The Cure of Souls

Thoughts on Spiritual Direction, Mentoring, and the Care of Souls

On Paczki’s, Fat Tuesday, and Ashes

What’s going on with Packi’s and Mardi Gras?

Today in many grocery stores In Chicago you will find the polish pastry paczki, prominently displayed for sale. Today is of course Paczki Day, or Mardi Gras. If one is from New Orleans the celebration of Mardi Gras isn’t confined to this Tuesday before Ash Wednesday, in Brazil and other Countries this SEASON before Ash Wednesday is known as Carnival. Tomorrow, many Christians of various traditions will begin the season of Lent by receiving ashes on the forehead. This all may appear to be very disjointed and individualized. How does this all fit together? What connects Mardi Gras, the eating of paczkis and receiving of ashes upon the forehead?

A sense one may have from all this is individual indulgence followed by Forty days of individual self-denial. Celebration of life and abundance and the confrontation of mortality and limits. This picture isn’t entirely wrong but it largely misses the point. Carnival, Mardi Gras Ash Wednesday and Lent are all of a piece. We feast and we fast aiming for the same goal. In each we are preparing to receive again the mysteries of the faith of the church.

The dishes of Mardi Gras, are intended to use up items that one won’t be eating in one’s fast. In this way, the feasting of Mardi Gras is a holy act of preparation, so that we might be prepared (through not having in our cupboards empty of the items from which we will be fasting during Lent. Of course, buying the paczki from the grocery store on Fat Tuesday forgets this aspect of our feasting.

Preparing to Receive again the Mysteries of the Faith

Yet even if our feasting doesn’t literally empty our cupboards, we should recall that feasting and celebration of Mardi Gras are as much part of our preparation for Holy Week and Easter as is the fasting of Lent. However, we may observe the Lenten fast Today is part of that practice. Feasting today is part, our observing Lent.

In the liturgy for Ash Wednesday before ash is put upon the forehead and we hear “Remember you are dust and to dust you shall return.” We are called to the observation of a holy Lent. What is a holy lent? It is one in which we take up with greater focus the practices fasting, alms giving and other acts of pious act of charity and justice. This all from carnival to Ash Wednesday up to Holy Week is all preparation. A holy Lent is one that prepares us to return to who we became through our baptism, ready to reaffirm those vows of baptism and receive again the mysteries of our faith, “Christ has died, Christ is Risen, Christ will come again”. A holy lent is preparation is what we do as the Church, members of Christ. None of this is some individualistic celebration and navel gazing upon our individual mortality.

Unfortunately the way we often observe lent reduces it to individual piety, “What will I give up for lent” and we focus on one aspect of the liturgy of Ash Wednesday (“Remember that you are dust, and to dust you shall return.”) that we forget that this remembrance of mortality is to send us into the arms of Mother Church, the body of Christ, to regain and renew our being as the baptized who are being joined together as the body of Christ, holy stones of the holy temple of God. Our repentance, our fasting, our alms giving all are oriented to this goal or remembering who we are that we may be renewed by the great mysteries of our faith.

We should stop and question the ways we may individualize and separate ourselves off from this corporate feasting and fasting in preparation to receive the mysteries of our very being as the body of Christ. Lent is to return us to ourselves as the Church, the Body of Christ. However, we observe Lent, we are to seek to be more like Christ and to grow more into our Baptism. If we aren’t focused growing father into Christ anticipating and preparing ourselves to renew our baptism and return to the Church, then we aren’t observing a holy Lent. So, do what your community or your spiritual director encourages you to do. Don’t worry if you are doing too little or too much, don’t worry about how strict or lax you are. Focus on being ready for Easter. Whatever you do have as your goal to renew and deepen your sense and understanding of yourself as a member of the Church, our mother.

