Revelation and CS theology
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| January 24, 2012 at 12:25 am #54087 | |
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Gabriel |
The recent thread “Christian Science: Is it a science” had some discussion about the process of revelation as well as the limitations of the material senses in our efforts to understand and comprehend spiritual ideas. Assuming that one takes this at face value, then to me it makes sense that CS cannot be subjected to the methodology of human science, because CS theology argues that human processes are inherently limited in their ability to explain existence. However, if this is believed to be the case then my question is how does divine revelation fit within the philosophical context of CS theology? I will elaborate and also try to give a more concrete example, since that question may be too vague. First my understanding of CS theology is that God is unaware of the specific details of mortal existence since these details are an illusion that does not exist. For instance I’ve been told that the chicken slaughter houses that I rode past recently are an illusion of material sense and as such it is not a condition that God would specifically be aware of. Instead the way that we connect with God is through gain an apprehension of spiritual reality, the grandeur and beauty of a sunset for example. Or as Mrs. Eddy wrote: “The Indians caught some glimpses of the underlying reality, when they called a certain beautiful lake ‘the smile of the Great Spirit.’” So my first proposition is that CS teaches that real existence is spiritual and perfect. Thus God is not aware of the specific details of our human experience, although we do see reflections of God in what we experience right now. But God him/herself is not aware of things like Newt Gingrich asking his wife for an “open marriage” or Tim Tebow’s performance in the NFL playoffs. If I am mistaken in my understanding of CS theology here then conclusions that I draw from this proposition will of course be incorrect. So please correct me if I’m wrong on this point. My second proposition is that CS teaches that we are able to gain a better understanding of God through spiritualizing our thinking. When Mrs. Eddy writes: In the year 1866, I discovered the Christ Science or divine laws of Life, Truth, and Love, and named my discovery Christian Science. God had been graciously preparing me during many years for the reception of this final revelation of the absolute divine Principle of scientific mental healing. The preparation that God had been making was not the details of things she struggled with in her life (such as the death of her first husband, her child being taken away, her struggles with ill health, etc.), instead those experiences are viewed as things which helped her grow and spiritualize her thinking by overcoming adversity. So I can see how this type of revelation is still consistent with a God that is not aware of the details of human existence. It is not that God wrote the exact words in S&H and delivered them to Mrs. Eddy through supernatural means (a la the Book of Mormon), instead God revealed the ideas to Mrs. Eddy which she then tried to express in words which ended up as the book S&H. Now if anything about the first two propositions that I have stated seems incorrect in regards to what God knows about the human experience and how divine revelation works then it would be good to correct my understanding of these points. But if I have stated CS theology correctly above, then my question is how does CS explain the virgin birth of Jesus? It seems to me that this was something that would require direct intervention of God within the context of both Jesus’s and Mary’s human experience. I use the virgin birth as a specific example, but other aspects of Jesus’s life could apply as well. If Jesus had attained an understanding of reality that placed him on a different plane of existence then how could he interact with the material world? Mrs. Eddy’s revelation seems consistent with her teaching of CS theology. She personally grew in her understanding of spiritual life and by this she was able to express the ideas of CS. But I don’t see the life of Jesus as being consistent with this same theology. Instead it seems that Jesus’s existence (assuming that the mythology of the Gospels is accepted as historically accurate) represents a state of affairs whereby God was aware of details of the material world. As I noted I thought about this within the context of the question of whether CS is a science. I am willing to accept what CS teaches about God not being aware of the material world as an explanation for why CS cannot be subjected to the rigors of the scientific method. And this also allows God not to be blamed for allowing apparent evil to persist in the world, since the theology teaches that God is unaware of this apparent evil because in reality evil is non-existent and so God is unaware of it. But by this same set of logic I think that it becomes difficult to explain the teachings of the Bible, particularly the historical/mythological details of Jesus’s life in a consistent way. So I would be interested to read any ideas that people might have on this topic. |
| January 24, 2012 at 9:57 am #54089 | |
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brojoh |
Wow, that is one thought provoking discussion. I think I might be able to shine some light on your thinking of CS Theology. |
| January 24, 2012 at 1:02 pm #54106 | |
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MikeDavis |
Hi Gabriel, Mrs. Eddy gives an explanation of the virgin birth of Jesus on pages 29 and 30 of Science and Health. I’m not sure why you would think that this explanation requires that God be aware of mortal existence. |
| January 24, 2012 at 2:41 pm #54117 | |
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Gordon |
Awhile back I started living with a roommate. My roommate of course isn’t a Christian Scientist, and is a bit younger than me, but he said something to me awhile back that I think relates to this discussion. He was going to be traveling home (which was out of state) for the holidays to see family and a number of old friends from high school. Apparently some of his friends were planning on experimenting a bit with some illegal drugs, and he had been invited to join them and was considering that. I told him, “you really don’t want to do that…” Now honestly I don’t believe he did; I think he was protected that weekend and led to do some other things instead. But later I realized something, namely that whether or not he partook in that sinful scene was not as important as the thought behind it. Whether he did or didn’t was not the final judgment or the deciding factor as to whether or not he was “being a bad person” or what have you. The fact that he had to consider it in the first place was the real problem! I was reminded of how Jesus revealed how serious the demands of the Ten Commandments are to the Jews of his day. They all knew the Ten Commandments, and speaking to the seventh, he raised the bar significantly when he told them, “you think that sleeping with another woman is committing adultery, but I tell you that if you so much as look at another woman and daydream lustful thoughts about her, you have already broken the commandment and committed adultery.” So it’s not as much about whether we actually do something in matter; it’s about where our thinking is at. The