Disclaimers

     I have always been a fan of Frank Capra’s film, It’s a Wonderful Life. The movie wasn’t very popular when it first released.  It did win an Oscar, but only for their snow-making innovation. I remember in the 1980’s, as cable television was emerging, that one network played the movie 24/7 for weeks leading up to Christmas.  People began to bemoan it.  At some point, NBC bought the rights to the film and showed it only once, building it up for weeks, and invited celebrities to share their favorite scenes.  It was a huge hit.  Yet, regardless of the culture’s fickleness, it has remained one of my favorite movies of all time, and, given the number of times I’ve viewed it (and still look forward to viewing it again), let’s just call it my #1.  There is so much good material in the story that I think it deserves a teaching series this Advent – my 25th at CrossWalk!

     However, there are some disclaimers that I think deserve mentioning before we inch forward.  Varying levels of cringe exist in this film.  In no particular order, here’s a list off the top of my head (please add your own):

·      Cosmology.  This may not make others’ lists, but it makes me cringe: Angels are talking stars or constellations in the “heavens above”.  A literal heaven is called upon to help George Bailey in his time of need.  Clarence is called to serve.  When he explains to George that he is an angel sent to help, George rightly snickers that he is just the sort of angel he deserved – more bad luck.  As a fan and advocate of Open and Relational Theology (ORT), I don’t believe that God is “up there” but rather everywhere. Literal angels are problematic, too, as this seems quite unnatural and also interventionist, two red flags that would be waived by ORT.  Yet let me say clearly that while I disagree with the still popular cosmology depicted in the movie, I absolutely believe that God is present to and with us, and constantly responds to and in our lives. As a pastor trying to help people unravel limiting theological paradigms, this doesn’t sit well in my stomach.  Sigh.

·      Misogyny.  This film was released in 1946 and serves as a time capsule of that period.  Unfortunately, women are depicted almost entirely as supporting roles in a man’s world.  George’s friend, Violet, is valued mainly for her looks.  George’s mother is forced to run a boarding house because no man could provide for her in her old age.  And poor Mary, without George being born, was destined to be a pitied librarian.  Oh, the horror!  Capra reflected his time in history which did not view men and women as equals. Yet it should be noted that Mary was in many ways George’s partner, eventually saving the day and keeping her husband from arrest and likely imprisonment.  Women are viewed as objects in other ways as well, mostly valued for their sexuality, especially depicted by the character of Violet.  While some of her scenes are genuinely funny as she works the power that she has to her advantage, it still must be noted that her power largely was born from her ability to leverage her sexuality.  Sigh.

·      Racism.  The film is a mixed big on the racism front.  On the plus side, George and Mary are viewed celebrating the new home ownership by an Italian immigrant family.  This might not seem like a big deal today, but in that time, Italians suffered discrimination along with other Southern European descendants.  This sentiment was reflected in Mr. Potter’s calling such folks “garlic eaters”. Capra gets a point for inclusion.  But the film is dated in its treatment of African Americans.  George’s family has a housekeeper, Annie, who is black.  While apparently treated like family, she is still in the role of servant.  Also, some intersectionality shows up as Harry, George’s younger brother, gives Annie a slap on the rear in his excitement about the Prom.  A seriously cringeworthy scene, regardless of how lovingly she appears to be treated otherwise, or her affection toward the family at the end of the movie. Sigh.

·      Violence against children.  Mr. Gower would have been locked up, regardless of his emotional state that contributed to his smacking young George on the side of his head.  Repeatedly.  Whenever I watch this scene, I want to jump into the TV and tackle the old Pharmacist and give George a hug.  George is understanding in the moment – very mature for his age – but the act not only reflected that time in history when corporal punishment was normal, it served to perpetuate it.  Inflicting physical violence on anyone is bad. On kids? Deplorable. Sigh.

     There are other, smaller issues as well.  As I consider the above anachronistic offenses, should I reconsider my decision to build an Advent series from such a source? Should we “cancel” the film from our Christmas repertoire? It’s tempting. And popular. Lots of books and films and people have been “canceled” for less.  Yet the truth is that the birth narratives of Jesus as depicted in the Gospels of Matthew and Luke have cancel-worthy issues on their own, including the following:

·      Incongruency. Critical details in Matthew and Luke simply don’t match each other and cannot be reconciled.  Luke tells a story about a young, engaged Galilean couple who journey to Bethlehem for a Census – just in time for Jesus to be born.  Matthew depicts that couple as having lived in Bethlehem from the start. A simple fact check calls the story into question. Sigh.

·      Translation and Eisegesis.  Matthew, written with a Jewish audience in mind, wanted to make a strong case for Jesus as the long-awaited Messiah using prophetic fulfillment as a chief tool.  The author quotes Isaiah 7:14 – a virgin shall be with child – as a way of proving that Jesus was miraculously conceived and thus holy from the beginning.  Unfortunately, the author of the account used a Greek translation of Isaiah instead of Hebrew, which read “young woman” – not virgin. Matthew put the focus on the conception, when the original focus was on time: God was saying through Isaiah that things were going to get better by the time that one of the King’s daughters gave birth. No immaculate conception required.  How much has this mistranslation screwed things up? This was a clear case of Matthew hijacking scripture for his own mission.  Sigh.

·      Cosmology.  One reason Jewish people rejected Jesus as the long-awaited Messiah when the Gospels were written is the birth narratives themselves.  The increasingly Gentile audience welcomed a demigod Jesus since such a notion aligned with their Greek-and-Roman-mythology-informed theologies.  But the idea of a demigod was anathema for Jews.  The fact that Matthew and Luke were finally compiled and distributed after the destruction of the Temple in Jerusalem in 70 CE wiped out any proof-texting Matthew provided.  The Temple’s destruction invalidated Jesus’ claim as the anointed one who would restore Jews to strength and dominance, and penal substitutionary atonement became moot at the same time as Judaism moved away from such a system of attaining God’s favor.  Sigh.

·      Rape, Adultery, or Both?  Mary is celebrated as a heroin in Luke’s birth narrative as she welcomes what is going to happen to her, which she apparently has no control over.  In essence, she is going to be impregnated by an unwelcome guest.  Is this rape? And since she is legally bound to Joseph, does this also qualify as adultery? All part of God’s will?  I love Mary’s Song as much as anyone, but that doesn’t take away from the plain facts of the text. Sigh.

·      Misogyny.  The Christmas Story is a time capsule.  Women are considered property even if they are celebrated as in Luke’s story. Sigh. 

·      Hospitality.  Luke’s version paints a picture of a truly incredible – not credible – lack of hospitality among the residents of Bethlehem.  Small village as it was, in such a part of the world where the hospitality ethic loomed large, there is no way that a pregnant woman going into labor would be rejected shelter.  Pinocchio alert!  Sigh.

     In light of the above, should we cancel the Gospels?  Should we cancel Christmas? Many people have, for the reasons stated above.  That’s fair.  Their choice.

     I wonder if the very reason we might cancel these two stories – Capra’s and the Christianity’s – is why we should keep considering them. Our culturally-derived inclination to wholly reject that which is imperfect goes too far, arrogantly dismissing and disrespecting our human ancestors in context. When we make such an error, we inadvertently cancel ourselves, for who can say that their story is flawless? Who has a crystal ball that can go into the future and say that there were no cringeworthy scenes in the reels of our lives?

     This is no way is to excuse that which is inexcusable.  Don’t read that. Read this: both stories communicate that something beautiful happened – is happening – even as ugliness is also happening.  That’s real.  That’s the story of our flawed, cringy lives. That’s why these stories offer hope. When we reflect on what those stories offer, we can live truly authentically with ourselves, knowing hope is with us even though not everything is good. It also may foster the capacity to view others more graciously as well when we embrace the reality that we are all mixed bags, all varying degrees of matter and spirit.  When we fashion our eyes accordingly, we may be able to see that it’s a wonderful life despite the difficult seasons and difficult people along the way who often command the spotlight of our attention. May this series help prepare our eyes for this year’s coming of Christ in new ways in your life and in our world.

Process Questions.

1.     What are your first reactions to the film, It’s a Wonderful Life? How was it embraced – or not – by those around you?

2.     How were the birth narratives of Jesus presented to you? How has your relationship with the stories evolved over the years?

3.     How have you witnessed cancel culture? When do you think it is justified? When is it not?

4.     Should you be canceled? Why or why not?

5.     How have you been influenced by culture’s demand for perfection as you view others? As you view yourself?

6.     When have you been able to appreciate or respect the reality that we are all mixed bags of dirt and spirit? What affect has such a realization had on you? How does it inform hope?

Matthew 1:18-2:1 NRSV

Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” All this took place to fulfill what had been spoken by the Lord through the prophet:

“Look, the virgin shall conceive and bear a son,

and they shall name him Emmanuel,”

which means, “God is with us.” When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus.

     In the time of King Herod, after Jesus was born in Bethlehem of Judea...

Luke 2:1-7 NRSV

     In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

Gratitude's Response

     “Please, Pastor, talk more about politics!” said no one, ever.  “Instead of sharing what we’re thankful for this Thanksgiving, let’s debate presidential candidates.” No thanks.  “For Christmas, please get me more streaming subscriptions to 24-hour news services.”  I’d prefer sharing a bed with the fleas from a thousand camels.  Political discourse in church these days is as welcome as a dead fly in a punch bowl.

     Conventional wisdom instructs polite society to avoid talking about religion and politics to keep things civil, peaceful.  The bummer for Christian pastors is that religion is supposed to be our wheelhouse, and our central character, Jesus, was deeply political!  A strong amount of denial and avoidance is required to neglect touching the third rail of politics.  Yet if we are to be faithful to the teaching and example of Jesus, we have no choice.  His Sermon on the Mount was full of political commentary, including instruction on nonviolent resistance. Going the extra mile, turning the other cheek, giving the shirt off your back – these were not tips on how to be a nice person – they were nonviolent acts of disruption designed to highlight injustice.  His comment on paying taxes unequivocally challenged Rome.  His criticism of elite Jewish leaders’ greed in the face of poverty spoke into unequal systems of distribution.  Jesus centered his life and mission on shalom – the expansive Jewish word that is sometimes understood simply as “peace” yet runs much deeper.  It refers to holistic wellbeing for everyone, healing deep wounds both physical and emotional, a source of everlasting abundance from the heart of God, allowing harmony in and among all aspects of creation.  Because Jesus was animated and motivated by shalom, he simply called attention to its absence (or opposite) when he saw it. On one occasion, the light of shalom shone upon a particularly short-statured tax collector.

     Zacchaeus was a wee little man.  A wee little man was he. He climbed up in a sycamore tree for the Lord he wanted to see. And as the Savior came that way He looked up in the tree. And he said, “Zacchaeus, you come down, for I'm going to your house today.”  How many of you began humming the tune along with these lyrics? This is one of those stories that gets relegated to children’s sermons. Yet the story has a much deeper purpose than to highlight a vertically challenged Jewish man.  Zacchaeus was a tax collector. Viewed as a traitor to the Roman Empire, he was also known to be a cheat – ripping off his fellow countrymen with the blessing of Caesar, enriching (and isolating) himself each day.  He was a Capitalist before the word meant anything – getting away with as much as the market would allow.  Which was a lot.  Diana Butler Bass, in her excellent book, Grateful, notes that he was a climber – not just of trees, but of the social ladder.  His livelihood was based on a tit for tat model that was all about getting what you could without regard for others.  The ancient world he inhabited assessed people based on their societal position.  Zach didn’t climb the tree simply because he was short – he was literally maintaining his position above everyone else.

     When Jesus called him to climb down, he was inviting dialogue on level ground, as equals.  Further, instead of waiting for Zach to invite him to dinner, which would have set in motion the tit for tat system, the “I blessed you with dinner, so you now owe me a favor because I’m big and you’re small” cycle, Jesus invited himself over to dinner, to bless Zach with his presence, which he in no way deserved.  This was a deep reversal that would have broken the internet if they had one. Jesus’ invitation to dinner was also more than a meal – it was an invitation to operate from a shalom-centered worldview, where decisions and relationships aren’t calculated by who can do what for who, but by the unitive vision that positions everyone as equals in the unifying love of God.

     And it was, in fact, an invitation, even if it sounds like Jesus was forcing his way into an expensive meal with good wine.  Zach could have responded differently by maintaining his position of authority and rank. He could have laughed Jesus off, “In your dreams, preacher-man!”, and we would note that a guy with power and money chose to reject Jesus’ offer.  Zach had the power and freedom to refuse.

     But he didn’t.  Instead, he accepted Jesus’ invitation not just to dinner, but to a different way of being, born from grace. According to Bass, his declaration that he was going to repay everyone he ripped off was effectively a resignation from his role as Chief Tax Collector.  He was done marching to the beat of Rome and all it represented. He said yes to following the way of shalom.

     This story reflects well key principles promoted by Open and Relational Theology (ORT).  In contrast to more classic theological renderings where God acts as the ultimate authority, occasionally overriding human choice and demanding God’s will be done (or suffer the consequences), we witness a God who, in relationship with these characters, is open to what comes next. In this story, Jesus rolled into town already famous for operating by a different vision, one where God is motivated primarily by love and not power, and where genuine invitation implies real relationship and an open future.  Jesus had agency to invite Zach down from the tree, and further agency to invite himself over for dinner as equals, all motivated by love.  There was no coercion here. Only loving invitation.  Shalom’s light shone on everything out of place given the ancient system of reciprocity that kept power in the hands of very few and equality out of reach.  Not even God could know for certain how Zach would respond, or, if we push it further, how Jesus would respond to the nudge to start this whole exchange.  If Jesus was truly human, even he had the agency to not ask Zach to climb down to level ground and share a narrative-and-table-flipping meal – no Jewish person would blame him for refusing company with such a traitorous thief. But Jesus embraced a shalom-centered vision to see with eyes of love even those believed to be enemies of the state.  Jesus said yes to shalom. Zach did, too.

     This is how God operates in the world according to ORT – constantly wooing us to recognize where Shalom needs to develop more fully and accept the invitation to say and do something to facilitate its flourishing.  It requires risk. It is terrifying as it bucks systems and the powerful people benefitting from them.  Sometimes those people conspire to squash such visions of Shalom to maintain their position, even to the point of killing an innocent, poor, nonviolent, anointed prophet-preacher during a Passover festival in Jerusalem. God did not stop such behavior because God is not controlling, but always operates from love which accommodates individual agency. Yet what beauty blooms when love, grace, and shalom are fully chosen! What generosity flows from such embrace of love so freely and fully given! Dinner is served! Wine flows! Tax bills shredded! Refunds received!  Jesus’ and Zach’s respective embrace of God’s invitation of shalom opened the door to more and more shalom.

     Did you catch that this story addressed a contentious political problem? Challenging political issues in this process of invitation and response are displayed throughout the scriptures.  This is why the rights and protections for widows, orphans, and refugees/immigrants expanded over time.  As people lived and examined their political reality, they recognized that shalom required greater protection and provision for the most vulnerable among them.  Someone felt the nudge from the source of shalom (God) that was drawing attention to the absence of love and justice.  Someone saw the vision and mustered the courage to draw others’ attention to the discrepancy, which was welcomed by some but not all.  Sometimes human beings do not behave humanely toward the most vulnerable, sometimes dismissing or denying the reality of injustice because to address it would require change and sacrifice.  Sometimes human beings have been known to resist shalom. The Prophets were some of the greatest advocates of shalom in their day, pleading to leaders and the general populace to embrace shalom for the benefit of all. Sometimes their messages were heeded. Sometimes the prophets lost their lives because it can be easier to kill the messenger than to accept the message.

     As people of faith in the Christian tradition, and informed by Open and Relational Theology, we recognize that Jesus’ teaching and modeling serve as our primary way of seeing and being in the world.  That means we are invited to live by the light of shalom as we shine that light wherever we go, illuminating shadowy places.  We are invited to risk identifying what doesn’t align with shalom, standing for justice and wellbeing for everyone that will be uncomfortable for the messenger and the receivers. This is a choice to talk about the things that relational, familial, local, and global systems will not entirely appreciate. Yet this is our invitation to embrace should we desire more shalom anywhere and everywhere. This is choosing to talk about the political challenges we face, appealing to a much larger dream than that offered by binary blue or red visions. This is an invitation to receive the cup, even if it means we lose our lives while preserving our being. To drink from that cup is to sip from that everlasting well of living water, or the wine that will pour so prodigiously as envisioned in the eschaton. In this context, to choose pain or suffering or worse is to choose life, to choose love, grace – shalom – come what may.

