Fellowship of Saints and Sinners

Fellowship of Saints and Sinners

Prayer and Redemption as Body Language

How might the church actually embody redemption? Marcia Mount Shoop takes us there.

Yesterday I prayed silently and loudly…with my hand.

Yes, you read that correctly.  No typo here.  I prayed with my hand.

First, it seemed weird, maybe even a bit hokey.  I felt self-conscious.   I, like so many of us “frozen chosen” Presbyterians, am accustomed to prayer as a disembodied, intellectual exercise.  When we’re asked to acknowledge the reality and gift of our bodies and then engage them in worship, we tend to become self-conscious.  Liturgical dance or our discomfort with foot washing ceremonies are good examples of this “dis-ease,” as theologian Marcia Mount Shoop, author of Let the Bones Dance: Embodiment and the Body of Christ, describes our discomfort.

But something happened when I began to pray with my hand. Most fundamentally, I realized that it really can be done.  That the body can be as much a channel for the Spirit’s “helping us in our weakness to pray” as our minds can.  That the competing dualism of mind, soul and spirit versus body that we Presbyterians tend to honor at least unconsciously in how we worship- despite a prevalence of emerging scientific data that supports a more unified understanding of our physicality- is really a fallacy.

As my hand began to move, caress the air, and cradle in my arms two-and-a-half-year-old Madeline, who lies in a hospital bed waiting for a bone marrow match to help her fight a rare disease, my body began to mimic the tender motions first of this little girl’s mother, and then, as I would imagine them, of a God who’s “got the whole world in God’s hands.”  This God would, I anticipated with my hand,  cradle Madeline in His arms.  This God would caress her with His healing touch.  He would press His command, “Be healed,” into the palm of her hand.

So there we were, a handful of women in Wendy Farley’s women’s theology seminar, all praying with our hands, thanks to Marcia having paid us a visit to talk about her book.

If the picture still sounds hokey, maybe that’s because we’re all at least a bit uncomfortable living in our own skin and being attentive to what our bodies, as flash points of our emotions, sensations, and experiences, not just our minds, tell us about who we are.  But, Marcia’s book is a deft reclamation of the importance of the body as the unifying site of both thought and emotion, the conscious and the unconscious, sensations and, as she puts it, “feeling.”  This feeling, not to be confused with emotion, under girds all of these various physical experiences; similar, although not identical to Friedrich Schleiermacher’s “God consciousness,” it is the thing that distinguishes human beings as made in God’s image, even as it also connects us with all other living things in our universe, to the degree that it makes us “response-able,” as those who act and are acted upon as selves always in flux.

Marcia looks through three lenses of her own deeply personal experience, rape, pregnancy and motherhood, in order to make some modestly universal claims about the three-fold nature of reality- tragedy, relationality and ambiguity.  These she invites the church to respond to with three dispositions of redemption: compassion in response to tragedy; interdependence, to relationality; and adventure to ambiguity.  Worship and our life together as a church can become fertile ground for embodying these dispositions through our habits and practices and learning to dance the way the prophet Ezekiel envisions.

My Sudanese friends, whenever they worshipped in the refugee camp, liked to jump up and down in a somewhat idiosyncratic, hunched-over position..  I asked them why they danced this way.  They said, “we are riding on Jesus’ back.”

Can we mainline Protestants dance, too? If so, what would it look like for our dry bones to come alive and groove to the beat of God’s compassion, interdependence and adventure?

 

 

 

How Hungry Are You? Jesus Epithets Continued

If Jesus is the Bread of Life, what kind of bread do you think he'd be? Homemade, gluten-free, with no corn syrup?

The following is a sermon that I will preach to the good people of Clairmont Presbyterian Church on the fifth Sunday of Lent (tomorrow).  It’s also a continuation of our series, “Jesus Epithets,” with a view to exploring what it means that Jesus is the “Bread of Life.”  Will you pray for me tomorrow as I give this Word? 

Jesus said to them, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. Then the Jews began to complain about him because he said, “I am the bread that came down from heaven.” They were saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” Jesus answered them, “Do not complain among yourselves. No one can come to me unless drawn by the Father who sent me; and I will raise that person up on the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who has heard and learned from the Father comes to me. Not that anyone has seen the Father except the one who is from God; he has seen the Father. Very truly, I tell you, whoever believes has eternal life. I am the bread of life. Your ancestors ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.” - John 6:35-51

When was the last time you were hungry? Really hungry-ravenous, I mean, like you could almost eat anything in sight?

