Contributed by Rabbi/Cantor Anne Heath

An Invitation for Summer:  Going to the beach?  The mountains?  A get-away trip for relaxation, refreshment and rejuvenation?  Why not take some time to express your own personal theology.  Wrestle with it by yourself or with others.  Regardless of your religious tradition and heritage, I think we all incorporate our life experiences and learning into a theology that is “operational,” that allows us to live in the world day-by-day, making decisions and direction our actions. What might yours be?

Here’s a reflection with some of my own ideas.

Revelation:  Torah—in its broadest sense—is the dynamically evolving product of the Jewish people’s ongoing encounters with God. For all of the Torah that has been written, printed, bound, cataloged, distributed and studied, there exists still more Torah struggling to be born within the Jewish people. Our encounters with God never cease and only need to be recognized as such for God to permeate our lives. We construct rituals, symbols, words and worlds wherein we seek to let God in, to come face to face with the wholly Other.

Religious Authority/Commandedness:  We are 100% commanded. We are 0% willing to be commanded. The intervening increasing/decreasing percentages represent our dialogue with God, our effort to discover how actions unfold God for us, and our eternal hope for meaning in this life. We confront how our unwillingness to live other than just for ourselves leads to death and destruction for others and ourselves. We confront how our being commanded requires action before comprehension. We confront how our turning back (repentance) and our circumcising our hearts bring us more health of body, mind and spirit—how they bring us closer to God and how they provide direction for us.

The Nature of God:  We cannot know the nature of God. We can be in relationship with God, through which we discover God. Harold Schulweiss’s critical question for what he terms “predicate theology” is “not ‘Do you believe that God is merciful, caring, peace-making’ but ‘Do you believe that mercy, caring making peace are godly?’ (Evil and the Morality of God, p. 122 as quoted in Sonsino/Syme, Finding God, p. 156).  Revelation within the Jewish community over long centuries continually speaks to the point of discovering what is godly—resting on the cornerstone of the prophet Micah’s dictum that God requires us to “do justice, love mercy, and walk humbly with God.”  We are observing God’s commandments when we are doing godly things. We can know what godly things are through God’s past, present, and future—God’s ongoing revelation to the Jewish people – individually and communally. The nature of God beyond this is speculation which deters us from the task at hand—bringing more people to an understanding that doing godly things brings peace and wholeness—sh’leimut.

Evil:  We and others who live close to the 0% bring about evil. When we answer to the voice of self-interest and no other, we endanger everyone around us. The larger the voice of self-interest, the larger the danger. We concentrate often on preventing great evils and we ignore the small evils which change lives more directly, resulting in a culture of pain and despair, leading to more evil ꟷ Free moral choice skewered and impaired by the actions of others.

Suffering:  It exists. Why me? Why any of us? Why not me? Why not any of us? Responding to being commanded means doing godly things to ameliorate suffering on an individual, communal and world-wide level while at the same time discovering and repairing the underlying evil which is responsible for human-engendered suffering. Does God cause suffering? No. Has God created a world in which suffering is possible? Yes. Will God abandon us? No. Can God stop all suffering? No. Who/What can? In partnership with God, much suffering can be alleviated. Beyond that, we do not—maybe can not—know. We live, hope and pray that with God, doing godly things, we repair the world and bring about the messianic age. God—think global—act local!!

Be Still


Be still

Contributed by board member, The Rev. Dr. Richard Bardusch

I have been struggling with how it is that prayer changes who we are. I have found that Centering Prayer makes me not only calmer, but more contented as well. But why is this so? Why does simply sitting and listening to God bread down my walls and make me more compassionate? I am not sure I am going to be able to offer an explanation—I will leave that to those more knowledgeable than I about these things—but I will offer a testimony.

Unlike the type of prayer where we tell God things he already knows, or ask for things we want, simply sitting and listening has a cumulative, long term effect that is decidedly virtuous. By virtuous I mean it doesn’t just make me a higher functioning person, but rather it leads me to actual Christian goals like compassion, patience, and kindness.

Interestingly, I have also discovered that Centering Prayer reveals truth in a manner that is unique to itself. It provides its own revelation. When I read Scripture I find the practice of Centering Prayer has put me in a place of greater openness and a greater expansiveness to possibility and reality. When I read Scripture new meanings are there that I have not seen in the past without this practice of prayer.

Because Centering Prayer strengthens my relationship to Jesus, I find Jesus literally enlightening my relationship to reality. It is as though by connecting to the divine in prayer, the divine reveals more fully my connection to everything else. I guess that makes sense as everything is created by the divine, and the divine undergirds the existence of everything. It kind of blows my mind sometimes.

I encourage you to stop and listen. It is a very simple practice that enables us to see and hear.