I don’t like to pray out loud. Never have. And this despite having been a priest years ago.
Praying in public is too much like a performance. Everyone’s expecting something eloquent, insightful, and inspiring. For me, such showmanship is not what prayer is about.
Rather, and as Yeshua instructed, prayer is something one does in secret (Matthew 6:5-7). It should be as close to wordless as one can get.
In fact, as I see it, there are only two prayers worth voicing. They go together. And while both are extremely brief and unpretentious, they are extremely liberating.
The first is “Hasa Diga Eebowai.” The second is simply “Thank You.”
Allow me to contrast the two prayers and the gods they envision while adding a note about the importance of doing so.
Hasa Diga Eebowai
The first prayer might shock you. It was originally explained in the delightful Broadway musical, “The Book of Mormon.” It was addressed to the traditional god preached by missionaries not only of Mormon faith, but of Christian faith in general.
That’s the familiar patriarchal god who is law giver, judge, condemner, punisher, and torturer. He’s the god (let’s be honest!) we fear and hate – you know, the one who stands ready to drown most of us in an eternal lake of fire for the simple crime of being human. He’s the one we all need to be saved from.
That Great Patriarch in the sky is the one that the professionally religious have often taught punishes an evil world with war, hunger, sickness, plagues such as AIDS, along with horrific “religious” customs such as female circumcision.
To him Hasa Diga Eebowai!
If you’ve seen “The Book of Mormon,” you know how to translate that.
“Eebowai,” the Ugandan chief explained to the twenty-something Mormon ‘elders,’ (watch the above video) “is our name for God. And ‘Hasa Diga means ‘f*ck you!’ So, I guess ‘Hasa Diga Eebowai’ means ‘F*ck you, God!’”
Yes, f*ck that punishing god described above!
What a powerful, liberating prayer! Let me say it again: Hasa Diga Eebowai!
I mean, we need to be liberated from that pseudo-divinity who’s so bent on punishment and inhibiting our growth especially around human sexuality.
Where did that execrable deity come from?
The Origin & Power of Eebowai
His origin might be traced to St. Augustine. Remember, he was the bishop of Hippo in Africa.in the early 5th century – a powerful ideolog and writer about the human condition. As “Doctor of the Church,” Augustine’s influence remains incalculable. Until quite recently (and to some extent still), any theological treatise had to square its proposal with Augustine.
But what did he teach?
In his Confessions, he found the origins of sin in the human body. That carnal mass, he explained, (particularly in its sexual dimension) was evil and eternally at war with the spiritual soul.
As his doctrine came to be developed, any pleasure taken in sexual thoughts, words, or deeds outside the bond of marriage were mortally sinful. And unless confessed and absolved by an ordained priest, they would merit eternal consignment to that horrible lake of fire.
In the ensuing Catholic tradition, even married couples had to be careful about sex. Since seeking sexual pleasure for itself was culpable, every act of intercourse even by the sacramentally married had to be open to the exclusively god-defined purpose of coitus, viz., the begetting of children. Thus, any kind of artificial contraception was outlawed. Frustrating the divine purpose of intercourse would plunge married couples into that fiery lake as well.
Think about what all of that meant.
For one thing, it meant that the second strongest impulse of human beings (after self-preservation) had to be suppressed, controlled, and worried about as a threat and source of punishment and guilt. The centrality of the sexual drive insured that everyone would at some time (and usually quite frequently) commit an associated “mortal sin” (i.e., a sin meriting eternal punishment in hell).
For another, the criminalization of sexuality endowed the Catholic Church and its priests with inestimable power. The latter’s’ words of absolution given or withheld could open or close the gates of heaven. Anyone guilty of “mortal sin” and who died without priestly absolution (or its spiritual equivalent – a nearly impossible prayer expressing perfect, disinterested love of God) would end up forever tortured.
Some might say that the priest’s greatest “power” came from the belief that his words could transform bread and wine into the very body and blood of Christ. Socially, however, the priest’s main significance came from belief in the power he exercised over the gates of heaven and hell.
That capacity made him a necessary factor in every believer’s life.
[By the way, when Catholics stopped going to confession (gradually and spontaneously after the Second Vatican Council, 1962-1965) priests suddenly lost the status that the sacrament of Penance (Confession) gave them. They were left without the function that most justified their existence.]
Yes, F*ck that God! He is no God at all, but a figment of Augustine’s tortured and fevered imagination.
A Contrasting Beneficent God
How then speak of God in what Lutheran theologian and martyr (under the Nazis) Dietrich Bonhoeffer called “a world come of age?” How do those who still recognize the spiritual dimensions of life as primary talk of God when the very word has lost positive meaning for so many?
Here we can be comparatively brief – almost silent.
We could speak of Ultimate Reality, the Ground of Being, Life’s Deepest Mystery, Source, Divine Mother, Great Spirit, or simply of Nature with a capital “N?”
For me however, the most meaningful reference to the divine is to imagine God (as does spiritual teacher Niel Donald Walsch) as the sum total of all the energy in the universe and in the universe of universes. That would seem harmonious with the discoveries of quantum physics, which sees everything ultimately composed of energy and light.
The totality in question would include the that of evolution, love, and consciousness. It would include every one of us as manifestations of God. As conscious, the Energy in question could be addressed as “Thou.” We could also refer to it as our authentic Self.
That’s the God worthy of the second prayer I mentioned earlier. The only prayer to utter in such divine presence (of which each of us is a manifestation) is Thank you! Thank you! Thank you!
Conclusion
Why does any of this matter?
It matters first because most of us have been terribly damaged by Eebowai. We need to be saved from that God. We need capacity to look him straight in the eye and say Hasa Diga.
Do that right now. It’s very liberating.
Second, those of us who are convinced that we are basically spiritual beings need alternative, credible, and viable concepts and language to give voice to our convictions. We require another God to replace Eebowai. And yes, another God is possible. Or better put: another God is necessary.
That emerging God would have us set aside Augustine’s reasoning that was seized on and manipulated by a clerical class that deprived us of dominion over our bodies, our sexuality, our reason, and autonomy. We need liberation from all of that.
We need Ultimate Reality, the Ground of Being, Life’s Deepest Mystery, Source, Divine Mother, Great Spirit, and/or simply Nature with a capital “N?”
Whatever words we use, the autonomously spiritual among us need one we can look in the eye and say sincerely, “Thank you. Thank you. Thank you.” In the end, it’s the only prayer we need.