Sharing Understanding

“Spirit” comes from the Latin word “to breathe.” What we breathe is air, which is certainly matter, however thin. Despite usage to the contrary, there is no necessary implication in the word “spiritual” that we are talking of anything other than matter (including the matter of which the brain is made), or anything outside the realm of science. On occasion, I will feel free to use the word. Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light years and in the passage of ages, when we grasp the intricacy, beauty and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. So are our emotions in the presence of great art or music or literature, or of acts of exemplary selfless courage such as those of Mohandas Gandhi or Martin Luther King Jr. The notion that science and spirituality are somehow mutually exclusive does a disservice to both.

... Carl Sagan

A Naturalistic, Agape-Centered Approach to Meaning and Transcendence

Opthēan theology is rooted in a naturalistic-physicalistic framework that rejects supernatural explanations because of a lack of empirical evidence while deeply engaging with the human search for meaning, value, and transcendence. At its core, Opthēan theology emphasizes the concept of agape—a form of unconditional love that transcends selfish desires and promotes the well-being of all life and the Earth.

 Fundamental Tenets of Opthēan Theology:

Naturalistic Foundation:

• Opthēan theology is grounded in the understanding that all phenomena, including thoughts, experiences, and profound moments of transcendence, have a basis in the physical world. It holds that everything that exists is physically constituted in line with contemporary philosophical and scientific views. This perspective allows for a deep appreciation of the natural world and human experience without resorting to supernatural explanations.

1. Sacralization of Values:

• Sacralization—imbuing values and ideas with profound emotional significance—is essential for creating meaning in human life. However, Opthē emphasizes that this sacralization is not rooted in any immaterial or supernatural basis; instead, it results from developing a profound emotional and experiential attachment to these values through lived praxis.

2. Agape as Central to Life:

• Agape, or unconditional love, is the focus of Opthēan theology. It views agape as the primary value that enables us to cope with and overcome humanity's evolved tendencies toward selfishness, violence, and competition. Agape is a love that provides nothing to the giver and asks nothing from the receiver, yet it enriches both in profound and immeasurable ways. It is critical to achieving peace, harmony, and a sense of sacredness in individual and communal life.

3. Transcendence as a Natural Process:

• Opthēan theology, transcendence is not an escape into a supernatural realm but a process of breaking through the perceived limits of human reality. It occurs within the context of human consciousness and understanding as individuals and communities expand their awareness and comprehension of the world. Thus, transcendence is a natural, experiential process related to human growth and development.

4. Community and Praxis:

• Opthē emphasizes the role of community and praxis (reflective, intentional action) in its theology. Just as early Christian communities fostered environments where individuals came to "see" the risen Christ through sustained engagement, Opthē understands community as a space where people practice agape and service to life, leading to transformative experiences and new ways of seeing themselves, each other, and the world.

5. Commitment to Truth and Critical Thinking:

• Opthēan theology is deeply committed to seeking truth through critical thinking and rational inquiry. Durable meaning can only emerge from the truth. A rigorous, science-based approach to understanding the world can coexist with a rich, emotionally fulfilling spiritual life. This commitment to truth requires an ongoing process of questioning, reflecting, and adapting our beliefs in light of new evidence and understanding.

6. Synthesis of Philosophy and Theology:

• Opthē’s work bridges the gap between contemporary philosophy, particularly physicalism and theology. It incorporates philosophical insights into the nature of reality, representation, and causation while focusing on how to apply these insights to live meaningful, agape-centered lives. This synthesis enables a theology that is both intellectually rigorous and emotionally resonant.
   

The following theological terms are often used loosely and inconsistently: This list shows how I have learned to define and apply them. I don't expect others to share my definitions. I would like for us to try to communicate with each other honestly and clearly, aiming for mutual understanding and respect, even if we can't reach overall agreement.

Opthē: A Living Paradigm

Opthē is a spiritual and theological paradigm that integrates the full breadth of human knowledge and experience. It seeks to transform lives emotionally, intellectually, and socially, anchoring itself in scientific understanding and the natural world. Opthē calls us to live consciously as self-aware, evolving agents in service of the well-being of the Earth and all living things.

