Session The Heart of Christianity - Rediscovering a Life of Faith
by Marcus Borg

Preface: What Does it Mean to be a Christian Today?
Chapter 1: The Heart of Christianity in a Time of Change.
Clicking the book anywhere will bring you back to the starting page.
"Do you still not perceive or understand? ... Do you have eyes, and fail to see? Do you have ears, and fail to hear?" (Mark 8:17-18)  
Section Internet Links Wayne's Notes Jock's Notes Back to Index
Peter Barnes Notes.

Borg, throughout this book, identifies and contrasts two different views of Christianity: an earlier vision and an emerging vision. Rightly, as many of us can attest from experience, we are living in a time of conflict and change in the Church. Like many others (Spong et al) Borg believes that a vibrant Christian faith is possible without having to discard human intellect. Borg's passion is "to communicate this way of seeing for those whom an earlier understanding of Christianity makes little or no sense". The "earlier paradigm" views the bible as the unique revelation of God, emphasizes its literal meaning, and sees the Christian life centered in believing now for the sake of salvation later. Typically it also sees Christianity as the only true religion. The "emerging paradigm" has been developing for over a century and is the product of Christianity's encounter with science, historical scholarship, religious pluralism and cultural diversity. Through his teaching, Borg has become very aware of the breadth and depth of the questions being asked by people who have become increasingly alienated from the mainstream churches. Of course, Borg acknowledges, the book is an expression of 'his way of seeing things' but that must be measured against the extent of his previously published, and acclaimed, work in many areas of biblical and historical scholarship.

The metaphor of "the Heart" conveys both the centrality of the issues discussed, and their vibrant life enhancing property. A key question that Borg seeks to answer is "what is it about Christianity which gives it the power to transform people at the 'heart' level? The author then identifies a number of key areas of conflict between the opposing Christian positions including ordination of women, gay and lesbian Christians, and Christian exclusivism, following this with a detailed discussion of the main elements of the paradigm shift that has occurred in the past century. Setting the earlier paradigm against the emerging paradigm provides an opportunity for us to explore our own changes in understanding.

Significantly, Borg talks at the end of these introductory chapters, about the continuing conversation that is going on, and will always go on, with the Bible, the Christian tradition, and each other.

Wayne. The Two Paradigms (Ways, Gestalts) of Faith.

Last week, when we were introducing the course I said The book focuses on how an intelligent, perceptive Christian evolved from using an "early faith paradigm" to what Marcus Borg calls an "emerging paradigm". We want to keep asking ourselves and each other "how does what I am learning apply to my life today?"

One of the things we said when promoting this course was that there are times in our lives when our faith needs to catch up with our experience. That, in a true sense, I believe is what Borg helps us to do when he speaks of the evolution of following an "early faith paradigm" in his life to following an "emerging paradigm."

Many of us inherited a Christianity from our parents, or our background, that may have been appropriate for that time, but is no longer relevent. The result of the divide between the faith and experience of many people, leads them to transfer into the church "alumni society" (Spong's term) or to stay with the church, hoping that something will change for the better.

I felt, after hearing Richard Christmas speak at worship yesterday, that here was a person who has worked very hard to integrate his life as a scientist with his Christian faith. To set the stage for our presentations and discussions for this evening, I would like to outline briefly these two parameters of thought, then discuss a summary using Borg (page 17). You may agree or disagree with him, but I ask that you hear me out as I try to summarize the two distinct faith streams that Borg outlines on pages 7-14 of the book.

A. Characteristics of the Earlier Paradigm (pp. 7-12):

1. Literal/belief and creedal-focused: Most of us who grew up in the church assumed a literal, creedal-focused faith. Different churches varied in their emphases, but what most held in common was a literal understanding of the Bible, and a propositional approach (doctrines, creeds, five steps, etc) to understanding what Christianity was all about.

2. Biblical ethics are absolute: We grew up in societies that were strongly influenced by the Judeo-Christian tradition. Up to a couple of generations ago, it was commonly believed that this tradition provided us with what everyone needed to function morally as individuals and as a society (discuss).

3. Exclusivist: That Judeo-Christian tradition, and more accurately, the Christian tradition with secondary Jewish antecedents, was considered the highest means through which God related to humans. Christians might battle amongst themselves as to what denomination was best, but when it came to other religions, Christians alone knew the right way to God.

4. Salvation is a "life after death" matter: Salvation was based on a judicial model of guilt and innocense. The earlier paradigm taught that salvation was the reward you received for leading a good life on earth. What happens on earth is but a preliminary experience. In spite of trials and tribulations this side of eternity, what awaited those who died in the Lord was much to be preferred to what they experienced in the here and now.

