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Why some Christians are Spiritually Lethargic
by
Jojo Joseph
Scientific Officer Engineer
Indira Gandhi Centre for Atomic Research, India
1 Introduction
Despite being deeply devoted to religion, many Christian laymen remain spiritually lethargic or static, with hardly any desire to progress along the path of spirituality. This shortcoming is noticed while comparing the spiritual aspirations of average Christians with that of some others who deeply thirst for spiritual experience or communion with God. Is there any truth in these perceptions? What are the reasons for this complacency? Should we and can we overcome it? This article is an attempt to explore this phenomenon.
The main body of this article consists of three parts. The first part tries to analyze the perceived problem of spiritual lethargy among Christians. The second part gives a new perception of what Christian spirituality is, as interpreted from the Bible. The third part gives an optimistic perception of how a comparative understanding of spiritual principles of different faiths is likely to precipitate better spirituality among the average Christians.
2.1 Analysis of the problem:
Many of the Christian laymen hold on to the old catechetical teachings that do not take into account the progressive perceptions that have evolved in the church after the Second Vatican Council.
The orthodox perceptions go somewhat like this:- By virtue of baptism and faith in Jesus, all Christians are "saved". Christians, who normally do not indulge in any sin against the Ten Commandments, can normally hope to go to heaven after death. Even if we happen to become guilty of such sins, we can overcome them easily through the sacrament of reconciliation. On the contrary, all those who have not come to know Jesus and all those who have not put their faith in Jesus are condemned for eternal damnation since there is no way by which their sins can be absolved. Even those among them, who are God-fearing and who lead a life of absolute purity or neighborly love, cannot hope to attain salvation, since their "original sin" cannot get absolved. In order to attain salvation, faith in Jesus is absolutely essential. Salvation is a "free gift" to all those who put faith in Jesus. In short, all those who remain under the umbrella of Christianity can hope to escape eternal damnation, whereas others cannot, even if they lead a life based on altruism or selfless love similar to the path demonstrated and demanded by Jesus.
The above type of perceptions leads many of us into a spiritual slumber. We feel complacent about our privileged "saved" status and this has led us into a superiority complex over the followers of other religions. We presume that spiritual growth and holiness have no incentive, other than providing us with a superior position or reward in heaven. The only concern held by many of us regarding salvation is whether we will get an opportunity to clean our sins through the sacrament of reconciliation just before we depart from this world.
The spiritual practices of many Christians end with regular prayers and attendance in church, mechanical observance of religious customs and duties, pilgrimages and some charity. The issue of inner transformation does not occur to most of us. We do not understand that we are expected to grow spiritually on a continuous basis consciously or intentionally through each of our thoughts, words and deeds until we are led by the promptings of the indwelling Spirit or Self. We do not recognize the necessity of disciplining our body and mind, since we believe that salvation comes to us "freely" by grace of God and not through our "works" or efforts. Biblical concepts like "withering of a grain of wheat", "crucifixion of body and mind", "resurrection from the sinful life into the newness of life", "putting off the old man and putting on a new man", "being born-again", etc. are misinterpreted and taken lightly by us. We presume that these concepts represent the privileged or "saved" status that we acquire automatically, when we get baptized. We do not recognize the necessity of intentionally purging or purifying our minds of our inherited as well as cultivated negative tendencies. Purgation of sinful traits from our body and mind is seldom acknowledged to be the first step of spirituality.
All the negative mental attitudes such as anger, hatred, jealousy, attachment to material possessions, inflated ego or status-consciousness, neglect of human values, discrimination against other human beings, contempt and exploitation of others, lack of sensitivity to the feelings and sufferings of others, separatist tendencies, undue fear, pessimism, indulgences, addictions etc. etc. that we constantly harbor in our conscious and sub-conscious mind are much more deleterious than a one-time capital crime. These sinful traits force us to progressively enlarge our selfish motivations at the cost of others. We normally tend to console ourselves by thinking that these attitudes (vasanas) are anchored or constrained within the boundaries of our mind and that they do not influence our day-to-day way of life, so as to harm others or to affect our soul.
