Spiritual, Religious, or Adventure?

by Teresa Blythe

Originally published on November 25, 2015 on Patheos
Re-printed with permission from the author

When a pilgrim begins the 800 kilometer trek along the legendary Camino de Santiago, they are asked to announce the purpose of their walk. Their choices are spiritual, religious or adventure. Which is a beautiful question to ask in spiritual direction since we are all on this pilgrimage called life.

What is the nature of your life’s path? Spiritual, religious or adventure?

I began sitting with that question after reading Sonia Choquette’s new memoir Walking Home about the healing she experienced walking the Camino de Santiago last year. Choquette is a well-known spiritual intuitive and teacher and author of many books on tapping into your intuition. She hit a low point in her life. Her marriage was falling apart; her brother died; and shortly after that her father died, too. The voice of one of her spirit guides clearly told her to walk the Camino (even though she barely had a clue what that involved.) Still, she heeded the voice, packed her bags and set out to walk the entire distance across northern Spain.

She named the purpose of her pilgrimage spiritual (P.61). Which is what I would call my own “camino” (Spanish for walk) in life. (Note: I haven’t walked the Camino de Santiago but the idea of doing it is growing on me!)

Spiritual Pilgrimage

The spiritual pilgrimage is about healing. One walks to be free of burdens, to forgive others and themselves, and to allow the silence and discipline of walking toward a goal to heal life’s hurts and draw you closer to the source of life.

People who see their life path as spiritual are seeking connection with a power greater than themselves. This spiritual seeking may involve a religious tradition, or it may not.

Religious Pilgrimage

For centuries, religious people have been walking pilgrimages in devotion to God. Some see the difficult walk as penance. Others do it because they believe it is what God is asking of them and they wish to be obedient. Muslims are instructed to travel to Mecca in pilgrimage at least once in their life provided they are healthy enough and can afford the trip.

People who see their life path as religious are seeking to show allegiance and devotion to God through adherence to a particular religious doctrine and participation in a particular set of religious practices. These practices are intensely spiritual but they grow out of a religious tradition.

The Adventure

Many people travel the Camino de Santiago for fun, companionship and excitement. Choquette shares stories of people running along the Camino, groups hauling a wagon full of gourmet food, people riding bikes or horses along the way. For most every pilgrim, the Camino is an adventure at times—you cross the Pyrenees, stop in villages along the way and meet people from all over the world. But people who choose to experience the Camino as an adventure are usually not placing an expectation that the walk will be offering them any spiritual or religious insights.

People who see their life path as adventure may also be simply not placing expectations on their path. I’ve worked with many people in spiritual direction who are content to see what life has to offer rather than hoping for miracles, healing or other spiritual experiences.

No Judgment

There is an attitude among pilgrims that everyone walks their own Camino. It doesn’t matter what your intention is—spiritual, religious or adventure. It will be whatever it needs to be. You may start out for spiritual purposes and end up having an adventure. Or spiritual folks may find themselves more appreciative of religion as they walk the steps that thousands of pilgrims over thousands of years have walked. Adventure seekers may be gifted with a spiritual insight. As the man who fitted Choquette for hiking boots emphasized, “It’s your camino.” (P.43)

Do it All

Ideally, our life’s journey is a combination of purposes. At some times in our life it may be religious, at other times spiritual and at others an adventure. Or maybe it’s all three at once. After reading Walking Home, I am using the lens of Choquette’s experience to see the whole of my life as a camino. Perhaps not as dramatic as an 800 kilometer walk across Spain, but satisfying in its own way.

Spiritual, religious or adventure? It’s worth pondering along the way.

(For more on the Camino, I highly recommend Sonia Choquette’s Walking Home. Shirley MacLaine also wrote The Camino about her experience; Paulo Coelho wroteThe Pilgrimage; and  Martin Sheen created the film The Way. Others have written of their experiences in blogs and books as well. Enjoy!)

If you are interested in learning more about spiritual direction or entering spiritual direction with me, please contact me at teresa@teresablythe.net  or visit teresablythe.net.  Also visit my website for the Phoenix Center for Spiritual Direction.

Photo credit: amateur photography by michel / Foter.com / CC BY

Ancient Bible Reading and Today

by Kenneth McIntosh

Faithful to our ‘God is still speaking’ faith, we read with the Bible in one hand and our smartphone in the other. This week, news on the phone practically screams with agony; multiple shootings, a presidential candidate blaming an entire religion, and—a poignant twist—a Dutch video in which people read from the Bible, claiming it’s the Quran, and listeners hearing the violent verses are fooled. In the midst of such troubling times, I’ve been working hard to complete The Celtic Study Bible: Gospels. Curiously, that work does intersect with the headlines.  If believers in the modern and postmodern eras had followed ancient principles of Bible reading, we might be better off in 2015. The following is excerpt from the (unpublished) Celtic Study Bible.

