Why the Bible (@bilby #278)
My engagement with the Bible and my path to Christianity are rooted in a personal quest for understanding, approaching the text with an open mind to weigh facts and draw reasonable conclusions (@me #1). After about 50 years of agnosticism, I became a Christian around two decades ago because the answers I found in the Bible "made more sense to me than anything else I've read" (@me #11). My purpose in sharing this is not to convert or condemn, but to offer my personal understanding (@me #1). Fundamentally, for me, the Bible is a collection of "books about human encounters with God written by humans," not a "literally true" text (@me #18). It needs to be carefully read and understood.
My perspective aligns with authors like Leo Tolstoy, whom
@ideologyhunter refers to as a "mystic Christian" (
@ideologyhunter #146). Tolstoy, in his work
The Kingdom of God Is within You, emphasizes that the essence of the divine is "that very love" which needs to be made "manifest in the world" (
@Michael S. Pearl #145). He suggests that the "object of this love is not found outside self in societies of individuals, nor in the external world, but within self, in the divine self [God?] whose essence is that very love" (
@Michael S. Pearl #145). This resonates with Jesus's summation of the Law: "Love God and Love One Another" (
@Michael S. Pearl #145).
@pood, while critiquing certain aspects of Tolstoy's views, acknowledges that Tolstoy advocated for "ethical and mystical Christianity" and that the Bible, as a human product, reflects the "human journey writ large in all its highs and lows" (
@pood #147,
@pood #127). The notion that love is not a duty but arises when fear and dependence are eliminated, becoming a "strange flower," as Krishnamurti articulated, also finds resonance here (
@Michael S. Pearl #71,
@Michael S. Pearl #147).
Summarizing Christianity through the lens of common understanding, as opposed to theological claims, reveals a focus on simple, liberating principles. Jesus's core message, particularly in the Sermon on the Mount (Matthew 5–7), blesses the poor, the sad, and the humble, addressing the problem of suffering by acknowledging and blessing those who experience it (@me #109). This "upside down" concept is often intuitively grasped by children (@me #109). Jesus emphasizes that true goodness is not for outward display but is quiet and intended to please God, urging followers to "Pray in secret. Give in secret. Fast in secret" and to trust God rather than chasing money (@me #109). He tells people not to worry, as God knows their needs (@me #109). The pinnacle of this teaching, the Lord's Prayer, highlights forgiveness as the key to God's favor, rather than perfect moral goodness (@me #109). This means people are "expected to fail" at being perfectly good, and the emphasis on forgiveness leads to "freedom and peace of mind" (@me #109). The command to "Be perfect, as your Father in heaven is perfect" is interpreted by me not as being faultless, but as being forgiving (@me #109). From this perspective, the "big idea" of Jesus's teaching is about becoming one's "true self not by chasing our dreams, but by following God," which means living life as best one can, loving one another, not holding grudges, and not worrying (@me #109). This contrasts with modern societal pressures to strive for success, which can lead to anxiety and disappointment (@me #109). The essence, as Tolstoy implies, is an inner transformation and manifestation of love, rather than adherence to complex doctrines or rituals (
@Michael S. Pearl #145). This practical, accessible understanding of God and Christian principles focuses on inner peace and ethical living, something that is universally relatable and deeply personal (@me #154).
I agree with Tolstoy that true Christianity is found more in the quiet struggles of the common people than in the high-mindedness of theologians and priests (the Pharisees and Sadducees of today).
