Location and Times
 

Library Learnings: Meet the author, appreciate more the book—#1: Jack Spong…Gretta Vesper…Marcus Borg

Before St. Augustine became a Catholic priest, and one of the most eminent of the church fathers, and the Christian philosopher who exerted the deepest and most lasting influence, and a cham

pion of the doctrine of original sin, he led a licentious life. For over 15 years, he carried on an affair with a mistress who bore him a son, a woman he dumped in order to marry a 10-year-old heiress (he did have to wait two years, since, back then, one had to be 12 to marry). One of his most important works, fittingly Confessions, is among the hundreds of books on the shelves in our Library & Lounge. [All the books mentioned in this essay that are among the SSUC Library’s holdings are bold-faced.]

It is striking…and worth pointing out…that many of the authors of many of our books have led lives that would have other writers itching to tell. Or, at least, interesting experiences along the way—you know, like Paul’s road-to-Damascus incident. Compelling goings-on or occasional moments that help account for their writings, the ones in our Library, all about God and atheism, religiosity and irreligion, orthodoxy and skepticism, and other such matters. And that is what this Library Learnings essay, and others to follow, will attempt: to give you a nodding acquaintance…nothing more…with a few, at least, of the authors whose works in our church Library are yours for the reading. 

And read them you should. It’s like St. Augustine himself ordains: “The world is a book, and those who do not travel, read only a page.” So, let’s go travelling. And let’s make Jack Spong our first landfall—our Library holds more books [17] written by John Shelby Spong than any other author. 

John Shelby Spong

It was with reason that, from the start, and long ago, religion book discussants at Sherwood Park United Church chose to call their collective The Spong Group: “Through your books, lectures, and columns, you provide the vocabulary, and give permission to ordinary people to struggle, doubt, and even reject the dogma of their youth,” United Methodist minister David Felten, one of the masterminds behind the Living the Questions adult studies series, wrote to Spong upon learning he’d suffered a stroke, this in 2016. “You’ve opened new spiritual vistas for them.”  

A retired Anglican bishop, Spong, “raised a fundamentalist in North Carolina,” the Westar Institute [think The Jesus Seminar] observes, “came to believe that insistence on an inerrant, literal view of the Bible obscures truth and destroys faith.” According to Wikipedia, “Spong himself describes his own life as a journey from the literalism and conservative theology of his childhood to an expansive view of Christianity.” “Through it all,” the National Catholic Reporter declares in a now seven-year-old laudatory profile, “Spong never retreated an inch.” 

And, oh, how that…how he…has rankled church conservatives: “He is as radically liberal as it is possible to be,” the Christian Courier has thundered, “and still maintain a nominal identification with the name ‘Christian’.” Indeed, “It is a travesty that he associates himself with Christianity to any degree.” Wait, there’s more: “It is a nauseating labour to review the spiritual foibles of this delusional theological celebrity.” As Westar has it, Spong’s challenges to the church-as-is “made him the target of fundamentalist hostility and fear.” 

“…you have demonstrated the importance of standing up and speaking out,” Felten states, addressing Spong. “Few people know as well as you the peculiar feeling of being both reviled and beloved,” he adds. “People cannot not have an opinion about Jack Spong.” 

This “liberal enfant terrible,” this “controversialist”, as the National Catholic Reporter has dubbed him, calls for “a fundamental rethinking of Christian belief away from theism and traditional doctrines,” Wikipedia reports. And he does…famously, infamously…call for a new Reformation. In one of his books, Spong sets out his “Twelve Points for Reform,” beginning with, “Theism, as a way of defining God, is dead,” and going on to warrant, “The view of the cross as the sacrifice for the sins of the world…must be dismissed.” Read ‘em all in A New Christianity for a New World

In its profile, the Reporter quotes Spong as reflecting, “The older I get, the more deeply I believe, but the fewer beliefs I have.” But from this he has never wavered—it’s his mantra, and it pervades many of his books: we are called to live fully, love wastefully, and be all that we can be. Read his story in his own words in Here I Stand: My Struggle for a Christianity of Integrity, Love & Equality, his autobiography. 

