Ecclesial Longings

Torn Heavens and Shattered Earth: Advent Vexation

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O that you would tear open the heavens and come down, so that the mountains would quake at your presence–as when fire kindles brushwood and the fire causes water to boil– to make your name known to your adversaries, so that the nations might tremble at your presence!  (Isaiah 64:1, 2)

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This is a longing for God to act as God acted in the Israelite exodus from Egypt. “God why don’t you come down and kick some ass as you did with Pharaoh?” Isaiah asks in lament and frustration. This is an Advent frustration and longing. Desperate that the reign of God would manifest and the nations, the powers, that oppress would be brought to their knees, ending oppression. So that injustice would end and justice would flourish.

Isaiah cries out in anger and exasperation, God, come down, tear the skies, act against oppressors; like you did with pharaoh in Egypt, make yourself known like you did at Mount Sinai. God make those things that seem immovable and unshakable tremble and crumble, come like fire that sets dry brush wood aflame, be like fire to a pot of water causing it to boil over. Like brushwood catching fire from a spark to start of a conf20161219_220829lagration. Isaiah wants God to bring it all down.

If we slow down and let Isaiah’s simile take hold for a moment we find in the middle of the grand gesture there’s something small and imperceptible. Brushwood is also used for kindling to start a fire in a hearth that will then boil the pot of water put over the fire in the hearth. The image is domestic – boiling water and the fire in the hearth.
20161219_221041A rolling boil is certainly violent and the flames of a fire will rapidly lick up dry kindling, but it is all contained, and part of our everyday life, easily overlooked.

Isaiah moves form macro, “tear open the heavens” to micro, a boiling pot on a stove. A pot being brought to boil is such a small and everyday thing. Isaiah sees God’s advent in this way as both upending and earth shattering, like brush wood readily catching flame starting a conflagration, and like a pot of water in a hearth about to boil.

In this season of the Holy Nativity we are remembering and celebrating that God did tear the heavens and come down. 20161219_221038God rending the heavens took place in the womb of Mary, and the birth of Jesus of Nazareth. God comes vulnerable like the beginning flame, just after the first strike of the match to kindling. God tears open the heavens and comes down and it was nearly imperceptible like a pot of water about to boil.

The nations, the powers (Rome), did eventually sit up and take notice, though in the long run not always for the good.  Followers of Christ instead of spreading the fire and letting things shake and boil have shored up the structures of the powers and doused the flames leaving many vulnerable and becoming agents of death and oppression.

After all this, what a20161219_220947re we to say? Did God fail? Was God wrong to abandon the shock and awe of the Exodus and Mount Sinai? Was God wrong to abandon the direct confrontation with the powers as God did with Pharaoh? Was the incarnation, the crucifixion all a mistake? Have we lost God in God rending the heavens and coming down and joining with us? Or have we yet to see the fire spread? Have we yet to see the pot boil? Or is the transformation, the liberation we seek and the shaking of the powers we long for accomplished not through the language and practice of the nations and empire and grasping for power and violence, but some other means?. Does God rend the heavens and come down and show another way, one we have betrayed?

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Hope as Virtue and Discipline: “The arc of the moral universe is long but bends towards Justice.”

What follows is an essay written from my notes for recent Theology on tap for the Oratory of Jesus Christ Reconciler, written after the discussion. another version  was posted on the Oratory’s website.

“The arc of the moral universe is long but bends towards Justice.”

Rev. Dr. Martin Luther King Jr. used this aphorism in a sermon delivered at Temple Israel in Hollywood.  This is a hopeful image.  The aphorism is a snapshot of hope as virtue and discipline, before we unpack and interpret this aphorism, we need to ask some questions.

What is Hope? Hope can be a slippery thing to lay hold. We may buy a lottery ticket hoping to win the lottery.  A child might hope that she will get a gift that she asked to receive, from her parents. Such hope doesn’t seem to be either virtuous nor does it require any discipline.  The second case approaches more what we mean when we speak of hope as virtue and discipline. In the case of the hope of a child for a gift from their parents, is hoping in someone for something. There is a difference between hoping to win the lottery and hoping to receive something one has asked for at Christmas. The hope of the child is rooted in the loving relationship between the child and their parent. The hoped-for outcome isn’t guaranteed, but it is more likely and is bound up with a relationship.  In this second type of hope what one is hoping in is distinguished from what is hoped for, yet they are bound up together. Even so, the hope of a child for a Christmas gift hasn’t yet brought us to hope that is virtue and discipline

All instances of hope aren’t virtuous. So, we need to ask what is common across various instances of hopefulness.  We then can lay hold of a hope that is something we can call a virtue and about which we can be disciplined. What covers all connotations of hope is that hope looks to a fulfillment; it also lives, now, in anticipation of that fulfillment.

