Something New in a Concentric Perspective

Eric Butterworth is so clever with titles and metaphors that sometimes I need to look up words in the dictionary to make sure I understand what he is saying. Merriam-Webster defines "concentric" as, 'having a common center (such as concentric circles).'

In his book titled, "The Concentric Perspective" (subtitled "What's in it from me"), Butterworth tells us that in order to understand concentrics, we should "draw two intersecting lines that form two cones touching at the points, indicating the inmost center where Being is in the process of being you" (The Concentric Perspective 61). This helps me to understand the subtitle, and his use of the concentric metaphor to emphasize, with a visual, that there is a point of us that touches God. Unfortunately, when I think of concentric circles, I think of circles that nest one inside the other, like Russian Babushka dolls. But I get the idea, and Butterworth uses different scenarios to instruct us on the use of the 'concentric perspective.'

There are so many great chapters in this book -- that's Eric Butterworth for you, even when his metaphors don't work, his teaching is still a light in the darkness (pardon the metaphor). Why is that? It is because Eric Butterworth empowers us. My two favorite chapters are chapter 4, "Giving and Forgiving" and Chapter 7, "From Will to Willingness."

In chapter 4, Butterworth illustrates how we can be forgiving of someone who is particularly difficult. He tells us, "Do you recall the first time you tried to catch a baseball? You held your arms rigid, and when the ball reached your hands, you grabbed at it tightly as though fighting it. This resulted in bruised fingers or stinging hands, and usually a dropped ball. But, when you eventually learned the correct technique, you held your arms loose, and when the ball touched your hands, you grasped it gently but firmly and allowed your arms to give slightly with the forward motion of the ball" (Ibid. 38-39). Butterworth explains that just as we learn to catch a ball, using forward motion to gently go with it; we can 'keep our emotions flexible, absorbing the sting without hurting ourselves.' I think this teaching is classic Butterworth 'go with the flow' theology that also seeks to remind us that it is not what happens to us that matters, but what we do with it.

My favorite teaching, however, is in chapter seven, "From Will to Willingness." I await my teacher and classmates concurrence, but I do not recall in the books we read, Butterworth ever talking about 'God's will.' God's will is a subject difficult for Unity practitioners because it implies a separate God that randomly lays down good or bad for us. Butterworth says it this way: "[God's will] comes from an erroneous concept that God has a mind separate from yours and mine, and that, out of some capricious intent, God may will something contradictory to the desires of our hearts" (Ibid. 76). I don't know about you, but I love the words, "the desires of our hearts." Do you mean to tell me that God's will is the desire of my heart? Here is what Eric says, "It is important to wake up to the realization that the will of God could never intend for us anything other than that which is highest and best ... It is the natural flow of the life process ... The will of God is the ceaseless longing of the Creator to perfect Himself in that which is created" (Ibid. 76).

In our Pastoral Counseling class, we are reading John Sanford's, The Kingdom Within. I remarked to a few students who were in both classes that Sanford's ideas are so brilliant, that next to The Kingdom Within, one of Butterworth's books seems a bit light weight. (That is a term we use at the law firm to mean not so smart.) But guess what? Butterworth tells us in the above quote what it takes Sanford an entire chapter (chapter 2, "The Treasure of the Kingdom of God") to relate in his book: We here to both find the treasure that is the Kingdom of God and to enrich it through the 'desires of our hearts.'

I have truly enjoyed reading Eric Butterworth this term, and I will miss him until the next time I take or teach one of his books. One thing I know to be true: "The ultimate gift to you is God's gift of the creative flow of the whole being of God" (Ibid. 113). Eric Butterworth lived these words, and so can I.

Butterworth Breaks the Sabbath

"Metamorality" was formerly published under the title, "How to Break the Ten Commandments," a more attention-getting title in my view. Eric Butterworth is known for his plays on words and for his catchy book titles. In renaming the book "Metamorality," Eric suggests he will go beyond the traditional, moralistic views of the Ten Commandments to metaphysical interpretations of them -- in a way 'breaking' them.

