Cassandra, Prophet

This poem assumes the reader is familiar with the myth of Cassandra and Apollo. If you are not, you can read it in Cassandra’s Wikipedia article.

Content note: This poem has themes of sex and power, and is intended for adults.

Cassandra in the past, my kindred soul,
Looking to the future
With a Sight that needs no eyes.
(A Sight that needs no eyes?
Who can believe a thing like that?)

I believe, Cassandra. I know.
I know because I too can See,
But none believe me when I tell what I can See.
What has cursed both your prophetic gift, and mine,
That we can’t share with others Truths we know?

Oh, I learned the story long ago,
The story told of you and of Apollo:

The god whom you betrayed (they say)
Who righteously (they say) punished you for breach of contract
Declining to fulfill the promise
Written in your flirting,
Teasing god Apollo, driving him insane with unquenched desire.
How could you?
He gave to you the gift of prophecy.
You knew full well
The kind of thanks he wanted in exchange
(they say).
And so, Apollo cursed your prophecies,
By spitting in your mouth,
That they would never be believed
By any man or woman
(they say).

Thus ever more,
Cocktease you’ve been branded,
For centuries so slandered
By men.

Yes, by the men who wrote the story
Of Apollo and Cassandra
And passed it down to me.

But I know — my Sight shows me — what really happened.
Let my words be heard, whether they are heeded or are not.

Apollo, god coming to you as a full-grown man —
To you, Cassandra, still a girl —
A girl for a boy to love,
Not for a man, nor for a god as man appearing,
A god whose immaturity
Denies to him the possibility
Of adult passion with an adult woman.

Like every man-boy,
A gift, he thinks;
A gift will certainly seduce her;
A gift, yet with an obligation:
An obligation that she thank him —
Thank him, the giver who’ll be satisfied with gratitude in just one form —
The satisfaction of his wayward cock.

What gift gave he?
Not man-gift, nor even boy-gift, but god-boy gift.
“What girl would not desire to know her future?
Don’t they all?” (he thinks).
And so, in his self-serving magnanimity
He bestows on her the cruelest gift —

The gift of prophecy.

And then, without delay
His fevered, sweating body presses against hers
To claim what (he believes) she must offer him in gratitude.
Presses he with hands, with lips, with raging cock
Demanding, needing that she melt
And offer up her body, her most private parts
To him.

And she says,

Now angry, she says, “I did not agree to this.
Take back this power of prophecy,
A gift that comes with obligation is no gift,
But an attempt to barter,
And I barter not my intimacy.”

But alas, a gift god-given cannot be given back or taken back.
Such is the way of gods.

Apollo, panting, wanting, is at a loss,
Needing (he says) some form of release.
(Such is the way of boys.)
If not her secret part,
He begs and wheedles for consent to use
Her virginal, young, pure, sweet, wet

And she is weary of his pleading,
And weary of his pestering,
And weary of her fear, for he’s more powerful than she.
She wishes but to send him off.
And so, the sooner to be free of him,
She hesitates a moment,
But then slowly,
(Eyes closed),

She kisses it.

And then the godly juice bursts forth.
Her lips it soils, her tongue, her teeth, her throat.

The god says, with a sneer,
“Now all shall know that you suck cocks!”

“Unfair!” she cries. “You forced me to!”
“Oh no,” says he, “you begged to suck me off!”
“Not true!” she yells.

His final words defeat her:

“Whom will they believe:
A mighty god like me,
Or a shame-filled, simple girl, like you?

You know the answer, dear Cassandra.
And having lost your credibility with that,
None will e’er believe a word you ever say
Though you shall prophesy The Truth for all your days.

And when you, some day, as priestess in my temple,
Offer sacrifice to me,
You will this day remember,
When you sacrificed
Your capability
To tell The Truth and be believed.”


Two weeks ago
in the darkness
of the new moon
I celebrated Ostara

On this day
in the light
of the full moon
I celebrate Easter

Two spiritual songs
proclaiming new life
after the transformation
we call death

Harmonizing together
with countless more
a chorus of life
throughout the earth.