What is hope as virtue and discipline?

Given this sense of hope, what then does it mean for hope to be both a discipline and a virtue? Hope is a virtue and discipline, if what is hoped in is a good that is more than a fleeting desire and more than wishful thinking. Hope that is a virtue is a hope bound up with a movement toward the good, something that through hoping for it we are moved towards our betterment. For hope to be a virtue and discipline requires something to be hoped in and for, which can lead us to something greater than we are now.  Hope, which is a virtue and a discipline, is hope that moves us toward what is hoped for.  Hope as virtue and discipline is anticipation that actively waits for what is hoped for. This sort of hope isn’t passive; it is moving towards a goal or an end.

Hope can be a virtue through hoping in something that moves us towards that which we hope.  Such a hope requires an expansiveness, to borrow Obama’s phrase, it requires an audacity. Simultaneously it requires humility to admit that what is hoped for isn’t yet realized. Hope as virtue and discipline is magnanimous and humble.

The enemy of hope as virtue is presumption. This may find itself in too great a confidence, too much assurance, that at any moment what is hoped for is coming to fruition or fulfillment and completion in that very moment. Thus, it is destructive of hope to use hope as part of a political campaign, as Obama’s campaign did.  This is so, largely because, what we hoped for in Barack Obama wasn’t going to be completely fulfilled by Obama’s administration. Rather a virtuous hopefulness in a political party, or a factional politics, or a politician is in their being able to bring us closer to that which we hope, not for their ability to deliver that for which we hope.  What was hopeful about Obama and his campaign and subsequent presidency was only hopeful to the degree that hope was what propelled Obama, not in his or his administration’s ability to fulfill and deliver that for which we hope.  Thus, to the degree that Obama was hopeful with us and not the object of our hope, then we have a truly hopeful politics, but the moment we hoped in Obama or his administration, we ceased to have hope in a way that is virtue and discipline and which could lead us toward a goal greater than ourselves.

Hope as virtue and discipline needs the humility to admit that in time there is always a remainder of what is hoped for in any movement towards what we hope. For hope as virtue and discipline there needs to be the simultaneous magnanimity of claiming to be able to achieve what is hoped for with a sense that the fullness of what is hoped for can’t be found in any one moment.

What sort of things might we say we hope for in this manner? What is it that we can both be audacious about and about which we can be humble?

Hoping in God and of the God revealed in Jesus Christ.

The God revealed to us in the Hebrew Prophets and the divine human Jew Jesus of Nazareth, is a god who is about justice and who defines for us justice as the concern for and right treatment of those who are marginalized, most vulnerable and who are outcasts. Captives, prisoners, widows, orphans, those who can’t easily and financially hold on to property and means of production to provide for their daily lives, food, shelter and clothing.  In the letter from the Apostle James, we are told that true religion is one that has solidarity with the poor and the vulnerable.

Thus, hope for this sort of justice cannot reside simply in some future wished for utopia, that may or may not be achieved, nor something that may or may not be realistic and realizable rather this hope is bound up in the very fabric of the universe and in the source of all that is.

When Martin Luther King Jr. affirms the aphorism “The arc of the moral universe is long, but it bends toward justice.”, he isn’t affirming some generic hope, but making a faith statement about the one has aimed the bow and the arrow is on target.  This is faith in the God who is revealed to us in the Hebrew prophets and in Jesus of Nazareth. That is Martin Luther King Jr. isn’t in that moment talking as a politician of a political party nor as a patriot of a certain nation state, but as a member of the people of God, Israel, the Church. He is speaking as a preacher and a prophet.

The above aphorism. isn’t a hope in humanity’s ability to progress based in humanity alone, but is a hope in God’s work in history.

Hope, then in its activist form, is seeking to act in accordance with this goal. This is what makes hope a discipline.  The virtue of living in conformity with the long arc of the universe bent towards justice, is to live in a certain way. Hoping in this manner is especially a discipline when a present moment seems at odds with what is hoped for. As a Rabbi friend says “it is to act as if”.

The difficulty and the virtue of hope is that some aspects of the current moment will appear to be an argument against having hope.  If hope is merely wishful thinking, if we can’t say truthfully that in some sense justice, wholeness, true life isn’t the goal isn’t the direction of things, then no living as if will counter what immediately appears.

Hope that is a virtue and can be a discipline is to have hope in something that is true beyond a certain instance. It is to hope in something that is true about our deepest selves and the entire universe and of human being.  Different philosophies and Spiritualties may give different reasons for it being there or exactly how to describe it but it must be an affirmation that our goal forms us into our truest selves.  Simultaneously it must also affirm that this goal is beyond any one of us or any moment. The fulfillment of this hope is beyond us but partly realized in us in moments even if not yet landing its mark in time.