Examining a practice “Ashes on the Go”

A few years back some priests and ministers experimented with getting Christian liturgy in the streets on Ash Wednesday with Ashes on the Go. I wonder if Ashes on the Go by focusing on the moment most individuated within the liturgy of Ash Wednesday if this fails to communicate the meaning of receiving these ashes in this time of preparation? Given that we already have the tendency to view Lenten disciplines as individualistic private pious acts disconnected from our being called back into the church and back to our baptism, there’s a danger this innovation reinforces individualistic interpretations of Lent and Lenten disciplines.

If Ashes on the Go is just this one moment of the Ash Wednesday liturgy I see “Ashes on the Go” reinforcing an individualistic pious interpretation of the day. How would one communicate the corporate nature of this act without a gathered body of believers? There would need to be some reminder in the liturgy of Ashes on the Go that those who receive the ashes should also be finding and involved with a local body of believers in following through on their having received ashes, some reminder of their baptism and membership in the body of Christ. Otherwise this innovation risks (whether the priest intends this or not) of reinforcing the individualized misinterpretations of Lent and Ashe Wednesday that are prevalent in our treatment of Lenten practices.

Ash Wednesday as an act of becoming church.

Ash Wednesday isn’t about confronting my own mortality, nor an individual penitence. It includes those things, but only as an act of joining with the other members of Christ. It is more importantly a collective entering a time of self-examination and repentance to be prepared to receive again the central mysteries of the faith of the Church.

In Ash Wednesday, we are asked as members of Christ to face how we have both individually and collectively exhibited a failure to live into the call l or baptism and our collective mortality. We are reminded that being a member of Christ isn’t a space of triumphalism nor a celebration of our ability as individuals to bravely face our limits. Rather, it is a space of humility, to again remember we need God and each other, to be what we are called to and that we often forget in a short time, what it means to be the body of Christ, we were initiated into at our baptism.

When we receive ashes, and reflect upon our mortality as an act of corporate repentance and humility, we are called back to who we are as baptized members of Christ Body, the temple of God.

As you feast today, and as you receive ash and begin your Lenten practice tomorrow, let it be focused upon return, renewal and receiving again the mystery of who we are as the church, baptized members of Christ. Then we can know that we are observing a holy lent no matter what we do, or don’t do, as we prepare ourselves to come face to face with the mystery of our Faith.

On the Edge of Enlightenment: The Epiphany

Even on this day, as when we were waiting for God’s transformation of the world, we can miss the illumination. As often as not the illumination we seek is obvious and at the center while the epiphany we get is on the periphery just out of sight.

The Epiphany comes to us as odd foreigners speaking of an obscure star they saw. These same foreigners visiting an infant with rare gifts.

Enlightenment comes as an ordinary man, by appearance, who comes to the river baptized by a man in camel hair along with everyone else. Then the heavens are opened, Spirit descends, a voice speaks, or was it?

Epiphany is tasting excellent wine suddenly discovered after the momentary crisis of having no wine as the head steward of a wedding feast. But only the servants know what happened, they poured water into jugs and when the drew out the water there was wine. A parlor trick? For a very exclusive audience of servants.

This manifestation is not a sudden clear insight. What is manifest isn’t blindingly and unambiguously clear. It’s not entirely convincing.  It’s queer. Boundaries have been crossed and it takes place out of the way on the borders. It’s in our peripheral vision, and never quite comes into focus.

The Epiphany is odd. It is disconcerting, because such an illumination tells us the truly important doesn’t happen at the center: center of power, center of ourselves, center of meaning.

The Epiphany doesn’t give us a place of residence.  The manifestation sends us again on our way.  Our illumination on this day sends us to live unsettled at the boundaries.

What is revealed on Epiphany is a god who embraces the “neither nor” and the “both and”. We are invited to meet one who is neither human nor divine, who is both human and divine.  At this moment, we are invited into this transgression of the order of things. The mixing of creator and created for the sake of love.