Imago Dei, Imago Dust

So God created humankind in his image, in the image of God he created them; male and female he created them. Gen.1:27

Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being. Gen.2:7

Genesis wastes no time: right there in the first chapter, it tells us what it means to be human. We are the very image of the Holy One, the Creator’s ultimate creation. Surprisingly, though, in the very next chapter Genesis apparently tells us just the opposite: we are dirt.

Which is it?

“In the beginning” and “Adam and Eve” are both part of the popular imagination, but it’s when you first get serious and start actually reading the Bible for yourself that you find that these are not the same story, but two different stories of Creation.

We can thank 19th-century German theologians for rigorously examining, then proclaiming, what many had suspected for a long time: there are two stories because there are two authors.

One author’s view of human nature soars to the heavens: we are holy, almost divine, the image of God; the Creator’s final and highest accomplishment; so filled with goodness that God entrusts to us the caretaking responsibility of everything that God has just created.

In contrast, the other author has a very earthy view of human nature: we’re made of dust; we eat things that aren’t good for us; we are so evil that we blame our wives for our own misbehavior, and even kill our brothers when we feel unloved.

Whether we believe that being human means being high and holy, or that being human means being low and dirty, we have a Bible story to support our conviction. We can argue endlessly over which is the “true” or “correct” understanding of human nature. And many of us do, because many of us hold to one belief or the other when it comes to essential human nature.

But it doesn’t have to be a dichotomy, a choice, an “either-or”. Perhaps the final editors of Genesis intentionally included both stories, believing that sometimes one is true, and sometimes the other. In this view, to be human is to see our nature as dual, a blend, a “both-and”. Sometimes we’re the image of God; sometimes we’re just dust that has learned to breathe. Part of each of us is good; part of each of us is evil.

While this approach allows us to account for both Biblical stories, it is ultimately unsatisfying as an answer to, “What does it mean to be human?” because it is not an answer; it is two separate answers, connected by a decision to choose neither.

I would propose taking yet another step beyond “both-and”: our nature lies in the tension between “image of God” and “image of dust”. Both Creation stories – both images – are necessary to understanding our essential nature. But, instead of elements of a mixture, the two stand as separate, independent poles, and we exist in the space between them. A physical analogy: if the two are weights, we exist in the balance between them. A balance is not either weight, nor is it both one weight and the other. And it is certainly not neither weight. The balance’s existence derives from the weights, yet it is not itself composed of the weights.

In other words, we need both Creation stories to understand what it means to be human, because we need the space between them. We were made, and we live, in the dynamic equilibrium that exists between sacred and profane, good and evil, God and dust.

(Adapted from a paper written for an assignment in my Old Testament course at Louisville Presbyterian Seminary, in the fall of 2008.) 

Mythic mystic Christianity: a theology

I was recently asked to write a brief overview of my personal theology. If you’ve read any theology, you probably know that “brief” is among the least frequently used words to describe theological writing. Nevertheless, I took a crack at it. I don’t know if the result – two and a half single-spaced pages – counts as “brief”, but at least I kept it shorter than book length.

Oh, and as you might have guessed from the title, my personal theology is rooted in the Christian tradition. If that’s not your thing, you might find something you like here.

  • I believe in God, the creator of all that is.
  • I believe in Jesus Christ, both God and human, who, by grace, is the source of our redemption.
  • I believe in the Holy Spirit, equally God, present and active within us.

But these statements are not my theology.

My theology is my contemplation, analysis, and understanding of these statements, my “unpacking” of them.


God is the creative force that powered – and still powers – bringing the universe into existence. God is a Being, a be-ing, as in the Hebrew name for God, I Am. This being underlies all else; God is the Ground of all being. We creatures – we created ones – are connected with that creative force, making us one with it, and thus with all of creation. And we humans, blessed with consciousness, are able to be aware of that connection. We can know that we are connected not only to all else that is, we can know the connection itself, and through that, we can know that Ground, that Creator, to which we are connected.

We have two crucial sources of knowledge of God: what we experience, and what we learn from others.

