Evil -

The Chew

In one sentence, how would you describe evil?

In the primordial story, male and female were both naked, and were not ashamed. Then follows the voice of evil laying its trap of self-doubt unto Eve. She yielded, ate the fruit and gave it to Adam who also ate.

As the story goes, God turned him out of the garden and guarded the way to the tree of life, that is to say, God prevented Adam from getting back as a fallen being.

Why, to this day, do we continue to chew the fruit?

After the Fall, God called out, “Where are you?” Adam answered, “I heard you in the garden, but I was afraid… for I am naked”

Why did being naked (now) make Adam afraid?

Adam, was saying, “Because I feel shame and guilt, I fear and must hide.” Then God asked Adam: “Who told you that you were naked?” That is, “Who told you that you were bad, …who told you that you were less than what I created you to be?

Adam chose to judge good and evil. To be independent from God. To be “boss” over himself. He wanted to be his own god and his first judgment is against himself. He lost his true identity.

Adam’s plight is universal to all humanity. We can see in this primordial story, of man’s original sin, the connection of “self-worship” which leads to fear and self-alienation.

Adam (literally, “the one from the earth”) in answer to God’s question as to why he had hidden himself, said simply, “I was afraid (Gen 3:10). Seeing himself as guilty and mistakenly thinking God would see him the same way, Adam became afraid and passed judgment on himself. Adam (humanity) was afraid God would punish him for his “sin” so he hid himself. In other words, he moved against himself, he acted contrary to who he was.

Which of us has not acted upon that same voice – tempting us to believe that we are somehow “less than what God created us to be.” And who has not judged oneself and others “to be less than what God created them to be.” It is the personal and social sin of this world.

It is certainly difficult to avoid since we are tied to our judgmental world with its guilt and punishment. It is where we developed our model of good and bad, of what “should be” and what “should not be.”

If this earthly life with unavoidable suffering is all there is, then so be it. If not, then to what end should we direct our free will? How are we to restore our personal “God-given” identity?

In Galatians 2:20, Paul says that his destiny is no longer self-realization, but Christ-identity, “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me.”

Perhaps we all have our say in what this means, but for me it means that new life is found by understanding my life in conformance to Christ’s passion, death, and resurrection. It is not a sentimental journey of prosperity. Its validity is only proven through a lived experience on the grounds of what Our Lord did on the Cross. It is the great paradox which confuses the mind.

To most, the cross symbolizes pain to be avoided. To others, it symbolizes a shedding of pain. On its other side is found new life.

With no intention to boast, I have experienced this passage several times and quite convinced that every other human has, as well. It is just not easily recognizable. I accept it as God’s promise, as a beloved child, who is invited to experience divine and human nature in its fullness. It is to participate in the unity of God’s divine life. I can only recognize it when putting on “the mind of Christ.”

To put on “the mind of Christ” is to accept God’s Word that I am good enough, exactly as I am (warts and all). I do not need to be more than who I am, in order to be loved. And yes, I need to constantly remind myself of this.

Through our Lenten experience, let us take off our Mardi Gras mask with confidence that we can live our remaining days accepting our true selves, as God created us to be. Let us stop chewing on the forbidden fruit of self-judgment and condemnation and rather “put on the mind of Christ.”

Let us be open and kind to ourselves, and love others “only in truth.”

Feel free to offer any comments

…but do no harm

Christian theologians propose that natural law is the “light of understanding placed in us by God” which suggest that we should be able to source within our being an understanding not taught by man but rather by God’s Spirit. That through reasoning and experience we are able to articulate personal conviction in a Transcendent Creator of Life and Light, including the dignity of the person, and its fundamental rights and duties. This very aspect of God’s Incarnate Law (in me) has been a central focus of my contemplation toward a deeper spirituality: “according to the whole.”

To believe in a God who is Love is to believe that I was brought into existence by Love and I am to reflect that Love. This is the central core of my identity and I hear its obligations echoed in Paul’s words to the Galatians (5:26):

“Let us have no self-conceit, no provoking of one another, no envy of one another.”

