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Wednesday, April 28, 2010
Crazy Jane talks with the Bishop
Tuesday, April 20, 2010
The Domains of Disgust
To look for disgust in Christianity, you have to know what to look for. Science has discovered several 'domains' of disgust, or types of things that disgust us. And here they are.
The first sort of domains are Core Domains. These are the "oral-centered" domains that suggest the threat of contamination through oral intake, such as rotting foods, waste products, and animals associated with decaying food and waste products (e.g. cockroaches, rats, and flies).
In sum, Food, Animal, and Body Products are the Core Domains of disgust.
The next sort of domains are those that remind us of our animal nature. This is disgust that people experience when confronted with stimuli that serves as a reminder that their bodies, like those of animals, are fragile and susceptible to mortal physical threats.
The Animal Disgust Domains are Sex, Hygiene, Body Envelope Violations, and Death.
Disgust can also be experienced through contact with possessions used by strange or disliked persons or evoked by immoral people or actions. This is Interpersonal Disgust and Moral Disgust.
The next Domain is Sympathetic Magic. This domain is ruled by magical thinking. In this domain, ANYTHING can become disgusting just by virtue of its contact or similarity to one of the above domains.
All of these disgust reactions help us in some way. But there is also a time when these disgust reactions go too far, twisting our world into a lie. Can you think of a disgust reaction that you had that made no sense, or was absolutely false?
The first sort of domains are Core Domains. These are the "oral-centered" domains that suggest the threat of contamination through oral intake, such as rotting foods, waste products, and animals associated with decaying food and waste products (e.g. cockroaches, rats, and flies).
In sum, Food, Animal, and Body Products are the Core Domains of disgust.
The next sort of domains are those that remind us of our animal nature. This is disgust that people experience when confronted with stimuli that serves as a reminder that their bodies, like those of animals, are fragile and susceptible to mortal physical threats.
The Animal Disgust Domains are Sex, Hygiene, Body Envelope Violations, and Death.
Disgust can also be experienced through contact with possessions used by strange or disliked persons or evoked by immoral people or actions. This is Interpersonal Disgust and Moral Disgust.
The next Domain is Sympathetic Magic. This domain is ruled by magical thinking. In this domain, ANYTHING can become disgusting just by virtue of its contact or similarity to one of the above domains.
All of these disgust reactions help us in some way. But there is also a time when these disgust reactions go too far, twisting our world into a lie. Can you think of a disgust reaction that you had that made no sense, or was absolutely false?
Christianity: the Materialist Faith
As William Temple (former Archbishop of Canterbury) once wrote: Christianity is "the most avowedly materialist of all the great religions. . .its own central saying is: 'The Word was made flesh,' where the last term was no doubt chosen because of its specifically materialist associations. By the very nature of its central doctrine, Christianity is committed to a belief in the ultimate significance of the historical process, and in the reality of matter and its place in the divine scheme."
If "stuff matters" to Christians, because of God's relationship to Creation and the Incarnation of God in Christ, what does it mean when we have an aversion to stuff? What does it mean when we are disgusted by something or even someone? In these five presentations, I hope to begin an explanation of the Gospel from the perspective of disgust, one of the new frontiers of science.
One of the interesting things about disgust that we learned in the first lecture is that it is a body and soul emotion. We are not just disgusted by physically disgusting things (rats, blood, bodily fluids). We are also disgusted by morally and spiritually abhorrent things and people (Hitler's sweater, as an example).
What disgusts you the most?
This is a faith question, surprisingly. For the fascinating thing is that the ministry of Jesus and the Christian Church deals with disgust in all kinds of ways, both physical and moral. Our very sense of the holy as it relates to the disgusting is turned upside-down.
My next presentation will be an examination of the Gospels, and how they deal with disgust in God's world.
If "stuff matters" to Christians, because of God's relationship to Creation and the Incarnation of God in Christ, what does it mean when we have an aversion to stuff? What does it mean when we are disgusted by something or even someone? In these five presentations, I hope to begin an explanation of the Gospel from the perspective of disgust, one of the new frontiers of science.
