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Ernest Hemingway is a man best known for his minimalist writing and for his “man’s man” reputation: a tough, tight-lipped war-vet, always ready to bleed for his art, always with a drink in hand. He’s a man known for quotes like, “Happiness in intelligent people is the rarest thing I know.”
My husband Evan Mead-Brewer shared this particular Hemingway quote on Twitter recently, saying, “Fighting depression myself, this thought has given me grim comfort before. But it’s just not true.” —Seeing this, I found myself at once surprised and deeply proud. Because Evan is absolutely right: The idea that depression is somehow married to or correlated with intelligence is a deeply problematic sentiment, one that’s poisoned our waters for far too long.
Not only does this idea somehow suggest that happy or joyful people are dumb/ignorant/thoughtless, but it also suggests that there’s a kind of romantic, even bohemian upside to suffering depression. After all, if depression is a trait shared by intelligent, creative people, then maybe there’s some inherent benefit to being depressed, maybe something about this state of suffering better enables creative thinking. Maybe, in other words, there’s nothing wrong with being depressed. Maybe being depressed is just a personality trait of those who are thoughtful, educated, and wise. But, as Evan said, this is simply untrue. Depression is absolutely not a personality trait, nor is it somehow part of a person’s intelligence. Depression is a disease, plain and simple.
What makes me proud here, is not only that Evan was bold enough to share this insight—given the kinds of stereotypes and assumptions that continue to plague people who experience depression—but also because of how difficult it can be to acknowledge one’s own needs and misconceptions in general.
Yet this is precisely what’s asked of us as Christians. Do we want to be healed? Forgiven? Saved? Then we must earnestly seek to be so. For example, just look at Psalm 30: 2, 8-12:
LORD my God, I called to you for help, and you healed me. … To you, LORD, I called; to the Lord I cried for mercy: “What is gained if I am silenced, if I go down to the pit? Will the dust praise you? Will it proclaim your faithfulness? Hear, LORD, and be merciful to me; LORD, be my help.” You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing your praises and not be silent. LORD my God, I will praise you forever.
Not only is it vital that we seek help and healing for ourselves, no matter what we suffer from, but it’s also vital that we be able to actually say those painful words: I am unwell. I need help. Please, God, someone, be my help.
Unfortunately, these are words we often make people feel embarrassed or ashamed of. Why else would these excuses (I’m not depressed; I’m just smart/creative/romantic) and negative stereotypes (She’s not depressed; she’s just lazy/selfish/attention-grubbing) continue to haunt people who suffer depression? But it’s precisely because of these kinds of excuses, prejudices, and misconceptions that many people continue to suffer needlessly—that they continue going on and on without ever seeking or asking for the help they need.
There is no inherent honor or benefit to suffering. As followers of Christ—a man perhaps best known for his suffering—we can sometimes forget this. We can sometimes convince ourselves that because Christ is revered for the suffering he underwent, suffering must be a trait of those who are good and wise and ahead of their time. But this is simply not the case.
Christ suffered, but not because he was wise or good or ahead of his time. Christ suffered because he was made to suffer by other people who were close-minded, fearful, exclusivist, and filled with hate. Suffering is not the work of any God of Love such as ours. God would never impose suffering upon us in hopes of teaching us some mysterious lesson or to make us more creative/intelligent/interesting; our God is Love, and therefore filled with joy, hope, compassion, and healing. In fact, as the Psalm says, You turned my wailing into Dancing; you removed my sackcloth and clothed me with Joy, that my heart may Sing your praises and Not Be Silent.
Dancing, joy, singing, sharing, openness—these are not the markers of people who simply aren’t intelligent enough to see all that there is to mourn, worry about, and fight for. These are simply the markers of God. The things our Creator wants for us, if only we can be bold enough to seek them for ourselves and neighbors.
Fortunately today, once we make that first hard leap into actively seeking help, there are many resources at hand for getting said help and treating depression, everything from counseling to medication to group therapy. The tools for seizing wellness are here; all we need do is ask.
