"It has become a common feeling, I believe, as we have watched our heroes falling over the years, that our own small stone of activism, which might not seem to measure up to the rugged boulders of heroism we have so admired, is a paltry offering toward the building of an edifice of hope. Many who believe this choose to withhold their offerings out of shame. This is the tragedy of our world. For we can do nothing substantial toward changing the course on the planet, a destructive one, without rousing ourselves, individual by individual, and bring our small, imperfect stones to the pile."
Tuesday, May 29, 2012
STONE BY STONE
I recently came across this reflection by Alice Walker. It's from her book Everything We Love Can Be Saved. I think it is significant.
Few of us may ever qualify as rugged boulders of heroism. Photos of Gandhi hang on my office wall. The words and actions of Martin Luther King, Jr. are never too far from my consciousness. Books by activists and educators and faith-formed writers and witnesses who inspire me line my nearby bookshelf: Bonhoeffer, Romero, Mother Teresa, Tutu, Buechner, Manning, McKnight, Paton, Yoder, Snyder, Sider, Wallis, Wesley. These are, to me, rugged boulders of heroism. They inspire me, but whatever I am or do pales in comparison.
Alice points out, however, how important it is for each us to add our stone--however small or rough or lightweight or incomplete or conflicted or seemingly insignificant--to the pile.
The pile becomes the foundation for the edifice hope. Whether or not we make our own small resistances in the face of mass capitulation, lift our own broken voices amid deadly silence and sameness, and make our own creative contribution amid corporate and consumer co-optation is the difference in hope or despair for others, for the world and for ourselves.
So, whether or not you think what you have to say or do will make much difference, say it anyway, do it anyway. Shake off the shame that shallow comparisons invariably, deceptively foment. We all need your voice, your action.
Pick up the stone and heave it onto the pile. That's how hope happens.
Monday, May 28, 2012
WHAT WE DON'T TALK ABOUT ON MEMORIAL DAY
Solomon says we should challenge the 'methodical deception' that mythologizes war brutality on all sides
WAR MADE EASY. Norman Solomon points out, in an article titled "The Silent Curse of Memorial Day," that, amid the patriotism of this holiday, no one dares mention the downside or duplicity of decisions that often lead America into the wars where its young people die. Solomon is author of War Made Easy: How Presidents and Pundits are Spinning Us to Death. A few excerpts from Solomon's article:
IS GOD MADE TO BLESS DEATH? "In the truncated media universe of Memorial Day, the act of remembering bypasses any history that indicates an American war was not inevitable and unavoidable. The populace is made to understand that God and nature must be death dealers. We are encouraged to extol those who bravely gave their lives and took the lives of others -- but not confront those, high in the U.S. government's executive and legislative branches, who cravenly gave their fervent blessings to gratuitous carnage..."
FALSE PRETENSES, REPEATED DECEIT. "But during the last half century -- when, for days or months or many years, U.S. troops and planes assaulted the Dominican Republic, Vietnam, Laos, Cambodia, Grenada, Panama, Iraq, Yugoslavia, Afghanistan and Iraq again -- the rationales from the White House were always based on major falsehoods, avidly promoted by the U.S. mass media. In the light of real history, the U.S. soldiers who are honored each Memorial Day were pawns of methodical deception. Media spin and the edicts of authorities induced them to kill "enemy" combatants and civilians, for whom Pentagon buglers have never played a single mournful note..."
MEMORY WITH INTEGRITY. "Memory with integrity should inform our understanding, on Memorial Day and every day. If we remember the Americans who were killed but forget the people they killed -- if we remain silent while media scripts exclude crucial aspects of history that demolish Washington's claims of high moral ground -- the propaganda system for war can remain intact. When journalists defer to that silence, they're part of the deadly problem."
WAR MADE EASY. Norman Solomon points out, in an article titled "The Silent Curse of Memorial Day," that, amid the patriotism of this holiday, no one dares mention the downside or duplicity of decisions that often lead America into the wars where its young people die. Solomon is author of War Made Easy: How Presidents and Pundits are Spinning Us to Death. A few excerpts from Solomon's article:
IS GOD MADE TO BLESS DEATH? "In the truncated media universe of Memorial Day, the act of remembering bypasses any history that indicates an American war was not inevitable and unavoidable. The populace is made to understand that God and nature must be death dealers. We are encouraged to extol those who bravely gave their lives and took the lives of others -- but not confront those, high in the U.S. government's executive and legislative branches, who cravenly gave their fervent blessings to gratuitous carnage..."
FALSE PRETENSES, REPEATED DECEIT. "But during the last half century -- when, for days or months or many years, U.S. troops and planes assaulted the Dominican Republic, Vietnam, Laos, Cambodia, Grenada, Panama, Iraq, Yugoslavia, Afghanistan and Iraq again -- the rationales from the White House were always based on major falsehoods, avidly promoted by the U.S. mass media. In the light of real history, the U.S. soldiers who are honored each Memorial Day were pawns of methodical deception. Media spin and the edicts of authorities induced them to kill "enemy" combatants and civilians, for whom Pentagon buglers have never played a single mournful note..."
MEMORY WITH INTEGRITY. "Memory with integrity should inform our understanding, on Memorial Day and every day. If we remember the Americans who were killed but forget the people they killed -- if we remain silent while media scripts exclude crucial aspects of history that demolish Washington's claims of high moral ground -- the propaganda system for war can remain intact. When journalists defer to that silence, they're part of the deadly problem."
Sunday, May 27, 2012
PENTECOST
My poem for the celebration of Christian Pentecost
when the Holy Spirit poured out
upon the church?
Shall we decorate it
with props and pageants
and trinkets and trivia?
Shall we pine for the past,
longing to have experienced
its original wonders?
Shall we yearn for tomorrow,
praying to reproduce
its manifestations?
Shall we sing ourselves into
a frenzy and call our delirium
Spirit baptism?
Shall we preach Holy Spirit
doctrine until we think
more orthodoxly?
How shall we celebrate
this day on which the Spirit
of Truth descended?
Let us celebrate
with open hearts,
with sharpened minds,
with yielded and God-hungry lives,
with expectation of the unexpected
and surprising grace
which challenges our choices
and turns our world
upside down with love.
Graphic is "Pentecost: Fire and Breath" by Jan Richardson from The Painted Prayerbook
when the Holy Spirit poured out
upon the church?
Shall we decorate it
with props and pageants
and trinkets and trivia?
Shall we pine for the past,
longing to have experienced
its original wonders?
Shall we yearn for tomorrow,
praying to reproduce
its manifestations?
Shall we sing ourselves into
a frenzy and call our delirium
Spirit baptism?
Shall we preach Holy Spirit
doctrine until we think
more orthodoxly?
