Sunday, June 30, 2019

"Unity, Not Uniformity"--July 1, 2019


Unity, Not Uniformity--July 1, 2019


"There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all. But each of us was given grace according to the measure of Christ's gift.... The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ." [Ephesians 4:4-7, 11-13]

The church ain't McDonald's.  At least it isn't supposed to be.

That's the good news on a day like today.  The Spirit of God gives us a unity that includes all the ways we are different from one another, rather than making us all part of a monolithic, homogenous bloc.  For the people gathered in by the Spirit--the people we usually call "church"--we are held together by a unity that is inclusive of our differences, rather than by uniformity.

And that's the way we're different from McDonald's.  Or Burger King.  Or take your pick with any fast food chain.  The goal of any of those drive-through franchises is uniformity--you will get the same thing every time.  A Big Mac on Monday should be identical to a Big Mac on Thursday, and a double cheeseburger in Maine should be the same as one in Idaho.  The logo is identical across all those restaurants, so that the Golden Arches will be recognizable in any place.  Same red and gold theme colors.  Same menu.  Even the uniforms are... uniform.  The idea is to sell us a uniform product that will be identical across time and space. They have even taught us a liturgy to sing the praises of the consistency:  "Two all-beef patties, pickles, onions, lettuce, cheese, special sauce, on a sesame seed bun."  Remember that jingle?  That famous ad for the Big Mac wasn't just meant to tell us the ingredients (or else they would have told us what was in the "special sauce"); they were selling us on the idea of uniform products and uniformity across their restaurants.  They wanted us to like, to want, to need it to be the same everywhere.  And that, dear ones, is uniformity, not unity.

After all, there are lots of basically identical McDonald's restaurants, but they often see one another as competition, where they are always trying to get an edge on the franchise on the other side of town, or to do better than the competing chain across the street.  They are all just trying to sell us the same basic variations on the same fried meat and potatoes, after all.

But the church ain't McDonald's.  Our unity, as Ephesians notes, is different.  It comes not from a uniformity of our appearance, or all having identical gifts, or each of us all thinking identically either. (Did you notice there that this passage assumes we aren't all there at the "unity of faith" and we haven't all arrived at "maturity" yet? That takes for granted that we don't all think the same way presently.)  Our unity as Spirit-gathered people is the God who is "above all and through all and in all."  Our unity is not that we all think or act or look or dress the same, but the Christ who gives us each intentionally different gifts.

And notice there--the difference in our various gifts and roles and abilities is not a design flaw that God has to accommodate, but rather a choice on God's part so that each of us will be able to bless and enrich each other.  We sometimes imagine that God's grace is something like, "God really only likes red circles, but I guess if you're a blue square or a pink triangle or a yellow trapezoid, we'll let you sit in the back, so long as it's still mostly red circles around here."  But that's not how Ephesians says it: our differences are intentional gifts of God, and the difference, as it is used for building up all, is good.  The differences as they are used in and for love are ways of manifesting our unity, even though we are not uniform.  In other words, the Spirit's kind of unity is inclusive of our ways of being different from one another; it doesn't need to sweep them under the rug or just never ask about them.

That reminds me of an observation I read recently. The author was thinking back to the days of desegregation in schools and of busing kids from one neighborhood to another so the schools would have a more racially diverse mix.  And the author pointed out that our usual way of talking about that era was that white neighborhoods had to accept busing so that black kids could get the benefit of being around the nicer facilities, smaller class sizes, and better education of the schools that had been majority white.  In other words, the author said our usual conventional wisdom is that the outlier, the "other," (in this case black students) were grudgingly to be regarded as acceptable, but they didn't have anything to offer white students--only to receive from them.  But the author suggested maybe we've had it all wrong.  Maybe the point of desegregation wasn't just a one-directional "let's help out the poor helpless black students" but rather in each direction, "Maybe these majority-white populations have something to learn from the experience of their black and brown neighbors that they would miss out on, too, if they had only ever gone to school with other white kids."  In other words, the differences aren't meant to be ignored or treated as tokens who are acceptable only as long as they are kept in small numbers at the back of the room, bur rather the differences used in the service of love become gifts for all.  Red circles have something to learn from the yellow trapezoids--especially if they have never known a trapezoid before.  When those differences are put in the service of love, we no longer need to rely on external uniformity--we have the gift of unity trough difference.

