Your choice, your truth: Are you human or divine?

In honor of George Washington, can we talk about truth?

I ask because the issue arose while commiserating recently with a friend. She was bewildered and hurt by her husband’s suddenly pubescent behavior. At 40, he had become obsessed with the gym, his brand new muscles, rap artists and flirtatious young women who thought he was buff.

“Is it a mid-life crisis?” she wondered.

The Loud Mouth also wondered what was the underlying truth. I didn’t doubt that my friend’s husband was going through a crisis. Actually, I found it rather ironic that his intolerance over her failure to wilt into a dead faint whenever he stepped out of the shower or entered a room actually rendered him rather unattractive, except to someone who valued superficiality.

This poor man truly had created a crisis. I simply wasn’t sure it had anything to do with mid-life.

Backpack instead of briefcaseHuman Life Can Be Calculated

Actors on Earth’s theater who identify themselves as their characters—as humans—have a beginning, a middle and an end. For these fine folks, everything and everyone is physical. Nothing exists unless they can see, feel, taste, touch or hear it.

Most of them believe that they were made in God’s image. But what is that image? It changes from one culture or country to another. Always has. As Greek philosopher, theologian and religious critic, Xenophanes (c.570 – c.475 BC), once wrote:

Ethiopians say that their gods are snub-nosed and black and Thracians that theirs have blue eyes and red hair….If cattle and horses or lions had hands, or were able to draw with their hands and do the work that men can do, horses would draw the forms of the gods like horses, and cattle like cattle, and they would make their bodies such as they each had themselves.”

Simply put: Those who believe that humans are merely physical bodies typically worship a god who looks human, complete with body, gender and a defined space in which to live. Their anthropomorphic god behaves in ways that are more characteristic of humans, rather than divine (2 Kings 1:10):

  • He is volatile, violent and vindictive (Ez. 25:17);
  • He changes His mind (Gen. 8:21);
  • He solves problems by slaughtering or sadistically torturing His children to death—one at a time (Mark 15:25) or all at once (Gen. 6:17);
  • He is jealous (Ex. 34:14);
  • He demands obedience and rewards it with physical bounty (2 Cor. 7:15);
  • He brutally punishes disobedience forever and ever (2 Peter 2:4);
  • For all of this and more, they say, he is “worthy to be praised” (Ps. 18:3).

The Divine on a Calculator

There are others who also believe that they were made in the image of God, but they perceive God to be invisible, invincible and immortal spirit (John 4:24). They believe God is everywhere, rather than somewhere.

They also believe that God is Love (1 John 4:8), and embrace Paul’s definition of love captured in 1 Corinthians 13:4-8: Love is patient, kind, not envious, boastful or proud. Love does not dishonor others, is not self-seeking or easily angered. It keeps no record of wrongs. It does not delight in evil but rejoices with the truth. Love always protects, always, trusts, always hopes, always perseveres, and never fails.

For these believers, anything that claims to be said by God, written by God or done by God, but does not fit within Paul’s definition of Love, mocks and demonizes God.

As humans, we create crises, not because of our age or any fear of aging. Generally, it’s because we choose to worship our mortal body costumes. We’ve made them our only reality. We’ve diminished ourselves to a calculable beginning, middle and end. But think about it:

  • If we are made in God’s image, are we spirit or is God a man?
  • If God is spirit, as John claims, how do we calculate God’s beginning, mid-life and ending?
  • If we are spirit, how do we calculate our own beginning, mid-life and ending?

We choose how we will perceive ourselves and how we will perceive our God. We can be, think and act as if we’re merely humans marching toward death, even on the way to the gym. We also have the option of traversing this world as divinely as humanly possible.

Our outcomes—our joys, our pains and our suffering—reflect our truth. For better or worse.

Are you human or divine?

In honor of George Washington, can we talk about truth?

I ask because the issue arose while commiserating recently with a friend. She was bewildered and hurt by her husband’s suddenly pubescent behavior. At 40, he had become obsessed with the gym, his brand new muscles, rap artists and flirtatious young women who thought he was buff.

“Is it a mid-life crisis?” she wondered.

The Loud Mouth also wondered what was the underlying truth. I didn’t doubt that my friend’s husband was going through a crisis. Actually, I found it rather ironic that his intolerance over her failure to wilt into a dead faint whenever he stepped out of the shower or entered a room actually rendered him rather unattractive, except to someone who valued superficiality.

This poor man truly had created a crisis. I simply wasn’t sure it had anything to do with mid-life.

Backpack instead of briefcaseHuman Life Can Be Calculated

Actors on Earth’s theater who identify themselves as their characters—as humans—have a beginning, a middle and an end. For these fine folks, everything and everyone is physical. Nothing exists unless they can see, feel, taste, touch or hear it.

Most of them believe that they were made in God’s image. But what is that image? It changes from one culture or country to another. Always has. As Greek philosopher, theologian and religious critic, Xenophanes (c.570 – c.475 BC), once wrote:

Ethiopians say that their gods are snub-nosed and black and Thracians that theirs have blue eyes and red hair….If cattle and horses or lions had hands, or were able to draw with their hands and do the work that men can do, horses would draw the forms of the gods like horses, and cattle like cattle, and they would make their bodies such as they each had themselves.”

Simply put: Those who believe that humans are merely physical bodies typically worship a god who looks human, complete with body, gender and a defined space in which to live. Their anthropomorphic god behaves in ways that are more characteristic of humans, rather than divine (2 Kings 1:10):

  • He is volatile, violent and vindictive (Ez. 25:17);
  • He changes His mind (Gen. 8:21);
  • He solves problems by slaughtering or sadistically torturing His children to death—one at a time (Mark 15:25) or all at once (Gen. 6:17);
  • He is jealous (Ex. 34:14);
  • He demands obedience and rewards it with physical bounty (2 Cor. 7:15);
  • He brutally punishes disobedience forever and ever (2 Peter 2:4);
  • For all of this and more, they say, he is “worthy to be praised” (Ps. 18:3).