Opthē is grounded in virtues that uphold agape and service to life, including openness, cooperation, nonviolence, trust, fairness, humor, compassion, altruism, vulnerability, encouragement, and humility. Through focused practices—such as liturgy, research, the arts, and critical inquiry—Opthē fosters and maintains knowledge, passion, and a co-creative agency in life, time, and space. At its core, Opthē is a living laboratory in which its theology is continuously applied, tested, and evolved, cultivating a revitalized humanity that recognizes the intrinsic interdependence of all things, free from fear, violence, and exploitation.

Theology: A New Definition

Traditionally, theology has been defined as the study of God, gods, and supernatural forces using reason and discipline. However, as human understanding has expanded through scientific cosmology and self-awareness, theology has evolved into a multidisciplinary investigation of meaning. This contemporary approach integrates the arts and sciences to explore conscious experience, cognitive and emotional connections, and the symbols that shape human purpose.

Anselm once defined theology as "faith seeking understanding," while Richard Hooker described it as "the science of sublime matters." Today, theology is better understood as an analytical examination of meaning and the sublime, guiding us to engage with the most profound dimensions of existence. In this framework, theology moves beyond studying deities to focus on meaning itself, embracing the dynamic interplay of reason, emotion, and lived experience.

Spirituality: Grounded in Reality

Spirituality is a deep connection to the natural world and the universe, rooted in the pursuit of meaning, purpose, and understanding through observable phenomena and scientific inquiry. Rather than relying on supernatural narratives, spirituality in Opthē fosters awe and wonder about the cosmos, cultivating human consciousness and intellectual growth.

At its core, spirituality seeks personal truth—an individual's search for what feels authentic and meaningful. However, personal truths must be tested against a broader communal reality to ensure they are not mere delusions. Meaning and purpose emerge through experience and reflection, requiring continuous refinement to remain sustainable and relevant. In Opthē, spirituality is both an inward and outward journey, balancing personal discovery with shared wisdom.

Religion: An Opthēan Perspective

When people hear the word "religion," they often think of institutions, doctrines, and rituals dedicated to worshiping supernatural beings. This conception, while historically dominant, represents only one facet of a much larger phenomenon. At its core, religion has always been a basic and ubiquitous human activity—an evolving process through which communities construct and sustain meaning, binding themselves to shared values, practices, and narratives that shape their existence. Opthē embraces this essential and necessary function of religion without resorting to supernaturalism or magical thinking. Instead, it grounds its meaning in truth-seeking, guided by empirical evidence, critical thinking, and conscious experience.

Human collectives, from ancient tribes to modern societies, have always gathered around shared values and existential concerns. As they engage with these concerns, a framework of common thought emerges, reinforced by emotional investment. Over time, this shared framework deepens into a binding force—sacredness expressed through symbols, art, music, and ritual. From this foundation, meaning emerges uniquely for each individual yet remains connected to the collective experience. This entire process is the essence of religion: the continual emergence of shared meaning through communal activities.

This process is not limited to traditional religious settings. Nationalism, for example, is a religion—it binds people through shared symbols, myths, and rituals that inspire loyalty and collective identity. The U.S. Marine Corps fosters deep sacrality among its members, with traditions, rites, and an ethos that shape their shared meaning and commitment. Even sports fandom operates as a form of religious experience, where teams, colors, chants, and communal celebrations create an emotional and intellectual bond that unites individuals into something greater than themselves. These examples reveal that religion, at its core, is a system of personal and collective meaning shaped not by supernatural authority but by human values, emotions, creativity, and commitment. 

Opthē accepts and builds upon this intrinsic human process but bases it on a conscious, reality-based cosmology. It contends that the sacred does not originate from divine command but from an emergent property of human commitment and participation. The principles that bind an Opthēan community—agape, truth-seeking, and service to life—are not imposed by an external authority but cultivated through shared experience and dedication. Unlike historically traditional religions that anchor themselves in fixed doctrines or supernatural claims, Opthē remains dynamic, adapting its understanding of meaning in light of new knowledge and experiences.

