Hamartia and the REAL Faults in our Stars

hamartia

 

Hamartia is a lack. A negation. An absence. It is not a sin. It is the absence of landing in the right place, evading ones spot, presuming the spot, or target, was important enough to be hit originally.

The New Testament writers are correct: it is a wide landing, a missing of the proverbial bull’s-eye but the landing in itself implies a landing still.

But what if a ricochet occurs, and not only is the mark missed wide, but what if the “it” never lands? What if “it” transgresses infinity?

What if the hamartia never finds a home. What if what one was doing finds oneself in the place of undoing and the undoing just “is” because the hamartia remains in orbit…encircling everything but never finding anything?

One can peer into the abyssopelagic contours that contain the constant ringing of the hamartia that eternally misses. One can stare into the obsidian destitution that contains a plethora of cascading lights.

But the lights never shine on anything. They only illumine themselves. They are nothing but silent noise. Sparkles of madness.

The hamartia just rings through the halls of infinity.

Hamartia, typically translated “sin” doesn’t have to mean its translation. It can just mean landing elsewhere, even if elsewhere is nowhere. Its precise determination as a resting place that alluded its object.

The object is empty.

But suppose this is not the result of the carrier of hamartia. Suppose it’s a mark missed even when it was attempted to be hit with precision, care and a dream that burned hot until it incinerated its own content; content that turned into Thomistc straw.

Suppose hamartia is the most intended unintentional thing that has ever happened. Suppose volition meets boundlessness and the boundaries become forever blurred. Suppose this happens and it takes itself nowhere even as it misses the place that used to be somewhere.

 

Hamartia diagram

Hamartia, viewed in this realm, is not the transgression of an originary command or the lack of following the rules of Paul’s Christ. It is, rather, the eternal recurrence of unintended return that starts but has no end. Its end and its beginning is its own endlessness.

There is nothing that can be done about; it just Is. This is the sin that cannot be forgiven because forgiveness is a someplace that cannot hold the no-place. The mark is missed; Pandora refuses her box.

There is nothing more hamartirian than missing wide, landing nowhere and exceeding the balm of forgiveness that disguises no place as placed.

It is the deepest agony. The most profound sense of purposelessness. The ambiguity of ontological ambiguousness.

It is the burning of a thousand hells within, around and enveloping this hamartia because even hell spits it back out when it tries to land. This hamartia finds noplace, not even in the place where God is absent.

The Dark night of the soul is what they call it. The shade of St. John of the Cross patiently offering his silhouette. It is the night that outshines the sun.

Hamartia: the paralysis of going nowhere but having to be somewhere or the somewhere that is the nowhere. The mark that is missed because it can never be hit.

The disenchantment of totem objects decorating the sacred halls that no longer contain the element of the taboo…and lacking this…so too do they now lack our concern, let alone a concern that is ultimate.

The Nakedness of God revealed in the insulation that can no longer warm the heavens.

But all of this could be avoided if the hamartia had never occurred at the originary moment of its release. If the bow of Heracles had never been pulled back and caught in the cross hairs of the Christ.

What if the allure, the whispering from out of the closet, had…
rather than wandering on this Yellow Brick Road?
Ah…the hamartia, the beguiling moment that is never found because it never could be on this journey…the ricochet that never rests. The existent non-existent allurement of the thing that presses itself into creation without having any weight.

Hamartia being lost in a sea of woods, drowning in the idea that will never be thought, on the trip that leads to no place, captured in the words that do not matter and laughing at us from out of the darkness in which no one resides…

At the dream that should have never been dreamt.

This is the REAL Fault in our Stars.

Go and Sin…Bravely

sin bravely text

As I prepared for seminary after finishing my bachelor’s degree, a well-respected and articulate professor of mine said, “Go to seminary, study hard, but have fun. Theology is pointless if you’re not having fun.” I’d like to think what I have done since then has been a quest in having fun…and reading Sin Bravely has certainly been an extension, and affirmation, of all the fun being Christian is supposed to be.

It’s not the typical fare I read, or discuss here at ParanormalChrist, but an excursus of theological fun is in order in case you think what I do here usually sucks.

So if you’re not having fun, please stop, put down your Christianity and find the one that is fun.

In a life plagued by interesting the mixture of classic American Liberalism and Puritan anthropological expressions of the Self, this small text goes to the heart of what happens when we turn our faith and our religion inward rather than outward: We become cowardly sinners who think our faith is FOR us and to support OUR worldviews as the INTENTION of God.

Funny how God always thinks like us isn’t it?

The title is catchy, and is in fact why I picked it up, “Sin Bravely,” but the text is not a book that promotes a life that is free from societal obligations nor does it reject personal behavior that is founded in the Gospel of Jesus called the Christ.

The text is, rather, a call to have fun in life, to have fun being a Christian, to have fun engaging our lives as brave sinners…because that is in fact all we are: Sinners saved by grace. Note that Paul does not use a past tense in the Greek there.