Gretta Vosper

Where Spong, on his journey, has left off, Canada’s Gretta Vosper has carried forward. In his foreword to her 2008 book, With or Without God, he says of her: “…she was determined to push the insights drawn from these giants [Bonhoeffer, Tillich, Robinson, Schleiermacher—his heroes] into dimensions of truth and experience beyond anything I had yet embraced.” He was, he added, “absolutely stunned by her brilliance, and by the comprehensiveness of her far-reaching intellect.”

Theirs is a mutual admiration society: half-a-dozen years ago when Vosper, the longtime minister of Toronto’s West Hill United Church, and a good friend to SSUC, was in England for a speaking engagement at Oxford, she remarked to Church Times that, “Jack Spong and his wife, Christine, have been elemental to my life and work. …they have always been there encouraging me, and challenging me to ‘keep talking’. If it hadn’t been for their generous support of me, I believe I’d have given up years ago.”

She didn’t, of course, but, over the course of those years, she changed her thinking. Did she ever. “When I was young,” she told Church Times, the main religious influence in my life was Jesus. …I was known to disappear for hours at a time so I could talk with him.” Nowadays, she, on her website, proclaims herself to be—besides a minister and author—an atheist. “My use of the word ‘god’ stopped when it became abundantly clear that my use of it reinforced traditional understandings, rather than inviting them to evolve….” 

“So, who or what is your God?” A year later, writer Malcolm Johnston, put this no-holds-barred question to her, this during an interview for Toronto Life (which, in its headline, labeled Vosper “a natural-born agitator”). “Essentially,” she replied, “the positive relationships between each of us….”

The year after that, Joan McMurtry, in a writing for British Columbia’s Progressive Christianity website, explained Vosper’s convictions this way: “Over the years, her theological beliefs ‘morphed from an understanding of God from a supernatural being who could intervene in the natural world into an understanding of god as the beauty we create between one another, that sustains us through the joys and sorrows of life’. She went from being a theist, non-theist, realist, to an atheist.” The writer added, “Gretta has had the courage to say what she believes.”

Which almost got her fired. Yes, not so long ago, the UCC decided—this after several years of acrimonious discussion and debate—that she could remain a cleric, but she’d been expecting a different outcome: “I was very surprised,” she told Religion News Service. “I was totally convinced…I would end up outside the church.” John Longhurst concluded his story for RNS with this from Vosper: “I still feel that this is my denomination. This is my heritage….”

Longhurst referred to the open letter the church’s moderator, Richard Bott, wrote afterwards: the church is struggling with two core values “which are central to our identity.” The first “is our faith in God. The second is our commitment to being an open and inclusive church.” The Vosper denouement reveals “the dance between these core values….”

“Canadians must conclude that the UCC no longer sees the existence of God as a primary issue,” the Gospel Coalition upbraided the church for its decision. In a 2018 column on its website, Wyatt Graham tut-tutted, “The foundation and end for all Christian ministry is knowing God. …So, while the UCC may no longer have an issue with Vosper, God does.”

“Named one of 2009’s ‘Most Compelling Women in Canada’ by More magazine, Gretta Vosper has been in the spotlight since founding the [now shuttered] Canadian Centre for Progressive Christianity in 2004,” centerforinquiry.org reports. “The launch,” canadianatheist.com reminds us, “was even on the front page of the Toronto Star.” [In its 2019 interview with Vosper, this website’s writer referred to her as “a unique individual in the history of Canadian forethought.”] It’s no wonder that she admitted in that piece in England’s Church Times, “I sometimes envy the solitude truck drivers enjoy….”

While the SSUC Library has several of Vosper’s books, it’s her first, With or Without Godfrom 2008, to which here attention is drawn…and not just because in it Vosper—as Jack Spong has it—drives “the consciousness of the Christian West to places it has never gone before.” No, it’s also because it provides a needed segue: in it, the author differs, albeit graciously, with certain notions of the next author to be cited here, progressive Christianity pioneer Marcus Borg, someone who, Vosper points out, “speaks to a generation of believers that are still in the church.” 