At its core, Opthē seeks to reclaim and refine religion’s essential role: the creation, nurturing, and sustaining of meaning in service to the well-being of all life. It is a praxis of intentional living, where meaning is neither dictated nor passively inherited but co-created through reflection, dialogue, and ethical action. By embracing this conscious approach, Opthē is not a fixed system but a living process, continually evolving as human knowledge and consciousness expand. It invites humanity to rise beyond fear, tribalism, and discredited narratives, forging a sacredness grounded in interconnectedness and the endless pursuit of truth.

Opthē does not dispute religion—it reclaims it. By shedding the supernatural while preserving religion’s core function of meaning-making, Opthē offers a path that is both ancient and radically new, honoring the past while embracing the future.

Agape: Love Without Condition

Agape is love in its highest form—non-transactional, unconditional, and irrevocable. It transcends emotion and expectation, seeking nothing in return. This love is inclusive, extending beyond personal bonds to embrace all life. It is a transformative force, fostering deep connections and ethical conduct.
In Greek, agape is one of four words for love (alongside eros, philia, and storge). Early Christians used agape to describe the essence of divine love—a love not based on merit, qualification, or reciprocity. Opthē recognizes agape as a model for human action, urging us to make it sacred through practice and commitment.

Meaning: The Interplay of Individual and Collective Experience

Opthē’s approach to meaning synthesizes the rational, individualistic search for purpose (often emphasized in Western traditions) with the communal, interconnected understanding found in Eastern philosophies. Meaning is neither solely self-created nor externally imposed; it emerges from the interplay between personal insight and shared reality.
While Western thought often frames meaning as an individual pursuit, and Eastern traditions see it as relational, Opthē embraces both perspectives. Meaning is not isolated within the self but arises within the sacred web of life. True meaning flourishes through engagement—with others, with knowledge, and with the cosmos itself.
By integrating these cultural perspectives, Opthē fosters a balance between personal understanding and communal wisdom, guiding individuals to live harmoniously with themselves, others, and the Earth.

The Cosmic or Universal Good:

In the context of a naturalist physicalist perspective that doesn’t accept the supernatural or divine powers, the term “cosmic good” should be interpreted as considering the broader implications of our actions on the universe and all its inhabitants.

This entails striving for actions that contribute not only to the well-being of all life forms and the sustainability of our planet but also to the continued exploration and understanding of the cosmos. It also involves considering how our actions contribute to advancing knowledge, promoting agape and justice, and fostering interconnectedness and mutual respect among all beings.

In this sense, the “cosmic good” becomes a guiding principle or ethical standard that encourages us to think beyond our immediate surroundings and consider our actions more significant, universal consequences. It’s a call to act with a sense of responsibility and stewardship towards the entire cosmos.

A god: 

A god is a symbol of meaning. It can be anything we hold so dear and sacred that it shapes our thoughts, feelings, and actions. It can be an object, symbol, idea, person, or value that we invest in with sufficient emotion that meaning emerges. Humans can create and worship many gods, even if they are contradictory or illogical.

God:

God is a term that signifies the sacred and divine symbol worshipped by Jews, Christians, and followers of other faiths. Often conceived as the sole or supreme, all-knowing creator of the universe, God's diverse and sometimes contradictory interpretations render the concept nebulous and open to ambiguity.

Divinity:

Divinity refers to the intense meaning that people experience as sacred or transcendent. It is frequently used regarding the study of the things that humans create and value as holy. In England, theological scholars have been called “divines” because they aim to understand how humans make meaning at the most profound level. Divinity and sacredness are human perceptions that do not depend on supernatural beliefs or cosmology.

Sacredness:

Sacredness in Opthē is establishing a deep emotional connection with a value, transforming it from a mere concept into a profound and integral part of one’s identity and community life. This transformation occurs through consistent living and praxis of the value in daily life and communal liturgy. Over time, the value becomes sacred with continued nourishment and deepening of this connection. In a community, this sacredness is something individuals become incorporated into, fostering a shared sense of meaning and purpose.

Faith:

Faith is a discipline of fearless truth-seeking that leads to beliefs based on experience. It is a process of testing anything, objective or subjective, against the light of truth. Occasionally, the truth will reveal our beliefs to be wrong. Faith is the inquiry. Belief is the outcome. Only faith persists.

