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An Eco-spirituality Book Discussion on the revised version of Matthew Fox's book "Original Blessing" was held on Tuesdays at SJA from Feb. 13 - April 3rd at 7 p.m. and moderated by Katie Johnson. This report concentrates upon the subjects provided by the author, first published in 1983. The title of this book is intended as a dissent to the traditional belief in Original Sin, to which the author disagrees.
In the recently written Preface to the September 2000 edition, the author provides an immediate summary: We are moved to understand how much of our religious tradition is built upon an emphasis of original sin; a concept never existing in the Church until the 4th Century, and corresponding to that time when the Roman emperor Constantine was converted to Christianity. This significant event, in turn converted the Church to an authority- based institution requiring similar controls instead of the community of peace and justice Christ had intended. The thinking and tradition introduced in Fox’s book is that of a creation-centered spirituality, in contrast to the Fall and Redemption thinking promulgated since the 4th Century; which provided a 'rationale' for the Church to assume control of a humanity considered too sinful to live responsibly without such controls.
In a brilliantly structured Introduction to the journey on which we are
invited, Matthew Fox first asks the
reader if the creation-centered spiritual tradition of the Early Church
doesn't offer the human race a more
defendable and effective solution for our survival as spiritual beings. He
then gives a well-developed response of ten reasons with ample historical
notes to establish his position as a basis for his journey. His objectives
are made clear: to displace the notion of religion with spirituality; to
displace as well the traditions
of patriarchal control and pessimism.
The Journey itself has four major sections, referred to as "Paths". The First Path, titled 'Positive', establishes the basis for a philosophy in which we should Love Life, instead of the Death in which our Western thought has been preoccupied. For example: while Christ did die, the teachings and ministry he established did not depend upon that. Only for those who insist that Christ had to die for our 'original sin' in order to make us acceptable to God is the preoccupation with Christ's death essential. Fox quotes a number of the saints and great thinkers in establishing a concept of a loving creator who is far too loving to consider the mankind he has created as sinful and unacceptable. To Love Life is described by the author as little more than being thankful for our many gifts: for the beauty and pleasures we inherit from a caring creator. Fox develops our positions as co-creators, and the dignity in our being such.
The Second Path is an opposite to the first and is titled 'Negative'. In this section we are reminded of the states of nothingness, emptiness, silence, and the needs to let go. It includes an awareness of pain in our lives as well as our human limitations, and how we can make these too a part of our loving life. Fox states that the inclusion of pain and emptiness is necessary to our living.
The Third Path is called 'Creative' and is a union and synergy of both Positive and Negative path aspects. As a hint to his direction, Fox states: "Creation is birthing something where previously there was nothing"; providing such examples as stars being born, children being born, ideas being born, new friendships and loves coming into existence where before they did not; and a host of opportunities in which we can become actively engaged as co-creators.
Just when you consider there can't be much more, the author comes up with Path Four; to which he refers as 'Transformation'. This is intended to provide a qualitative dimension for the Third Path of Creativity; and recognizes that our creativity can be directed toward valuable contributions or trivia. It is the focus itself on well-intended creativity; the direction by which we make more than just haphazard differences, but specifically differences in support of the compassion and justice needed in the universe. And perhaps well directed differences to support the changes within ourselves.
Fox puts Christianity in a renewed context for many by returning to its
early roots, and by embracing such sacred human acts as creativity,
compassion and justice. By emphasizing a creation-centered spirituality
instead of the demands of a differentiating dogma with patriarchal concerns
for obedience and control,
we are freed to participate in celebrating the gifts and beauty of life
instead of wallowing in the guilt too often associated with enjoying who we
are and the pleasures given us by the Creator. In the context of
such freedom, Christianity emerges very much alive; legitimately engaged in
such contemporary issues
as human rights, feminism, a renewed ecumenical movement, and other
Christ-centered teachings.
For many of us, discussing this book was a journey of personal discovery. After all is read and said, Fox merely states that 'God is good, and so is all of his Creation'! That discovery has both positive and negative components; there is both pain and epiphany. But there are many added dimensions to our worlds of awareness and belief. This is a journey from which one does not return as the same person who began that journey. For this alone I
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