McDonald's enforces uniformity on everything it can get its hands on, insisting it all be color-coded with the red-and-yellow brand and stamped with the trademarked logo. But the followers of Jesus are meant to be a whole spectrum full of color--the whole rainbow, and every shape in geometry.  When we get that our differences are a gift that can be used in service to one another, something truly powerful begins to happen.  We can see the gift of unity, not being a matter of enforcement and regulation, but another way of talking about love.  

Today then, here's good news for each of us, red circles and blue squares and everybody else: we are not burdened with imposing uniformity on each other. We are gifted with difference that can be an expression of love and unity.  You just as you are bring gifts.  You just as you are can be blessed by the gifts of others.  You just as you are will learn from others, and you just as you are will teach others, too.  But it was never about making us all into Big Macs.  Thank God.

O Holy Spirit, let us own and love the different gifts you have given to each of us, so that we can use them for the sake of one another.

"God Is A Watercolor Painter"--Poem+Picture--June 30, 2019


"God Is A Watercolor Painter"
See Christ Here Poem + Picture--June 30, 2019

Lingering fog on a Sunday afternoon
gives one the impression at the horizon
that God is a watercolor painter,
remaking creation with each new day,
filling in trees and sky all over again,
calling each creature to life,
the Spirit renewing the face of the earth.

#seeChristhere

"A Speck on a Dash"--Poem+Picture--June 29, 2019


"A Speck on a Dash"
See Christ Here Poem + Picture--June 29, 2019

The jet is big, of course,
up close,
and surely full
of busy people
going to important meetings,
but from here,
it is barely a speck
at the end of a dash--
a bit of punctuation in the sky.
What a reminder
how small a piece our business is
in the vast work of God.

#seeChristhere

Friday, June 28, 2019

"The Calling of a Prophet"--Poem+Picture--June 28, 2019


"The Calling of a Prophet"
See Christ Here Poem + Picture--June 28, 2019

Watching my son
take his first bite of honeycomb
feels a bit like being witness
to the calling of a prophet.
Old Ezekiel said the Spirit
feed him words like honey,
and he knew he could not help but speak them.
Here in the neighbor's yard,
I felt a breeze kick up.

#seeChristhere

Thursday, June 27, 2019

"A Trick of the Light"--Poem+Picture--June 27, 2019


"A Trick of the Light"
See Christ Here Poem+Picture--June 27, 2019

Strangely enough
sometimes
the most solid thing in the world
is also a trick of the light,
and on the days when I am most adrift
and reaching for something real,
God throws out a rope,
woven of every color,
inscribed with a promise:
"I will not give up on you."

#seeChristhere

"Lazarus Waiting"--Poem+Picture--June 26, 2019


"Lazarus Waiting"
See Christ Here Poem+Picture--June 26, 2019

Driving past a neighbor's fence
a broken gate raised
a question in my mind:
Does a door that cannot close
nor open
simply become a barrier?
Do you ever forget there  is a world beyond,
and that some Lazarus may be waiting
to be seen in love?
Spirit, keep us looking.

#seeChristhere

Wednesday, June 26, 2019

"Close to the Tree"--June 26, 2019





"Close to the Tree"--June 26, 2019

By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit. Let us not become conceited, competing against one another, envying one another." [Gal. 5:22-26]
If you've got an apple tree, let's say, and it starts producing apples, you can really only say that this is what you expect it to do--it is an apple tree, after all. And it is an apple tree--that is its identity, its definition, even--even before the first golden delicious hangs from a bough. You might say it produces apples because it is an apple tree, not that by producing enough apples first, it might gain the elite status of being an apple tree.

That's the picture Paul offers of our lives as people given new identity by the Spirit--we are Spirit-people, the people in the community of Jesus in which the Spirit of God dwells, and what comes forth from us--what comes to hang from our boughs, so to speak--is the fruit of this Spirit. But notice that the imagery presumes that we are such a people first, and then that the practice of love, joy, peace, etc. comes to fruition in us consequentially. Sometimes we are tempted to reverse that logic and turn this laundry list of virtues into conditions for belonging--as in, We'll know if you're really worthy enough to be a believer when we see you do something from each category on this list--something loving, joyful, peaceable, etc. But for Paul, it's the other way around--God has made us to be Spirit-people (like an apple-tree, but for the Spirit), and because God has called us to be such people, that is what we are. And flowing from that is the work of the Spirit in us that brings forth all of this fruit--all of this new way of ordering and aligning our lives. And as this new life comes to realign us, to remake us from the inside out, the old life is shed like a snakeskin--at least that is the possibility handed to us. Sometimes it seems we are determined to keep covering ourselves with that dead old snakeskin of the old life, the life of self-interested materialism and manipulation of others, the life of "the flesh". But Paul says that regardless of what coverings we put on ourselves and how foolish we look when we do it, we have been identified by God as beloved children, as people in whom the Spirit lives, as people who share in the life of Jesus. And so we are. The invitation to us once again today is to become what we are--apples that land close to the tree.