This is the prologue to Unbounded Love as Resistance (Part 1)

Works consulted in writing this essay:

King, Martin Luther, Jr.  Sermon at Temple Israel of Hollywood , February 25,1965 http://www.americanrhetoric.com/speeches/mlktempleisraelhollywood.htm . Last accessed 11/25/

Pieper, Josef, Faith Hope Love, Ignatius Press, San Francisco, 1997, pp 87-138

Repentance as the Path to Decolonization: Confessing my family’s role in Manifest Destiny

Recently I ran across an interview with Ann Coulter on the View. In that interview Coulter made a claim that her family wasn’t originally immigrants but were settlers. While I disagree with how Coulter uses this assertion, the truth is that during the period of U.S. expansion and conquest White Europeans were settlers of that expansion and conquest.  My Swedish immigrant great great grandparents and great grandparents settled land recently taken from the original native inhabitants. For Coulter, this reality is a badge of honor, for me it is a reality to lament and with which to wrestle as I must face what it means to be White benefiting from conquest.

Coulter is one extreme example of the lack of grief among White people I wrote about here. This lack of grief or lack of tears is a spiritual problem, it is symptomatic of a failure to repent. For the Desert ammas and abbas, tears are tied to repentance and salvation. Daniel Jose Camacho recently asked what would it look like for Euro-American Christians  to repent of the Doctrine of Discovery. He defines the doctrine of discovery thus:

“… was a Christian invention which justified dispossessing indigenous peoples of their land, parceling it out among emerging nation-states, and turning it into private property for settlers. In this framework, Indigenous peoples are left with either extermination or assimilation.”

Camacho suggests two ways for Euro-American Christians to repent 1) through a radical rethinking of relationship to land and indigenous claims to sovereignty. 2)abandon the Eurocentrism of Modern Christian mission. I add to this that Euro-American (White) Christians need to grieve and lament our support and participation in the Doctrine of Discovery. We find this difficult if impossible to do because our Whiteness as Euro-American is rooted and entwined with the Doctrine of Discovery. In order to grieve and lament, Euro-Americans need to uproot and disentangle from the White Doctrine of Discover through naming the ways we have participated in whiteness and this doctrine.

Here is my beginning of this naming. My great great grandparents who came from Sweden and settled in what is now Minnesota, they weren’t immigrants but were settlers. The Native American nations had recently been driven further west and placed into reservations. The U.S. Government was parceling that land out cheap. In Sweden, Swedes were recruited as settlers through ads in newspapers and elsewhere promising idyllic conditions in the United States of America. I don’t know how influenced my great great grandparents were by those ads, but family stories told us that back in Sweden they were very poor on land that hardly produced enough to eat, they came in hopes that life would be better and they were used to settle lands of conquest.

As far as I Know we didn’t ask why the land was so abundant and so cheap. For reasons unclear my great grandfather didn’t keep or didn’t inherit the land his father first settled.  At the turn of the 20th Century my family was drawn to California with incentives from the railroad company to settle land along its rail lines in the central valley of California, once again cheap land.  Family story goes that the railroad failed to tell the settlers (and thus my great grandfather) that the central valley was desert.

Family stories of our immigration to the U.S. and settling in Minnesota and then California, never questioned why the land was available.  The stories simply assumed the Doctrine of Discovery. What our family stories did focus on was the pain and struggle of assimilation. We did assimilate. Here’s another thing we never asked: why we eventually could assimilate. The answer is that as Europeans we were White.

We ethnic Europeans were molded into White people through the U.S. Government bringing us over to settle its lands of conquest from the Native Americans.  Our being from Europe (Norther Europe even better) was the necessary raw material. We lost a great deal, possibly even our souls, but we gained wealth and power. We didn’t necessarily individually gain great wealth or great power, but we became citizens of the greatest power in the world, the heir of European empires and colonialism. We were rewarded for our assimilation and cooperation through the United States becoming a world power, outstripping its colonial competitors and former sovereign.

Coulter is correct, we Europeans who came to the U.S. were settlers occupying land of conquest serving the Manifest Destiny (the U.S. take on the Doctrine of Discovery) of the United States. This isn’t a badge of honor but it is something to lament and grieve. Yes, we were used as we sought to escape poverty and starvation and at first we were mostly unable to assent to our role in the Doctrine of Discovery. However, now we, in various ways, are defending it tooth and nail. What we Euro-Americans (Whites) decedents of settlers must do is repudiate, repent, and shed tears for our part in the United States conquest and expansion that robed indigenous people of their land.

