The Cure of Souls

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

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.

“Racial Tensions” or an affront to the Gospel?: White Christians against Martin Luther King Jr.

Rachel Held Evans has a post on white forgetfulness (She says Christian but she means white Christian) when it comes to our honoring of Martin Luther King Jr.

As we come to the close of this Martin Luther King, Jr. Day, I won’t focus on the above mentioned forgetfulness but seek to do what Rachel Held Evans suggests but didn’t do, read and examine both King and his opponents, in the letter of the 7 white and one Jewish clergymen and Kings response the  Letter from Birmingham jail.

First I think we should name who these clergy were and their affiliations and not just say 8 clergy.

C. C. J. Carpenter, D.D., LL.D. Bishop of Alabama. Joseph A. Durick, D.D. Auxiliary Bishop, Diocese of Mobile, Birmingham, Rabbi Hilton L. Grafman , Temple Emanu-El, Birmingham, Alabama, Bishop Paul Hardin Bishop of the Alabama-West Florida Conference, Bishop Nolan B. Harmon Bishop of the North Alabama Conference of the Methodist Church,George M. Murray, D.D., LL.DBishop Coadjutor, Episcopal Diocese of Alabama, Edward V. Ramage Moderator, Synod of the Alabama Presbyterian Church in the United States, Earl Stallings Pastor, First Baptist Church, Birmingham, Alabama

They represent the mainline denominations Episcopal, Presbyterian, Methodist, and Baptist. They aren’t local clergy but members of the hierarchies. These are men of authority and power within their denominations not simply rank and file clergy. Seven of these are White Christian clergy and one is a rabbi.  The presence of a rabbi is erased in claiming this letter is simply from eight clergy.  The rabbi’s presence perhaps, makes this letter not only more complex but more troubling.

The letter is brief and holds itself forth as representing reason and good order.   The situation is a “problem” that can be solved through the law, the courts, and reasoned discussion. A faith most whites still hold to strenuously to this day. They speak of racial tensions, and don’t speak directly to the injustices that are the underlying cause of those “racial tensions”. They also speak about outside agitators.  What is striking is how unobjectionable (if one forgets the real conditions of blacks at this time) and contemporary this letter sounds.  The letter makes no attempt at specificity, makes no mention of the actual reality of segregation.  The letter remains on the level of abstraction and generality and never mentioning by name the matter at hand, segregation.  Rather it is just “racial tension” and the need to solve the “racial problem.”  They object to tactics, that don’t fit with their expectations of peace, and law and order.  Even today white folks would rather talk about problems and how to resolve them and are concerned mainly about peace and tension and not real suffering or injustice.

Martin Luther King Jr.’s  reply Letter from Birmingham Jail is lengthy because, in contrast, he deals in specifics and concrete details and the reality of the oppression suffered.  When accused of being an outsider, he not only shows his connections to Birmingham, but shows those who claim to be insiders are really the outsiders, (willfully) ignorant of the actual conditions of those they call to patience.  While the eight clergy speak of law and order and the courts, urging slow incremental change that doesn’t disturb Whites and the status quo,  King speaks as a minister of the Gospel and out of the larger Christian tradition. King aligns himself with Paul. He quotes Aquinas, and shows his identification with Christ.  King doesn’t lash out and lambaste these prominent clergymen who are representatives of their Mainline White denominations, but he demonstrates, by their lack of care and concern for the conditions under which Blacks  suffer, their hypocrisy and abandonment of the Gospel.  He shows them to be moderate defenders of the status quo and not members of Christ. In the end as a preacher of the Gospel Martin Luther King, Jr. calls to repentance.