This picture of a life of love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control can become a throwaway, too, if we treat these as just abstract words or greeting-card sentiments. But today we are given then chance to embody these things--to practice faithfulness by showing up for someone who needs us, to enflesh peace by bringing reconciliation between people estranged today, to embody love by taking the time for compassionate listening today when you would prefer to be on your way. These are all opportunities standing in front of us today--take one.

O God the Gardener of our Very Lives, give us all that we need today to bear fruit today, to bring to fruition the life you have handed to us and create in us by your Spirit.

Tuesday, June 25, 2019

"My Arachnid Neighbor"--Poem+Picture--June 25, 2019


"My Arachnid Neighbor"
See Christ Here Poem + Picture--June 25, 2019

My arachnid
backyard neighbor
doesn't have 
an engineering degree
or even a protractor,
but look at the
precision
and beauty she has made,
suspended from a branch.
She doesn't have
a doctorate in theology,
either,
but see--she has taught me
fragile things are
holy, too.

#seeChristhere

Monday, June 24, 2019

"Rabbits Know Better"--Poem + Picture--June 24, 2019


"Rabbits Know Better"
See Christ Here--Poem + Picture--June 24, 2019

This brazen rabbit,
doesn't she know 
this is my yard 
onto which 
she has trespassed?
Of course not.
Rabbits know better,
deeper down
further back,
than which human
claims which square of land
today.
Like the Spirit of God,
She goes where she pleases
defiant of the lines we draw.

#seeChristhere

"The Ship of Theseus"--June 25, 2019


"The Ship of Theseus"--June 25, 2019

"Now there are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone. To each is given the manifestation of the Spirit for the common good.... All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.  For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ." [1 Corinthians 12:4-7, 11-12]

This is the humbling truth with which I am grappling lately: I am replaceable... and that is okay.

In fact, in the end, it is deeply good news for the people of God that I am replaceable and that the body of Christ does not depend on my permanence.  It means there is Someone who holds us all together even when I can no longer hold onto my own life.

But let me back up for a moment. I was reminded recently of an old paradox among philosophers--and when I say "old," I mean, old, like back to the ancient Greeks.  The Greek philosophers like Plutarch, Aristotle, and Plato had a running thought experiment sometimes called "The Ship of Theseus," and it goes something like this:

The old hero Theseus returns from his naval voyages, and they decide to preserve his ship for public display to commemorate all his and his crew's glorious adventures.  But over time, pieces of wood begin to rot and need to be replaced. Eventually, you have not just one or two planks replaced, but eventually the whole ship is made over again with new wood, and you have a pile of old rotten wood that used to be part of the ship.  And the paradoxical question the philosophers posed was this: which ship is Theseus' ship?  Is the restored one still Theseus' because it looks in appearance most identical to the vessel he actually sailed in?  Is it the original planks, even when they no longer look like they did at first... or even if they no longer look like wood at all because they have rotten into compost?

Well now there's a good head-scratcher.  Different philosophers, from different schools of thought, have offered up different answers to the question, too.  Some say it depends on whether you focus on the "form" of the ship (what "looks" most like the original boat) or the "material" of the ship (the actual atoms and matter that made up the boat Theseus sailed in). Others say that the concept of "ship-ness" is all in our heads anyway, and that there's no giant cosmic dictionary in which true "ship-ness" exists anyway, so it's all a lot of pedantic nonsense.  And still others say you have to conclude that since both make a valid claim to being "the Ship of Theseus," what you've really got is one ship in two places, or two ships that are connected across time and space.  You can insert your own answer to the paradox here, too, along with the litany of others.