When I’m really, really hungry, it doesn’t seem to matter what I stuff myself with. Filling my stomach becomes more important than whether the food is actually good for me.

Every once in a while I take my kids to Krispy Kreme donuts. Going to Krispy Kreme is always a full-sensory experience, because while we breathe in the sweet, inviting smells we also get to watch the donuts being made, how they go down those conveyor belts, take a dip in lard and then shower off in warm glaze.

We love watching those donuts materialize, and we love eating them even more. The first, second, even third donut can go down so easily. Usually by the time we’ve waited for our donuts, we’ve convinced ourselves that we’re ready to down a truckload of them.

Funny thing is that no matter how yummy those donuts taste, a few hours later I am regretting that I even touched one. When I’m there, deep in the sugar dumps, I can pretty much kiss off exercising that day, or doing anything that would require physical activity on my part. Even thinking deep thoughts becomes harder than it usually is. In these instances, the expression, “you are what you eat,” comes true: I feel like a donut. Because if a donut had a personality, I’m convinced it would be listless, tired and lazy.

Still, while I intellectually may know that some sweet dough with a hole in the middle dipped in grease and sugar isn’t ultimately the best way to satiate my hunger or refuel my body, I need more to convince me than a cerebral argument. I need first to know what it means to hunger for and be fed with real food. Food that isn’t just sweet, empty calories that leave me feeling tired and listless, but food that gives me real sustenance. Food that satisfies.

There’s a saying that we preachers sometimes trumpet, and it goes something like this: “Preach to yourself and let others overhear.”

To be honest, I procrastinated a whole lot on this sermon. I didn’t want you to overhear what I was going to tell myself. Because if truth be told, I hunger for other things, too. Donuts are not the only thing on my conveyer belt. I hunger for things that sometimes threaten to undo me.

One of the things I most hunger for these days is a way to escape the messiness of life. Believe it or not, we ministers- many of us- don’t have perfect lives. We make mistakes. We fail to be who God intended us to be. We’re certainly not always “spiritual” (whatever that means, anyway). The apostle Paul’s instruction to “pray unceasingly”? If I’m able to work 20 minutes of prayer time into my morning, I celebrate! We ministers often find that the things we set out to do, things, for example, like being a good wife or mother, we are pretty mediocre at really.

And in that space in which I find myself really hungry- hungry for help, hungry for an encouraging word, hungry for the strength to persist with life’s challenges in less-than-ideal circumstances- that is when I am often least likely to fill my stomach with the good stuff, the stuff that will really feed me and give me life. Instead I am more likely to go stuff myself with the worst things for me. Like self-destructive narratives and behaviors that would tell me I’ll never amount to anything, or that I’m too broken to be helped, or that I have nothing to give the world because I’m too much of a mess myself.

But here Jesus is saying that He’s the Real Stuff. He’s the Bread of Life. That when I feel hungry, I can feed on Him and be satisfied, so satisfied that after a time I’ll hunger less and less for other things. Because I’ll recognize that Jesus, and Jesus alone, is the answer to my deep hunger.

Someone the other day was observing that we, in the church, have managed to so “overspiritualize the Lord’s Supper that we’ve turned what was supposed to be an actual meal into a pantomime of a meal.” He went on to say that the “church is hungry because of it.”

The church is hungry. Not just those people out there in the world. We, the church, you and I, are hungry. Some of us are starving to death. Because somehow we have reduced what was supposed to be an extravagant feast, or at least a long, leisurely dinner hosted by God Himself, into a few, short bites. God’s abundant provision for us becomes little more than a tiny nibble of Wonder bread, or a tasteless wafer, followed by a thimble-sized cup of grape juice. We make the scandalous generosity of Jesus’ invitation to feed on God Himself- or, as the original Greek puts it, to actually munch or gnaw on Jesus at our leisure and with enjoyment- into nothing more than a polite ritual.

And when we do this we deny our hunger. And we deny the Good News that God Himself is both the Source of our hunger and the One who can fill us.

And this is exactly what the crowd is doing in today’s passage. They’re hungry alright. They’ve been looking for Jesus because they’ve seen the miracles He can do. They’ve seen Jesus take a boy’s lunch box meal of five loaves and two fishes and turn it into a feast for five thousand people, with loads left over. They’ve seen Jesus take scarcity and make it into abundance; they’ve seen Jesus take emptiness and make it into wholeness; they’ve seen Jesus satisfy their physical hunger right before their eyes.

