Pentecost + 6 - Year A
Genesis 29:15-28
With a passage like this we could go riding off in all directions. There is no prioritizing of one theme over another. While appreciating a trickster getting tricked, this year I am more interested in a review of what it means to be "wifed".
(21) Then Jacob said to Laban, "Give me my wife . . ."
(27) then Laban gave him his daughter Rachel as a wife.
To be wifed is more than to have been "gone into". Leah had been gone into without being acknowledged as a wife. Child bearer, yes; wife for Jacob, no.
To reduce a relationship to the genitals, as the United Methodist Church as done to define away a gay or lesbian relationship, is to reduce love for Rachel to sex with Leah or one of the maidservants. This is certainly not a story that translates well into our time and place. None-the-less, it is helpful to aid us in not limiting our discriminatory inclinations to simply one style of culturally regulated sexuality.
"Wife", in a relationship of any orientation, is a word loaded with tons of over-tones. It is not a subordinate role or a director-ship. Consider the many ways you have been wifed or you have wifed another - this is not a sex term - it is a relationship beyond gender or role.
Rachel was Jacob's wife more than 14 years before he went into her. For more years than either anticipated, there were no children. Neither a ceremony, nor sexual partnering, nor children make a wife. Rejoice and make a parable out of this story - How would Jesus retell this story to make it come alive again? And you?
Tuesday, July 19, 2011
Monday, July 18, 2011
Matthew 13:31-33, 44-52
Pentecost + 6 - Year A
Matthew 13:31-33, 44-52
A bit of this, a byte of that, and pretty soon there is a world-wide system of tubes that allow HOLLERING into and relating within. Lives are destroyed and new life begins. Mustard as weed and parable shines a light on both.
A presence of G*D shows up as a seed in Eden and also east of Eden. This presence also shows up in yeast, treasure-bearing field, and a pearl.
It might be said that everything is a revelation of the presence of G*D and everything can be used to cover said presence. So it is that folks who have a desire, if not yet the experience, of an expansive and expanding presence of G*D, train around the very issue of discernment.
This day will have bits and pieces of everything floating past. How to apply which today, when we might have applied it differently yesterday or will tomorrow, is a key question in a day too easily assigned to a petty pace. By the end of the day you could have a whole moleskine filled with old and new insights freshly applied to the circumstances today offers.
So, pens ready; paper ready; record your parables of life after you have actually applied them to a present opportunity.
Matthew 13:31-33, 44-52
A bit of this, a byte of that, and pretty soon there is a world-wide system of tubes that allow HOLLERING into and relating within. Lives are destroyed and new life begins. Mustard as weed and parable shines a light on both.
A presence of G*D shows up as a seed in Eden and also east of Eden. This presence also shows up in yeast, treasure-bearing field, and a pearl.
It might be said that everything is a revelation of the presence of G*D and everything can be used to cover said presence. So it is that folks who have a desire, if not yet the experience, of an expansive and expanding presence of G*D, train around the very issue of discernment.
This day will have bits and pieces of everything floating past. How to apply which today, when we might have applied it differently yesterday or will tomorrow, is a key question in a day too easily assigned to a petty pace. By the end of the day you could have a whole moleskine filled with old and new insights freshly applied to the circumstances today offers.
So, pens ready; paper ready; record your parables of life after you have actually applied them to a present opportunity.
Thursday, July 14, 2011
Romans 8:12-25
Pentecost + 5 - Year A
Romans 8:12-25
Paul seems to have forgotten the parable of wheat and tares. Somehow he sees what he thinks is a way to separate spirit from flesh. Such utopian attempts have long been made in every religious tradition.
It was laborious to separate the cotton from the seed until a gin (engine) was invented for that purpose. Paul seems to think he has invented an equivalent to separate the spirit from the flesh, the wheat from the weed. The Spirit of G*D calls to the spirit of you and perhaps me. In this call only our spirit responds. Pretty neat.
There is still something, though, that reminds Paul (some “thorn”?) that he was still waiting for some adoption of his weedy parts that would redeem them. And so, finally, Paul’s wheatie Grace and weedy Law was going fall back upon hope rather than some technologically neat theology that G*D could and would only be praised by spirit.
Even creedal repetition of “Abba! Father!” is grounded in hope rather than guarantee of this being an “Open Sesame” mantra. And so we continue to labor and groan with wheat and weed and self and other and new creation and hope and, and, and.
Romans 8:12-25
Paul seems to have forgotten the parable of wheat and tares. Somehow he sees what he thinks is a way to separate spirit from flesh. Such utopian attempts have long been made in every religious tradition.