     This process-oriented vision also implies that ethics, laws, attitudes, and policies require continual reexamination and potential revision – the Law isn’t as fixed as some proclaim given the evidence of Scripture.  Consider Paul, who was once the leading advocate for strict adherence to Jewish Law, only to completely reverse course in favor of grace after encountering the risen Christ.  Perhaps process itself is the actual basis of reality as Alfred North Whitehead proposed, requiring us to remain limber as we continually reimagine what shalom is calling for in our ever-changing context.  Could this mean that in our contemporary world shalom may be calling us to revisit the protections and provisions for the most vulnerable among us today, which still include widows, orphans, and refugees/immigrants as well as others? Could it also suggest that there may be voices of vulnerability that are only hinted at in ancient scripture? Vulnerabilities related to race, class, economics, climate, and human sexuality come to mind. What is shalom inviting us to see, hear, and do?  What needs to change to allow more shalom for all?  If we who claim to be animated and motivated by shalom don’t stand up and speak out, who will?

    At such a time as this, when division feels especially pronounced, may we choose the higher and deeper and wider vision of shalom that invites us and all of creation toward greater wellbeing. May we be truly encouraged – filled with courage – to lovingly, graciously invite others to a more beautiful vision that is never forced. May we together see more beauty and peace bloom because we have chosen to plant seeds and tend the garden of which we are stewards. May shalom be our means as well as our end, so much so that people may forget to become offended by our political talk because they cannot deny its beauty and would not dare return to its willful absence. May we be known – especially as we engage in political discourse – for embodying the shalom we desire to foster. May we celebrate when invited to usher more shalom into being, because we don’t have to do this – we get to do this.

Process Questions…

1. Why is talking politics and religion discouraged in social settings?

2. What do we love to hear people talk about?

3. What if our political and religious talk was born from a beautiful, shalom-filled vision instead of talking points? What would that look like?

4. What does this mean for you globally? Nationally? In California? Napa? In your circles of community? In your most important relationships? In your relationship with yourself?

Grateful Together

If you are a San Francisco Giants fan, 2010 will forever remain etched in your memory. Watching Buster Posey sprint out to the mound to embrace Brian Wilson after he threw the torturous last pitch past the Texas Rangers batter was sheer bliss.  It would have been great for a Giants fan to read the description of each play silently rolling across their MLB app, but what turbo charged that 2010 clench was the collective of people joined together in celebration.  There were enough people sporting orange and black in Texas to make some noise, but there were plenty fans watching in the Bay Area to make a spectacle.  Our neighborhood was filled with the sounds of shouts, banging pots and pans, car horns-a-honking. Of course, 2012 and 2014 were also special in their own way, each with their own storyline. But 2010 stands out because it was the first championship won since moving to San Francisco.

     The Warriors, in 2015, were largely dismissed as they made their way to the championship series, namely because they didn’t have a “big” as they took on Lebron James and the Cleveland Cavaliers.  Yet the Splash Brothers (Steph Curry and Klay Thompson), Andre Iguodala, and the timid, soft-spoken Draymond Green made up for their short stature with a different kind of approach – air strikes from the three-point range.  It had been 40 years since they won the title, and when they did, the Bay Area erupted again as a collective whole.

     We can certainly experience joy individually, but there is an amplification that is somehow greater than the sum of its parts when gratitude is shared in community.  Early in the Christian movement, after Jesus was killed and yet experienced in a different way beyond the tomb, the community of faith met as the Passover Feast came to its conclusion:

     All the believers devoted themselves to the apostles’ teaching, and to fellowship, and to sharing in meals (including the Lord’s Supper), and to prayer.

     A deep sense of awe came over them all, and the apostles performed many miraculous signs and wonders. And all the believers met together in one place and shared everything they had. They sold their property and possessions and shared the money with those in need. They worshiped together at the Temple each day, met in homes for the Lord’s Supper, and shared their meals with great joy and generosity— all the while praising God and enjoying the goodwill of all the people. And each day the Lord added to their fellowship those who were being saved. – Acts 2:43-47 (NLT)

     As Diana Butler Bass noted in her book, Grateful, the feasts/festivals of ancient Israel were unique in that they reversed the structure of the gifts and gratitude, tit for tat culture that dominated the Roman Empire: “In festivals,” Biblical scholar and professor Walter Brueggemann notes in his commentary on Deuteronomy, “Israel comes to a fresh realization that its freedom is not its own work, but is a gift gladly given by YHWH... Festival is the capacity to enter a way of life in which all other claims, pressures, and realities can be suspended.” In short, festivals – the great communal celebrations of gratitude – modeled an alternative community, one based in abundance and joy. Festivals are a microcosm of how life should be (107).  Israel made their way to Jerusalem to practice life in a different way, and this was taken to a deeper level by the new community of faith trying to live into the Way taught and modeled by Jesus.

     The Eucharist – a name used by some Christian traditions in reference to the Bread and Cup, Lord’s Supper, or Communion – was primarily an act of celebration that stood out in ancient times, as Bass notes:

     The Eucharist does not really resemble pagan harvest celebrations. There, the emphasis is on pleasing the gods and imploring them to send more bread and wine next year. Rather, the Christian celebration echoes those ancient Hebrew festivals in which the Jews recognized and received God’s gifts of abundance and, with humility, returned gratefulness. No need to please or plead, for God’s gift is all of creation – and these gifts surround all people through all time. God does not need to be convinced to give or begged to send favor. But human beings need to be reminded that abundance is the nature of existence. The Jews went to Jerusalem two or three times a year to remember this and give thanks for it (Grateful, 113).

     Further, the language used to describe the flow of such a remembrance served to shape the underlying understanding of God’s relationship with creation in a counter-cultural way:

     When Jesus handed bread to his friends, he said, “Receive, feast” – receive, not take. To receive gifts and to give thanks is the story of faith. To shift the word removes any connotation of economic exchange and ownership and reaffirms that the Eucharist is a free gift. Grace and favor are for all, to all, and with the whole world. Receiving, not taking, is the very meaning of our shared humanity, and it is the thread of community... Giving thanks is the primary communal emotion of Christianity (Diana Butler Bass, Grateful, 114).

     Taken together, we see Jewish people flooding Jerusalem to practice their different Way of being.  The Jesus community stepped it up in potent ways with the Eucharist, celebrating the abundance of gifts lavishly bestowed on all creation by God without anything expected in return – gifts simply received.  Further, because Jesus was radically inclusive, this table fellowship would witness a very strange collection of folks around the same table – people who would otherwise never dine together. This would become a marker of “The People of the Way” as it spread throughout the Roman Empire as it practiced and promoted equality and equity at a time when that was severely restricted culturally.  To be clear, the growing community of faith brought together people of different social and economic classes, different ethnicities and backgrounds, different lifestyle choices, etc.  They were attempting a classic American Thanksgiving Meal in cities all over the Empire. And they succeeded – although with significant bumps along the way.

     Jesus, of course, modeled radical inclusion as he himself grew to understand the expansiveness of the love and grace of God.  Rather than distance himself from people who were socially outcast for various reasons, he went to them.  In short, wooed by the grace of God, he empathized with those who suffered.  As Bass notes, “Ultimately, gratitude is an aspect of empathy. To ‘empathize’ means to ‘feel in[to] or with’ another, to understand and be with others emotionally. If you are thankful for something that cuts you off from others or sets people at odds, it may not be genuine gratitude. It may be an emotion birthed in fear or control. Gratitude connects us, even across racial, class, and national boundaries, allowing us to feel together. We reach out toward one another. We are elevated toward doing good. We might share the ‘frenzy’ of gratefulness, We might find ourselves serving others or dancing in the streets” (Grateful, 103).  What do we witness in the Book of Acts, chronicling this new movement of faith born from the counter-cultural Jewish tradition? The realization of what Bass describes: a form of dancing in the streets that was so contagious that more and more people wanted a piece of it for themselves, finding themselves joining in the dance. The gratitude experienced widened the table and deepened the conversation to foster empathy – depth of shared experience that connects us to each other.

     The vision of the past can be manifested today.  As you gather this Thanksgiving, how can you foster empathy for each other? How can you encourage deeper, more vulnerable sharing and more fully engaged active listening?  Perhaps when we get beneath the surface of shallow responses to “what are you grateful for” and ask for more, we might share more deeply and find that the folks around the table actually care.  When we feel cared for – which happens when we are truly heard – we just might find ourselves overwhelmed with gratitude, naturally respecting and loving each other as equally beloved. May it be so.

Gathering Together in Thanksgiving

     Take a moment to reflect on your life over the last 12 months. What challenges have you faced? What would make your highlight reel? Were there any “seasons of suck”? Paul encourages his audience to be thankful in all circumstances, which is not the same thing as being thankful FOR all circumstances.  Considering your past year, what are you grateful for and why?

     Need more ideas for starting deeper conversation regarding gratitude?  Try the following from Gatitude.org.

Thanksgiving Blessing, by Adam Lee

As we come together to share this meal, let us first remember how it came to us and be thankful to the people who made it possible.

     This food was born from the bounty of the Earth, in warm sunlight, rich earth, and cool rain.

     May it nourish us, in body and mind, and provide us with the things that are good for living.

     We are grateful to those who cultivated it, those who harvested it, those who brought it to us, and those who prepared it.

     May its consumption bring about the pleasures of friendship, love, and good company.

     And as we partake of this food in each other’s company, as what was once separate from all of us becomes part of each of us, may we also remember what we have in common and what brings us all together.

     May this sharing of food foster peace and understanding among us, may it bring us to the recognition that we depend on each other for all the good we can ever hope to receive, and that all the good we can hope to accomplish rests in helping others in turn.

     May it remind us that as we reach out to others to brighten their lives, so are our lives brightened in turn.

Personal Praxis

Please enjoy the following great quotes from Grateful, but Diana Butler Bass, as well as a reflection below.

We need to remember when gratitude arose from failures, not just successes... Honest hindsight does not foster nostalgia. It puts us in touch with gratitude. Looking back offers the opportunity to rewrite our own stories in more constructive and positive ways... Can you remember an event that was painful at the time, but that now makes you feel grateful?  Remembering the actual past – even if that past was difficult and filled with ingratitude – allows us to see the past from an angle impossible at the time and paves the way for fuller appreciation of present joys. (Bass, Grateful, 70)

 If you must look back, do so forgivingly. If you must look forward, do so prayerfully. However, the wisest thing you can do is be present in the present... gracefully. – Maya Angelou

We can choose to believe that we are autonomous beings in complete command of our own lives, reliant upon no one and nothing but ourselves. We can choose to focus on our failures or our losses, on what we feel entitled to or what we deserve. We can choose anger, fear, resentment, grief, hubris, or pain. We can choose to live our lives stuck in our worst moments. We can choose to believe that everyone and everything are against us. We can choose to define ourselves on the basis of someone else’s violence, prejudice, or injustice toward us. We can choose to define life as a zero-sum game. We can choose every negative philosophy, theology, or ideology that cuts us off from grace, and we can choose to think there is no one and nothing to thank. – Diana Butler Bass, Grateful, 87

  Those who think they can do it on their own end up obsessed with measuring their own moral muscle but never get around to exercising it in real life. Those who trust God's action in them find that God's Spirit is in them—living and breathing God! Obsession with self in these matters is a dead end; attention to God leads us out into the open, into a spacious, free life. – Romans 8:5-6 (MSG)

  Wherever your treasure is, there the desires of your heart will also be. – Matthew 6:21 (NLT)

  The Christian scriptures liken gratitude to joy, a “fruit of the spirit.” Gratitude is not only an emotion; it is something we do. But it is not a program. It is like tending a garden. It takes planting and watering and weeding. It takes time and attention. It takes learning. It takes routine. But, eventually, the ground yields, shoots come forth, and thanksgiving blooms. – (Diana Butler Bass, Grateful, 89)

  Intellectually, I understand what Bass is getting at in this section, particularly with the way we think about the past.  I am, in general, a very optimistic person.  Sometimes too much so.  It usually means that I have a positive disposition and outlook.  As an Enneagram 3 Performer, I suppose this works for me – “never let ‘em see you sweat” and “keep smiling” are a way of life for me.  The downside? I am my own worst critic, which is really saying something!  I am very optimistic and positive about the present and future yet am often hard on myself in retrospect much more so than others.

     The truth is that I am so hard on myself that sometimes I am unable to really appreciate where I’ve been, how far I’ve come, and what I’ve done, even as I am grateful for my resulting life story.  There are moments, however, when my mind slows down and I see things more clearly, when I am also able to view my past with eyes of grace.  In those moments, I feel peace, and even gratitude – not for my shortcomings nor the hurtful actions of others, but for what I’ve learned and how I’ve grown.

     I think it really does come down to tending the garden of gratitude.  Without such attention, I think the weeds of worry and self-deprecation would consume me.  I think this is the human experience, learning the rhythms that foster the life we all want – one marked by gratitude for that life, right? One full of love and joy and all the other fruits of the Spirit.  This is an exercise, a discipline, a necessity that must be prioritized, not because of any threat from God but for the deepest desires of my life.  Sometimes I have seasons when I nail it.  Sometimes I have seasons when I neglect it.  Yet the Spirit of God is always wooing me back, always welcoming and meeting and staying with me as we pull weeds together.  Such memories motivate me forward, give me hope, and, as Bass noted, thankfulness blooms.

Process Questions.

How has the following quote been true from your experience?

We need to remember when gratitude arose from failures, not just successes... Honest hindsight does not foster nostalgia. It puts us in touch with gratitude. Looking back offers the opportunity to rewrite our own stories in more constructive and positive ways... Can you remember an event that was painful at the time, but that now makes you feel grateful?  Remembering the actual past – even if that past was difficult and filled with ingratitude – allows us to see the past from an angle impossible at the time and paves the way for fuller appreciation of present joys. (Bass, Grateful, 70)

Headwinds and Tailwinds. “We tend to pay more attention to headwinds than tailwinds because they are harder to overcome, and we tend to believe that our own life has been full of ‘barriers and challenges more severe than those experienced by others.’ This belief, in turn, causes envy” (Researchers Shai Davidai and Thomas Gilovich). Tailwinds represent all the supportive forces and actors that sustained us through the headwinds and have even at times helped us prevail despite their limiting influence in our lives.  When have you found yourself consumed or overwhelmed by headwinds? In retrospect, what tailwinds were also present?

What practices have helped you cultivate a more gratitude-rich life? What keeps you from tending your garden which is capable of producing all of the fruit of the Spirit?

“How do you experience gratitude when feelings are elusive? Gratitude is... more than just an emotion. It is also a disposition that can be chosen and cultivated, an outlook toward life that manifests itself in action – it is an ethic... a framework of principles by which we live more fully in the world. This ethic involves developing habits and practices of gratefulness that change us for the better. Gratitude involves not only what we feel, but also what we do...  When you look for things to be grateful for, you find them; and once you start looking, you discover that gratitude begets more gratitude. Like all habits, gratitude builds on itself.” (Diana Butler Bass, Grateful, 61, 67).

Feelin' the Feels

Welcome to November, when we devote an entire month to thanksgiving-filled gluttony!  In a national study conducted  seven years ago on the subject of gratitude, 78% of Americans reported that they felt strongly grateful in the last week.  This was at a time of deep division in our country, leading some to wonder if what was being witnessed was evidence of social desirability bias, where people report what they would like to think about themselves more than what they are actually feeling.  This should come as no surprise given the increased popularity of the subject of gratitude in the last several years. Gratitude is promoted and popular, promising some very positive benefits, including “increased self-esteem, enhanced willpower, stronger relationships, deeper spirituality, boosted creativity, improved athletic and academic performance, and ‘having a unique ability to heal, energize, and change lives’ (Robert Emmons, The Little Book of Gratitude: Create a Life of Happiness and Wellbeing by Giving Thanks, 21). According to researcher Philip Watkins, “the link between gratitude and the heart is so pronounced, one research team identified gratefulness as a “strength of the heart” (Gratitude and the Good Life: Toward a Psychology of Appreciation, 77-78). So, get your gratitude journals out and get to work!  Guaranteed health and wealth await!

     Is gratitude just another quid pro quo scheme in our consumer culture to get something we want?  Is gratitude worth it?