But when the very food that will feed them forever, the “Bread of Life,” is right under their nose, they’re still hungering for the Krispy-Kreme quick fix. They’re wanting a Messiah who will simply rescue them from the pain and muddle of their lives as a people in captivity. They’re longing for some speedy getaway to the tune their ancestors took many Passovers ago on that night when Moses led them out of slavery in Egypt and I’m guessing they’ve forgotten that whole “forty-years- in-the-wilderness” part.

Chances are you and I aren’t wistfully remembering dramatic signs and wonders in our lives, like plagues of locusts and the parting of the Red Sea, but I suspect most of us have our wish lists for God- those things we’re convinced would make us whole or happy in a flash. We would like to think that if God just did “X”- heal us from depression or fix our marriage or give us a partner or eliminate our financial woes- just fill in the blank- then we would be whole. We, like the crowds, can often go to God impressed with God’s signs, Jesus rising from the dead being maybe the most obvious. We can go to God asking for a full-blown make-over of our lives or at least a change of scenery. We think whatever it is we’re asking for will be an answer to our hunger and a solution to the gnawing emptiness.

And Jesus is saying, “Don’t you see? You’ve been eating the wrong things, things that won’t ultimately fill you up. And you don’t have to do that anymore, because you can feed on me. I’m your answer, and I’ve been here all along. I am your miracle. I am what’s best for you. I am the real food that doesn’t just fill your tummies but makes you into real people. Real mensch, so to speak, with real life that just keeps on going.”

Maybe the question then is do we really believe Jesus? Do we really believe Him when He tells us He is actually the Bread of Life? Because if we really believed Him, we would acknowledge how hungry we are and we would ask Him to feed us. Right here and right now.

Some of us have gotten so used to filling our stomachs with other things that tonight we don’t even realize we’re hungry anymore. Tonight we may look at this feast we’re about to partake and see it as just going through the religious motions because that’s what we do. We may not even believe that Jesus is really here in the words the preacher is spouting or in the meal before us.And if that’s how you’re feeling this evening, we’re glad you’re here. Our passage today would insist that God Himself led you here- regardless of how hungry you thought you were when you sat down in these pews.

But there is something you can do even when you’re not feeling hungry. You can tell God that you’d like to hunger for the Good Stuff, the Bread of Life stuff, and then ask God to give you that hunger. You can ask God to help you want it.

Those of us who have struggled with addiction of any kind know that the process of handing one’s life over to God happens one day at a time. Sometimes we have to pray even for the will to do so. When we’ve hungered for the wrong things for a while- the things that won’t ultimately give us life- it can feel at first like each day is an exercise in asking for daily bread.

And maybe that daily surrender is just where Jesus wants us to be. In fact, I’m sure of it. Because Jesus was well acquainted with the reality that our stomachs can’t go for very long without needing to be filled. Which is why He uses this metaphor of bread, and why, when He teaches us to pray, He tells us we should ask God for our daily bread.

This is the season of Lent in the church calendar. It’s the time when we remember how Jesus freely chose to give his life up for the world and overturn death itself. Not simply to wow us with a sign, but to draw us to God’s very Self. Not simply to zap us into flawless people with perfect lives, but to form us into the people we were meant to be. Real, whole people who know they’re hungry for real food and remember who it is who gives them life. Who remember their Lifegiver when they’re feeling dead inside.

When I was a hospice chaplain, I had the privilege of sitting at the bedside of a man in his twilight years. When I met this man, his mind was so wracked by dementia that it often seemed like he lived in a faraway land; his moments of lucidity were few and far between.

This man had once been a leader in the civil rights movement. He had devoted a big part of his life to helping African Americans like himself attain the same freedoms whites had come to take for granted, so one day I decided to do what I usually only do in the shower. I decided to sing. And I sang a song that would have been familiar to him. Its verses had been sung on protest marches and in sit-ins, through clouds of tear gas and under rows of police batons. It went something like this:

We shall overcome, we shall overcome, We shall overcome someday; Oh, deep in my heart, I do believe, We shall overcome someday.

Something happened when I began to sing that song. A lone tear dribbled down this man’s cheek, and then he began to sing, too. He began to sing those lines with me, and when he sang, he sang with heart and conviction, like the meaning had become real again, only this time maybe even deeper from within the prison of his dementia.