Feeling Safe and Secure without Grief or Lament

Alas for those who are at ease in Zion, and for those who feel secure on Mount Samaria. Alas for those who lie on beds of ivory, and lounge on their couches, and eat lambs from the flock, and calves from the stall; who sing idle songs to the sound of the harp, and like David improvise on instruments of music; who drink wine from bowls, and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph! Therefore they shall now be the first to go into exile, and the revelry of the loungers shall pass away. – Amos 6:1a, 4-7

The above passage is the Hebrew Scripture reading  for today (Sunday September 25th, 2016, proper 21)  according to the Revised Common Lectionary. As I prepared the sermon today I could not shake that this word of Amos’ could be addressed to White Christians (and White people in general). The response to police shootings repeatedly shows a general inability by many white people to grieve for the loss of life. Rather, in general the attitude of whites is to immediately turn to questioning the actions of the victim of the shooting. I didn’t preach on this, but this leads me to wonder what is the source of our inability (as White people) to grieve, to lament, to weep with Black folks? Why is it that if you are White ones first response to a Police shooting of a black person isn’t lament and grief but defense and justification?

Part of the problem is the story we tell ourselves about America and its moral and ideological superiority, and its destiny on the world stage. This story we tell ourselves is why the action of refusing to stand for the national anthem, by Kaepernick and others following him, elicits such an angry response.  The anthem and the flag (and pledge of allegiance) are the central sacred objects of this story.  To suggest, as Kaepernick’s protest suggests, that racism and white supremacy is at the core of our mythology and that it taints the sacred objects of our civil religion shakes the security of those who are secure in the conviction of  the innate goodness and rightness of America: its institutions, mythology, and civil religion. White Americans are, not surprisingly, offended by the suggestion that what we hold sacred isn’t so holy.

(If you are a person of color who sees something useful in the American mythology for bringing about the remedy to your continued oppression and unequal treatment, I’m not criticizing your use of that mythology for your own ends. I’m speaking of how the mythology also works against liberation among white Christians, and whites generally.)

Because of our clinging to this narrative of American destiny as guardians of liberty, if we grieve it isn’t necessarily  over the injustice, oppression, and pain, but is over our loss of innocence and  feeling secure in our goodness.

The difficulty Whites have with truly grieving for and with the victims of police murder and violence is due to the depths and extent of racism and white supremacy. White supremacy is entangled within the philosophies, ideologies, and faith we’ve been taught to revere.  To admit that racism is still a problem, to admit that our system is still (even after Martin Luther King Jr. and the Civil Rights movement) racist and white supremacist shakes us to our core. It is difficult to understand how we haven’t reformed racism out of our system, therefore the problem can’t be with the system, it can’t be the police so it must be the victim of police violence.

But this is where the mythology works against seeing the truth. We can’t accept that Francis Scott Key as a slaveholder didn’t have African-Americans in mind as citizens of “land of the Free and home of the Brave”. This is the problem : those that instituted our sacred institutions and mythology and ideology had themselves in mind and people like them and not people of color.

For White Christians what stands in the way of grief is the causes of the division between white and black, white and people of color in  American Christianity. We often talk about the White and Black Church as if that separation of Christianity into white and black was some accident enforced upon the church by some external force. Worse still we talk about the black church forming without recognizing that the Black church formed because white Christians refused to worship with and ordain Black Christians. Whites left the black Christians or forced them out, not the other way around. Denominations that are White or predominantly White today have yet to really face and renounce what created them.

When white people choose to remember their immigrant origins, we tend not to recall that we are here in part due to deliberate quota’s that favored Europeans over other immigrant groups. We don’t think about the huge swath of land now owned by white people who were European immigrants isn’t an accident of amoral and natural forces of history but due to U.S. Government policy with the full cooperation and consent of White Christianity, It was due to the deliberate policy of the  U.S. government toward Native American people, and recruitment of poor Europeans to settle land taken from Native Americans as they were rounded up on small tracks of unwanted land.

In order to grieve what is happening in our streets requires no longer sitting securely in our comfort and safe place of America: no longer sitting comfortable in the belief that we are slowly progressing away from ignorance into enlightenment. We aren’t’ here because people didn’t know better back then.  No! Whites and White Christians seared their conscience and then created reasoned justifications to support a system that was to their benefit.

I’ve written subsequently about how my immigrant Swedish family through our settling Wisconsin and California play into what I’m talking about above. But even this second blog post is just beginning to tease out the depths of our racist system, what lies behind the persistence of systemic racism in spite of reforms and the reformers. What I believe is that this all persists because it is in the very structure of our society, it wasn’t that Racism and White supremacy was an add on after the U.S.A and the global economic system we inhabit came into existence, rather it is in the very structure and foundation of everything we know.