same with my roommate, the “sin” wasn’t so much whether he were to try illegal drugs or not, but the fact that he was seriously contemplating it was already a sin. Now on the bright side of things, I’ve been reading through the Bible with some friends, and noticed that Numbers 15 talks all about the fact that if you commit a sin out of ignorance — not really realizing that what you’re doing is a sin — then that is not as severe as partaking in something that you know is a sin. And a large portion of the time I think people are driven to do things that are at best questionable out of ignorance. And I’m not talking about a simple ignorance of what is a “good” activity versus a “bad” activity, I’m talking about being ignorant of their true nature as the immortal, perfect child of God who has no need for such things. Speaking to your first couple of examples, Newt Gingrich asking his wife for an “open marriage” is really just the manifestation of the adulterous thought that was already there. The particulars of how it manifest are really inconsequential. I don’t see God as being overly concerned or even aware of those particulars, but I do see Him as playing a role in exposing and changing where consciousness is at. What needs changing and repenting of is the underlying thought, which represents a consciousness turned away from God and looking at matter. So when I think about these bigger questions of “what is God aware of?” that’s what comes to mind: not the particulars of the human situation, but where our consciousness is at. Jesus once addressed a crowd saying this: He knew where their consciousness was at, and accordingly he knew that it was inevitable that they would act out sinful behaviors before they actually acted them out. What really needs redeeming in that case is not as much the sinful behavior itself, but the desire to act out that sinful behavior in the first place. And it’s not as much about simply scolding people into submission; it’s about replacing the thought that one needs to find satisfaction outside of God with the understanding that they are cherished, deeply appreciated, and already completely satisfied. But before that understanding is not only acknowledged but also proved, God still calls out, “Adam, where art thou?” As Mrs. Eddy says…
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| January 24, 2012 at 10:57 pm #54148 | |
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Moving-Forward |
Hey Gabriel, |
| January 26, 2012 at 2:21 am #54379 | |
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Gabriel |
There are a number of interesting ideas presented in the responses here and I can’t comment on everything I’ve thought of regarding this topic right now, but I will add some thoughts I had based on the responses and thinking about this more. In many way my question is closely related to the earlier thread asking whether Christian Science is a science. However, it seemed to me that the impetus behind that question was analyzing why CS does not follow the scientific methodology in verifying its hypotheses. And the general consensus seemed to be that material evidence cannot be used to evaluate the working of CS because CS is based on spiritual ideas. Instead verification of the correctness of the hypotheses of CS is something that comes through spiritual revelation. It was not stated in this way of course, and I’m sure there are variations of opinions on the subject and I don’t claim my summary is authoritative. But essentially the theology of CS teaches that the testimony of the material senses is not legitimate, thus CS cannot be evaluated simply based on how its influences things which appear to exist in a material form. My question in this thread is of a different nature, it is essentially how are the hypotheses that form the basis of CS theology communicated to man in the first place. In the case of material science the process by which a hypothesis is formed is actually somewhat subjective as well. It typically boils down to a combination of intuition associated with an understanding of the problem, and experimentation to see if the proposed explanation is correct. The important point is that in the case of the scientific method the phenomena which the scientist seeks to understand and explain are themselves unaware of the state of human thinking about them. For instance in the previous thread there was some discussion about the idea of paradigm shift, but it’s important to note that the paradigm shifts that seem to occur are in human understanding, not in the physical phenomena themselves. Now we could imagine that Christian Science could work in a similar way. We could imagine that there is a set of divine laws governing the spiritual universe and that we are able to discover and understand those laws as a result of our interaction with the spiritual universe. And like with material science, we could imagine that we are helped in furthering our understanding by learning from things that other people have learned and explained before. In material science no one starts from a blank slate, instead research requires first studying existing work in one’s field of interest and then beginning work on solving unanswered questions. So it would be possible for a similar methodology to exist for God to communicate ideas to man. In this way the ideas themselves would be perfect and eternal, and it would only be the human understanding of them that was growing and developing. However, it seems to me that the process of supernatural revelation does not fit within this philosophical framework. For instance if the virgin birth were somehow indicative of a generally advanced state of human thinking, then it seems that it should be possible for this to occur in more cases than just that of Mary the mother of Jesus. We are told in S&H that “Jesus was the offspring of Mary’s self-conscious communion with God.” My question then is should this sort of communion with God be viewed as a unique event that would never be repeated? If so then why? If it is simply an application of some general principle then it seems that this logically implies that the event could occur in more than one case. S&H goes on to say “Hence he could give a more spiritual idea of life than other men, and could demonstrate the Science of Love—his Father or divine Principle.” It seems to me that this seems to imply that the conditions associated with Jesus’s birth gave him a special ability that cannot be attained by man under normal circumstances in this world. That is why it seems to me that acts of supernatural divine revelation (such as the birth and resurrection of Jesus) would imply that God is aware of material existence. Because if God were not aware of this condition then these unrepeatable miraculous events would not have occurred. Anyway these are some of my thoughts on this subject right now. I would be interested to hear what ideas other people have. |
| January 26, 2012 at 11:15 am #54389 | |
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Gordon |
I feel like I’ve quoted the following things before. The first is from page 30 in a little book titled No and Yes by Mary Baker Eddy, which is in Prose Works:
Also, you’ll want to check out her whole essay titled “The Saviour’s Mission” starting on page 59 of the little book called Unity of Good, also in Prose Works. The essay is too long to quote here in its entirety, but it begins with this:
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