I believe the experience is essential. Without experiencing that connection with the creative force that grounds all being – without physically/mentally/emotionally/spiritually experiencing a connection with God in some way – we would not have the frame of reference to make sense out of what we would learn from others about God. This direct, personal experience we call mystic. I believe that everyone is capable of experiencing this connection, though some have not (yet) had the experience, and others have chosen to interpret the experience for themselves as something other than connection with God. One person cannot cause another to have the mystic experience, nor can one person prevent another from having the experience, nor can one person prove to another that she or he has had the experience. The mystic, experiential element of knowing a connection with God is completely individual.

The other source of knowledge of God is what we learn from others. Since we cannot directly share one another’s experience of God, we need an indirect way of communicating. Sacred story, song, sermon, and poem serve this purpose. They may tell of something as corporeal as eating and drinking, or as intangible as dreams and visions. They may be emotionally raw or intellectually rigorous. They may recount past events or prophesy the future. Together, they comprise myth, in its original sense – sacred tellings about God. For Christians, much of our sacred myth is embodied in the Bible. Other ancient and even modern writings, as well as traditions that have defined Christians (and Jews before us) over the millennia, are also part of the body of our sacred myth. It must be stressed that “myth” does not mean something that’s not true – quite the opposite. Myth is how we express truths that we cannot express more directly. Thus, what is important about myth, including our sacred Christian myth, is not its historical accuracy, or its direct commands, or even the precise words used to speak or write it. What’s important is what we can learn about God from these stories, songs, sermons, and poems.

Jesus Christ

What, then, do we do with that knowledge, whether learned or experiential, mythic or mystic? What does it mean for our lives? It is through Jesus Christ that we can approach the answers to those questions. The phrase “Jesus Christ” itself demands unpacking. The one we call Jesus Christ is rooted in ancient tales of a man who had a special relationship with God, but Jesus Christ is more than this man. We need not even know whether such a man “really” lived in the first century, near the eastern end of the Mediterranean Sea, nor whether he “really” said and did all that has been attributed to him. To focus on his historicity is to focus on the narrative instead of the story; it is to miss the meaning inside the myth. The purpose of myth is to learn about God.

“Jesus Christ is Lord” is perhaps the earliest statement of Christian theology. From it, we learn three things. First, Jesus, the central character in the uniquely Christian part of our myth, was a man in a primarily agrarian society, a society that also included cities, a semi-autonomous society under occupation by a foreign army. From this we learn the context for his teachings. Second, he is the Christ – he has a unique relationship with God – he was created to be the appointed one to speak for God to people, and to speak for people to God. From this we learn the authority of his teachings. Third, he is Lord – he is himself God. He contains God within him, just as God, the Ground of being, contains him. The wall of separation between that which is God, and that which is not God, is shattered by Jesus Christ’s very existence. Our connection with God is not a bond connecting two separate things; our connection is that we are not separate at all. The bond is simply this: that God and we – and by extension, everything that is – are a unity.

In this brief overview, I won’t go into the ethical theology implicit in this understanding of Jesus Christ, except to observe that Jesus’ ethical teachings are grounded in, “Love God. Love others. And those two are a single imperative.” Suffice it to say that all Christian ethics are derived from that.

From our sacred myth, there is a further lesson to learn for our theology of Jesus Christ. We have answered, “Who am I to God? Who am I to others? How am I to relate to God, and to others?” but we haven’t addressed, “Who am I to me? How am I to relate to myself?” This is the question about redemption.

To redeem, at its root, means to take back, to regain possession of something, usually by paying a price. What we regain through Jesus Christ is our lives and ourselves, the essence of who we are; traditionally we call this our soul. The price was graciously paid by God – as Jesus Christ – in living on earth as a human being, with the work, pain, and death that are part of that life. God chose to pay this price, not for God’s benefit, but for ours – hence we call it an act of grace.

In our redemption, in our reclaiming of our souls, we receive the knowledge that we are not weak, isolated, helpless, and alone. Jesus’ lessons of love and unity teach us to know ourselves: as part of a universal whole, even when we feel lonely; as strong in the face of fear, even the fear of death; as loving, even in the face of all the selfish acts we know we’ve committed; and as beloved, connected with all humankind, and with God. We need to hear those lessons from a fellow human sufferer in order for them to touch our deepest selves, and so it was necessary for God to be among us as a human being. For how else could we see with our own eyes that there is no separation between us and God?