     In thinking about gratitude, I am reminded of a story from Jesus’ life (Luke 7:36-50 NLT) where gratitude was expressed in a lavish yet unwelcome way (for some):

One of the Pharisees asked Jesus to have dinner with him, so Jesus went to his home and sat down to eat. When a certain immoral woman from that city heard he was eating there, she brought a beautiful alabaster jar filled with expensive perfume. Then she knelt behind him at his feet, weeping. Her tears fell on his feet, and she wiped them off with her hair. Then she kept kissing his feet and putting perfume on them.

     When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know what kind of woman is touching him. She’s a sinner!”

     Then Jesus answered his thoughts. “Simon,” he said to the Pharisee, “I have something to say to you.”

     “Go ahead, Teacher,” Simon replied.

     Then Jesus told him this story: “A man loaned money to two people—500 pieces of silver to one and 50 pieces to the other. But neither of them could repay him, so he kindly forgave them both, canceling their debts. Who do you suppose loved him more after that?”

     Simon answered, “I suppose the one for whom he canceled the larger debt.”

     “That’s right,” Jesus said. Then he turned to the woman and said to Simon, “Look at this woman kneeling here. When I entered your home, you didn’t offer me water to wash the dust from my feet, but she has washed them with her tears and wiped them with her hair. You didn’t greet me with a kiss, but from the time I first came in, she has not stopped kissing my feet. You neglected the courtesy of olive oil to anoint my head, but she has anointed my feet with rare perfume.

     “I tell you, her sins—and they are many—have been forgiven, so she has shown me much love. But a person who is forgiven little shows only little love.” Then Jesus said to the woman, “Your sins are forgiven.”

     The men at the table said among themselves, “Who is this man, that he goes around forgiving sins?”

     And Jesus said to the woman, “Your faith has saved you; go in peace.”

     The woman was overwhelmed with gratitude while the Pharisee – a deeply religious leader – was put out.  What was his deal?  We are left to our imagination in our attempt to read the mind of the dinner host.  Perhaps he simply didn’t want a woman of ill repute in his home, or he was disgusted with her, etc.  Yet what should have been a moment for collective rejoicing left him with little or no gratefulness.  Elie Wiesel noted that “when a person doesn’t have gratitude, something is missing in his or her humanity. A person can almost be defined by his or her attitude toward gratitude” (from an interview with Oprah Winfrey for O Magazine). Something was missing for the dinner host, indeed. 

     Have you ever struggled to be grateful?  If your answer is no, then we can confirm yet again the social desirability bias is alive and well.  Sometimes people struggle with gratitude because of some horrible thing that happened to them – not a choice of their own.  Some made choices they regret and cannot get over it.  Some just don’t feel comfortable with the whole gratitude concept. The problem has been around a very long time.  In antiquity there existed a culturally understood and upheld reciprocity paradigm of benefactors, benefits, and beneficiaries.  Benefactors were expected to provide benefits for those in need – the beneficiaries – who were then expected to show gratitude in the form of allegiance, a favor, a gift, etc.  To receive something requiring a thank you, for some, becomes a burden.

     For others, to receive a gift is a slap in the face.  As Ralph Waldo Emerson quipped, “It is not the office of a man to receive gifts. How dare you give them? We wish to be self-sustained. We do not quite forgive a giver” (“Gifts,” Essays: Second Series (1844). There have been instances where I have given someone a gift that I was excited to give.  My excitement was not mirrored, however.  In one instance, the receiver’s reaction was completely flat.  No expression of delight whatsoever.  It was unsettling for me, as I grew up being taught to express thanks for gifts great and small.  I wonder if my gift made the person feel in some way emasculated or inferior, or, upon receipt, required to in some way “pay me back” as if I was The Godfather or something.  Upon further reflection, there have been times when I have been given things with a not-so-subtle inuendo that the gift was going to cost me in some way.  To not accept the gift would be rude. To accept the gift was to be bought and bound.

     The woman who snuck her way into the dinner wasn’t burdened with such things.  She was clearly overwhelmed with gratitude and could not contain it.  Given that Jesus was teaching and ministering around the region, we can only assume that she had been the recipient of something Jesus offered in his words, actions, or both.  Knowing that Jesus was focused primarily on ushering in the Kingdom of God – an expression of the Jewish idea of Shalom – we can surmise that she would have at least heard the transformative message: God is love and love us all unconditionally.  Jesus taught and embodied grace – unmerited favor – and the woman deeply received the message.  Like so many then up and through this very day, that Good News transformed her.  She obviously had reason to question God’s love for her given her infamous renown.  Something greater had been offered that was more powerful than shame and guilt: love.

     This general message was an untargeted gift received.  Diana Butler Bass, in her book, Grateful (which informs this series), noted: “We are all un-targets of gifts that surprise and sustain us. Un-targeted gratitude takes us out of the cycle of obligation into the larger circle of shared gifts, beyond reciprocal exchange toward mutual enjoyment and responsibility for those gifts. Opening our hearts to the constant flow of receiving and responding that happens all around us all the time makes us more generous” (43). Indeed, the unwelcome dinner crasher’s gratitude overflowed with a generous expression as she poured her oil and tears on Jesus’ feet!  Such embodied joy was born from her belief that the foundation of her life was God in a beautifully dependent way.  As Bass notes, “More than two centuries ago, German theologian Friedrich Schleiermacher referred to this experience as the ‘feeling of absolute dependence.’ To him, absolute dependence was not demeaning. It was more like what we describe today as interdependence. He recognized that gratitude was the truest state of reality – everything exists in an infinite relationship of gifts to everything else – and it was also the starting place for a life of meaning, as our own awareness opens toward others, the world, and, ultimately, God” (Grateful, 38). Not quite a unitive experience or Satori moment, but pretty darn close – can you appreciate the power of such an awareness experienced by the woman with welled-up eyes, to make this bold expression in the house of one who likely reminded her often of her guilt and shame?

     The woman was elated in that moment.  But I bet she had some bad days after that night.  People being cruel to her, reminding her of her past – of what likely led to her life of “ill repute”, which also reminded her of situations where, even in such circumstances, she was treated inhumanely.  I wonder if she had days where she struggled to be grateful?  I bet she did.  Diana Butler Bass was the victim of sexual abuse by her uncle at the age of fourteen.  Such trauma definitely got in the way of gratitude.  She certainly wasn’t grateful for such horror. Not all circumstances elicit thanksgiving – and they shouldn’t. “No one should ever feel grateful for sin, evil, or violence. No one should ever express gratitude for the bad choices of others – those bad choices are never gifts” (Grateful, 54). While we need not be grateful for such painful experiences, we do have an invitation to deal with the pain that serves to provide greater freedom from it, maybe even some measure of peace.  Henri Nouwen noted (“The Spiritual Work of Gratitude,” Henri Nouwen Society, January 12, 2017):

“To be grateful for the good things that happen in our lives is easy, but to be grateful for all of our lives – the good as well as the bad, the moments of joy as well as the moments of sorrow, the successes as well as the failures, the rewards as well as the rejections – that requires hard spiritual work. Still, we are only grateful people when we can say thank you to all that has brought us to the present moment. As long as we keep dividing our lives between events and people we would like to remember and those we would rather forget, we cannot claim the fullness of our beings as a gift of God to be grateful for.” 

     While Nouwen’s insights are lovely, they are also difficult to embrace.  If it does not come easily or ever for you, it’s okay.  You’re okay.  You are no less loved.  You are understood. Valued. Eternally held.  The Spirit of God is not a jerk.  While there will always be a nudge toward shalom – even if only micro-steps – such wooing will never force you to go there.  Be encouraged, if you can, by Bass’s story.  After decades of struggle, something finally shifted for her.  She in no way dismissed the horrific behavior of her uncle, but she did soften, recognizing his humanity, his brokenness, his unknown history that led to his behavior. The only word she could come up with to describe what she was feeling?  Grace. She was able to be truly grateful for her life, for simply being alive despite her painful past, leading her to be able to write (Grateful, 55):

“Gratitude, at its deepest and perhaps most transformative level, is not warm feelings about what we have. Instead, gratitude is the deep ability to embrace the gift of who we are, that we are, that in the multibillion-year history of the universe each one of us has been born, can love, grow in awareness, and has a story. Life is a gift. When that mystery fills our hearts, it overwhelms us, and a deep river of emotions flows forth – feelings we barely knew we were capable of holding.”

     Elie Wiesel, who witnessed unimaginable suffering during the Holocaust, after being asked if having seen the worst of humanity made him more or less grateful replied: “For me, every hour is grace. And I feel gratitude in my heart each time I can meet someone and look at his or her smile” (from an interview with Oprah Winfrey for O Magazine). May you come to realize the Good News proclaimed by Jesus is a gift for everyone, which means it is a gift for you.  May the love of God bring healing and hope to your soul.  May the love of God lighten your load.  May the love of God find you rejoicing in perhaps ridiculous ways, blessing others and encouraging them to wonder what such Good News might mean for them, too.

Process Questions.

How was gratitude taught and/or modeled for you growing up?

When have you struggled to be grateful?  Why?

When have you experienced deep gratitude?  How did it affect you?

What’s your reaction to Nouwen’s quote below?

“To be grateful for the good things that happen in our lives is easy, but to be grateful for all of our lives – the good as well as the bad, the moments of joy as well as the moments of sorrow, the successes as well as the failures, the rewards as well as the rejections – that requires hard spiritual work. Still, we are only grateful people when we can say thank you to all that has brought us to the present moment. As long as we keep dividing our lives between events and people we would like to remember and those we would rather forget, we cannot claim the fullness of our beings as a gift of God to be grateful for”  (“The Spiritual Work of Gratitude,” Henri Nouwen Society, January 12, 2017).

What’s your reaction to Bass’ and Wiesel’s quotes below?

“Gratitude, at its deepest and perhaps most transformative level, is not warm feelings about what we have. Instead, gratitude is the deep ability to embrace the gift of who we are, that we are, that in the multibillion-year history of the universe each one of us has been born, can love, grow in awareness, and has a story. Life is a gift. When that mystery fills our hearts, it overwhelms us, and a deep river of emotions flows forth – feelings we barely knew we were capable of holding” (Grateful, 55)

“For me, every hour is grace. And I feel gratitude in my heart each time I can meet someone and look at his or her smile” (from an interview with Elie Wiesel by Oprah Winfrey for O Magazine).

What might you do to increase gratitude in your life?

The Problem of Evil

Extra: Watch Darnell Ishmael bring the house down along with accompanies Andrew.

As a pastor, I am exposed to the rhetoric of evil more than most.  From addressing horrors from the pulpit, to caring for individuals and families who have suffered personally from some expression of what they would label evil, to mourners at the graveside of loved ones lost, I’ve seen and heard people in their lament.  Culturally, we have shared language which suggests widely held beliefs about the nature of reality related to evil.  There is no shortage of theological jargon being expressed when people experience or witness what they deem evil. Based on our common language, God shares a significant level of responsibility for our suffering.  Do people come right out and blame God for the tragedy they are enduring?  Sometimes.  Most of the time it is more subtle than that.  “This was all part of God’s plan.” “It was their appointed time to die.” “God allowed this for some greater purpose.” “God allowed this to teach us something.” And even if someone directly blames some form of Satan for the evil – although this is rare in the ecclesiastical space I usually inhabit – the implication remains that God either could not do anything to stop it (which hardly anybody will say out loud) or that God allowed it for some greater purpose.

     Of course, there are some biblical references that support our vernacular.  The Garden of Eden temptation scene in Genesis 3 is viewed by many Christians as the moment when sin entered the world – the result of Adam and Eve caving to the temptation of the snake in the grass Satan figure. Innocence was lost, death entered because of the devil’s scheming.  In addition, Job’s story supports such conclusions – the most faithful guy in the world was tortured to within an inch of his life by the Satan figure.  In both stories, the antagonist was allowed by God to wreak havoc, even mildly encouraged in the case of Job so long as his life wasn’t taken (but his children were fair game). 

     While the personification of evil in the Satan figure isn’t very pronounced in what most in the Christian tradition calls the Old(er) Testament, the New(er) Testament certainly makes up for it.  Following his baptism, Jesus was tempted by Satan during his 40 days in the wilderness, setting up more showdowns to come and resulting in his own death. The Apostle Paul wrote that our battle is not against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places (Ephesians 6:12). The apocalyptic Book of Revelation offers plenty of fodder as well, describing the work of Satan and his minions, culminating in his final destruction.  In the end, at just the right time, God brought (or will bring) home the final victory. While most folks are fuzzy on the details, they’re familiar with the ending, which leaves them with the conclusion that God is, for reasons not fully known to mere mortals, allowing Satan and evil to run rampant until some foreordained time.

     For many Christian believers since the end of the first century C.E, the synthesis of the above overview provides a cosmological framework that works for them on significant levels.  Believers know who to pray to, who to pray (and fight) against, and though there is much that will never be fully understood, the faithful are called to trust God with the mystery.  To be clear, I do not minimize the power of such a cosmology or faith.  At an earlier age I benefited from such a framework.  My fervent prayers drew me closer to God and I was serious about living my faith in real life, including my role as a pastor.  Even though I have never given the subject of Satan much attention in my teaching doesn’t mean that the first century paradigm wasn’t informing my thought.  I would imagine that for most Christian churchgoers today, the paradigm still offers structure to make sense of the world and even offers hope for the future.  If you are reading this and are content, you may want to stop.  But if you or someone you know is still struggling with the problem of evil, you are not alone.

Modern Problems with the Dominant View.  The above biblical overview is incredibly brief, incomplete, and without any critical commentary.  Volumes have been written over the centuries wrestling with the texts and their implications.  Volumes that everyday people will not likely ever study. For churchgoing Christians there may be sermons and songs and studies that help people craft more nuanced understandings of evil. But what about the 70% of people who claim to believe in God (90% of the United States’ population) but don’t attend religious services?   What are they left with?  Not much.  Sound bites.  Bumper sticker theology. Catch phrases heard and reiterated at funerals and vigils.  An unprecedented number of people are leaving not just faith communities, but faith itself due, in large part, to the problem of evil.  If what they have gleaned from catch-phrase Christianity reflects God, they can’t believe in God any longer.  If the first century paradigm of an all-powerful God waiting for the appointed time to eradicate evil and suffering is the best the faith tradition can offer, should anybody wonder why such an exodus continues?  If God is the Heavenly Father – the Parent of the Year every year – why would God not do something immediately to prevent the suffering of God’s innocent children?  Is the future date, the plot of human history, so precious that billions must settle for resting in peace only after death?  The problem of evil (among other things like the ongoing apparent battle between faith and science) seems to be an insurmountable obstacle to maintaining faith.

     Yet there is good news.  The dominant, culturally understood rendering of Christianity is not the only expression of the faith available to consider and embrace. We live at a time of unprecedented capacity to learn and share ideas and insights that have led to new – and in some ways ancient – constructs of faith that allow room for modern worldviews and a meaningful, powerful God to coexist. Open and Relational Theology (ORT) offers a response to the most difficult challenges to faith.  Theologian Tom Oord, in his book God Can’t, claims that Open and Relational Theology even solves the problem of evil.

Theological Alternatives.  The way we think about God matters.  Our thoughts about God make their way onto our lips and then our prayers. Some popular thoughts about God don’t square well with our life experience or our contemporary view of the cosmos.  The ancient world view envisioned God as residing in the heavens – “up above” where professional athletes point after a home run, touchdown, or no-hitter.  The Big Guy upstairs, in this framework, breaks into our reality from time to time to save the day or help win the game.  This becomes a point of confusion for many believers today. Many believe that God is very present, yet prayers are directed to a God “out there” somewhere.  We simultaneously believe that God is with us and yet we ask for God to break in and grant our miracles.  Open and Relational Theology offers a panentheistic view of God, where everything is in God.  There is no “above” to point to depicting God’s space.  God is everywhere, present to and in everything. This is not to be confused with pantheism, which claims that everything is God or God is everything.  Panentheism changes our language which alters our prayers – we no longer ask for God to break into reality because God is already present.

