 Originally Posted by floatinghead
I would be very interested in hearing more about your viewpoint in regards to Demons: How would you describe a demon? Does it differ from the christian view? I also get why we should love all aspects of ourselves - but why demons?
I think that the idea of a 'demon' is an imperfect way of trying to describe something to ourselves and other people that we don't understand very well. But its a bit more than a description, our thought about it also at least in part creative, and has some interaction with what the thing is and becomes.
I think that if you think of it as a subconscious part of yourself, that captures a lot of the truth of it also. One reason I call it a demon is its clearly not contained within a single person's mind, and it can exhibit a remarkable degree of intelligence and independent will. And I think it deserves some freedom to do that. I don't think of demons as having discrete, individual identities in quite the same way that they would if they had their own bodies though. Its more like a small branch on a much larger tree.
I think the Bible says remarkably little about things like angels, demons, or the afterlife. Most of what is commonly considered 'Christian' perspective on these topics was developed later. And there is an evolution of thought within the Bible also. So I don't want to draw a contrast with "The Christian View" where there doesn't necessarily have to be a contrast. I agree with the common Christian view that evil is real, but that with God all things nevertheless work together for good. I do take issue with what I see to be a totalitarian streak in Christian thinking, where the Christian God is presumed to be perfect and every other god is some kind of satanic deception. Granting the premise, that there is a perfect God that expresses itself centrally through Christianity, that gets distorted where it intersects with our human distortion. There's also a magical kind of thinking among some Christians that says that God enforces his holiness and prevents that distortion where his name is used. But I think it is objectively indisputable that there is no such enforcement, at least not in an absolute sense in the immediate term. Numerous, numerous examples abound in history and in the news, and you can confirm it in your own personal experience if you start asking those questions. So in a practical sense God, as experienced by humanity, is actually something like a large and complicated angel, with the 'real' God behind it somewhere, manipulating it, but meeting humans partway and allowing them some control over their own perception of divinity. So that god is also a fallen angel in some sense, because we are, even though it is often loathe to admit it, and in many times and places heads will roll if people question that publicly. I think that facing this becomes essential at some point, because who we are and our thoughts about God are deeply interrelated, and you can't progress very easily if you can't admit an error.
In principle, in the minds of many people, we can continue drawing the line between 'God' and our imperfect human understanding of God, without blurring the two. But that line breaks down at the boundary, and there are consequences of that breakdown. The Catholic church, with its recent history of enabling child molesters, is one example. Immediately when I say this, many people will perceive this as an attack on the Catholic church, that I'm against it or sullying its image for the purpose of undermining its positive work in the world. But I think that reaction is itself a symptom of the thought of service to a perfect being. God is perfect, so God's Word is perfect, and God's Word grants that what Peter bind's on earth will be bound in heaven. Theologians and individuals try to draw the line in the most practical and logical place, but there is never universal agreement. I think that this is in part because it never works ideally well for every time and vantage point. Always when we are "doing God's work" there is at least some arrogance and stupidity, where we are actually doing harm but can't allow ourselves to ask the questions we'd need to ask in order to see that. In the most extreme case, just to illustrate the principle, you can pick almost any demon and start calling it Jesus Christ, and it will start believing what you tell it, while growing stronger from the faith you put into it. If enough people participate it can get pretty strong. The Lord's Resistance Army in Uganda is one example of this. Ask any cult follower about this sort of thing, and they'll express well developed ideas about how to distinguish between what is "really" God and what is an imposter. But in reality its always a matter of degree. I think in the end it comes down to who you are and what you will or not choose to love. Whether you regard the Bible as literal and infallible for instance, or not, it is still you who choose how to interpret it, and it is you who choose how much faith to put into it. You and God, because I don't think you're wholly in control of who you are, a lot of that is up to God.
A rule of thumb that I use is that any god worthy of my devotion ought to be at least as honest and morally developed as I am, ideally in every area. By any name, the myriad interrelated gods don't satisfy that standard. Not because I'm better than the other people who helped make those gods what they are, but because like any other person I'm somewhat unique as an individual, and blind in slightly different areas than other people. I realize that to most people this sounds like a very strange way to describe gods, why conflate God with human ideas of God? Its because those lesser gods have actual power. Not only are they expressed though the actions of their followers, they influence the world indirectly also. It follows as a consequence of God's influence in the world, and that who we are as imperfect individuals affects what influence is called for. There isn't a firewall that makes our destiny heavenly despite our sinful nature. And our hope and our partaking of sacraments doesn't fix this completely either, at least not immediately. (Whosoever is born of god doth not sin. We sin, so by that definition we are not born of God, and are not freed from the consequences of our sin. Modern translations add qualifiers, but I think they're fudging it to try to make it fit with other flaws in their doctrine, and its literally true in the King James version.) External examples of this abound in my view, all kinds of bad things happen, what Catholics would call "natural evil". How does natural evil happen if providence isn't also at least in part evil? Who is in charge? Clearly our sinful nature has some kind of impact on external nature also, and on our destiny, or it wouldn't be as brutal as it is. And there are collective aspects to that, we are socially interrelated with each other. What is the expression of that? This is another way of describing what I was referring to as gods. And what I was referring to as demons are lesser extensions of that.
I'm at the office, and my rapid typing is annoying to one of my coworkers, so I'm going to break here and finish up in a couple of hours.
|
|
Bookmarks