On this Martin Luther King Jr. Day I’m struck by the contemporaneity of the exchange. White Christian denominations and Christians have accepted the success of the civil Rights movement and King’s tactics because they succeeded and are facts, as much as because of any deep belief in their rectitude and Gospel truth.  This is mere acceptance of what has happened and little more, we have yet to embrace the transformation King was after.   We show our acquiescence by doing, as I’m doing here, nodding to this day and the honor we now believe is due to Martin Luther King Jr, as a personage of the past. What we haven’t done, what the denominations haven’t done, is repent.  We elided over the various ways in which in the very least White Christians have stood by as injustices were perpetrated and are perpetrated on Black people and at worst were perpetrated by we White Christians.  We want to embrace King as though we were right all along; as if it was some foreign power that kept us from siding with the suffering of our Black siblings in Christ, and seeing Black people as our fellow human beings.  When there was always only us White folk and no one else.  We weren’t forced or coerced but chose purely and simply a path contrary to the Gospel of Jesus Christ in blatant contradiction to the reality of the Body of Christ.

For Whites, Christian and non-Christian, our celebration of this day will be empty and hypocritical until we admit that King doesn’t belong among our pantheon of heroes.  King isn’t  honored because he is like George Washington, Thomas Jefferson, Abraham Lincoln, and all our other White heroes, but because he is a minister of the Gospel and the truest and greatest American theologian (I must thank James Cone for this insight into King) and not a builder of America.

If Martin Luther King, Jr. calls us to our truest and most just selves as Americans, it is because he was a minister of the Gospel and a prophet of God, Father Son, and Holy Spirit. If we honor him in our pantheon of heroes it can only be because he exceeds them and isn’t really one of them.  He is the only one of our heroes to call us prophetically to repentance.  A call to which White Americans and Christians have yet to fully and truly respond.

In the Letter From Birmingham Jail, Martin Luther King Jr. is prophetic, in all meanings of the word and set forth a warning and prediction that came true and continues to be true :

But the judgment of God is upon the church as never before. If the church of today does not recapture the sacrificial spirit of the early church, it will lose its authentic ring, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. I meet young people every day whose disappointment with the church has risen to outright disgust

We wonder why we are reduced to a shadow of what we once thought ourselves to be. We find ourselves in such a situation as described by King, because we have yet come face to face with what we did, and that we were never who we thought ourselves to be.  If there was true repentance we would cling less to the greatness of White America and its past, and would look to a future in which we as Whites no longer dominate or set the standards by which others must use to gain access to the goods of the world.  Here is the beginning of repentance and our transformation when we accept that those who have most consistently and truly been bearers of the Gospel and who show us Christ are truly those who have been oppressed by us since the founding of this Nation. All else is mere co-option of King and the Civil Rights movement in order to maintain the status quo and continue business as usual, expanded to include those who once served its ends without benefit or reward.

I hesitate to even post this, for I can claim no exemption.  Yet, I speak knowing I’m just beginning, that this is only a beginning.  We must somehow begin without attempting to justify our Whiteness, and make it clean by our own works.

Things have come a long way and there is yet a long way to go.

We can’t get there by seeking preserve Whiteness and the current order.

The Joy of Transformation

Texts for contemplation: Matthew 3:1-17; Mark 1:1-11; Luke 3:1-21; John 1:19-34; John 2:1-11

Although we have left behind the celebration of Christmas, liturgically we are still basking in the light of God manifest in human flesh.   This is also the time of Carnival and Mardi Gras.

We tend not to give much thought to this period between Christmas and Ash Wednesday.  We may stop briefly to hear God’s call to the Beloved and speak of God’s love. Yet, We wait to hear the call to repentance till we enter the somber self-reflective desert landscape of Lent.

Epiphany iconWe first hear John the Baptist cry of metanoia, repentance, as we prepare for the joy of Christmas, and we encounter the fiery prophet John the forerunner again as we celebrate the Baptism of Christ at Epiphany.

We are in a moment of enlightenment, of ecstasy or celebration.  The joy of Christmas hasn’t come to an end, not yet.  From Epiphany to Ash Wednesday we continue in that joy through deepened understanding and enlightenment.

God the Father speaks to the Son Jesus of Nazareth as the Spirit confirms and presents this speech, “this is my beloved in whom I’m well pleased.”  These words are spoken to a human being.

The gift given to all through God’s words to Jesus of Nazareth in that moment of the Baptism is something we have to prepare to receive.  John the Baptist proclamation and call to repent calls us to prepare ourselves for the joy of transformation.