You can imagine, I'll bet, how this offers a window into the life of the people of God, too.  After all, we are constantly in a state of change and flow.  As much as we like to imagine that there was some past moment at which "the church" was unchanging and fixed, it just ain't so.  From day one, there have been constant changes as people come to faith, become a part of the community we call "the body of Christ," and live their lives. Every congregation of Christians over the last two thousand years has done the very same, as people are born and die, as they move across country or have babies, as they get divorced or get married, as they raise up new leaders, and as they say goodbye to old ones.  It is part of the inescapable bittersweetness of life that we keep living in this constant flux... and yet we are convinced that something remains the same about us, too, even though the faces of one congregation a hundred years ago will be completely different from the faces in their directory a century later.  It's the Ship of Theseus all over again, but with people.  As time passes and dear saints go to their rest, while new disciples are baptized into the community, at some point we both are--and are not--the same congregation we used to be.  My goodness, sometimes even the name changes or the building moves, and yet we have this abiding conviction that there is something that remains constant, something that endures, even when all the individual parts have changed and new voices are singing the old, old story.

As he wrote to the Corinthians, Paul uses a similar metaphor--the image of a body.  Now, Paul didn't have a microscope, so he only gets down to the level of organs and limbs.  But at a deeper cellular level, the tension of change and constancy is even more visible.  After all, at every moment of my life, cells in my body are dying, and dividing, and reproducing, and changing.  The physical "stuff" that makes me up is constantly changing, meal by meal and breath by breath, as the air I breathe and the food I eat becomes incorportated into the new cells of my body, the cells that are, in a fundamental sense, me.  And yet, even though I am made up of different matter this morning as I write than I was when I went to bed last night, and even though over time, all of the raw material of me is slowly being replaced, I am convinced that somehow my identity, the "me-ness" of me, continues, and I believe myself to be the same person I was when my head hit the pillow.  Our bodies are unavoidably like this--always changing their make-up, and yet always somehow in continuity.  And yeah, that is exactly what it is like to be the "body" we call the church, the "body of Christ."

Now, it seems to me to be very good news at an individual level that I will still be "me" when I wake up in the morning, even though some of my body's cells will have died and new cells will have been produced, between one day and the next.  But that also means something rather humbling for each of my individual cells--they each belong to the body, but the body continues even when there is change, even when old cells die and new cells are "born."

I watch this happen in the life of the church all the time, and sometimes the paradox is startling.  Between Friday and Sunday last week (an interval of time that we Christians know can make a world of difference), I buried a dear and good saint whose smiling face I will not forget, and I also baptized two new saints whose lives are just in their childhood.  And in the wider life of the church I serve, we have just come through the transition of a bishop at the verge of retirement and the election of a new person to serve in that role.  And despite the change, the community called "Church" persists.  It changes, of course.  And it watches transitions come and go.  But somehow, we dare to believe, we are still the body of Christ.

The humbling thing about all of that is where I started here: it means that I am replaceable.  Whatever my part in the life of the church, whatever my role in the body, and whatever kind of "cell" I imagine myself to be, I will come and go in the two-millennia-and-counting lifespan of this body, and when I am gone, another will be raised up.  I don't always have to like that reality, because each of us, myself included, likes to think we are indispensable and that the world will fall apart without us.  But it is the truth.  I am replaceable.  My job is not to last forever, but to be what I am called to be for the days I am given, to spend myself as fully as I can, and then when the time comes for me to decrease and another to increase, as John the Baptizer puts it, to let that happen, too.

It is much like the poem of Mary Oliver's entitled, "In Blackwater Woods," whose lines end thus: 

"To live in this world
you must be able 
to do three things:
to love what is mortal,
to hold it
against your bones knowing
your own life depends on it;
and, when the time comes to let it go,
to let it go."

What we dare to believe as the people of God is that while the Ship of Theseus paradox may have no tidy solution, the mystery of the Body of Christ does--we dare to believe that it is none other than the Spirit, by whom Christ is present, holds us together both in time and in space.  And on the days when one among us moves across country, or starts a new chapter of life of which we cannot take part, or goes to their rest, we feel the loss, but we also trust that the Spirit of God holds us together.  

There will come a day when I draw my last breath, and when it happens, the church will continue.

There will come a day when the people whom I love dearly at this moment have taken their leave from my life; when it happens (as it happens, slowly, perhaps, loss by loss), the Body of Christ will endure because the Spirit holds on to each of us, down to each cell in the body, throughout time and throughout space, and preserves them into eternity.

The hope I have, and that each of us has, then, is not that there is some way for me to last forever, but that even when I can no longer hold onto my own life, or even as the people and loves that have made up my life right now have each taken their leave, that the Spirit of God ensures that the body of Christ continues.

I am replaceable; that is Good News.  The world will not fall apart without me.  The Spirit will not let go of any of us.  And that is enough.

Lord God, give us hope that you will hold us constantly even while everything in life changes--both the world outside us and the life inside us.  Be our constant, and let your Spirit hold us together.

Sunday, June 23, 2019

The Spirit's Jailbreak


"The Spirit's Jailbreak"--June 24, 2019

"The Spirit of the Lord is upon me,
     because the LORD has anointed me;
 he has sent me to bring good news to the oppressed,
     to bind up the brokenhearted,
 to proclaim liberty to the captives,
     and release to the prisoners;
 to proclaim the year of the LORD's favor...." [Isaiah 61:1-2a]

The Holy Spirit's calling card is setting people free.  

The old apostle said as much in a letter we Christians call Second Corinthians when he famously wrote, "Where the Spirit of the Lord is, there is freedom" (2 Corinthians 3:17).  And Paul didn't make that up from whole cloth himself, either.  He's clearly riffing on a theme that the prophet first spoke in what we call Isaiah 61.  The Spirit of the Lord is in the business, the prophet says, of raising up people to set captives free and to release prisoners.

But let's be clear about what is being envisioned here.  The prophet doesn't see the Spirit as the warden of the prison, or some kind of heavenly corrections officer--the Spirit is provoking a jailbreak.

That is to say, Isaiah 61 doesn't see the Spirit of God as the divine authority backing up the ones who hold the keys to the cells, but rather that the Spirit is the One actively working against the guards to set people free.  That really changes our understanding of the Spirit, doesn't it?  Instead of seeing God as simply the one who guarantees "law and order" in the universe, the prophet dares to see God from the underside--from the vantage point of people who have been held captive, most likely by the forces of an overpowering empire.  And for the ones who have been held captive, good news is always going to look like freedom, not staying imprisoned.

The backdrop of these words is likely the shadow cast by the Babylonian empire, the foreign power that had unsettled, and then conquered, the people of Judah.  Some were literally carried away to Babylon in chains. Some were forced to run and seek refuge in other lands (notably some to Egypt, where the prophet Jeremiah went for a while, too).  Some simply felt like they had become prisoners in their own land, stuck with no hope and no direction once their king had been deposed and their temple destroyed.  But in any case, it was the powers of the day--the empires and superpowers--who held the keys, and the people were at the mercy of the conquerors.

And to be further clear, from Babylon's point of view, all the people of Judah were criminals and transgressors, guilty as a nation for breaking treaty with Babylon and not sufficiently submitting to Babylon's rule.  They carried people away from where they had made their homes in Judah, and detained them in Babylon indefinitely, with no thought or plan that they would ever be allowed to go back to their families or the lives they had built.  This was, of course, Babylon's design all along--one more way to make sure the people they conquered did not make trouble, one more way to break their spirits, one more way to assert their dominance.  That is the way of empires, no matter what the letterhead or century.

But that is not the way of the Spirit.

As the prophet tells it, the Spirit shows up taking the side of the people carried away from their families and left to rot in exile indefinitely.  The Spirit is the One instigating the jailbreak--or better yet, the one closing down the Judean Relocation and Internment Centers scattered throughout Babylon and letting the captives go free to start over again.  If you want to know where God shows up, where the Spirit is moving, in this moment of Israel and Judah's history, Isaiah 61 says that God is the One setting captives loose and allowing displaced people to build their lives all over again.  God is decidedly NOT helping the powers of the day to hold onto their captives.

So here's the thing, dear ones: this is the God we claim to worship.  A God who does not hesitate to take sides with the deprived, disheveled, displaced people who have been labeled "rule-breakers" by the Empire and detained in Babylon.  A God who exposes the deities of Babylon as pretenders and phonies.  A God who is in the business of setting captives free, whose calling card is liberation of prisoners and healing for the brokenhearted.

What will we be about today, if this is the kind of work the Spirit of Lord anoints people to do?

O Holy Spirit, we are a little nervous to ask this, but stir us up with your movement and do your work of setting people free--using us as you will to do your work.

"A Moment's Light"--Poem+Picture--June 23, 2019


"A Moment's Light"
See Christ Here Poem + Picture--June 23, 2019

The rain drops
didn’t even last 
for the whole morning, 
but for this instant, 
they caught the sun 
like opals, 
and the world contained 
a bit more light, 
and that was enough. 

O Spirit, grant me the grace 
to catch a moment’s light 
and then to let it go.

 #seeChristhere

Saturday, June 22, 2019

"Strong Enough"--Poem + Picture--June 21, 2019


"Strong Enough"
See Christ Here Poem + Picture--June 22, 2019

The world is solid
until you get in close
and hold it up to the light.

