Where we are, is not where we have always been. The tricky thing about living in history is blindness to one’s own situation. It is like living with a hand in front of one’s face. The hand is culture and family ties, and personal interpretation of all that passes over the senses. The hand is dreams, desires, hopes, failures and pain. We are so set in our way of thinking that all we can see is what is right before us. In different lights and moods our hand looks different (especially as we grow older and start to see lines and wrinkles) however we can only see as if in a tunnel. If we begin to put into context that our hand is connected to a wrist we must move our hand away to keep seeing more. Suddenly there is an elbow, and then we look down and see our feet, a strong foundation. Our perspective shifts when we realize that we not only have a hand but that it works with so many different parts to allow movement, or stasis.
Where we are is not where we have always been. As we study history there is cause for rejoicing. Our particular vein of Christianity, a stream of Protestant, Evangelical, pop-culture-informed, Christianity is not the only way to follow Christ. We must remove this hand to discover what lies just after the wrist. If we were to take a survey of the Christian past we could see our rich faith more clearly. I like to think that as Paul writes, “Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” (1 Cor. 13:12) We can apply this even to our study of history. That by finding our fathers and mothers we draw closer to the kind of faith that sees completely
Although there has been much advancing in our understanding of Biblical interpretation and theological conversation, we cannot simply address the good without a healthy balance of bad. The modern criticism and confluence of philosophy, world cultures and globalization in combination with almost a century of war left our parent’s generation in a dangerous situation. The possible outcomes were a state of apostasy or the therapeutic moralistic Christianity that is prevalent today. In one stream we have the destruction of faith an in the other, a distortion of it. In either case, we are at a loss when it comes to figuring out our own identity. Greta Scacchi said, “I have done everything I can to make sure my daughter knows her father because you form your own identity by rebelling against your parents - but first you have to know them. “ The past 5o years or so have disconnected us from our fathers, and we are having a troubling time forming our own identity.
This potentially impacts the way that we function in roles. We discussed in class the need for mentors as well as rites of passage. Without the passage into adulthood (whatever that looks like) we do not feel quite as enabled or allowed to grow up into the great things that are set out before us. This is to our downfall. The church has in the past been a leader and a full family for the fatherless. We are left with such a sense of loss and disparity. We are left to the freedom of creating our own traditions and standards. This is not to say that we have lost all hope. This is why diligent study is necessary. Our fellow humans are at a loss. They have such differing ideas of truth, and many are lost in the sway and tide of popular norms. Some of our fellow Christians believe but are on a state of tottering faith, not knowing why they believe what they believe.
This is why we must study historical theology. Not only do we discover a rich history of influences that have lay under the radar that need a closer examination, like a foreign spider to the naturalist, but we find reasons for drawing into the way things which have unfolded. We must study history, like a child to see our parents and form our identity in comparison or contrast to what we see. Our praxis and doxa must be informed by our history.
In American post modern culture I would argue that we have too much freedom. We have our practices set so varied among structures that have no form. A stanza in a poem by AR Ammons reads,
if the web were
perfectly adaptable,
if freedom and possibility were without limit,
the web would
lose its special identity:
Like the spider with the perfectly adaptable web, there are simply too many different webs that we are weaving to really identify what species (identity in relation to community) we are. No longer can we look at the things the church does to identify it with the greater whole. We have lost historical witness. There should be a greater emphasis, not on correct liturgy and practice but on catholic liturgy and pillar-ed tenets of faith (such as baptism, communion, and confession). In the canon we see such beautiful diversity and rich unity. Our church should be the same way. We should turn, with historical example to a church that has the diversity that we have, but also unified in our familial and communal history as a part of God’s continually unfolding story.
When we understand the value of our historical faith, not only do we look past our hand to see a wrist, but when we realize that we are standing we look beyond ourselves to the horizon. There lays a brilliant sunrise, milky and vibrant, we have no choice but to take a deep breath and wonder what part we play in this grand scheme. We are put into humble context as the followers of a beautiful Creator-God. It is not our story, rather we reflect the chronicle of God.