There are a bunch of verses to the song, but I only really knew the first verse, so there we were in a nursing home belting out “We shall overcome,” over and over again. We shall overcome, we shall overcome, We shall overcome someday…

When in a few short minutes we come to this table to eat the bread and drink the wine, we, too, are in essence singing the very same song. We’re singing “we shall overcome someday.” Because we come to this table knowing full well that we’re hungry, and that the only One who can really feed us is also the One who Himself overcame- who overcame even death- and He’s the One whose life we now share. He’s the only one who can give us what we really need to live. He’s the real stuff. The Bread of Life stuff. Real food for real people.

The question is: how hungry are you?

The Rainy Day Marriage of Creation and Redemption

Poet laureate Gary Young has said, "I'm never smater than when I'm writing a poem."

Who would have thunk that you could be baptized by a rain storm and saved every day?  That’s Anabaptist alright- but I like it!

Garrison Keillor read the following poem by Gary Young yesterday on The Writer’s Almanac, and I thought it was really beautiful- not just for its imagery, but for how it weaves the act of redemption into the very fabric of creation.

This is no small feat.  It is an age-old temptation within the discipline of Christian theology to set up competing categories and then attach a value to them- like creation versus redemption, with the implication that creation is bad and redemption is good.  Of course this is a gross simplification, but the point is that theologians across the centuries have struggled to articulate a theology that holds these two things in creative tension, without elevating one (usually redemption, in the Reformed circles I run in) at the expense of the other.

My sense is this kind of prioritizing of redemption over creation also happens in the comments our politicians and public figures make, too.  Take Rick Santorum commenting the other day that he is “praying for” controversial gay radio host Dan Savage.  If Santorum really is praying for Dan Savage, (as opposed to cynically throwing a bone to people of faith) I applaud him.  (That Santorum felt it his duty to announce this publicly may be a different story.)  Santorum went on to say that Savage “obviously had some serious issues.” The implication?  That because Santorum had been redeemed, Santorum- in contrast to Savage, who had not been redeemed, at least according to Santorum’s standards- did not have issues.  Redemption over and against creation, with the result being a belittling of creation.

All of this to say in a long-winded sort of way…I’m grateful to Gary Young for showing in the form of a poem how creation and redemption can stay married as two equally important partners in the mission of God.

In the heat of late afternoon…

by Gary Young

In the heat of late afternoon, lightning streaks from a nearly
cloudless sky to the top of the far mesa. At dusk, the whole south
end of the valley blazes as the clouds turn incandescent with
some distant strike. There is a constant congress here between
the earth and the sky. This afternoon a thunderstorm crossed the
valley. One moment the ground was dry, and the next there were
torrents running down the hillsides and arroyos. A quarter-mile off
I could see a downpour bouncing off the sage and the fine clay
soil. I could see the rain approach, and then it hit, drenching me,
and moved on. Ten minutes later I was dry. The rain comes from
heaven, and we are cleansed by it. Suddenly the meaning of baptism
is clear to me: you can begin again, and we are saved every day.

Last Words

My great uncle passed away two days ago at the age of 89.  Uncle Sandy was someone who spent a lot of his time investing in the next generation.  He had a heart for teaching younger people about the importance of character, and in his golden years, following a successful career as the president of a major aerospace manufacturer, developed a nationwide program in schools that does this very thing.

Yesterday my dad forwarded a message from Uncle Sandy.  As he lay dying from pancreatic cancer, my uncle penned some parting words for his family.  They were words he wanted us to read after he had left this world.

Death and dying have a way of distilling all of life down to the things we most value.  Kierkegaard said saints are those who have learned to focus their lives around the most important thing.  Maybe there’s a sense in which we do our best living when we keep the reality of death in front of our faces- not morbidly, but in an honest, truth-telling way.  That is when all of the distractions fall away and we’re left to focus our attention on what we most desire and value from life.

Uncle Sandy’s last words were a reminder of this:

Dear Loved Ones,

 I have come to the end of the road and the sun has set for me.  Why cry for one who has been set free?  Miss me but not with your head bowed low.  Remember the love we have shared over the years and the beautiful life the Lord has blessed me with.  This is a journey we all must take and each must go it alone without our outside loves, but with the knowledge that we are going to a better place and that they will be coming along behind us.  It’s all part of the Master’s plan, one step along the road to home.  So when you are sad and sick at heart, go to our friends and relatives and do good things.  Miss me but let me go.