The distant monolithic mountain
is made of pebbles and dirt;
a single leaf is
riddled with alleys
like a medieval city.

It is a wonder,
I believe,
that there is a Love
strong enough
to hold it all together.

#seeChristhere

Friday, June 21, 2019

"Your Emptiness Is Blessed"--Picture+Poem--June 21, 2019


"Your Emptiness Is Blessed"
See Christ Here Poem + Picture--June 21, 2019

There was an empty space
in this heart,
and I so feared
the loss of friends
and the passing of time,
I worried the hole would grow
and I would fall inside.
But then the Spirit spoke:
A guitar only makes music
because it is hollow inside.
Your emptiness is blessed.

#seeChristhere

Thursday, June 20, 2019

"A Thin Sliver of Pine"--Poem and Picture--June 20, 2019


"A Thin Sliver of Pine"
See Christ Here Poem + Picture--June 21, 2019

A thin sliver of pine
curls outward,
growing as it spirals 
from the center,
a tell-tale sign
it was created
by hand with a wood plane.
The Spirit's touch, too, leaves its mark
as we become new creations:
turn from being bent in on ourselves,
outward to others.

#seeChristhere

Wednesday, June 19, 2019

A Package Deal


A Package Deal--June 20, 2019

"Therefore I want you to understand that no one speaking by the Spirit of God ever says, 'Let Jesus be cursed!' and no one can say, 'Jesus is Lord' except by the Holy Spirit." [1 Corinthians 12:3]

You don't have to like the Beatles.  But if you do, it makes no sense to say, "But I don't like John Lennon or Paul McCartney."  They're sort of a package deal.

Lennon and McCartney were, of course, the beating heart of the Fab Four, writing by some counts nearly two hundred songs together that became part of the Beatles' catalog.  Sure, Ringo gets credit for singing "Octopus' Garden," and George Harrison was the brains behind "I Me Mine," but hit after hit after hit came from the collaboration of John and Paul.  And it was their unique chemistry that gave the Beatles their distinctive and innovative sound, from "Please Please Me" at the beginning of the band's arc, to the beautiful harmonies of "Two Of Us" on Let It Be.  In short, if you like the Beatles, whether you know it or not, you like them in part because of the musical collaboration of Paul McCartney and John Lennon.

Now, take that same train of thought and apply it to the words of a different Paul--this one the apostle who wrote what we call First Corinthians.  And Paul the apostle says that there's a similar essential connection between the Spirit of God and the person of Jesus.  You don't get to have one without the other, just like you can't meaningfully like the Beatles without also liking John and Paul's musical and lyrical talents.  So Paul's way of saying it is that no one who has the Holy Spirit abiding in them will ever say, "Let Jesus be cursed," and on the flip side that no one can say, "Jesus is Lord" except that the Spirit has prompted the words to bubble up from their hearts.  The Spirit's presence is bound up with the person of Jesus, and Jesus comes along with the Spirit.  They are sort of a package deal, too.

Now, while that might seem obvious for anybody who has spent a bit of time in the church, what isn't so obvious--but should be--are the implications of that connection.  It means, for one, that we can't "do church" without Jesus.  And when I say that, I mean, we cannot leave behind the teachings, life, and perspective of Jesus but keep his name and cross to endorse our own agendas like they are merely a brand and logo we can slap onto anything.  The trouble is we do in fact try to do church without Jesus--at least any semblance of what the Jesus of the Gospels actually does and says--and we try it all the time.

Jesus, for example, both models and teaches his disciples to practice in their own lives a willingness to put the needs, well-being, and reputations of others before focusing on getting more for themselves.  He embodied--and then taught his followers to imitate--a way of life that served rather than lorded his position over others, from washing feet to taking the lowly position at the dinner party to laying down his life at the cross.  You can't read the Gospels without getting that message loud and clear, unless you are deliberately trying to ignore it.  And yet, we live in a day and place where lots of people who name the name of Jesus and sit in pews on Sundays think that Christianity is compatible with seeking your own interests first, ignoring those most in need around you, and defining success in terms of how much money/popularity/status/power you wield--not how well you give yourself away.  We are people who think we have the Spirit of God, but have left Jesus behind.