How shall we celebrate
this day on which the Spirit
of Truth descended?
Let us celebrate
with open hearts,
with sharpened minds,
with yielded and God-hungry lives,
with expectation of the unexpected
and surprising grace
which challenges our choices
and turns our world
upside down with love.
Graphic is "Pentecost: Fire and Breath" by Jan Richardson from The Painted Prayerbook
Saturday, May 26, 2012
CLARIFYING MEMORIAL DAY
This was published as a "Letter to the Editor" in the Friday, May 28, 2010 edition of the Indianapolis Star.
I love how Indianapolis pulls out all the stops on Memorial Day weekend. With the eyes of the world on our city on Sunday, there's plenty of pageantry and patriotic fervor to spread around. No city has a greater responsibility, then, to accurately frame what Memorial Day honors.
As it is
currently observed, however, the holiday appears to be mostly a celebration of American military
prowess. Military might is prominent at
all our big events, from military bands and troops marching in parade to the
latest military hardware proudly on display to a bone-rattling fly-over of
military jets at the singing of our national anthem before the race begins.
Of all places, the praise of militarism is included and embedded in official public prayers offered at numerous memorial and spectator events. Ordained ministers of the Gospel, who should know better, routinely give thanks for and invoke God's blessing carte blanche on America's war machine. Do they do this sincerely? Because they think it's expected? Because they're mimicking others? Have they even begun to think the implications through?
God, guns,
and guts will together be praised. In the eyes of our youth, a distinct and misleading impression will form: Memorial Day is about recognizing military might and honoring
those who fight for us. Secondary assumptions
will be implanted: This is the primary way we preserve our freedoms and ensure
democracy. This is the way it's always
been. And this is the way it always must
be.
But the
intention of Memorial Day is to honor all who died in America’s wars, not to
celebrate militarism or bless war. It’s
clear from the inception of “Decoration Day” in 1868 by General John Logan and
its post-WWI promotion by Ms. Moina Michael that the focus was to honor our war
dead, particularly by decorating their graves and graciously supporting the many
widows and orphans war leaves in its wake.
Though
routinely disregarded, the distinction between memorializing our war dead and celebrating
militarism is critical. Instead letting the
holiday be co-opted to perpetuate militarism, let us resolutely focus on
honoring those who have given their lives in our nation’s conflicts. Reverently consider the cost of even one soldier’s
life and its impact in lost potential, relationships, creativity, and community
contribution over a generation.
This
Memorial Day is an opportunity to consider: given the cost in these precious
lives, we must find a better way, not just repeat the past again and again. War--and those whose lives are snuffed out or
haunted by it--gives us every indication that we have not yet explored or
employed our best intellectual, spiritual and material resources for preventing
or addressing conflicts. The Memorial
Day holiday affords us an opportunity to contemplate how far we have to go as a
nation--and as a human family--in transforming our means of defending liberty,
advancing democracy, and procuring justice for all.
In the spirit of dialog, I welcome comments and/or questions. Click on "responses" below to post. They're moderated only to reduce incivility.
Listed under:
Memorial Day,
militarism,
nonviolence,
war
Wednesday, May 23, 2012
BACK FROM KENYA
Trying to get my head and heart together back in Indy after two weeks in Kenya
It's been a whirlwind of a month, so far; like no May I've ever experienced. I return from two weeks of riding a bicycle through Kenya and move right into the last week of May in Indianapolis--always a week packed full of compelling opportunities surrounding the Indianapolis 500, a week in which our city shines.
While I will take in Indy's festivities, my mind and emotions are still processing what I experienced in Africa. The juxtaposition of these two settings--the slow, wild, natural life and beauty of the Great Rift Valley and the fast, intense, sophisticated pageantry and technology of the Indianapolis 500--could make for some interesting connections and insights over the next week or so.
![]() |
| The Great Rift Valley takes my breath away even today. This was the backdrop of much of our 600-mile cycling tour of Kenya this month. |
It's been a whirlwind of a month, so far; like no May I've ever experienced. I return from two weeks of riding a bicycle through Kenya and move right into the last week of May in Indianapolis--always a week packed full of compelling opportunities surrounding the Indianapolis 500, a week in which our city shines.
While I will take in Indy's festivities, my mind and emotions are still processing what I experienced in Africa. The juxtaposition of these two settings--the slow, wild, natural life and beauty of the Great Rift Valley and the fast, intense, sophisticated pageantry and technology of the Indianapolis 500--could make for some interesting connections and insights over the next week or so.
One day I'm pedaling along roadways with goats, donkeys and cattle standing nearby and children yelling "Jambo!" to get my attention and hilly terrain testing whatever stamina and power I have left in my legs and everything is advertised and spoken in Swahili--all but incomprehensible to me. The next day I'm landing in Chicago and speeding along a 12-lane interstate highway and stopping at a sleek fast-food franchise and passing endless fields of hybrid corn and setting my baggage down on the floor of a place I call home. One day I'm walking along a potholed street with matatu cronies calling out for my attention and engulfed in the smell of wood-fired cooking and garbage and mud. The next day I'm inside my well-designed, manicured neighborhood and taking in the smell of late-spring flowers and the visual impact of a slowly-setting sun through the leaves of our many backyard trees.
A few miles away, the Indianapolis Motor Speedway is a hub of activity in anticipation of Sunday's annual extravaganza--"the greatest spectacle in racing." The highest technology in automobile engineering is on display and will be on the line as 33 Indy cars prepare to sail around the 2.5-mile oval at 220+ mph in front of 250,000 spectators. But my mind is thousands of miles from this reality at the moment. I am thinking of the young men I saw running along the side of the road near Eldoret--those elite runners from the Kalenjin tribe who have dominated international long-distance running for the past 30 years. Simplicity. Singularity. Prowess. Patience. Power. Perseverance.
Orientation. Disorientation. Reorientation. My head and heart are spinning a bit in these few hours and days back in Indianapolis from Kenya. For all the swirl of emotions and clash of cultures that tug at my heart, I hope the agitation continues for quite some time. I appreciate and somewhat enjoy the creative mix.
Orientation. Disorientation. Reorientation. My head and heart are spinning a bit in these few hours and days back in Indianapolis from Kenya. For all the swirl of emotions and clash of cultures that tug at my heart, I hope the agitation continues for quite some time. I appreciate and somewhat enjoy the creative mix.
Sunday, May 13, 2012
ON OUR WAY ON BICYCLES IN KENYA
![]() |
| I take a few minutes in the Kenyan highlands to update friends and supporters at home on the progress of Bike Kenya 2012. Amazing: in the heart of rural Kenya and immediately connected globally. |
Three full days of cycling are behind us. They have been defined by long and sometimes steep climbs. No one said this would be easy. But whatever difficulty is out-shined by the beauty we see in the land and the people we encounter.