     A related linguistic issue that involves much more than semantics has to do with God’s primary identity.  While many Christians would say that God is loving, the prayers often articulated depict power as God’s primary character trait.  The idea that God is omnipotent – that God has all the power to do anything God might want to do – is pervasive.  Tom Oord, in his book, The Death of Omnipotence and the Birth of Amipotence, makes the claim that such command of total power as we use the term omnipotence in Western contemporary culture is not supported biblically.  Further, Oord claims that while we may want to believe that God is all powerful and all-loving, we cannot have it both ways.  Any healthy parent, full of love for their child, would move heaven and earth to protect their child from harm.  If God has all the power to do anything and yet allows children to suffer, then God cannot be truly all-loving.  Even our mere mortal minds can make that conclusion.  Oord, in several books, claims that God’s primary character trait is love, which he terms “amipotence” to describe the most potent expression of the trait.  The ramifications of love being God’s primary character trait are far reaching as it changes how we view the future as well as our relational dynamic with God as we move forward through time.

     The Open aspect of ORT refers to God being present in real time with all of creation as it continually unfolds.  God is not already ahead of us in the distant future with full knowledge of everything we will ever think, say, or do.  The future is not written but is truly unknowable and continually unfolding. If we truly have free will, then God cannot know with certainty what we will do next in our lives. Everything that can be known is known to God, so God’s bets are usually pretty good regarding what we are likely to do next with our lives. Yet because we are truly free, the future is unknown and unknowable. By the way, this does not mean that there is no hope. The presence of God is everlasting – even beyond the shelf-life of our bodies.  Hope beyond the grave remains because Life is more than flesh and blood, we have cells and souls.

     The Relational aspect of ORT refers to God’s responsive dynamic with all of creation. God is in real relationship with everyone and everything, even being affected by creation along the way.  We impact God.  God is affected by us.  God evolves along with us. Because God’s primary characteristic is love – and not power – God does not force God’s will on us.  God does not overpower us.  God is powerful, but not controlling.  God is the most powerful being in all of creation as it continues to expand, yet the most God can do is lure us, woo us, invite us to follow the Way that leads to life. That’s a real relationship. We are not pawns.  We are players with moves to make. Our choices. A future we create in part with our decisions, in tandem with every decision everyone else makes as well.  We do not live in isolation – our decisions affect more than our own lives just like the decisions of others affects our lives. God is intimately involved in relationship all along the way, nudging, wooing, luring, inviting us toward the fullest and deepest expression of love.  The Jewish tradition calls this Shalom.  Jesus called it the Kingdom of God that he worked to usher into the world with his life and teaching.

     To summarize, four claims from Open and Relational theology include the idea that God is not separate but in everything and everything is in God, that God is not omnipotent the way we have thought but is truly all loving (amipotent), that God’s uncontrolling love means that the future is unknowably open and our relationship is truly that – relational – whereby we are affected by God to varying degrees and we affect God as well. Taken together, how does this address the problem of evil?

     First, understanding God’s primary trait as being love and not power, the idea that God allows evil to happen is removed.  To allow implies the power to control.  God does not control because God is loving. When faced with tragedy stemming from expressions of evil, we should remove language from our lips that blames God because God is not in control and does not have the power to override characters in creation (which includes you and me).  Evil is not “allowed” as if it were God’s choice.  Evil is not God’s will.

     Second, given God’s primary trait being uncontrolling love, we respect that the future is open and unknowable, which means we can erase the idea from our minds and lips that our death date and time is not predetermined, even if the truly lovely poem of Psalm 139 states otherwise.

     Third, given that God is relational, wooing free agents like ourselves toward shalom at every turn, we recognize that we may not always say yes to the loving invitation.  We choose against shalom. Sometimes quite defiantly.  More often, we unconsciously choose what is familiar, which means if shalom’s expression is foreign, we may not naturally choose it despite God’s pleading.

     Taken together, this means that evil in the world is not caused or allowed by God – or a Satan figure, either – but by decisions against shalom individually and collectively.

     When I was a little kid – maybe five years old – my older brother, Mark, caught me stealing some of his Halloween candy.  I wasn’t totally cruel – I left him a full third of his score from our Trick or Treating – and may have even let him have a few of the precious snack-sized chocolate bars that were always most-cherished.  What was going on in me? When I was caught, I didn’t think to blame God (and neither did Mark).  My parents wouldn’t have been convinced if I played the mystery card, either.  This was not God’s will.  This was Peter’s will over-riding the woo of shalom, driven by greed, lust for candy, and a host of other variables I could not appreciate then or even now.  My malevolent act was self-centered for sure, yet impacted others.  It didn’t do much for my relationship with Mark for that day.  It didn’t make his day or my parents’.  It also didn’t serve me well.  Halloween candy is one safe example.  Replace it with much more consequential, painful subjects.  Our decisions for or against shalom matter, not just for us but for everyone we affect and everyone they affect.

     Extrapolate this reality and apply it to entire cultures and we get an explanation for the evils of slavery, racism, sexism, classism – and every other ism – without the need to blame God.  In fact, it would be inappropriate to do so because such egregious disturbances of shalom never came from the heart of God in the first place – we made our own beds despite God’s pleading.

     There is hope.  Panentheism means that God never leaves us.  God can’t leave us. And since God’s character is fully loving, we can be sure that God will continue to woo us toward shalom at every moment, no matter how many times we’ve refused to accept the invitation.  God can’t stop inviting us toward shalom.  The question beyond that of the origin of evil is one that we face daily with massive implications: how will we as individuals and as a collective respond to God’s invitation toward shalom with our hearts, minds, hands, and feet going forward?

Entangled Prayer Week Seven: New Every Morning

Synopsis. The heavens declare the goodness of God. Creation itself – from the smallest organisms to the expanding universe – are generative, life-supporting, and beautiful.  Such a trajectory means that the guiding energy or force behind it is supportive, creative, faithful, reliable, consistent, generous, caring, and many other words that, taken together, simply boil down to one word: love.  The Bible says that God is loving, so much so that it goes further to say that God is love.  For those struggling to believe in a greater being, perhaps you can settle with the reverse of God is love: love is God.  In light of the beautiful creation in which we live and the love of God that is energizing, guiding, and inhabiting it all, how are we to respond to such good news?  Perhaps we should entrust our allegiance and our passion to following in the footsteps of Jesus who invited us to consider that such a giving of ourselves to what he was teaching would in fact save our lives.  And perhaps not just our lives, but the lives of many others and the planet we call home.

I have fantastic news!  As it clearly states in Hezekiah 6:14, “The world does not suck!”  Look it up!  Unfortunately, our “if it bleeds, it leads” consumer-influenced 24-hour news would have us believe otherwise.  Yes, there is bad news to be sure: the war in Israel and Ukraine (and other battles we hear little about), preventable diseases still killing people, climate change, oppression in many forms, dictators, etc.  It can be overwhelming when such news becomes our primary focus.  And yet the non-sucky Good News dwarfs the suckfest by comparison.  Every single day, plants thrive, people thrive, animals thrive, ecosystems thrive.  Love happens far more than rage and hatred.  While the circle of life is certainly a thing – Alfred North Whitehead referred to it as perpetual perishing – this also means there is perpetual regeneration as one moment ceases to exist leading to a new moment at every turn.  Isn’t it amazing that creation doesn’t simply die?  Isn’t it incredible that there is so much beauty in the world, so much life, so much that is incredible?  Have you ever wondered why? If the undercurrent of all that exists was indifferent, or purely utilitarian, regenerative creation that is also beautiful wouldn’t make sense.

     Perhaps this is why the Psalmist declared “God's glory is on tour in the skies,

God-craft on exhibit across the horizon” (Psalm 19:1-2 MSG).  Perhaps the revelation of creation is what led Yoga teacher and spiritual leader Sadhguru to put into prose:

"Every moment there are a million miracles happening around you: 
a flower blossoming, a bird tweeting, 
a bee humming, a raindrop falling, 
a snowflake wafting along 
the clear evening air. 
There is magic everywhere. 
If you learn how to live it, 
life is nothing short of a daily miracle."

–  Inner Engineering: A Yogi's Guide to Joy​​

     Bruce Epperly noted that “God is never fully understandable, but we can stand in awe of divinity, amazed at God’s constant and ubiquitous creativity and love for us and all creation. This awe, wonder, and mystery is the beginning of wisdom and the inspiration of ethics. Reverence and wonder lead to appreciation and affirmation, and to honoring of life in its manifold forms.” (Praying with Process Theology, 122-123) It is the role of religion to help us bring the picture together.  As Alfred North Whitehead noted, “Religion is the vision of something which stands beyond, behind, and within the passing flux of immediate things; something which is real, and yet waiting to be realized; something which is a remote possibility, and yet the greatest of present facts; something that gives meaning to all that passes, and yet eludes apprehension; something whose possession is the final good and yet is beyond all reach; something which is the ultimate ideal, and the hopeless quest.” (Science and the Modern World, 191-192).  This is what captivated Jesus and why he taught, lived, and modeled what he did.  He was overwhelmed by an experience and vision of God as absolutely loving, like a devoted Daddy/Abba.  Seeing and experiencing such love corrected his vision regarding how he viewed all people as well as how he read and interpreted sacred scriptures.  The natural response to love is love, with love’s goal being to help everyone and all things grow in love.  The wholeness conveyed is the very essence of the Jewish understanding of salvation – a much more robust vision than simply the forgiveness of sins.  As Bruce Epperly explains, “Process theology sees salvation, or wholeness, as a universal, moment-by-moment, lifelong, and everlasting process... Process theology sees salvation as involving the totality of our lives, political, economic, ethnic, sexual, family of origin, and planetary. God’s quest invites us to become saved persons in ‘safe communities and a healthy planet.’” (Praying with Process Theology, 129).

     Jesus also recognized that living in and by love was countercultural in his day.  It still is.  Yet he beckons still: “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?” (Matthew 16:24-26 NRSV) Instead of threatening us, such words should ring out as a great invitation to something bigger than ourselves, and not just for ourselves.  Epperly notes that “The cost of discipleship can be personal, spiritual, and intellectual insecurity.” (Praying with Process Theology, 124) Choosing to follow in the counter-cultural footsteps of Jesus can feel quite lonely in a culture that elevates individual wellbeing and comfort above all else.  Loves calls us forward anyway, as our source, goal, and hope. Yet, in good rabbinical fashion, Rabbi Hillel asks, If I am not for myself, who will be? If I’m only for myself, what am I? If not now, when? 

     The Good News of Love compels and woos us to be agents of wholeness, bringing everything together toward wellbeing.  Theoretical Physicist David Bohm reminds us that “As human beings and societies we seem separate, but in our roots we are part of an indivisible whole and share in the same cosmic process.”  Bohm believes that we are truly all connected, that we are part of the whole and the whole is part of us.  He believes that we are called to bring about greater wholeness through more conscious living.  This is pretty religious talk from one of the earliest quantum physicists!  Yet it fits with theologian and philosopher Teilhard de Chardin who recognized that “God and the world form a complementary whole.”  When we act in love, we are acting in congruence with the whole, helping the whole become more whole.

     But we don’t always say yes to love’s invitation. When we choose ways other than love, we create problems for ourselves.  Etty Hillesum, a Jewish woman who was murdered at Auschwitz, knew well that “each of us moves things along in the direction of war every time we fail in love.”  Instead of failing in love, perhaps we should rather focus on falling in love.  Pedro Arrupe invites us to consider that “what you are in love with, what seizes your imagination, will affect everything. Fall in love, stay in love, and it will decide everything.”  Teilhard de Chardin agreed: “Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves.  Love alone can bring us to the threshold of another universe.”

     I think the reason we are still captivated by Jesus despite the Church’s innumerable deterring failures is the love that he embodied.  Such love that calls us to look after each other is breathtaking and inspiring at a core level for every person with a heart (and it’s nonsense for those who have lost their heart!).  Jesus ensured his followers that following him would lead to an abundant life – not riches, but abundance.  As if love begets love.  I think he was right.

     Each day affords a new opportunity to sow more seeds of love (cue Tears for Fears).  Every day is new, and God greets the dawn with us.  Hundreds of years ago Meister Eckhart recognized that “God is the newest thing there is, the youngest thing, and when we are united with God we become new again.” Embracing each day’s beauty is not denial but defiance.  We choose to trust that love prevails and is with us wherever we go, whatever we’re going through, even if we blow it.  Love holds us and forever calls us forward. What a beautiful way to enter each day.  What hope!  When we choose to swim in reality, we can join Michael Buble and say, I’m Feeling Good.

A closing prayer:

Adventurous Spirit, give us adventurous spirits. The world awaits those who risk safety to bring justice and healing to the world. The world is desperate for Godward souls who are willing to lose their well-planned and predictable lives to embark on the high hope of adventure. Life and love abound for those who venture toward God’s horizons of hope. Let us follow God’s adventure, let us embrace God’s healing vision, and let us let go of certainty to bring life and light to the world... Holy One, give us hope. Holy Adventure, give us a glimpse of another world. Holy Life-giver, awaken us to a new vocation as Earth Healers. Confident that we can change, let us risk taking new directions, sacrificing destructive ways of life for our great-grandchildren’s futures. Let our wealth be relational and spiritual. Let our treasure be the beauty of holiness and the transformations of the spirit. Grant us peace that passes understanding and faith that moves mountains and changes weather patterns. Amen. – Bruce Epperly, Praying with Process Theology, 125, 133

Entangled Prayer Week Six: Healing the World

This teaching features the perspective of three Process theologians: Marjorie Suchocki, Bruce Epperly, and Monica Coleman. Suchocki begins with an overview of prayer from a Process lens, followed by related thoughts from Epperly and Coleman. The latter two address the question of praying for healing, specifically. If the video is not below, you can find it on CrossWalk’s YouTube channel.

Entangled Prayer Week 5: World-Transforming Prayer

Synopsis. The deconstruction and reconstruction process of faith – which we should expect to be an ongoing experience throughout our lives – can be extremely challenging at times.  We may certainly wonder if God is even real.  Such massive questions impact our confidence and interest in prayer. Sometimes we give up. Jesus instructs us to keep on praying, though, trusting in its efficacy. Could it be that when we least feel like praying is when we most need to pray?

Paul Kix wrote about his experience and that of UCC pastor Hunt Priest (Paul Kix, “God, Magic Mushrooms & Me,” Esquire, October/November 2023). Both had – in different seasons and times – felt like their faith was evaporating or was maybe even gone.  Both found it difficult to pray.  Hunt Priest entered ministry as a second career and over time found himself wondering where the awe that he once felt had gone, as well as his passion for ministry?  Have you ever felt that way?  Paul Kix felt like the routinized liturgy of the church he attended was dead – he mainly went to church to be part of a community who was trying to actively make the world a better place. But his belief in God was pretty shaky – did he even believe in God?

     Process Question: How do you resonate with the experiences of Paul Kix and/or Hunt Priest?

     These two guys are in good company. Mother Theresa had serious doubts during her journey of faith.  Mother Flipping Theresa!  Jesus cried out while he hung dying on the cross, quoting Psalm 22: “Why, God, have you forsaken me?!”  Elijah ran for 40 days and nights out of fear for his life after he was part of God’s saving act.  Peter in one scene confessed that Jesus was anointed by the Spirit of God and in the next challenged Jesus’ Spirit-inspired vision, followed later with a statement of his undying love followed by his fear-driven denying even knowing him.  Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Rachel and Leah, Joseph, Moses, Joshua, Gideon, Thomas, Paul – and every other major biblical character and every major player in the development of the Christian faith (and I suspect every enduring faith tradition) struggled at times in their faith. I would imagine that most every human being has struggled similarly.

     If you are struggling in your faith and considering chucking the whole thing, I feel you.  So does everyone else.  Yet I encourage you to consider that this is simply the normal human experience of faith.  Yet these witnesses from our faith tradition will collectively tell you that there is more beyond the doubting and struggling.

     Naturally, when we’re in the darker hours of the struggle, we are sometimes least likely to pray to the God we’re not sure we believe in anymore.  For many of us, part of the problem is that we have been oriented by a faith that values a vision of God that requires certainty, absolutes, and discourages doubt as the opposite of faith.  Don’t question. Don’t doubt. Just believe in what you’ve been told even if it stops working or making sense.  Perhaps that’s why even though 90% of Americans believe in God, only 30% attend church regularly.