It was laborious to separate the cotton from the seed until a gin (engine) was invented for that purpose. Paul seems to think he has invented an equivalent to separate the spirit from the flesh, the wheat from the weed. The Spirit of G*D calls to the spirit of you and perhaps me. In this call only our spirit responds. Pretty neat.
There is still something, though, that reminds Paul (some “thorn”?) that he was still waiting for some adoption of his weedy parts that would redeem them. And so, finally, Paul’s wheatie Grace and weedy Law was going fall back upon hope rather than some technologically neat theology that G*D could and would only be praised by spirit.
Even creedal repetition of “Abba! Father!” is grounded in hope rather than guarantee of this being an “Open Sesame” mantra. And so we continue to labor and groan with wheat and weed and self and other and new creation and hope and, and, and.
Wednesday, July 13, 2011
Psalm 139:1-12, 23-24
Pentecost + 5 - Year A
Psalm 139:1-12, 23-24
When searched and known - weed and wheat seem to be present. Being known doesn’t change the wheat/weed ratio. This combination is visible no matter what the lighting level is or the context within which it is being noticed.
When searched and tested - weed and wheat are still there. If the question is, “Is there any weed in me?”, the response most likely is, “Yep.”
One response to this is overcompensation noted in the elided verses. I loathe any semblance of weed in another. It helps take the searching off myself. Distraction of G*D is a worthy attempt at face-saving, but (see above) it is caught everytime. We can’t shift the blame and get away with it over the long-haul.
We keep wanting to change the test. So instead of wresting with our wheat/weed ratio, we find ways of turn anyone else’s ratio into a 100% conviction rate of their smallest weedy part. Somehow, we think, our perfect hatred of them will excuse our wheat/weed ratio and hide it behind the enormity of another’s wrong.
How pluck the weed from the wheat when they are so intimately bound? Perhaps working on one’s own weeds instead of another’s will offer some hope. What do you think? Will this take genetic modification?
Psalm 139:1-12, 23-24
When searched and known - weed and wheat seem to be present. Being known doesn’t change the wheat/weed ratio. This combination is visible no matter what the lighting level is or the context within which it is being noticed.
When searched and tested - weed and wheat are still there. If the question is, “Is there any weed in me?”, the response most likely is, “Yep.”
One response to this is overcompensation noted in the elided verses. I loathe any semblance of weed in another. It helps take the searching off myself. Distraction of G*D is a worthy attempt at face-saving, but (see above) it is caught everytime. We can’t shift the blame and get away with it over the long-haul.
We keep wanting to change the test. So instead of wresting with our wheat/weed ratio, we find ways of turn anyone else’s ratio into a 100% conviction rate of their smallest weedy part. Somehow, we think, our perfect hatred of them will excuse our wheat/weed ratio and hide it behind the enormity of another’s wrong.
How pluck the weed from the wheat when they are so intimately bound? Perhaps working on one’s own weeds instead of another’s will offer some hope. What do you think? Will this take genetic modification?
Tuesday, July 12, 2011
Genesis 28:10-19a
Pentecost + 5 - Year A
Genesis 28:10-19a
Were Jacob to dream tonight he might not have a static ladder in the background, but a movie visual of a time warp. With all those once predictable stars or angels whooshing by there may still be a moment of foreground revelation that this particular instant is as important in hyperdrive as a starting and ending place.
In this moment there is assurance available - no matter what, we are not alone.
And so we bless the stones in our lives. No matter what form the blessing takes or by what name it is later known - once and forever, a blessing occurred. Whether speeding by or sitting zazen, blessings can be missed - both being recognized and scattered.
May you receive the assurance you need to mosey on to the next part of your journey, strewing blessings along the way, no matter what stone or weed might yet be stumbled over or need to be removed.
Genesis 28:10-19a
Were Jacob to dream tonight he might not have a static ladder in the background, but a movie visual of a time warp. With all those once predictable stars or angels whooshing by there may still be a moment of foreground revelation that this particular instant is as important in hyperdrive as a starting and ending place.
In this moment there is assurance available - no matter what, we are not alone.
And so we bless the stones in our lives. No matter what form the blessing takes or by what name it is later known - once and forever, a blessing occurred. Whether speeding by or sitting zazen, blessings can be missed - both being recognized and scattered.
May you receive the assurance you need to mosey on to the next part of your journey, strewing blessings along the way, no matter what stone or weed might yet be stumbled over or need to be removed.