One of the interesting things about disgust that we learned in the first lecture is that it is a body and soul emotion. We are not just disgusted by physically disgusting things (rats, blood, bodily fluids). We are also disgusted by morally and spiritually abhorrent things and people (Hitler's sweater, as an example).
What disgusts you the most?
This is a faith question, surprisingly. For the fascinating thing is that the ministry of Jesus and the Christian Church deals with disgust in all kinds of ways, both physical and moral. Our very sense of the holy as it relates to the disgusting is turned upside-down.
My next presentation will be an examination of the Gospels, and how they deal with disgust in God's world.
Monday, April 19, 2010
E@ster E-Residency 2010
The Cathedral Church of the Nativity welcomes the Rev. Matthew Moretz as her Easter 2010 E-Resident.
Please join Fr. Matthew in Sayre Hall on Wednesdays from April 14 to May 12 at 7PM, or via the Nativity Cathedral Skype connection.
Please join Fr. Matthew in Sayre Hall on Wednesdays from April 14 to May 12 at 7PM, or via the Nativity Cathedral Skype connection.
The Gospel According to Disgust
The latest frontier in psychology is the study of disgust. Different than fear, disgust is the aversion to certain icky things that abound in our world. These things won’t necessarily hurt us, but they make us scrunch up our noses and want to leave the room. A great deal of new work has been done in the past ten years on how disgust functions and why it matters. And the latest studies show that much of our disgust can be reduced, if not eliminated, by certain behavioral therapies. Thanks to being married to a psychologist, the Rev. Matthew Moretz has discovered that our new scientific knowledge of disgust has a powerful resonance with the wisdom of the Christian faith. In fact, some of our discoveries have been prefigured by Holy Scripture and church practices! Father Matthew will introduce you to the study and treatment of disgust, and provide a fresh, if somewhat disgusting, look at our entire Christian tradition.
April 14 Introduction to Disgust and its Treatment
April 21 Disgust and the Ministry of Jesus
April 28 Disgust and the Sacraments
May 5 Disgust and Church History: how the Church has gotten things right and wrong about disgust in the past.
May 12 On the Other Side of Disgust: looking at the present and future in light of the Church, Ethics, and Disgust.
The Rev. Matthew Moretz was ordained as a Priest in 2006 and is the Curate at Christ's Church in Rye, New York. His life as an Episcopalian began at the Church of Good Shepherd in Augusta, Georgia. After his undergraduate work at Davidson College, he received his MDiv. from General Seminary. One week after being ordained, he created "Father Matthew Presents," an internet video blog where he shares insights on church teaching and life. The interactive series of short videos has continued for three years. He is passionate about communicating the wisdom and tradition of the Church through new genres and technological mediums. Matthew is married to Melanie, a clinical psychologist.
The latest frontier in psychology is the study of disgust. Different than fear, disgust is the aversion to certain icky things that abound in our world. These things won’t necessarily hurt us, but they make us scrunch up our noses and want to leave the room. A great deal of new work has been done in the past ten years on how disgust functions and why it matters. And the latest studies show that much of our disgust can be reduced, if not eliminated, by certain behavioral therapies. Thanks to being married to a psychologist, the Rev. Matthew Moretz has discovered that our new scientific knowledge of disgust has a powerful resonance with the wisdom of the Christian faith. In fact, some of our discoveries have been prefigured by Holy Scripture and church practices! Father Matthew will introduce you to the study and treatment of disgust, and provide a fresh, if somewhat disgusting, look at our entire Christian tradition.
April 14 Introduction to Disgust and its Treatment
April 21 Disgust and the Ministry of Jesus
April 28 Disgust and the Sacraments
May 5 Disgust and Church History: how the Church has gotten things right and wrong about disgust in the past.
May 12 On the Other Side of Disgust: looking at the present and future in light of the Church, Ethics, and Disgust.