In this moment in which God as trinity and God as incarnate in the human Jesus of Nazareth is revealed we also can see God’s love for all humanity and all creation.  In Jesus Christ as the incarnation of God the Son, all humanity and all creation is taken up into that address.  In Jesus of Nazareth, God the Son in human flesh, all humanity is the beloved in whom God is well pleased.  At the Baptism the individual Jesus of Nazareth isn’t the only one addressed, nor is this address addressed to all humanity without the mediation of Jesus of Nazareth.

How do we receive this amazing address and how do we find ourselves able to receive this love?  In some sense Johns preaching and call to repentance, or change of mind, way of thinking, addresses two very human responses to God saying you are my beloved: either we say Well yes of course or no that can’t ever be.  Both actually keep God at bay and at arm’s length.  One with a presumption of relationship the other a refusal of relationship based on an enlarged sense of shame and unworthiness.  Both underlie much pain and are the result of hurt we inflict upon each other as human beings.

This moment of revelation enlighten and manifestation should shake us.  God’s love is intense, it seeks our transformation into who we truly are, beloved of God.

We all have barriers to hearing God’s address to us in and through Jesus of Nazareth.  We must be prepared to receive God in human flesh; we need to prepare ourselves to receive the gift of being beloved of God in Jesus of Nazareth. We prepare to receive this gift in celebration and in joy, not in self-denial and sorrow (these are coming).

Liturgically, it is significant that we hear the call to repentance and God’s address to us as beloved, in a time of celebration and not first in the desert landscape of Lent.

If we are unaware of this season after epiphany and its joy, ecstasy and continued celebration of the incarnation, we may have a primarily negative view of repentance.

There is a place for the being cut to the quick by our human failings and the asceticism of Lent.  However, for us to have the means to thoroughly examine ourselves in Lenten discipline we must also know the joy of being called to repent because we are loved.

The first sign the Jesus performs according the Gospel of John is turning water into wine at the wedding wedding_cana_bulletinat Cana.  In the Gospel of John this follows directly upon Jesus baptism.  Jesus ministry and the reason his disciples and others first believe in him is because of this unnecessary and celebratory act.  Jesus attends a celebration of life and through turning water into wine not only allows the celebration to continue but does so with fine wine, some of the best the steward of the feast has ever tasted.

In this moment between Christmas and Ash Wednesday we are called to be opened to God’s justice and righteousness through celebration, in light.  We celebrate and in that celebration are called to repentance, to the change of mind and heart.  We tur to God not in shame, but the joy of God’s embrace of humanity and all creation in the person Jesus of Nazareth.

Love as insight : The Epiphany

Yesterday was the Epiphany. In the western liturgical calendar we focus on the adoration of the magi. Historically though, two other Gospel events are also celebrated, the Baptism of Jesus of Nazareth in the Jordan by John the Forerunner and the Wedding at Cana, where Jesus turned water into wine.  Among the Eastern Orthodox the feast is more commonly known as the Theophany and the focus is on the Baptism of Jesus in the Jordan. All three events are about enlightenment and God manifesting in human flesh.

Attend to the icons of these events.

adorationEpiphanyBaptism

These events and icons deepen our understanding of the birth of Christ, the Holy Nativity.  Each is a showing forth of God in our midst, and offers enlightenment as we contemplate them.

A hymn for the feast of the Epiphany, “Hastis Herodes impie”, in the Benedictine daily breviary, sets these three events together:

O cruel Herod, why the fear
That Christ has come to take your place;
His Kingdom  is not here below,
Who promises Heaven’s reward.

The Magi saw the star above
They followed it upon the way;
They found the true Light by its light,
And with gifts confessed him as God.

When the Heavenly Lamb descended
Into the rivers crystal waves,
He cleansed in us the dross of sins
Which he himself had never done.

A new revealing of his power:
the water reddened into wine;
Its nature changing in response,
When at his word it was dispensed.