Marcus Borg

It’s the case that the late Marcus Borg wanted to salvage, to resuscitate the church, not see it lapse. It’s as the University of Edinburgh’s Frances Henderson pointed out in a review for the University of St. Andrew’s website of Borg’s 2011 book, Speaking Christian, “he is deeply rooted in Christian tradition, and speaks very much to the mainstream churches.” 

But he did come to see “beyond Biblical literalism,”  wondercafe2.ca reports, “to a more metaphorical understanding” of the Bible and the Gospel stories. He wanted to make Christian concepts “more accessible to a modern secular thinker,” Henderson attests; his “aim is to help the traditional Christian rethink these concepts,” he adds, referring to salvation and sin and more such notions. (Borg loved to tell how “a Native American storyteller” would begin recounting “his tribe’s story of creation: ‘Now, I don’t know if it happened this way or not, but I know this story is true.’”)

It’s as the Los Angeles Times put it in its January, 2015, obituary: he was “one of the best-known New Testament scholars to challenge the literal view of the biblical Jesus, and to question the supernatural acts associated with his life.” “Nevertheless, while Borg questioned the Bible, he never lost his passion for the spiritual life,” as the National Catholic Reporter mentioned in its obit, “or his faith in God as ‘real, and a mystery,’ as he put it in his 2014 memoir, Convictions.” As a fellow in the Jesus Seminar, he was a major figure in historical Jesus scholarship, but, “Unlike other members, he was not led to atheism,” Canon Adrian Alker states in Britain’s Church Times, “but towards deep belief in the spiritual life, and in Jesus as a teacher, healer, and prophet.”

Alker affirmed that “many considered him, a ‘friendly provocateur,’” and he described Borg as a “gentle, humble, and yet passionate person, who was a fine scholar, enthusiastic educator, and brilliant communicator,” one who did not, perhaps, “present the same threat ‘from within’ as the radical Bishop Jack Spong.” Talk about “humble”! In Convictions, his last work, he wrote that there was “nothing remarkable about my life, nothing heroic.” 

Maybe, but he does tell it, his story, if sporadically, in various of his books. “I appreciate how open Marcus Borg was in walking us through his journey, from a devout Lutheran home in North Dakota through teenage disillusionment,” Greg Wooley affirmed in a sermon he preached in Canmore’s Ralph Connor Memorial United Church, this just days after Borg’s death. “…Marcus used his doubts to direct him to learn more, and that knowledge directed him not away from his faith, but to a new and more authentic version of faith.” 

Friend and colleague and sometimes co-author, John Dominic Crossan told of the profound affect Borg’s study of the book of Amos had on him, and the prophet’s views on inequality. “He said it converted him religiously and politically to the left. I heard him talk again and again in lectures of God’s dream for justice on Earth.” (“It was a revelation,” Borg himself, in Convictions, said of Amos, in that it told of “God’s passion, God’s desire, God’s dream, God’s yearning for the transformation of this world….”) And so it was that Borg—who had been a member of the Young Republicans in college—evolved to become, in Alker’s words, “in essence, a leading evangelist of what is often called progressive Christianity.” 

As a theologian, Borg came to be one of the best known New Testament scholars, and a major figure in historical Jesus scholarship; according to the National Catholic Reporter, it was his 1987 book, Jesus: A New Vision, that launched him to prominence; Church Times described another book, The Heart of Christianity, as “a much valued introduction to the foundations of Christian faith.” As an in-demand speaker, he lectured so often and so widely that friends felt sure he earned more than 100,000 frequent-flyer miles almost every year. As a communicator, he wrote or co-authored 21 books; and he was often featured in programs on networks such as PBS and NPR. As a teacher, he taught in post-secondary institutions in Minnesota and South Dakota, before joining the faculty of Oregon State University, where he taught students for 28 years before retiring in 2007.  