As a result of the above defective perceptions, we do not strive for a life of holiness and perfection, even though we are specifically exhorted to become holy. It is impossible to follow the ultimate commandment of Jesus to love all others as we love ourselves, unless we undergo a conscious and drastic inner transformation or purification and are constantly led by the promptings of the inner voice or the indwelling Spirit. Till then our day-to-day activities are driven by our flesh or body, which is programmed or conditioned by all kinds of negative attitudes or tendencies that contradict our inner voice or conscience. It is necessary that we attain certain level of spiritual growth or "Self-realization" in order to realize, recognize and follow the promptings of the indweller or Self.
When we consciously and continuously strive to erase or dissolve all negative programming that has been embedded genetically into our cells and genes, we begin to hear our inner voice more and more clearly and loudly. "When you turn to the right or when you turn to the left, your ears shall hear the word behind you saying, "This is the way, walk in it" (Is. 30:21). We are all expected to "walk in the Spirit" or to lead our lives in tune with the promptings of the inner Spirit or voice. The results of such an inner transformation or the fruits of the Spirit are very clearly laid out in our scriptures, but we choose to ignore them thinking that they are meant for ascetics or those in the monastic order.
The conscious disciplining of mind and body (Eph. 2:3) is a rigorous spiritual exercise that resembles "putting off the old man and putting on a new man" (Eph. 4:22-24), through a process of "crucifixion of the old self and resurrection into a new self" (Gal. 5:24; Rom. 6:1-12; Rom 8:13-14; 1 Cor. 5:7-8; 1 Pet 4:1-2). This process is so deep and wholly transformational, that it is compared to "undergoing death and being born again" (1 John 3:9; 5:18; John 3:3-7) or to the way a "grain of wheat undergoes withering to produce new plant and more grains" (John 12:24). Real inner spiritual transformation is a long drawn and ongoing process and the spiritual fruits attained in this way are non-comparable to any achievement that can be gained in this world.
The key to salvation is inner transformation and not mere faith in Jesus. Mechanical faith that does not lead to inner transformation is not only useless, but also a burden. Whoever attains inner transformation are true disciples and worshippers of "Word of God", irrespective of whether they have come across "the incarnate Word" or not. All religions are gifts of God, acting as vehicles of salvation through their respective scriptures or "Word of God". The diligent ones and true spiritual practitoners among all the traditions, can attain spiritual growth accompanied by a feeling of oneness with all creation and God, provided they relentlessly pursue truth and patiently practice the spiritual principles enshrined in their respective scriptures.
At an advanced stage of spiritual discernment, mechanical observance of religious duties are transcended and are replaced by an urge to lead a life in harmony with others, God and nature or universe. It is realized by them that mere faith in God or Word of God, worship of attributes or manifestations of God, observance of rituals or religious duties etc. do not assure salvation to anyone, unless all these lead a person progressively to inner transformation or "metanoia" with an inner conviction that she/he has been "born-again" or "resurrected" from the past sinful ways of life into the "newness of life" "led by the indwelling Spirit" or Self.
2.2 Principles of Christian spirituality
Let us try to focus attention on the inner golden core of spirituality running throughout the Bible. We will be surprised to realize that the same concepts and messages form the inner core of the mythological symbolisms as well as philosophical doctrines in Hinduism, and other religions as well. There is excellent conformity between the essential principles of spirituality of all religions. This divine mystery has been hidden from us until now by the will of God to fulfill His saving plans at the fullness of time.
True inner hidden nature of man is holy or divine: Man is made in the image and likeness of God (Gen 1:26), but when he misuses the freedom or freewill given to him, he looses his glory (Rom 3:23). But using his knowledge and discriminative capacity he can regain his glory and become partaker of divine nature (Rom 8:16-30; 2 Pet 1:4). "Everyone who has his hope in Him, purifies himself, just as He is pure" (1 John 3:3). The Word exhorts everyone to become pure and perfect. "Therefore you shall be perfect, just as your Father in heaven is perfect" (Mathew 5:48). "As He who called you is holy, you also be holy in all your conduct, because it is written, "Be holy, for I am holy" ( Pet 15:16).