 Much love,

 Sandy

Then God Said “Let It Be Messy”

Church planter and professor A.J. Swoboda has a book out, and it’s worth a read.  My review of Swoboda’s book, which aired today in the Episcopal Church’s very helpful, ecumenical publication, Sermons That Work (http://episcopaldigitalnetwork.com), is reprinted in full below with the permission of The Episcopal Digital Network:

I once thought that being a Christian meant having all the answers, with all of my proverbial ducks in a row, all neat and orderly-like. Then “life” happened, and it was anything but tidy. Downright “messy” would be a better description. These days I find myself looking for God in the mess, rather than asking God to wave some magic wand and, voila, make it all disappear.

Which is precisely the point, according to Portland, Oregon-based pastor and professor A.J. Swoboda, in Messy: God Likes It That Way. A mix of the free-wheeling conversationalism of a Rob Bell and the endearing candor of an Anne Lamott, Messy is Swoboda’s first book. I hope it is not his last.

Swoboda’s refreshing honesty about the Christian life comes salted with some downright funny anecdotes and a collection of truly clever one-liners. These had me giggling and pausing to think with almost every page. How is this for a one-liner, for example? “Religion is the Botox of resurrection.” Or “being a follower of Jesus and not loving the unlikeable is on par with eating a Big Mac while watching The Biggest Loser.” Or “trust is what God resurrects when our security dies.”

In an unsystematic (messy, really), post-modern way, Swoboda succeeds in hoeing some well-trodden theological territory, from church and prayer to sex and suffering – all with the result of gently and humorously opening up some new contemplative spaces for his reader.

I, in turn, am left wishing to dwell longer in these pockets of freshly tilled earth. Swoboda’s reflections on God’s intentionally unkempt act of creation, and later, on the nature of human sin, leave me asking how the “mess” that God creates differs from the mess we human beings make, and how we are to distinguish these two – or for that matter, if we are in the first place.

Then there are the implications of Swoboda’s understanding of church and community. If you are looking for a self-help manual for how to grow your church or craft a vision statement, you will be disappointed. Swoboda instead is quick to let out the poorly kept yet nonetheless sacred secret that Christians are as much of a mess as anyone else –because they are human beings. I applaud him for it.

If we “idealize” church, Swoboda writes, we also “idolize” it. In this context of “church” as a collection of deeply flawed human beings, the Good News of God’s love in Jesus Christ is also incredibly hard: insofar as it must be shared and tried on for size within a community of other followers of Jesus, it requires us to assume that we will be wounded by belonging to the church. Forgiveness of those who have hurt us is our witness to the resurrection of Jesus Christ.

Swoboda stops short of teasing out the implications of this ecclesiology for how we very imperfect followers of Jesus might approach the challenge of God’s mission, (laid out, for instance, in the book of Acts, when Jesus dispatches his followers into the far corners of the earth with the command to “make disciples” of the nations). The image that comes to mind is an odd mix of Keystone Kops and “Mission Impossible.” This inquiring mind wants to know more.

It would seem, too, that the mess that God blesses and deems good is a function of being in the middle of the gospel story, in the in-betweenness of the “now and not yet” of the in-breaking kingdom of God. In other words, the mess is to a certain degree only provisionally good, because of an ending that we can be assured gives meaning and order to the preceding mess.

This has me wondering about just how much God really does in fact like messiness in the first place.


 

Existential Schizophrenia

Maybe the universal human dilemma can be summed up in the following question: how do I live between the two poles of, on the one hand, my own insignificance and the transitory nature of my finest achievements, and, on the other, my potential for greatness and capacity for eternity?

If you’ve been able to answer this question for yourself, I’m all ears. Seriously. Because being a Christian has only complicated this question for me to the degree that it seems to widen the distance between these two poles.

What do we do with stories like those of David and Goliath, for example?  A pimply, scrappy adolescent manages to take down an enemy that a whole army of testosterone-filled men could not.  And he does so all with a pebble and a sling and the faith that God is on his side.

Or, a carpenter and his twelve disciples overturn the world, leaving it never the same again.  Not by wielding force.  Not by introducing some new Utopian ideology and lobbying for adherents.  Not by developing a network on Facebook and going viral.  Just by believing in God’s power to make all things new and really living like it, to the point that they even give up their lives for it.