Paul’s words resonate within me (not) because I have accomplished it but that it speaks to me from an Incarnate Wisdom experienced and illuminated by God’s Spirit through life itself. Although, this illumination is often and easily blinded by one’s own egoic self-deception – of being someone we are not. In this blindness, I am not alone. The very beginning of scripture records first man, woman, and offspring succumbing to this same temptation of self-conceit, envy and provoking each other to sin – only to distance themselves from God’s divine presence. And for Cain, it leads to the extreme of taking of another’s life.

Paul is speaking to the early Church in Galatia about what Christ’s death on the cross reveals and offers to them (and us). Because of God Incarnate, we can now see much more clearly the source of Good and the effects of evil in our lives. Because of this sacrificial act – we have been freed to participate much more deeply in the law of God’s divine Love and to encounter beatitude not only in the hereafter but in this very moment of our life. It is free gift of a Loving God, but it is not without obligation.

In my own experience of formation for public ministry, I’ve experienced internal amplifications of conscience directly correlating to Paul’s statement: “Let us have no self-conceit, no provoking of one another, no envy of one another.”

The idea of standing in front of anyone and suggesting how they should live their lives challenged my own sense of worthiness. I am no example for anyone, nor do I wish to be. Not until I identified with the two sinners that were crucified with Christ did I understand that discipleship is not about self-worthiness. As long as I accept my “true” self, a beloved child of God (warts and all): I am enough.

Another was facing the sobering realization that people will come to me in their pain and need of healing. What and how I do, or fail to do, directly impacts their spirit, soul, and journey towards salvation. My prayer and petition is to speak Truth in Love, …but do no harm. When and where my actions fail to that end (and it does), I am to receive the wounded with a compassionate ear and contrite heart. In other words, to Love as God Loves, …not as I love.

By grace, I (we) have been given a life, an intellect, a conscience, a free will, and redemption in which to enter beatitude. In those most intense and personal moments, I find the gift of Wisdom and Understanding (not in books) but in walking with Christ through the Paschal Mystery.

ps. Feel free to offer personal comments, or forward a link of this website to a friend in need.

All Suffering is Sacred

There is an interesting note about the Satan character in the OT Book of Job. It is not yet the devil as we think it (ie. antichrist) but an agent of the sons of God, a kind of spy or overseer. Note: God starts the action (v. 8): Have you considered my servant Job, that there is none like him on earth, a blameless and upright man, who fears God and turns away from evil?

By the time we get to the 29th chapter: Job has lost his property, his children, his health and now resides on an ash heap.

Job’s wife says to him, “Do you still hold fast your integrity? Curse God and die.” But Job reproves her in saying, “Shall we receive good at the hand of God, and shall we not receive evil? In all this Job did not sin with his lips.”

He is then visited by friends who begin in silence and then give counsel. His friends are so certain of their own theology that they are increasingly unable to hear Job’s pain, to see the depth of his wounds, and to accept what his experience presents to their traditions.

Job tries to absorb what happened to him and to be understood. He reflects on how he imagined how his whole life was “supposed” to play out – only to realize his error and exercise in fantasy.

“…Then I thought, “I shall die in my nest, and I shall multiply my days as the sand, my roots spread out to the waters…”

Job’s faith and religion positioned him to believe all would remain good in his life: “Because I delivered the poor who cried and the fatherless who had none to help him. The blessing of him who was about to perish came upon me, and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me; my justice was like a robe and a turban. I was eyes to the blind, and feet to the lame. I was a father to the poor, and I searched out the cause of him whom I did not know. I broke the fangs of the unrighteous, and made him drop his prey from his teeth.”

Job’s theology of retribution (Good behavior yields divine blessings and bad behavior provokes divine punishment) that had supported his life collapses, so he asks why this is happening to him.

Then, there is the fourth character, young Elihu who rebukes Job’s friend. Elihu is long-winded and sometimes arrogant but attentive to Job, and he encourages an intimate, personal relationship with God.