If we affirm the doctrines of “incarnation”, “Virgin Birth”, “Trinity”, “Fully God and fully human” and “begotten not made” we should not do so because of their intellectual or philosophical power to convince. Rather we should affirm these dogmas because they give voice to our epiphany, our enlightenment and encounter with God. The Epiphany shows us that these doctrines describe something queer, transgressive. This all though is seen just out of the corner of our eyes.  They point to what we can’t quite grasp but can intuit.  A flash of light, a voice an appearance of a dove.

I invite us to speak of incarnation and virgin birth, and say Jesus of Nazareth is fully divine and fully human.  I invite us to do so not to grasp an insight, but to be embraced by the transgressor of our creaturely limits.  Allow this speech, and this contemplation to take us to the borders. So, we may live with God on the edges, in that place between human and divine. This borderland is the place of the one who was honored by Magi and who enraged the powerful. In this place, we are with the Beloved in whom God is well pleased.  I invite us to come to the Jordan, take up residence on the edge of the empire. It is in the borderland where love was revealed, and God affirmed God’s love and union with human kind and all creation. In this transgression of flesh and divinity we are illumined.


The Veil Over the Holy Nativity

The icon of the Holy Nativity has something that eludes us.  I return, again and again, to its contemplation because it is a rich image but also because it challenges me. I don’t see it completely. The meaning eludes us, there is a veil over the icon.

One layer of this veil is the familiar imagery of Christmas, which smooth’s out the edges, softens the light, ignores the presence of death that lurks in Holy Nativity.  Most images seek to honor this moment through abstraction of the material and fleshly reality the holy nativity inhabits. There is a veil (The “veil” is an allusion to Saint Paul’s usage in 2 Corinthians 3:12-14 ) over this icon and the reality the icon invites us to enter. Because of this veil we are unable to enter Christmas, we turn away from the crack in the world it created.

We look at this icon and we see only a dogmatic claim. VIRGIN BIRTH, screams out at us. Isolated, without context, we hear “Just accept and believe that Mary conceived without intercourse with Joseph.” What is at root of this dogmatism disconnected from a lived and material existence? Why might we only see in this image a dogmatic assertion? Why the fascination with and the rejection of the miraculous? More importantly why do we think the miracle is the point? (side note, it’s not!)

Asking the question of whether a Christian need to believe in the Virgin Birth as Nicholas Kristof does in his interview with Timothy Keller, misses the point. Timothy Keller’s answer that the virgin birth is integral to the Christian thought system, reinforces the veil over the icon of the Holy Nativity (though I agree with his point that the doctrine has meaning). What is this veil? Why the retreat into abstraction and systematic theology and the integrity of belief systems and organizations?  This is so far from the material and physical reality of a virgin birth. Why do we retreat from the holy nativity’s visceral moment? Keller, later in the interview, when talking about the Resurrection, will tell Kristof that these beliefs about Jesus were an offense to the Greek philosophers who couldn’t abide a God bound up in the messiness of the material and fleshly, and yet Keller answers with that same attitude of distance from the messy material world. What Keller presents is a tidy precise sterile world with discrete doctrines that ensure the precise relationships, and the protocol for dealing with God. If doctrine and belief is all you see in the Holy Nativity, then you aren’t seeing.

I think I’ve identified the veil and turning away from this sight. The eyes are veiled for both the one who professes to believe and the one who is skeptical or has abandoned belief. (for my purposes here, I make the distinction between faith and belief. Belief is assent to propositions, faith is about trust and relationship that can be expressed in propositions but whose referent isn’t those propositions.) From what are we shielding our eyes, as we rush to take these  postures.? From what do we veil ourselves, what can’t we bear to look upon in the icon?

