“I believe in the Holy Catholic Church . . .” The Nicene Creed

“It is only slightly less sad to see someone reduce their self to their beliefs than it is to see them reduce their self to their body.”[1]

I believe in . . .  How would you fill in that blank?  Specifically, in the context of spirituality?

Many of us might resort to something similar to the quote above from the Nicene Creed.  I believe . . . . in a set of theological propositions that have been put forth by priests, pastors, and church people who have preceded us.  In my tradition I was taught what I should believe from the Bible as others had understood it based on their own perspective.  In addition I was taught, and taught others, the Catechism, which formed a succinct framework for these beliefs.  Here’s the thing, beliefs and faith are not the same thing, but are often-times substituted for it.  It most likely accounts for the fact that about 75% of children raised in the church will leave the church by the time they graduate from college.  They have been taught beliefs—which they no longer believe—but not faith. 

Benner distinguishes carefully between these and provides a personal account which I could’ve written myself.  I wish to share part of it with you, as it demonstrates the distinction between these, and the effects it has.

“For years I defined myself by my theology and clutched my beliefs in a manner that represented an idolatrous substitute for God.  This led to a good deal of intellectual dishonesty, as I avoided exploring questions and engaging with issues that seemed certain to lead me outside the bounds of orthodoxy and would, I knew, put me in even more tension with my religious community.  Without question this compromised my faith development, but because faith is so central to the self, it also affected the development of other dimensions of my self, of which faith and moral development were the most pronounced. 

This began to shift for me as I began to understand the price I was paying for my identification with my impoverished construals of ultimate mystery and as I dared to allow myself to attend to the call of the Spirit to become more than the small self that I was.  As my attachment to my beliefs began to loosen, a friend urged caution and expressed concern about what he perceived to be a drift into liberal theology.  From his point of view, nothing could be more dangerous.  I appreciated his concern for me and told him so, but I also told him that I was not so much abandoning specific beliefs as simply becoming less interested in ensuring that I held true or right beliefs since I felt that at their best, thoughts were limited containers for transcendent mystery.  I told him I was simply trying to hold my theology with humility  and not confuse my beliefs with truth.”[2]

I would invite you to read this passage again and carefully consider the following questions:

What would you believe if no one had taught you what you should believe?

Do your beliefs act as a substitute for God?

Does the fear of breaking with your religious community or tradition cause you to clutch at beliefs that no longer serve you spiritually?

What role does transcendent mystery play in your faith?

How might beliefs be confused with knowing the truth?

What is the difference between faith and belief?

The journey from belief to faith is an arduous adventure which demands sacrifice of the false containers that we tend to cling so tightly to.  But it is one that is worth it, as I believe it opens the portal to the vibrant, meaningful, and mysterious life of The Divine.

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[1] “Spirituality and the Awakening Self”, by David Benner.  p. 109

[2] IBID, p.109-110.