Holy Spirit

As God the creator fills the universe, and as Jesus Christ is God with us, it is the Holy Spirit that is God within each of us. We sense God as the creative force. We encounter Jesus Christ. But we feel the Spirit, in some ineffably non-physical way, and this feeling changes us. It makes us more open to God. The Reformed way of expressing it is helpful. Reformed theology asserts that the Spirit is the first to come to us; that the Spirit enters our hearts, and prepares us to receive God. The Spirit readies us for the mystic and the mythic knowledge of God that follow.

Moreover, the Spirit stays with us, a presence within that keeps us aware of our connection with God, even when our minds are too busy and our emotions are too roiled. That awareness can serve many purposes: it can comfort us, it can motivate us, it can inspire us. God the creator is always creating anew; God, through Jesus Christ, is always teaching us about love and unity; but these are so big that we have trouble staying focused on them. It is the Spirit who is with us in day-to-day life, walking every mundane step of our path with us.

Closing observation

The structure of this theological overview parallels the classic Trinity: Father, Son, Holy Ghost; Creator, Redeemer, Sustainer. However, orthodox Trinitarian doctrine does not, and cannot, truly describe God. It is not literally true that God is three and God is one simultaneously. Our words are inadequate to qualify God, let alone quantify God. Theology is part of our sacred myth, our indirect, linguistic way of telling truth. This overview is nothing more than how I tell you about my own understanding of the truth of God.

The Maturing of Truth

Although it’s now over 5 years old, I’m posting this sermon – my very first – for a couple of reasons. The immediate reason is so I can share some of the ideas in it with a friend in an online conversation we’re having. I had thought I would just link to it on the website of Northside Presbyterian Church, where I preached it, but it seems they have taken down most of the sermon archive, at least anything older than a year. Which leads to my second, perhaps vain, reason: I had expected it would always be there for people to read, or to find in search engines. Since it’s not, I suppose I’ll have to take care of my own immortality.

As is usually the case for junior assistant amateur preachers, I had my first preaching opportunity the Sunday after Easter (it was April 15, 2007), when most church pastors take some down time after the extended build-up through Lent and Holy Week to Good Friday and Easter. The standard Bible passage (“lectionary reading” in churchspeak) for that Sunday is the story of “Doubting” Thomas, the Disciple who insisted on seeing and touching the risen Jesus before he would believe that Jesus really had returned from the dead. (If you want to read it, it’s John 20:19-29.)

While I was somewhat contrarian in this sermon, I didn’t say anything particularly profound about Thomas and his doubt. But I still think the mytho-historical part – which starts about one-third of the way down – is, if not profound, at least thought-provoking.

Without further ado, here ’tis.

The Maturing of Truth

Poor Thomas! To be called Doubting Thomas down through the ages – when the last of his words reported by John are, “My Lord and my God!” What a heartfelt affirmation of belief! Y’know, the other disciples weren’t necessarily any more willing to take the Resurrection on faith. Our gospel reading today tells us, Jesus appeared out of nowhere in a closed room, greeted them, showed them His hands and His side… “Then the disciples were glad when they saw the Lord.” Having seen all that, they believed – they knew – that their understanding of what is True – their understanding of what is capital-T True – had just undergone a radical change.

Thomas wasn’t there at the time. Maybe he was still lost in grief. I mean, he was arguably the most devoted disciple.  In the Lazarus story, in the 11th chapter of John’s gospel, Jesus said, “Let’s go back to Judea. Lazarus is dead. Let’s go to him.” Most of the disciples said, “What!? Just recently they tried to stone you there! And you want to go back? Master, are you nuts!?” Or words to that effect. At that time, it was Thomas who said, “Let us go with him. And let us die with him.”

So, this loyal follower, Thomas: his teacher and friend has just been arrested, tortured, killed, and buried. We don’t know for sure where Thomas was that first Easter evening. But it seems pretty reasonable to think that he was grieving.

Then his friends come and tell him Jesus isn’t dead. It probably seems like a heartless joke: “No, really, we saw him.” Thomas says, “Fine. When I also see him, I will also believe it.” And sure enough, when he has the same experience as the other disciples, in the same place a week later, he does believe.