Edited on October 18th, 2016

A Compromised Evangelical Witness: A review of Vote Your Conscience

If you are an evangelical thinking of voting for Trump for President and if you are a progressive Christian scratching your head about evangelical support for Trump you need to read Brain Kaylor’s current book Vote Your Conscience: Party must not Trump Principles. The book is part an evangelical Baptist wrestling with evangelical support for Donald Trump, part critique of the Religious Right as it has largely fallen in line behind the Republican candidate for President, and part argument for the author’s view of a politics that is reflective of the politics of Jesus and not of a party, Republican or Democrat.  The book is a direct response to this election and to the candidacy of Trump (Clinton as a candidate is addressed but not a focus of the book). Kaylor argues that support for Trump by evangelicals deeply undermines evangelical witness of the Gospel.  Kaylor deeply believes in the relevance of Christian faith to being politically active, but is discomforted by how party politics seems to drag faith along and Christians allow this to happen

Kaylor first addresses the candidacy of Trump and Clinton and seeks to address his remarks to Christian supporters of both presidential candidates.  He makes a case that Trump and Clinton are both unacceptable candidates from a Christian perspective. Kaylor is his most convincing as he argues that Christians should hold to a holistic pro-life ethic and not simply anti-abortion.  In his view, both candidates fail as “pro-life” candidates, in this holistic sense.  While I appreciate Kaylor’s arguing for a holistic pro-life ethic it was clear that the author’s audience for this book isn’t Christians or the church catholic but conservative Baptists and evangelicals. His treatment of Clinton assumes you already are suspicious of her and might be thinking of her as the greater evil and Trump as the lesser evil.  That one may not see Hillary Clinton as the lesser “evil” or not an “evil“ at all doesn’t come into view. Similarly, his holistic pro-life ethic begins with the question of abortion and expand out from that standpoint, and the book isn’t aware that one may have a different beginning point in having a holistic “pro-life” ethic.  But in truth, this book isn’t addressed to all Christians in the U.S. rather the audience is Kaylor’s fellow Baptists and Evangelicals who are supporting Trump for President or considering doing so.

If you’re not evangelical, you will have to forgive some of the conflation of “Christian” with “Evangelical”. If you are an evangelical Kaylor has a well-argued position for why support for Trump is an abandonment of your Gospel witness. The strength of this book is a clear Biblical Gospel argument for not supporting Trump for President and a sustained prophetic Gospel critique of evangelical and Religious Right leaders who have thrown in with Donald Trump. For progressive Christians who tend to lump all Evangelicals in the same basket Kaylor’s book shows that Evangelicalism isn’t as univocal as our treatment of Evangelicals tends to assume.

 

Disclosure of Material Connection: I received this book free from the author and/or publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR,Part 255

Review of the Atonement of God by J. D. Meyers

J. D. Meyer’s Atonement of God attempts several things: demonstrate the inadequacy of the penal substitutionary theory of the atonement, explore alternatives to penal substitution theory, and argue for Non-violent atonement theory, and demonstrate the benefits of this theory. The Atonement of God, for this reader who doesn’t hold to penal substitution atonement theory, fails to make the case, except in showing the benefits of non-violent atonement theory.

The Atonement of God is divided into two parts. Part 1 is the author’s presentation of four theories of atonement.  Chapter 1 deals with three atonement theories. Though any one theory is only dealt with briefly and never on their own terms. The presentations of the theories of atonement function two fold, first o establish a need for the non-violent theory of atonement that Meyer’s wishes to argue for and to begin his argument in favor of non-violent theory of atonement. In the midst of these presentations of a few theories of atonement in order to argue for non-violent theory of atonement Meyers introduces a strange interpretation of God’s rejection of Cain’s fruit and vegetable offering, that is unsupported by the admittedly succinct Scriptural text.  More or less both part two and part one of the First section of The Atonement of God is an extended argument for non-violent theory of atonement, and his most extensive Biblical argument for non-violent atonement is an idiosyncratic interpretation of the sacrifice of Cain.

The strongest section of the book is the second and final section of the book of the book on the benefits of non-violent theories of atonement.  Yet even his presentation of non-violent theory of atonement is week.  His scriptural interpretation is often idiosyncratic, more than once stretches the meaning of texts and doesn’t deal with Scripture or tradition that points to other theories.  One striking omission of the book is his repeated reference to that Penal substitution theory of atonement was not preferred in the early church, and that what has been the preferred theory is closer to his presentation of non-violent theory of atonement. Yet, he never once references let alone quotes any writer or theologian from the first thousand years of the Church.  He makes claims but doesn’t back them up. His presentation of non-violent atonement is dependent upon an idiosyncratic interpretation of Scripture, use of only 20th and 21st century theologians, while claiming his pet theory (rightly so) is older than exclusive focus upon penal substitution, yet he never quotes a theologian from the early church or any Eastern Orthodox theologians.