Jesus, all glory be to you
Who has appeared to us this day;
To Father and to Paraclete
Likewise be praise forevermore. Amen

The coming of the magi does show that Jesus wasn’t to replace Herod.  Jesus’ threat to Herod wasn’t that of a rival claimant to being king of this client kingdom of Rome.  The magi aren’t Jewish, yet they come and adore the toddler Jesus as their king, bringing valuable and symbolic gifts.

Epiphany in the western tradition is the day God in human flesh is manifest to the gentiles through the the magi as representatives.  These magi are sometimes called kings because they come to represent the nations of the earth, the rulers of the nation’s paying homage to the one they are created to serve.

The baptism of Christ is also a manifestation. The magi come and recognize in the toddler Jesus an authority and honor and power, in the baptism of Christ we have manifestation of God in Human flesh and God as Trinity, the Father’s voice, the presence of the Spirit and the son as the bodily human person Jesus.

The Wedding at Cana is more obscure, the manifestation in its immediacy is hidden, the light shines forth from this event only in retelling and meditation.  But it is the first sign that Jesus Christ performed according the Gospel of John.  Such an ordinary and small thing to provide wine at a celebration of the wedding of someone who is unknown to us.  Just an ordinary inconsequential human being like all of us. And yet that is where by the urging of Mary, Jesus’ mother, we find a beginning of our enlightenment.

All these events are enlightenment, manifestation.  They are the meeting of heaven and earth.  These all are physical, political, fleshly enlightenment.

They can also easily be misunderstood.

All this is rooted in that God the Son (Word and Wisdom) became flesh and set up tent in our midst.  God in the incarnation has made home in matter  and in our flesh.  Our enlightenment begins in seeing God in human flesh, Jesus of Nazareth, a Jew.  We can easily miss that this insight comes from attending to the powerless, the inconsequential and the obscure, and not the powerful and prominent.

God in human flesh reorients our loyalties and priorities.  It always already challenges every political order as partial, relative, and incomplete. It reveals that all powers are to serve Christ but also shows that they always end up serving their own ends, their own attempts at survival and perpetuation.

The transformation, the justice and righteousness, we seek can’t be found in the powers and governments. Rather these powers and governments are in these  manifestations shown to merely be unwilling and often unwitting servants of God. They are in need of continual unsettling and continual call to move towards what they aren’t and can only be as limited historical entities.

God comes as a human being not as a representative of a state, or power, or government.  The path of justice isn’t found in the ordering of power, but in the solidarity of a humanity and physicality joined to God through the person and flesh of Jesus of Nazareth.  Justice is found and shone forth in God’s love for what is deemed by the powerful as lowly, inconsequential, and weak. Justice is found in those that the powerful believe need their help, patronage, and leadership.  It is in this one despised, like the masses of humanity throughout history, that God transforms the world and brings justice; through an announcement and act of love.

Jesus of Nazareth the Beloved is of no consequence or significance. Until the voice from heaven speaks, no one gives any attention to this man from Nazareth and even after that some question what significance this person Jesus can really have.  God doesn’t bring about transformation through the halls of power but through an unknown oppressed human being, whose life goes unregarded by the powerful and educated of his day. This is enlightenment and justice, Jesus of Nazareth the Christ, the Beloved, in whom we, all of humanity and all the cosmos, are one with God.

The Discomforting Joy of the Holy Nativity

Back in December as the refugee Crisis in the Middle East and Europe was in our  flight1                                  news cycles a meme went around that had a few iterations and said something like “if only there was a seasonal story about refugees” and one of the images used was images of the Holy Family’s flight to Egypt.