There is much to reflect on, but time with the Internet is limited. As the days go by I will share some here. But I encourage you to check our Bike Kenya 2012 blog daily for photos and stories.
Sunday, April 29, 2012
AM I READY TO RIDE A BICYCLE 600 MILES IN KENYA?
On May 6, our team heads for Kenya--and our preparations become a lived experience
Well,
I’ve done just about everything I can to get myself and eight other team
members ready to pedal 600 miles in Kenya.
We board international flights on May 6 (next Sunday), arrive in Nairobi
on the evening of May 7, and take an initial tour around the Kenyan capital on
Tuesday, May 8. That begins twelve
straight days of covering between 40 and 70 hilly miles per day in a loop that
takes us west and north of Nairobi.
I hope
you will follow our journey via our blog. Here’s the address: http://bikekenya2012.blogspot.com. I intend to post photos, videos and updates
each day. I also plan to share tweets
from Kenya. If you use Twitter, follow
@BikeKenya2012, or you can view all my comments and photos at www.twitter.com/bikekenya2012. These are my sincere attempts to bring
friends along for the ride, to share the experience, to thank you for your
prayers and support and, somehow, to plant seeds for understanding, vision and
growth among us all.
There are
a thousand details to sweat for planning and leading an excursion like
this. As for training, our team members
are making a real attempt at getting ready for riding at mile-high+ altitudes
and anticipating major ascents and generally hilly terrain. But there is a preparation of mind and heart
that matters as much to me as logistics and physicality. Here’s what I’m thinking about that.
I am
contemplating the faith reality that in grace God ever goes before us and meets us where we
go. With that, I am free to bracket my
detail orientation and penchant for on-timeness and follow-through in
order to be open and empty enough to experience and receive what no one can
anticipate. I can set aside
presuppositions regarding cultures and critique of varying expressions of Christianity in
order to observe, take in and appreciate the diverse dynamics of people,
relationships, communities and faith we may be privileged to experience. I am conditioning myself to slow
down, focus on being there (a FISH principle) and, as much as possible within
my role as team leader, to practice what in Swahili is known as “hakuna matata”
– no worries. I am extending my practice
of contemplative prayer – making/taking more time than usual to think and pray
reflectively through the Scriptures and the daily experiences of life.
So, this
is more than just a fundraising cycling event (it IS that; have you yet
sponsored us with a per-mile donation to build the new ICCM school?). It is something of a spiritual journey. I invite you along for the ride. I welcome your prayers. I welcome your support. I welcome your responses. And I hope not to return unchanged.
Tuesday, April 24, 2012
SURVIVAL OF THE COMPASSIONATE
"There is nothing inevitable or divinely willed about social and economic inequality. [Our faith] rejects the almost universal belief in antiquity...that hierarchy and divisions of class are written into the structure of society. What human beings have created, human beings can rectify.
"Greatness, even for God, certainly for us, is not to be above people but to be with them, hearing their silent cry, sharing their distress, bringing comfort to the distressed and dignity to the deprived.
"The message of the Hebrew Bible is that civilizations survive not by strength but by how they respond to the weak; not by wealth but by how they care for the poor; not by power but by their concern for the powerless. What renders a culture invulnerable is the compassion it shows to the vulnerable."
-- Rabbi Jonathan Sacks in To Heal a Fractured World
"Greatness, even for God, certainly for us, is not to be above people but to be with them, hearing their silent cry, sharing their distress, bringing comfort to the distressed and dignity to the deprived.
"The message of the Hebrew Bible is that civilizations survive not by strength but by how they respond to the weak; not by wealth but by how they care for the poor; not by power but by their concern for the powerless. What renders a culture invulnerable is the compassion it shows to the vulnerable."
-- Rabbi Jonathan Sacks in To Heal a Fractured World
Sunday, April 22, 2012
10 WAYS TO PRACTICE CREATION CARE
In observance of Earth Day, here are 10 ways to bring faith and environmental responsibility together beyond this day
The following suggestions are offered by Dr. Howard Snyder of Asbury Seminary from an essay titled “Salvation Means Creation Healed” (now an incredible book by the same title):
The following suggestions are offered by Dr. Howard Snyder of Asbury Seminary from an essay titled “Salvation Means Creation Healed” (now an incredible book by the same title):
1. STUDY THE BIBLE WITH CREATION-CARE EYES. Learn what the Bible teaches about the creation, earth, God’s covenant with the earth (Gen. 9), and God’s plan for creation restored. Key biblical themes worth studying are earth, justice, land, shalom, the poor, the nations, Sabbath/Jubilee, and reconciliation.
2. PRAY FOR THE HEALING OF THE LAND AND THE NATIONS. We can pray for reforestation in Haiti; peace in places where war ravages the environment; God’s sustenance for frontline earth healers; and for discernment: “Lord, what would you have me to do?” “We do not know how to pray as we ought, but [the Holy Spirit] intercedes for us with sighs too deep for words” (Rom. 8:26).
3. RECYCLE. Recycle things rather than throwing them “away,” realizing that waste products never really “go away.” Support community-wide recycling efforts. Remember that it is about 90% cheaper and more ecologically responsible to make recycled pop cans than to make new ones. Recycling has an economic as well as ecological benefit. It is a way to slow down rather than speed up the entropy of the created order.
4. PROTECT. Support local, state, and federal legislation and international agreements that protect the environment and promote creation care. Strengthening the Endangered Species Act, supporting sound environmental legislation, and working for international accords to limit greenhouse gases are good places to start. Locally we might work for bike lanes on city streets, for more parks and footpaths, and expanded recycling.
5. OBSERVE SABBATH. Make Sundays (or another day) real Sabbaths by spending at least an hour reading good books and articles on creation and on creation-care as a part of mission and discipleship. Combine this with walks (alone or with friends) in fields and woods, paying attention to God’s other creatures.
6. STUDY TOGETHER. Form a group that focuses on the creation-care dimensions of mission and discipleship—prayer, study, conversation, action.
7. WRITE CREATIVELY. Write a poem, hymn, song, or meditation celebrating the greatness of God as seen in his creation. The books of Psalms and Job provide wonderful models.
8. CHANGE YOUR HABITS. Form some creation-affirming habits—moderate eating, regular exercise, walking (if possible) instead of riding or using elevators, bird-watching, nature photography, gardening—whatever best fits your own situation. Use personal disciplines and exercise for the benefit of creation and others, not just for your own health.
9. CONSERVE. Practice energy conservation—for the sake of the planet and the poor, not just to save money—in home-building or renovation, transportation, entertainment, and daily habits.