Our turning away has been happening for a very long time. All I give at this moment is a quick sketch of this retreat and veiling. I will make some rapid connections of disconnect and retreat. Trump and his Christian supporters have more in common with those who don’t appear in this icon; the client King Herod (see, Jonathan Wilson-Hartgrove’s
use of this trope in his Open Letter to King Herod at Red Letter Christians
) and the other religious leaders who know the Torah (the Bible, if you will) and who in differing ways collaborate with the occupation of Judea and Galilee. White Christianity isn’t found in this icon. The “we” if you find this icon unintelligible, is a Christianity of Empire, in service to Babylon the Great (Revelation 17 and 18). The most recent iteration of Babylon is that which inherited the White supremacist system of European colonialism. This sketch of course isn’t convincing (for the case and argument for this sketch one must read Willie James Jennings, James Cone, Harry H. Singleton III, and others).

I will add to this historical sketch a tableau, a “pastoral image”*, if you will: Christmas on the plantations in the “new world”, slaves and their masters at Christmas. In the celebration of Christmas, the White Christian slave holders would allow slaves a moment of reprieve from their harsh conditions. Some of the conditions of their enslavement were lifted, surveillance was lessened, work load lightened. Some slaves, tasting of this Christmas liberty, grabbed hold of it and fled to freedom. Some managed to gain their liberty at Christmas. There were also slave rebellions at Christmas. (see Christmas and the Resistance to Slavery in the Americas in AAIHS)

This is the veil, the reason of our retreat: White Christians instinctively loosening their grip of oppression, but not understanding that the Holy Nativity stood in opposition to them. The White Christian is nowhere to be found in the icon of the holy nativity. The religious collaborators do not make an appearance in this film. We’ve attempted to make the holy nativity a pastoral image of innocence that White Christianity can’t claim for itself, but must insist upon.

We are some distance from the above tableaux of Christmas on the plantations. Yet, it still reverberates. Babylon and its religious (often devoutly so) collaborators, who can answer the questions when those seeking truth come, and ask “Where is the messiah to be born,” and knowing the scriptures can give the correct answer. Even so, white Christians never come into the Holy Nativity.

Where are we, (by “we” I mean both those who seek to come out of Whiteness (Babylon) and those upon whom Babylon has fed and who cry out “how long” (Revelation 6:9-11)- people of color, who currently cry out “Black lives matter”).

In this icon. At this moment, I think most of us are at the bottom of the icon with Saint Joseph and the midwives. We are either caught in a moment of indecision, uncertain what to make of it all, without answers, full of doubts. We ask with Saint Joseph, has any of this been true, the apparition of angels, the message they delivered. Or we are with the midwives handling the holy as they’ve done year in year out, perhaps not fully aware of who they are handling, and washing, swaddling, protecting through their resistance, (recall the midwives, Shiphorah and Puah in Exodus 1)

The veil hasn’t been lifted, we can’t yet see the center of this icon. Even so, we are drawn into this holy nativity, we are here. We who sit with Saint Joseph this is a very melancholy Christmas. There is much to ponder, and the lies of Satan, and the lure of Babylon must be resisted. We who sit with saint Joseph need to pay attention to the resistance and the strength of the midwives. Yes, we must ponder and reflect, but we must also be drawn into the activity of the midwives who know Christ in the flesh ( 1 John 4:2), who handle and wash and protect and guard God in this vulnerable moment of newness and liberation. But many of us are frozen in Saint Joseph’s melancholy, the veil still hangs over our eyes and we have yet to remove the veil and gaze upon  the light emitting from this icon..

*by using “pastoral image” I’m intentionally referencing Billie Holliday’s reported explanation of the term as used in “Strange Fruit.”


When God-with-Us is no Comfort: Feast of Holy Innocents

Scriptures Readings: Holy Innocents:

The sound track for this post:

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What are we to make of the feast of the Holy Innocents? What is happening as we remember and celebrate these innocents, the unknown number of infants and toddlers who are martyrs? To what do these innocents witness? In what way do they give witness to the Good News of Jesus Christ?