Now, if I were Chuck*, I would probably tie this into a book that he recommended to me – and some of you have read too – Elaine Pagels’ Beyond Belief: The Secret Gospel of Thomas. It’s based on some major 20th-century archaeological finds, and it tells us that there was quite a dispute between John – the writer of the fourth Gospel – and Thomas, who is portrayed there in a less than flattering light. I’m not saying John’s report isn’t the gospel truth. It’s just… well, it’s a good idea to have an understanding of the relationship between the author and the subject when you read something. But – I’m not Chuck, so this sermon isn’t about Elaine Pagels or The Secret Gospel of Thomas.

No. The point I want to make is that Truth – capital-T Truth – evolves, or matures. … That’s not exactly it, of course. I think… without getting too deep into Plato, I think I can say that most of us agree that it’s in the nature of Truth that it doesn’t change. It’s our understanding of Truth that evolves and … matures. And I don’t mean that just for each individual. For humanity as a whole, the understanding of Truth matures and develops … though not every individual person experiences the exact same development at the exact same time.

Now, I want to set John’s gospel aside for a moment, and kind of tell our story in a more abstracted form. Leaving personalities out of it, the essence of the story of the divine and humanity goes like this. The title of the story is:

The Death of the Deity

The Deity – the Divine One – is seized, humbled, humiliated even – is taken by death – and descends into the underworld (hell, Hades, Sheol, whatever) – the land of the dead. The Divine One?? Dead?? How can this be? What will happen to us now?? Darkness covers the land. Time seems to stand still, as three times, the earth goes around. Nothing changes, nothing grows or develops. But then, just when it seems all is truly lost – a miracle! God returns from the dead! New life for the world! Rejoicing fills the air!

Now, let’s fill in the details of the story. The fertility goddess Inanna is the Queen of Heaven and Earth… Oh, did I mention that this story takes place in ancient Sumer, about 5000 years ago? At least, the oldest known written form of the story – cuneiform on clay tablets – dates back that far. The story is probably much older. OK. The fertility goddess Inanna is the Queen of Heaven and Earth, but not of the Underworld. The Queen of the Underworld, the realm of the dead, is Ereshkigal, Inanna’s sister, and Inanna decides to go visit her. The guardians at the 7 gates of the Underworld, acting on Queen Ereshkigal’s orders, make Inanna strip as she descends – one garment or piece of jewelry at each gate – because anyone, even the Queen of Heaven and Earth, must be naked, humbled, even crouched down to be admitted to Queen Ereshkigal’s presence. And then, as soon as the two meet? Ereshkigal kills Inanna, kills her with one look from her eyes of death; then hangs her body on a nail, where it proceeds to decay. Inanna is truly dead. In her absence – in the absence of the fertility goddess – the earth is barren. Nothing grows. As Queen, Inanna has sort of an executive assistant goddess, Ninshubur. When Inanna has been in the Underworld for three days, Ninshubur, fearing the worst, organizes a rescue mission. Keeping this long story short, suffice it to say that Inanna’s rotting corpse is recovered, she is restored to wholeness and life, and returns to her realm of Heaven and Earth, more powerful than ever. And, the Earth’s fertility is restored. New life for the world.

Or, how about the Greek myth of Demeter and Persephone, which dates back 3000 years or more, putting it between Inanna and Thomas. (Yes, I haven’t forgotten Thomas.) Demeter is the goddess of agriculture and fertility. Persephone, also a goddess – a young-woman goddess –  is Demeter’s daughter. Sweet, innocent, virginal Persephone is out picking flowers with her friends. She gets just a little ways away from them, and BOOM! Hades, the god-king of the Underworld swoops in, his golden chariot drawn by black horses, and he snatches Persephone. Her screams are in vain as the earth opens up before them, and the chariot disappears into the Underworld, the land of the dead. Now – Hades is in love with Persephone, and he shows it in those peculiar ways that some men still show their love. He kidnaps her, rapes her, and marries her; he makes her his queen, and his prisoner. Meanwhile, Demeter, being a good Mom, wanders around for days, frantically trying to find her daughter. When she finally finds out what happened, she demands that Zeus order Persephone’s release. Zeus demurs. Demeter – goddess of fertility – withdraws her favor from the land, and the world becomes barren. After three years, Zeus relents. The best deal he can make with Hades, though, is that Persephone may only be with her mother for 9 months of each year. The other three months she must spend in the Underworld, as Hades’ Queen. During those three months, Demeter, grieving, brings cold and barrenness to the land again. When Persephone is restored to her mother each spring, Demeter makes the earth fertile once again. New life for the world.