Peter Wehner  in his December 25th New Your times editorial speaks of the revolutionary aspects of the birth of Jesus of Nazareth, or more to the point of the belief that Jesus as the messiah was the incarnation of God. Wehner wishes to remind us that the Holy Nativity , god come to us in a human infant, transformed our understanding of humanity.  The belief in the incarnation gives value to the physical world and more importantly our humanity, that it didn’t have before that.  Wehner wants to remind us of this radical and revolutionary story, that we often domesticate and make innocuous and thus meaningless. miniature holy nativity

We seek the meaning of this season (though we tend not to think that this season extends from Advent to the Feast of the Presentation of Christ in the temple).  It is a well worn claim (and fuels some of the “war on Christmas” meme, that gets trotted out by certain media outlets) that much of our celebration of Christmas has little to do with the meaning of the Holy Nativity.  Here we might bemoan the consumerism of the season (especially leading up to Christmas day) or the ways in which the story is reduced to Kitsch, and there are innumerable innocuous and kitschy nativity sets around to back up this complaint. It’s interesting we seem to both be aware that what Christmas is for us culturally somehow misses he mark of its meaning even for Christians for whom it should make a profound difference in their views and actions in the world and oblivious that this is the case and carry on with those same celebrations.

I write this on the fifth day of Christmas of which there are twelve.  Even Christians who are aware of the twelve day season don’t pay attention to it much (as it gets lost in New Years celebrations) and then Epiphany/Baptism of Christ and the Presentation of Christ in the Temple are hardly kept in mind in our understanding of this season of the Nativity.

It’s hard to keep this all together. Also, if one looks too closely at  the Season of Christmas, the first 4 days are a buzz kill on our celebration.  First there’s the feast of Saint Stephen, and the story of his martyrdom as the first martyr (protomartyr).  We get a little break from all this with the Feast of St John the Evangelist, but with him we get his great mystical theology, and then the feast of Holy Innocents, infants and toddlers massacred by King Herod the Great for fear of the threat the Messiah born in Bethlehem would produce revolt and his overthrow .  With the feast of the Holy Innocents we are where we began this post and the flight into Egypt. For it was this threat from Herod that led the Holy family to flee.

The coming of God as a babe in the manger doesn’t only show us the value of our humanity it also in the midst of joy and celebration plunges us into the depth of human evil and suffering.  So, we are right to be reminded of the radical nature of this story, and how it challenges the comfortable and powerful.

Yet, perhaps we end up on the surface of this season, because we rush to its meaning and relevance.

The season of the Nativity and the Incarnation is long from the end of November to the 2nd of February the liturgical calendar invites us to contemplate God come to us as a human being, born of Mary.

The icon of the Nativity

holynativity

the  Holy Innocents/flight to Egypt

holy innocentsimage_flight_to_Egypt.jpg.960x

, Baptism of Christ

EpiphanyBaptism

and Presentation of Christ in the temple,

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All bear deep and continual  mediation and reflection.

Take the time this season to meditate upon these stories of God who tabernacle, set up tent, with us ,like God did with the Israelite’s as God brought them out of Egypt and slavery.  Allow yourself to be transformed by this contemplation.

The meme and Peter Wehner’s editorial point out that this story should make a difference.  It does, though a the moment we are seeing that like the infant Jesus most can miss that anything has changed at all, and so we continue even after millennia of celebrating Christ’s birth we still have yet to be changed by this new reality and we use it not to contemplate its great mystery but to hide from ourselves and the mixture that is our humanity.

Let the joy of this season transform you, let it be true joy. A joy that rejoices in an amazing revelation of God and our humanity that won’t allow us to lightly pass over the great evil that lurks in human being.

And indeed we may never finish fully exploring nor ever plumb the depths of this mystery of God become human and human being taken up into God. May we be transformed as we encounter and are moved to action by this mystery.

Gun Violence and the Power of Death

The first week of December  I sent out these two tweets bellow, which then brought out a good conversation on Facebook. You can click through to see those conversations.

Gun control doesn’t make us less violent, Just protects us from a certain violence & gives the means of violence mainly or only to the State

Posted by Larry Kamphausen on Thursday, December 3, 2015

355 mass shootings isn’t only about guns: We need to face that we are violent. We depend upon violence to feel safe. Our Hypocrisy abounds.

Posted by Larry Kamphausen on Thursday, December 3, 2015

 

355 mass shootings in a year, though that number depends on how one defines a mass shooting. Even so, the statistics on gun violence are overwhelming.  The numbers of dead and wounded and families and friends affected. And all for what appears to be a defense of accessible guns based on a particular interpretation of the 2nd amendment of the Constitution.  To the point that is preventable incidences, preventable deaths and preventable injury.