The Fourth Commandment asks us to keep the Sabbath day holy by not working on it. For orthodox Jews, this means preparing the Saturday meal on Friday before sundown, and not driving, turning on lights or talking on the phone from Friday evening through Saturday evening. (This must be very inconvenient!) Eric asks us to consider which day of the week is truly the Sabbath -- is it Saturday as Jews and Seventh Day Adventists would claim, or is it Sunday? This is a perfect segue to discuss the true or 'meta' meaning of the Sabbath.

First, though, I wish to comment on Eric's theology. He says that, "the commandments were created by Moses as important guidelines for primitive people" ("Metamorality" 49). So Eric adheres to the traditionalist view that Moses wrote the Torah. I wonder if he does this for those folks reading his book who are less liberal in their theology. Or perhaps Eric was unfamiliar with modern Bible scholarship and archeology? I noticed that Eric used more Hebrew, Aramaic and other etymological references in this book than in previous books. Granted, he was talking about the Hebrew Bible so the Hebrew references were logical; but he seemed to use them to enhance his writing, perhaps to make it appear more 'scholarly'?

Back to Eric's meaning of the Sabbath. He calls the Sabbath observation "important as a metronome of balance" (Ibid. 50). He suggests it provides balance to the hectic American way of life. He says that the true Sabbath does not involve just attending Sunday services, but a change in a way of life. It is the "'pause that refreshes'" (Ibid. 51). I really like the description of the businessman who carves prayer time every morning at 10. This prayer time is what our "Daily Word" team is doing for Unity Institute departments to help them to spiritually connect with the inner presence of God and with each other before they delve into their work day. A friend of mine at the law firm where I worked for many years, knowing I am of Turkish ancestry once laughingly remarked that the attorneys should bow and pray seven times a day, as the Muslims do. At the time I thought it would vastly improve the atmosphere of the firm, which can get a bit adversarial at times!

So, again, back to the Sabbath as Eric defines it, this calls for a change in our way of life. If we recognize the Sabbath in each of our days, we are, essentially, praying. Eric says, "To keep the Sabbath holy means to do all that you do in the awareness if inner power, and thus to have frequent silent parentheses to remember our oneness with the divine flow" (Ibid. 54). Eric coins a word to describe this, "creative resting" (Ibid.). He also says it is okay to fall asleep while meditating (thank heavens I no longer need feel guilty about this!), as it simply means we needed the sleep. But when we awaken, we should resume creative resting. Essentially, this chapter is about "breaking the traditional shell" of the meaning of the Sabbath as adhering to forced inactivity or attendance at Sunday services, and, instead, "get in tune with life's universal rhythm through regular periods of creative resting" (Ibid. 55-56). He also reminds us that practicing the presence of God calls for commitment and daily practice (Ibid. 56).

I agree with Eric's metaphysical interpretation of the Sabbath as a practice of the presence of God anytime of the week, and so does Jesus. I have just been reading the Bible story of the 'Healing at the Pool of Bethesda' in which Jesus tells a man to pick up his bed (i.e., tells the man to work), and walk, on the Sabbath. Never mind that Jesus just healed a man who had been lame for at least 38 years, the Jews in the temple criticize him for inciting a man to break the Sabbath. To this, Jesus responds that his Father works on the Sabbath and so does He (John 5:1-18 NAS). It is not Jesus but God working in and through the man that creates the healing -- on the Sabbath or on any other day. I rather wish Eric had used this story in his chapter; but Eric is right about one thing: Jesus was a "rebel"! (Ibid. 57)

Eric Butterworth Forgets His Truth ... Negatrend

Today, I had lunch with a very interesting woman from my church in Kansas City, Southeast Unity Church. She knew Eric Butterworth for years; in fact, he married her to her second husband. She said while Eric was minister at Avery Fisher Hall, in New York City, she, along with many others, came from wherever they were on the East Coast to make his 11 a.m. Sunday Service.