10. NETWORK. Become active in an organization or network that promotes the healing of creation from a biblical standpoint. The Evangelical Environmental Network is a good place to start and a source of information on various networks, resources, and programs. The book Redeeming Creation by Van Dyke, et al., lists numerous Christian groups devoted to creation care in an appendix.
Listed under:
creation care,
Earth Day
SUBVERSIVE HOSPITALITY
Offering hospitality to those whom society rejects is both subversive and healing
Books like Making Room by Christine Pohl don't let me go very easily. I read it first well over a decade ago, but its principles and practices are still working on me.
In my inductive way of reading the Bible and my meandering way of thinking, I circle back again to Pohl's insight about the power of recognition and subversive nature of hospitality.
The catalyst is the story of a stranger with two of Jesus' disciples on the road to Emmaus on the afternoon of the day of Resurrection (Luke 24). As they make room for the stranger--first on the road and later in their dwelling and at their dinner table--they receive a most unexpected gift: the stranger they welcome (or at least didn't dismiss or shun or ignore) is revealed as none other than their beloved Jesus.
This storyline, principle and practice repeats itself in the Bible, from Abraham welcoming strangers at the Tree of Mamre to the writer of Hebrews imploring: "do not neglect to welcome strangers, for in doing so some have entertained angels unaware." Among many aspects of this reality that can be lifted up (and she lifts up many), Pohl particularly points to the subversive and healing power of recognizing strangers. She writes:
“Although
we often think of hospitality as a tame and pleasant practice, historic
hospitality has always had a subversive, countercultural dimension. ‘Hospitality is resistance,’ as one person
from the Catholic Worker observed.
Especially when the larger society disregards and dishonors certain
persons, small acts of respect and welcome are potent far beyond themselves. They point to a different system of valuing and
an alternate model of relationships.”
“Many
persons who are not valued by the larger society are essentially invisible to
it. When people are socially invisible,
their needs and concerns are not acknowledged and no one even notices the
injustices they suffer. Hospitality can
begin a journey toward visibility and respect.”
“Friendships forged in hospitality contradict
contemporary messages about who is valuable and 'good to be with,' who can
'give life to others.' Such communities
are also signs of hope that love is possible, that the world is not condemned
to a struggle between oppressors and oppressed, that class and racial warfare
is not inevitable. The gift of hope
embedded in these communities of hospitality nourishes, challenges, and
transforms guests, hosts, and sometimes, the larger community."
“Those
who offer hospitality are not so much providing services as they are sharing
their lives with people who come to them.
This is an important distinction because it affects the nature of the
relationship. If hospitality involves
sharing your life and sharing in the lives of others, guests/strangers are not
first defined by their need….Respect is sustained in relationships in two
related ways--by recognizing the gifts that guests bring to the relationship
and by recognizing the neediness of the hosts.”
“The practice of hospitality forces abstract
commitments of loving the neighbor, stranger, and enemy into practical
expressions of respect and care for actual neighbors, strangers, and enemies. The twin moves of universalizing the neighbor
and personalizing the stranger are at the core of hospitality. Claims of loving all humankind, of welcoming
‘the other,’ have to be accompanied by the hard work of actually welcoming a
human being into a real place.”
Friday, April 20, 2012
CHRISTIAN, POLITICAL, NONPARTISAN
As a Christian, I carefully distinguish political engagement from partisan politics.
The Good News of Jesus is political--profoundly so. The politics of Jesus are pointed. Jesus has something powerful to say about wealth, poverty, justice, the value of life, our regard for aliens and strangers, our responsibilities to our local and global neighbors, communities and governments, etc. (for a kickstart, read Matthew 5-7; read on if you're still standing).
The politics of Jesus are such that they, if taken at face value, necessarily prevent partisanship among those of us who make it our goal and pattern to follow him. It is not that Jesus is not specific in regard to critical social issues and Biblical justice. It is not that Jesus' politics are otherworldly. It is that Jesus' way is not merely a program, not a point-by-point platform, not a coercive agenda. It is that his words and way defy and transcend every fallen ideology.
Still, the church is not above politics (rightly understood), for, when we are at our best, we emphatically value people and principles and processes in a way that Jesus demonstrated and taught--and these are, more often than not, in contrast to all partisan politics and policies. The idolatry of ideology (along with images and institutions) is one the fallen "principalities and powers" which William Stringfellow identifies that are to be called out and redeemed.
At this point in time, I do not see any partisan ideology that is worthy of any Christian's adherence. At the same time, each of us as citizens have a responsibility to engage fully in civic discourse and wrestle with what we feel is best for our communities and world amid fallen people and systems.
It should be the burden of each of us as Christians to guard our own hearts, fully contemplate the matrix of what Jesus lived and taught in the context of our own times, and carefully and caringly enter into civic discourse from a clearly nonpartisan perspective. But avoidance of reflecting Jesus' values, assessments, priorities, etc. in the public arena is not a valid option, it seems to me.
For more on this perspective, read "The Politics of Jesus" by John Howard Yoder, "The Politics of Spirituality" by William Stringfellow, and "The Upside Down Kingdom" by Donald Kraybill.
The Good News of Jesus is political--profoundly so. The politics of Jesus are pointed. Jesus has something powerful to say about wealth, poverty, justice, the value of life, our regard for aliens and strangers, our responsibilities to our local and global neighbors, communities and governments, etc. (for a kickstart, read Matthew 5-7; read on if you're still standing).
The politics of Jesus are such that they, if taken at face value, necessarily prevent partisanship among those of us who make it our goal and pattern to follow him. It is not that Jesus is not specific in regard to critical social issues and Biblical justice. It is not that Jesus' politics are otherworldly. It is that Jesus' way is not merely a program, not a point-by-point platform, not a coercive agenda. It is that his words and way defy and transcend every fallen ideology.
Still, the church is not above politics (rightly understood), for, when we are at our best, we emphatically value people and principles and processes in a way that Jesus demonstrated and taught--and these are, more often than not, in contrast to all partisan politics and policies. The idolatry of ideology (along with images and institutions) is one the fallen "principalities and powers" which William Stringfellow identifies that are to be called out and redeemed.
Jesus' politics unmistakably challenge all fallen ideologies and status quo, including the institutional micro-ideologies of churches and faith-based groups. The politics of Jesus, however, do not and cannot be claimed or harnessed by mere political parties or politicians--or church representatives who favor one party or politician over another or think their chosen party is God's instrument.
At this point in time, I do not see any partisan ideology that is worthy of any Christian's adherence. At the same time, each of us as citizens have a responsibility to engage fully in civic discourse and wrestle with what we feel is best for our communities and world amid fallen people and systems.