The Rev. Matthew Moretz was ordained as a Priest in 2006 and is the Curate at Christ's Church in Rye, New York. His life as an Episcopalian began at the Church of Good Shepherd in Augusta, Georgia. After his undergraduate work at Davidson College, he received his MDiv. from General Seminary. One week after being ordained, he created "Father Matthew Presents," an internet video blog where he shares insights on church teaching and life. The interactive series of short videos has continued for three years. He is passionate about communicating the wisdom and tradition of the Church through new genres and technological mediums. Matthew is married to Melanie, a clinical psychologist.
Thursday, March 25, 2010
They think in their heart, ‘We shall not be moved; throughout all generations we shall not meet adversity’. Psalm 10:6
We really are not in control of everything in life. We would like to think we can put up a force field around our lives that makes it impossible for bad things to push their way in and thwart the regular, routine patterns and peace of life, but it is only arrogance that makes us think we have that kind of power. Yet, in our hearts we can still hear that tickling voice telling us that we are invincible, that we can beat the odds, that we can manipulate circumstances and not be brought low by the ugly vagaries that life can deal out.
Just when we think we are safe from misfortune something happens that reminds us how little control we really have. The world begins to crash in around us. Our breath shortens to a pant, our body shakes and trembles, our throat feels as dry as sand, and our mind races to make sense of what is happening. While we are surprised and stunned that our power is so limited that it could not prevent the adversity, if we quiet ourselves and move through the difficulty as faithfully as we move through the glory of life, we will find an even greater surprise. We will come to see that both the bad and the good have their place in creating and sustaining our human life. When we recognize this truth, we can drop our arrogance, and open like a flower to the immensity of life and find ourselves thrilled by the adventure.
O God, when understanding eludes me, and trouble overwhelms me, give me the grace to move forward with faith.
We really are not in control of everything in life. We would like to think we can put up a force field around our lives that makes it impossible for bad things to push their way in and thwart the regular, routine patterns and peace of life, but it is only arrogance that makes us think we have that kind of power. Yet, in our hearts we can still hear that tickling voice telling us that we are invincible, that we can beat the odds, that we can manipulate circumstances and not be brought low by the ugly vagaries that life can deal out.
Just when we think we are safe from misfortune something happens that reminds us how little control we really have. The world begins to crash in around us. Our breath shortens to a pant, our body shakes and trembles, our throat feels as dry as sand, and our mind races to make sense of what is happening. While we are surprised and stunned that our power is so limited that it could not prevent the adversity, if we quiet ourselves and move through the difficulty as faithfully as we move through the glory of life, we will find an even greater surprise. We will come to see that both the bad and the good have their place in creating and sustaining our human life. When we recognize this truth, we can drop our arrogance, and open like a flower to the immensity of life and find ourselves thrilled by the adventure.
O God, when understanding eludes me, and trouble overwhelms me, give me the grace to move forward with faith.
Thursday, March 18, 2010
We give thanks to you, O God, we give thanks; your name is near. People tell of your wondrous deeds. Psalm 75:1
We are often most thankful for that which we don’t expect, that which we don’t deserve, that which shocks us out of our complacency and robotic lives. It might be in the instant when we feel cool wet rain shuttling through the air, falling like salve on our thirsty skin. It might be waking in the deep darkness of a winter morning to find the ground blanketed with snow so soft it melts under the warmth of our breath. It might be sinking our toes into the ocean’s sand; so wet, thick, and heavy every step demands effort. It might be the diamonds in the sky that glimmer only in the blackest darkness. It might be the howl of a coyote on a night when the moon is swollen with the desire to light up the earth. Each day, indeed each moment, the works of God are interrupting our lives, and every time we are awake to the movement of God’s hand in creation, our hearts inflate with thanksgiving. It is not that we set out to pray a prayer of thanksgiving. It is that the very surprise catches our breath, and what escapes from our heart are words of thanks. The prayer may be little more than, “Wow!” or “Ah!” Or, there may be no words at all – we may only notice the quickened beat of our heart that calls out our gratitude with each thump.