Before I tell you what my point is, let me tell you what my point is not. I am not saying that the story of Jesus of Nazareth is just another Death of the Deity story. I don’t see it as derivative. And I certainly don’t hold with that cynical school of thought that trivializes Christianity by saying that Christianity expropriated the pagan stories and rituals as a way of getting the simple folk to go along.

What I am saying is that our understanding of Truth develops and matures, just as each of us individually, and all of us as humanity, develop and mature. It’s like kids. My younger daughter, Emily, is 7 years old. She’s inquisitive and bright and all, but her ability to comprehend capital-T Truth is of course more limited than her 25-year-old sister’s. And Christine, at 25, though she has a much more mature understanding of Truth, it’s still more limited than, say, that of my Mom’s daughter.

So with humanity as a whole. The Sumerian understanding of the relationship between God and humanity 50 centuries ago seems primitive, child-like, to us today. Greece 30 centuries ago may have had a more developed understanding of that relationship, but from here, we can see that it, too, is not fully mature. It’s not that they or the Sumerians had it wrong – or should I say, it’s not that we had it wrong 3000 or 5000 years ago. It’s the same God, the one and only God, revealing the same Truth to us. It’s we who have changed – we’ve matured into a species who can understand that one Truth in more sophisticated, more subtle, more complex ways.

You can see this progression, this maturing, in today’s scripture readings, too. Writing in the centuries before Jesus’ birth, today’s Psalmist’s understanding of God, and God’s relationship with him, and with his life and death, is more sophisticated than what we find in the Sumerian and Greek myths. It’s also a much more literal – less mature – understanding of these relationships than the disciples had post-Easter. The exact origins of Psalm 118 are not known for sure, but apparently, the Psalmist has just emerged victorious from a military battle that had looked hopeless. That – rather than the disciples’ or our understanding of Christ’s resurrection – surviving that battle is what he’s talking about when he says, “I shall not die, but I shall live…. The Lord…has not given me over to death.”  He’s telling us his understanding at that time of Truth, as God has showed it to him.

Now, I told you I’d get back to Thomas. The Doubting Thomas story is a snapshot of a moment in time – that week between when most of the disciples grew into their new belief, their new understanding of Truth, and when Thomas did. John may have had his reasons to portray Thomas’ slightly slower development as a character flaw. But the Lord didn’t put Thomas down for it – the Lord knew that Thomas’ faith just wasn’t mature enough yet to believe without seeing, and so, He gave Thomas the visible signs that Thomas needed. And, yes, He also gently admonished him to try to continue growing – maturing – in his faith, in his understanding of Truth.

And in Revelation, John of Patmos, within the limits of his own first-century understanding of Truth, John is trying to convey, trying to describe something that even we, in the oh-so-mature 21st century, can only comprehend the dim outline of. It’s like saying, “There’s no easy way to explain this. You’ll understand when you’re older.”

The obvious lesson for a bunch of liberals to try to draw from this is that we are more mature than those other folks, who just haven’t caught up yet in their personal growth. But that attitude is itself immature, like the kindergartner who calls the toddler a crybaby. If we want to follow Christ – and I do – “Follow me” was both the first and the last thing he said to his disciples according to John – if we want to follow Christ, we are called to follow his example in the Thomas story – reach out to people where they are; lovingly show them – in their terms, not ours – show them our understanding of Truth; and so help humanity to keep growing in faith. Amen.

*Chuck Booker-Hirsch was the pastor of Northside, the preacher for whom I was substituting.

Mythic Scripture


Minister: The Word of God for the people of God.
People: Thanks be to God.


No. The Bible is not the word of God.