[For his memorial service at OSU, which notes that “many photographs and videos of Borg’s lectures are available online,” the school “took a few small clips from them to honour his life, memory, and his work.” The result is a lovely, loving six-minute-long video, which can be accessed at https://liberalarts.oregonstate.edu/video/tribute-prof-marcus-borg-1942-2015.]

Oregon’s Anglican bishop, Katharine Jefferts Schori, someone who knew Borg well, said this of him, upon learning of his death: he was a “profoundly significant voice of reasoned faith for many, both in and outside the church.” Alker thought so, too, concluding his tribute with these words: “It would be reasonable to say that, because of Borg, thousands, if not millions of people have felt able to own the name ‘Christian’. …Liberal and progressive Christians owe a huge debt to him.”  

Ken Fredrick

Featured Book: On the Brink of Everything: Grace, Gravity & Getting Old

A while ago, Parker Palmer’s On the Brink of Everything served as the focus of an adult study at SSUC. With reason. According to infed.org, Palmer has “touched many people through his work. In that old Quaker phrase, he has been able to speak to their condition.”

In his book, the “religious educator in a broad sense,” as Biola University calls him, reflected on eight decades of life and work, and came to see age as a precious gift. Surprised by the fact that he likes being old, he writes, “Welcome to the brink of everything. It takes a lifetime to get here, but the stunning view of past, present, and future…makes it worth the trip.”

As the result of a wide-ranging phone interview with Palmer, Religious News Services singled out from the book these six “spiritual gifts of aging” for emphasis: recognize that you are “on the brink,” and therefore able to “connect the dots”; look back, and find the patterns in your life; reframe your purpose—find what your vocation has been; listen to, and learn from young people; face up to mortality; and speak out, with wisdom (“Old is just another word for nothing to lose.”).

On the Brink of Everything: Grace, Gravity & Getting Old
By Parker Palmer
Berrett-Koehler Publications, 2018

The previous Featured Book, Leaving Church: A Memoir of Faith, by Barbara Brown Taylor, is now available in the Library. 

Featured Book: Leaving Church: A Memoir of Faith

“Hello, I’m Barbara Brown Taylor. I say things you’re not supposed to say.” It’s with these words that the “spiritual contrarian” [her words] welcomes you to her website. And one of the things she wasn’t supposed to say is “goodbye” to ministry. She recounts her breakout—an “often-painful, if ultimately redemptive, journey away from pastoring,” according to Religious News Service—in her award-winning book, Leaving Church: A Memoir of Faith.

“A widely-acclaimed preacher, Taylor draws on her homiletical skills in this finely crafted memoir,” Publishers Weekly enthuses, describing it as the “rich evocation of her lifelong love affair with God.” She is, Image affirms, “distinguished by an elegance of thought and depth of soul befitting a spiritual sage. …Taylor is a master rhetorician whose work confirms that the simple act of bearing witness can be a high art.”

A Yale Divinity School alumna, she served two Episcopal congregations in Georgia before opting out, to become professor of religion and philosophy at Piedmont College. Known for “her prowess in the pulpit,” as RNS puts it, she, in 2015, was named Georgia Woman of the Year. The year before, Time named her to its annual list of the 100 most influential people.

Leaving Church: A Memoir of Faith
By Barbara Brown Taylor
HarperOne, 2012 (originally published in 2006)

The previous featured book, God has a Dream: A Vision of Hope for Our Time, by Desmond Tutu, is now available in the Library.

Featured Book: God Has a Dream: A Vision of Hope for Our Time

“God says to you, ‘I have a dream. Please help me to realize it.’” In these few words, Archbishop Desmond Tutu invites the reader of his 2004 book to take up the “deceptively simple challenges,” as enotes.com puts it, “based on the the notion that all people have a role to play in the realization of God’s ‘dream’.” And what that is, in the words of the book’s publisher, is “a world transformed through hope and compassion, humility and kindness, understanding and forgiveness.”  