It should be the burden of each of us as Christians to guard our own hearts, fully contemplate the matrix of what Jesus lived and taught in the context of our own times, and carefully and caringly enter into civic discourse from a clearly nonpartisan perspective. But avoidance of reflecting Jesus' values, assessments, priorities, etc. in the public arena is not a valid option, it seems to me.
For more on this perspective, read "The Politics of Jesus" by John Howard Yoder, "The Politics of Spirituality" by William Stringfellow, and "The Upside Down Kingdom" by Donald Kraybill.
Friday, April 13, 2012
THE WONDER OF OUR LOVED ONES
We must strain to see, nurture and celebrate the wonder we experience in our loved ones
Thinking of our family, with its particularities and peculiarities, with each one's uniqueness and struggles and possibilities, with the dynamic of life that we share--gathering and scattering, coming and going, I penned the following in gratitude.
Loved ones deserve our effort
to nurture their wonder.
Against the tide of sameness
and routine familiarity,
against presumption of predictability,
we strive to discern and celebrate
what is unique to each and evidently a gift to all.
Though all the world may see merely
a name, a number, a commodity,
we must strain to see originality –
and life and hope and promise –
in those to whom we have been given
and who have been given to us.
Even and especially after years
of companionship and common life,
when it might seem there are no surprises
and nothing new to be known of the other,
when change is no longer a harbored expectation,
our loved ones deserve earnest contemplation –
as if we have yet to discover the
source of their shining light.
The world may or may not discover
the wonder of our children
or the glory of our spouse,
but we will have not fully lived
until we have perceived and guarded
and fueled their unique graces.
Nurture the wonder in loved ones
when they cannot see it for themselves,
or do not believe in themselves,
or sell themselves short.
Perhaps the reminder will
turn the tide and hold them fast
in dark and disillusioning days.
Nurture their distinct wonder--
not what you wish they would become
or desire for your own gratification.
And when they shine as a light
to those whose ways they are intended to brighten,
let your blessing flow unbridled,
trusting to wonder the glory
that will come through them.
Thinking of our family, with its particularities and peculiarities, with each one's uniqueness and struggles and possibilities, with the dynamic of life that we share--gathering and scattering, coming and going, I penned the following in gratitude.Loved ones deserve our effort
to nurture their wonder.
Against the tide of sameness
and routine familiarity,
against presumption of predictability,
we strive to discern and celebrate
what is unique to each and evidently a gift to all.
Though all the world may see merely
a name, a number, a commodity,
we must strain to see originality –
and life and hope and promise –
in those to whom we have been given
and who have been given to us.
Even and especially after years
of companionship and common life,
when it might seem there are no surprises
and nothing new to be known of the other,
when change is no longer a harbored expectation,
our loved ones deserve earnest contemplation –
as if we have yet to discover the
source of their shining light.
The world may or may not discover
the wonder of our children
or the glory of our spouse,
but we will have not fully lived
until we have perceived and guarded
and fueled their unique graces.
Nurture the wonder in loved ones
when they cannot see it for themselves,
or do not believe in themselves,
or sell themselves short.
Perhaps the reminder will
turn the tide and hold them fast
in dark and disillusioning days.
Nurture their distinct wonder--
not what you wish they would become
or desire for your own gratification.
And when they shine as a light
to those whose ways they are intended to brighten,
let your blessing flow unbridled,
trusting to wonder the glory
that will come through them.
Tuesday, April 10, 2012
"PRACTICE RESURRECTION"
Wendell Berry coined this phrase in his poignant "Manifesto: The Mad Farmer Liberation Front"
The phrase "practice resurrection" comes from this poem by Wendell Berry. I love the phrase; it is pregnant with meaning and challenge and hope. Its context in "Manifesto: The Mad Farmer Liberation Front" by Berry sets it up:
Love the quick profit, the annual raise,
vacation with pay. Want more
of everything ready-made. Be afraid
to know your neighbors and to die.
And you will have a window in your head.
Not even your future will be a mystery
any more. Your mind will be punched in a card
and shut away in a little drawer.
When they want you to buy something
they will call you. When they want you
to die for profit they will let you know.
So, friends, every day do something
that won't compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.
Denounce the government and embrace
the flag. Hope to live in that free
republic for which it stands.
Give your approval to all you cannot
understand. Praise ignorance, for what man
has not encountered he has not destroyed.
Ask the questions that have no answers.
Invest in the millenium. Plant sequoias.
Say that your main crop is the forest
that you did not plant,
that you will not live to harvest.
Say that the leaves are harvested
when they have rotted into the mold.
Call that profit. Prophesy such returns.
Put your faith in the two inches of humus
that will build under the trees
every thousand years.
Listen to carrion - put your ear
close, and hear the faint chattering
of the songs that are to come.
Expect the end of the world. Laugh.
Laughter is immeasurable. Be joyful
though you have considered all the facts.
So long as women do not go cheap
for power, please women more than men.
Ask yourself: Will this satisfy
a woman satisfied to bear a child?
Will this disturb the sleep
of a woman near to giving birth?
Go with your love to the fields.
Lie down in the shade. Rest your head
in her lap. Swear allegiance
to what is nighest your thoughts.
As soon as the generals and the politicos
can predict the motions of your mind,
lose it. Leave it as a sign
to mark the false trail, the way
you didn't go. Be like the fox
who makes more tracks than necessary,
some in the wrong direction.
Practice resurrection.
from The Country of Marriage, 1973, Harcourt Brace Jovanovich
The phrase "practice resurrection" comes from this poem by Wendell Berry. I love the phrase; it is pregnant with meaning and challenge and hope. Its context in "Manifesto: The Mad Farmer Liberation Front" by Berry sets it up:
Love the quick profit, the annual raise,
vacation with pay. Want more
of everything ready-made. Be afraid
to know your neighbors and to die.
And you will have a window in your head.
Not even your future will be a mystery
any more. Your mind will be punched in a card
and shut away in a little drawer.
When they want you to buy something
they will call you. When they want you
to die for profit they will let you know.
So, friends, every day do something
that won't compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.
Denounce the government and embrace
the flag. Hope to live in that free
republic for which it stands.
Give your approval to all you cannot
understand. Praise ignorance, for what man
has not encountered he has not destroyed.
Ask the questions that have no answers.
Invest in the millenium. Plant sequoias.
Say that your main crop is the forest
that you did not plant,
that you will not live to harvest.
Say that the leaves are harvested
when they have rotted into the mold.
Call that profit. Prophesy such returns.
Put your faith in the two inches of humus
that will build under the trees
every thousand years.
Listen to carrion - put your ear
close, and hear the faint chattering
of the songs that are to come.
Expect the end of the world. Laugh.
Laughter is immeasurable. Be joyful
though you have considered all the facts.
So long as women do not go cheap
for power, please women more than men.
Ask yourself: Will this satisfy
a woman satisfied to bear a child?
