Pub Theology 1/28/25 -- Truth to power

Some seven years back, researchers at NYU and Johns Hopkins University launched a study in which they enlisted some two dozen religious leaders from a variety of traditions -- priests, pastors, rabbis, Zen Buddhist monks, Islamic prayer leaders -- to take part in a research project exploring psychedelics and sacred experience. The experiment was intended to assess whether a transcendental experience makes the leaders more effective and confident in their work and how it alters their religious thinking. You can read about the setup of the study in this article from The Guardian . It turns out that the study produced some really interesting results. A story published a few weeks ago in The New Yorker tells the tale. Unfortunately that article is locked behind a paywall, but the author, Michael Pollan (who has written extensively about the use of psychedelics and their effects), however, summarized some of what the study found in this interview . Pollan writes that the participants described their regarded their mushroom-induced trips as authentic mystical experiences, not just a drug experience. For some, the experience was truly transformative. One of the surprising findings that Pollan remarked upon was that "their experiences were not always consistent with the imagery or symbolism of their own faiths. One Christian theologian said God was like a Jewish mother. In fact, most of the people I interviewed felt that the divine they encountered was feminine. That blew their minds; and it blew mine, too. ... Just about everybody had an encounter with the divine, and for the most part it was a feminine, nurturing, sweet presence. We have such a patriarchal understanding of religion, and most stereotypes of God are gendered masculine. So I think it’s ironic, and somewhat humorous, that under the influence of psychedelics God turns out to be more female than male." Nearly all of the participants rated their first experience with psilocybin as among the top five most spiritually significant events of their lives. Among participants who had two sessions, the researchers found that a striking number—seventy-nine per cent—reported that the experience had enriched their prayer, their effectiveness in their vocation, and their sense of the sacred in daily life. It turns out that there is a long history of people trying to trace a connection between the early Christian church's eucharistic practice and psychedelic substances, though scholars have their doubts. This article from The Christian Century goes into some of that fascinating story. For our conversation this evening, we're going to talk about psychedelics and spirituality. Do you have experience with this? If so, what was your experience like? If not, would you try it? Do you feel that a spiritual experience augmented by substances is more or less valid than other spiritual experiences? The discussion starts at 7pm tonight, May 27, at Casa Real in downtown Oxford.

This Sunday, all are welcome to join us for a morning of worship and fellowship. Whether you are with us in the sanctuary or joining from afar, your presence strengthens our community. Our services are at 8:30 & 10:00 a.m. We warmly welcome those who cannot attend in person to join us via our live stream for the 10:00 a.m. service. 

This Sunday, all are welcome to join us for a morning of worship and fellowship. Whether you are with us in the sanctuary or joining from afar, your presence strengthens our community. Our services are at 8:30 & 10:00 a.m. We warmly welcome those who cannot attend in person to join us via our live stream for the 10:00 a.m. service. 

Way back in January 1959, C.S. Lewis published an article in The Atlantic Monthly in which the author and Christian apologist explores the question of the efficacy of prayer. In short, Does prayer work? But Lewis, ever one to make us want to think, says that's the wrong question, as understandable a question as it might be. "For up till now we have been tackling the whole question in the wrong way and on the wrong level. The very question “Does prayer work?” puts us in the wrong frame of mind from the outset. “Work”: as if it were magic, or a machine — something that functions automatically." This isn't to say that petitionary prayer, i.e. asking God for things, is never appropriate, Lewis says. Only that's a small part of what it means to pray. So what does it mean our prayers don't get answered? For Lewis, that's not the right question. One reason for that has to do with being created with free will by an omnipotent God, who could do whatever we ask if God wanted to. But that's not the point: "For He seems to do nothing of Himself which He can possibly delegate to His creatures. He commands us to do slowly and blunderingly what He could do perfectly and in the twinkling of an eye. He allows us to neglect what He would have us do, or to fail. Perhaps we do not fully realize the problem, so to call it, of enabling finite free wills to coexist with Omnipotence. It seems to involve at every moment almost a sort of divine abdication. We are not mere recipients or spectators. We are either privileged to share in the game or compelled to collaborate in the work." If the question Does prayer work is the wrong question, then what's the right one? If your prayers are answered, does that mean you are special in God's eyes? And if they're not, does that mean God has forsaken you? We'll talk all about it in our conversation tomorrow evening, Tuesday May 13. Join us for the discussion starting at 7pm at Casa Real in downtown Oxford.

This Sunday, all are welcome to join us for a morning of worship and fellowship. Whether you are with us in the sanctuary or joining from afar, your presence strengthens our community. Our services are at 8:30 & 10:00 a.m. We warmly welcome those who cannot attend in person to join us via our live stream for the 10:00 a.m. service. 

This Sunday, all are welcome to join us for a morning of worship and fellowship. Whether you are with us in the sanctuary or joining from afar, your presence strengthens our community. Our services are at 8:30 & 10:00 a.m. We warmly welcome those who cannot attend in person to join us via our live stream for the 10:00 a.m. service. 