“Tutu contends that God depends on us to be carriers of justice, healing, and wholeness,” Frederic and Mary Ann Brussat write for spiritualityandpractice.com, “in a world twisted and torn by hatred, divisiveness, and violence.” Which puts the goal out of reach…were it voiced by a lesser figure. Tutu, after all, was deeply involved in the South African struggle against apartheid—for which he was awarded the Nobel Peace Prize—then chaired his nation’s Truth and Reconciliation Commission. 

In God Has a Dream, Tutu “sums up the ideas and beliefs that have served as a foundation” for his extraordinary efforts and achievements, the Brussats explain. He himself calls the book “a cumulative expression of my life’s work.” 

God Has a Dream: A Vision of Hope for Our Time
By Desmond Tutu
Penguin Random House, 2004

The previous Featured Book, Eighteen Takes on God: A Short Guide for Those Who are Still Perplexed, by Leslie Stevenson, is now available in the Library.

Library Learnings: “No Word Does God Justice”

 
 
In early summer, Deutsche Welles Christoph Strack—DW is Germanys international broadcaster—riddled the massive decline in 2019 in membership in both Protestant and Catholic churches in his nation: over half a million Germans turned their back on organized religion. In that one year alone! He concluded his treatise urging, “…society needs to reflect on religion, and on that which so many people call God. Lets.
 
And lets do it by considering three books, all of them suasive and wise, all new additions to the SSUC Library: Saving God from Religion: A Minister’s Search for Faith in a Skeptical Age, by Robin Meyers; The Luminous Web: Essays on Science and Religion, by Barbara Brown Taylor; and Naming the Unnameable: 89 Wonderful and Useful Names for God—Including the Unnameable God, by Matthew Fox. And also a particular poem by SSUC favourite, Mary Oliver, one Fox mentions: Mystic and praise poet Mary Oliver in her poem, ‘At the River Clarion,’ which explores who God is, sings about how every creature—the river, the stone in the river, the moss in the river, we humans, tooare all part of holiness. 
 
*   *   *   *   *   *   *   *
 

“God” is not a four-letter word.

 
Even so, it’s not much spoken at Southminster-Steinhauer United Church. On Sunday mornings, there’s mention sometimes of “spirit,” “sacred,” “divinity”, but not “God,” not often. 
 
Maybe that’s because the SSUC community includes agnostics and atheists? Maybe it’s because the word…the name…has been used, misused, abused, forever, and it’s lost its meaning? Or is it that it means different things to different folks, and no definition or understanding is shared by one and all? 
 
Of such circumstances, Robin Meyers is understanding: “This book,” he explains in the prologue to his most recent volume, Saving God from Religion, published just this year, “is written for everyone who is struggling with the old and narrow definitions of God, but has yet to see any coherent and comprehensive way to reimagine the Ultimate Mystery.” 
 
There, in that preface, he pokes fun at himself for taking up this topic: “Authors are told to write about what they know, which makes any book about God inherently absurd…. …writing a book about God is literary presumption on a cosmic scale. The subject matter is both the most important and the most impossible.” But he makes an assured attempt anyway: “If there is at the heart of creation a deep and dependable equilibrium”—and he marshals his forces to confirm this conclusion—“then ‘God’ is as good a name for it as we can come up with.”   
 
Robin Meyers is no novice at rescuing figures of the godhead from orthodoxy. Eleven years ago, he tried Saving Jesus from the Church. For decades the minister at Mayflower Church in Oklahoma City, he retired at the start of this year; this United Church of Christ congregation prides itself on being the most progressively Christian house of worship in the state. He himself played a starring role [so to speak] in the recent, acclaimed documentary, “American Heretics,” all about forward-looking clerics in the United States. 
 
In his new book, he embraces what he refers to as “a theology of consequence”. In his chapter on prayer, Meyers writes, “Answers are what humans give. Consequences are what God mysteriously enables.” He recalls how his grandmother used to say, “‘There are no coincidences. There are only times when God wishes to remain anonymous.’”
 