Will this disturb the sleep
of a woman near to giving birth?
Go with your love to the fields.
Lie down in the shade. Rest your head
in her lap. Swear allegiance
to what is nighest your thoughts.
As soon as the generals and the politicos
can predict the motions of your mind,
lose it. Leave it as a sign
to mark the false trail, the way
you didn't go. Be like the fox
who makes more tracks than necessary,
some in the wrong direction.
Practice resurrection.
from The Country of Marriage, 1973, Harcourt Brace Jovanovich
Listed under:
resurrection
Monday, April 9, 2012
DAY AFTER EASTER
I penned this prayer-poem on a Monday after Easter Sunday
O God,
removed a day from celebrating Resurrection,
I wonder if I have yet begun to grasp
but a fraction of its meaning and power
for my life,
for the church,
for the world?
I press on presumingly,
speaking Resurrection words
but do I carry on as if little had occurred?
I got stirred up about the Empty Tomb
but how much have I changed?
I don't want Easter to dissipate into
minor adjustments,
shallow commitments,
tepid dreams.
I dare to hold to Easter faith,
to believe that on that morning
no mere rustled resettling occurred,
but a tectonic plate shifted reality
for a world without transcendence,
people without hope,
life locked in death.
Help me to explore and live the Third Day
in the face of my own doubts.
Believing you live and go before me,
meeting me in unlikely moments,
I go forward into this day,
this work,
these relationships,
your world.
Amen
O God,
removed a day from celebrating Resurrection,
I wonder if I have yet begun to grasp
but a fraction of its meaning and power
for my life,
for the church,
for the world?
I press on presumingly,
speaking Resurrection words
but do I carry on as if little had occurred?
I got stirred up about the Empty Tomb
but how much have I changed?
I don't want Easter to dissipate into
minor adjustments,
shallow commitments,
tepid dreams.
I dare to hold to Easter faith,
to believe that on that morning
no mere rustled resettling occurred,
but a tectonic plate shifted reality
for a world without transcendence,
people without hope,
life locked in death.
Help me to explore and live the Third Day
in the face of my own doubts.
Believing you live and go before me,
meeting me in unlikely moments,
I go forward into this day,
this work,
these relationships,
your world.
Amen
Sunday, April 8, 2012
BLOW OPEN ALL THE SHUTTERS OF OUR MINDS
by Wilfred L. Winget
On this
glorious Day of Resurrection
Blow open
all the shutters of our minds
bursting
the barriers of
prejudice and pride
insensitivity and sloth
ignorance and fear
stretching
wide our vision of
what you are doing
where you are working
in our fascinating
exasperating world.
Blow wide the doors of our hearts
impelling us outward to
the lonely and loveless
the angry and hopeless
the empty and faithless
as ready instruments
of your Grace.
Blow up our lungs to keep us shouting
Yes to Faith in the face of fear
Yes to Hope in defiance of despair
Yes to Love in spite of apathy
Yes to Life in the teeth of death
Through
Christ, the Living One,
Our Lord.
Amen
Wil
Winget taught at Spring Arbor University until losing a painfully terrible bout
with cancer about 30 years ago. He was
brother-in-law to one of my seminary New Testament professors and friend Morris
Weigelt, who shared the poem with me. To me, it captures the breathtaking promise
and challenge of practicing resurrection.
Listed under:
Easter,
resurrection
Thursday, April 5, 2012
MAY I WASH YOUR FEET?
Why do we resist this central act of the Christian story and servant leadership?
"AS I HAVE DONE FOR
YOU." Later this evening, some of
our family will participate in the Maundy Thursday liturgy at St. John's Episcopal
Church in Breckenridge, Colorado. The
little church will be half-full and it is likely a quarter of us will be
out-of-towners. No matter. Not used to the turnings and citings and readings
of formal liturgy, we may fumble our way through the service. The part in which I feel particularly
connected will be the foot washing. We
will be invited to do for another what Jesus did for his disciples that night
of their last meal together. After
the pastoral team, we will be invited to wash each other's feet at the front of
the sanctuary. During the foot washing,
the congregation will sing:
Brother, sister, let me serve you,
Let me be as Christ to you;
Pray that I might have the grace to
Let you be my servant, too.
Let me be as Christ to you;
Pray that I might have the grace to
Let you be my servant, too.
HOMELESS NEIGHBORS' FEET.
The radical humiliation of washing
another's feet first struck me in 1989, when a nurse asked me to help with the foot soaks
and foot massages she weekly offered the homeless men who visited Horizon House. I initially volunteered to assist, but when the
hour came, I found myself strangely resistant and made excuses not to be
available to wash their feet. The
next week, Nurse Anne wouldn't let me off the hook. I found myself kneeling before the dirty, gnarly, swollen, smelly feet of a homeless man. Still
resistant but yielded, I gave myself to the task, pushing thoughts and inner
protests aside. One after another I
washed and massaged feet until there were no more feet to wash. I felt relieved and released and somehow
strangely at peace. From that point on,
I have always viewed people without homes as neighbors, recognizing and
accepting my connection, complicity, and challenge in their condition.
LEADING PARADIGM. During my 2,000-mile bicycle ride through India in 2007, we were honored in Bangalore by foot washing. The Free Methodist Bishops of India knelt down and washed each cyclist's feet in front of all their pastors, parishioners, and non-christian friends and community members who gathered to welcome us to that city (we, in turn, washed their feet). Knowing the strong sense of caste and social role that pervade the various Indian cultures, I can only begin to imagine the radical--even offensive--action of a leader washing anyone's feet. But this is likely close to the context of Jesus' action on what we now call Maundy Thursday. He is the Servant Leader and this is the primary image for Christian leadership. The towel and basin stands alongside the cross. Those who dismiss or stray from this central paradigm mislead.
IT'S NOT ABOUT FEET. I have not fully identified the points of my resistance to wash either the feet of homeless neighbors in a day center or the feet of a friend in a Holy Week foot-washing liturgy. I'm not nearly as interested in analyzing my resistance as in simply recognizing it and overcoming it. It's really not about foot washing; it's about doing the necessary, menial, and helpful things for one another without reference to "who's who," social role, or fear. I want to continue to move in that direction in my life, breaking resistances and hesitancies and excuses with helpful actions for whomever they are needed.
LEADING PARADIGM. During my 2,000-mile bicycle ride through India in 2007, we were honored in Bangalore by foot washing. The Free Methodist Bishops of India knelt down and washed each cyclist's feet in front of all their pastors, parishioners, and non-christian friends and community members who gathered to welcome us to that city (we, in turn, washed their feet). Knowing the strong sense of caste and social role that pervade the various Indian cultures, I can only begin to imagine the radical--even offensive--action of a leader washing anyone's feet. But this is likely close to the context of Jesus' action on what we now call Maundy Thursday. He is the Servant Leader and this is the primary image for Christian leadership. The towel and basin stands alongside the cross. Those who dismiss or stray from this central paradigm mislead.