     Open and Relational theology offers a different approach to faith.  It welcomes questions and doubt because it sees ALL of life as an unfolding process.  Faith isn’t about finding the absolute truth and believing unwaveringly. Rather, faith is a relationship with God that evolves and changes with time as new discoveries and insights come to light, where God constantly woos but never forces or controls us toward love’s best options.  Our understanding of God matters since it impacts all the movements associated with faith.  As John Cobb notes, “How we think about God affects how we pray... and what we expect our prayers to accomplish. If we pray to a kind of sky god, we are trying to influence some distant and maybe absent being to pay attention to us and act on our behalf. If, instead, we think of God as already here, God isn’t above or outside watching what’s going on but inside taking part. We don’t pray then to get God’s attention, but to align ourselves with a presence that is already there. We reach out to and through others to a presence that is already working. We aren’t pleading with God to do something God would otherwise be reluctant to do.” (Praying with Jennifer, 65-66)

     Process Question: As you have moved through life and your faith has shifted, how has your prayer life been affected?

     I am reminded of the honest words of Paul who wrote toward the end of his oft-quoted love chapter, “When I was a child, I spoke and thought and reasoned as a child. But when I grew up, I put away childish things. Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely.” (1 Corinthians 13:11-12, NLT) Paul was communicating something entirely obvious that he lived out in his own life – faith is a relationship with God in process.  Paul’s Damascus Road experience helped him see how blind he was.  Thankfully it stuck.  His satori moment wasn’t a one-and-done experience – his thinking continued to expand, resulting in an incredibly inclusive understanding of God that would have put him on the “hit list” he once carried. Faith is a process, not a point-in-time doctrinal statement.

     As Jesus processed his faith, he incorporated prayer into his life rhythm and encouraged his followers to follow suit.  In his famous stump speech, he instructed the following regarding prayer:

     “Keep on asking, and you will receive what you ask for. Keep on seeking, and you will find. Keep on knocking, and the door will be opened to you. For everyone who asks, receives. Everyone who seeks, finds. And to everyone who knocks, the door will be opened.

     “You parents—if your children ask for a loaf of bread, do you give them a stone instead? Or if they ask for a fish, do you give them a snake? Of course not! So, if you sinful people know how to give good gifts to your children, how much more will your heavenly Father give good gifts to those who ask him.” (Matthew 7:7-11, NLT)

     Bruce Epperly reflects on the impact of following Jesus’ advice: “Prayer changes things. First, it changes those who pray, giving them a wider perspective and transforming enemies into God’s beloved children. Second, prayer changes challenging situations. Prayer can be a tipping point between life and death, health and illness, and success and failure. As many preachers have affirmed, ‘When I pray, coincidences happen. When I don’t, they don’t.’” (Praying with Process Theology, 86) In my experience, I have at times been reluctant to pray because I wondered if it made any difference at all.  At the very least, when I have refrained from praying, I know that I was not personally affected by the caring, compassionate act of praying for another, and neither did those for whom I cared for but did not pray for. Note: no need to pile on guilt or shame here – that’s not helpful – yet I hope you’ll consider how not praying is a loser solution when faced with doubt.

     Process Question: Have you ever had a season when you struggled to pray?  Why? How did not praying affect your faith?

     Process Theologian Marjorie Suchocki offers insight into the impact of prayer that I find compelling. “Prayer changes the way the world is, and therefore changes what the world can be. Prayer opens the world to its own transformation... Prayers for healing make a difference in what kind of resources God can use as God faithfully touches us with impulses toward our good, given our condition. Those prayers can make the difference between reversing a not-yet-reversible illness or not; therefore, God bids us to pray. But God only knows the point of that irreversibility, and in some diseases, it is with the very onset... But what if irreversibility is the case, what then? Shall we stop our prayers for healing? Of course not, for healing comes in many forms, and there is a health that is deeper than death.” (In God’s Presence, 19, 58, 60).

     Process Question: What do you think of Suchocki’s vision here?

     Sometimes we struggle to pray because we continually face the question of unanswered prayer.  Even if we can intellectually understand that prayers don’t get answered the way we deeply hoped, the experience can stop us in our tracks.  Why ask, seek, and knock if it doesn’t seem like we’re being given what we ask for, finding what we’re seeking, and the door remains shut in our faces?  Process theology helps a lot here, appreciating the fact that God is not controlling and therefore will not break in from the outside to save the day like Superman. Open and Relational theology affirms that God is constantly at work in the world for the wellbeing of all people and creation itself, wooing “souls and cells” – as Epperly quips – toward the best options.  It’s the gamble of freedom – free actors may not choose among the better options.  Free actors may instead be wooed by their egos, greed, lust, fear, anger, etc.  Who hasn’t made poor choices a time or two or a million? It is reality. 

     When people are facing serious illness and are facing death sooner than later, this can be especially hard.  We need to be reminded that our respective bodies are not meant to live forever.  The good news is that there is healing, wellbeing beyond the physical. Martha Rowlett reminds us that “how God answers our prayers is beyond our thoughts, and God’s ways are not our ways. But we can trust that our prayers give God more to work with in influencing the world for the good.” (Weaving Prayer in the Tapestry of Life, 121) Let’s keep praying! Stay open to the reality that God is still working toward the good, working toward shalom, which sometimes manifests in physical results, and often offers a deeper current of healing that may matter more. 

     I have experienced painful loss in my life in several areas that I have at times tried to pray away. The losses came anyway. There is a grieving process that we go through – willingly or unwillingly, consciously or unconsciously, slower or faster. When the dust settles, I have discovered that even though I may have felt like I’ve gone through personal earthquakes, the Ground of Being remains. There is strength and peace sustaining me, a reminder that I am not alone, that there is something in me and everywhere that is eternal. That “thisness” is marked by all the qualities of Paul’s fruit of the Spirit, and in a word, is Love.  At the end of the day, this matters most to me. It is not a placebo that fosters the denial of the difficult aspects of life or the avoidance of dealing with its messiness, but rather a foundation that brings me peace, calling me forward with a knowing that there is a Greater Other who beckons us near and calls us home. It helps me get through, well, everything.  This week as I was being still, a memory of a song from an artist who died 26 years ago came to mind.  Rich Mullins positively influenced the entire Christian music industry, bringing authenticity and a St. Francis type of humility and world loyalty that stood in sharp contrast to the greedy, self-absorbed 1980’s and angst-filled 1990’s.  I am generally not comfortable praying to Jesus because I don’t think he wanted that and for other theological reasons that in no way deter my devotion to following in Jesus’ footsteps.  Yet, the song, Hold Me Jesus, bubbled up anyway. I took it as a lure from the Spirit of God and found lasting resonance and healing in its lyrics, music, and tone. Maybe it will for you, too.

     Process Question: Have you ever tapped into a healing beyond the physical, a deeper wholeness despite not getting your prayer-wish granted?

     Paul Kix and Hunt Priest ended up discovering a living God again that was big enough for all their questions and loving enough to trust with their lives. If you’re considering giving up, that’s understandable and certainly an option.  But could it be that you still have a prayer?  That the voice of God may yet whisper to you again, meeting you in the sound of silence with words of hope and a future? How do you need to pray today?  Bruce Epperly reminds us that “prayers create a space for personal and global transformation. I pray with my heart and act with my hands.” (Praying with Process Theology, 93). Maybe, as you struggle with praying, praying is exactly what you need to do.  The Lord’s Prayer taught by Jesus offers a structure for prayer.  Perhaps using its framework might give God some tools to work with to come a bit closer to you, bring healing and wholeness once more, and ground you in Love. Quite naturally, perhaps the effect of such praying may have impact beyond your life – how can it not?

The Lord’s Prayer:  A Guided Meditation

Our Father, who art in Heaven, hallowed be Thy name. We join Jesus in addressing God literally as a loving Daddy (Abba – look it up), recognizing God’s purity/holiness, and goodness.

Thy Kingdom come; Thy will be done as it is in heaven. In light of God’s identity as Love, we align ourselves with wanting Love to permeate everyone and everything as the only hope for personal, relational, political, and environmental healing.

Give us this day our daily bread. We look to God for nourishment, grateful for the fact that we have literal food, wanting to do our part to provide for hunger relief in ways great and small, and being open to a “bread” for our souls that is more than literal.

Forgive us our debts as we forgive our debtors. What are we holding over others that is preventing them from being well?  How are we holding onto unforgiveness to limit another’s experience of love – at least from us? Do we realize what a foolish move this is? Are we aware that our experience of grace is tied to our gracefulness? Not that God withholds grace from us – which is always completely available to us in full – but that our holding debt over others limits our capacity to receive and live in grace.  This is a hard truth, but it is true.

Lead us not into temptation but deliver us from evil. We admit that we can be suckers and are stating that we only want to be wooed by the love of God, by Love itself.

For Thine is the Kingdom, and the Power, and the Glory forever. We want to build our lives on that which is True Community, that which is the greatest Power, and that which is gloriously Eternal – Love.  May it be so.

Songs Incorporated in today’s service: Blessed Be Your Name, True Colors, Full Attention, Hold Me Jesus

Entangled Prayer Week 4: Spiritual Adventures

Prayer is bigger than our uttered words to God.  Prayer is our living, breathing spirituality.  It is wider in vision than our own lives, looking toward the whole of creation.  As Bruce Epperly notes, “Whereas once spirituality was seen as an escape from the world, often taking us away from embodiment and the hardscrabble world of politics and economics, today many people see the spiritual journey as holistic in nature, embracing body, mind, spirit, relationships, and the planet. We are all, as Thomas Merton notes, guilty bystanders who are called by God to immerse ourselves in global transformation as part of our spiritual journeys (Praying with Process Theology, 69.  This is a bigger way to think about prayer than I understood in my earlier years, when I thought of it as much more individually oriented, for my personal obedience to God – not thinking a lot about world loyalty.  My soul needed growing.

     In a daily reading entitled, How Big Is Your Soul? Epperly describes what kind of spirituality we need in our world: “Today, we need persons of stature, extravagant spirited persons who can embrace political, economic, ethnic, and racial diversity in our increasingly polarizing age. We need to have the largeness of soul to treat our opponents with the same care as we give to those for whom we advocate. We need to commit ourselves to constantly enlarging our spirits, so that no person is foreign and every place is our spiritual home” (Praying with Process Theology, 75).  Yet for most of us, life distracts us from such an expansive faith.

     The Prophet Elijah had just finished a showdown with the prophets of Baal.  God won. The prophets of Baal were wiped out.  It was an incredible story depicting the tremendous power of God.  Immediately following the throwdown, Elijah learns that the wicked Queen Jezebel intended to have him killed for wiping out the prophets.  Instead of standing firm in faith, Elijah ran for his life – eventually all the way to the famed Mt. Sinai, where Moses received the Ten Commandments.  Some people will travel great lengths to get close to God!  What happened next is a scene for the ages:

     “Go out and stand before me on the mountain,” the LORD told him. And as Elijah stood there, the LORD passed by, and a mighty windstorm hit the mountain. It was such a terrible blast that the rocks were torn loose, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. And after the earthquake there was a fire, but the LORD was not in the fire. And after the fire there was the sound of a gentle whisper. When Elijah heard it, he wrapped his face in his cloak and went out and stood at the entrance of the cave. And a voice said, “What are you doing here, Elijah?” (1 Kings 19:11-13 NLT)

     Elijah was indeed a human being.  He learned that it is in the sound of silence that we hear the voice of God.  No longer directed by his fear, he learned that he was not alone, and that there was another chapter about to unfold that would extend beyond his time as prophet. He was part of a larger story and God was inviting him to help that chapter unfold.  God’s question, “What are you doing here?” is always for us as well, a reminder that we have choice in the lives we live with the decisions we make.  We are always invited by the spirit of God toward maturity and beauty.  Patricia Ann Farmer hopes that we will have fat souls: “A beautiful soul is a large soul, one that can overcome the smallness and pettiness of our human condition. A really fat soul can welcome diverse people, ideas, and ways of being in the world without feeling threatened. A fat soul experiences the intensity of life in its fullness, even the painful side of life, and knows there is something still bigger” (Fat Soul Fridays, 12-13).

     How do we fatten up our souls?  Spirituality is the key. “By spirituality,” notes Jay McDaniel, “I mean openness to God’s Breathing, dad by day, moment by moment, relative to the circumstances at hand. Understood in this way, spirituality is not supernatural or extraordinary but deeply natural and wholly ordinary. It can be embodied at home and at the workplace, while alone and with others, amid dishwashing and diaper changing, laughing and crying, living and dying” (Living from the Center, 3).  Every activity can become a prayerful one, every moment holy, because – if we’ll have it – everything is spiritual.

     Last week after church Lynne and I stopped in to see the art of Carlye Jesch as part of Napa’s annual Open Studios art festival, where you can visit local artists where they do their work.  Carlye walked around with us, telling us about her art – what materials she used, her creative process, etc.  Since I am terrible with this art form, I had/have tremendous respect for Carlye, and I had lots of questions, which she was happy to answer.  I ended up really appreciating a painting named “Jordan”.  Many of the titles of her paintings come from book characters, including this one.  It is a sunset scene on the sea, with magnificent colors playing with the clouds above, and three sailboats drifting by.  I liked the painting all by itself, but I love the painting because of its relationship to other subsequent paintings.  “Jordan” was the first of her sailboats at sea paintings, created at the time when she picked up the brush after having put it down for a long time.  We had seen the later paintings earlier in our tour – “Jordan” wasn’t placed near them, yet the similarities were evident to me.  She later wondered herself how Jordan was a precursor that she hadn’t recognized before.  The later paintings are part of what she calls her Reepicheep series, based on the same-named character from the book, The Dawn Treader, part of C.S. Lewis’ series of books, The Chronicles of Narnia.  Carlye notes:

     In C.S. Lewis’ series, “The Chronicles of Narnia,” Reepicheep is a mouse, petite in size, yet bounding with courage and faithfulness.  His whole life he dreams of Aslan’s country, “Where sky and water meet,” and carries with him the hope he will see it one day. I have often connected with the character of Reepicheep, feeling small, yet driven to continue on.  I have consistently been emotionally moved by the moment when he first realizes that he has in fact, arrived.

     When I created the first piece in this series, I was not thinking of this small creature, but simply playing with the idea of a colorful clouded sky and moving ocean water, enjoying the fact that I wasn’t entirely sure myself where one ended and the other began.  Once I realized this was reminiscent of Reepicheep’s story, I chose his name as the title for the series I wanted to create. Each of the newer pieces includes at least one metallic ship. The ships allude to the theme of journey, while the metallic coloring gives a hint of something richer, something beyond.

     I love the adventure inherent in sailing.  The ups and downs of the swells, the interaction with the wind, the spray of water on your face from time to time.  I have only sailed a handful of times, but I know enough to appreciate its wildness and the requirement to participate meaningfully if you hope to get anywhere.  I also loved hearing about Carlye’s artistic process – the Reepicheep vision – but also the nuts and bolts of how she goes about creating her pieces.  Layers.  Textures.  Sometimes tape being lifted to reveal a different line beneath. She noted that when she paints, it is in some way a dialogue, as if the painting is calling to her in particular ways.  She responds and responds and responds until she feels that it is complete.  She has her story about the painting, her experience of it, and then she offers it to the world.

     Those who then interact with her painting become part of that dialogue, too, as questions are asked, insights offered, and new storylines emerge, even for the artist.  Part of why I wanted the painting for myself is because it represents the beginning of something.  It is the genesis of what would lead to the beautiful, inspirational Reepicheep series depicting that space where heaven touches the sea, and you cannot tell them apart.  Beautiful.  Jordan certain has elements of that image.  I love it because that represents part of Carlye’s life journey as she picked up the brush after years of a struggle with OCD.  That takes courage.

     Beyond what her intentions were, I love the names she chose for my painting and the subsequent others (two more are in process – Reepicheep 1 and Reepicheep 2).  But the three book characters that were ascribed to the paintings, in order, were Jordan, Jonah, and Henry.  My painting is a seascape, while the Jordan is a river in Israel of great significance.  My mind goes beyond the river to the people who crossed it.  The Hebrews were the Jewish people of old.  Most people associate the word Hebrews with the region of Hebron where they settled.  Yet there is another rendering that I find more compelling.  Hebrew can be translated as “cross over”.  The Hebrews were people who crossed over. The Red Sea in the famous Exodus story.  And the Jordan River as they crossed over to the Promised Land.  In the waters of the Jordan a foreign military leader, Naaman, was healed of Leprosy after bathing in it seven times at the direction of Elijah’s predecessor, Elisha – a crossing over from a death sentence to new life.  John the Baptist baptized throngs of people – their expression of their crossing over to faithful readiness for what God wanted to do in their time and place.  Jesus himself was among those baptized – his baptism was a crossing over from little-known carpenter to itinerant healer and teacher.  A painting depicting three sailboats at dusk – a crossing over from one time and place to another.  An artist who was doing the same.