Although Eric Butterworth wasn't a fan of after Service fellowship gatherings, he did host a week-long retreat each summer, during the week of the Fourth of July. The retreat was held at a liberal arts college in Pennsylvania. My friend recalls the college had a rose garden reminiscent of Myrtle Fillmore's Rose Garden at Unity Village, and a swimming pool at the far end of the campus, away from the dorms. Each morning, retreaters would meet in small groups to discuss various Unity teachings. Eric was a firm believer that afternoons should be their own, and they would swim or simply walk through the lovely grounds. But it was the evening sessions that were really special; they were lead by Eric Butterworth, himself (can you imagine that?!) One twelve-hour period of each retreat was silent. It began at 9 p.m., after Butterworth finished speaking, and ended at 9 a.m., after breakfast the following day.

One summer, the first evening they were at the retreat, Eric recounted a particularly interesting story. He had recently purchased a German car that was 'burglar proof.' Well, just as he closed the trunk with all of the retreat materials in it, he realized -- his keys were in the trunk! AND the car was locked. Eric lost his Truth in that minute, and for several minutes afterward. It took his wife, Olga, to remind him to give the situation to God (or at least the gardener) because she suggested that the gardener could open a car window with a coat hanger. Of course, the German car could not be broken into that way! Eric tried contacting the dealership -- he even called the automaker in Germany -- to no avail, the replacement key would not arrive until after the retreat had begun. Eric was distraught, he was about to rent a van and drive to Pennsylvania, despite the pleadings of Olga for Eric to "remember his Truth" -- when the gardener finally opened the car. Eric happily drove to Pennsylvania, retreat materials in tow.

To the retreaters' amazement, Eric recounted this story the first night of the retreat. I recount it here because after reading book after book by Butterworth, I was beginning to get numb. I felt Butterworth's theology, though uplifting was a bit glib -- as if nothing really bad ever happened in Greenwich, Connecticut, to test his faith. I now know Eric Butterworth to be aware of his shortcomings, and in his own German-car-Greenwich-CT-way, humble about them.

One other story from my friend -- also about a Fourth of July retreats. She said her very first retreat, Eric had spoken on the actual Fourth of July, and then everyone had gone into the silent portion of the retreat. Perhaps it was because it was her first retreat, or perhaps it was the fireworks bursting in the sky all around her; but the scene was surreal, and my friend was floating on air. She saw some friends come towards her, and as one leaned over to hug her, she experienced her friend's arms as twenty feet long. Here is the really amazing part: she could see her friend's heart beating. Then, another friend's, and another's. Finally, Eric, Olga and a retreat coordinator came towards her, and it was the same experience: their outstretched arms stretched twenty feet, their hearts beat visibly -- and, meanwhile, lights burst everywhere.

My friend returned to her room and was unable to tell her friend/roommate of her amazing and mystical experience. But the next morning after breakfast -- she let loose!

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Negatrend: Eric's misperception that the keys being locked in the trunk would keep him from attending the retreat, providing the materials, etc.: "If you lose your inner center and become immersed in the things of the world, you will be pushed and pulled, and you will feel lost ... Often the cause of pressure and strain is the burden of responsibilities, the clock and the calendar ..." (PosiTrends or negatrends? Chapter 4).

Positrend: Olga's reminder to Eric of his Truth -- that God would take control of the situation: "Instead of battering doors, I use a key" (Ibid. Chapter 8).

Also, my friend's mystical experience on the Fourth of July, which was a true experience of love: "Let there be respect for the divinity within people establishing love and rotherhood in all relationships" (Ibid. Chapter 11).

Eric Butterworth's Overriding Theology: "Stress cannot be measured by the external circumstances with which a person must contend but rather by his or her reaction to those circumstances" (Ibid. Chapter 5). This is a core Unity teaching, and perhaps a Christian one, too. Didn't Jesus say we should follow Him?