5. Heaven and hell are real places: The earlier paradigm did not just discuss ideas. There were literal places called heaven and hell. Who here, has not been admonished to live a righteous life now in order to gain access to the eternal bliss of heaven and avoid the torments of hell?

B. Characteristics of the Emerging Paradigm (pp. 13-14):

1. Historical/metaphorical: Many of us can no longer accept much of what is found in the bible literally. We understand that the story and contents of the bible come from times and places very different from our own. Our task is first to understand the biblical context as best we can and then apply principles and learnings to our circumstances today. We use symbol and metaphor to understand the biblical narrative in the place of literal images.

2. Sacramental/transformational (experiential): The Bible mediates the sacred message we hear from God and takes the form of the visible, tangible and material. Through these earthly forms, the Spirit of God is made present to us. Life and thought is evolutionary and experiential, and our faith needs to evolve.

3. Inclusive: We struggle today to understand how God could reveal Godself in different ways to different people. But one thing we know. God has not created elitist categories to which some adhere and are rewarded, while others are left outside GodOs loving embrace.

4. Salvation is healing: (Here is one of the subjects for which meaning has changed considerably in my own life). I once believed in salvation using a judicial paradigm that employed categories of innocence and guilt, reward and punishment to persude me to choose what is good over what is bad and thereby be rewarded. I now follow a paradigm, or way of understanding salvation that is therapeutic in nature. I believe that God wills all to be healed of what ails them in body, mind and spirit. I believe that God ultimately heals everyone. However, different people experience that healing, or their salvation, in different ways and at different times.

6. Heaven and hell are primarily, but not ultimately "this life" concerns: Because we really can not know as humans what happens to us after death (those who believe God has fully revealed the answers to us in the Bible notwithstanding) I believe that humans have created the categories of heaven and hell as psychological devices to encourage good living over bad. However, I also believe that humans are hard-wired for living beyond the here and now, and that eternal life, with God, is a gift and an experience that everyone will ultimately enjoy.

C. Summarizing the Differences Between the Paradigms (p. 15):

1. The Bible's origin - divine or human?
2. Biblical interpretation - literal/factual or historical/metaphorical?
3. The Bible's function - revelation of doctrine/morals or metaphorical and sacramental?
4. Christian life emphasis - afterlife focus or this life transformation?
Jock. Notes on Chapter 1.

OLD and NEW

When OLD meets NEW, often OLD perceives little of importance in the NEW. When NEW meets OLD, often NEW perceives little of importance in the OLD. This common lack of perceiving is what Jesus called having eyes and ears that neither not see or hear, and it is noteworthy that Borg puts this quotation at the front of his book. Our problems in communication are not a failure of transmitting, but a failure of receiving. OLD is nothing more than the procession over the ages of NEW perceptions. NEW is nothing less than aspects of the OLD rebirthing. NEW and OLD are necessarily together. NEW and OLD are not choices, but aspects. Borg's language of "earlier" and "emerging" are helpful aspects to better see and hear both aspects. Again, Jesus, from The Gospel of Thomas:
Jesus said, "Seek and you will find. In the past, however, I did not tell you the things about which you asked me then. Now I am willing to tell them, gut you are not seeking them." v.92
Jesus said, "One who seeks will find, and for one who knocks, it will be opened." v.94
If we are in a time of change and conflict, we are not the first generation to be in such a time. In fact, it is difficult not to see the "heart" of Christianity as concerned with change: concerned with both its positive and its negative aspects, its social and its personnal aspects. When any part - even the largest part - of Christian structures or assemblies ceases to grow and adapt, there is inherent within the traditions of Jesus that which brings our attention back to the NEW. Gospel means after all, "Good News".

Our main problem then is how to consider issues that arise - just what are acceptable points of reference? We have fought wars over that - over "truth". Borg suggests the metaphor of "heart" because heart implies something more than mere "truth" - something organic and vital. It seems a good place to proceed from.

"Paradigm" is his special word. It is an efficient word, including in one comprehensive package most of the other words people have used for modeling ideas. The difficulty comes when one looks into the details, and is suddenly back with contention. From our point of view, the value of the word might be just because it means MORE than is apparent -that we should never look only at what is in front of us only.

Examining then, the way tradition is regarded and life is lived, Borg examines these two paradigms, observing of course, that the mainline churchs have these two perspectives co-existing within them.

The Earlier Paradigm

The Earlier Paradigm has found its reference in the Bible. When modern times brought rational judgement to any truth, expecting things either to be true or false, the Bible became literalized as the Word of God. Some have flixibly adapted this perspective - what Borg calls "soft literalism", while others following the presbyterian model of fundamentalism, have elevated the notion into one of "inerrency".