  The next painting, “Jonah”, depicts three ships sort of going away from the golden space associated with Reepicheep’s vision of Aslan’s sea.  Fitting title, given the biblical Jonah chose to flee instead of going where God instructed.  That’s the human experience.  We sometimes have the vista right in front of us and choose to turn and go in another direction, which we have the freedom to do.

     Finally, Henry, the clearest of the examples of Reepicheep’s vision where there is not a clear line on the horizon.  Carlye mentioned that this painting is of particular importance for her:

     Henry is extra important to me because the character is from the book I was reading when my Grandpa Fred was passing. It's also important because foster care was another thing that "called to me before I heard it." I had been wanting to name a painting after Henry for a long time (a fictional child placed in foster care from the book, “Chicken Boy”), but my OCD wouldn't let me... the book was "contaminated" in my mind because of a joke another character made about selling his soul to the devil by joining an HOA. Anyways, the moment I had the strength to name a painting Henry was meaningful for me in my journey, and it was afterwards that the painting made me think of Reepicheep.

     While Jordan and Jonah made me raise my eyebrows, when I heard the title of the third painting, Henry, it didn’t mean anything to me.  There aren’t any Henry’s or Hanks in the Bible.  Or so I thought.  It turns out the English name, Henry, is a play-off of the French name, Henri, which comes from the German name, Heimeric, which translates as the “ruler of the house.”  The most concise English translation of the name, Henry, is “lord.”  The painting she was working on and dialoguing with as her beloved grandfather was fading was named Lord. She was interacting with the Lord while he drew closer and closer to death. She was painting the scene he was headed for.  The name of the painting that empowered her to take a big step in her battle with OCD was literally the name of the Lord. She called on the name of the Lord – Henry – and experienced a degree of salvation, of healing.

     And three ships in each of the three paintings – and the two more to come? Carlye made the choice for aesthetics – one or two seemed too few, four seemed too many, three seemed just right.  Fair enough, and who am I to question an artist’s eye?  And yet, three ships make me think of the Trinity – God depicted as the moving dance between three characters or modes of being – Creator/Father, Redeemer/Incarnate/Son, and Sustainer/Spirit.  I think of the Christmas Carol, I Saw Three Ships.  What were they carrying? Christ.

     In a postmodern world where such dialogue between artists, architects, writers, etc. and their audience allows for meaning to grow beyond original intent, I am free to muse here.  Equipped with an Open and Relational Theology where God is constantly wooing us whether we know it or not, I am simply offering that Carlye, given all the scenes available to her to paint, may have been wooed to choose such a seascape where the earth and sky meld as one, lured to choose names from fiction that carried deep meaning, including the presence of three ships that symbolize the ongoing interaction between God and all of creation.  The more I think about the art, the more I think I got a steal on this treasure.

     Bernard Loomer offers insight into the phenomena I believe was unfolding in Carlye’s art (and life): “Every important revelation, every important incarnation, carries with itself the principle of transcendence. Every revelation exists to be surpassed and therefore every revelation contains within itself a pointing beyond itself” (“S-I-Z-E is the measure,” Cargas and Lee, Religious Experience and Process Theology, 75).   Carlye’s every move was met with God’s every woo, resulting in my meaningful acquisition. So it is with us.

     May we have the faith and heart to join Bruce Epperly in his prayer: “Creative Wisdom, move me to action that heals the Earth. Help me see your calling in my daily tasks and my responsibilities as a citizen. Give me faith to move the mountain of apathy and passivity. Help me find the peace that calms and empowers and trusts your loving power in all things. Amen. (Praying with Process Theology, 84)

I breathe the spirit deeply in

And blow it gratefully out again.

Entangled Prayer Week 3: Christ is Alive!

Sometime while Paul was under house arrest in Rome, he sent a letter to a church in the city of Colossae in what we know as modern-day Turkey. Early in his instructive letter to this highly spiritually-focused community, he shared a poem, a hymn that may have been already known.  It expresses a much more expansive view of Christ than the simple the notation of God’s anointing located on one person (a very narrow understanding of the Messiah-Christ anointed one) but sees it rather as an expression of the expansiveness of God, the presence of God in which all creation thrives. When we move beyond the limiting vision of God “out there” who might break into our lives occasionally and embrace the God who is already present everywhere tying everything together, our notion of reality itself is altered.

     Highly acclaimed Spoken Word poet Amena Brown was definitely awake to this way of seeing as she responded to the rhetorical question, “how do you know when you’re hearing from God? Her response evidences her view that the movement of God is constantly flowing in the grandness of creation and the minutia of daily life.  John Cobb noted that “Christian spirituality is the formation of life in response to the divine Spirit that is known in Jesus Christ. The divine Spirit is God. Hence, what we believe about God determines our spirituality” (Can Christ be Good News Again? 152).  Theology matters.

     If Paul’s vision is onto something – even if highly affected by his personal and historical context as is the case for all scripture and our vision as well – then we have a very expansive way of engaging the world.  Bruce Epperly proclaims such a reality: “Christ is alive! Christ’s spirit can creatively transform us and give us the vision and energy to transform our world.  That is our calling as followers of the Healer from Nazareth” (Praying with Process Theology, 54).  In his daily “devotional”, Praying with Process Theology, Epperly recounts a story about Michelangelo. As he was rolling a boulder to his front porch a neighbor asked him what he was doing. The great artist replied, “There’s an angel inside and I’m trying to let it out.”

     Such a way of seeing and being in the world led Epperly to offer this prayer: “Companion of All Creation, wake me up. Give me greater sensitivity to your hidden presence in all things. Help me to go beyond the surfaces of life to experience the holiness of life and then encounter all things with reverence and care. Amen” (Praying with Process Theology, 60).  The prayer and underlying vision celebrates the idea the “the glory of God is a person fully alive.” 

     When we realize what we are a part of – connected to everyone and everything by the Spirit of God – we cannot sit still.  Love grows within us motivating action, leading us to pray along similar lines expressed by Epperly: “Loving God, your companionship and care are amazing. You know our joys and pain and guide us toward abundant life. You show us what it means to be fully human and guide us to care for your children everywhere. Help us to know that our lives are our gifts to you, and that as we bring beauty to the lives of others, we bring beauty to your life as well” (Praying with Process Theology, 56).  Part of this action is prayer itself, believing that our focused attention makes a difference in the world: in our lives, in the lives of the focus of our prayer, and therefore in creation’s unfolding.  Our hearts are softened, wooing us to utter words like Epperly as he offered this prayer: “Mirror of Beauty and Love, we see you in every face. We experience your love in the outcast and forgotten and move forward to embrace and heal. Let our arms be wide open to welcome others as you welcome us” (Praying with Process Theology, 65).

Benediction: “Spirit of Gentleness, flow through us, enlivening and challenging us to go forward through the wilderness of our time. Give us wisdom and energy to respond to the crises in our midst, caring for the non-human world in our neighborhood and for species across the globe. Spirit descend upon us and ascend in us, give life, and inspire service to this good Earth. Amen.” – Bruce Epperly, Praying with Process Theology, 67

Questions to Consider:

How is this way of thinking about Christ different than what you may have been taught?

How does this way of thinking about Christ affect the way you think about your life, the world you live in, the people sharing life in this world with you?

How does this way of thinking about Christ impact your view of prayer?

September 24 Service Elements:

Announcements & Greeting: Share a time when you had your prayers answered?

Birdtalker: One

Meditation: St. Patrick’s vision of Christ; Christian Namaste

Birdtalker: I Know

Teaching: Entangled Prayer Week 3: Christ is Alive

Amena Brown, Spoken Word Poem: She Said How Do You Know When You’re Hearing from God?

Christ with me
Christ before me, Christ behind me, Christ in me

Christ beneath me, Christ above me
Christ on my right, Christ on my left
Christ when I lie down, Christ when I sit down, Christ when I arise
Christ in the heart of every man who thinks of me
Christ in the mouth of everyone who speaks of me
Christ in every eye that sees me
Christ in every ear that hears me – St. Patrick

Entangled Prayer, Week 2: The Adventurous God

     Someone wise once quipped, There are two groups of people in the world, those who are in relationship with the Divine and know it, and those who are in relationship with the Divine and do not know it. Open and Relational Theology (ORT), an umbrella within which Process Theology resides, believes that everything exists in God and that therefore God is in everything in some fashion.  The $20 word for this is panentheism – everything in God.  Process theology also believes that the primary characteristic of God’s nature is love.  Not power.  With love at the center of God’s identity, God cannot coerce or force God’s will on anyone or anything.  The most God can do – which is a lot! – is lure, woo, and call us toward love’s best options for every given moment ad infinitum.  God doesn’t therefore have a singular plan for our lives, but rather a vision that unfolds as we live our lives.  God woos, we choose, God recalibrates and woos again and again, we choose again and again.  God’s hope is that we experience the best life has to offer, for everyone, and for the planet itself.

     This may seem like a departure from the biblical witness, particularly if we are accustomed to hearing that God is in control.  We remember stories of God appearing to be in total control, breaking into the human experience in myriad ways, and afterward saying, in effect, I told you so.  Yet the biblical witness also expresses the process notion of God being in constant, genuine relationship with humanity, particularly with Israel.  If you do this, I will do that...  The cycle replays countless times for all of Israel’s history.  Yet, as Bruce Epperly pointed out in his book, Praying with Process Theology, “If the teleology (purpose) of the universe is aimed at beauty, then our quest to bring greater beauty to the world challenges texts that encourage oppression and marginalization” (45).

     Process theology is not mainstream.  Mathematician and philosopher Alfred North Whitehead, recognized as the person who developed Process Philosophy and Process Theology, recognized that what the Christian religion had become by the time he was alive was a significant departure from the Galilean vision evidenced and promoted by Jesus.  We human beings have the capacity to misunderstand the character and nature of God, which can lead to disastrous results.  John Cobb noted, “Because I believe in God, I find it supremely important to reconsider and doubt my belief.  And because God is of ultimate importance, how we think of God deeply affects how we live. Every misunderstanding of God reflects itself in a misdirection of human energy” (Can Christ Be Good News Again? 36).  Our beliefs about God matter because they significantly influence our attitudes and behaviors.

     Or theology, therefore, impacts how we pray and what we pray for.  If we believe that the center of God is everywhere and the circumference of God is nowhere, then God is not a white-bearded Santa Claus King in heaven “up there.”  And if God is love, and therefore not coercive, our prayer for God to break in with force seem out of tune.  For many who resonate with Process Theology, the purpose of prayer is essentially attunement more than anything else. Being attuned with the Spirit of God’s wooing, luring, and calling us, trusting that the loving character and nature of God can be trusted with our allegiance. Prayer is about sensing God’s vision for our lives more than a specific plan we’d better not miss.  Much better than a singular plan, a responsive God rolls with us through everything, offering opportunity after opportunity at every impasse to choose the best loving option that will serve ourselves and everyone and everything else best. 

     Viewing God this way jibes with my experience.  If God was all about THE PLAN written in stone, I would have been lost before I started, I think!  My experience resonates with the writer of the Bible’s Lamentations: The faithful love of the Lord never ends; God’s mercies never cease. Great is God’s faithfulness! God’s mercies begin afresh each morning (3:22-23 NLT).  Note that these words come from the book of LAMENTATIONS!  How often do we blame God for our plight, alienating ourselves from the very source of strength to get us through?  Beliefs matter.  As pastor, author, and theologian Patricia Adams Farmer notes in her book, Embracing a Beautiful God (55), “You can blame God for this horrible curse, making God into some kind of monster who does wicked things such as this [multiple sclerosis]. Or you could let go of those worn-out images of the Divine and help God weave something novel of your life as it is. For God is the gentle weaver who works with each all-matched thread to bring about novel patterns of meaning and hope.”

     Prayer makes a difference in the world, beginning with ourselves.  When we attune ourselves to the Spirit of God, we approach the world differently.  Speaking to a divided church in Rome where very different Christian theologies coexisted, the Apostle Paul instructed:

     Welcome with open arms fellow believers who don't see things the way you do. And don't jump all over them every time they do or say something you don't agree with—even when it seems that they are strong on opinions but weak in the faith department. Remember, they have their own history to deal with. Treat them gently.

     For instance, a person who has been around for a while might well be convinced that he can eat anything on the table, while another, with a different background, might assume all Christians should be vegetarians and eat accordingly. But since both are guests at Christ's table, wouldn't it be terribly rude if they fell to criticizing what the other ate or didn't eat? God, after all, invited them both to the table. Do you have any business crossing people off the guest list or interfering with God's welcome? If there are corrections to be made or manners to be learned, God can handle that without your help.

     Or, say, one person thinks that some days should be set aside as holy and another thinks that each day is pretty much like any other. There are good reasons either way. So, each person is free to follow the convictions of conscience.

      What's important in all this is that if you keep a holy day, keep it for God's sake; if you eat meat, eat it to the glory of God and thank God for prime rib; if you're a vegetarian, eat vegetables to the glory of God and thank God for broccoli. None of us are permitted to insist on our own way in these matters. It's God we are answerable to—all the way from life to death and everything in between—not each other. That's why Jesus lived and died and then lived again: so that he could be our Master across the entire range of life and death, and free us from the petty tyrannies of each other.

     So where does that leave you when you criticize a brother? And where does that leave you when you condescend to a sister? I'd say it leaves you looking pretty silly—or worse. Eventually, we're all going to end up kneeling side by side in the place of judgment, facing God. Your critical and condescending ways aren't going to improve your position there one bit. Read it for yourself in Scripture:

"As I live and breathe," God says,

"every knee will bow before me;

Every tongue will tell the honest truth

that I and only I am God."

     So tend to your knitting. You've got your hands full just taking care of your own life before God.

     Forget about deciding what's right for each other. Here's what you need to be concerned about: that you don't get in the way of someone else, making life more difficult than it already is. I'm convinced—Jesus convinced me!—that everything as it is in itself is holy. We, of course, by the way we treat it or talk about it, can contaminate it. So why do you condemn another believer? Why do you look down on another believer? Remember, we will all stand before the judgment seat of God. For the Scriptures say,

“‘As surely as I live,’ says the LORD,

‘every knee will bend to me,

and every tongue will declare allegiance to God.’”

     Yes, each of us will give a personal account to God. So, let’s stop condemning each other. Decide instead to live in such a way that you will not cause another believer to stumble and fall. (Romans 14:1-14 MSG)

     Jesus, just having offered a different approach to living in the world – not as gatekeepers but rather gate openers – was asked a question about how to live it out (which he probably would have liked to immediately retract!):

     At that point Peter got up the nerve to ask, "Master, how many times do I forgive a brother or sister who hurts me? Seven?"

     Jesus replied, "Seven! Hardly. Try seventy times seven.

     "The kingdom of God is like a king who decided to square accounts with his servants. As he got under way, one servant was brought before him who had run up a debt of a hundred thousand dollars. He couldn't pay up, so the king ordered the man, along with his wife, children, and goods, to be auctioned off at the slave market.

     "The poor wretch threw himself at the king's feet and begged, 'Give me a chance and I'll pay it all back.' Touched by his plea, the king let him off, erasing the debt.

     "The servant was no sooner out of the room when he came upon one of his fellow servants who owed him ten dollars. He seized him by the throat and demanded, 'Pay up. Now!'

     "The poor wretch threw himself down and begged, 'Give me a chance and I'll pay it all back.' But he wouldn't do it. He had him arrested and put in jail until the debt was paid. When the other servants saw this going on, they were outraged and brought a detailed report to the king.

     "The king summoned the man and said, 'You evil servant! I forgave your entire debt when you begged me for mercy. Shouldn't you be compelled to be merciful to your fellow servant who asked for mercy?' The king was furious and put the screws to the man until he paid back his entire debt. And that's exactly what my Father in heaven is going to do to each one of you who doesn't forgive unconditionally anyone who asks for mercy." (Matthew 18:21-35 MSG)

     In light of Love’s call for us to walk in the footsteps of Jesus which led Paul to instruct the Romans as he did, Bruce Epperly encourages: “Throughout the day, listen to others’ deeply held beliefs. Hear the truths hidden in their “falsehood” as you look for common ground. When you disagree, creatively challenge their beliefs without diminishing or judging them as persons. Do not succumb to the hate speech and derision characteristic of much social media communication.  Speak your truth with love and respect and encourage continuing dialogue” (Bruce Epperly, Praying with Process Theology, 51).