We keep going back to the argument about gun control each time one of these shootings makes the headlines

Gun control is the answer: it gives a sense of what can directly be done to prevent such deaths in the future.

I see and make a connection between the violence of the mass shootings and police violence especially against black bodies and drone strikes.

My comments were an attempt to link up the violence of a mass shooting to other violence in our society and culture: the violence of policing, our military presence and actions around the globe, the violence in our entertainment, and the violence of the coercive nature of the state.  These sorts of violence are considered legitimate and necessary (with the exception of mimed violence of our entertainment, though we do seem to consider it legitimate.).  The violence of the state is for our protection and safety, except when it isn’t, and for whom it isn’t, thus the #Blacklivesmatter movement.

There is of course the desire to end suffering and with gun violence the obvious target is guns, and for many that impinges on a right they believe they have.  And so the back and forth, people are called to give up that right (or it is denied as a right at all) for the sake of safety and ending unnecessary suffering.

Yet, this doesn’t get at the root of the problem.  Eddie Izzard had a bit about the NRA’s slogan Guns don’t kill people but people do (something like that) to which he responds true, but having a gun sure helps.   He goes on to imagine a monkey with a gun randomly shooting up Charlton Heston’s home.

As we debate guns we focus on one side or the other, the guns or the people, but not the underlying violence that these mass shootings show us.  We are living upon a sea of violence and we are surprised when waves of that violence rise up and claim some of us.

President Obama has been talking about needing to keep guns out of the hands of those who shouldn’t have them.  This presupposes that some should have them.  I’d like to see more citizens question the need for weapons, and thus the need for violence.  We should question why we deem some violence legitimate and other violence illegitimate.  After all the ultimate power of any violence is death, or at least the threat of death.  Even if in violence , I’m only injured, that injury shows that the one who has injured me also has the power of death, and is willing to use that power. Coercive power, has little weight if there wasn’t also behind it the threat of death.

Granted this line of thinking won’t stop dead in its tracks the mass shootings and gun violence in our streets, nor the unjust use of that violence by police   Yet, anything we do to attend to those things will be only to push back the violence a futile attempt to control the power of death, believing we can use the power of death to our advantage and to keep death at bay.   I believe what we are seeing is the consequence of that strategy, a strategy that human beings rarely question.  After all we still attempt to use war to bring peace, and then wonder why we continually have war.   We say keep us safe and death at bay, by threatening harm and death on those who deserve it, and then wonder at those who defy this threat,even embrace it, and then death overtakes us suddenly and without warning.

I wrestle with this: the logic of legitimate violence and the coercive power of the state does present a certain amount of safety, and can regulate this violence (to a degree).  Yet, it means some still will need to die for our safety.  Someone will be sacrificed to this system of violence and death held in reserve.  After all there are military weapons for sale because the State needs those weapons to act as a state, both to police its own citizenry and to wage war upon other states and “terrorists.”.  Sure we prefer the language of defense and safety, because it is always the other who wages war, we only defend ourselves, we never lash out.  Rarely will we admit that war and violence is ever our responsibility or initiative, but is caused by the other’s action. Yet, it is rare that violence is done without reason (even if we who, have the power to so judge, deem that reason invalid and illegitimate).  Whoever uses violence has a rational for that violence and a belief in its necessity.  This is what we need to face, and no amount of gun control will keep death at bay, and keep us free from violence, as long as we retain the right to our own legitimate violence, as individuals or as the state.