“But none says, ‘Where is God my Maker, Who gives songs in the night, who teaches us more than the beast of the earth, and makes us wiser than the birds of the air?” (35:10)

Elihu also proposes that Job wait, in a language that does not deny his pain and suffering but gives tragedy a way to speak to God.

In the end, Job meets God face-to-face and can now see beyond the limits of his suffering. He no longer needs to argue it out. His integrity remains intact. Job is faithful to his experience. Job has moved through his suffering and his world is now different: family, feasting, praying, and the larger community.

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The Book of Job falls under the category of Wisdom literature and written almost entirely in poetic form. Scholars believe it to be written in the seventh century B.C. after the Babylon exile serving as an allusion to Israel’s loss and suffering – told in the one character of Job.

To hear Job’s voice, who cries out, is:

to know our own suffering and to open us to caring for the suffering of others, …

To which, I am no different.

My life has been fortunate but like everyone else, I have experienced generosity as well as loss, injustice, suffering, and redemption. I allow myself to feel its effects while not wishing to exaggerate nor hide it from other people. I will honor it. It is my way of moving through and letting go. Always asking God to enlighten me on what I am to learn. In due time, …Wisdom and Understanding come.

I do believe evil exists but avoid crediting God for the good and Satan for the bad. It is just simply too easy to rationalize life and God in this way. It is too easy to be wrong and no benefit in being right. The point in the story where the Lord begins to answer Job is quite chilling:

“Who is this that darkens counsel by words without knowledge. Where were you when I laid the foundations of the earth? Tell me if you have an understanding. Who determined its measurements – surely you know! Or, who stretched the line upon it? On what were its bases sunk, or who laid its cornerstone, when the morning star sang together, and all the sons of God shouted for joy?”

“Absolute Truth” is not subservient nor does it conform to my conclusions, or anyone else. I am constantly seeking the “Why? to this life but at the same time content with the unknowing tension of “Mystery.” As if I had a choice.

I remain naïve to the good I believe is at the core and desire of every human life. And if I am to err, I choose to err on the side of “good.”

Reflection: What does your experience tell you about the divine-human relationship in overcoming evil in this life?

The featured image is a simple doodle using a piece of custom art personally crafted from a Japanese technique called Sumagashi. The outcome had a bit of a “sinister” look.

A Cluck by any other name…

In a recent sermon by Dr. Charles Stanley he said something that piqued my spiritual curiosity. He said that when we call someone a fool it is an expression of our anger. I had never connected the two. In research, I found that scripture speaks about fools and foolish behavior from many different angles, but in Matt 5:20-23, Jesus says;

“For I tell you, if your uprightness does not surpass that of the scribes and Pharisees, you will never get into the kingdom of Heaven.

You have heard how it was said to our ancestors, You shall not kill; and if anyone does kill he must answer for it before the court. But I say this to you, anyone who is angry with a brother will answer for it before the court; anyone who calls a brother “Fool” will answer for it before the Sanhedrin; and anyone who calls him “Traitor” will answer for it in hell fire.”

The overall context of this scripture is about the sin of holding anger against another person. What hooked my attention is that for some reason that I had yet figured, the word “cluck” had insidiously entered my vocabulary. My subconscious swapped the word “cluck” to describe people whom I judge as “fool.” And, if I apply creative liberty to Shakespeare;

What’s in a name? that who we call a “fool”
By any other name would smell as sour;

Cluck and fool mean the same. I say insidious because to call someone a fool comes across as too arrogant and prideful especially since I claim my worst sins in life as “foolish mistakes.” Foolish mistakes (rather than sins) suggest that there is something to be learned and not repeated and believe I have come that far. So to outright judge and label someone as a fool is to be forgetful of my own history. But calling someone a “cluck” (for me) was OK and rather humorous thereby slipping by my moral sensibilities. Until now.

