, frailty, and fear, to see things from his lofty and implacable perspective, with all things in his providential control, all problems solved as if by magic.  

And in so doing, we ask to escape not only from our frailty, our suffering, and our tears, but also our joy and laughter – all the things that make up the particularly fragile beauty of human existence.

(Fr. John Behr, The Cross Stands While the World Turns, p. 64)

Psalm 94: Let us Rejoice in the Lord

Come, let us greatly rejoice in the Lord; Let us shout aloud to God our savior; 2 Let us come before His face with thanksgiving, And let us shout aloud to Him with psalms. 3 For the Lord is a great God, A great King over all the gods;

4 For in His hand are the ends of the earth, And the heights of the mountains are His;

5 For the sea is His, and He made it, And His hands formed the dry land.

6 Come, let us worship and fall down before Him, And let us weep before the Lord who made us; 7 For He is our God, And we are the people of His pasture And the sheep of His hand. Today, if you hear His voice, 8 “Do not harden your hearts as in the Rebellion, During the day of testing in the desert, 9 Where your fathers tempted Me; They tested Me, and saw My works. 10 For forty years I was treated with contempt by that generation, And I said, ‘They always go astray in their heart, And they do not know My ways’; 11 So I swore in My wrath, ‘They shall not enter My rest.’ ”

(Psalm 94)

Does God Speak to Us?

For the monk as well as for any human being, the fundamental question at the core of our existence is not whether or not God exists (in fact, a reasonable case for this can be made on purely natural grounds); the real issue is whether or not God has spoken – indeed, speaks – and if so, what does he say?

If God does communicate, then the most pressing issue in our lives is to learn how to hear and to respond to this. Silence is no less a part of this than speech. As in any language, we have to learn to understand what the silence means.     (The Monks of New Skete, In the Spirit of Happiness, p. 144-145)  

Early Autumn

You have made the moon to mark the seasons;
the sun knows its time for setting.  (Psalms 104:19)

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The first day of fall 2017 came on September 22.   The Autumnal Equinox marks the beginning of autumn with there being approximately the same amount of daylight and nighttime darkness.  We have been in a dry spell with unseasonably warm temperatures.  So far the color change has been slow in coming.  Though I do see brown, dry leaves on the ground, the trees are still mostly green with color only slowly appearing among the leaves.

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Daniel said:
“Blessed be the name of God from age to age,
for wisdom and power are his.
He changes times and seasons…
(Daniel 2:20-21)  

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I really do enjoy fall weather – the passing of high humidity days brings a drier warmth and pleasing breezes.  I love to see the colors of the leaves as they mark the passing of the seasons.  They are a harbinger of winter but I enjoy their current beauty, not what they are pointing to.

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For both we and our words are in his hand,
as are all understanding and skill in crafts.
For it is he who gave me unerring knowledge of what exists,
to know the structure of the world and the activity of the elements;
the beginning and end and middle of times,
the alternations of the solstices and the changes of the seasons,
the cycles of the year and the constellations of the stars…  (Wisdom of Solomon 7:16)

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I walk in the woods, enjoying God’s creation and the changing nature of the world.  I have lived through more than half of century watching summer end replaced by autumn’s tones.  It is always the same and yet each season is new and wonderful.

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Psalm 95 – The World is the Lord’s

Come, let us greatly rejoice in the Lord; Let us shout aloud to God our savior;  Let us come before His face with thanksgiving, And let us shout aloud to Him with psalms.  

For the Lord is a great God, A great King over all the gods;  For in His hand are the ends of the earth,

(Photo by Seth Bobosh)

And the heights of the mountains are His;  

For the sea is His, and He made it,

(Photo by Seth Bobosh)

And His hands formed the dry land.  

Come, let us worship and fall down before Him, And let us weep before the Lord who made us;  For He is our God, And we are the people of His pasture And the sheep of His hand.   (Psalm 95:1-7)

John Donne: All Times are God’s Seasons

John Donne writing in the 17th Century offers a wonderful reflection on seasons and time as related to God’s own love for His Creation. The version below was adapted to conform to 21st Century spellings and grammar.

“God made sun and moon to distinguish seasons, and day and night, and we cannot have the fruits of the earth but in their seasons.

But God made no decree to distinguish the seasons of his mercies.  In paradise, the fruits were ripe, the first minute, and in heaven it is always Autumn: his mercies are ever in their maturity.

We ask panem quotidianum, our daily bread, and God never says you should have come yesterday.  He never says you must [come] again tomorrow, but today if you will hear his voice, today he will hear you.

  If some king of the earth has so large an extent of dominion in north and south, as that he has winter and summer together in his dominions, so large an extent east and west as that he has day and night together in his dominions, much more has God mercy and judgment together.

He brought light out of darkness, not out of a lesser light.   He can bring your summer out of winter, though you have no spring.

 Though in the ways of fortune, or understanding, or conscience, you have been benighted until now, winter and frozen, clouded and eclipsed, damped and benumbed, smothered and stupefied until now,

now God comes to  you, not as in the dawning of the day, not as in the bud of spring, but as the sun at noon to illustrate all shadows, as the sheaves in harvest to fill all penuries, all occasions invite his mercies, and all times are his seasons. ” (LXXX Sermons; Sermon II)