NPTS Symposium Race and Racism , Ecclesiology, and a Confession

The opening session of the Symposium for the Theological Interpretation of Scripture, Race and Racism Dr. Love L. Sechrest of Fuller Theological Seminary presented the paper “Enemies, Romans, Pigs, and, Dogs: Loving the Other in the Gospel of Matthew”.  The paper is synthetic drawing together critical race theory “research into the identity and ways of being allies for racial justice” and the Gospel of Matthew’s presentation of enemies and enemy love.   The paper also draws Whites, Blacks and People of Color into a place of meeting around the challenge of enemy love by simultaneously problematising enemy love (or simplistic and mono-logical applications of this clear Gospel mandate) and upholding it by allowing for differing interpretations and applications of what this call to love our enemies means.  This last bit came out more in the discussion of the paper than in the presentation of the paper itself.  In this session both Sechrest’s presentation, in the response by Rev.  Rebecca Gonzales,of the Evangelical Covenant Church, and in the discussion we were invited into a communal space where the tensions and the ambiguities of race, racism, and our attempts to overcome racism could come in contact with the Gospel and the tensions and ambiguities we find in the Gospels themselves, in particular the Gospel of Matthew.

In response to this I feel the need to come out with a confession I’ve been working up to publishing here at Priestly Goth.  I confess my own failure to see the impact and extent of racism as it affects Christianity and Christian institutions.  When in 2004, I, an American Baptist, and, soon to be Episcopal Priest began an ecumenical church plant Church of Jesus Christ Reconciler, we were troubled by the Whiteness of our endeavor.  I argued that the racial segregation of Christians and the denominational divisions were separate issues, saying that the division of Christians among denominations had to be dealt with first.  I don’t remember how strenuously I had to argue this, but I don’t recall much if any resistance to this idea.  We ultimately consoled ourselves that a ministry and church planting vision couldn’t deal with every issue. We were focused on Ecumenism and seeking to heal and move beyond denominational division and separation.

I now look back on that and wonder at how I didn’t see  racial segregation as the more basic division.  More to the point, I wonder at how I didn’t see the racial segregation in Christian institutions in the United States as a sign of a deep ecclesiological heresy.  Though, I know how I couldn’t see it , because I saw racism in Christianity and the Church and racial segregation in congregational and institutional life as something imposed from outside American Christians institutions, rather than as the consequence of an internal distortion of the Gospel and of White Christian ecclesiology.   I failed to see how race and racism was a creation of Europeans as White with Blacks at the bottom of a moral and ontological hierachy with other people of color in a spectrum in between.  This system was  invented to justify enslavement of Africans.  The backing up of this claim I will not go into at the moment, but will only reference James Cone and Willie Jennings (and others).

I confess that in my ministry I put off racism in Christian institutions as secondary, or as something that was merely an external impulse and not of primary concern of the Gospel or of what it means to be church. This was a blindness.  I can account for this blindness but that doesn’t excuse a refusal to address the racist conditions that persist in our Christian institutions, the symptom of which is our continued segregation.

I was encouraged by Sechrest own admission of the difficulty in facing and working towards ending this situation.  She said multiple times as she addressed  questions about dealing with this, that the questions were important but that she didn’t have clear or easy answers.

I have some thoughts of a way I think Whites should approach answering the questions that arise as we face the depth of the failure with which the segregation in our Christian institutions and congregation presents us.  To begin answering this I will speak first from a theological perspective:  I believe it in part  is to recognize that the segregation represents for Whites an acceptance and perpetuation of an ecclesiological heresy, and as such we need to confess that Whites are the ones who separated from Blacks and people of color.  In our speech and attitudes we need to stop perpetuating the narrative of the black Churches “leaving” and separating from White Churches.  It was Christian Whites who divided themselves off from other humans and Christians, not the other way around.

(Edited, 9/30/2015, primarily for grammar and clarity, content is unchanged)

Weaving One’s life with Christ’s: review of Sight in a Sandstorm

Sight in Sandstorm is a book difficult to categorize: part devotional, part creative retelling of the four Gospels, part historical Jesus scholarship and part devotional.  Ann Temkin creatively weaves her own story into the Gospel and Gospels.  Her story telling  both engages the reader and is informed by Historical Jesus scholarship and intimate knowledge of the Scriptures and Gospels.

Each chapter is the weaving of the authors story with stories Jesus, retelling (Mid-rash on) of the Gospel stories.  In her retelling she seeks to give the reader some insight into the possible internal life and experience of those Jesus encountered, both those he healed and his disciples.  Mary Magdalene and Peter get the most treatment.  This allows us the reader to see how there’s a conversation between the author’s life and the Gospels and stories of Jesus.