A Creative Life in Seven Easy Steps

Eric Butterworth's The Creative Life is a tutorial for how to create a fulfilled life in seven "easy" steps. Butterworth reminds us -- with the use of metaphysical interpretation -- that the story of Genesis (Genesis 1:1-2:2) is the story of each of our creation. This teaching is a common Unity practice, taught in Spiritual Enrichment Education ("The Creative Process in the Bible") and at various churches. It is 'old school' Unity at its best.

No matter how many times I use this seven-step process, I find new inspiration. Butterworth asks us in the prologue: "Is there any better tool for understanding the self and discovering the secrets of the universe than the Bible?" And to this question, I answer, no. The Bible is one of the finest tools for self-discovery I have found. Butterworth's theology has never been more simply stated than in The Creative Process; he even provides a meditation at the end of each of the seven chapters (or steps) that we can use to deepen our understanding.

The following is a synopsis of the first three chapters, as I understand them. It is Butterworthian theology put to practical use, and though simply stated, its implementation is not always a simple process. That is the mystery of metaphysical Bible interpretation, and the the reason The Creative Life is so conducive to personal growth.

Chapter 1. "Let There be Light." Butterworth tells us our inner light is not a tiny beam, but the entirety of "God-light" present at the point of each of us (TCL 8). He says we should acknowledge this light as our "inner illumination," which is divine expression (love) and our divine guidance (Ibid. 9). Butterworth's theology parallels the teaching of the first Unity Principle, which is that of our Oneness with God. The light has nothing to do with the outer expression of light, but everything to do with the inner expression of God in each of us. Butterworth uses the example of a blind man who looked inward for inspiration, which he discovered was God's love (Ibid. 16). Butterworth also tells us to look within for creative expression, like Brahms and other creative geniuses. This chapter speaks to the Twelve Powers of "Power" and "Love," which result from the recongition of our Oneness, and which are represented so well in this first Genesis scripture.

Butterworth ends with the meditation that breathes in "God is," and breathes out "I AM" (Ibid. 19). I would modify this meditation to breathe in "Let there be light," and breathe out "I AM the light."

Chapter 2. "Let There be a Firmament." Butterworth uses the "firmament" as an allegory for "faith." He says that just as science has discovered that the universe is limitless, so the Genesis story allegorizes that our faith is limitless (Ibid. 29). Butterworth tells us, "There is no limitation to your power, only a lack of awareness of it" (Ibid. 33). He says turning up your faith is like turning up the rheostat to the dining room light: the person with the rheostat on full tilt is the person accessing the most faith (Ibid.).

Butterworth compares faith to the watermelon seed: you cannot see the birth of a watermelon in the seed, but you know it is there. Like Charles Fillmore, Butterworth defines faith as the 'perceiving power of mind to create substance,' a paraphrase of Hebrews, "Faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). Butterworth proves his conjectures of 'unseen faith' with an affirmation to close the chapters: "One thing is certain: To the person with an unshakable faith that something wonderful is going to happen, something wonderful is happening" (TCL 40). I could write a sermon around that teaching.

Butterworth uses the metaphor of radio waves as a meditation. He says, "As an exercise, contemplate your responsibility of tuning your mind to the right frequency. No matter what you may be experiencing, you always have a choice (Ibid. 43). This teaching parallels the third Unity Principle: Thoughts in mind create after their kind. He tells us to practice actively adjusting thought stations to health, guidance, etc.

Chapter 3. "Let the Dry Land Appear." This chapter reflects Jesus' teaching to not judge by appearances, but judge with righteous judgment (Butterworth quotes this scripture on p. 53). Butterworth also tells us to use our power of Imagination. He says just as land appeared from the waters, our good appears to us: "The third step in the creative process, then, the creation of dry land from the surrounding waters deals with imaging from the inside out--what can be called the I AMaging process" (Ibid. 51). Butterworth says we must use our power of Judgment in our imaging, because worry is a misuse of imaging. And it is important to employ our other Twelve Power faculties in our seven-step process: our faculty of Faith, for example, when worry comes forward in the imaging process (Ibid. 54).