I have posted quite a few appropos papers and reference sites on these subjects on the internet study reference page (link at top of each study page). Do check further into these as time allows. They may be defensive of one of the two paradigms, but if you look with "heart" you might see more than you expected. For example the essay Dissolving the Inerrancy Debate issues from Fuller Seminary which names the original fundamentals as its core belief except inerrency is not among them, and tries to show its more conservative brethren that inerrancy is a mistake not of their own making.

The Earlier Paradigm has "belief" as its most central characteristic. This belief is about the requirements for heaven, and behaviour derrives from this. Compassion for others is tied as strongly to saving them for heaven as saving them on earth. Karen Armstrong has brought our attention to the fact that for Christians, Jews and Muslims, modernism has caused the change upon us called "fundamentalism" and she has mapped its development. Check out her article Cries of Frustration.

The Emerging Paradigm

The Emerging Paradigm has been viable for a century, Borg points out. Check out the survey of 700 minister's belief in 1929 on the reference page. This growing knowing has not been very emergent. The Jesus Seminar of which Borg is a member, came into existence to address this shadow existence of scholarship, and to direct its efforts as much to the pew as the pulpit.

We will of course in this book be focussing on the emerging view. He characterizes the Emerging Paradigm as seeing the sacred in life, seeing the Bible as sacred in status not origin - as metaphor not literal, and Christian Life as a life of relationship and transformation. And he says, it affirms other religions - no longer excluding all others from truth.

What is Common?

Despite the "sharp differences" there are places where bridges exist between the OLD and NEW. Of course there are many many ways of being Christian. The World Council of Churches now has 342 member denominations. These are he says "simply different", and perhaps recognizing this as a basis of tolerance might be a beginning for some Christians. And whatever this diversity, we share in common: the centrality of the Bible, of Jesus, the reality of God, a relationship with Jesus and the need of the world (and ourselves) for transformation.

There is concilation in working towards common goals of peace, justice and charity. Check out: World Council of Churches project Overcoming Violence. or the Justice Pages of our own United Church.

To me, one of the most marvellous aspects of the NEW is in fact the very roots of OLD. We are being gifted by scholars and archeologists the understanding of those who have gone before. We are discovering more and more of what it was like in the OLD times. We are finding out what they saw and heard that was NEW for them. And so we realize they were as ourselves, just trying to find the guidance of God in living their lives in challenging times.

I close with this exceprt from a prayer said at the Eurcharist from the Didache, a marvellous work surviving from possibly the first decade of church history. It seems most timely now. It is the OLD and the NEW in respectful harmony.
Remember, Lord, your church, to save her from every evil, and to perfect her in your love, and to gather her together from the four winds, as the sanctified into your kingdom, which you have prepared for her, because yours is the power and the glory forever.
Come, grace of the kingdom! and pass away, oh this world! Hosanna to the God of David! If anyone is holy, come! If anyone is not, convert! Come Lord, Maranatha, Amen!
Didache 10:5-6 ...Milavec
Questions for Discussion

Discussion in groups: (3 - 5 people) 35 min. Please appoint a 'spokesperson' for each session. Look at the first question that follows, then subsequent or other questions as time permits. If your own questions seem more relevant please raise them and seek discussion of them.

Question 1: If there is a continuum with the "earlier paradigm" at one end and the "emerging paradigm" at the other, discuss where you find yourself at the moment, and where you see the journey taking you. Importantly, discuss how this journey is feeling and at what points you are experiencing the greatest pain, and the greatest joy.

Question 2: What do you consider to be the most divisive issues in the church at this time? If you had a crystal ball, what do you think is the single most divisive issue that will threaten the church over the next half century?

Question 3: Are there constructive ways of developing a conversation between the two poles of the "earlier" and the "emerging" paradigm, which can allow each to be taken seriously and yet not result in conflict, threats, or various forms of "bullying". Can you suggest ways in which the conversation might be facilitated?

Plenium Discussion (20 min)
Each nominated spokes-person to have an opportunity to share their group's discussion. The leader will facilitate the group discussion.
Discussion Notes:

With limited time, three groups were formed and each did one question and reported.

Question 1. There was a sense that all experience was valid. The image of a diamond was offered. That depending on how the light struck the facets of the diamond there would be different impressions as to the colour. The people in this group had much experience not only in different Christian denominations, but also in Muslim and Jewish community.

Question 2. The most divisive issues in the church at this time were felt to be the issue of homosexuality. As this was further discussed it was apparent the real issue was exclusivity. Fundamentalism (Islamic, Christian in opposition) was another facet of this divisiveness.

Question 3. There was a sense not of poles but of a spectrum of Christian experience, and that people and churches both had experiences in many places along in this spectrum. That this means less talking and more listening to other voices in such sharing.
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St. David's United Church.Calgary, Alberta, Canada.
January 2005