Eucherius (380-449) of Gaul wrote a book titled Formula for a Spiritual Understanding which influenced Celtic Christianity. Eucherius invites readers “to see through the surface (historical) level of Scripture to its ‘higher’ spiritual meaning.” The Apostle Paul can be cited to support this view “for the letter kills, but the Spirit gives life” (2 Cor.3:6). Such a metaphorical reading of Scripture is indeed pervasive in the Bible.

For some Early Christians there was a pressing reason to adopt this method of interpretation—they were trying to save the Old Testament. Marcion (85-160) a Christian living in what is today Turkey, noted that the Old Testament God did things which seem unworthy of the God revealed in Christ. Could God who demanded genocide of unbelievers (1 Samuel 15) be the same as God who loves the world (John 3:16) and is love (John 4:8)? Could the same Divine Spirit command “Do not leave alive anything that breathes” (Deuteronomy 20:16) and then speak through Jesus’ lips saying “Love your enemies” (Matthew 5:44)? Marcion had a simple answer—do away with the Old Testament.

Origen (184-254) a Christian scholar living in Alexandria Egypt agreed with Marcion that some Old Testament portrayals of God are unworthy of God. But Origen defended the Old Testament by interpreting the genocide passages symbolically. Origen wrote: “If the horrible wars related in the Old Testament were not to be interpreted in a spiritual sense, the apostles would never have transmitted the Jewish books for reading in the church to followers of Christ.”  A century later, Augustine likewise used symbolic interpretation to deal with troubling Old Testament passages. How could God say to smash the heads of Babylonian infants (Psalm 137:9)? Augustine explains “the ‘infants’ of Babylon were not literal children but rather the vices of the Babylonians.”

In our time, Marcus Borg was an important recent scholar in the field of Jesus and the New Testament, and a defender of symbolic Bible interpretation. Borg called metaphor the more-than-literal meaning of language. John Dominic Crossan, another major figure in contemporary Jesus scholarship, likewise says, “My point, once again, is not that those ancient people told literal stories and we are now smart enough to take them symbolically, but that they told them symbolically and we are now dumb enough to take them literally.”1

The Bible is critiqued today for the same reason that it was questioned in the second century—the malingering shadow of its violent passages. At a time when the world is reeling from religious terrorism, it is tempting to dismiss all religious Scriptures that portray God as demanding the slaughter of innocents.

Philip Jenkins, Distinguished Senior Fellow at the Institute for Studies of Religion at Baylor University, questions whether the Quran endorses violence more than the Bible? He answers in the negative: “If the founding text shapes the whole religion, then Judaism and Christianity deserve the utmost condemnation as religions of savagery.” He goes on, however, to note, “Of course, they are no such thing; nor is Islam.”2 As Jenkins points out, Abrahamic religions each have Scriptures that can be used to promote violence or peace, and if they are to result in peace then the teachers of religion must learn to talk about violent passages constructively.

Jenkins reminds us that in the accounts of Old Testament Genocide “we have a constructed narrative in which particular authors and editors have taken a story and framed it in ways that made sense to them. It is a story with a point or theme, and one that is aimed at a particular audience.”3

Investigating the conquest of Canaan, archaeologists find evidence that differs from the Bible tales. “Archaeologist William Dever concludes that … evidence ‘supports almost nothing of the biblical account of a large scale concerted Israelite military invasion of Canaan.’”4 So why would the Bible writers exaggerate tales of how they exterminated their enemies, down to the noncombatants? The Bible was mostly written after the Babylonian exile and Jews were wondering: how can we make sure history does not repeat for us? To ensure Israel’s future purity, the Bible writers portrayed a golden age of Israel, before they fell into God’s disfavor. This golden age was marked by absolute loyalty to God’s commandments. The wars in Canaan were portrayed as the utter extermination of everything that did not faithfully worship God, as an illustration of the way that faithful Israel should expunge everything ungodly from their midst.

The Bible stories of genocide were composed to point to a larger truth—the need to utterly eradicate idolatry—rather than a straightforward recounting of history. Thus, the best current scholarship supports the instincts of the ancient interpreters; the Bible stories of genocide were intended to be understood for their spiritual meaning rather than taken as literal history.

So there are compelling reasons—both the symbolic nature of many Bible passages, and the continuing need to properly interpret violent passages—that commend the ‘more-than-literal’ reading of Scripture. An ancient form of Bible reading could help us create a less-violent future.

 

1 James F. McGrath, John Dominic Crossan on Literalism, Patheos, June 14, 2014,
http://www.patheos.com/blogs/exploringourmatrix/2014/06/john-dominic-crossan-on-literalism.html

2 Philip Jenkins, Laying Down the Sword: Why We Can’t ignore the Bible’s Violent Verses (New York, Harper Collins, 2011), 13.

3 Jenkins.,210.

4 Jenkins.,57.

image credit: Ken McIntosh