The Divine on a Calculator

There are others who also believe that they were made in the image of God, but they perceive God to be invisible, invincible and immortal spirit (John 4:24). They believe God is everywhere, rather than somewhere.

They also believe that God is Love (1 John 4:8), and embrace Paul’s definition of love captured in 1 Corinthians 13:4-8: Love is patient, kind, not envious, boastful or proud. Love does not dishonor others, is not self-seeking or easily angered. It keeps no record of wrongs. It does not delight in evil but rejoices with the truth. Love always protects, always, trusts, always hopes, always perseveres, and never fails.

For these believers, anything that claims to be said by God, written by God or done by God, but does not fit within Paul’s definition of Love, mocks and demonizes God.

As humans, we create crises, not because of our age or any fear of aging. Generally, it’s because we choose to worship our mortal body costumes. We’ve made them our only reality. We’ve diminished ourselves to a calculable beginning, middle and end. But think about it:

  • If we are made in God’s image, are we spirit or is God a man?
  • If God is spirit, as John claims, how do we calculate God’s beginning, mid-life and ending?
  • If we are spirit, how do we calculate our own beginning, mid-life and ending?

We choose how we will perceive ourselves and how we will perceive our God. We can be, think and act as if we’re merely humans marching toward death, even on the way to the gym. We also have the option of traversing this world as divinely as humanly possible.

Our outcomes—our joys, our pains and our suffering—reflect our truth. For better or worse.

God and Man in Tucson

British explorer Sir Richard Francis Burton once wrote: “The more I study religions, the more I am convinced that man never worshipped anything but himself.” Or, as my best friend in high school, now the Rev. Vici Derrick, chuckles, “God made man in His image—then man returned the favor.”

We live in a world in which humans have faithfully embraced ancient authors’ portrayals of God as an angry being who vindictively and violently killed humans to solve problems and silence dissent. Thousands of years later, we vigorously defend ancient scribes’ mandates to “put to death” humans who commit sins ranging from being impudent children to murdering a member of the human family.

A human—or a committee of them—declared everything the scribes wrote was the inspired “Word of God.” If we believe that, why are we shocked and repulsed by incidents such as the executions in Tucson and Pakistan? Why do we call these murders “brutal,” “demonic” and “senseless?” Why do we label the killers zealots, sociopaths and terrorists, if we really believe what we say we believe?

Lit candle

Holding us in Light

Tolerance and forgiveness are divine, not vindictiveness and violence. It is humans who are prone to respond with vitriol and violence. It is humans who must be taught to be civil and accepting of others. It is humans who must be encouraged to love. These virtues are not innate human characteristics.

Have we forgotten the barbaric times in which humans lived? Can we imagine how difficult it must have been for the ancients when they tried to describe God, tried to make sense of their dangerous world and bring some order to it, and when they tried to explain why natural disasters occur and how the world began?

The only context they had was human context. Man at that time solved problems through violence. They may have reasoned that if their world was dangerous and violent, that must be how God is—and how God planned it to be. Or perhaps to justify their behavior, they declared it godly: They were merely mimicking the Huge Human in the sky.

And so they passed down to us a who God is angry, volatile, vindictive, judgmental, violent and mostly unforgiving. They told us—and told us to tell others—that God ordered us to be angry, volatile, vindictive, violent and mostly unforgiving.

Have you ever taken time to count the multitude of reasons that the Word of God says that members of our human family “shall be put to death”? If our ancestors obeyed the word of God, the human race would have been extinct ages ago.

So why do millions of us still believe today that God’s response to human error is brutality: torturing innocent individuals to death so that the guilty could go free or bragging that He drowned “every living thing”? Why do we believe that God would accept an impotent demon’s challenge to inhumanely test a good man’s faith by killing all of his children, drying up his crops and making him suffer untold physical and emotional pain? Why do we believe that God will satanically torture us throughout all eternity for our indisputably finite period of human error? And why do we believe that if humans did any of these horrific things, it would be appalling, unacceptable, deranged—and criminal?

We don’t believe that it’s OK to kill politicians who disagree with us, whether it’s Tucson or Pakistan! Why is it OK, defensible—it’s even worthy to be praised when God commits these inhumane acts? Are we subconsciously holding God to a lower standard than ego-driven humans?

We are accountable for own our double standard. We can’t say that it’s unacceptable for humans to solve problems by killing people, while simultaneously proselytizing that God sinks to such a low, human, and sometimes demonic standard of behavior.

The irony is not lost on us that the youngest victim of the mass murder in Tucson reportedly was born on September 11, 2001—the day when other individuals chose to solve a problem with violence. What was the human response? Claim that God told us to solve that problem with violence. Throughout that child’s lifetime, we tried to solve the problem violently. We inspired support for the violence by fanning the flames of fear.

And how’d that work for us? How many lives did we save? How many families did we destroy? How many young men and women have suffered sustained mental and physical injury?

Historically, the toll for for miscasting God in our vindictive, violent image has been high. Blindly believing in the drama written by ancient scribes has actually breathed life into the demon they created. Every time we treat someone in ways that we would not want to be treated, we feed the demon and share responsibility for its continued destruction around the globe, in homes and parking lots, on city streets and rural countrysides.

Perhaps it’s time to stop worshipping our ego-driven human selves long enough to learn what the murderers and murdered are teaching us: Violence destroys; it is ungodly. True power and true victory come from living as if we were created in God’s true image—as the spirit of Unconditional Love and Forgiveness.