I particularly liked Butterworth's mention that the nervous system does not know if we are pretending to experience or actually experiencing (Ibid. 58). We have all heard success stories from athletes who used visualization to achieve their personal best. I know that when I smile or even laugh in a challenging yoga pose, my pose improves. I think laughing tricks the body into thinking I am having fun -- even in a challenging yoga pose!

The exercise (or meditation) is to write your "I AMage." Write everything that you are -- in poems, ideas and plans. Another exercise suggests we talk to a lake, asking the lake for guidance. Both of these exercises remind me of spiritual counseling, which also uses the power of Imagination to find inner guidance.

The Creative Life uses many familiar Butterworthian metaphors and stories to illustrate a point; he repeats his favorites from his previous books. I had to chuckle when Butterworth stated over and over that the 'inlet and outlet of God' was a concept from Emerson. Our class determined it was from Emile Cady's Lessons in Truth (it is a chapter in that book). It also can be found in works of Ernest Holmes. Yet, Butterworth's charm and power is unmistakable. At the end of each step, I reflected on its power and wondered whether I had truly assimilated it. Butterworth's theology in The Creative Life is like a spiritual counselor who urges us to create our best lives, using the Genesis story as our guide: "The creation story is your story, the key to your creative genius" (Ibid. prologue).

Our Unlimited Wealthfulness

We sometimes refer to fiscal responsibility as a 'sacred duty,' and Butterworth translates this to mean we can use our spiritual energy to make ourselves economically whole, or as Butterworth puts it, "wealthful" (Spiritual Economics 6). Butterwroth alludes to Mt. 18:20 in describing wealthful energy--especially as regards the stock market: "Wherever two or three are gathered together in an interaction of minds, a very real energy force is projected into the world" (Ibid. 116). Butterworth uses a familiar biblical passage to remind us that our energy around economics changes our 'wealthfulness' -- and perhaps that of the world.

Butterworth also suggests that we spend (no pun intended) too much energy in worship of the 'all mighty dollar.' In the chapter, "If You Can Believe," he tells us to "Seek first his kingdom ... the first step should be not to treat for things but to get centered in the divine flow" (Ibid. 80). This is a recurrent theme in Butterworth that speaks to traditional and liberal (Unity) Christian theology: Jesus said, "Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need" (Mt. 6:33 -- New Living Translation 2007 -- very nice!) Seek an experience of God first, and all things will come to you. Without an experience of God, we have nothing; and with God, we have everything we need. That is my theology.

Clearly our perception of our wealth is tied to our perception of the world and our resulting experience of it. I recently commented to an investment broker that the stock market is improving, based on the increase in my pension fund. He responded, "Don't be too quick to say that, the market is down today." I thought, how could the broker say that when the value of stocks had risen over 10% in the last month? I silently affirmed the increase in the stock market once again. In Spiritual Economics Butterworth tells us, "The starting point in changing your life from financial reversals to an experience of abundance is the realization that you can change your life by altering your thoughts" ((Ibid. 118). What a bold statement! Certainly it is an affirmation of what Filllmore defines as "Spiritual Substance, the Fundamental Basis of the Universe" (Prosperity 9). Fillmore elaborates: "When the spiritual body is established in consciousness, its strength and power is transmitted to the visible body and to all the things that we touch in the world about us" (Ibid.)

In the chapter, "God Will Pay Your Debts," Fillmore tells us, "Debts exist in the mind, and in the mind is the proper place to begin liquidating them" (Prosperity 9). He reminds us to forgive the debts of others so we can be forgiven of our debts: the power of giving and receiving forgiveness. Have you tried this as an experiment? Forgive someone, and I guarantee that you will receive in some unexpected ways.

You know, I think Prosperity is my favorite Charles Fillmore book because it reminds me not only to forgive my debtors, but also that the universe always seeks equilibrium, and "there can be no such thing as lack of equilibrium in all the universe" (Ibid. 120). Therefore, where there is perceived illness, the body seeks to right itself in health; where there is perceived lack, the universe seeks to right itself in supply. We have all heard the expression, 'nature abhors a vacuum,' and this is correct both in the physical and in the metaphysical worlds. How many of us have sought a relationship and, shortly, one is placed before us. We may not take up the relationship that is placed before us; but I believe one is always offered up to us.