    May God, who gives this patience and encouragement, help you live in complete harmony with each other, as is fitting for followers of Christ Jesus. Then all of you can join together with one voice, giving praise and glory to God, the Father of our Lord Jesus Christ.– Paul, Romans 15:5 NLT

Entangled Prayer, Week 1: Loving God

     The teaching this week happened to dovetail nicely with the lectionary texts being used  by thousands of churches worldwide this week:

Psalm 119:33-40 (MSG)

GOD, teach me lessons for living

so I can stay the course.

Give me insight so I can do what you tell me—

my whole life one long, obedient response.

Guide me down the road of your commandments;

I love traveling this freeway!

Give me a bent for your words of wisdom,

and not for piling up loot.

Divert my eyes from toys and trinkets,

invigorate me on the pilgrim way.

Affirm your promises to me—

promises made to all who fear you.

Deflect the harsh words of my critics—

but what you say is always so good.

See how hungry I am for your counsel;

preserve my life through your righteous ways!

Romans 13:8-14 (MSG)

     Don't run up debts, except for the huge debt of love you owe each other. When you love others, you complete what the law has been after all along. The law code—don't sleep with another person's spouse, don't take someone's life, don't take what isn't yours, don't always be wanting what you don't have, and any other "don't" you can think of—finally adds up to this: Love other people as well as you do yourself. You can't go wrong when you love others. When you add up everything in the law code, the sum total is love.

     But make sure that you don't get so absorbed and exhausted in taking care of all your day-by-day obligations that you lose track of the time and doze off, oblivious to God. The night is about over, dawn is about to break. Be up and awake to what God is doing! God is putting the finishing touches on the salvation work he began when we first believed. We can't afford to waste a minute, must not squander these precious daylight hours in frivolity and indulgence, in sleeping around and dissipation, in bickering and grabbing everything in sight. Get out of bed and get dressed! Don't loiter and linger, waiting until the very last minute. Dress yourselves in Christ and be up and about!

Matthew 18:15-20 (NRSV)

“If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. For where two or three are gathered in my name, I am there among them.”

Entangled Prayer - Introduction

I wasn’t sure how to title this series on prayer.  I landed on Entangled: Quantum-Informed Prayer because it is so abundantly clear...  I could have gone with Prayer after we let go of God as Merlin or Genie or Santa...  But I figured that might be too much for those who love those paradigms.

     In his book, Praying with Process Theology, Bruce Epperly offers seven weeks of daily devotional thoughts, affirmations, and prayers that he hopes will teach and foster a robust, thriving spiritual practice for folks who resonate with Open and Relational Theology (Process Theology fits under the umbrella of ORT).  In the first section, Epperly offers some bedrock affirmations to ground our practices:

Affirmations: the world in which we live.

•       Our world is a dynamic, ever-evolving process. Relationship is primary to reality.

•       We live in a world characterized by dynamic interdependence.

•       We live in a universe of experience, and this includes non-humans as well as humans.

•       Value is co-extensive with experience and reality.

•       Every creature has value and deserves ethical consideration, apart from human interests.

•       Creativity and freedom are essential to reality, including the nonhuman world.

•       The future is open, and our actions make a difference in shaping the world to come.

Affirmations: God’s nature

•       God is present everywhere and in all things.

•       God experiences everything and God’s ongoing experience of the world is constantly growing in relationship to an evolving universe.

•       Although God influences all things, God’s power is best understood in terms of love rather than coercion or domination.

•       In all things, God works for good – even life’s most challenging situations.

•       God’s power is persuasive and invitational, a call forward, as the source of possibilities and ideals appropriate to every occasion of experience and our whole lifetimes.

•       The future is open for God as well as us.

•       God needs us to be partners in God’s dream of world transformation.

Affirmations: our spiritual journeys

•       God is present in our lives as the “still small voice” speaking in our “sighs too deep for words.”

•       Our spiritual practices bring God’s unique and personal visions for our lives and the world to consciousness.

•       When we pray, we align ourselves with Gods’ vision for us and experience greater divine energy/presence.

•       Our prayers, in an interdependent universe, create a field of force that enables God to be more active in our lives and the lives of those for whom we pray.

•       Our prayers create new possibilities for divine and human activities and may influence the nonhuman world in amazing ways.

     While you may find yourself easily nodding your head to much of the above, realize that many of the statements above challenge long-held classic Christian beliefs.  The truth is that many Christians today have one foot in ORT and the other in classic Christianity.  Their stated beliefs mirror the tenets challenged by the statements above while their experience simultaneously resonates with those same statements.  In my experience as a human being who has moved through and away from dominant classic Christian beliefs that have reigned supreme for at least 1,000 years, and as a pastor who has led many through the same journey, I can tell you that the deconstruction-reconstruction process is very difficult.  Prayer becomes collateral damage in that process.  If God isn’t “up there” then where am I directing my prayers? If God isn’t omnipotent in the way I’ve been told to believe, what is the value of my prayers?  These questions are the “why” behind this series.  I believe Epperly’s book will be very helpful in moving into a renewed passion for prayer.  My teachings might help, too.  Might...

     It might help to remember that Jesus was a fan of prayer.  He integrated solitude into his rhythm.  He encouraged us to ask, seek, knock – all directed toward God.  His model for prayer: attunement more than atonement. His final prayer: that his followers would be connected – one with God like he was – and that they would continue his work.  We can answer Jesus’ prayer by our decision to grow.  Will you so choose?

A Model for Prayer

Our loving, supportive, holy ABBA:

Your presence is here and everywhere!

May your Divine Commonwealth come!

May your will be done through us!

We are grateful for the gift of food

and work for all to eat their fill.

May we work for a world

where mutual grace and respect abound.

May we foster SHALOM everywhere.

Strengthen us for the work to which we’re called.

Amen. May it be so.

CrossWalkMoth: Unexpected

Taking a cue from the unexpected twists and turns from the book of Jonah, we invited CrossWalkers to come share stories of the unexpected in their lives. Such good, diverse stories! So fun!

Unexpected: God in the Book of Jonah

What can God do?  How powerful is God? How much does God know? How does God interact with the created world?

     What do we learn about God in the story of Jonah?  Given that the entire purpose of the tale is to hold a mirror to Israel’s face to point out their hateful prejudice toward other human beings as a contradiction of God’s love for everyone, we might just simply say that God is graceful.  That’s a good conclusion all the time. Love is the defining characteristic of God – a higher, deeper, broader, stronger love than we can imagine.  God’s love forces us to grapple with some assumptions about God that appear in Jonah’s tale.

     The story has God telling Jonah to go to Nineveh, but Jonah goes in the opposite direction, toward Tarshish. God then sends a storm to wreck the ship. The sailors repent, losing their cargo, and finally, reluctantly, cast Jonah overboard (a paradox: they were more reverent of the gods than Jonah).  The storm immediately ceased.  Jonah is rescued from the watery grave by a great fish who swallows him at God’s command.

     After Jonah has the opportunity to write a lovely poem inside the pitch-black belly of the fish filled with all sorts of stomach acid and no oxygen – for three nights – God directs the huge dogfish to vomit Jonah out on shore.  Dogfish are well known for vomiting not in the ocean, but onto dry land.  Not really – this is yet another reminder of how purposely ridiculous this story is. God appealed yet again to Jonah to go to Nineveh, which he did.

     After giving the worst sermon ever preached, the Ninevites repent, and God relents. Jonah, of course, gets pissed about God’s grace, focusing anger on a plant’s life and death (an act of God’s direction again) rather than the beauty of God’s grace and Nineveh’s salvation.

     What is this story saying about the character and nature of God? God apparently can change the weather instantly, can call a large fish to find and swallow Jonah and somehow keep the fish’s intestinal track from killing him, and then causing him to vomit him up on queue onto dry land, break the plan to destroy an entire city, cause a plant to grow, call a worm into action, make the sun a little hotter so that the plant withers – all to teach Jonah a lesson.  Yet somehow it was impossible to affect Jonah’s mind enough to do what was asked in the first place.  The stakes were high, too.  The sailors lost their cargo.  The Ninevites’ lives were on the line – all hinging on Jonah.  It sure seems that if God were all powerful, that would include the capacity to make Jonah do his bidding.

     Of course, the book of Jonah is pure fiction and therefore perhaps we shouldn’t get too caught up in the details.  Yet it remains a true story of human nature, and presents us the opportunity to wonder what kind of God the original audience believed in, and invites us to wonder what kind of God we believe in.

     Maui lost Lahaina as hurricane-force winds fanned the flamed from one house and community to the next until nearly everything was wiped out.  We know how wildfire works and know that such fires can cover the length of a football field in seconds. What stubborn Jonah was responsible for such destruction? Who failed to throw him to sea to avert disaster? And what kind of God would allow such destruction in the first place if God had the power to calm the wind at will? Without a doubt, unless you are emotionally dead there certainly must have been times in your life – maybe right now – when you wondered why God didn’t show up to answer your cry for help, to calm the winds of destruction, to stave off cancer or COVID, to keep the economy moving forward, to end racism in a snap, to eliminate slavery of all forms worldwide immediately, and to move the SF Giants into first place with a wide margin over the Dodgers somewhere toward the end of September (no need to be picky about the date so long as there’s no way the Dodgers can catch us – we can be reasonable, right?).

     Recall that the Bible was written over centuries of time by a wide variety of authors living in very different cultures and contexts than our own.  They lived in a primitive time when it was assumed that the gods controlled nearly everything.  And yet in the Bible we see clear tension in God’s character – sometimes willing and able to do literally anything, and at other times not. At times it appears that everything was God’s plan, and at other times God changes God’s mind, even going back on God’s own word.  This reminds us that we are people in process.  Each age has the freedom and responsibility to do their best to understand who God is to the best of their ability. That’s where we are today.  Jonah does not solve the problem.  God is graceful (unless you were among the sailors or their customers or that big fish that got seasick or the plant or the worm that lost its meal and probably died in the blazing sun). How are we to think about all of this?

     I’ve already mentioned that the Bible needs to be taken in context – we need to let it be what it is – a profoundly rich library from hundreds and hundreds of years of history, thousands of years before our time. Some new information has come out, however, that reminds us of something else that is related to the Bible: sometimes our struggle with a text is a problem of our traditional understanding being off from the start.  Much of Western Christian theology was heavily influenced by a Western, Platonic based worldview.  That’s a big problem, especially when considering Hebrew texts which are rooted in the Eastern tradition. We assume that the ancient writers thought about power the same way we do.  They didn’t.  They didn’t think about omnipotence the way we do. Further, no modern theologian or philosopher worth their salt believes that “God” truly has total power to do anything God wants to do – it simply doesn’t hold up to simple logic.  The Jewish creation story does not have God creating out of nothing, either even though that has been drilled into our theologies by tradition.

     Open and relational theology offers an alternative approach that is biblically supported, philosophically sensible, and rings true with our experience.  Rather than God commanding or controlling anything, God works with and in creation to move toward deeper shalom for all.  So, in the Jonah folktale, this would work out as God’s presence being one of multiple factors leading to a potential outcome.  God doesn’t have full control, however, so long as there are other variables in play (and there always are).  The interaction with Jonah is illustrative of this dynamic.  God makes clear what he wants the prophet to do, yet Jonah does the opposite.  God doesn’t override Jonah’s agency.  Rather, as Jonah makes his decisions, God adjusts God’s moves like an ongoing chess game. God doesn’t know what will happen because it hasn’t happened yet. God is one (very significant but not controlling) character in the story.  Jonah and all the others all have their play, too.  What would have happened if the Ninevites refused to repent?  Would God smite them?  Or would God give them a pass since Jonah was so sucky?

     We have decisions to make regarding the character and nature of God.  If you prefer the traditional model where God is in control and in charge, you’re welcome to it.  But the story of Jonah doesn’t fully validate that, does it?  Neither does your lived experience or the history of humanity overall.

Unexpected 2: Jonah's Subversive Message Then and Now

     You are familiar with the story, and perhaps have even ridden a ride taking you through it.  Geppetto is an Italian clock maker who is alone in the world (save his cat and goldfish).  To offset his loneliness for companionship, he crafts a young boy marionette, which he names Pinocchio. Seeing the wishing star appear before he went to bed, he wished that his puppet could be a real boy.  Overnight, his wish was granted by a fairy, who also appointed Mr. Jiminy Cricket as Pinocchio’s present conscience since the boy would be starting from scratch with no bearing about right or wrong. Pinocchio was promised that he could obtain real boyhood if he proved himself to be a good boy, gauged by his ethical behavior.  On his way to school he got sweet-talked by a clever fox who convinced him to join the theater instead of going to school.  It worked out for a minute, but one thing led to another, and Pinocchio found himself with other young lads on Pleasure Island, where all manner of reckless manliness could be enjoyed: smoking cigars, drinking copious amounts of beer, getting into fights, vandalism, and various carnival games.  Unfortunately, Pleasure Island was a trap put in place by owners of a salt mine in need of donkeys.  When the boys drank enough of the beer the villains tainted, they soon turned into jackasses (or were they already?) and shipped to the mine where they would spend the rest of their days.  Pinocchio managed to escape before he was totally jackassed and rushed home only to discover that his “father” had gone to search for him on the sea and was swallowed up by Maestro, the Monstrous Whale.  Pinocchio plunged himself into the sea to rescue his father, managed to get everyone out of the whale’s belly through heroic efforts at the expense of his own life. His selflessness, however, wiped out all the jackassery he had engaged in before, including the lying that caused his nose to grow.  The scales of goodness now tipped in his favor, the wishing star fairy not only brought him back to life but made him a real boy.  It’s a fun animated film, with adult humor thrown in as per usual with Disney films.  The latest version won an Oscar recently, adding some interesting twists from the original.  Without a doubt, this story was inspired by the Bible’s Jonah, where errant behavior landed him in the belly of a whale for three days and nights, eventually being spat up on shore to try again.

     While the literal details of Pinocchio may not be factual, it is a very true story. Geppetto fully entrusted Pinocchio to be a good boy even though the wooden lad didn’t know Schlitz from Shinola.  Bad decision that set up the kid for failure.  The puppet’s deceit not only got him into deeper and deeper trouble, but it affected those he loved as well, landing his wood carving creator in the belly of a whale. We are prone to making decisions based primarily on our unexamined egos. When we do, there is always a price to pay, and it is often high. We don’t know what happens in Pinocchio’s next chapter in the Disney film – does the now flesh and blood boy attend school and live as a good boy? We know Jonah didn’t. He may have gone to Nineveh, but he remained unchanged in his heart.

     In the great American novel, Moby Dick, Captain Ahab commanded the crew of the Pequod to join him on his pursuit of Moby Dick, the very large white whale that took his leg.  His insanity ended up costing the crew their lives and the ship’s oily cargo, save Ishmael, the slave of a sailor who was, like his biblical namesake, forsaken by the father of his ship. But there is much more to the story.  Melville may have been writing a story about the pursuit of a monstrous whale, but between the lines he was actually critiquing the culture in which he lived in the 1800’s: Capitalism was doing a lot of good in the world, but it was also capable of unthinkable evil which included American slavery for the first two and a half centuries of our history on this land, and child labor to this day in other part of the world. He witnessed the power of greed and prejudice that was tearing our country apart. He was fully aware of what was happening in the deep south after reconstruction ended – slavery may have become illegal, but there were many other ways that white people could subjugate black people. We are still paying the price for that today.  Melville couldn’t call it out too directly, however, because of family ties. He wrote an incredibly long book where he could write deeply so that there was much to be read between the lines for those sensitive enough to recognize it, while those who couldn’t or wouldn’t simply enjoyed the story at face value. 