Or, as another example, Jesus makes it clear that in his community, we are to do good not only to those who can pay us back, grant us favors in return, or have influence to offer, but for those who can do nothing for us, and even for those who see themselves as our enemies.  Jesus grounds this practice of enemy-love in the character of no less than God, and he says that God in fact is merciful to the "wicked and ungrateful."  And yet, there are lots folk with dusty Bibles on their coffee tables who would call themselves Christians who dismiss that kind of thinking as foolishness, naïve, or "just not how the world works," as if that were a reason to dismiss Jesus' teaching.  We want to use the label "Christian" and even name Jesus as our "personal Lord and Savior," but without the baggage Jesus brings in his actual words and perspective.  But Paul the apostle says we don't get to do that--we don't get to claim to have the Holy Spirit and then dismiss the actual way of Jesus.

I am reminded of a scene in Dostoyevsky's The Brothers Karamozov in which one of the characters offers a sort of thought experiment where Jesus comes back to earth, not in glory and power, but in ordinary vulnerable humanity, and the Respectable Religious Crowd in the Church arrests him and threatens to burn him at the stake for showing up, when they have all decided they don't need him anymore.  The Church will tell folks what is good or bad. The Church will copy the hierarchies of the empire and act as Lord.  The Church will decide which of Jesus' teachings we are free to ignore, and where to set the boundaries of love--not the Nazarene.  And when the Grand Inquisitor in the story makes all these threats to the prisoner Christ, Jesus walks up to him, kisses him on the face in silence, and walks out.  It is a reminder to me that sometimes we Respectable Religious folks try to claim possession of the Holy Spirit while trying to leave the troublemaking way of Jesus behind because we find it inconvenient.

Well, Paul the apostle calls us out on that.  For all our churchy talk about having the Holy Spirit, we do not get to leave Jesus behind.  We can't claim to have the Spirit abiding in us and then declare that Jesus' teachings are foolish or impractical.  We do not have permission to use the cross as our logo for endorsing a Me-and-My-Group-First agenda.  And we do not have any right to announce Jesus' blessing on the world's definition of "greatness" while the actual Jesus himself says that true greatness looks like suffering love, radical generosity, and care for the neighbor, whoever that neighbor might be.

Today, it might be worth the time to do a little honest self-reflection and to explore where we have been trying to use Jesus as our personal brand, or to assume the Spirit endorses our personal wish-lists, while we have at the same time been trying to ignore what the actual teachings and way of Jesus look like.  And where we see discrepancies, maybe this is a moment to bring those things back in line.  

We can be people who do name the name of Jesus, and who do confess he is Lord--but it will also mean that we allow this one we name as Lord to direct the ways we live, the ways we love, and the ways we see the world and the neighbors in it.

If it doesn't make sense to say you love the Beatles but don't care for John Lennon or Paul McCartney's contributions, it makes even less sense to claim you've got the Spirit but to ignore the words and witness of Jesus.  The movement of the Spirit and the way of Jesus are one and the same, after all.

They're sort of a package deal.

Lord Jesus, as we dare to name you "Lord" and call on your Spirit, keep us faithful to your vision of the world and your way of life.

The Mushrooms Were First--Poem+Picture--June 19, 2019


"The Mushrooms Were First"
See Christ Here Poem + Picture--June 19, 2019

Before I could pluck out
this umbrella-shaped outlier
for being a deviant in my yard,
the Spirit of God reminded me:
"Manicured grass lawns
are the unnatural exception.
A hundred years ago,
there was only
wild woods on this patch of earth.
The mushrooms were here first."

#seeChristhere

The Language of God


The Language of God--June 19, 2019

"When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each." [Acts 2:1-6]

There is no official language of heaven.

Hmmmm.  Just let that thought sink in for a moment.  As the New Testament describes it, there is no single official language of God, but rather, when God works with human beings, God is willing to speak to us in a whole host of languages--whatever it takes to get through to us.  We can't ignore that part of the Pentecost miracle story, because presumably God could have done it differently.  You have to figure that any time you get a scene of unmistakable divine intervention in a story--like an unexpected wind, hovering flames, and supernatural language skills--that God chose to do things this way rather than some other way.  And it sure does seem telling that on the Day of Pentecost, the gathered crowds from all over the world could hear "in the native language of each," rather than God making them all learn the language of Simon Peter and the disciples.  

You see that, right?  The crowds ask, "How is it that we hear, each of us, in our own native language?" rather than asking, "How is it that each of us has learned to understand Aramaic that this Simon Peter guy is speaking in?"  The direction of the miracle is significant--it is God's choice to let every one there continue hearing and understanding in their own language, rather than supernaturally giving them all a crash course in a single "official" language.

