Our spirituality contains both organic instinct and religious reality. Evolutionary goals dwell within the Spirit-Will Spirit has great knowledge of God, who lives beyond the Soul and the Spirit. This dynamic works upon the psyche of man.
The indwelling Will to God, in a sense, negotiates with the outward world of natural selection in our evolution to God. The direction of the path of evolution depends upon outward conditions as well as the inward Will to God.
We are only recently beginning to see how we might consciously effect formerly unconscious evolution. This is not a negative development for religion, it is a positive development in our understanding of the path to God.
The point here is that we do not think of religion as being “reduced” to organic instinct; which religionist's claim is done in psychology (e.g. Jungian). The Spirit dwells within organic life yet also connects in its will to Godhood with outward Godhood, in both its Immanence and Transcendence.
The other extreme of seeing little or no connection between spirituality and the material world, which some Traditionalists fall prey to, creates a split consciousness, which can also be resolved in the theology of the Theoevolutionary Church. (See an excellent essay related to this: “Jungian Psychology and Christian Spirituality,” by Robert M. Doran, S.J.)
The “Self” of Jung is not called the self in Christian Tradition, the “still point” is the region where knowledge of God dwells within our being within the Soul. Here we can know the Spirit, at the zenith of the Soul which has been given to us.
But this “still point” of the Soul is within the mind, and here the Jungians and Christians take sides, Jungians with nature, Christians with spirit.
The Theoevolutionary Church resolves and integrates nature and religion in declaring that both organic instinct and spirituality dwells in the activating Spirit.
Where the religionists tend to think that spirit and matter, good and evil, can be resolved only by faith in the incomprehensibility of God, the Theoevolutionary Church declares that spirit and matter are finally resolved when we evolve to Godhood.
The indwelling Will to God, in a sense, negotiates with the outward world of natural selection in our evolution to God. The direction of the path of evolution depends upon outward conditions as well as the inward Will to God.
We are only recently beginning to see how we might consciously effect formerly unconscious evolution. This is not a negative development for religion, it is a positive development in our understanding of the path to God.
The point here is that we do not think of religion as being “reduced” to organic instinct; which religionist's claim is done in psychology (e.g. Jungian). The Spirit dwells within organic life yet also connects in its will to Godhood with outward Godhood, in both its Immanence and Transcendence.
The other extreme of seeing little or no connection between spirituality and the material world, which some Traditionalists fall prey to, creates a split consciousness, which can also be resolved in the theology of the Theoevolutionary Church. (See an excellent essay related to this: “Jungian Psychology and Christian Spirituality,” by Robert M. Doran, S.J.)
The “Self” of Jung is not called the self in Christian Tradition, the “still point” is the region where knowledge of God dwells within our being within the Soul. Here we can know the Spirit, at the zenith of the Soul which has been given to us.
But this “still point” of the Soul is within the mind, and here the Jungians and Christians take sides, Jungians with nature, Christians with spirit.
The Theoevolutionary Church resolves and integrates nature and religion in declaring that both organic instinct and spirituality dwells in the activating Spirit.
Where the religionists tend to think that spirit and matter, good and evil, can be resolved only by faith in the incomprehensibility of God, the Theoevolutionary Church declares that spirit and matter are finally resolved when we evolve to Godhood.
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