To those with holiness tradition sensibilities (i.e., most Wesleyan and American Holiness traditions) this may come as a surprise. At least it did for me, but Ellingsen was a trusty guide through those Augustinian/Lutheran forests.  Historically, Augustine won the debate on defining sin, but in these traditions Pelagius has really taken center stage. Even the late Dr. Bill Greathouse (a renowned theologian and leader in the Church of the Nazarene) quipped after a General Assembly to a colleague, as he was laughing, “we’re all just a bunch of Pelagians,” and this comment after a debate on the floor following how the denomination was to define sin in its articles of faith.

Ellingson is trying to free us from that moral certitude, or overly humanistic perspective, that is touted by folks like Purpose Driven Life author Rick Warren or the similarly related prosperity preacher Joel Osteen (that which is the result of misapplying historical figures such as Jacob Arminius, John Wesley or even the Apostle Paul for that matter).

These authors, along with strong currents of American ideology, promote a “do it yourself” Christianity that seems to equate purpose with a focus upon the self (even though they profess such is not the case). Jesus is to be followed because he enables you to be a better you…though I don’t recall reading this in the Gospels. I digress. Warren, Osteen and their entourage, equate ones success with ones efforts…efforts that can overcome our humanity and align ourselves with God’s “purpose” which somehow also looks like the vision of the world offered via the American Dream.

This is good, and commendable to a degree, but the problem arises when the “steps” are followed and the “purpose” discovered…and we continue to look more American in our materiality and philosophies and less Christian all the while. It’s hard to be prophetic when you’re not really being prophetic…go figure.

In other words, the vision offered in the Purpose Driven model is one that looks like a success story within the American Dream.  The only thing that makes it different is that it is peppered with Jesus…not to mention all this talk of purpose is still talk directed upon ourselves, for ourselves.

The goal becomes the self and its actualization. Christianity and Jesus are just the vehicles by which we actualize ourselves. This doesn’t really sound a whole lot like the words of one who said, “unless you pick up your cross and follow me.”

And this is where “Brave Sinning” takes center stage.

Ellingsen is writing from a Reformed theological perspective, Lutheran to be exact, and he is following Luther’s Augustinian theology of concupiscent desire to discuss sin as not only those things that people do by omission or commission, but all our activities by which our self is the goal, the end, of the action.

And not only are our actions selfish, but even the act of faith and religious expression since being religious (having faith) is something we do for the self…as something that is self-ish…self-centered…so to it is sin. Even reading this review, or stopping to read this review, is an act of self-decision for self-benefit…and hence marred in the sin of selfishness.

This is what Luther and Augustine mean by those bound by sin, Luther’s idea of being simultaneously sinner and justified. It is not an idea hatched in Calvinist Hell as some would observe; it is, rather, the idea that at any point wherein the self is the driving force of the action the action is sinful.

Thus, sin is ever present because our egos always play a role in our decisions. We cannot escape our condition…or as the writer of Ecclesiastes is apt to note, “there is not one righteous, no not one.” Whether it be helping someone pray, writing a sermon, giving to the poor, asking God for forgiveness, mowing our yard, being kind to our spouses, being an awesome teacher to students etc., etc., all these actions have benefits for the self and were the self not benefited in some way than most of us would not do them.

This is what separates us from Christ:  Christ partook in action for the gain of nothing…as humans we do not know how to do that.

Even the act of confession is a sinful act whereby we are confessing our sins to save our “souls” from hell…and in the holiness traditions that speak of sanctification the goal is really a negation of the self in order to find the “real” spiritual self.  Hence even this pious theological idea of purity is still an act of spiritual actualization that is not selfless…in fact it is totally centered on the self.

And that is a profound theological trick: to convince people we are not interested in the self only to really preach a gospel that makes us better selves, feeling better about ourselves and creating a path whereby the self we hate becomes the self we can love.

Thus, Elingsen writes to inform us that once we realize we are all sinners to the core, selfish ego-centric beings, we can then be free to sin bravely.

We can bravely help the poor, preach the Gospel, petition for peace, give to others, bury the dead,  marry the happy,  help a child with their homework., etc., because we know that we do these things as people who are not pure in our intentions but who do them as sinners and do them so that God can turn our actions into something greater than our motives, no matter how pure we think them to be.

sinboldy

In other words, we do them as sinners saved by grace in thought and practice, not as people who do them thinking we are worthy because of our holy intentions. Once we are released from the idea of purity in motive and act, we are then free to sin bravely, courageously, and to embody a Gospel that is authentic and honest…and one that is much more fun than a list of Puritan rules whereby we are the author and sustainer of our faith via our actions that “keep” us “right” with God.

Ellingsen reminds us of the words of Augustine, “love God and do what you will.”

A heart turned toward God will love God through its actions, yet it will do it lost in the space of God’s grace and not beholden to an ideal of purpose and prosperity that remains focused on the self rather than focused on the God wherein the self is to reside. A perpetual quest for self, whether secular or religious, leads to a fragmented society of fragmented people…that take themselves too seriously and get caught up in their own importance as they pursue themselves.

But a life that is committed to brave sinning will face the world in hope and freedom. Hope in the Christ that has made us more than we could ever be and free to be ourselves as those that engage in the playful realities of life that we like to call business, and God just calls playtime.

I leave you with the words of Ellingsen

“So Sin Bravely! But believe and rejoice in Christ even more bravely…as long as we live here in this world we will have to sin, but no sin will separate us from Christ. Have fun, too!”