That's actually a big deal that sets the New Testament faith apart pretty significantly.  In Judaism, for example, one of the deciding factors for which books were understood to be "Scripture" was whether they had first been written in Hebrew or not.  The books that were originally written in Hebrew had a stamp of authenticity, even though translations into Greek, Aramaic, or other languages eventually happened, too.  Or in Islam, the Qur'an is required to be in Arabic, or it is considered a not-quite-as-authoritative translation.  Even in medieval Christianity, we let ourselves get duped into believing that only Latin was acceptable, and therefore that only those who had been trained and educated in Latin (priests, bishops, and monks--curiously all men, too!) were able to "correctly" read the Bible.

But at its Spirit-led beginning, the Christian community was different: there was no "official" language, but rather God chose to meet people where they were and to give them full participation in the Christian faith regardless of whatever their native language was.  That's a big deal.  It means that God chose not to enforce uniformity, even though that surely could have made things easier for the early church.  If there had been a language requirement, there would have been less potential for confusion when things got lost in moving from one language to another... and we wouldn't have Christian groups fighting over whose translation is the "right one"... and we would all know all the songs in the hymnal without skipping over the ones with words we can't pronounce.  Yes, all of those things could have happened if the Spirit had tweaked the miracle just a bit to give all the hearers the ability to understand one "official" language, rather than giving the speakers the ability to speak in many "un-official" languages.  But that is not how the Spirit chose to do things.

And I am convinced that is important.  We have a way of wanting to use language as a litmus test for acceptability so that we can be gatekeepers.  "You want access to the good things we have?  Then you must learn the official language.  You want to share in our way of life? Then learn to talk like me."  If that's not conventional wisdom, I'll eat my hat.  We do it with actual literal languages sometimes, and we do it with the code languages of church life, too--the way we church folk slide into jargon without explaining the strange words and phrases we use, from "narthex" and "liturgy" and "intinction" and "Advent," to "being washed in the blood," worshiping a "Lamb who was slain," or striving for "stars in my crown."  And we don't even realize sometimes how much we use that language to keep people out, to control who "really" belongs, or to puff ourselves up with mastery of the "in-group" language while expecting new faces to learn it all by osmosis somehow.

But when the Spirit was poured out at Pentecost, God made a decisive break with all of that kind of thinking.  The early church was, from the moment of its inception, multilingual.  Yes, that means we have additional work to do--we have to translate our Scriptures into whatever language is being spoken in whatever place we go to... and we have to learn hymns and songs from all over the world instead of only from my country and style... and we have to learn to accept the fact that God's vision includes people of different languages, backgrounds, cultures, and languages.    And apparently God thinks that is worth it.

We forget, too, we American Christians, that this policy of God's is what allows us to be welcome as we are, too. We sometimes assume that, as inhabitants of a superpower/empire in the 21st century, that the dominant language of our culture is God's language.  There are more than a few Christians, too, who will swear up and down to you that the old 1611 King James Bible is the Bible God reads.  But the Christian faith didn't start with us--and it will not end with us.  The Gospel wasn't first spoken in English--nor is it the most widely-spoken language for Christians even today!  But the fact that we can think and read and pray and sing to God in English, the fact that I can write about God in English, is only possible because God made the choice not to require us all to learn Hebrew... or Greek... or Latin... or some angelic dialect of heaven.  Keeping that in mind--that I as an English speaker am a relative newcomer, and that my language was once the "new" tongue someone had to translate the Gospel into--maybe, that will keep me appropriately humble in the ways I deal with other people around me today.  We are often harshest toward those we see as newcomers when we have forgotten that we were newcomers and late arrivals to the party ourselves.  And that hypocrisy does not look good on us; the body of Christ was never meant to be draped in it, and yet so often it is our go-to outfit choice.  

It is worth remembering that God's chosen policy on the multiplicity of our languages and ways of speaking of God is to meet us where we are and to find a way to get through to us with the words we already speak, rather than making us all learn an "official" language of heaven.  That is simply how love works: it goes to whatever lengths it needs to in order to get through to the beloved.  And, dear one, you, and I, and this whole world of billions and our many tongues, are beloved.

So... what is the language of God? Yours.  And hers.  And his. And theirs. That is by God's choice.

Lord Jesus, send your Spirit among us again to reach out to people whose words are different from ours, and to go to whatever lengths are necessary to learn to listen to one another, as well as to speak each other's languages.