As always... Christianity

Ever since I was a young girl in high school (all-girl/private/french) I was put into religion classes without even knowing why or how I ended up there. Later on, I decided to really research Christianity in depth to really understand what is the jist of what is being jabbed down my throat... I thank Maria Mamfredis for my understanding....

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When facing the inherent human problematic, asking existential questions and where we turn to get the suitable answers are the source of ultimate reality. Death, being the supreme enigmatic phenomenon makes us question existence entirely. In Christian eschatology, complete acceptance along with blind faith is overly stressed. It is important to note that the first Christians were in fact Jews; hence their faith rests in leading a life in close relationship to God. In studying a belief system, the reaction to and treatment of death through ritual plays a substantial role in furtherance of shedding light upon the community in question. Analyzing three of the ultimate transformation’s basic elements through a Christian vista leads to a greater apprehension of the religion and their take on the finitude of life. Furthermore, the event of a funeral ritually administers yet another chance to the transitional being of the mourner to submit to ultimate transformation.

The Christian worldview in light of F. Streng

Cause of the problematic

The cause of the human problematic for Christian faith rests in the denial of the redemptive gift of God. This religion holds that in order to live amidst a sacred reality, you cannot do anything to obtain salvation for yourself; it has already been done for you. On the contrary, in the profane world this notion clearly goes against what we are told to naturally believe in. The first Adam introduced sin into the world, which brought upon death, whereas Jesus conquered sin that in turn conquered death. In regard of this being true, it stipulates that without further ado, Christians have already been saved. Nevertheless, each person is presented with a choice to either accept or reject this route to salvation confirms Penelhum (39). In essence, people have free will only if they possess the ability to exercise any of either option. The second one makes a decision, he or she strengthens the tendencies that come along with it. Metaphorically, the selective “muscle” becomes easier to flex. Gearing towards certain habits consequently results in self-training. Essentially, people are taking freedom away from themselves by making choices that lead to habits. In a sense, human beings create their own predispositions. Duly, we make certain things inevitable because by exercising an individual muscle or inclining towards a particular way of responding, we make those decisions easier. We have unfortunately become addicted to our desires being met right here and now instead of having faith, patience, and waiting for a greater reward. On those grounds, human beings have taken the easy route stripping themselves of their license to do as they want since one decision later becomes less difficult to make than another. If you have rolled through a stop sign once, doing so a second time will be less of a mental stress. The more you perform an act, the more that action becomes psychologically effortless. As Streng would put it, “What appears to work for human benefit in the short term often turns out to lead to self-destruction in the long run.” (46)

Ultimate transformation

Christians acknowledge the human problematic by firstly accepting that all living things must come to an end as funereal as it may seem. The cause of the problematic is formerly identified to be due to willfulness. Christianity recognizes anthropological volition as God is aware that his children have an undeniable choice. They can choose to appreciate his gift or disregard it. Christians are entitled to live their life uninformed by the sacred or in accordance with their myth. Streng ratifies that [Myth] seeks to reveal things that are ultimately true […] they are always true within their communal boundaries. They are real models of what human life should and could be.” (49) Respectively, the worldview of the pious is made concrete by their way of life; furthermore the Christian way of life proves their worldview fortifying the myth. For one to inhabit the ideal world, their soma pneumatikon (incorruptible body) must fundamentally reside in the company of God in his Kingdom. For the practitioner to spare himself from corruption he must thenceforth give credence to the concept of a Heaven on earth. “To be prepared for the Kingdom when it comes, [one must] think, feel, and act now as though it is here already.” (Penelhum 33) Penelhum reads a quintessential passage from the Christian biblical narrative, the Pauline text 1 Corinthians 15:

“As in Adam all men die, so in Christ all will be brought to life; but each his own proper place: and afterwards, at his coming, those who belong to Christ Then comes the end, when he delivers up the kingdom to God the father, after abolishing every kind of domination, authority, and power” (37-38)

Thus, having complete and utter faith in resurrection and that God will recreate all Christians to live life anew is intrinsic to Christianity. Penelhum also informs us that “what the Kingdom demands is inner reformation. If you have achieved this inner reformation, you will […] act out of love of God and of others” (32) The means to ultimate transformation in short include regarding God’s gift through Jesus as truth and acting out of love without questioning if it is merited. Actions should then be carried out without being self-motivated or for any potential gain. More so, living life in a teleologic manner enables the adherent to live zoetically. Finally, since “myth as acted out in ritual is more than an ideal […] it is an open channel to the ultimate reality” (Streng 51), the pious Christian ought to live and end their life in effigy of Christ. Just as he died a total death, the devotee must emulate him by dying a similar death analogous to their savior’s. In sum, the guiding principle of Christianity is complete inner acceptance that everything is done for you with the repercussion of taking on the role of Christ.