Love of neighbor is the expression of true divine nature: Those who wish to remove the ignorance, (avidya) or the darkness of their minds to regain their original divine nature has this golden rule in the Bible regarding brotherly love. There is nothing new in this grand ultimate truth, which is common to all religions. "Brethren, I write no new commandment to you, but an old commandment……. the Word, which you heard from the beginning….. He, who says he is in the light, and hates his brother, is in darkness until now. He who loves his brother abides in the light and there is no cause for stumbling in him" (1 John 2:7-11). "If you are fulfilling the royal law according to the scripture, "You shall love your neighbor as yourself", you are doing well" (James 2:8).
Walking in the spirit, by disciplining the body and mind: All those who have removed the darkness or ignorance from their minds through spiritual practices (sadhana), reach the true light within themselves. "You were once darkness, but now you are light in the world. Walk as children of light" (Eph. 5:8). They experience unbound brotherly love towards others. This divine love for all creatures dissolves all remaining negative feelings of the mind such as hatred, envy, greed, pride, anger, lust, remorse etc. The normal yearnings of the mind and body tempt everyone to walk in the darkness neglecting the lamp of God that shines from within. The inner Spirit always yearns for good things whereas the desires of the flesh or outer self hush them up. "For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do things that you wish" (Gal 5:1-7). But those who wish to "walk in the Spirit", have to discipline their body and mind like Paul so as not to succumb to the unjust demands of the flesh. "I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified" (1 Cor 9:27). "Walk in the spirit and you shall not fulfill the lusts of the flesh" (Gal 5:16).
Works of the flesh versus fruits of the spirit: The works of the flesh and the fruits of the Spirit are quite opposite in nature. "The works of the flesh are evident, which are: adultery, fornication, uncleanliness, licentiousness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissentions, heresies, envy, murder, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self-control. Against such there is no law. And those who are Christ's have crucified the flesh with all its passions and desires. If we live in the Spirit, let us also walk in the Spirit" (Gal 5:19-26).
Purification of mind destroys sinful traits (vasanas): Those who are "born-again" or have "known God" through a process of purification of mind or "crucifixion of flesh" are said to be on the slope towards perfection and are not blemished by sinful tendencies. ‘Verily, he who knows it (spiritual knowledge or Ultimate Truth), thus destroys sin, and is established in Brahman" (Kena Upanishad 4:9). "Those who abide in Him do not sin. Whoever sins has not seen Him or known Him" (1 John 3:6). "Since you have purified your souls in obeying the truth through the Spirit, in sincere love of your brethren, love one another fervently with a pure heart, having been born-again, not of corruptible seed, but in-corruptible, through the Word of God which lives and abides forever" (1 Pet 2:22,23). "Whoever has been born of God, does not sin, for His seed remains in him, and he cannot sin, because he has been born of God" (1 John 3:9).
Perfecting holiness through purification: The mortal man seldom utilizes the above wonderful promises of God to overcome his sinful nature and to attain perfection or holiness. "Since we have these promises, dear friends, let us purify ourselves from anything that contaminates body and spirit, perfecting holiness" (2 Cor 7:1). Those who have indeed born-again as sons of God are not obliged to observe religious laws, customs or practices, which are mere disciplinary measures externally imposed on the beginners to guide them to perfection. Those who are led by the Spirit are not led by the flesh and hence are not obliged to follow the disciplinary measures any more. "….if you are led by the Spirit, you are not under the law" (Gal 5:18). However such people usually follow the laws in order to avoid giving scandal to the beginners. Rarely does an enlightened soul slide back into the trap of sin after tasting spiritual gifts and pure Word of God.
Growth towards spiritual maturity: All beginners trying to follow the path of Christ are expected to grow from spiritual babyhood to spiritual maturity, by feeding on the pure milk of ‘Word of God' that gives tender nourishment. For this milk to be effective, one has to purge the seeds of all evils from the mind. "Therefore laying aside all malice, all guile, hypocrisy, envy and evil speaking, as new born babes, desire the pure milk of the Word, that you may grow…" (1 Pet 2:2). All beginners are expected to renew themselves from carnal people to spiritual people, capable of discerning for themselves deep mysteries of God or the Word of God. "And I, brethren, could not speak to you as to spiritual people, but as to carnal, as to babes in Christ. I fed you with milk and not with solid food, for until now you were not able to receive it, and even now you are still not able, for you are still carnal" (1 Cor 3:2-3).
