The Red Door
November, 2016
KarlP.Ullrich,Editor([email protected])
HolyNativityEpiscopalMonthlyChurchNewsletter
615MalleryStreet,St.SimonsIsland,GA31522–912-638-3733
EDITOR’S NOTE: - We are interested in original material, 1,500 to 2,000 words for publication;
longer work may be serialized over several issues. We are interested in historical, theological,
spiritual or ethical questions, researched with authorities. We also encourage contrary opinions
in the form of “Letters To The Editor.” Please submit your contributions via email to
[email protected]. KU
Reflections……………… Becky Matthews, Ph.D.
Disciples, Apostles, Prophets and More:
Part II Women in the Early Christian Era
(Editor’s Note: Dr. Matthews regrets that her volunteer efforts with Glynn County Schools prevents her
submission of the next installment of this series. We look forward to her work appearing in the January
issue. KU)
Worth, Value and Reward
Karl P. Ullrich, Ph.D., D.Min
The Value of Prayer – Part II
As previously mentioned, prayer is a human effort to communicate with the Devine based upon two
assumptions: (1) the Devine has the ability to intercede on behalf of the one praying, and (2) has the will
to dabble in earthly matters. Our prayer may be directed, in the Christian tradition, to God the Father,
Jesus his son, the Blessed Virgin Mary or a host of others we believe can intercede with God the Father
on our behalf.
While the question of prayer is of major importance in all religious traditions, there is a greater question,
haggled over by theologians: why would an all knowing, all wise, caring and loving God who created us
in his/her own image allow evil to exist in the first place. The efficacy of prayer upon the one being prayed
for, will be discussed in depth in the future, but the effects of prayer on the one offering it is an equally
important question.
My experience in treating patients with traumatic stress, especially those with religious backgrounds,
almost universally, regardless of their religious tradition, starts with one question: “Why would God let this
happen to me, (or my loved one).” Theologians of all backgrounds call this theodicy, defined as:
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[A] theological construct that attempts to vindicate God in response to the evidential problem of
evil that militates* against the existence of an omnipotent and omnibenevolent deity. (Encyclopedia
Britannica Online, s. v. "theodicy", accessed October 20, 2013.)
The contemporary argument can be traced back to 1981 when conservative Rabbi Harold Kushner
published a book about his 14 year old son’s death from a genetic disorder. “His answer to the
philosophical problem is that God does his best and is with people in their suffering, but is not fully able to
prevent it.” Emphasis added (John Frame (1994). Apologetics to the Glory of God. p. 157.)
The question of Theodicy isn’t a new one. In the early days of Christianity, there was plenty of reason to
question how a benevolent God could permit, at times, the wholesale killing of the followers of his Son.
The early church fathers – we have no written record of Christian women’s opinions – wrestled with the
issue as we do today.
One of the foremost authorities of the time was Augustine of Hippo (354-430). According to John Hicks
(see below) “Evil entered the world through the disobedience of Adam and Eve and the theodicy casts the
existence of evil as a just punishment for this original sin.” (Joel B. Green, Ph.D., Fuller Theological Seminary 2011)
Augustine asserted that peacefulness in the face of a grave wrong that could only be stopped by
violence would be a sin. Defense of one's self or others could be a necessity, especially when
authorized by a legitimate authority. While not elaborating the conditions necessary for war to be
just, Augustine nonetheless originated the very phrase, itself, in his work The City of God.(St.
Augustine of Hippo, Crusades-Encyclopedia)
Irenaeus (died c. 202), argued human creation comprised two parts: humans were made first in the
image, then in the likeness, of God.
The image of God consists of having the potential to achieve moral perfection, whereas the
likeness of God is the achievement of that perfection. To achieve moral perfection, … humans
must have free will [and] must experience suffering. God must be at an epistemic distance (a
distance of knowledge) from humanity. Therefore, evil exists to allow humans to develop as moral
agents.
As a theologian among the Church Fathers who articulated a theory of apokatastasis (or universal
reconciliation),
Origen of Alexandria (184-253) provides a more direct theological comparison for the discussion
of [the] presentation of universal salvation and theodicy. Neither Irenaeus nor Augustine
endorsed a theology of universal salvation in any form. (Michael Martin, Atheism: A Philosophical
Justification (Temple University Press, 1992), 436-454.)
The following statements are offered reflecting the various positions theologians and philosophers hold on
the question of theodicy. Voltaire, one of the Age of Enlightenment great thinkers (1685-1815), leads this
group
French philosopher Voltaire (1684-1778) (suggested) the massive destruction of innocent lives caused
by the Lisbon earthquake demonstrated that God was not providing the "best of all possible worlds"
German philosopher Max Weber (1864-1920) saw theodicy as a social problem, based on the human
need to explain puzzling aspects of the world.
English philosopher-theologian John Hick's 1922-2012) approach, this form of theodicy argues that
evil does not exist except as a privation—or corruption of—goodness, and therefore God did not create
evil.
Clifford Geertz, Cultural Anthropologist, 1926-2006) The gap or distance between the world as it “is”
and the world as it “ought” to be leads to a “bafflement” that cries out for explication. It raises, Geertz
says, “the dim, back-of-the-mind suspicions that one may be adrift in an absurd world,” suspicions that
prompt us to search for ways to re-establish meaning.
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Sociologist Peter L. Berger (1929- ) argued that religion arose out of a need for social order, and an
“implicit theodicy of all social order” developed to sustain it.
Thomas Oord, (1951 - ) theologian, philosopher, who teaches at Northwest Nazarene University in
Nampa, Idaho, makes the best statement – in my opinion – regarding theodicy. I have a hard time
convicting God for what human beings do to others.