The root of calling someone a fool to be anger caused me to introspect. I do not think of myself as an angry person in fact I consider myself awfully tolerant of my own mistakes and that of others. But I am highly critical when I experience false words and actions in others. I am acutely sensitive to this in myself and I am sure this internal struggle shows itself through external actions and relationships with others. Even if I cannot easily recognize it.

Thomas Merton in his book “The Ascent To Truth,” goes on to say that, the success or failure of a man’s spiritual life depends on the clarity with which he is able to see and judge the motives of his moral acts. To use a term canonized by ascetic tradition, the first step to sanctity is self knowledge.

I consider my curiosity of things to be my greatest personal strength. I am always drive to ask or understand the “Why?” of things. It keeps me exploring, developing, and learning. I have been told that I go more deeply in thought than the average person. At the same time, I also think too highly of my intellect. Broad knowledge and deep thinking is certainly good but it is also a pitfall in nurturing a “pride of intellect” to which I must confront. Thomas Merton has characterized this sin, as the sin of …being a “Pharisee of Knowledge.” I get this.

To keep all this in perspective, I do believe there is a ying/yang aspect to our personality. Our personal strengths and weaknesses are intertwined and do not exist without the other. One seems to motivate the other. This is a gift and I try to be accepting of it.

On another point, Merton states that the greatest problem (in the spiritual life) is not in being able to identify the obvious evil mistakes (sins) in our life’s actions. Mine come readily and fortunately I have passed through Reconciliation and able to release their stranglehold of guilt and shame from my life. But to identify and unmask any of the “little” things that appear justified as good, that which Merton calls “disordered impulses” that seem at first to be spiritual and aimed at the highest good, but are at its root sinful – is never easy.

To consider spiritual areas of desired growth in my personhood, I only have to identify what I believe to be the strength of my person and ask; “What drives my desire for the good of knowledge and new experience?” A truthful response will expose its underbelly. And, this is a fertile ground for growth in the spiritual life.

So when I consider someone a ‘cluck” it may seem like a small, insignificant, and humorous act (to me) but it is not. It is rooted in my own harsh act of judging myself and others.

If I am truly desiring acceptance of God’s Will for my life, I am to imitate “Abba (who is) is a life giver, …never a destroyer.”

The featured image of a true “cluck” was done at a recent watercolor workshop.

The Courage to Be – Part 3

This old turtle is probably the oldest play thing in our public park. It hasn’t changed over the years. I played on it as a kid, I have brought my children and grandchildren to play on it. I am still fascinated with its caricature and simplicity.

Unlike this turtle, we come into this world as body, mind, and spirit. We experience constant forces of change. So why do we tend to fight change often “to the death?” We resist even when we acknowledge areas of our life that need to change for our own good?

The particular change that I am speaking is best described by a Greek term “metanoia.” which essentially means “to go beyond our present thought – which we construct and base our lives.”

I can think of two forms of change agents, ie. internal and external, that effect metanoia. Our personal will is an “internal” force. And when we are kind to ourselves, our will moves us through a less complicated and less painful metanoia.

Then there are “external” events, outside of our control that violently shatters our illusions of self and our future. Such as when we experience traumatic events of violence or the loss of a loved one, and we are forced into an emotional and mental deconstruction of our present sense of self and our environment. It is when we painfully learn how much of our thought about personal security and our future – was simply a mental fantasy.

These forced deconstructions are much more difficult to overcome. They tend to drive us into a dark corner to hide from ourselves and others. It is our personal jail and we are too scared to come out, …we are simply dying a slow death. In psychological terms, we are faced with a fight or flight response. We will not heal from emotional pain that invariably comes to all of us if we hide from it, to heal we must face it and allow ourselves to feel it. There is a quote I remember from long ago, and I don’t remember the author so I will paraphrase, to move through the pain of grief, one must savor it as though one is sipping on a glass fine wine.