My only critique is that the metaphor of sight in a Sandstorm never seemed to fit with the account (not that I understood what this metaphor is supposed to convey either, though it is connected with her experience of hiking in the desert).  However, I highly recommend this book to anyone who is seeking to know how the Gospels and the life of Jesus can inform one’s life of faith.  It is the book is an excellent example of what it means to have faith in Jesus Christ that is intertwined with one’s daily life.  In a time when for many faith is mere assent to certain propositions or theories about God, Temkin shows how the life of Jesus and the four Gospels can be intertwined into our lives such that Jesus Christ truly lives in our midst.

Ann Temkin‘s website

Sight in the Sandstorm on Amazon

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.

Fragments of posts in progress

Lately I’ve been posting more at Personal Musings than here.  This space is theological, pastoral, and iconogrpahic.  The three most recent posts at Personal Musings almost fit in this space, yet I felt they were still too bound up in either too bound up in individual opinion, or still too unformed to for solid theological discourse..

What I post here I want to express what is more than just my opinion but is expressive of seeking to  have the Mind of Christ. At the moment this search and desire is my best way to understand what it means to be the Church, the Body of Christ.  My thoughts, emotions, opinions need to be brought into the realm of being part of the body of Christ of living into and growing into the reality of my baptism.  There is much that can get in the way of this pursuit and reality.

In my three most recent posts at Personal Musings I’m exploring what can get in the way of being fully a member of the body of Christ, and how national identity and for the United States how Racism and slavery create huge obstacles for American Christianity to truly exhibit the Mind of Christ.

Today I posted my own discomfort with Patriotism, as well as my love for the U.S. but also its problems for my identity as a member of the Church the Body of Christ, and the affirmation that Jesus is Lord. In many ways we need to acknowledge as American Christians that we often attribute (whether Fundamentalists who say this is a Christian nation, or progressives who see our ideals as being exemplary for the world and adopted the world over) to the U.S. what actually is Christs and the body of Christ the Church.  Much of American sense of its self and its mythology is attributing ecclesioligcal identity to the nation state of the U.S.A.

For American Christians for us to find our way to the mind of Christ we really need to understand how racist ideology that was bound to the justification of European enslavement of Africans is bound up in ecclesiolgical heresy of confusing European and American culture (or Whiteness) with being the Church, the body of Christ.  European culture identified as Christian Culture and America as the City set on the hill, all while justifying enslavement of people deemed inferior because they weren’t European, White, is due to a heretical move.  I begin this thought here with a reflection on attempting to limit American racism to the confederate battle flag and terrorists like Roof.  Yet, policies of the United States government in its expansion into the North American continent was racist and based upon the displacement and genocide of native Americans all the while claiming an ecclesial identity in contradiction to the Mind of Christ.

Then there is the issue of do we obtain the Mind of Christ through Law or in Relationship with God through Jesus Christ.  Yes, this is a recurring theme, and each time we think we have settled it Law raises its ugly head.  I explore a certain pastors comments about imprecatory prayer and his praying against Caitlyn Jenner, in exposing how his teaching treats the psalms as giving us a law rather than as an example of being in relationship to God, and thus how this pastor railing against Jenner shows him to be the hypocrites that bring the woman caught in Adultery before Jesus, and that his commitment to Law and the Scriptures as Law, keeps him from hearing Christ’s words to the crowd and the woman, and thus shows him to be preaching without the Mind of Christ.

What I’m working out is how the current upheavals around the continued oppression of African Americans (specifically by law enforcement and in our legal system) and our conflicts around human sexuality marriage and gender, are also ecclesiolgical, and much of our confusion around this is that American Christianity hasn’t been the church nor exhibited the Mind of Christ for most if not all of its existence.  There is some very deep repentance and renunciation that needs to take place in American Christianity if we are to find our way to being Church again.  Posts I’ve been working on for this space are attempting some articulation of how this is and why.  The three post mentioned above are the prolegomena to what I hope will appear here soon.