“We have to make a clear distinction between belief and faith because, in general practice, belief has come to mean a state of mind, which is almost the opposite of faith.  Belief, as I use the word here, is the insistence that the truth is what one would “lief” or wish it to be.  The believer will open his mind to the truth on the condition that it fits his preconceived ideas and wishes. On the other hand, faith is an unreserved opening of the mind to the truth, whatever it may be. Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception.” Alan Watts

“It is wrong, always and everywhere, and for anyone, to believe anything upon insufficient evidence,” William Clifford.

“He who has a why to live for can bear with almost any how.” Frederick Nietzsche.

Axiom:

Axioms are self-evident truths that require no proof, accepted principles, or rules. They are the values that govern our lives and by which we evaluate the events, circumstances, and conditions we experience. In some circumstances, axioms can become the “Theos” of one's theology.

Symbol:    

A symbol captures an aspect of an experience that we cannot directly access or express. It does not simply point to or describe the experience; it invites us to participate differently. A symbol is not a precise representation of the experience but a rich and suggestive one. Symbols have multiple meanings, shades of interpretation, connections to other experiences, and emotional impact.

Sign:   

A sign has a clear, precise, and direct relationship with what it refers to. It does not leave any room for doubt or confusion about its meaning.

Myth:     

A myth is not a false or misleading story, as some people might use the term. Instead, it is a story expressing a cultural value or belief, even if it is unfactual. It is a means of conveying a more sophisticated meaning that is difficult for ordinary language to express. This is similar to the concept of a symbol. The notion that America is a nation that God has chosen to be superior to all others is an illustration of a myth that has strongly influenced American culture. Many Americans deeply believe in this myth, but it does not enjoy wide acceptance outside of the U.S.

Praxis:    

Praxis is a term often used in the context of theology and philosophy. It refers to the enactment or living out of religious or philosophical principles. Praxis is about applying theory to real-world situations. It’s not just about knowing the principles but about embodying them and making them a part of one’s life.

On the other hand, Practice generally refers to the repetition of an activity to improve one’s skills. It’s about doing something repeatedly to get better at it rather than applying a theory or principle to real-world situations.

So, while both terms involve the application of knowledge or skills, they are used in different contexts and carry different connotations. Praxis is more about applying theory, while Practice is more about skill improvement through repetition.

As a theologian, you might see Praxis as the embodiment of theological principles in one’s life, while Practice might refer to the regular observance of religious rituals or disciplines. Theology (theory) and its application (praxis) are a dynamic, intentional, and evolving expression of faith for forming, sustaining, and evolving meaning. Praxis is the term for this expression of faith.

Intentional Community:

A community of people purposely practicing a life model constructed around a primary meaning. It is characterized by joy, commitment, praxis, and mutual accountability. 

The Butterfly: 

This is a metaphor for how the neocortical area of the brain controls and transforms human values and emotions, including joy, love, reason, logic, altruism, compassion, forgiveness, and cooperation.

The Reptile: 

The cerebellum and brain stem, parts of the brain that we have genetically inherited from our reptilian ancestors, serve as a metaphor for human life. The cerebellum starts all mental responses to external stimuli and produces immediate and subconscious actions of raw self-preservation and survival. It represents the carry-over of behavioral tendencies that have survived the evolutionary journey from our reptilian past to our Sapien present.

Life as We Wish It vs.
Life as It Is

Most of us grow up with the idea that life on Earth is fundamentally good—that nature is beautiful, that existence has an inherent harmony, and that if we could just remove a few human mistakes, the world would be at peace. We see images of lush forests, majestic animals, and sunlit meadows, and we assume life is, at its core, a gentle and wondrous thing.

But step closer, and another picture emerges. The lush forest is a battlefield of survival, where every creature is either hunting or evading death. The majestic animals are locked in a brutal cycle of predator and prey. The sunlit meadow is a temporary balance in an ongoing war of growth, decay, and competition for space and resources.

This is life as it is—not as we wish it to be.

The Reality of Life’s Struggle

All life—plants, animals, humans—exists within an inescapable system of consumption. Life does not sustain itself on air and sunlight alone. It must take from something else—whether that means devouring plants, hunting animals, or even competing with its own kind for territory and resources. Even bacteria fight microscopic wars, producing toxins to kill off rivals in their quest to multiply.