Grief is to be felt, not ignored. And part of the process of healing from grief is allowing oneself to remain open and vulnerable to others through time. It is also helpful to fill the loss with some “thing” by gifting yourself with what offers you new life by stepping in to any unfulfilled passions and interest that you have yet realized in our life. In simpler words, what have you always wanted to experience but haven’t? To step into it is the act of creating anew.

It is beyond me to fully understand why people (even institutions) do harm to self and to others. Some have postulated it is because we are all “imperfect” people but that only sounds like a rationalization or a position of tolerance to evil. If it is truly a part of our human condition to hurt ourselves and others, does the scale of harm have to be so great? I think not.

I know that I have hurt others through my own ignorance and hopefully not so great that it was not easily overcome. I have also been hurt deeply by others. I do not for a moment think that I am alone in this reality of living life. At the same time, I do not wish to live my life as a perpetual victim.

Metanoia means that it is possible “to go” through the pain in this life and find something anew on the others side. I do not have to stay in the same place nor do I want to. I choose my life to be in constant movement toward God (and others) in my true being. This does take forgiveness which is the choice to “letting go” of the past, anticipating the future, and being attentive to the present. It is the act of metanoia.

We can recognize a much larger scheme at work in our lives once we recognize that the passion, death, and resurrection of Jesus Christ is also the movement in our own life. Not that the passion and death is easy, but that no matter what death we experience in this life, even our little deaths, there will always be for us – new life, …always.

The featured image is a recent photo. Maybe, it’s time to name my old endeared friend, any thoughts?

The Courage to Be – Part 2

I typically do not memorize quotes but one that has stuck with me is “No Man is an Island,” which is a book title by Trappist Monk Thomas Merton. My ego likes to convince me that I am independent and can stand alone but this is a lie. Merton’s quote continues to check my ego. Truth is that I need others not only to survive, but thrive.

In a broader sense that is true for all of us, if it were not for societies and organizations we would live a very limited existence. We observe others and we learn by living with others and by living like them. We ought not discount the value of secular society with its own government and leaders nor in the spiritual realm of church, as the People of God, which is also constituted as a society governed by church leaders.

Our instinctual desire and need to belong has its blessings as well as disadvantages. Fortunately, we do not gain eternal damnation due to the sins of others and less so, do we gain eternal life because of another. Each individual needs to work out his own personal identity and salvation. So what are we to do as individuals within a society or corporate body when the actions of its leadership or membership goes against the gospel?

To illustrate, …you are a mid-level manager and long time employee of a company. In a few more years you will be eligible for a retirement pension. You find out that for years your beloved company has been dumping toxic chemicals in a river that supplies drinking water for a community. When this becomes public it also exposes a corporate cover up. The criminal act and corporate deception violates your own ethos. What do you do? You yourself have done no wrong but since you are a member of the corporate body, you are complicit in its sickness. What is your course of action, …where does your subservience or obedience to corporate leadership lay?

Now, whether in the secular or spiritual realm, it is hardly a moot issue for St Paul in 1 Cor 12:25-26 states, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. To act as though we are clean members and others are dirty members changes nothing. Corporate sickness, committed by a few, covers all its members.

Have you ever wondered why an organization or institutional culture is the way it is, even though everyone acknowledges that it needs to change? It is simple, it is the way it is because the people who have the authority to change it – do not want to change it. It is foolish to think that the leadership which created the culture and chooses to maintain the status quo has any will or ability to change it. The primary act of an institution is to protect itself, even those who profess to exist only to do good works.

Authentic leadership is about, “walking the talk,” and not “talking the walk.” I am quite convinced that “Everything rises or falls on leadership. When leadership fails it first tries shift blame or focus elsewhere. And until the culture holds leadership accountable to walk the walk, before talking – nothing changes.

Regarding obedience, I was once asked two questions, the first, “Does obedience come easy for you, or is it a struggle?” My response was that my obedience is a constant struggle.