Desires lead to sin or spiritual death: As long as sin reign in our mortal body, and we obey the ordinary human desires and temptations dictated by our body and mind, or the normal self, neglecting the voice of the Spirit within us, we are spiritually dead, or alienated from God. "Blessed is the man who endures temptation, for when he has been proved, he will receive the crown of life which the Lord has promised to those who love Him….…..each one is tempted when he is drawn away by his own desires and enticed. Then when desire has conceived, it gives birth to sin, and sin when it is fully grown, brings forth death" (James 1:12-15). This of course is the spiritual death from which we have to be born-again or resurrected. When we overcome the ‘vasanas' or the inborn traits or tendencies that lie dormant in our body and mind and submit ourselves to the Self that resides in us and guides us, we are "born-again" or "twice-born" (dvijah) or resurrected into the newness of life (Rom 8: 5-11).
Resurrection from spiritual death: "A perishable body weighs down the soul, and this earthly tent burdens the thoughtful mind" (Solomon 9:15). The thoughtful ones "know that as long as we are at home in the body we are away from the Lord" (2 Cor 5:6). They try to be "absent in the body, but present in Spirit" (1 Cor 5:3). They are then dead to their past way of life and freed from sins. "We have been buried with Him…..so that we too might walk in the newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection. Knowing this, that our old man was crucified with him that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died is freed from sin" (Rom. 6:4-7). Those who have died to their sins and live their day-to-day life according to the guidance of the Self, inner Spirit or the inner voice are directly logged on to the Spirit of God and they experience freedom from the clutches of carnal temptations. They can now declare boldly, "I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me" (Gal 2:20).
To be born again as sons of God: Removing the carnal nature or the darkness of the mind to awaken or rekindle the inner light necessitates intense perseverance and self-control. We become sparks of God or sons of God when we are born-again from the bondage or slavery of sin and "baptized" into the newness of life in the likeness of the death and resurrection of Christ. We then shift the focus of our existence from our body that is the temple, to our "inner sanctorum" or the "holy of holies". By removing the veil of ignorance or imperfections, we enter a realm where Jesus has entered as a forerunner for us (Heb 6:19). All those who undergo the above process of renewal indeed become sons of God. "For as many as are led by the Spirit of God, these are sons of God" (Rom 8:14). "And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father". Therefore you are no longer a slave, but a son, and if a son, then an heir of God through Christ" (Gal 4:6).
Resurrection symbolic of reformation: Jesus was declared to be the Son of God on account of His resurrection. He "was born of the seed of David according to the flesh and declared to be Son of God with power, according to the Spirit of holiness, by the resurrection from the dead (Rom 1:4). "He was put to death in the body but made alive by the Spirit" (1 Peter 3:18). Mere baptism, mere faith and regular attendance in the Church does not make any Christian eligible for eternal life unless his/her life is renewed through a conscious and drastic reformation resembling the death and resurrection of Christ. "Faith without works is useless" (James 2:20). "Unless one is born-again, he cannot see the Kingdom of God" (John 3:3). This symbolic resurrection or redemption of our body from spiritual death during our life on earth is a promise of God often misunderstood by Christians. (Rom 6:1-23). "How can a man be born-again when he is old?" (John 3:4). The answer to this question eludes even the most scholarly Christians even today, until they experience it themselves.
2.3 Positive signs of change
A spiritual revolution is about to get initiated among the Christians and to spread outwards. Perhaps it will be triggered by a better understanding of the spiritual principles of other religions. The work done by scores of theologians after the Second Vatican Council has created a spiritual ferment among Christians and drastically changed their perceptions about other religions. The Council's famous declaration "Nostra Aetate" (NA) urges Christians to "acknowledge, preserve and encourage the spiritual and moral truths found among non-Christians".