But if truth be told, some days I feel about as small as a cog in a great, big, unfriendly machine, with little power to help the world around me- not to mention just keep it together.   Other days, I feel big enough to live as if the world really revolves around me and my self-perceived greatness.  On those days, I try to remind myself that I’m only a few short steps away from embracing a kind of triumphalist, self-aggrandizing “Manifest Destiny” that we Christians are often guilty of: thinking that we are so great and so special that we, the church, really will change the world in some grandiose way, with the implication that even God depends on us.  Just spend a little time at a Catalyst conference and you’ll know what I’m talking about.

Here’s the thing that I’m trying to wrap my mind around:  when God enters the picture, we are, as my Quaker friend Lily likes to say, “challenged to believe in things that we thought would never be possible.”  Like true love and resurrection and forgiveness and community that lasts.  And, the paradox of the Gospel is that we are simultaneously utterly helpless to save ourselves from our condition of being turned in on ourselves and missing the mark, even as we are clothed with the splendor of God’s love and purpose and are in this sense “royalty” as “children of God.”

And while this can be, at times, a recipe for existential schizophrenia, I’ve not been able to find a better distillation of reality and the human condition anywhere else.  The question is, how then shall we live “in the middle”?  What does it look like to live between these two poles?  And is it possible to stay there?

 

Clubbing with Jesus

If Christianity were a dance club, then it would seem to have a lot of bouncers lately.  First it was Franklin Graham, questioning the authenticity of President Obama’s Christian faith and implying that he could be a closet Muslim after all.  Then just the other day, there was that Catholic priest in Washington, D.C. who denied Communion to a lesbian- no matter that the woman happened to be at her own mother’s funeral.

And the pronouncements aren’t just a monopoly of the so-called “Religious Right,” either.  Think Bill Maher and Stephen Colbert, for example, as Margaret Aymer notes in her recent reflections on The Huffington Post.  (See http://www.huffingtonpost.com/rev-margaret-aymer-ph-d/john-3-14-21-bouncers-and-the-in-crowd_b_1343187.html.) Aymer suggests that these conjectures about “who is in” and “who is out”   typically belong to communities under siege.  She may be right.  But I also have to think they are part and parcel of the human condition.  We’re all in some sense awkward teenagers on the dance floor, secretly hoping that we won’t be left out while taking measure of our own “coolness” based on the person next to us.

And this sort of thing has been going on since the very beginning of Christian history, when a carpenter named Jesus picked out a few imperfect men and women to follow Him.

The funny thing is that it doesn’t take a lot of time hanging out in the Word of God to recognize that there really aren’t multiple bouncers.  There may be bouncer wannabes, but they’re just that.  Nothing more.  As Ayres, reflecting on the testimony of Scripture, puts it, “when it comes to admission to Christianity, the ultimate bouncer, and indeed the only valid bouncer, is Jesus.”

And Jesus, I’m discovering, has remarkably low standards for admission.  Just consider, for one thing, whom he chooses to follow him.  Judas, who would have been carrying a license with the words, “Traitor,” underneath his name.  Peter, the guy who always sticks his foot in his mouth, gets violent and then lies about his associations.  Mary Magdalene, who would have been wearing something promiscuous and pole dancing or hitting on all the male customers- or at the very least using birth control, which apparently makes her a “slut,” anyway, according to Rush Limbaugh.

If it’s true that “anyone who calls upon the name of the Lord [Jesus] will be saved,” as Scripture tells us, then Jesus is letting in a whole lot of people we don’t want to hang out with.  They’re there on the dance floor under the strobe lights grooving to the beat.  And, I can’t help but laugh when I think about what that picture might look like.  Franklin Graham doing the macarena with Barack Obama.  Marcel Guarnizo (the homophobic Catholic priest in Washington, D.C.) surrounded by not one but two lesbians moving to the beat of “Dancing Queen” while playing with his clerical collar.  Maybe even an avowed atheist like Christopher Hitchens getting down with Billy Graham.

You and I might be there, too, surrounded by all those we would most prefer not to see.

 

 

Indecent Exposure: “Jesus the Light,” Epithets Continued

The Light of the World, by William Holman Hunt

“And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.  For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed.  But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.” – John 3:19-21

“I am the light of the world.  Whoever follows me will never walk in darkness but will have the light of life.” – John 8:12

It is often hard to see the light.  In others.  In our world.  In ourselves maybe most of all.  Maybe that’s because our eyes grow accustomed to the dark.

Yet the light is there.