"The world only spins forward." This is a quote from Pulitzer Prize winning playwright Tony Kushner's Angels in America, and I came across it. in all places, at the end of a review of the 2024 movie Conclave , about the sudden death of a pope and the machinations surrounding the election of a successor. Fair warning, lest you get your hopes up, this week's topic isn't about Kushner's play, or the election of a new pope to replace Francis. It's about the quote itself. The author of the review, which is really a discussion of the film's twist ending, harnesses the quote to suggest something about the possibility of an institution like the Catholic Church evolving and changing. In other words, the quote seems to suggest the idea of progress, So that's what we're going to talk about. In context, that's what I think Kushner is getting at too with the line. Angels in America is a complex examination of homosexuality and the AIDS crisis in the 1980s. With that backdrop, the full quote reads like this: " We won't die secret deaths anymore. The world only spins forward. We will be citizens. The time has come. Bye now. You are fabulous creatures, each and every one. And I bless you: More Life. The Great Work Begins." Things are changing, Kushner implies here, and for the better. Is that what we mean by progress? That's really the crux of our topic this week. What does the quote "The world only spins forward" suggest to you? And what does progress mean to us? What does progress look like, whether in our personal lives, our faith lives, in society, or the world itself? Help us figure it all out in our conversation this week. The discussion start at 7pm tomorrow evening, Tuesday, April 29, at Casa Real in downtown Oxford.

This Sunday, all are welcome to join us for a morning of worship and fellowship. Whether you are with us in the sanctuary or joining from afar, your presence strengthens our community. Our services are at 8:30 & 10:00 a.m. We warmly welcome those who cannot attend in person to join us via our live stream for the 10:00 a.m. service. 

I imagine we're all familiar with the slogan WWJD, or, What Would Jesus Do. In fact, it's so familiar that it's turned into a cliched bit of pop culture replicated on wristbands, inspirational posters, bumperstickers, and so on. But have you heard of WWJI, What (or Who) Would Jesus Imitate? OK, true confessions time, I made that one up. But stick with me for a minute. I got to thinking about this after reading an article at the website Mockingbird titled "Are you a Follower or a Fan: Imitation vs. Participation." The piece starts off by acknowledging the very real challenges of being modern people trying to do as Jesus did. The author writes: "A few Sundays ago, I listened to a homily that drew a sharp distinction between being a mere fan of Jesus and being a true follower. The preacher’s message was clear: admiration is not enough; commitment is required. And yet, as I sat there, I couldn’t help but think that this framing, while stirring, glossed over the profound complexities of discipleship. After all, what does it truly mean to follow a first-century prophet who renounced self-protection, rejected wealth, and issued radical moral demands? It’s one thing to nod along in agreement; it’s quite another to live as he did. After the service, I mentioned to a fellow congregant that I don’t consider myself a follower of Jesus — just a fan. And only on my better days." A little further on, the author raises what is a profound and I think fundamental question about the nature of Christianity and what it means to be a Christian. "Is Christianity about imitating Jesus or participating in Jesus? Is it primarily following a moral example or being swept up into an unfolding mystery?" As the author notes, this is about the fundamental tension of Christian life. The idea of imitation is that Christian life is about emulating Jesus, replicating his actions, embodying his virtues, and modeling our behaviors after his. Hence the WWJD paradigm. But there's a problem there. This mindset reduces "Christianity to a moral project focused on individual actions and ethical conduct. While imitation is undeniably valuable, when it becomes the core of the Christian journey, it risks turning faith into little more than a moralistic exercise — a set of rules to follow rather than a living, transformative experience." This approach is also, at its core, a specifically individual exercise. In short, how can I be like Jesus? Participation, the author writes, is a radically different approach that reframes the Christian experience. "It’s not about striving to mimic Christ’s life, but about engaging in the ongoing mystery of his presence in the world. The believer isn’t just a disciple learning to imitate an ancient figure but a participant in a larger, living story — a story that transcends time and encompasses both the individual and the collective." While imitation offers a clear moral framework, it risks reducing our faith to a checklist of behaviors. Do these things (what Jesus would do), replicate these actions, and we're set. Participation, the author writes, "pulls believers into something dynamic and ongoing. It’s not about asking 'What would Jesus do?' but 'What is Jesus doing right now?' It’s about recognizing that faith is not just a story to be retold, but a mystery to be lived and actively engaged with in the present." So where are you in this mix of imitation vs. participation? How different are the two? Does participation mean we discard imitation? Or does participation give meaning to imitation. If imitation is about me, myself, and I, who is participation about? Are you a fan or a follower? We will wrestle with these questions in our discussion this week. Join us for the conversation tomorrow evening, Tuesday, April 22, starting at 7pm at Casa Real in downtown Oxford.