[[ Hi Sister Laurel, in your post on the Ascension you said that it was difficult for us to believe that Jesus was raised bodily into "heaven". You suggested it might be easier to imagine the Star Trek story as true instead. I wondered why you said that. Thank you.]]
I appreciate your question. Thanks. We humans tend to draw distinct lines between the spiritual and the material and often we rule out any idea that has the two interpenetrating the other or being related in paradoxical ways. We simplify things in other ways as well. For instance, do you remember when the Soviet Cosmonaut Yuri Gagarin first orbited earth and made a pronouncement that he had now been to space, had looked and looked for God and did not find him? The notion that God's relation to the cosmos was other than as a visible (and material) being among other material beings present in "the heavens" was completely beyond this man's ideology or imagination. The idea of God as Being itself, a being that grounded and was the source of all existence while transcending it all was simply too big an idea for this Cosmonaut. Imagine what he would have done with the notion that everything that exists now exists or is on its way to existing within the very life of God! (Gagarin is now said never to have affirmed this; instead Soviet authorities did and used his flight to do so.)
Another example might be better. When I was young, I went to a Christian Scientist Church and Sunday School. There, every Sunday we recited what was called, "The Scientific Statement of Being". It was a bit of neo-Platonic "dogma" written by Mary Baker Eddy. It was the heart of the faith: [[There is no life, truth, intelligence, nor substance in matter. All is infinite Mind and its infinite manifestation, for God is All-in-All. Spirit is immortal truth; matter is mortal error. Spirit is the real and eternal; matter the unreal and temporal. Spirit is God, and man is his image and likeness. Therefore, man is not material; he is spiritual.]] By the time I was seven or eight I was questioning what it meant to say matter is unreal (or, more often, how could I be asked to deny the truth of matter's reality). Imagine what it was like to fall off your bike and tell yourself the blood and pain was "unreal" --- only Spirit is real.
The answers never satisfied, but I think you get the point. The human mind has always had difficulty not drawing a distinction between the material and the Spiritual even to asserting the two things are antithetical --- even to the extent of denying either matter or spirit actually exists at all. (Christian Science said matter was unreal, not just in the Platonic sense of being less real than the ideal, but in the sense of asserting that materiality is delusional; on the other hand, contemporary science often says anything except matter is unreal.)
An incarnate God, or a God who would make room within his very life for embodied existence like ours (in whatever form that embodiment occurs) would be anathema and literally inconceivable to either of these! So yes, we often suspend disbelief in reading science fiction or fantasy literature in order to enter deeply into the story. But what is also true is that we need to learn to suspend disbelief in intelligent ways in order to appreciate the Mystery of God and the cosmos; we need to do this in order to enter deeply into this great drama. Star Trek's stories may seem easier to believe than stories of the Ascension because the Mystery we call God is greater than anything we can create or even imagine ourselves.
One last point. When I was studying theology (either BA or MA) my professor answered the question, "What do I do if I cannot believe in God?" His answer was, "I would encourage you to act as though it (God's existence) is true and see what happens." My own objection at the time was that that would be encouraging people to engage in pretense, not real faith, and John responded further, " Perhaps it seems like that superficially, but what would really be happening is that one would be opening oneself [or remaining open] to allow those things that God alone can do." Another way of saying this is to affirm, one would thus be refusing to close oneself to the Holy Spirit. Once one allowed this openness, one would then compare the differences in one's life before such an openness and afterward. I didn't find John Dwyer's initial answer much more convincing then than I found the Christian Science answer re: matter's unreality when I was 7 or 8 yo, but I also mistakenly thought my faith was strong and sufficient.
I now know that learning to trust (and to be open to Mystery) in the way John described is both more difficult and more intelligent than any cynical skepticism scientific materialism offers us today. And one grows in faith (thanks be to God)! I have experienced things in my life which God alone could do, and I recognize the wisdom (and the humility!!) of John Dwyer's advice to students believing they were atheists or that faith was naive, namely, that they suspend their disbelief, open themselves to new ways of seeing, and see what happens. Of course, this specific form of suspension of disbelief would result in a vocation to commitment to a world itself called to be something ever greater than even the limitations of science can imagine. What is often difficult for us is to understand is that this specific suspension of disbelief is more profoundly wise than science itself can know, or our often-earth-bound imaginations can create.
Authentic faith, (which, again, is not the same as naive credulity), is something different, and in some ways, both more challenging and compelling than the more superficial suspension of disbelief we adopt when we read science fiction or fantasy literature. The essential difference, I think, is that the first type of suspension of disbelief is a form of chosen naivete adopted temporarily for the sake of recreation and enjoyment; it allows us a vacation from reality, while exercising imagination in the service of creativity. This certainly enlivens us. The second type of suspension of disbelief, that of faith, while also exercising imagination in the same service, requires more than our imagination. It is neither naive nor credulous and requires the whole of ourselves in a more direct commitment to enlivening others; as a result, faith opens us to a more intense and extensive commitment to reality itself and is simply more difficult.
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