Rachel weeps for her Children. Rachel a collective ancestral name, one of the mothers of Israel. Another name for Israel, just as Israel is also known as Jacob.

This is a strange feast combining lamentation and celebration of these martyrs, the Holy Innocents: infants and toddlers slain by king Herod.  The lamentation of Rachel refusing to be comforted.

Joseph, Mary and the infant Jesus escape being warned to flee to Egypt. The hymn “Audit tyrannus anxius, in the Benedictine Daily breviary, for Holy Innocents speaks of these infants murdered by Herod as martyrs, and rejoices that these innocents are in the presence of God. It’s an unsettling sentiment. We, I suppose, are more likely to escape with Mary and Joseph than to sit with Rachel.

We, of whatever persuasion of Christian, we fail to let the reality of this day sink in. There’s the rushing to contemplate these infants in the presence of God singing the hymn of praise “Holy, Holy, Holy” without contemplating the horror of this moment.  The opposite response is to merely focus on the tragedy, which is making use of the tragedy to insist on the relevance of the Gospel and proof text the social gospel as a means to chastise those who seem indifferent to suffering injustice and oppression. We are avoiding what is most troubling: After God’s coming to be with us, God in human flesh, Jesus, escapes the massacre of the innocents, but God does not prevent the massacre.

We need the space of faithful Lament. We need the space to sit with tragedy when we see no action of God in which we are confronted with overwhelming evil and the power of death unleashed, and life squashed. We need a space to lament when Life has no answer. “Rachel refuses to be consoled.” Matthew recalls the words of Jeremiah. Jeremiah was also speaking of his time and the destruction of Jerusalem and Judah. In this story, there is the permission to not be consoled, when there is no comfort to be given.

In the Benedictine Daily Breviary, there’s a contradiction in celebrating this day: on the one hand the hymn appointed doesn’t let us grieve or lament (this is a feast day after all celebrating martyrs), but in the Day Time prayers we are invited to lament; the scriptures appointed for the day are from lamentations.

I wonder if there’s something to this contradiction. An invitation to in celebration not let ourselves be consoled. We are invited to lament the continued power of death even as God is with us in the word made flesh. The contradiction invites us to remember that this lament and lack of consolation is as much part of the Christmas story as “Peace on Earth, and Good will toward all.”

In a mash-up of Luke and Matthew and John, what we find is that not long after God in human flesh is born, and the angels announce tidings of great joy, and proclaim “Peace on earth and Good will towards all”, this proclamation is contradicted by Herod.  At the moment God moves into our neighborhood in the Word made flesh, Death rears its head and strikes and God is powerless. God with us doesn’t stop Herod from his destructive and death filled evil ways. More troubling is that God with us draws out Herod’s furry and God with us becomes an occasion for Herod’s tyranny as he seeks to stamp out the Word made flesh.

What then does Rachel and her “holy innocents”, her saints, these martyred infants, give witness to? Acknowledging God with us and God at work in the world, is not consolation for suffering oppression and tyranny. God’s solidarity with us isn’t necessarily a comfort. These innocents as martyrs and saints must be among those numbered who in addition to “Holy, Holy, Holy”, sing out “How long…

On this day during the joy of Christmas we join our voice with those dressed in white before the throne singing not only “Holy, Holy, Holy”, but also in lamentation sing “How long, O Lord!”

*Edited for clarity and corrected typos, 12/29/2016

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

Listening for the Mind of Christ in Time of Crisis: Do not be afraid, Part 3

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)

Fear is powerful and at times needed. Fear alerts us to danger and prepares our bodies for confronting that danger, either by fighting or fleeing.  Jesus though calls us to not fear those who would have the power to end our life, “…do not be afraid of those who kill the body”. Why might Jesus tell us not to fear such a threat as someone who has the power, opportunity, and means to kill us?