The other day I took Sam to her speech therapy appointment.  A woman stepped onto the elevator pushing a little girl in a very high-tech wheel chair with all of the bells and whistles.  The little girl sat all crumpled up in it, with her neck lodged between the two upper claws of the chair for stability.

I smiled and said, “hello,” first to the girl and then to the woman pushing the girl in her wheel chair.

The girl couldn’t talk.  She couldn’t move.  She couldn’t even form an expression of greeting.  She just looked blankly back at me.  It was hard to know if anything had registered.

And if truth be told, I felt in that moment a sense of both pity and revulsion, like I didn’t want to have to see this little girl.  I didn’t want to have to take in her suffering or the deformity of her condition.

And as we stood in that elevator, I momentarily wondered about the girl’s mother.  I wondered where she was.  The woman smiling back at me seemed happy to be caring for this little girl- almost like she was getting paid for it.

That’s when I saw the woman lovingly stroke the little girl’s hair and proudly introduce her as her daughter.  The girl’s mother had been right in front of my nose, only I hadn’t cared to notice.

The light of life.

I don’t know about you but sometimes the hardest thing for me to do is acknowledge and still love the dark parts of myself.  They are the places that I would prefer others not see.  I want to draw away in revulsion or pretend they are simply not there.  Praying them away can be a form of this same fear and disgust.

Yet in the light of Jesus God looks at these parts of ourselves and a world crumpled up and deformed by sin and brokenness and like a proud mother says, “This is my son,” or “This is my daughter.”  Only in the light of Jesus.

Where is the judgment here? The judgment comes when we see plainly for ourselves the light who is Jesus and turn away from it and go back into hiding.  Because we would prefer not to acknowledge the mess that we make of our lives when left to our own devices.  Apart from God’s in-breaking kingdom.

The cynic in me finds it hard to believe the promise that “whoever follows me will never walk in darkness but will have the light of life.”  Maybe that’s because I am often unable to appreciate how my own self-complacence and comfort are themselves a great darkness. Darker than Gethsemane.  Even darker than the foot of a cross.

Because when we follow Jesus, we do follow Him through “dark” places.  We will have to behold the darkness of falling away from Him, like Peter and Judas did.  Great sacrifices in the name of Love will be asked of us, many of them painful to bear, much like a cross.  These little “deaths” are all preparation for that day when each of us will follow Jesus through the literal valley of the shadow of death.

Have you ever walked down a trail in the woods in pitch black darkness with only a flash light illuminating the path in front of you?  I remember hoping the batteries to my flash light would last long enough for me to find my way back to our tent, because otherwise I would be “toast.”  The next meal for a grizzly bear.  Or, the latest addition to the “missing person” list at the local Wawa.

Have you ever turned on the lights after being fast asleep in the dark and had to blink and rub your eyes to brace yourself for the light?  This happens to me just about every morning when our alarm clock sounds its jarring, 5am wake-up call.

So long as we are walking behind Jesus, we have the light of life.  

 

 

 

The Biblical DO’s (vs. don’ts) of Sex

What does a positive, life affirming, biblically inspired approach to sex look like?

Is it possible that the Bible is actually not consistently clear about the “do’s and don’ts” of sex and sexuality?  Is the expression, “biblical sex,” a bit of a misnomer?  Baptist minister Jennifer Wright Knust thinks so, and she has recently written a book on the subject.  Unprotected Texts:  The Bible’s Surprising Contradictions about Sex and Desire- which is on my list of books to read- has apparently caused a stir in certain circles.

For the time being, author of Sexless in the City Anna Broadway has written a helpful review in the latest issue of Books and Culture, in which Broadway offers a constructive response to the controversy surrounding “biblical sex.”  Broadway makes the case that the church and Christian culture have over-emphasized boundaries, the “don’ts,” so to speak, at the expense of crafting a more positive, life-giving ethic that embraces the “do’s” that go along with loving one’s neighbor.

Here is Broadway: “…what if we recovered the more positive aspects of the biblical sexual ethic, paying attention to the God who says, ‘Do this, not that’?  When Jesus told his disciples that they should be known for the quality of their love, he did not give them a pass on how they showed love in sexual relations.  If we are called to strive for self-giving, self-denying, other-serving love in general, then this must surely apply as much to sexuality as to hospitality and friendship.”