There. I said it.

That’s not a remarkable claim, though, until I add this:

I am a Christian.

Gasp! How can that be? Don’t all Christians – evangelical, liberal, orthodox, progressive – believe that the Bible is the word of God? The answer is “no,” and I am Exhibit A.

I’m a Christian, and I know that the Bible is a collection of words written by human beings. Not human beings taking dictation from God, nor even human beings so filled with divine inspiration that the words they wrote are effectively the word of God. Just plain human beings.

In order for these two claims – that I am Christian, and that the Bible is not the word of God – to make sense together, I have to answer two questions: What do I mean when I say I am Christian; and what is the Bible to Christianity if not the word of God?

First, being Christian means believing in God. This is not the place to go into detail of what I mean by “God;” suffice it to say that it means what most people think it means in the general way: God is an “other,” not a human; God is the ground of being, the creative force behind the existence of all that is; God exists spiritually – that is, beyond the constraints of ordinary matter and energy; and finally, people experience God’s existence – and not just with their five senses and their minds, but also by some other means, a means that may be difficult to put into words, but one that is nonetheless real.

Being Christian also means believing that Jesus is Christ – that the man Jesus, described in the Bible, was anointed by God to teach and to lead in God’s name. Jesus is the Christian’s consummate prophet. Even more, a Christian believes that Jesus was himself divine.

Finally, being Christian means believing that God calls people through Jesus Christ to a new way of life. The only rule governing this new way is “love God and love other people.” More specifically, the call is not merely to feeling love, but to acting with love in every part of life.

I call myself a Christian because I believe all of these things.

~ ~ ~

The answer to the second question is more complicated, but can be summarized simply: the Bible is not the word of God; it is an ancient mythology, created and written down by people over thousands of years.

That’s right. I said the Bible is mythology.

Am I saying it’s a fairy tale?

Am I saying it’s pagan in some sense, like Greek or Norse mythology?

Am I saying it’s merely a collection of entertaining stories, with nothing to teach us today?

Am I saying it isn’t true, that it’s not sacred?
No, and absolutely no.

In fact, I’m saying that the Bible is true, it is sacred, and it has much to teach us today.

Myth is deep truth about God and humanity, expressed through story because there’s no more direct way to express it. Other forms of speaking truth are limited to declaration and logic, addressed to the conscious mind. Story offers metaphor, dream, symbol, allegory, and so many other ways of expressing its truth. This is what allows story to communicate directly with the unconscious, the deepest layers of instinct, emotion, and spirit. This deepest communication of deepest truth is what makes mythology sacred.

The Bible is the sacred myth in our cultural heritage.

How could it be otherwise? God is not just a person, in the sense that each of us is a person. God neither exists nor is experienced as a mere logical construct. We can talk about God only in this mythical way, which may seem indirect to our rational, everyday minds, but is in fact a much more direct way to reach the inmost layers of who we know ourselves to be.

Ultimately, to say that the Bible is myth doesn’t diminish it – far from it. This understanding of the Bible as a story created by people at the dawn of human time, passed down through unimaginable generations, across vast distances, and into the deepest levels of the human spirit leads us to see it as more powerful, more meaningful, more sacred than it could ever be if it had been just dropped, immutable and complete, from the sky.

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The Biblical mythology is the one that speaks to us Christians. It is the primary source that teaches us about the meaning of the beliefs outlined above. Our sacred myth is a way of talking about God and our human selves, about who God is and who we are.

If we pay attention to the mythic story the Bible is telling, rather than how it tells the story, it teaches us about our relationships with God and with one another. The Bible, especially the story of Jesus, teaches us that divine and human can exist together in the same being. The Bible teaches us moral values: awe, honor, respect, love, and more. It teaches us the ethics through which we live out these values: give what you own but don’t need, to those who do need it; keep your promises; give of your heart to comfort those whose hearts are broken; don’t hurt people to get what you want, yet stand up bravely against those who would hurt others. And above all else, our sacred myth teaches us to reciprocate God’s love for us, to trust God, and to deserve God’s trust by actively loving one another.

That’s what it means to be Christian, and that’s what our mythic Scripture means to Christianity.