I just completed Education for Ministry or EfM, which is four year program of Bible study for Episcopalians. It has been a worthwhile opportunity for me to explore and better understand my faith in God with a group of inquisitive and supportive Christians on the same journey.
EfM covers a different topic in each of its four years. Year one is the Old Testament, year two is the New Testament, year three is church history, and year four is theology. Typically, the class includes six to ten students and two mentors who facilitate the discussions. The classes have a mix of students who are in the various years—it may sound a little chaotic, but it works well to have the mix.
We quickly learned to trust one another and were very open about our faiths, beliefs, questions, and opinions. We often disagreed, but I never saw anyone criticized for anything they said. Everyone is free to ask questions or provide their personal perspective on any religious topic. This led to valuable discussions, although no one had definitive answers.
There were one to three hours of reading in preparation for each class. During the four years, we read the Bible, related commentaries, and numerous smaller books. The classes are once a week, last almost three hours and a term runs from September to June. It is okay to miss classes for vacations, work, etc. And there are no tests. So, a significant commitment, but not an overwhelming one.
We took turns leading the discussion of that week’s reading. When it was my turn, I would do a short summary of the readings and then pick three topics to discuss. And did I mention?—no tests.
Besides the discussions in class, I would also talk to my wife Suzanne, my church friends, and my priests The Reverend Mark Stanley, The Reverend Mary Luck Stanley, and The Reverend Dr. Chris Dreisbach about the topics to gain their perspectives and insights. That added significantly to my understanding of the materials.
The classes also include theological reflections, a process for relating our experiences with the Christian tradition and our culture. The reflections help you see how God’s presence is felt in our daily lives.
EfM is not about getting everyone to a common understanding of the Bible or of God or of how to relate to God. But our readings and our discussions provided a foundation for how to explore these topics. We learned how to learn about God.
I have no more answers than when I started, but I am more comfortable with not having answers and I feel I better understand my own faith.
By The Rev. Mark Stanley
For the first time in my life, I am presenting a resolution to the Diocesan Convention–a resolution on the topic of the early church theologian, Origen of Alexandria. I realize that it is pretty nerdy, but it has been bothering me that such a brilliant man was never canonized as a saint. Many early church scholars, including Henri Crouzel, SJ (Professor of Patristics at the Catholic Institute of Toulouse and the Gregorian University in Rome), have asserted that Origen has been “unjustly branded a heretic” (Oxford Companion to Christian Thought, pg 503). Trying to correct this wrong, I am presenting a Resolution at the Episcopal Diocese of Maryland’s Convention on May 13, 2016 for Origen of Alexandria to be included in the Episcopal Church’s calendar of “saints.”
Born to Christian parents in 185 AD, Origen spent the first part of his career as a teacher in Alexandria, Egypt. During the persecution of Christians by the Roman Emperor Septimius Serverus in Alexandria in 202, in which his father was killed, teenage Origen desired martyrdom but his mother prevented him from leaving the house by hiding his clothes. Because of his Christian faith, Origen chose to lead a strict ascetic life of fasting, prayer, and voluntary poverty. According to the historian Eusebius, Origen supposedly even castrated himself because of his misinterpretation of Matthew 19:12. (Recent scholars have questioned the truth of this story, however, speculating that this may have been just a rumor circulated by his detractors.) In 250 AD, during a later persecution, Origen was imprisoned for being a Christian and cruelly tortured, after which he survived only a few years.
Refusing to deny his beliefs, Origen’s willingness to undergo personal suffering gave witness to his dedication to Christ. Origen, who was renowned for the breadth and depth of his scholarship, wrote influential works in the fields of theology, textual criticism, biblical commentary, preaching, and spirituality.
Hundred of years after the death of Origen, the Emperor Justinian instigated Origen’s condemnation and had many of his works burned. In 553 AD, the Fifth Ecumenical Council at Constantinople seems to have condemned Origin as a heretic. That this council actually condemned him is both “enigmatic and problematic” (Philip Esler, The Early Christian World, Volume 2, pg 262). The Catholic Encyclopedia (volume 11, pg 308) even states that Origen “does not deserve to be ranked among the promoters of heresy.”