If you are looking for an alternative to western Protestant views of the atonement one grounded in both Scripture and Tradition this isn’t the book.  The author and the reader would do well to simply read the Rev. Dr. Alexander Schmemann’s For the Life of the World.  While not technically a book on or a theory of the Atonement it does speak to the reality of the atonement and its effects, what the atonement intends to do, and the motivation of God to bring life to the world out of love for the world.  If the reader want’s to study theories of atonement along the lines of J.D. Meyer’s book, reading the authors Meyer’s bibliography and for the life of the would be a better place to study than this book.

J. D. Meyer’s book is disorganized uses strawman arguments and shows only real knowledge of a few contemporary Biblical Scholars. The conclusion of his work presents positive reasons for someone uncertain about abandoning Penal Substitutionary Atonement theory for non-violent theory of the atonement. Perhaps, that should have been the book had Meyer had an editor the editor may have been able to direct the author to a more focused work with the modest goal of a positive presentation of non-violent atonement theories and why someone who has lived only with the belief that penal substitutionary theory was the only “orthodox” theory should, based on the Gospel and revealed character of God, consider other possible theories. But this book was not that book

Book site: RedeemingGod.com
Reviews and Excerpts from The Atonement of God
The Atonement of God on Facebook
Jeremy Myers on Twitter
The Atonement of God on Amazon: http://amzn.to/1ThcG43

Disclosure of Material Connection: I received this book free from the author and/or publisher through the Speakeasy blogging book review network. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR,Part 255.

Listening to the Mind of Christ In Time of Crisis: Nothing is Hidden that will not be revealed, Part 2

12 Meanwhile, when many thousands of the crowd had gathered so that they were trampling on one another, Jesus began to speak first to his disciples, “Be on your guard against the yeast of the Pharisees, which is hypocrisy. Nothing is hidden that will not be revealed, and nothing is secret that will not be made known. So then whatever you have said in the dark will be heard in the light, and what you have whispered in private rooms will be proclaimed from the housetops.

“I tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do. But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell. Yes, I tell you, fear him! Aren’t five sparrows sold for two pennies? Yet not one of them is forgotten before God. In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows.   Gospel of Luke 12:1-7 (NRSV)

“Nothing is hidden that will not be revealed.”

This Gospel text came to mind as the succeeding revelations that followed the WikiLeaks DNC e-mail leak, that lead to Debbie Wasserman Schultz’s stepping down as DNC Chair, which revealed the likelihood of Russian Intelligence as the source of the e-mails, and giving a possible glimpse into Russian attempts to influence the current election and possible ties between Donald Trump and Vladimir Putin.  In this one instance we had a cascading set of revelations of things done in secret (that even people would have rather been kept under wraps). I wondered is there something hopeful in these things coming to light? Depending on your political slant or loyalty one may spin those revelations one way or another, but that isn’t the same as something hopeful being found in the unveiling of secrets.  I wondered, and still am asking is Jesus here talking about a sign of the Kingdom of God?  In contrast to the hypocrisy that acts like yeast hidden in dough, unseen except in its eventual effects. Does the truth of the transforming work of the reign of God in the world simply expose what is hidden?

DNC e-mails and Russian covert operations aren’t the only thing being brought into the open this election, overt White-supremacy and racism has come into the open in the wake of Trumps campaign and rhetoric. Trump’s campaign and rhetoric has made overt white-supremacist feel they can more publicly display their opinions and attitudes. While dangerous and frightening I think this bringing out into the open what we as a culture and society had effectively kept out of sight.  What is hopeful in this is the possibility to also then recognize and bring to light the covert and social acceptable white-supremacy and racism

Overt and Covert White Suppremacy

Above image found in a the Salt Collective Facebook Page post August 8th 2016 p

Part of Socially acceptable white supremacy and racism, is being exposed as in the arena of policing and lethal force use against people of color. Exposure in and of itself doesn’t solve things, it can even worsen situations.  Such is the case of people feeling free to come out in the light and overtly show their White-Supremacy KKK affiliation, etc., creates a less safe environment for POC. The exposure of the DNC e-mails and Russia’s involvement has ratcheted up anti-Russian sentiment and rhetoric and accusations of collaboration and infiltration eerily and frightening analogous to Cold War Anti-Russian and Communist rhetoric and accusation.  Things being brought into the open in and themselves isn’t’ necessarily hopeful.