To survive, life must:

• Acquire energy and materials—either from the sun, from other organisms, or by breaking down organic matter.

• Defend itself—against predators, disease, and environmental threats.

• Compete for resources—because there is never enough for all to thrive.

We are part of this system. We, too, consume. We, too, compete. And yet, unlike most other life forms, we are aware of it.

The Human Dilemma: Knowing the Truth but Wishing Otherwise

Humans are unique because we can recognize this harsh reality and still wish it were otherwise. We tell ourselves stories—narratives of peace, of a world meant for us, of divine justice where the suffering will be repaid and the good will be rewarded. But nature itself makes no such promises.

This is why people resist seeing the world as it is. To accept the truth is to accept that life is not what we have long imagined it to be. That there is no cosmic harmony, no divine shepherd ensuring that all suffering has meaning. Life on Earth has endured not through peace, but through an endless, violent struggle to persist.

The Path Forward: A New Way of Seeing

To many, this truth seems bleak. But it does not have to be. If we accept reality as it is, we free ourselves from illusions that keep us from living wisely. We can move beyond the naive idea that “everything happens for a reason” and instead ask:

• What can we do with the time and awareness we have?

• How can we shape meaning, not from wishful thinking, but from an honest reckoning with existence?

• What responsibility do we have to life, knowing what it truly is?
  

This is what Opthē is about—not rejecting the world, but seeing it clearly. Not despairing in the face of nature’s indifference, but rising to meet it with awareness, wisdom, and agape.

Religion—Keep Your Eye on the Pea

By Bill Papineau
 

The word "religion" is thrown around constantly, yet few stop to define what it actually means. Christopher Hitchens once famously declared, "Religion poisons everything," seeing it as a toxic force in human history. Meanwhile, religious leaders claim that society is crumbling because we lack religion. Are they even talking about the same thing? If Hitchens was right, does that make theologians experts in poison? And if religion is the cure, why has it so often been a source of division and conflict?

For 14 years, I was an Episcopal priest, but the word "religion" always unsettled me. It carried connotations of rigidity, exclusion, and control. Yet over time, I realized that the issue wasn't the word itself but the assumptions people attach to it. Like a sleight-of-hand trick, its meaning has shifted throughout history, yet most never notice the movement. Keep your eye on the pea.

The term "religion" originally applied only to those in formal church roles. It did not mean believing in God; that was taken for granted in pre-Copernican society. To be "religious" was to belong to a structured, rule-bound institution, bound by vows of obedience. Over time, the term expanded—first to include all Christians, then to refer to any belief in the supernatural, and finally to encompass entire cultural worldviews. Today, it is used so broadly that it often means nothing at all.

But what if we've been looking at it wrong? Theology, at its core, is not the study of gods—it is the study of how humans construct meaning and loyalty. And once we recognize that, we begin to see that so-called "secular" ideologies function exactly like traditional religion.

Consider nationalism. People put their faith in a nation, embrace its myths and symbols, find inspiration in its traditions and music, and even derive their identity from it. They are willing to sacrifice for it—sometimes even die for it. For many, their country holds a status beyond any Sunday-morning deity. When national loyalty and religious devotion clash, which one usually wins? The answer is revealing.

The same pattern appears with capitalism, communism, militarism, and racism—the "Ism" gods. People pledge themselves to these systems, build entire identities around them, and evangelize their beliefs with missionary zeal. They offer meaning, purpose, and a framework for understanding the world—just like traditional religion.

So the real question is not whether someone is "religious." The question is: To what are they religiously devoted? If we define religion as the structures of meaning we commit ourselves to, then everyone serves a god—whether they acknowledge it or not. The atheist who scoffs at religion but worships the free market, the nationalist who bows before the flag, and the idealist who sees history as an inevitable march toward justice—each of them is engaged in a deeply religious behavior.

Hitchens saw religion as poison. But perhaps the real toxin is unexamined devotion—to anything. The problem is not belief itself, but blind belief, the failure to recognize when we have substituted one altar for another. The only true antidote is clarity: keeping our eye on the pea, refusing to be distracted by the magician’s sleight of hand.

Because in the end, theology is not about gods. It is about us.