Fillmore tells us in the chapter, "The Law that Governs the Manifestation of Supply," that "in our human understanding we have divorced [the] imaging power of the mind from the executive power ... let us bring them together and unify them, for when imagination and will work together all things are possible to man" (Ibid. 77). In my own life, when I prayed for an ability to come here for a semester, all doors began to open for me: I used my powers of imagination and will to contact a few friends, and the next thing I knew, I had a beautiful house to live in free of charge, a car of my own, and, soon, a job. But the creative experience has been the most amazing part: I have so many ideas for talks, for papers, for prayer ... I am inspired by God's creative universe!

So you can change your life by altering your thoughts ... And Butterworth reminds us that if we fail, we are that much closer to success: "Failure is a vital part of achieving success" (Spiritual Economics 119). He suggests that it is life education rather than our schooling that prepares us for success. He says, "As you sit thinking, "'if I could only find a job,' some employer is at that very moment thinking, 'if only we could locate the right person for this opening!'" (Ibid. 122).

I am currently looking for work, and I will affirm right here and now that my unemployment is temporary and that the reality of the situation is that I will be working very soon. Perhaps I should enjoy the leisure of my unemployment, my ability to sit in the Student's Lounge and write this blog, and then mosey over to TPM to hold prayer vigil for an hour. Perhaps that is true abundance, right here, right now ...?

Butterworth gives us an affirmation that I plan to use, "I know that within me is an unborn possibility of limitless potentialities, and this is my opportunity to begin to give birth to new ideas, new strength, and new vision" (Ibid. 128).

When we acknowledge the world as one of unlimited supply, it is easier to accept wealth. Sometimes it seems counterintuitive to believe that when we accept our wealth, the world conspires to supply us with it, that God is all substance and supply and we receive it; but that is the fact.

The Hermeneutics of Eric Butterworth

The chapter "In Defense of Judas" from Discover the Power Within You has always intrigued me. Actually, it has always brought me to a knee-jerk reaction of disbelief. Even though Butterworth's theology is, as always, upbeat and empowering, I wondered how much of his interpretation was grounded in conventional hermeneutics (i.e., the theory and methodology of the interpretation of scriptural text).

I have asked Tom Shepherd, Tom Thorpe and other Unity Institute teachers where I might find a list of Unity hermeneutic criteria. They have informed me that no such criteria exists. Therefore, I have been left to my own devices.

According to a Church of Christ website, Apologetics Press: Scripturally Speaking, "Hermeneutical Principles in the Old Testament," by Dave Miller, Ph.D. (2003), an analysis of the scripture (and I assume this applies to Old and New Testament scripture) must adhere to the following six criteria in order to be hermeneutically sound:

1. Absolute Truth is Attainable.
2. Logical Reasoning is Required.
3. Diligent Effort Must be Expended.
4. Be Aware of False Interpretation.
5. Remain within Scriptural Parameters.
6. Maintain a Receptive Attitude.

It may be that the above criteria is a bit conservative for Unity thinkers; yet, Dr. Miller is an accomplished scholar, speaker and minister, and the criteria seem reasonable to me. Here are my thoughts on "In Defense of Judas."

1. Absolute Truth is Attainable. Absolute Truth is only attainable for the individual, and it is an evolving process. As Jesse Tanner told us yesterday in his paper at the Unity Lyceum, we can "remythologize" (I think that is the word he used) our biblical interpretations -- in fact, we must.