The Second Bishops Institute for Inter-Religious Affairs affirms that "where God is accepted, when Gospel values are lived, where man is respected, ……there is the Kingdom" and that "it is far wider than the church's boundaries". The evolving new perceptions have prompted Indian theologians to commit that "sincere adherents of those religions are members of the God's Kingdom. As members of the church, which is at the service of the kingdom of God, we reach out to them in dialogue for mutual understanding, enrichment and co-operation in building the kingdom and walking together towards the Infinite". (Fr. Jose Kuttianimattathil SDB, "Practice and Theology of Inter-Religious Dialogue").
The Church today encourages its followers to "enter into inter-religious dialogue or colloquia with prudence and charity" (NA). Vatican has stated "a Christian who meets others in dialogue is not involved in an activity which is marginal to his faith, but which arises from the demands of that faith, and which should be nourished by the same faith" (Cardinal Arinze). The church today sees "a sincere, earnest attempt at inter-religious dialogue" as a "sign of maturity and of growth in Christian life" ("Guidelines for Inter-religious Dialogue" issued by the Commission for Dialogue CBCI).
Orthodox Christian theology does not help much during inter religious dialogue. Spiritually enlightened people of other faiths understand and appreciate the imperishable essence of the Gospel. They accept incarnate Jesus as a unique expression of the will of God or "Word of God" and they find that the revelations of their religions are complementary to that of the Gospel. They assert that the path shown by all religions invariably lead to inner transformation. But they complain that orthodox Christian theology does not make any sense to them. They believe that Biblical verses are misinterpreted in orthodox Christian theology to lend support to the exclusivist creedal statements or faith assertions that have somehow become the corner stones of Christian tradition. It is true that Christian theology has evolved in the past in isolation from other religious traditions of the world. A new theology that is intelligible to the people of all faiths needs to be evolved. Through "Fides et Ratio" the church invites Christian theologians and philosophers to adapt compatible elements from the spiritual principles of other religions to enrich our theology and also to reinforce our dogmatic faith assertions with philosophical reasoning.
There are several theologians who have assimilated the spirit of the Second Vatican Council and work hard to seek the truth about other religions. They are struggling to convince their orthodox peers about the commonalities between the spiritual principles of different religions. They run the risk of being labeled as heretics or as agents of Satan. Fr. Jacquis Dupuis SJ is one among the many bold and pioneering theologians who risk their positions in the church to stand up for what they perceive as truth. The Congregation for the Doctrine of Faith (CDF) has subjected his book "Toward a Christian Theology of Religious Pluralism" to thorough scrutiny and permitted publication with certain conditions. A new Christian theology should be evolved such that it is intelligible to the people of other faiths and capable of rejuvenating the spirituality of ordinary Christians.
The views of many modern theologians are in resonance with the new pluralistic perceptions. However, they are not interested in airing their views publicly for fear of scandalizing the public as well as inviting the wrath of their orthodox peers. These theologians would not mind airing their views in recognized Christian journals or in forums like www.sedos.org . Many Catholic journals, especially Vidyajyoti Journal of Theological Reflections, Journal of Dharma, and Indian Journal of Spirituality published respectively by the Jesuits, Carmelites and Salesians carry many articles related to commonalities between the spirituality of Christianity and other traditions. Publication of such articles is indicative of the openness among the present day Christian theologians. When new and advanced perceptions are expressed in such journals for the consideration and acceptance of fellow theologians, the orthodox section may raise objections. However, through dialogue and discussions, the new perceptions will gradually get accepted in course of time by all concerned.
We are moving towards the relational convergence or wider ecumenism of all the communities of the world. This can happen only through the inner transformation of all humans. Christians are the yeast or the catalyst and we are gradually awakening from our present spiritual complacence. The truth about other religions has the potential of providing a shock treatment and provoking us out of our spiritual complacence. This may lead us to properly recognize the spiritual principles that lie hidden within the Gospel and to practice them in real life. The same imperishable spiritual principles underlie the teachings of all religions. The time is ripe now for introspection. We are in the most critical period in human history and in the evolution of humanity, where, as a single pluralistic but cohesive global community, we are about to take part in our own evolution consciously and not blindly as in the past.