I suggest part of the reason Jesus encourages us to not live in fear even of those who can kill us, can be found in reflection upon the tenor of the GOP national convention in July.  That whole week the GOP and Donald Trump wanted us to be afraid, to be very afraid. We were told to Fear the terrorists, fear the refugees who might be terrorist, fear immigrants and the list of what to fear continued on. One may argue that there’s no need to fear these things. The terrorists aren’t refugees Yet there are those who aren’t controlled by any legitimate government nor represent a nation who seek to harm the U.S. and its standing in the world. There is a real danger, though, not an immediate danger to most of us residing in the U.S. One may even want to counter that it is more realistic to be afraid of a random person carrying a legal firearm than an Islamic Terrorist (who actually kill more Muslims than Americans).  Whether or not what the GOP and Trump wish us to fear is based in any actual potential threat, the effect is still the same: the focus on who or what is feared, a focus that doesn’t allow us pay attention to much else, let alone seeking to find other possible responses than fight or flight. Fear works at its best in instances of immediate threat, in which we can immediately respond in either standing to fight or in getting away. Then the fear and adrenaline can dissipate once the threat is dealt with. But to fear that there are people in the world who may harm or even kill when that threat isn’t imminent keeps us from seeing the larger picture. Fear about generic and non-immediate threats allows us to be manipulated by fear mongering and we begin to fail to make a distinction between actual imminent threat, possible future threat, and plausible but unrealistic threat. We saw this mix of real and unrealistic fear in the GOP convention in July.

Yet, Jesus’s remarks aren’t only set against this jumble of undiscerning fear mongering. For Jesus, the reason not to fear isn’t that the fear is misplaced, but that it is generic and not immediate. When we live in fear even if of a legitimate but not immediate threats our focus is still on the fear and the feared. Jesus, says do not be afraid of some future possibility that there are people in the world who can harm you.

In order to demonstrate this, Jesus goes on to say that if one must be afraid of a possible future bodily threat, then be afraid of God. Jesus isn’t counseling actually fearing God, but if one is going to fear a potential real future threat, God serves as good as anything else to fear, after all, God is much more threatening, and then at least your focus would be on the source of ultimate meaning and of all life. Jesus is pointing us to an awareness and a way of being beyond fight or flight of our fear response.

What is Jesus doing here? I suggest that the reason Jesus says to not be afraid of even legitimate possible future threat is that we know God the creator of the universe who knows us intimately and lovingly knows odd details about us (the numbers of the strands of hair we have on our heads). We are intimately known by and sacred to our creator. So if we are going to fear a legitimate but future potential threat then we should fear God, but if you know God, when you come to know God, you are aware that God is a ridiculous thing to fear. For the members of Christ’s Body, we know something further about this God who knows intimate details about ourselves that we can’t know about ourselves; this one not only cares for us but is joined with us in our humanity and suffers with us. In Jesus of Nazareth God went to the extremities of life even death.  This one who cares and upholds our life also knows what it is to suffer, to be oppressed and abused and knows what it is to die, Jesus of Nazareth the Christ.  This is the God we know and love.

Now this doesn’t tell us what to do in the place of actual imminent threat. But it can and has led many to face and submit to violent death without fear. Yet, it has also led others to flee in the case imminent danger, until it was no longer time to flee the threat. To not be afraid doesn’t mean to be passive and do nothing in the face of a threat. But, it is to be put in the place of discerning beyond fight or flight. It allows us to be critical of all calls to fear something by the powerful (including the call of the Clinton campaign for us to fear a Trump presidency.).

So be not afraid, and oppose the powerful, but do not fear them. Don’t focus your attention on such potential threats.  Focus on God and the transformative work of God’s coming kingdom in the world through Jesus Christ.