Self-giving, self-denying, other-serving…in bed.  How’s that for a fortune cookie message?  You will be self-giving, self-denying, other-serving…in bed.  (I must confess that ever since my husband taught me to insert the words, “in bed,” at the end of each mysterious declaration on those tiny, white strips of paper all bunched up and buried in our post-dinner munchies, I’ve never again looked the same at a fortune cookie; the ritual makes the Chinese take-out experience that much more entertaining.)

But seriously, I think Broadway has a point. We Christians waste too much hot air talking about all of the things we shouldn’t be doing in bed, as if we might just as well put a great, big red “X” in front of the topic of sex and sexuality and then wear that “X” on our foreheads, so that no one else will want to talk to us about sex, either.  Because they’ll only get judgment or a fear-laden picture, rather than a vision that exudes the beauty of intimacy within a covenantal relationship.  (Incidentally, A.J. Swoboda, a pastor in Portland, Oregon, has written a great chapter on “messy sex” in his newly released book, Messy: God Likes It That Way, which I’ll be reviewing in the next week.  I hope you’ll tune in again.)

And we Christians have managed to thrust our hang-ups about sex on the rest of the world for centuries.  Augustine in the fourth century actually believed that it was in the act of intercourse itself that the plague of original sin was transmitted from generation to generation.  (How’s that for pressure in the bedroom? At which point I say, “Get thee to a nunnery.”)  And if you find some of today’s prevailing rhetoric against the “evils” of homosexuality a bit tiresome in certain circles of the church, consider this: in the Middle Ages there were whole confession manuals that articulated in fine print which sex positions would land you in the confessional with a priest, or worse, the fiery flames of hell.

Broadway goes on to offer up some embodied practices that might encourage greater obedience to God in the realm of our sexuality, towards this more positive biblical ethic.  Fasting (especially for those wrestling with sexual self-control and restraint), living in community and even cooking are some of the tips.  In the meantime, Broadway’s corrective- an emphasis on the biblical “do’s”- is one I hope to implement in my own conversations as a wife, mother and minister.

 

Cyber Evangelism

I’ve missed you all!

If you’ve missed me, it’s because I’ve been playing single mom on the home front to two young children who have decided that they would prefer not to sleep at night when Daddy is away.

Until my brain adjusts to this week’s new “normal,” here is a helpful post from friend and Episcopal priest Jake Dell on three ways the mainline church can be reaching out at this very minute to a world hungry for Good News:

“Three things mainline Protestant denominations should be doing right now”

The Consortium of Endowed Episcopal Parishes 2012 conference is chock full of ideas and take-aways. Here are a few that I came up with on my own.
Number 1: Start buying Google search traffic. People go to Google before they go to their therapist or minister. They Google “Does anyone care?” or “God, do you exist?” or “I need peace” or “Is Jesus real?”
We should be buying this search traffic and routing it to custom landing pages, based on location, so our local churches can start answering these cries for help.
Marketers call this “lead generation and conversion.” I think Saint Paul called it that too.
Our outreach and evangelism committees are going to be quite busy.
(Not surprisingly, the Billy Graham Evangelistic Association is already doing this. Check out SearchForJesus.net.)
Number 2: Publish a mainline trade magazine. One estimate I’ve heard states that the Episcopal Church alone (and taken as a whole) generates 2 billion dollars in annual revenue. Assuming that figure is roughly the same for the United Methodist, the United Church of Christ, the Presbyterian Church (U.S.A.) and the Evangelical Lutheran Church in America then we mainline Protestants are an 8 to 12 billion dollar a year industry. Maybe even more.
Any multi-billion dollar industry I know of makes common cause. They start a trade association. They publish a magazine. They share best practices.
Oh, and there are these people called advertisers with lots of money to spend to reach that 8 to 12 billion dollar market. Maybe it’s time (once again) to let the Procters and the Gambles of the world underwrite some of our mission and ministry.
Outreach magazine is a great example of a church “trade” magazine, but it targets the evangelical Christian audience. In the spirit of the new journalism, we should aggregate this content and add to it so it reflects our own experiences as America’s historic churches.
Number 3: Develop a common calendar of marketing opportunities. Let’s face it, real news doesn’t happen very often. Instead, the media we consume and most of the events we attend or care about from March Madness to the Academy Awards to church on Sunday happen according to a calendar that’s been planned out months, sometimes years in advance.
(In fact here it is: http://www.zapaday.com/home/.)
Do the mainline churches have a prophetic word or a word of comfort to say to mainstream culture? If so, let’s put our heads together and think about how we’re going to engage God’s world and God’s people, where they already are, from Coachella to Cannes.
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