Yesterday and the day before, I blogged about an encounter I had with some Mormon Missionaries and the reasons I gave for rejecting the Mormon position as well as some reasoned reflection on some Mormon beliefs. The main proclamation the young missionary had was, ‘I read The Book of Mormon and I felt the Holy Ghost telling me this is true.’
While not much of an argument, it is not a thought to be entirely ignored when we start discussing belief at any level — why one believes (or not), or how one believes (or not), or what one believes (or not), or how one acts in light of belief (or not). Many of us, if we were to be honest, will admit that, whatever reasons we may marshal on behalf of our chosen worldview, there is always an element of the irrational in how/what/why we believe.
Besides these posts about reason and Mormonism, I have also discussed the reasoned study of Scripture and philosophy recently, specifically in the questions of providence and predestination. I think reason is a gift from God that enables us to interpret our world and the events in our lives and the Holy Scriptures and all sorts of things. There are even applications of reason to the philosophical question of God’s existence.
At the end of the day, though, all belief reaches beyond reason.
Love/eros for God, the deep-seated desire in the human soul, one of the basic facts of human life, is one area where Christian belief and human experience step beyond reason. This has also been a recent topic.*
When we start trying to reach for the invisible God, however, the non-rational aspects of how we live are to become entwined with our reason. We should seek a union of the mind in the heart (cf. Theophan the Recluse). We can reason that He exists, we can maybe ascertain some of his attributes from nature, we can reason truths about him from the Scriptures, we can formulate systematic theology about him, we can apply reason to the writings of the theologians and the history of the church.
And then we should step beyond that, into contemplation.
Here, I think, we will meet God’s love and start to love him.
Contemplation in the Christian tradition isn’t just thinking about stuff, like how sometimes I contemplate the terrible horror Captain Picard must have gone through as Locutus of Borg at the Battle of Wolf 359. It is seeking to apply the affective aspect of our spiritual self to the encounter with God. Sometimes it includes meditating on passages from and truths of Scripture — like thinking about Capt Picard only setting our minds on higher things. At the meditative stage, all those truths and aspects we have reasoned about can be avenues to God.
But contemplation also calls us beyond the rational. It involves a clearing of the clutter of the mind, an ignoring of the many dissonant, flapping thoughts (logismoi) that constantly plague the human mind. In this respect, it looks like Buddhism,** but it goes where Buddhism tends not to go. Thomas Merton considered the practices of Zen Buddhism as essentially psychological, as a way of calming the psyche; Merton, of course, is a slippery fish, and his ideas changed as his life went on, as discussed here.
But the Christian does not seek to empty the mind to stay empty (I understand that at least some Buddhists do, based upon conversations with a Buddhist).
The Christian wishes to fill him/herself with love of the Holy Trinity, with the indwelling of the Holy Spirit, with the love of Christ himself, experienced by clearing away the clutter, by entering into peace, into what Greeks call hesychia.
When we practise contemplation, all those things we have reasoned about go beyond mere thoughts we hold. God become more than an object of study — he becomes a subject to encounter. He becomes the Subject to encounter.
This is what those mediaeval mystics I’ve blogged about were seeking; what Carmelites like St John of Cross, St Teresa of Ávila, and Brother Lawrence found; what Theophan the Recluse and Elder Porphyrios are discussing in relation to the Jesus Prayer. Contemplation is a path to love of God.
Thus, through the mystics and their ways, we can enter into a life suffused with the greatest commandment — love the Lord your God with all your heart, all your soul, all your mind, and all your strength.
*Love/eros for God 1: Preliminary Thoughts; Love/eros for God 2: Beyond commandments; Love/eros for God: St John of the Cross; Love/eros for God: Elder St Porphyrios, ‘Christ is Our Love, Our Desire’.
**I am thinking here of the Jesuit Anthony de Mello in particular and his book Sadhana: A Way to God. De Mello argues that Greek philosophy gave ancient Christianity the intellectual apparatus to speak accurately of God, and that Buddhism can give modern Christianity the techniques to come nearer to him. I think the Christian tradition is self-sufficient in this regard, but the simple parallel with Buddhism may be helpful to some readers.