We cannot really plan for such prayers of thanks for the wondrous words of God in creation. We can only attempt to keep our eyes and ears open, our heart enlarged, our soul awake. And even if we are unable to do that, God will still surprise us, and we will inevitably give thanks.
O God, let my soul be attentive to the mysteries of the universe that will fill me with humility and gratitude.
We are often most thankful for that which we don’t expect, that which we don’t deserve, that which shocks us out of our complacency and robotic lives. It might be in the instant when we feel cool wet rain shuttling through the air, falling like salve on our thirsty skin. It might be waking in the deep darkness of a winter morning to find the ground blanketed with snow so soft it melts under the warmth of our breath. It might be sinking our toes into the ocean’s sand; so wet, thick, and heavy every step demands effort. It might be the diamonds in the sky that glimmer only in the blackest darkness. It might be the howl of a coyote on a night when the moon is swollen with the desire to light up the earth. Each day, indeed each moment, the works of God are interrupting our lives, and every time we are awake to the movement of God’s hand in creation, our hearts inflate with thanksgiving. It is not that we set out to pray a prayer of thanksgiving. It is that the very surprise catches our breath, and what escapes from our heart are words of thanks. The prayer may be little more than, “Wow!” or “Ah!” Or, there may be no words at all – we may only notice the quickened beat of our heart that calls out our gratitude with each thump.
We cannot really plan for such prayers of thanks for the wondrous words of God in creation. We can only attempt to keep our eyes and ears open, our heart enlarged, our soul awake. And even if we are unable to do that, God will still surprise us, and we will inevitably give thanks.
O God, let my soul be attentive to the mysteries of the universe that will fill me with humility and gratitude.
Thursday, March 11, 2010
E-residency- Week 2
It is right for me to think this way about all of you, because you hold me in your heart.
Philippians 1:7a
When we carry others in our hearts, we actually feel differently about them, respond differently to them, hope for different things from them. Carrying others in our hearts, however, can be a daunting task. It is not terribly difficult to feel tenderness toward others, or enjoy their company, or desire their best. In fact, we can readily do these things, hardly without thinking about them. It is quite another thing entirely to carry others in our heart.
The word ‘carry’ actually comes from the word ‘chariot’ – which is a small car. To carry someone in your heart is to be in the ‘chariot’ with them, to ride the road of life with them, to be confined in a small space with them, to view the edges and expanses of life with them, to share the dangers of travel with them, to both speak and be silent with them. To be in a chariot with others cures us of our self-absorption because we are consistently reminded that we are not alone in the space. The boundaries are much more porous between them and us. It becomes much more difficult to maintain our own autonomous ideas, plans, and prejudices because our justifications for such ideas, plans and prejudices are open to discussion and even confrontation. While it is a risk to carry others in our hearts, because we are disallowed from being so self-absorbed, curiously it is when we are in the chariot with others that we have the chance to find our true self.
O God, give me the courage to climb into the chariot with others for the ride of my life.
Philippians 1:7a
When we carry others in our hearts, we actually feel differently about them, respond differently to them, hope for different things from them. Carrying others in our hearts, however, can be a daunting task. It is not terribly difficult to feel tenderness toward others, or enjoy their company, or desire their best. In fact, we can readily do these things, hardly without thinking about them. It is quite another thing entirely to carry others in our heart.
The word ‘carry’ actually comes from the word ‘chariot’ – which is a small car. To carry someone in your heart is to be in the ‘chariot’ with them, to ride the road of life with them, to be confined in a small space with them, to view the edges and expanses of life with them, to share the dangers of travel with them, to both speak and be silent with them. To be in a chariot with others cures us of our self-absorption because we are consistently reminded that we are not alone in the space. The boundaries are much more porous between them and us. It becomes much more difficult to maintain our own autonomous ideas, plans, and prejudices because our justifications for such ideas, plans and prejudices are open to discussion and even confrontation. While it is a risk to carry others in our hearts, because we are disallowed from being so self-absorbed, curiously it is when we are in the chariot with others that we have the chance to find our true self.
O God, give me the courage to climb into the chariot with others for the ride of my life.
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