While things coming to light and into the open that were once hid away and in secret are often frightening and carry danger, there’s also the hope that once exposed change can happen. When overt white supremacy is hidden away it is possibly more difficult to see more covert-white supremacy. When certain things are kept under wraps and hid in a corner where there is no light there’s the possibility for yeast like hypocrisy to invade and lulled into a false sense of security and sense of progress

Due to the Civil Rights movement of the 1960’s,  overt and some forms of covert white supremacy were through Federal intervention, legislation and legal decisions brought to an end. Along with the ending of de jure white supremacy overt expressions of white supremacy where rightly marginalized and relegated to the privacy of one’s own secretly held opinions. Since overt white supremacy was now taboo and no longer supported by law gave the impression to many of us that white supremacy is merely a matter of attitude and hate, that could be addressed by individualistic transformation, ignoring the way that the de jure elimination of overt White Supremacy didn’t address or change the more covert and structural aspects of White supremacy woven into the very fabric of our nations consciousness, history and legal and political and economic realities. With the ascendancy of Trump giving people permission to express their overt White supremacist has exposed along with the Black Lives Matter movement, the lie that White supremacy is just in the past and simply has to do with personal hate of another person or fear of a group of people.

There is an opportunity in this moment, especially for White members of the body of Christ, to fully acknowledge the depth and breadth of white supremacy in American institutions (including our denominational institutions) and turn aside not only from the overt white supremacy but all forms of it. As these things come to light we can truly repent and let our POC siblings in Christ to tell us how we should respond, and taking their cue rather than attempting to justify ourselves and our attempts to reform the White systems of government, and white religious institutions.  When things are exposed hypocrisy comes to light and there is the opportunity to repent.  Then change, healing injury, and mending what is broken can begin What is hidden away only fester and remain unacknowledged and unchangeable.  This is the hope of Christ’s word’s what you speak in secret will be shouted from the rooftops.  This is often painful, even frightening and far from safe, but it offers the opportunity for true repentance and radical transformational change of the Beloved Community God sent in motion in the life death resurrection and ascension of Christ.

Next week Part three, “Be not afraid.

And if you missed last week here’s the link to part one An Hypocrisy that is like Yeast

Listening for the Mind of Christ in Time of Crisis: An hypocrisy that is like yeast, Part 1

12 Meanwhile, when many thousands of the crowd had gathered so that they were trampling on one another, Jesus began to speak first to his disciples, “Be on your guard against the yeast of the Pharisees, which is hypocrisy. Nothing is hidden that will not be revealed, and nothing is secret that will not be made known. So then whatever you have said in the dark will be heard in the light, and what you have whispered in private rooms will be proclaimed from the housetops.

“I tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do. But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell. Yes, I tell you, fear him! Aren’t five sparrows sold for two pennies? Yet not one of them is forgotten before God. In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows.   Gospel of Luke 12:1-7 (NRSV)

Be on your guard against the yeast of the Pharisees, which is hypocrisy”. We can too easily dismiss the Pharisees. The Pharisees were seeking the renewal of the people of God, and in comparison, to the likes of the Herodians they took the high road. The ideals of the Pharisees were closely aligned with that of Jesus Christ. Jesus’ metaphor of hypocrisy being like yeast indicates that we are to be on our guard for what is hidden and isn’t obvious.  The hypocrisy of the Pharisees is something that is subtle and unseen except ultimately in its effect.

The hypocrisy of the GOP and the Religious right has been brought to light.  The choice of Donald Trump with so many republican and religious leaders stumbling around to get behind him, when for years the GOP and the Religious Right have talked of the personal and moral character of candidates for high office criticizing at times their opponents for not being such persons of character.  The GOP’s hypocrisy is easy to see it has leavened the whole loaf, but we must be on guard for hypocrisy before the dough starts to rise. In the case of the GOP and its presidential candidate this election, the dough has risen!

A subtle yet largely unnoticed hypocrisy is already needed into the dough of U.S. history.  For his own hypocritical ends Donald Trump has used this hypocrisy in attempts to justify restrictions on Muslim immigrants and   tracking Muslim U.S. citizens by appeal to the use of concentration camps of Japanese during WWII along with the restrictions and surveillance of Germans and Italians during WWII by FDR’s administration.

The administration of FDR with the approval of the U.S Supreme Court in prosecuting war for “Freedom” and human rights, without cause robbed Japanese Americans of their freedom and violated their human rights.  We compound and perpetuate this hypocrisy by attempting to justify or explain away the hypocrisy by excusing it or claiming they didn’t know better at that time.  We let our guard down when we for the sake of our ideals and our mythos of America pretend that the U.S. Government and a great number o its citizens have hypocritically held to its own ideals.  We further compound this when we do not admit that the seeds of this hypocrisy, are needed into the dough of our national life from the moment of our revolution and founding.  As the founders of this nation wrote and spoke eloquently of Freedom they were also slave holders or those who in some way benefited from slavery or at least tacitly approved of the enslavement of Africans. To be on our guard for the the yeast of hypocrisy is to be conscious of this radical hypocrisy at the founding of the United States.