To the second question, “To whom would you say you are obedient, and how? I responded in the following:

In an autocratic hierarchy, obedience is viewed as a top down expectation from superior to subordinate as though it is a one way street. In truth and justice, obedience is a two way street which holds equal responsibility regardless of position held in hierarchy. Obedience to authority has it place but it also has its limit and can be evidenced by Jesus’ challenge to the secular and religious authorities of his day.

Personally, I accept that obedience is necessary within institutional hierarchy and governance. Its absence usually means chaos. My father’s autocratic parenting as well as my military service was a good lesson and went far in keeping me safe and helping me to mature. Although, as I have grown, I’ve learned that Servant Leadership, rather than autocratic leadership is a higher form in which to aspire. It is (by far) more difficult to exercise but, by all accounts it is the form of service we see by Jesus in the gospels.

Whether one is a corporate superior or subordinate, the first step to understanding “healthy” obedience is to give primacy to the gospel allowing it to conform our life and actions to Christ. And yes, it will come with the cross.

I’ll close with a reference from St. John Paul II, “When a person is touched by the Word, …obedience is born, that is listening, … which changes life” (Orientale lumen 10).

Here the pope is not saying “Shut up and follow my Orders!” he is saying, “Listen to the Word of God, and you will fulfill your vow of obedience.”

My response; “Wow!”

There is a natural laziness that moves us to accept the easiest solutions in life. In the secular example above, it is easiest to be silent and subservient to institutional power and the cultural group think. On the other hand, it takes a great courage (that does not come easy) to live obedient to the gospel of Jesus Christ. But this is our baptism call.

The featured image is a collage representing my struggle to not become lost in any aspect of corporate culture that fails the gospel.

Time does not heal

In the beginning God created heaven and earth. Now the earth was a formless void, there was darkness over the deep, with a divine wind sweeping over the waters. God said, ‘Let there be light,’ and there was light. God saw that light was good, and God divided light from darkness. (Gen 1:1-4)

To explain away some awful event of suffering in the lives of people, I’ve heard (good-minded) people say, “everything happens for a reason,” or “Time heals all wounds.” I do not think so. To think so, is to say that God factored evil acts into his grand plan for us. Just because we experience evil, it would be flawed to think this is how God decided best to direct history. Abba is a life giver, never a destroyer

From the first few verses of Genesis we see that God is the source of (natural) darkness and light.

Evil is the perversion of God’s good gift of free will. It arises from the choices made by imperfect people. So, what we do matters. Also throughout scripture darkness is used as a symbol of sin and its effects. It is often contrasted with light, as a symbol of forgiveness and the presence of God. Important is that God is able to be present and known, even in the darkest aspects of our world.

And the judgement is this: though the light has come into the world people have preferred darkness to the light because their deeds were evil. And indeed, everybody who does wrong hates the light and avoids it, to prevent his actions from being shown up; but whoever does the truth comes out into the light, so that what he is doing may plainly appear as done in God.’ (Jn 3:19-21)

We are all imperfect and wounded in some way. Who has not been on the receiving end of someone’s darkness and who has not harmed another by our own darkness?

Time does not heal, God does. But it does not happen by some kind of spiritual magic or without us. We must enter into our pain to heal.

Jesus declared publicly: Whoever believes in me believes not in me but in the one who sent me, and whoever sees me, sees the one who sent me. I have come into the world as light, to prevent anyone who believes in me from staying in the dark any more. If anyone hears my words and does not keep them faithfully, it is not I who shall judge such a person, since I have come not to judge the world, but to save the world: anyone who rejects me and refuses my words has his judge already: the word itself that I have spoken will be his judge on the last day. For I have not spoken of my own accord; but the Father who sent me commanded me what to say and what to speak, and I know that his commands mean eternal life. (Jn 12:44-50)

To believe in Jesus is to accept that we too will experience the cross in our life which in itself does not make our suffering any easier but challenges us to endure according to the promises of his Word and to know that the gift of eternal life is now.