Because out of love God necessarily gives freedom, agency, self-organization, natural processes,
and law-like regularities to creation, God cannot override, withdraw, or fail to provide such
capacities. Consequently, God is not culpable for failing to prevent genuine evil. (Oord, Thomas Jay
(2015-12-06). The Uncontrolling Love of God: An Open and Relational Account of Providence. IVP Academic.
ISBN 9780830840847.
This then leaves us with the question of the efficacy of prayer, which we will continue to ponder in the
January issue. Your thoughts and comments are welcome.
TO YOUR HEALTH……Gail Cowan, RN, CS, Ed.D.
BENEFITS OF MEDITATION
The mind is a very powerful healer. Meditation is one way to tap into that power. Meditation helps us
focus attention, improve thinking, allow for deep relaxation and decrease stress. A study in the American
Medical Association’s Journal of Internal Medicine followed 3,515 people who meditated for eight weeks.
The study reported moderate evidence of decreased anxiety, depression and physical pain.
A small Wake Forest study conducted by Dr. Rebecca Wells, examined how to relieve migraine
headaches. She followed two groups: those that meditated and those that did not The meditation group
was taught meditation and encouraged to practice 45 minutes a day at home. The meditation group
reported 1.4 fewer less severe headaches plus shorter episodes per month compared to the control
group.
Dr. Ryan Abbott of UCLA Center for East-West Medicine wrote that for seniors meditation is an easy way
to improve overall well being without the need for physical activity. Older adults can meditate regardless
of their health status. They can practice almost anywhere, alone or with others.
Scientists are still not clear how meditation influences the brain. A likely reason is that it lowers graymatter density in the amygdala, an area of the brain known to play a role in anxiety and stress. Rutgers
scientists wrote that meditation can improve sleep as it improves the REM levels and increased output of
melatonin.
HOW TO LEARN TO MEDITATE: There are many sources on You Tube and also a simple podcast
at<marc.ucla.edu/body. Cfm?id+22>
Better idea is to join the yoga classes at Holy Nativity led by John Hartland. Classes are on Wednesday
and Saturday at 10 a.m. There is a great emphasis on meditation. Classes are not usually physically
challenging. When they are actively physical, John can help modify them. Some of the activities can
even be done sitting in a chair.
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Abbott, Ryan. (2016) Meditate on this: A mindfulness practice to promotes better health. Healthy Years
UCLA Health HY16 H, 5-6.
Goyal, Madhav; Singh, Sonal; Sibinga, Erica M. (2014) Meditation programs for psychological stress and
well-being. Journal of American Medical Association Internal Medicine. 4 (3) 357-368.
Wells, Rebecca Erwin. (August 2, 2016) Research probing potential power of meditation as therapy.
Wake Forest Baptist Health. www.wakehealth. edu.
GOOD THING / BAD THING---- CAFFEINE
Good thing : Researchers compared 5l,145 patients diagnosed with colorectal cancer in the past six
months with a control group of 4, 097 with no history of cancer. They found that drinking one to two cups
of coffee every day was associated with 26% lower risk of developing colorectal cancer. The lower risk
was seen across all types of coffee including caffeinated and decaffeinated.
Researchers noted that coffee has many elements in addition to caffeine, which may effect the colorectal
health. Coffee may benefit digestion, inflammation, secretion of bile acids, insulin sensitivity and healthy
gut bacteria.
Gruber, Stephen. (2016) Cancer epidemiology biomarkers. US Norris Comprehensive Cancer Center.
25 (4) 634-639@2016 AACR.
Bad thing: The Department of Agriculture’s latest Dietary Guidelines says up to 400 mg of caffeine (2 to 4
8 oz cups) of coffee is fine but 600 mg is too much! They also recommend getting the 400 mg throughout
the day, not at one sitting.
The bad thing is that caffeine is being added to many foods. Caffeine is being added to drinks, a brand of
ice cream marketed to young adults, beef jerky, jelly beans and even peanut butter. A few examples of
the amount of caffeine in some foods and drinks are: Cola 2.8mg per oz or 34mg for 12 oz; Mountain
Dew 5.8 per oz or 54mg for 12oz; 5 Hour Energy Regular Strength 200 mg in 1.9 oz (the regular size
bottle); Bang (well named!) Caffeinated Ice Cream 12.5 mg in one half cup, Steem Caffeinated Peanut
Butter 150mg in 2 tablespoons, Death Wish Coffee 472 mg in 18oz.
It is obvious that high levels of caffeine can be very dangerous to children. If the young people are
drinking one or two cokes, then eating the specially formulated peanut butter or ice cream, the amount of
caffeine they consume will quickly add up to more than 200 mg. A Johns Hopkins study found that many
adolescents are using two or more energy drinks a day. These young people were also more likely to
smoke, drink alcohol, use illicit drugs and participate in other dangerous activities.
Bottom Line: 1-2 cups of coffee or tea are fine and may reduce the chances of colorectal cancer. But if
you are consuming so much caffeine that it is making you nervous, anxious, irritable, jittery or have
irregular heart beats you are probably getting too much. Watch the amount of caffeine in what you are
drinking. Also watch out for caffeine added to other food and drinks.
Benowitz, Neal. (2016) The clinical pharmacology of caffeine. National Institutes of Health, Granton
Rienzi, Greg. ( Spring 2016) Energy drinks linked to unhealthy behavior among adolescents. Johns
Hopkins Magazine.
Gail Cowan, RN. CS, ED.D
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