At the Democratic Convention where we at last have a woman for presidential candidate of a major party, we also extolled how we are the greatest nation in the world surpassing all others yet, ignoring a failing that doesn’t fit with our national aspirational narrative of being a leader of the nations, of being out in front.  Women have been at the helm of Government in nations all over the world, in growing numbers over the years, since at least the 1980’s.  On this we haven’t been a leader in the world nor in line with America being the best and greatest.  In not looking closely at ourselves and the narrative we use here is another place where hypocrisy can slip in.  We aren’t even the only nation to have the aspirations to freedom and democracy and equality.  France too has it’s mythology and believes itself to be a beacon in the world to freedom and democracy, after all “LIberte, Egalite, Fraternite” is its national moto.  We should be on guard for way our positive and aspirational story of America has this leaven already within it.

What this means for us as member of Christ and citizens of the U.S. is to be aware of the ways in which hypocrisy can invade and appear even in our desire for the moral high ground.  Especially if that moral high ground is identified with a particular nation and when those aspirations are also human aspirations shared beyond the boundaries of the nation.  We may even say that the leaven of the Pharisees was precisely; in this area:  They were good people devoted to Gods law and ensuring that the people of Israel stay true even under a harsh occupation when the occupier sought to dissuade their unique devotion to their god and customs (because it excluded paying fealty to the occupier’s ways and God.) Even thought there was much good in what they did, Jesus calls them out for their hypocrisy.  Good motives even seeking the Good of your group doesn’t prevent the yeast of hypocrisy.

To be on guard in this manner means not resting in party religious or national loyalties. To be on guard means to be attuned and open to God’s work of building up the Beloved Community which transcends and transgresses national and other boundaries we draw and write and put up.  To be on guard in this way is both positive and negative.  We are to be aware of where the reign of God is popping up and to be aware of the ways in which simply resting in our sense of Good or being part of the right group can lead to a hypocrisy that can choke out.  member of the body of Chris be on your guard hypocrisy is rampant it is in us, it is in the stories we tell ourselves.

In the next two weeks I will continue with this reflection on these words of Christ, part two “Nothing is hidden that will not be revealed…” and part three “…do not be afraid …”

Innovating Tradition (Traditional Innovation)

“Scribes trained in the way of the Kingdom Heaven are like a householder who brings out from the treasury things both new and old.”  Matthew 13:52

New and old, innovation and tradition, generally  in opposition to one another.  Yet , new and old are two momentary experiences.  New and old are how we experience things in certain moments: the unexpected, anticipation, recollection and familiarity.  Something that is new (to me) is also unfamiliar but also full of promise.  Tradition is something passed on, it has age yet it also what is known and familiar.

Rock and Roll for a time kept inventing new aspects of itself.  Notably for me in my experience of music and Rock-n-Roll are punk and various post-punk genres that can be put under the umbrella of Goth, EBM, Industrial, Death Rock, Dark Wave, Shoe Gazer etc.

If you attend a Goth or Dark Wave festival or convention there will be bands that are still around from early on in the scene and of course newer bands.  At one of these festivals  friend of mine and I were unfamiliar with but had heard good things about this new band  The music was familiar and drew us in we would dance for a bit of the song and then we’d both stop.  About the fourth or fifth song in my friend leaned over and said “every one of their songs I’m like oh ya this is great I know this song, and then I realize, no , it only sounds like such and such great song by so and so.” I was having exactly the same experience.  Another band were excellent musicians yet the passion seemed to be sucked out of their music, or more to the point their musicianship was excellent but they lacked raw energy of the punk and death rock one would expect. The music was good the sound fit within Goth Dark wave genre, but I was unmoved but  mesmerized by the technical skill in reproducing the sounds typical of the genre. A third band was clearly conscious that they were embracing Goth Death Rock template, yet they embraced it fully even the sense that there wasn’t anything original to what they were doing, unexpectedly though the songs didn’t sound like other bands.  Thee was a distinctiveness even an newness to their submission to the genre.  Then there was Sunshine Blind, who hadn’t played or released an album in years and it was fresh a familiar and full of years of dancing to their songs..  The goth festival is an experience of Tradition.

Granted a young tradition, but it seems clear to me that certain music genres are traditional even though their origins were innovations, Jazz and Blues come readily to mind.  Rock and Roll and it sub genres both punk and Goth are now traditions.

Seeing these music genres as musical traditions, I think can bring to light the dynamic between tradition and innovation as well as dislodge our preconceived ideas about both.

Then maybe we can begin to reflect upon Jesus’s aphorism about the scribes of the Beloved Community being a curator who is able to represent a treasured collection by presenting from that collection both what is old and new.