Scholars today call Origen “the church’s first systematic theologian” and “the foremost biblical scholar of the early church.” Saint Jerome proclaimed Origen the “greatest teacher of wisdom and knowledge after the apostles.” Yet many of Origen’s works did not survive due to his condemnation several centuries after his death. This needs to be corrected. Some of this later criticism comes from Origen’s wide ranging philosophical speculation at a time when Christian orthodoxy was still forming. It is problematic to label as heresy Origen’s theories about the pre-existence of souls or the Son being inferior to the Father (which he may not have actually claimed) since the church at that time did not yet have official teachings on these matters.
Unfortunately some of the accusations against Origen were actually due to misunderstandings of his writings as well as the attribution of later speculations by his followers to him. Another point of controversy is Origen’s concept of Apokatastasis, that all creatures (even the Devil) could ultimately be reconciled with God. While scholars today debate whether Origen truly taught a version of Universal Salvation, Origen’s emphasis on the patience and enduring mercy of God, rather than on Divine punishment, might be seen in our own day as not heresy but as Good News. The great Anglican historian Henry Chadwick puts it this way, “If orthodoxy were a matter of intention, no theologian could be more orthodox than Origen, none more devoted to the cause of Christian faith.”
Origen is deserving of a place on our liturgical calendar with his rare combination of scholarly genius and a saintly life dedicated to Christ. The next step is a Resolution recommending Origen be included in the next edition of A Great Cloud of Witnesses: A Calendar of Commemorations. Then, on to the General Convention of the Episcopal Church in 2018 to work for final approval from the national church.
Origen scholar, The Rev. Dr. Rebecca Lyman, states, “if anyone represented Anglican rationality, love of scripture, and holiness of life, it is Origen.”
–The Rev. Mark Stanley
“So many things in life are urgently tugging at us,” my conference leader said, “that we have to make sure we also focus on things that are not urgent but are very important.”
These wise words came at the beginning of a weeklong Clergy Conference I attended in Arizona. The event is called CREDO and it is paid for by the Episcopal Church’s Pension Plan. I feel so grateful for the time to hear presentations on personal health, vocational discernment, spiritual practices, and long-term financial planning.
In all these topics we were invited to begin by ruminating on big questions like, “What are my deepest core values?” and “Where do I sense God calling me?” The answers to these sort of questions don’t come fast (at least not to me) but need time set aside for reflection, prayer, and focused conversation. Part of the gift of this week was being with Episcopal priests from across the country, laughing and worshiping and supporting each other in our interior explorations.
It is a rare experience to have a whole week of structured time and expert support to work on long-term life and work goals. But now that I am back to “real life,” I don’t want to forget that reflection and discernment on life’s big questions is an ongoing process.
May we all try to find time in our busy lives to think about the big questions in life and to focus on things that are not urgent but still vitally important.
Lent can be a difficult time for some because it can seem like a second round of New Year’s resolutions, only with less fun and greater opportunity to feel like a failure. But this isn’t what Lent is meant to be about. In the forty days of Lent we are invited to remove any barriers in our lives that may separate us from the love of God. Lent is meant to be a time of focus and prayer, of acknowledging and meditating on Christ’s sacrifice as a preparation for the glorious celebration of his resurrection. To help keep spirits up during this Lenten season, consider trying out the following exercises:
- Remind yourself each day of why you are participating in the act of Lenten sacrifice. Why is Lent meaningful to you? By giving yourself these little reminders, it will help keep your motivation fresh, rather than leave you feeling like Lent’s just another diet or arbitrary restriction.
- Don’t forget to celebrate feast days on Sundays. Giving yourself Sunday as a mini-Easter and a day of rest not only gives each week a little built-in treat, but it can remind you that time spent worshiping and meditating on the Creator isn’t meant to be a time of punishment or hunger or dreariness—it’s meant to be a time of gratitude, fulfillment, and intention.
