The other day I received an e-mail from a friend studying philosophy at the University of Victoria. He wrote: “Kyle, I want you to help me prove the existence of God.” . My response to his question was:
“That depends on what God you are talking about. Are you talking about a God who is intimately knowable, one who becomes incarnate in human flesh and history? Or, are you talking about a mystical ‘god’ who exists in all transcendence and is removed from human experience and knowledge? Or are you speaking more philosophically, where the concept of ‘god’ is good for conversation and thought-experiments but little else?”
I hope he did alright on his paper.
This e-mail got me speaking about the language we use for our faith, and the need to be very specific in our expressions of it. In a world where spirituality of varying sorts exists all around us, terminology such as ‘god’, ‘love’ ,‘heaven’, and countless others, can be thrown around in many different manners and ways. What do we mean when we use these terms? What is more, how does our usage of these terms differ from others?
This may seem like an odd thing to think about, but it seems to me that language we use helps define the very content of our faith. Not only does it help define the content of our faith, but it immerses us in the very experience of it. This is no different than how companies in the secular world spend millions of dollars crafting the language or phraseology that will be connected to their company or product. For example, if you ever go into your local Tim Horton’s and ask for a “Tall, Non-Fat, Extra-Hot, Toffee-Nut, Americano-Misto” the person behind the counter will surely look at you like you’re nuts! That would probably also hold true if you walked into your local Starbucks and attempted to order a ‘Double-Double.’ The language we use to order our coffees in each of these places is entirely unique to that place. That language is not only part of the experience but it actually serves to further our understanding of what exactly our experience is. The language brings with it a story. We frame our experience by that language. When we say that we ordered a ‘Pumpkin-Spiced Latte’, everyone (who immerses themselves in that story) knows exactly what our experience is. Thus, the story in which we immerse ourselves by way community-specific language is a story that is shared by countless others. Not only does the language detail our individual ownership and involvement with our experience, but it unites us with a host of others who belong to the very story we do.
Well that seems almost religious now doesn’t it? Yet it’s really nothing new. God’s people have always gathered around a specific language. This language has been important in defining the story of what it means to be the people of faith. Probably the greatest example of this is the self definition of God as “I AM”. The unique thing here is that God is revealed not through popular title or rank but through specific name. God sidesteps the popular terms for ‘god’ or ‘lord’ and gives to Israel the most unique and cherished of names. What is more, that name gave definition and expression to Israel’s faith. The use of “Yahweh” carried with it the specific identity of God as the ‘God of Abraham, Isaac and Jacob,’ but also the story of their liberation from Egypt. Israel could not do away with this name any more than they could do away with the defining moment of their history and faith.
We in the church carry this very rational to the name that ‘is above every other name’. The very name ‘Jesus’ carries with it the very story of our redemption. After all ‘Jesus’ means ‘the Lord saves.” It designates him not as spiritual teacher or moral sage, but as the one from whom all redemption and salvation is wrought. It is as much linked to the incarnation as it is to the crucifixion and resurrection, and thus it breathes into us the reality of what was accomplished through that great act of God.
It seems to me that is the purpose of such community specific language. It serves to deepen our understanding and experience of the God who dwells with us. God’s self revelation, first as ‘Yahweh” then as ‘Jesus’, occurs out of God’s desire to be connected. It serves not to limit one’s understanding of God but to deepen it. It defines the very experience that is found in the community of faith; it gives voice to what it means to be people created by God and redeemed by Christ. Community specific language then, like the ones we see Starbucks, Tim Horton’s and the history of our faith, is not touted for the exclusion of others, but actually as a manner to invite others in. .
How do you think ‘community specific language’ aids or hinders the expression of our faith? Do you think there are unique and distinctive terms in Christian faith? If so, what are they?