We will soon arrive at a new definition for Christian mission in the pluralistic context. Christ can indeed be presented to others as the "incarnate Word" without contradicting the inner message of any religion and without the fear of syncretism and most importantly without creating chaos, hatred and schism in the world community, which is the body of Christ. There is also no need for a common religion for humans, since harmony amidst diversity is the hallmark and fulfillment of God's creation.
3 Concluding remarks
The misunderstanding of the axiom "Jesus Saves" has caused us to be spiritually lethargic, content with mere faith expecting free grace of God, complacent about an assured salvation, and reluctant to see that there is a need for spiritual practices or "sadhana" to attain spiritual growth. We tend to forego the guidance of the inner Spirit and to neglect the following commandment of God to attempt perfection, "Be holy because I the Lord your God am holy" (Lev. 19:1; Mathew 5:48; Luke 6:36). In contrast, the spiritual aspirants and stalwarts of other religions are often aware about the need for purging the "vasanas" or sinful tendencies from the body and mind and are constant practitioners of inner virtues, who aim at experiential communion with God through spiritual "sadhana" and prayerful contemplation.
Christian theologians who have undertaken the challenge of inter religious dialogue have realized that they cannot sustain their efforts unless they grow spiritually through Christian sadhana. That the church also has understood this unique phenomenon is clear from the words of Francis Cardinal Arinze, "Catholics and other Christians engaged in Inter-Religious dialogue are becoming more and more convinced of the need for a sound Christian spirituality to uphold their efforts". (Francis Cardinal Arinze, President, Pontifical Council for Inter-Religious Dialogue, Vatican, "Letter to the Presidents of Bishop's Conferences on the Spirituality of Dialogue)
Thanks to the process of inter religious dialogue, a sound and strong spiritual awakening is taking place among the present generation of Christians, especially in India. A new theology is getting evolved in the context of religious pluralism. However these perceptions have not matured enough to convince the orthodox Christians. Theologians have indeed caught up with the need of the times and today they are geared up in all respects to build the Kingdom of God on earth through inter religious reconciliation or relational convergence of all religions. Those among them who attain a high spiritual caliber are able to get at the true meaning of the Bible and of "the Word". However they are required to go beyond the traditional limits set by the Church in understanding the Bible. Once they do it, they find to their surprise that the scriptures of other religions also come under the category of "the Word" and contain the same spiritual Truths as the Bible. They come out with new models of theology to accommodate the spiritual truths found in other religions. The new axiom should be "The Word of God saves those who are on the path towards inner transformation".
The central message of all religions is the same and it revolves around the need for inner transformation or "metanoia". Consciousness is the Ultimate Reality or the Father who resides in the inner heart of everyone as the Self, indweller or Holy Spirit and prompts everyone into inner transformation. Inter-religious dialogue and comparative study of religions are the need of the hour. The reign of God is at hand. We are on the brink of a spiritual revolution, where Christians hold the responsibility of being the salt or the catalyst for this revolution on earth.
It is quite obvious that the Church cannot readily accept the evolving theological perceptions regarding religious pluralism since they unveil relatively unexplored domains of theology. In addition, there is the legitimate fear of creating confusion among the average believer. Perceptions of individual theologians need not always be correct unless they are hard-boiled in the medium of prayerful contemplation fuelled by the fire of Christian spirituality. Purgation, contemplation and illumination are the essential and contiguous steps towards spiritual transformation. When a large number of theologians as well as laymen and women independently attain the same perceptions through intense spiritual practices and prayerful contemplation, it becomes easy for the Church to accept them. We are steadily progressing towards such an event.
Christians who hold the above perceptions should join together and discuss these matters among themselves and also with spiritually oriented people of other religions. Such discussion will provide empirical proof for the hypothesis that there is likely to be harmony of perceptions between all those who reach a certain basic level of spiritual discernment through different paths.
[About the author: Jojo Joseph, a mechanical engineer, working as Scientific Officer-G in the Indira Gandhi Center for Atomic Research, Kalpakkam, India, is a catholic layman deeply interested in inter religious dialogue. His articles trying to promote relational convergence of all religions have been published in Christian theological periodicals such as Indian Journal of Spirituality, Journal of Dharma, etc., and in the Catholic mission website <
Posted by editor on January 18, 2005 03:55 PM