- If you’re sacrificing something as part of your Lenten observance, then consider also taking something up as well. Whether it be a designated time to pray or meditate each day, a new sport or outdoor activity, a new hobby such as gardening or writing, the taking up of something new and positive as a part of Lent can be a terrific, daily reminder that Lent is more than simply a time of sacrifice. It is also a time of anticipation and giving back.
- Make extra time for friends and family. Lent can sometimes feel like a time of loneliness or self-denial: the denial of fun, alcohol, desserts, movies, etc. But just because a lot of classic Lenten sacrifices impact our recreational activities, it doesn’t mean that Lent should also equal a sacrifice of our social lives. Don’t let Lent become a reason to stay indoors and away from others. Instead, use it as a time to show others how grateful you are to have them in your life.
- Rather than focus on feelings of guilt during the days of Lent, try focusing simply on self-reflection in general. Don’t be afraid to be honest with yourself about both the bad and the good. For many people it’s all too easy to focus on the “bad,” on what they aren’t good at, at the things they’ve done wrong, the mistakes they’ve made. But Lent isn’t about feeling terrible and running yourself into the ground. It’s about coming to terms with oneself and with God, honestly and sincerely, so that you might also be transformed, receiving the grace of new life at Eastertime. So make time for prayer, meditation, and self-reflection, and let truth rather than guilt or self-pity be your guide. As Anne Lamott has so wisely said,
“God loves you just the way you are. But God loves you too much to let you stay that way.”
Many people think of chocolates, roses, and poetry-packed cards when they think of Valentine’s Day. But Valentine’s Day can also be a time when we meditate on our loved ones and on the fact that we ourselves are loved. For those with faith—whether it be in the Christian, Jewish, or any other religious tradition—Valentine’s Day can also be a time to meditate on how this faith can be used to enhance our relationships. Here are a few ways that a healthy spiritual life can help us do just that:
- By entering into regular reflective practices such as prayer, yoga, journal writing, or meditation, you’ll not only help keep yourself healthier, but you’ll find yourself better equipped to help and empathize with the needs of those closest to you.
- A healthy spiritual life often means keeping an open mind to things miraculous, supernatural, or beyond ourselves. This exercise in open mindedness can help prepare us with the generosity, respect, and curiosity necessary to learn about the perspectives and beliefs of others. In this way, we deepen our relationship with God as well as with our friends and neighbors.
- Having faith typically also means that you are an active seeker of wisdom and understanding, leading many people into intimate conversations, intense study groups, prayer vigils, and other such settings. Engaging in these kinds of intimate activities with loved ones can be a terrific way of strengthening bonds of trust and understanding.
- Reading and learning about religious texts and histories is often an exercise in learning about the history of love. For Christians this is absolutely the case, as the Bible is packed full of scripture dedicated to the nature and power of love. Meditating on and sharing these passages with friends and loved ones can be a great way of sharing profound feelings when our own words would fall short. This can also be a good way to enhance our relationships with our children, discussing with them the power of love and all its various forms.
- Having faith is a lifelong process of growth and learning. By continuing to grow and seek God throughout our lives, we can sometimes stumble and find ourselves vulnerable or even embarrassed by or anxious about our own changing beliefs and feelings. But if we are brave enough to share these struggles with loved ones, then not only will we find ourselves drawn closer to God, but we may also find ourselves drawn closer to each other as well.
- For many, having faith also means being part of a faith community. Engaging with a faith community, whether through weekly services, gatherings, or other events, opens us up to make new friends while also giving us a safe, reflective space to share with current friends and family.
- A healthy spiritual life usually also goes hand-in-hand with having access to strong mentors in the form of priests, rabbis, and other leaders. By seeking out guidance from available mentors, we open ourselves up to the fact that there is much we can learn from others while also discovering how to become effective mentors and guides ourselves.
We love because God first loved us.
—1 John 4:19