Skepticism and faith in Christ seem to be two sides of the same coin. In faith we embrace the things we cannot see and say, in skepticism we doubt all we can see and say. Both put us in nearly the same spot, one on the light side, the other in the dark.
Tag Archives: Faith
Rethinking the Great Apostasy: “The Peasant Revolt of the Spirit” and the definition of Mormonism
Friedrich Nietzsche explained Luther’s Reformation as a dramatic spiritual revolution within Europe of the northern sentiment and character, which demanded simplicity, with the southern, liberal sentiment that allowed for unending complication under the simple structure of the Church. Whatever can be said of Nietzsche, he was a fabulous writer. His imagery viscerally cast light on the spiritual facts going on around him, that cleared the clutter of culture to allow the simplicity of “modern science” but eventually pushed Europe into the maw of gore and madness that reigned there in the first half of the 20th century.
Nietzsche explains, with at least a bit of lament, the ruins of the Church as he saw it in Europe in the 1880s:
. . . were there ever finer ruins? Overgrown with weeds, large and small. It is the Church which is this city of decay: we see the religious organisation of Christianity shaken to its deepest foundations. The belief in God is overthrown, the belief in the Christian ascetic ideal is now fighting its last fight. Such a long and solidly built work as Christianity it was the last construction of the Romans! It could not of course be demolished all at once; every sort of earthquake had to shake it, every sort of spirit which perforates, digs, gnaws and moulders had to assist in the work of destruction. But that which is strangest is that those who have exerted themselves most to retain and preserve Christianity, have been precisely those who did most to destroy it, the Germans. . . The Lutheran Reformation in all its length and breadth was the indignation of the simple against something “complicated”.
He describes Luther’s revolution as that of the thinking of simple, good-natured folk over the complexities of culture that shone in the Church because the church retained “the luxury of skepticism and toleration which every victorious, self-confident power permits.” While Nietzsche acknowledged the fact that Luther spiritually revived Christianity as a worldview, and his simplicity allowed for modern thinking, but to him, Luther’s German reasoning meant an unraveling:
“[H]e tore asunder with honest rage, where the old spider had woven longest and most carefully. He gave the sacred books into the hands of everyone, they thereby got at last into the hands of the philologists, that is to say, the annihilators of every belief based upon books. He demolished the conception of “the Church” in that he repudiated the belief in the inspiration of the Councils: for only under the supposition that the inspiring spirit which had founded the Church still lives in it, still builds it, still goes on building its house, does the conception of ” the Church ” retain its power.”
Nietzsche also puts his finger on the simple fact that the Reformation made the Church, which had enforced its superiority since Theodosius, the vassel of the state rather than its rightful superior. Christianity became “good-natured” in its simplicity, and cleared the way for infecting law with modern thinking in the form of modern science.
The consequences of Luther’s simplification of Christianity Continue reading
Is the Protestant Doctrine of Salvation Incommensurate with the Mormon View?
I am always harping about how Mormons are allowed to believe a lot more things than traditional Christians and still be Mormons. I don’t think the Mormons that run the Church care about truth per se, but its usefulness in the cause, and it is eminently useful not to engage in debates about what you have to believe to be LDS. I think most sane people believe this— it is generally not wise to declare how stupid you think others are within their earshot, and most people are apt to say stupid things when they are cutting down another cause.
From my point of view, this reality presents those who make massive truth claims, such as Evangelical Protestants, an interesting test: Here is a group of people who ostensibly believe a lot of the same things you Evangelicals believe; they are going to hell, forever, because of their confusion; it seems that the power of your message should be able to convert these people. For me, it’s as if the Mormons are laying ready on Mount Carmel and Evangelicals can’t make so much as a spark to ignite what is dry kindling. I thought a good place to put my pet theory to the test is to determine whether a Mormon can fully believe the Protestant view of Salvation and remain LDS. Is there some logical necessity of rejecting the message of the Restoration? If they are not now, Mormons even become saved Christians and remain in the Church?
The question seems important. If the answer is “no,” Protestants should joyfully want Mormons to believe in their view of the Gospel whether or not the Mormons remain faithful to their LDS covenants or attend LDS church or believe the Book of Mormon is the word of God, or even continue to gather converts. The entire approach to LDS missionary work would not be to show them where they are wrong theologically (which is extremely boring), but to teach them the truth in spirit and in power like Paul advocated (manifestly less boring). I recognize that many Mormons do not, and never will, understand or believe the theology behind the Evangelical view of salvation from original sin. But most Mormons are new Mormons without set theologies, and LDS Missionary efforts require a wide tolerance for strange beliefs. (I learned this acutely while eating dinner with a Jet Propulsion Laboratory physicist and my missionary companion, who was convinced that the earth was hollow.) Continue reading
Me & the Gentiles– Part 1: Mormon roots
In keeping with Tim’s Me & the Mormons series, I thought I would chronicle some of my encounters with Evangelicals and other Gentiles over the years. But before getting into that, I wanted to give some background for the Mormons out there. (None of them will know where I am coming from if they don’t know something about my background.) Mormonism is a religion of family activity and each family practices their own brand, especially the older Mormon families. To get where another Mormon was coming from, I had to know something about how active they were, and how deep they were in the culture. So for the benefit of Mormon readers, and those interested in Mormonism, these are the people that made me the Mormon I was.