2. Logical Reasoning is Required. In "In Defense of Judas" (hereinafter refered to as Chapter 15), Butterworth's reasoning is not always logical. On the one hand, Butterworth says, "One of the most significant events in human history took place not on a battlefield ... but on the summit of a windswept hill outside the city of Jerusalem" (DPWY, 190). On the other hand, Butterworth says, "The unfortunate thing about the Gospels is that the writers gave too much emphasis to the most impressive events" (Ibid.). Butterworth also calls the crucifixion and subsequent resurrection the "great demonstration" and Judas a "tool, an instrument, playing a destiny-chosen role in the dramatic portrayal of a great lesson" (Ibid., 195). Butterworth cannot have it both ways, either the drama of the crucifixion is important to the gospels or it is over-emphasized.

3. Diligent Effort Must be Expended. So much of Butterworth's writing is sermonizing, rather than theology. In Chapter 15 Butterworth spends half a page telling a story from Arnold Toynbee, a noteworthy British historian and philosopher, about a Chinese nurse who was offended by a crucifix hanging on the wall. Having lived through the inhumanity of Tenneman Square and the legality of ninth-month abortions in China, I find the story ironic and dated. In addition, I would hope for a more historical story from Toynbee, rather than an anecdotal one. Finally, I wear a cross around my neck to remind me of my relationship to Christ and of the Jesus Christ presence I have in my life; so I find the story mildly offensive. Or perhaps I am the offensive one for wearing the cross? I think Butterworth's viewpoint often lacks a historical, scholarly perspective, instead emphasizing the anecdotal to make his point -- which to me, is sermonizing.

4. Be Aware of False Interpretation. Butterworth's reliance on our belief that the crucifixion and resurrection story was simply a way for Jesus to personify, in the "Great Demonstration," the Divinity of Man is not a fait accompli. It is true that Unity practitioners believe Jesus was our 'Master Teacher,' exemplifying for us the Divinity of Man, and by being living examples of God's love, we, too, are lights upon the world. I have to add, however, that none of us has done anything even remotely similar to what Jesus did -- from his healing ministry to his resurrection. But, then again, no one has had the faith of Jesus, either. I am not saying that Butterworth's interpretation of the crucifixion story is false; I am saying that we don't all agree the point of the story is ONLY to prove the Divinity of Man.

5. Remain Within Scriptural Parameters. I re-read Matthew's and Luke's descriptions of the events leading to the betrayal, arrest, trial and crucifixion of Jesus. Generally, Butterworth tells the story. He embellishes the disciples' understanding of the events when he tells us, "Certainly, they [the disciples] had not understood Jesus' teaching of the Divinity of Man" (194). True, the disciples, including Judas, may have believed that Jesus could miraculously save himself. But what of the words "Divinity of Man"? Doesn't this imply that we could all save ourselves in this situation? I wish Butterworth would read the story of Judas' betrayal metaphysically, in the tradition of Charles Fillmore: defining Judas as having been informed by evil (i.e., the devil), giving in to the temptations of the material world instead of staying with the spiritual world (i.e., the 30 pieces of gold -- does anyone know the significance of the number 30?), and taking his own life when he realizes he had sold out (i.e., we are spiritually dead when we sell out to physical temptation). Mind you, a metaphysical translation would not necessarily stand the test of this hermeneutic criteria, but it might be more consistent AND open to individual interpretation.

Butterworth also suggested "It may be Judas accepted the role, as Jesus those many years ago accepted the mantle of the Messiah--choosing to fulfill the prophecy of man's divinity" (195). I recently wrote a paper on Second Isaiah and the Servant Songs, and though a Messiah was prophesied (I argued the Messiah was the Hebrew nation), there was no mention of Man's divinity -- just a suggestion of a universal God.

6. Maintain a Receptive Attitude. Butterworth doesn't often take the posture of viewing another point of view. Having now read four of Butterworth's books, I believe I understand his theology, and it never waivers: Jesus was here to teach us about our own divinity (Christ consciousness); we already have all healing and abundance in our lives, we need only accept it; and our relationship with God, especially in prayer, is the most important and powerful means to personal fulfillment. We can really 'go with the flow' when we center ourselves in God.