When I hurt, “…I cry out to Yahweh in my distress; he will rescue me from my plight, he sends out his word and cures me, and rescues my life from the abyss.” (ref Ps 107:19-20)

There is a particular phrase in Matthew’s gospel (Matt 5:38-46);

‘You have heard how it was said, You will love your neighbor and hate your enemy. But I say this to you, love your enemies and pray for those who persecute you; so that you may be children of your Father in heaven, for he causes his sun to rise on the bad as well as the good, and sends down rain to fall on the upright and the wicked alike.’

In our world, if we are assaulted we don’t turn the other cheek. We fight back, at the very least, demanding restitution and damages for injuries. Justice demands that perpetrators of injustice pay for the offenses committed. In our world, offenses have to be rectified.

In those times that I have been deeply hurt by betrayal from those close to me, I can easily forgive 98% – oftentimes never even taking the offense. For some reason, I always have. But it’s that last 2% of me that wants that person to know (deeply) how much their actions have hurt me. I want them to feel guilty before I fully forgive. That is my form of justice, …but its not of God. There is no such thing as human justice in the kingdom of God because in God’s world there is no such thing as an offense. Think about it.

p.s. Take a moment and pray for those who have persecuted and caused you great pain. If that person has since deceased, instead ask them to pray for you.

Healing will come not because “of time” but “in time.”

To whom shall we go?

The featured image is a carving of Jesus Christ named Pantocrator. The word Pantocrator is of Greek origin meaning “ruler of all.” He holds the book of the Gospels in his left hand and blesses with his right hand.

The icon portrays Christ as the Righteous Judge and Lover of Mankind, both at the same time. The Gospel is the book by which we are judged and the blessing proclaims God’s loving kindness toward us, showing us that he is giving us his forgiveness. The oldest known Pantocrator icon was written in the sixth century. It was preserved in the monastery of St. Catherine in the Sinai desert.

Years ago, my employer was striving to change its management culture to a more inclusive and collaborative style. One of the leadership workshops focused on better respecting the ideas and voices of everyone. In their best of intentions they crafted the over-arching theme to be “Everyone speaks their own truth.” I knew the workshop leaders well so after the workshop we talked. I said that when you say everyone speaks their own truth – you are saying that truth is relative meaning that there is no “absolute” truth. This is called “relativism” – where people live by the motto, “Well that’s your truth and I have my truth.”

To say there is no absolute truth is to say there is no God. We become our own god which is what the Genesis account of humanity’s Fall is all about. Eat the fruit and be “like gods” (Gn 3:5). Rather, it would be accurate to say that everyone speaks their own “bias.” This we cannot escape.

Our world, the world we see, is a reflection of our self-image. In a symbolic way Christ told us that we behold ourselves in what we see: the lamp of the body is the eye” (Mt 6:22); “take care then that the light in you not become darkness” (Lk 11:35); “for if the light in you is darkness, how great will be the darkness [everywhere]” (Mt 6:23).

We are tied to our judgmental world with its guilt and punishment because we are tied to the people (and system) which formed us. The basis for our judgments is often founded on what we’ve learned from key people in our lives. These people make up “our gods.” Parental gods, church gods, state gods, corporate gods, teacher gods, peer gods, friend gods. These gods are now internalized; we carry them around in our head and look to them for support. (see ref: Who told you that you were naked? by John Jacob Raub, Crossroad Pub)

If I resort to no one but myself, with my own thoughts and feelings, as a guide towards truth and morality – I am in deep trouble, …and have often been.

There is a reference in John’s gospel if Jesus teaching his followers about his Most Holy Body and Blood (Jn 6:51-58). Because of this hard saying, many of his followers departed him but those who stayed replied, “Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God.”

I find myself asking this same question, “Lord, to whom shall I go?” In response, I admit that I do not have a better answer by which to guide my life but Jesus Christ and his good news.

Understanding one’s life in the context of Jesus’ passion, death, and resurrection is not some romantic “goodwill” gesture. It does come with an experience and understanding of suffering and death but equally on its other side comes “new” life.

If there is something better out there, I have not found it. Now, to whom shall you go?