     The Book of Jonah is like that. For those who simply want a crazy folktale with lots of humor along the way, it stands alone.  Yet for those who wonder why the book was written in the first place and study the context, the textual peculiarities, and undertones, there is so much more.  The prejudice held by Jonah is obvious – he goes toward Tarshish because he doesn’t want the people of Nineveh to get any kind of warning because he would rather see them suffer God’s judgment.  He knows that God’s desire to warn them is an act of grace that speaks volumes about the nature of God. Jonah believes God is graceful so much that he refuses to give Ninevites a chance to hear out of his hatred. Paradoxically, the non-Jewish sailors showed more grace and godliness than the supposed holy man from Israel! They all worshipped as hard as they could to no avail and were distraught at killing Jonah. The Ninevites even put their animals in sackcloth and ashes to appease God’s wrath! Note: Please laugh out loud at the ridiculousness of this detail clearly indicating it’s folklore-like genre.  These foreigners who would not consider the God of Israel a threat suddenly become holy – much more so than Jonah who still cannot get over himself (even after a near-death experience).

     Centuries later, Jesus was teaching in the northern part of the country where he grew up. He was renowned for his teaching, healing, and miracles.  But his magic show could be explained away by his critics (religious leaders), so they demanded a clear sign that he was anointed by God.  Jesus said the only sign he would give was the sign of Jonah, who was in the belly of a what for three nights before rising again at the will of God. Similarly, Jesus was alluding to his own experience of death, burial, and resurrection three days later.  Remember that the Gospels were written decades after Jesus’ life and ministry.  For many believers at that time, the resurrection became their “proof positive” that Jesus was anointed (endorsed and empowered) by God.  The Jewish leaders, however, dismissed this “Sign of Jonah” altogether, claiming it to be a fabrication, or covering up what they couldn’t understand.  They didn’t experience the resurrected Christ, and certainly didn’t want to change their lives based on the ramifications thereof.

     History has a way of repeating itself, especially when those who are living fail to give due attention to their own history which always informs the present.  Prophets of old are not to be looked upon like wizards with crystal balls who can foretell the future.  Prophets were and are those who are so familiar with the vision of God, the heartbeat of God, the harmonies of God, the authenticity of God that when they see something that is out of line with the vision, sense that there is a miss-beat, hear something off key, and smell something foul they simply call it to attention. Jonah was a joke of a prophet given his prejudice and hatred, mirroring the prevailing attitudes of the people he represented and served (can it ever be dangerous for leaders and their followers to simply echo each other?). The writers of the story perhaps took this approach because the temperature in the room was too hot to speak directly, like Melville writing about serious issues thinly veiled in his whale of a tale.  What would the writers of Jonah see today?  What would they hope would be considered by a country that claims Christian roots? Given their vision of God, what might they wonder about how we are treating each other in the public square? Women’s rights to their own bodies? The LGBTQ’s freedom to live authentically and love who they love? The treatment of human beings hoping to work for a better future here and abroad? Nuclear threat? Our role in global warming and our reluctance to take it seriously because of money? Our care of the environment to ensure that we don’t ruin it for the generations to come? How about income disparity? Obsession with arms while wanting greater peace? And of course, our ongoing reluctance to own and address America’s greatest sin – the enslavement of others with the blessing of the Church.

     Statistically, American Christianity is Jonah. Publicly, Christians – painted with one wide brush – continues to be viewed not for their desire to live into shalom, but for the disturbance of it.  It is no surprise that we are witnessing more people leaving not just church but the faith than ever before.  Why would someone consider Jonah when the sailors enroute to Tarshish, and the ruler, people, and animals of Nineveh appear to be more aligned with shalom than the one who is supposed to proclaim it?

     As Jesus followers – and as people of faith in general – we are called to live by the vision of shalom.  For everyone and everything. Are we taking any time to wonder what that looks like and compare it to our personal lives, our family systems, our work and friendly relationships, our community governance, our country, and our world?  The presence of God woos us ever forward toward shalom.  Are we paying attention? Do we care?

Unexpected: Jonah's Whale of a Tale

As we begin this series, take time this week to simply become familiar with the story.

Chapter 1: RUNNING FROM GOD

    One day long ago, GOD's Word came to Jonah, Amittai's son: "Up on your feet and on your way to the big city of Nineveh! Preach to them. They're in a bad way and I can't ignore it any longer."

     But Jonah got up and went the other direction to Tarshish, running away from GOD. He went down to the port of Joppa and found a ship headed for Tarshish. He paid the fare and went on board, joining those going to Tarshish—as far away from GOD as he could get.

     But GOD sent a huge storm at sea, the waves towering.

     The ship was about to break into pieces. The sailors were terrified. They called out in desperation to their gods. They threw everything they were carrying overboard to lighten the ship. Meanwhile, Jonah had gone down into the hold of the ship to take a nap. He was sound asleep. The captain came to him and said, "What's this? Sleeping! Get up! Pray to your god! Maybe your god will see we're in trouble and rescue us." Then the sailors said to one another, "Let's get to the bottom of this. Let's draw straws to identify the culprit on this ship who's responsible for this disaster."

     So they drew straws. Jonah got the short straw.

     Then they grilled him: "Confess. Why this disaster? What is your work? Where do you come from? What country? What family?"

     He told them, "I'm a Hebrew. I worship GOD, the God of heaven who made sea and land."

     At that, the men were frightened, really frightened, and said, "What on earth have you done!" As Jonah talked, the sailors realized that he was running away from GOD.

     They said to him, "What are we going to do with you—to get rid of this storm?" By this time the sea was wild, totally out of control.

     Jonah said, "Throw me overboard, into the sea. Then the storm will stop. It's all my fault. I'm the cause of the storm. Get rid of me and you'll get rid of the storm."

     But no. The men tried rowing back to shore. They made no headway. The storm only got worse and worse, wild and raging.

     Then they prayed to GOD, "O GOD! Don't let us drown because of this man's life, and don't blame us for his death. You are GOD. Do what you think is best." They took Jonah and threw him overboard. Immediately the sea was quieted down.

     The sailors were impressed, no longer terrified by the sea, but in awe of GOD. They worshiped GOD, offered a sacrifice, and made vows.

     Then GOD assigned a huge fish to swallow Jonah. Jonah was in the fish's belly three days and nights.

Chapter 2: AT THE BOTTOM OF THE SEA

     Then Jonah prayed to his God from the belly of the fish. He prayed:

"In trouble, deep trouble, I prayed to GOD.

     He answered me.

From the belly of the grave I cried, 'Help!'

     You heard my cry.

You threw me into ocean's depths,

     into a watery grave,

With ocean waves, ocean breakers

     crashing over me.

I said, 'I've been thrown away,

     thrown out, out of your sight.

I'll never again lay eyes

     on your Holy Temple.'

Ocean gripped me by the throat.

     The ancient Abyss grabbed me and held tight.

My head was all tangled in seaweed

     at the bottom of the sea where the mountains take root.

I was as far down as a body can go,

     and the gates were slamming shut behind me forever—

Yet you pulled me up from that grave alive,

     O GOD, my God!

When my life was slipping away,

      I remembered GOD,

And my prayer got through to you,

     made it all the way to your Holy Temple.

Those who worship hollow gods, god-frauds,

     walk away from their only true love.

But I'm worshiping you, GOD,

     calling out in thanksgiving!

And I'll do what I promised I'd do!

      Salvation belongs to GOD!"

Then GOD spoke to the fish, and it vomited up Jonah on the seashore.

Chapter 3: MAYBE GOD WILL CHANGE HIS MIND

     Next, GOD spoke to Jonah a second time: "Up on your feet and on your way to the big city of Nineveh! Preach to them. They're in a bad way and I can't ignore it any longer."

     This time Jonah started off straight for Nineveh, obeying GOD's orders to the letter.

Nineveh was a big city, very big—it took three days to walk across it. Jonah entered the city, went one day's walk and preached, "In forty days Nineveh will be smashed."

     The people of Nineveh listened, and trusted God. They proclaimed a citywide fast and dressed in burlap to show their repentance. Everyone did it—rich and poor, famous and obscure, leaders and followers.

     When the message reached the king of Nineveh, he got up off his throne, threw down his royal robes, dressed in burlap, and sat down in the dirt. Then he issued a public proclamation throughout Nineveh, authorized by him and his leaders: "Not one drop of water, not one bite of food for man, woman, or animal, including your herds and flocks! Dress them all, both people and animals, in burlap, and send up a cry for help to God. Everyone must turn around, turn back from an evil life and the violent ways that stain their hands. Who knows? Maybe God will turn around and change his mind about us, quit being angry with us and let us live!"

     God saw what they had done, that they had turned away from their evil lives. He did change his mind about them. What he said he would do to them he didn't do.

Chapter 4: "I KNEW THIS WAS GOING TO HAPPEN!"

     Jonah was furious. He lost his temper. He yelled at GOD, "GOD! I knew it—when I was back home, I knew this was going to happen! That's why I ran off to Tarshish! I knew you were sheer grace and mercy, not easily angered, rich in love, and ready at the drop of a hat to turn your plans of punishment into a program of forgiveness!

     "So, GOD, if you won't kill them, kill me! I'm better off dead!"

     GOD said, "What do you have to be angry about?"

     But Jonah just left. He went out of the city to the east and sat down in a sulk. He put together a makeshift shelter of leafy branches and sat there in the shade to see what would happen to the city.

     GOD arranged for a broad-leafed tree to spring up. It grew over Jonah to cool him off and get him out of his angry sulk. Jonah was pleased and enjoyed the shade. Life was looking up.

But then God sent a worm. By dawn of the next day, the worm had bored into the shade tree and it withered away. The sun came up and God sent

a hot, blistering wind from the east. The sun beat down on Jonah's head and he started to faint. He prayed to die: "I'm better off dead!"

     Then God said to Jonah, "What right do you have to get angry about this shade tree?"

     Jonah said, "Plenty of right. It's made me angry enough to die!"

     GOD said, "What's this? How is it that you can change your feelings from pleasure to anger overnight about a mere shade tree that you did nothing to get? You neither planted nor watered it. It grew up one night and died the next night. So, why can't I likewise change what I feel about Nineveh from anger to pleasure, this big city of more than a hundred and twenty thousand childlike people who don't yet know right from wrong, to say nothing of all the innocent animals?" (The Message Translation)

The story of Jonah is not to be read as a literal story of an historical event.  Even though it the central character is noted elsewhere in the Bible, it is unlikely that they are the same person.  It is uncertain when the story came about – somewhere between 800 BCE – 400 BCE, when Israel was quite bitter toward the more powerful nations that subdued them. Scholars are mixed on what genre best characterizes this writing.  Not exactly a folktale, not a parable, not midrash, but rather a little bit of each.  One thing that scholars do agree about: it’s a masterpiece that continues to be relevant today.
What stands out to you in this story – what are you noticing, what would you like more information about, what is striking?

How do you think the original Jewish audience might have received this tale? What do you imagine was the hoped-for outcome in its sharing?

How is this story relevant in our day and age?

How does this story hit home with you? What characters do you resonate with? Have you ever had a moment or a season when you resembled Jonah?

2023 Camp CrossWalk Review

This week we were thrilled to offer Camp CrossWalk for our CrossWalk kids!  Monday through Friday, our younger CrossWalkers had a blast while learning cool songs, hearing great stories, making amazing crafts, eating incredible snacks, and playing super fun games!  Why do we do this?  Simply because we love the kids and want to help them have an incredible life. We believe the way of life taught and modeled by Jesus guides them toward the best life for themselves, all others, and the world itself. Here is a recap of the biblical stories we shared with the kids this week, along with the point we were trying to make.

     Monday we talked about Jesus’ parable of the Prodigal Son found in Luke 15:11-32 (which should be renamed the Prodigal God).  The story is about a son who dishonors his father, himself, and others in the worst ways imaginable.  When he finally hit rock bottom, he realized he would be better off as a servant for his father than where he was. He went back, ready to apologize and ask to be nothing more than a servant. Much to his surprise, however, his father was looking for him, hoping that he would one day return. When the son showed up, the father ran to him, embraced him, cleaned him up, fully restored him to his former status, and threw a party to celebrate.  This is how God is toward us. Always loving. Always welcoming. Always wanting the best for us. Always with us as we move forward to the depths of wellbeing.

     Tuesday we talked about Jesus inviting people to follow him, saying that he would make them fishers of men and women (Mark 1:17-18).  Sounds kinda creepy at first glance, doesn’t it?  Sometimes its portrayed that way – Jesus turning people into his minions to sell his snake oil door to door.  The better way to understand this that we shared with the kids is that Jesus is inviting us to follow him in encouraging people to embrace the way of love in their lives and in the world. What Jesus was saying is what God does all the time, wooing us toward the way of love for ourselves, for others, and for the whole world.  Love is the path that seeks wellbeing for everyone and everything on the planet. God always calls all people and all things toward love, for love.

     Wednesday, we talked about Jesus’ parable of The Good Samaritan (Luke 10:25-37). In this story, a man made the fateful decision to walk a perilous journey from Jerusalem down to Jericho alone. This was unwise on his part as that journey was known for high crime rates.  Sure enough, he was mugged, beaten to unconsciousness, and left for dead.  A priest came upon the scene, but instead of helping, he walked on the other side of the road.  A religious man came upon the scene next and avoided the man similarly.  Finally, a deeply loathed man came along who everybody in Jesus’ audience thought was an awful person. But instead of being awful, the man stopped, attended to the beaten man’s wounds, hoisted him onto his donkey, and took him to a hotel where he put him up and paid for his care. The point of the story is that the way of love is active, and everybody can do it.  The story also suggests that religiosity isn’t worth much if it doesn’t love people who clearly need it.  Perhaps you are starting to catch the theme here...

     Thursday we taught about the story of Jesus and Zacchaeus (Luke 19:1-10).  Zach was short and had probably heard about it his whole life.  That may have contributed to him choosing a job that made him an outcast – a tax collector. In those days, the Roman Empire would contract with locals to collect taxes from the people.  Tax collectors were notorious for hitting people with bigger tax bills than they owed simply because they could get away with it.  Zacchaeus was loathed by his peers – he was a sell-out to their Roman oppressor and cheated his own countrymen for profit.  People had to deal with him, but they didn’t want to.  When Jesus saw him, he took the way of love, speaking value into him from the start.  Hearing love from another changed Zacchaeus’ life. We never know how our loving attitudes and behaviors might contribute to their wellbeing and restoration.  Love is powerful.

     On Friday, we looked at the story of Jesus walking on water (Matthew 14:22-33), freaking the disciples out, and inviting Peter to come out and join him.  Peter walked on water toward Jesus, but as soon as the disciple’s eyes paid more attention to the wind and waves, he began to sink.  Jesus rescued him, taking him to the boat, saying, essentially that if he had kept his eyes on him – had faith – he wouldn’t have sunk. Did this story literally happen as it is written, or was it fictionalized history to make a statement about the power of faith when faced with fear?  Who cares if it was a literal story – the point is true.

     Lots of good stories here.  So many things to take away.  What’s nudging you?

And I, I Did Not Know...

“And I, I did not know.”  The best part of this story, in my humble opinion.  Jacob was undoubtedly aware that he was running for his life after screwing his brother, Esau, out of his rightful fortune. But he was probably not aware of the deeper currents running in his psyche that influence him to deceive his father, his brother, his mother, and himself so deeply. He did not know about his inner workings – at least not enough to correct course if he cared at all.

     Jacob likely believed that God (or gods) existed as a way of understanding the universe and his place in it.  Yet he was perhaps not aware of how his cosmology affected his spirituality (I thought angels had wings – why take the stairs?). He knew he was experiencing a “thin place”, yet seemingly failed to recognize that everywhere is a “thin place” where the divine can be encountered.  More, he didn’t realize that “thin places” are less about geography and more about mentality - our own capacity to slow down and see what is right before us all the time.

     Jacob’s making a cairn as a marker and reminder of the experience was a good idea, yet he was apparently unaware of his own hubris evident in his statement of “faith” – a transactional agreement that was very human but not very humble.  “I’ll make you my God if you help me win the lottery” and its myriad iterations and variations miss the point of walking humbly with God entirely. This type of faith is control-oriented and isn’t faith at all.  We remain God.

     Jacob was unaware of just who this God was that was being revealed in his vulnerability.  This God was one who came with blessing and encouragement despite Jacob’s character flaws – a constant presence of love and grace wooing Jacob toward the deep wellbeing for him and all of creation represented by that rich Jewish word, shalom.

     How aware are you?  What don’t you know? About yourself – a mix of wheat and weeds that won’t be separated in this life except by your own work through? About your cosmology and its effect on your worldview and spirituality? About your own hubris when it comes to faith? About the character and nature of God as an original blesser and the implications thereof?