IT'S NOT ABOUT FEET. I have not fully identified the points of my resistance to wash either the feet of homeless neighbors in a day center or the feet of a friend in a Holy Week foot-washing liturgy. I'm not nearly as interested in analyzing my resistance as in simply recognizing it and overcoming it. It's really not about foot washing; it's about doing the necessary, menial, and helpful things for one another without reference to "who's who," social role, or fear. I want to continue to move in that direction in my life, breaking resistances and hesitancies and excuses with helpful actions for whomever they are needed.
Listed under:
Holy Week,
Maundy Thursday
Wednesday, April 4, 2012
NONVIOLENT OVERTHROW OF VIOLENCE
Walter Wink's insights deserve our attention and responses
WHEN THE POWERS FALL. The following excerpts are from When the Powers Fall: Reconciliation in the Healing of Nations by Walter Wink (Fortress Press, 1998). These quotes/notes are from the first section of the book, which critiques power and offers the alternative Jesus expressed. Wink’s insight and proposals for reconciliation among nations has a particular ring of truth and challenge since 9/11. Wink has taken up where William Stringfellow left off in grappling with “the principalities and powers.” His trilogy--Naming the Powers, Unmasking the Powers, and Engaging the Powers--is essential reading for those who take the future of the world seriously.
JESUS VS THE DOMINATION SYSTEM. Wink points out that a world-wide system of domination is the problem, not just periodic expressions of it, like Rome in Jesus’ day. “Jesus’ message has traditionally been treated as timeless, eternal, contextless teaching proclaimed in a sociopolitical vacuum,” writes Wink. “But his teaching and deeds are directed at a specific context: the Domination System. Jesus’ message is a context-specific remedy for the evils of domination. God is not simply attempting to rescue individuals from their sufferings at the hands of an unjust system, but to transform the system so as to make and keep human life more human.”
CHANGING THE VALUES. “Jesus does not condemn ambition or aspiration; he merely changes the values to which they are attached: ‘Whoever wants to be first must be last of all and servant of all.’ He does not reject power, but only its use to dominate others. He does not reject greatness, but finds it in identification and solidarity with the needy at the bottom of society (Matt. 5:3-12/Luke 6:20-23). He does not renounce heroism, but expresses it by repudiating the powers of death and confronting the entrenched might of the authorities, unarmed.” Jesus’ words and deeds “repudiate the very premises on which domination is based: the right of some to lord it over others by means of power, wealth, shaming, or titles.”
ENDING ECONOMIC EXPLOITATION. “Economic inequalities are the basis of domination. Domination hierarchies, ranking, and classism are all built on power provided by accumulated wealth. Thus Jesus’ gospel is founded on economic justice. Breaking with domination means ending the economic exploitation of the many by the few. His followers were to begin living now ‘as if’ the new order had already come, seeking first God’s reign and God’s justice. It is not described as coming from on high down to earth; it rises quietly and imperceptibly out of the land. It is established, not by aristocrats and military might, but by ineluctable process of growth from below, among the common people.”
NONVIOLENT OVERTHROW OF EVIL. “An egalitarian society presupposes nonviolence, for violence is the way some are able to deprive others of what is justly theirs. Inequality can only be maintained by violence. The root of violence, moreover, is domination. Turning the other cheek to a ‘superior’ who has backhanded an ‘inferior’ is an act of defiance, not submission; stripping naked when a creditor demands one’s outer garment brings down shame on the head of the creditor causing the poor debtor’s nakedness; carrying a soldier’s pack a second mile would put him in violation of military law (Matt. 5:39-41). These acts do not at all mean acquiescing passively to evil, but are studied and deliberate ways of seizing the initiative and overthrowing evil by the force of its own momentum.”
WITHOUT BECOMING EVIL IN THE PROCESS. “The last supper and the crucifixion display Jesus’ nonviolent breaking of the spiral of violence by absorbing its momentum with his own body. What Jesus distilled from the long experience of his people in violent and nonviolent resistance was a way of opposing evil without becoming evil in the process. He advocated means consistent with the desired end: a society of justice, peace, and equality free of authoritarianism, oppression, and ranking. His method and his goal incarnated God’s domination-free order.”
GOD’S REIGN DESCRIBED. “What is God’s reign? It is the transformation of the Domination System into a nonviolent, humane, ecologically sustainable, livable environment fashioned to enable people to grow and grow well. That is a message so elementary that even a child can understand it. For children it means, among other things, no more beatings; for women, as a bare minimum, no more battering and rape; for men, as a gospel imperative, no more exploitation, violence, and war.”
DOMINATION AND THE CHURCH. “The failure of churches to continue Jesus’ struggle to overcome domination is one of the most damning apostasies in its history. With some thrilling exceptions, the churches of the world have never yet decided that domination is wrong. Even in countries where the churches have been deeply identified with revolution, there has been a tendency to focus on only one aspect of domination, such as political freedom, and to ignore economic injustices, authoritarianism, the immorality of war, domestic violence, gender inequality, hierarchicalism, patriarchy, and the physical and sexual abuse of children. We have tried to take on evil piecemeal.”
SEEING A SINGLE FRONT. “While it is true that we cannot take on everything, we have not always located our struggles within Jesus’ total project: the overcoming of the Domination System itself. Jesus’ vision of a domination-free order enables us to see every struggle against injustice, illness, and greed as part of a single front, and gives us a perspective that links us to everyone engaged in similar struggles.”
WHEN THE POWERS FALL. The following excerpts are from When the Powers Fall: Reconciliation in the Healing of Nations by Walter Wink (Fortress Press, 1998). These quotes/notes are from the first section of the book, which critiques power and offers the alternative Jesus expressed. Wink’s insight and proposals for reconciliation among nations has a particular ring of truth and challenge since 9/11. Wink has taken up where William Stringfellow left off in grappling with “the principalities and powers.” His trilogy--Naming the Powers, Unmasking the Powers, and Engaging the Powers--is essential reading for those who take the future of the world seriously.JESUS VS THE DOMINATION SYSTEM. Wink points out that a world-wide system of domination is the problem, not just periodic expressions of it, like Rome in Jesus’ day. “Jesus’ message has traditionally been treated as timeless, eternal, contextless teaching proclaimed in a sociopolitical vacuum,” writes Wink. “But his teaching and deeds are directed at a specific context: the Domination System. Jesus’ message is a context-specific remedy for the evils of domination. God is not simply attempting to rescue individuals from their sufferings at the hands of an unjust system, but to transform the system so as to make and keep human life more human.”