He thinks so, too. “Humans are fascinated by whether there is ‘order’ in the universe, or whether every outcome is completely random. The appearance of randomness, however, may be the result of our limited perspective and the infinite number of variables at work. What appears chaotic, in our lives as well as in the universe, may in the end have an elegant though incomprehensible symmetry.” And again he suggests, “…results that appear chaotic may, in fact, be ‘ordered’ at the outer limits by some mysterious ‘boundary’. …Some people have compared this boundary, this strange attractor, to God.” 
 
Meyers urges that we “become mindful of both our choices and the infinite power of their consequences.” “…we are making or unmaking the world by even the smallest act.” “To choose…is life’s most powerful, most spiritual, most God-like activity.” 
 
It’s here that he introduces and quotes a fellow author, Barbara Brown Taylor: “‘Whatever else you have faith in, have faith in this: there is a strange attractor at work in your life that will not let you fly off the page.” It’s from her 20-year-old book, The Luminous Web, which will be taken up next. As Meyers explains, she uses “this surpassingly beautiful name for God,” adding, “At Mayflower these days the most common name for God, besides ‘God,’ is ’the Luminous Web’.” 
 
Certainly, he embraces this notion wholeheartedly: “Every act, no matter how small, hidden, or unlikely, spreads out in the Luminous Web like a virus until we are all infected. If that virus is built on fear and hatred, we will die. If it is built on love, mercy, sacrifice, and equality, we will have life and have it abundantly…. …trust in the power of the Luminous Web….”
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Listen to the river talking
 
An excerpt from Mary Olivers poem, At the River Clarion:
 
“…I was sitting in the river named Clarion, on a water-splashed stone, and all afternoon I listened to the voices of the river talking. Whenever the water struck a stone it had something to say, and the water itself, and even the mosses trailing under the water. And slowly, very slowly, it became clear to me what they were saying. Said the river, I am part of holiness. And I, too, said the stone. And I, too, whispered the moss beneath the water. 
 
“…Said the river: imagine everything you can imagine, then keep on going. Imagine how the lily (who may also be part of God) would sing to you, if it could sing, if you would pause to hear it. And how are you so certain, anyway, that it doesnt sing? I dont know how you get to suspect such an idea. I only know that the river kept singing.
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In Sunday school, Barbara Brown Taylor recalls, “I learned to think of God as a very old, white-bearded man on a throne, who stood above creation, and occasionally stirred it with a stick.” She’s come to think otherwise: the “shift in my image of God is so radical,” she confesses in her book, The Luminous Web. “…what I see [now] is an infinite web of relationship, flung across the vastness of space like a luminous net…. Where is God in this picture? God is all over the place. God is up there, down here, inside my skin and out; God is the web…. …This is the God who is not somewhere, but everywhere….”
 
Very nice, but, hey, life is chaotic, not predictable—think of the pandemic and climate change and BLM. “…there is an essential messiness to life that cannot be controlled,” she admits. But, “no matter how random things may seem, how crazy and out of control, there is a hidden symmetry in them, ‘like a face’—and here she quotes George Johnson in this book, Fire in the Mind—’peering from behind clouds’. You may make of this what you will. As far as I am concerned…you may call it God.” 
 
Taylor’s book, in the words of its publisher, Cowley Publications, “describes her journey as a preacher learning what the insights of quantum physics, the new biology, and chaos theory, can teach a person of faith.” A renown homilist, Taylor famously walked away from her calling as an Episcopal priest to become a professor at a small college in rural Georgia. The move proved to be eye-opening, she reports in an essay she penned this July for Christian Centuryoccasional “How my mind has changed” series:
 
In venturing from church to classroom, she “met Jehovah’s Witnesses, Messianic Jews, Seventh-day Adventists, Latter-day Saints, and Holiness Pentecostals for the first time in my life, along with Muslims one generation away from Afghanistan  Libya, Mali, and Sierra Leone. A student from mainland China dropped my world religions class as soon as she discerned how many of her classmates believed in God. For a while, there was a small clutch of neo-pagans on campus who prayed to the Goddess. In short order, I realized how limited my experience of the divine was….” 
 
She sees her book as speaking to “people who want to believe in God, but who have a hard time with all the requisite beliefs, especially those that seem to contradict natural law.”
 