I have to agree with this theology, so it is hard for me to argue against it. There are those such as Bart Erhman and others who maintain that the world is so full of violence, poverty and suffering, that God cannot exist. Erhman described the world as a "cesspool" at the Midwestern Baptist Seminary debate a couple of weeks ago. The other debater, a fundamentalist preacher and scholar, reminded Erhman that the world also contained excessive beauty, grace and mercy. I must side with the fundamentalist preacher on this point. Bringing Butterworth into the mix, I believe he would have little appeal to those persons struggling to survive. Like many of Unity's teachings, Butterworth's theology appeals to people of means, who are adequately safe, loved and confident to reach self-realization.

* * * *

Similarly, in another of Butterworth's books, In the Flow of Life, the chapter entitled "Life, Death and Rebirth" analyzes Jesus' words, "You, therefore, must be perfect, as your heavenly father is perfect" (Matt. 5:48). Butterworth, a believer in some form of reincarnation, says "Jesus was implying that through birth and rebirth, the goal remains constant and that we are given all eternity in which to achieve [perfection]" (ITFOL 162). I am not sure this analysis fits Miller's hermeneutic criteria.

I believe that Butterworth violates at least three of the above-listed criteria, 4, 5 and 6.

4. Be Aware of False Interpretation. I do not believe that Jesus meant to imply reincarnation in the scripture, as Jesus does not mention reincarnation elsewhere in the Christian Scriptures. Why would he begin with this passage in Matthew, which is part of the Sermon on the Mount? Surely Jesus would be more direct about his belief in multiple lives in a sermon rife with lessons.

5. Remain within Scriptural Parameters. The Beatitudes portion of Jesus' Sermon discuss the way to God's Kingdom and human virtues and vices -- not reincarnation. Butterworth is not staying within the parameters of scripture when he brings the subject of reincarnation into Matthew 5.

6. Maintain a Receptive Attitude. Butterworth does not appear receptive to different points of view of the Sermon. My interpretation of the Sermon is that Jesus is talking about our reaching towards our Christ selves in this lifetime. To encourage us to perfect ourselves is to encourage us to reach the Kingdom of Heaven, and one does not have to be able-bodied or a genius to reach the Kingdom of Heaven; it is available to all of us. One only needs to feel the presence of God. Butterworth, however, does provide us with the disclaimer that Charles Fillmore did not consider the study of reincarnation "profitable" (161). He also tells us Fillmore "believed in [reincarnation] completely" (Ibid.).

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One final commentary. Tom Thorpe informed our class last week that Eric Butterworth detested the word "worship." Merriam Webster tells us the word "worship" comes from the 12th Century Old English word for "worthy," and it means worthiness, reverence, respect to a divine being. It also means religious practice with its rituals and customs.

I take exception to Butterworth's dislike of the word. First, I believe in worship as an empowering practice that connects us more deeply with our source -- whether in religious ritual such as a sacred ceremony or in prayer, itself. The word also paradoxically suggests a separate God, and this may be the reason for Butterworth's dislike of the word. Emile Cady, who we all recognize as a foundational Unity teacher, tells us we can pray to God within and to the Father.

I love the concept that I AM God. But I do not like the concept that there is no God outside of me. What about the God that exists everywhere? My former Unity minister, Rev. Joy Turowski, taught us at Unity-by-the-Sea that praying to God was actually praying to oneself. I am not sure how I feel about this concept. True, I am empowered by prayer. But I also acknowledge the mystery of the Holy Spirit that comes to me when I pray. Surely that is what Charles Fillmore meant by 'going to headquarters'?

I welcome your comments.

Butterworth and the Tao

Live in our interconnectedness and in the flow of life is the message of Taoism and the message of Eric Butterworth. I intend to prove this in my weekly blogs and in my class presentation.

The Tao Di Ching invites us to feel our connection with God and each other, and to live life going with its natural flow. In "Unity of All Life" Butterworth says, " There is always a Cosmos in us even though we may be filled with fear and resentment, even though we are hampered and limited by problems, even though we are facing impossible situations and impassable barriers. By 'lowly listening,' by deeply meditating upon our unity with the whole, we tend to release our imprisoned splendor" (pg. 27).