CHANGING THE VALUES. “Jesus does not condemn ambition or aspiration; he merely changes the values to which they are attached: ‘Whoever wants to be first must be last of all and servant of all.’ He does not reject power, but only its use to dominate others. He does not reject greatness, but finds it in identification and solidarity with the needy at the bottom of society (Matt. 5:3-12/Luke 6:20-23). He does not renounce heroism, but expresses it by repudiating the powers of death and confronting the entrenched might of the authorities, unarmed.” Jesus’ words and deeds “repudiate the very premises on which domination is based: the right of some to lord it over others by means of power, wealth, shaming, or titles.”
ENDING ECONOMIC EXPLOITATION. “Economic inequalities are the basis of domination. Domination hierarchies, ranking, and classism are all built on power provided by accumulated wealth. Thus Jesus’ gospel is founded on economic justice. Breaking with domination means ending the economic exploitation of the many by the few. His followers were to begin living now ‘as if’ the new order had already come, seeking first God’s reign and God’s justice. It is not described as coming from on high down to earth; it rises quietly and imperceptibly out of the land. It is established, not by aristocrats and military might, but by ineluctable process of growth from below, among the common people.”
NONVIOLENT OVERTHROW OF EVIL. “An egalitarian society presupposes nonviolence, for violence is the way some are able to deprive others of what is justly theirs. Inequality can only be maintained by violence. The root of violence, moreover, is domination. Turning the other cheek to a ‘superior’ who has backhanded an ‘inferior’ is an act of defiance, not submission; stripping naked when a creditor demands one’s outer garment brings down shame on the head of the creditor causing the poor debtor’s nakedness; carrying a soldier’s pack a second mile would put him in violation of military law (Matt. 5:39-41). These acts do not at all mean acquiescing passively to evil, but are studied and deliberate ways of seizing the initiative and overthrowing evil by the force of its own momentum.”
WITHOUT BECOMING EVIL IN THE PROCESS. “The last supper and the crucifixion display Jesus’ nonviolent breaking of the spiral of violence by absorbing its momentum with his own body. What Jesus distilled from the long experience of his people in violent and nonviolent resistance was a way of opposing evil without becoming evil in the process. He advocated means consistent with the desired end: a society of justice, peace, and equality free of authoritarianism, oppression, and ranking. His method and his goal incarnated God’s domination-free order.”
GOD’S REIGN DESCRIBED. “What is God’s reign? It is the transformation of the Domination System into a nonviolent, humane, ecologically sustainable, livable environment fashioned to enable people to grow and grow well. That is a message so elementary that even a child can understand it. For children it means, among other things, no more beatings; for women, as a bare minimum, no more battering and rape; for men, as a gospel imperative, no more exploitation, violence, and war.”
DOMINATION AND THE CHURCH. “The failure of churches to continue Jesus’ struggle to overcome domination is one of the most damning apostasies in its history. With some thrilling exceptions, the churches of the world have never yet decided that domination is wrong. Even in countries where the churches have been deeply identified with revolution, there has been a tendency to focus on only one aspect of domination, such as political freedom, and to ignore economic injustices, authoritarianism, the immorality of war, domestic violence, gender inequality, hierarchicalism, patriarchy, and the physical and sexual abuse of children. We have tried to take on evil piecemeal.”
SEEING A SINGLE FRONT. “While it is true that we cannot take on everything, we have not always located our struggles within Jesus’ total project: the overcoming of the Domination System itself. Jesus’ vision of a domination-free order enables us to see every struggle against injustice, illness, and greed as part of a single front, and gives us a perspective that links us to everyone engaged in similar struggles.”
Listed under:
future,
Kingdom of God,
nonviolence,
peace,
Walter Wink
CLUELESS ABOUT PASSOVER?
Though I think I know more than most Christians about Passover, I am still pretty clueless about the heart of it.
Not in any way that grasps the heart of its meaning which my Jewish friends and associates annually experience and express. Not in any way that intimately appreciates the collective soul that resonates in Passover's passages and symbols. Not in any way that grasps the depth of bondage and release that are wrapped up in the journey of a people.
I say this having participated in "Christ in the Passover" Seder meals on numerous occasions. I say this having studied in seminary and dialogued ecumenically and celebrated Passover's exodus themes in liberation theologies. I say this having heard comparison after comparison to the Christian story, particularly relating to Holy Week.
Still, I am convinced that, apart from filtering its meaning through Christian reinterpretations, I am pretty much clueless about the meaning of Passover. At age 52, I am embarrassed to say that I mostly hold only barely-informed notions and ideas about Passover. Granted, I will put the little I know about Passover as more information and perspective than 90% of Christians. But that's not saying much.
For the sake of understanding my Jewish neighbors and celebrating the heart of Passover, for the sake of genuine solidarity and heartful knowing, I hope in coming years to have some experience, some firsthand relationship, some breakthrough that will deepen and broaden me in this regard.
Even then, I imagine it will be with a sense of observing reverence and respect that I will "know." And always as one being grafted in.
Tuesday, April 3, 2012
THE DEATH OF PREDATION
I like Howard Snyder's description of atonement in his new book "Salvation Means Creation Healed"
"Atonement is not primarily about punishment, not most basically about penalty. It is fundamentally about overcoming the results of sin, the hurt of violation--which necessarily involves suffering the consequences. It is the death of predation. This is what Jesus, and Jesus alone, accomplished through the cross and resurrection. Jesus is thus the great healer, and by his Spirit he summons the church to join in both the suffering and the healing"
-- Howard A. Snyder & Joel Scandrett in Salvation Means Creation Healed, 2011, Cascade Books, Eugene, Oregon
"Atonement is not primarily about punishment, not most basically about penalty. It is fundamentally about overcoming the results of sin, the hurt of violation--which necessarily involves suffering the consequences. It is the death of predation. This is what Jesus, and Jesus alone, accomplished through the cross and resurrection. Jesus is thus the great healer, and by his Spirit he summons the church to join in both the suffering and the healing"
-- Howard A. Snyder & Joel Scandrett in Salvation Means Creation Healed, 2011, Cascade Books, Eugene, Oregon
Monday, April 2, 2012
New King
The King of Palm Sunday conquers by the cross on Good Friday
Riding on a colt
Bearer of peace
Hail, King Jesus!
Come to set us free
Going to the cross
Bearer of grief
Kinder and gentler
Lead on to Zion
Young crown wearer
New kind of king
Servant and giver
He lays down his life
Young cross bearer
Swept on he goes
To Jerusalem
Bring down corruption
Let right begin
Swept on he goes
To Calvary hill
Bring down oppression
Let love flow still
Listed under:
Holy Week,
Palm Sunday
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