Van Gennep’s tripartite scheme in Christian funeral rites

Separation

For any transformation to occur there must firstly be a detachment. The Christian funeral rite communicates to the living that they must believe in a finitude of our entire being and that all existence is tentative. In articulo mortis, they are immersed in delusion and disbelief due to the passing of a beloved not having sunk in yet, they are religiously required to diverge their contemplation towards the totality of death. The end of life to the Christian means that the nephesh (corporeal existence), bios (breath of life infused by God), and zoe (“our ability to respond to the calling of God” Sheppy 80) have all ceased to exist entirely. Everything dies; the soul possesses no immortal qualities and therefore is subdued to an absolute death. In addition, the absence of a detailed journey which the deceased experiences after separation illustrates how Christians are not to worry about the departed and place themselves completely in the hands of God. The lamenter is compelled to mutter “I surrender everything I am to you” and to have absolute faith that God will recreate them brand new through personal amor Dei.

Margin

Being found in this inter-structural situation, the lost and discombobulated Christian is said to believe that “death is no longer extinction, it is transition.” (Sheppy 81) V. W. Turner affirms that ritual is transformative after taking into account the effects of enhanced learning in this transitory phase of absolute sorrow. “The arcane knowledge or ‘gnosis’ obtained in the liminal period is felt to change the innermost nature of the neophyte (or in this case mourner), impressing like, as a seal impresses wax, with the characteristics of his new state. It is not mere acquisition of knowledge, but a change in being.” (181) It is the time where the Christian is at their most vulnerable that they can be enticed to come to a realization of bringing upon change. In this instance of uttermost bereavement, it is of imperative importance in Christian faith to direct their thoughts to Jesus Christ. They are reminded of their values that communicate the idea that Jesus died and resurrected just like they will eventually. Sheppy infers that the bereaved must experience a psychological journey; “living and dead must travel.” (83) Death does not possess any value, it is but a gateway. This violent disruption of stasis brings upon epiphanic feelings to the mourners. Salvation is available to all at our absolute lowest. In this instance where one faces the ultimate human problematic, all funeral does is communicate the Christian doctrine of redemption. Liturgy must successfully address the emotional condition of the griever if it is to truly express Christian dogma. 

Aggregation

Reintegration must be epiphenomenal to the liminal state in any transformative ritual. This terminal phase of transition demands mourners to mentally evade “getting back to normal”. “Normal” is considered taking a step backwards and hence regressing. Instead, progress and taking a step forward is encouraged because during this moment of pure loss, despair, and chaos attitude and lifestyle change is the easiest to undergo. After the period of revision has been completed, refinement should be attributed to the Christian’s personhood. The living grow after experiencing a funeral. This major marking ritualized event psychologically alters the being of the individual and transports the bereaved to a new place. In this new place, all has changed. All might physically remain the same, but they are regarded differently through a tainted perspective. The observed has not been modified but the observer now has.

SUMMARY

In retrospect, Christian funerals exist solely to address the human problematic. This death related ritual acts as an abettor, formalizing the event of death as well as transforming the Christian lamenter. Its purpose is to remind the living to redirect their thoughts towards Jesus Christ’s self-sacrifice, and their relationship with God. These are in fact the central concepts of Christianity. The ritual therefore communicates the importance of the religion’s worldview by underpinning it. In fine, funeral weaves together the pieces of the mourning Christian’s shattered heart by attempting to rouse and shake them up. This ultimately offers them another opportunity to accept God’s grandiose endowment brought forward by his son the martyr.

WORKS CITED / BIBLIOGRAPHY

Obayashi, Horoshi. Death and Eternal Life in Christinaity from Obayashi (ed.) 1992. 109-123. Print

Sheppy, Paul P.J., The Human in Christ and A Passage from Death to Life from Death Liturgy and Ritual viol.1: A Pastoral and Liturgical Theology Burlington, Vermont: Ashgate Publishng, 2003. p.61-77 and 78-84. Print.

Streng, Frederick. Creation of Community through Sacred Symbols from Understanding Religious Life (third edition) Belmont, California: Wadsworth Publishing Company 1985. 43-60. Print.

            Turner, Victor W. Betwixt and Between: The Liminal Period in Rites of Passage from Sacred Realms: Essays in Religion, Belief and Society. Richard Warms, James Garber and John McGee (eds.) New York: Oxford University Press, 2004. 17-184. Print