Beyond Rivalry

With the comment interchange about paths and truth in my mind, and a sermon from worship recently also fresh, I came upon a chapter titled "Creation in Christ" in James Alison's On Being Liked that I think is useful in considering how we think about everything, and specifically in the context of this conversation about Truth, Reality, God, the "something" that Mike posits in his comments.

It's a chapter that challenges the usual way of thinking about "the great panorama of Christian salvation," which is linear and logical: first creation, then fall, then salvation, then heaven. Alison rearranges it all, coming from a fundamental insight that we can explain creation only from the vantage point of salvation. We're not external viewers. We see everything only from where we are now. As Alison says, "our access to creation is present, as is our access to the past. ... The only access we have to the past is the access for which our present understanding equips us." Obvious, yes, and easily unacknowledged.

He also posits that "the answer to the question 'Where do we come from?' is narrated from within the schemes of power and social order which are in force. And the answer tends to maintain and shore up this order. ... [T]he description of the origins comes from an understanding of 'social' salvation which was already in evidence within the group in question."

In other words, creation stories come from a group that feels successfully ordered and constituted, and the stories are used to explain how it all happened in a way that necessarily supports the current standing. "The description of what things 'are' is strictly dependent on what they now 'ought' to be. ... [T]he perception of God is tied to the social world." Alison's claim (and Girard's) is that the Jewish scriptures divert from the usual creation stories in important ways (read the book for more on that).

Alison's major argument in the chapter is that by detoxifying death, Jesus opens us all to creation as it is and to the possibility of participating in bringing creation into being, now, every day:

"Part of the process of the discovery of creation is the discovery of an astonishing freedom with respect to what is, since what is seen and perceived, and what is are different things.  When we see and perceive, we do so still partially from within a world formed by our systems of order, of security, of identity, guaranteed in the last resort by death. And what is is not strictly attainable from within a mentality formed in this way."

(These sentences seem to me to go to the heart of both the problem with strict adherence or allegiance to a path (to a point where its protection requires a defense of what is perceived as 'the sacred') and also the desirability of emptying the mind of knowledge -- necessarily beholden to perception, to interpretation -- as a way towards an experience of what is.)

Alison goes on to say that "to the degree to which we cease to have our mind and heart formed by death, we cease having our mind formed by the perception that the social 'other'" is hostile or ambivalent, and we can discover that 'the other' is "benevolent, limpid, without ambivalence and without ambiguity. That is to say, the relationship between God and everything that is, is gratuitous and trustworthy. And if it is to be trusted, then we need not fear discovering the truth about what is, however little convenient that might seem in its social repercussions." His major point here is that what we discover is "something that is present, and able to be lived in the here and now." We can put into practice ourselves "the same overcoming of our culture shot through with death, trusting in a generosity that does not know death, and which will take care of us."

The tricky part of all this is that Alison's discovery about God or reality or what-have-you -- anything -- is discovered from the vantage point of where he is now. And my discovery, and yours. 

(I'm on the road this week and don't have time to parse this further online but may return to it later.)