Part two can be found here and part 1 here

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

Having Nothing to Show: Spirituality without Accounts

Jesus said to the twelve, “As you go, proclaim the good news, ‘The kingdom of heaven has come near.’ Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff; for laborers deserve their food. Whatever town or village you enter, find out who in it is worthy, and stay there until you leave. As you enter the house, greet it. If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.
“See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves.”    Mathew 10:7-16

“Freely you have received, freely give.”
I was mulling over this aphorism of Jesus’ from Matthew’s Gospel a couple of days before the Feast of St. Barnabas. Then I found myself at a Mass on that feast and heard the full context of those words. “You received without payment, give without Payment.” The gift economy of this aphorism depends upon the hospitality of others, for others to receive and act within this gift economy. This is not easy; we can easily decide that this only applied to the Apostles during Jesus’ earthly ministry. I’ve lived as though this applies to me as a member of Christ, and a minister of word and sacrament. But now I’m wrestling with having taken Jesus’ words to heart. At times this part of the Gospel asks too much.

In a world where we are told we get only what we earn or take, saying we begin with something not earned, something which can’t be purchased, runs counter to our experience molded by concepts of earnings and profit.

There are costs to following these words. I’m at the end of my rope, uncertain how to evaluate how I’ve spent my life. I have given freely, convinced that I had been given something beyond payment and accounting. Yet, to give without payment is also to not earn. To give freely is to not accumulate: wealth, followers, supporters, congregations, fans. To freely give is to give without strings. The cost is this; giving freely looks a great deal like failure.

I have doubts. Have I given anything at all? This is the problem of being without accounts, of not keeping a ledger. There’s no means to call in debts, because there is no indebtedness. There’s no means to say look how much I have given, because to give freely is to give without account. Is this not complete foolishness? A voice in me accuses: “Did you not set out on this path knowing you could not succeed so, you kept no accounts so then you could avoid facing your own failure.”

“Freely you have received, freely give.”

A part of me says, the cost is too high in a world of ledgers, earnings, accounts, and debt, financial, emotional, psychological and social. I may freely give but others demand an account. I freely give but I still want to accumulate, receive payment for my efforts. I still want my earnings.

I still want to say I will succeed. I want recognition. I want wealth to eventually accumulate to me. Yet, I gave without demand for payment, and so there are no returns.

What this tells me is I’ve yet fully converted. I’ve yet to comprehend and ingest these words “You received without payment, Give without payment.” I’ve yet to learn the love of God Father Son and Holy Spirit, who gives without account, who reaps without sowing, who has wealth without accumulation, who loves without end or return.

When all is given freely there is no return for there was no investment. There’s invitation without RSVP, so that the guests that show up weren’t those invited.

Jesus says all this throughout the Gospels. Through the incarnation and the Cross, God removes the accounts and the ledgers, or proves to us there’s never been a ledger, or accounts, the reality remains that God isn’t keeping accounts. In Christ Jesus, God comes to us and says you have no debt, there are no accounts, no ledgers, only gift. Live accordingly. This is the life of faith, this is the way of the Cross, this is what it means to be a member of the body of Christ. Even so, we create again and again out of the gift, other economies. We bind people and wealth to ourselves in return for what we give. We accumulate people, money, property, debts (financial and social) to ourselves.

Or we do like I have done, give freely while attempting to reserve the right to demand a return on investment, and then become despondent realizing there is no ledger, no accounting, no measure.

Have I succeeded in ministry, and in life? have I failed? I have no idea. I can make no judgment.
What I can say is that I have lived with the conviction that I did freely receive what is beyond accounting. In my life and ministry I’ve sought to freely give. And at this moment all I can say is that my desires and my longings are divided and conflicted. I’ve held back, I’ve kept a ledger so that I could give an account, call in debts, account my earnings and my profits. Yet, now when I open that ledger the pages are blank, I have nothing to show.

What I received I received without account or credit, and I heard the call and gave accordingly. Thus there was nothing to record, nor proof to give, yet I held on to the ledger all the same.
Now I feel the need to keep accounts, and there’s nothing to show.

Is this failure or success I don’t know? There’s no measure. And I’m at a loss.