A panentheist now—she rejects pantheism, “since that belief system makes no provision for a God beyond creation”—Taylor writes of the big bang, when “the universe was born,” when “there was an explosion at the beginning,” but acknowledges that “no one can say who lit the fuse in the first place. …there is always the problem of a first cause.” 
 
It’s here that she points to “the God…who will still be here (wherever ‘here’ means) when the universe either dissipates into dust or swallows itself up…. Paul Tillich’s name for this divine reality was ‘the ground of all being’. The only thing I can think of that is better than that is the name God revealed to Moses: ‘I Am Who I Am’.” To her, that epithet “sounds like the singular utterance of the only One who ever was, is, or shall be, in whom everything else abides.”
 
In the here and now, “we see through a glass darkly,” Taylor observes. “When the fog finally clears, we shall know there is only One.” It’s as the writer of Ephesians has it, she adds, “‘There is only one body and one Spirit…one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.’”
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His intention and his hope
 
An excerpt from Mary Olivers poem, At the River Clarion”:
 
I dont know who God is exactly. But Ill tell you this: If God exists, he isnt just butter and good luck. If God exists, he isnt just churches and mathematics. Hes the forest, Hes the desert. Hes the ice caps, that are dying. Hes the ghetto and the Museum of Fine Arts. Hes van Gogh and Allen Ginsberg and Robert Motherwell. Hes the many desperate hands, cleaning and preparing their weapons. Hes every one of us, potentially. The leaf of grass, the genius, the politician, the poet. And if this is true, isnt it something very important?
 
Yes, it could be that I am a tiny piece of God, and each of you, too, or at least of his intention and his hope. Which is a delight beyond measure.
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In the very first book he ever wrote, Thomas Aquinas points out, “Even the very ones who were experienced concerning the Divinity, such as the apostles and prophets, praise God as….” And here the 28-year-old someday-saint records 49 names for God, most mentioned in the Bible, everything from “dew” to “the Ancient of days,” plus “all the other beings attributed to God as cause.” Pshaw! “…the Divine One is none of these,” he disputes, finally, “being insofar as God surpasses all things.”  
 
Episcopal priest Matthew Fox finds these statements on “the multiple names for God so startling and so germane to this book,” that he includes the passages in their entirety as the only appendix in his 2018 book, Naming the UnnameableEven though he counters Aquinas’s conclusion: in our world, “…there are trillions upon trillions of names for God.” Indeed, he opens his book with this report: “The ancient Vedas of India tell us that, ’The One Existence the wise call by many names.’”
 
Fox wonders if we “have permission—and maybe a serious responsibility—to change our understanding and naming of God as we mature as individuals, and as we evolve as a species, and as we face a critical time, a ‘turning time,’ in human and planetary history?” He answers his own question: “As humans undergo deep changes, so too does our understanding of God and Divinity. …Divinity evolves. …our names for God increase in possibilities, and evolve as evolution continues all around us.” 
 
The author of something like three dozen books—the SSUC Library has a horde of them—Fox, lionized for developing and teaching creation spirituality, goes on to tally 89 of them, and to expand briefly on each. “What ‘God’ even means,” author Nancy Abrams says of the volume, “explodes in this little book like fireworks in the mind.” Fox shows off “humanity’s capacity to envision God,” she adds, “showing every way of looking at God is legitimate, if it raises the aspirations of its adherents and their ability to carry them out.”
 
In the process, Fox cribs from the likes of Aquinas, but so many other theologians, mystics, and philosophers, notably Meister Eckhart, Abraham Joshua Heschel, Rumi, Deepak Chopra, David Bentley Hart, Julian of Norwich, Thich Naht Hahn, and Hildegard of Bingen. And God gets imagined as being everything from the Web of Life to Chaos, from Gaia to the Universe, from the Ground of Being to “I am”.  
 
But, when all is said and done, it may be that these five words—found in his introduction, “God has a trillion faces”—that best sums up this rumination, this quest: “…no word does God justice….” 
 
Ken Fredrick