I grew up in what I would call an old-school Mormon family with an intellectual bent. I was raised in the mission field, in Kansas. My mom was a fifth-generation Mormon, my Dad was a first. They met when my dad was 12 and my mom was 10. My mom’s family contains a healthy mix of every wave of Mormon plains-crossing immigrants since the church began. My only relatives on my mom’s side that weren’t newly converted immigrants from Europe, were the ones that were baptized in Nauvoo in the 1840s. (before Joseph Smith’s murder triggered the migration to Utah and the western territories).
Many relatives on her side were amazingly devoted to the church. I recognize that this may only have been how they were portrayed in the dozens of accounts of their lives in my mom’s book of remembrance, but most of them had the hard evidence to prove it. My great-grandfather– one of the 26 children in a polygamist family– was a respected professor at Utah State University, a World War I vet. He was a missionary in New York in the 1950s. He married his wife’s sister when she died. For nearly 10 years straight, until his death at 85, he did over 80 endowment sessions a month in the Salt Lake Temple–he spent 50 hours a week watching the temple ceremony.
What is your most compelling reason for believing in God?
Here is a question that may shed some light and understanding on the common ground between Evangelicals and Mormons:
Why (the heck) do you believe in God anyway?
There are all kinds of reasons not to believe in God, all kinds of proofs for his existence, but I doubt these make a lot of difference in the bedrock reasons for belief in a personal God. So, for those willing to share, if you do believe that a personal God exists, what is the most compelling reason for you. Is it a historical account, a personal experience, a series of personal experiences?
For me, although there are other reasons, it comes down to a series of personal experiences (quite a few) that I can’t explain effectively without refering to God. I know this comes across as pretty weak, but my skeptical nature has stripped bare my interpretations of these experiences to the point to where that is the best description of what anchors my faith.
In recent years I have mentally revisited many of my experiences and tried to be more discerning about what they really mean. My attitude is partly shaped by the thoughts of the philosopher Friedrich Nietzsche, one of the most compelling and entertaining anti-christ writers, who criticised the way people view religious experiences:
” As interpreters of our experiences- One sort of honesty has been alien to all founders of religions and their kind: They ahve never made their experiences a matter of conscience for knowledge. “What did I really experience? What happened in me and around me at the that time? Was my reason bright enough? Was my will opposed to all deceptions of the senses and bold in resisting the fantastic?” None of them has asked such questions, nor do any of our dear religious people ask them even now. On the contrary, they thirst after things that go against reason, and they do not wish to make it too hard for themselves to satisfy it. So they experience “miracles” and “rebirths” and hear the voices of little angels! But we, we others who thirst after reason, are determined to scrutinize our experiences as severely as a scientific experiment– hour after hour, day after day. We ourselves wish to be our experiments and guinea pigs.” — (The Gay Science #319 trans. by Walter Kaufmann, 1974, Random House. )
I have tried to take guidance from this advice, because I think it is important for me to feel comfortable that I am not deceiving myself, because ultimately I have to be able to trust myself in order to trust my experiences. One of these experiences that confirms my belief in God occurred about 4 months ago. I went to temple square in Salt Lake City and walked through the tour posing as a non-mormon. It was me, a couple from Britain and a guy from Brooklyn. The sisters that lead us through the tour, although pretty, did not have much game when it came to explaining the church to the savvy, skeptical non-believer. The tour lasted about 20 minutes and ended at the Assembly Hall a pretty church that sits next to the Tabernacle. I sat down on an pew and told the sisters I wanted to ask them a question, why did they believe in God. They gave me the standard, true believer answers, i.e. that everything tells them that there is a God, that they get answers to their prayers all the time (e.g. one sister prayed in the morning when she lost her keys, and they turned up, etc). I could tell they were sincere believers, not brainwashed, but not skeptical of the experiences they had either, therefore I found much of what they were saying un-helpful. All of this was very sincere, and I don’t find any fault with what they said or how they said it, but I was essentially disappointed, this was the same stuff rehashed and wasn’t at all compelling. Then one sister turned to me, and said that if I would pray in my room that night, and ask God to show himself that I would get an answer. Of course this is exactly what I had expected, but I did not expect the internal response I had. Almost the instant the words came out of her mount, it was all I could do just to hold it together, tears were streaming down my cheeks. I was not sure if I was surprised or not but tried to remain as “objective” as possible about what was happening, and I don’t want to jump to many conclusions about the ultimate meaning and interpretation of the experience. But suffice it to say this came at a time where I was at my most skeptical of the existence of God, the Church, Christianity, etc.
