Author: Jane

I am frequently asked about my faith. At the end of my marriage to Ted Turner I became a Christian. For several years prior, I had begun to feel I was being lead. I felt a presence, a reverence humming within me. It was and is difficult to articulate. Today I think I know what was happening: I was becoming embodied, whole. I had spent 60 years dis-embodied, trying to be perfect so I could be loved. You can’t be whole if you’re trying to be perfect. Now, as I entered my sixth decade and with much work, I could feel myself becoming whole and I knew: This is what God is. I was stunned when I read in William Bridges’s The Way of Transition, that in Matthew 5:48 when Jesus tells his disciples, “You, therefore, must be perfect, as your heavenly Father is perfect,” it was a mistranslation of the Greek adjective teleios which actually means “whole, fully formed, fully developed.” Jesus wasn’t telling his disciples to be perfect like God, he was telling them to be whole, like God. This is what the third step of Alcoholics Anonymous 12 Step Program means. It says we need to give ourselves over to our higher power, become whole (which addicts aren’t) by welcoming the Holy Spirit into our innermost selves. I began looking for a container to house this fledgling feeling of reverence. Having grown up an atheist I had almost no experience of church and had never read the Bible but I had dear friends in my home-state of Georgia who found comfort and inspiration in their church community and they offered to open this world to me and “bring me to Christ.” Perhaps this would be the container I was seeking. Unfortunately, my very private, tentative step into religion became a loud public misconception. A small- minded person, knowing about my quest, did an interview on a national website without my permission and said that, because of him, I had become a Born Again Christian. I had no intention of going public about my spiritual journey and in no way wanted to be tagged with the fundamentalism that Born-Again Christianity has come to be associated with. I found myself having to defend my action before I was entirely sure what it meant. I did feel reborn, I couldn’t deny that, but it had nothing to do with the perceived doctrines of fundamentalist Christianity. Over the months, I went to Bible study every week, had it interpreted for me by biblical literalists, did my homework faithfully but, as time went on, I felt myself losing the very thing that had called me from within: Spirit. The literalness with which I was expected to read and interpret the Bible seemed to simplify and flatten out what I wanted to experience as metaphor. Christianity was beginning to feel shrunken, freeze-dried. Words like ‘Thou Shalt,’ ‘Salvation,” ‘Lord,’ and ‘Repentance,’ drowned out one of my favorite Sufi poems by Hafiz: Every Child Has known God, Not the God of names, Nor the God of don’ts, Nor the God who never does Anything weird, But the God who knows only four words And keeps repeating them, saying: “Come dance with Me.” Come Dance. As I diligently slogged away in my weekly bible class, doing the homework and studying the charts, I began to notice that the dance was gone. Try to render it literal, concrete, and it dies. I had started my journey with a powerful sense of the divine presence, but the linear approach seemed too rigid to contain this and I began to get scared: What had I gotten myself into? I had met some inspiring, extraordinary Christians, but there were others that came at me, fingers pointing in my face, demanding to know my position on this or that and if I could not say certain key words like “died for our sins,” it meant I wasn’t a Christian. I winced when God was spoken of as a man. God is beyond gender, beyond being, and although gendering God as “Him” may not seem consequential to many, I think it belies the nonbeingness of the Divine. Seeing God as “Him” only serves to reinforce the belief that since God is man, then man is God-like and women are less-than. Riffat Hassan, a Pakistan-born professor of religious studies and humanities at the University of Louisville says that in Islamic, Jewish and Christian traditions there are three basic (and unwarranted) assumptions upon which the ideas of male superiority over women are founded: “first, that God’s primary creation is man, not woman, since woman is believed to have been created from man’s rib and is, therefore, derivative (As Carol Gilligan has said, “If you make a woman out of a man, you are bound to get into trouble); second, that woman was the primary agent of ‘Man’s Fall,’ and hence all ‘daughters of Eve’ are to be regarded with hatred, suspicion and contempt; and third, that woman was created not only from man but for man, which makes her existence merely instrumental.” From what I can see, none of this was Jesus’ idea. He did not see women as less-than after-thoughts. In fact, his friendships with women were revolutionary for that time. The more I study the teachings of Jesus, the more convinced I become that a foundational aspect of his teaching is the equality of women and men in God’s eyes, deserving of equal treatment. Look at the many women who followed him, sustained him. Look at the women who were shunned by all others but who Jesus touched and kissed and loved. Christian women preached and performed the Eucharist. It was to women that the arisen Christ appeared. After his death, when many Christians fled into the desert to set up Christian communities women outnumbered men 2 to 1. I find particularly moving and plausible his special relationship with Mary, the apostle that is revealed in the Gospel of Mary. Jesus was love, not just love for some and not for others but…love…for all. I think two thousand years ago, Jesus’ teachings, including and perhaps especially his respect for women, were so radical and so threatening to the Priesthood (Patriarchy) that they had to try to claim and cage and redefine him as “God in our [read male] image.” The formal church that grew up in the centuries following his death had to diminish the revolutionary content of his teachings in order to create a unified Christian church. In my studies, I learned that 325 years after Jesus was crucified at the Council of Nicea, a gathering of Christian leaders, all men, decided by a show of hands and amidst bitter theological differences, what would be included as Biblical cannon and what was to be left out and decreed that Jesus was not only the Son of God but God himself. In no way do I want to offend more traditional Christians, but if the content of the Bible was determined by a group of men (not all of whom agreed), then surely those seeking to know Jesus should not be demonized for looking outside the canons to what others (including women) had to say about Him. I stopped my Bible study classes but was unwilling to renounce faith. I wanted to see if somewhere there wasn’t a perception of Jesus that reflected my intuition of him. This brought me to Elaine Pagels’s books on the Gnostics, along with various theologians’ and religious scholars’ interpretations of the Bible and the books of the early Christians, all of whom believed that experiencing the divine was more important than mere belief in the divine. I needed to move back into the reverence of metaphor, the language of the soul. That is where I know my faith wants to reside. From time to time, there have been the awakened ones, conduits of perception, who, by fully embodying Spirit, have shown us the way—Jesus, Muhammed, Buddha, Allah, and others. Their messages have invariably been bare-bone-simple, remarkably similar and often embedded in metaphor, stories, and poems—all forms of art. Why? Because the non-linear, non-cerebral forms that are Art speak on a different frequency, they by-pass thinking, penetrate our defenses and jolt us open to consciousness. For a while, I became a student at the Interdenominational Theological Seminary in Atlanta, the largest training center for African American ministers in the country. As a college drop-out who still has anxiety-ridden dreams of leaving a job unfinished, I relished being back in school and overwhelmed with homework: Biblical Exegesis, Feminist Interpretation, Systematic Theology. I was one of the few white students and, despite that, managed to come and go in anonymity—until Monster-In-Law came out and stirred up some excitement—the little old white lady in the back row is the one who kicked Jennifer Lopez’s ass!! Over time, and, I feel, because I stepped outside of established religion, I was able to rekindle the spiritual experience that I’d been seeking. Some will say that because of all this I am not a true Christian. So be it. I feel like a Christian, I believe in the teachings of Jesus and try to practice them in my life. I have found Christians all over this country who feel as I do. They may not have been ‘saved’ yet they hum with divine spirit. My faith is a work in progress (as am I) but I will plant my flag on the belief that God lives within each of us as Spirit (or soul). I like what Reverend Forrest Church says: “God is not God’s name. God is our name for that which is greater than all and yet present in all.” I believe that Christ was the personal incarnation of the divine wisdom in everything, including every form of spiritual expression. Lots of folks go to church every Sunday and spend the rest of their time avoiding dealing with the question of consciousness. They try to pass time with pastimes, possessions, prestige. They think about God and talk about their religious beliefs but avoid experiencing Spirit. Thinking and experiencing aren’t the same. One happens in the head. The other is a flash, a rush of intuition that seems to permeate our entire being. That is what Jesus meant when he said that God is within us. That is what I am seeking, and I have found that since I have come to feel God within me, I experience less fear—of anything, including death. Sharon Salzberg, in her book “Faith,” explains it this way: “As our faith deepens, the ‘container’ in which fear arises gets bigger. Like a teaspoon of salt placed in a pond full of fresh water rather than in a narrow glass, if our measure of fear is arising in an open, vast space of heart, we will not shut down around it.” Another result of my faith is that I have become a deeper, more embodied feminist. Helen LaKelly Hunt is right when she says in her book “Faith & Feminism,” that feminism is about fighting for the core beliefs and values of Christianity. “Religion and feminism are different expressions of the same impulse toward making life more just and whole.”   William Bridges,  The Way of Transition, Perseus Publishing, p. 196 “Gospel of Mary of Magdala: Jesus and the Woman Apostle” by Karen King of Harvard Divinity School