The sisters were remarkably cool about how they reacted, they stood there until I pulled it together, I apologized for my tears and they said goodbye, didn’t push anything or put any spin on what they clearly saw happen to me.
Now I am not about to put too much of a spin on this experience either, I don’t know that it should “prove” anything to you at all, after all you were not in a position to observe myself as I was, you were not in a position to be the scientist to make sure that there were not non-God influences that brought about such a strong reaction in me. Certainly you cotuld chalk up my reaction to so many similar childhood experiences, or even conditioned response. But as the observer who knew my history best, and can see the similarities and differences in this context compared to other near identical experiences where I did not have such a reaction, my conclusion is that something outside of me triggered this reaction. Given the vagueness of the way I felt, I can’t say that this experience was proof of the truth of the Mormon Church, or Christianity, or anything particularly detailed, but I can say that on that Sunday afternoon, I felt that God existed and was making me feel it in the presence of those two kids with nametags, representing the LDS Church and It didn’t seem to have much to do with what they were saying or how they said it.
This is one of dozens of experiences that I could relate. Unfortunately, even taken together, they don’t remove most of the questions I have regarding God and religion, but they do mean something. To continue with the science analogy, I am still seeking more data points before I draw my regression line.
I am interested to know what Evangelicals and Mormons alike think about this sort of anchor for a belief in God and also very interested to know what anchor’s other people’s faith. My guess is that we my have more in common on this issue than on our theology.
Dynamics of Choosing Faith- does God have to believable to be believed
Here are some insight I really like from Viktor Frankl (founded a school of psychotherapy and was a holocaust survivor) from Man’s Search for Ultimate Meaning (previously titled “the Unconscious God”):
ON DYNAMICS OF BELIEF IN GOD
[M]any representatives of denominational and institutional religion . . often depict, not to say denigrate, God as a being who is primarily concerned with being believed in by the greatest possible number of believers, and along the lines of a specific creed, at that. “Just believe,” we are told, “and everything will be okay.” But alas, not only is this order based on a distortion of any sound concept of deity, but even more importantly it is doomed to failure: Obviously, there are certain activities that simply cannot be commanded, demanded, or ordered, and as it happens, the triad “faith, hope, and love” belongs to this class of activities that elude an approach with, so to speak, “command characteristics.” Faith, hope, and love cannot be established by command simply because they cannot be established at will. I cannot “will” to believe, I cannot “will” to hope, I cannot “will” to love – and at least of all can I “will” to will. Upon closer investigation it turns out that what underlies the attempt to establish faith, hope, love, and will by command is manipulative approach. The attempt to bring these states about at will, however, is ultimately based on an inappropriate objectification and reification of these human phenomena: They are turned into mere things, into mere objects. However, since faith, hope, love, and will are so-called “intentional” acts or activities, along the lines of the terminology coined by Edmund Husserl and Max Scheler, the founders of the school of “phenomenology”, these activities are directed to “intentional” referents – in other words, to objects of their own. To the extent that one makes intentional acts into objects, he loses sight of their objects. Nowhere, to my knowledge, is this brought home to us more strikingly than with the uniquely human phenomenon of laughter: You cannot order anyone to laugh – if you want him to laugh, you must tell him a joke.
But isn’t it, in a way, the same with religion? If you want people to have faith and belief in God, you cannot rely on preaching along the lines of a particular church but must, in the first place, portray your God believably – and you must act credibly yourself. In other words, you have to do very opposite of what so often is done by representatives of organized religion when they build up an image of God as someone who is primarily interested in being believed in and who is rigorously insists that those who believe in him be affiliated with a particular church. Small wonder that such representatives of religion behave as though they saw the main task of their own denomination as that of overriding other denominations.”
(emphasis added by me)
ON RELIGIOUS EXPERIENCES
Frankl was deeply against reducing religious experience to somatic or psychological states of the mind, or just “feelings”. In this book he makes some relatively brilliant analysis of human psychology in relationship with religious feeling. (Compelling chapters include “The Spiritual Unconscious”, “Unconscious Religiousness” and “Psychotherapy and Theology”. I agree with Frankl in that we have to be very wary of the tendency to simply classify all feelings and emotional responses as simple “feelings” drives etc. Frankl points out:
Many psychotherapists have intepreted all religion merely in terms of religious experience, be it conscious or unconscious and repressed, to infantile sexuality. To this one might say: No one will be able to make us believe that man is a sublimated animal once we can show that within him there is a repressed angel.
Frankl’s words can be seen as critical of LDS and Evangelical positions alike, but in some ways his insight is compatible with what Mittleberg is saying regarding reasons for belief. Does Frankl have a point regarding faith? Are his criticisms valid?