Monday, July 11, 2011
Matthew 13:24-30, 36-43
Pentecost + 5 - Year A
Matthew 13:24-30, 36-43
Again with the explanations! For the crowd that loves explanations - particularly explanations that can be used as a weapon against particular personal identities, who sowed Adam into an early garden? Somehow, while Adam was asleep, a weed grew - Eve. See how easy it becomes to blame women, the weeds of the world.
I’m intrigued with the image of an “enemy” that does the dastardly deed of sowing weeds among the wheat in the dark of night and slips silently away. Every identity issue comes with this same sort of “enemy” that can never quite be identified, but is always on the other side (for G*D is always on our side).
As you look back over a variety of identity politics such as class, race, gender, orientation, aliens, ... pay attention to the shifting excuses that are used to keep the weedy other in their place. More closely identifying this guerilla enemy would more easily help us see that we are talking about ourselves and not another.
The presence of G*D is clarified a bit when we intend to sow good seed and find there are unintended consequences that arise alongside. It is not a matter of some decision to allow the two to grow together, there is no option. This seems to be built into a universe, even one where we attempt to give G*D all the power and wisdom and goodness that is available. From James Weldon Johnson’s poem “Creation”, after G*D has created all the fiddley bits, we hear:
And still a self-image is as shadowy as an undefined enemy. And still G*D is on the side of our best intentions and some enemy must be involved with the blowback from our intended best (however it might be disguised from ourselves).
There seems to be no out here regarding explaining or not. Should we risk not going to an explanation, simply leaving it with a parabolic image, the dangers of being misunderstood or leaving folks confused, open to distilling an unhelpful response, will rise up and cannot be avoided by trying to come up with a univalent explanation. Should we risk giving the latest excuse in a long series for how we are going to cut this Gordian Knot, we will find, like the Sorcerer’s Apprentice, that an impending flood has only been sped up.
Blessings on “Let It Be” and not being able to “Let It Be”. You’ve paid your entrance fee, might as well take your chance.
Matthew 13:24-30, 36-43
Again with the explanations! For the crowd that loves explanations - particularly explanations that can be used as a weapon against particular personal identities, who sowed Adam into an early garden? Somehow, while Adam was asleep, a weed grew - Eve. See how easy it becomes to blame women, the weeds of the world.
I’m intrigued with the image of an “enemy” that does the dastardly deed of sowing weeds among the wheat in the dark of night and slips silently away. Every identity issue comes with this same sort of “enemy” that can never quite be identified, but is always on the other side (for G*D is always on our side).
As you look back over a variety of identity politics such as class, race, gender, orientation, aliens, ... pay attention to the shifting excuses that are used to keep the weedy other in their place. More closely identifying this guerilla enemy would more easily help us see that we are talking about ourselves and not another.
The presence of G*D is clarified a bit when we intend to sow good seed and find there are unintended consequences that arise alongside. It is not a matter of some decision to allow the two to grow together, there is no option. This seems to be built into a universe, even one where we attempt to give G*D all the power and wisdom and goodness that is available. From James Weldon Johnson’s poem “Creation”, after G*D has created all the fiddley bits, we hear:
He looked on his world
With all its living things,
And God said: I’m lonely still.
Then God sat down —
On the side of a hill where he could think;
By a deep, wide river he sat down;
With his head in his hands,
God thought and thought,
Till he thought: I’ll make me a man!
. . .
This Great God,
Like a mammy bending over her baby,
Kneeled down in the dust
Toiling over a lump of clay
Till he shaped it in his own image....
And still a self-image is as shadowy as an undefined enemy. And still G*D is on the side of our best intentions and some enemy must be involved with the blowback from our intended best (however it might be disguised from ourselves).
There seems to be no out here regarding explaining or not. Should we risk not going to an explanation, simply leaving it with a parabolic image, the dangers of being misunderstood or leaving folks confused, open to distilling an unhelpful response, will rise up and cannot be avoided by trying to come up with a univalent explanation. Should we risk giving the latest excuse in a long series for how we are going to cut this Gordian Knot, we will find, like the Sorcerer’s Apprentice, that an impending flood has only been sped up.
Blessings on “Let It Be” and not being able to “Let It Be”. You’ve paid your entrance fee, might as well take your chance.
Friday, July 08, 2011
learning abundance
Pentecost + 4 - Year A
learning abundance
to fisherfolk
farmers are crazy
and vice versa
for fisherfolk to listen
to a farm story
chuckles begin
a sower
sowed everywhere
what a foolish farmer
a sower sowed
on a highway
expecting ocean smelt
farmers - what can be done
with such stick-in-the-muds
but be comic relief
a sower sowed
on rocky ground
hoping for trout in the sea
yes farmers cause us
to lift our face to the wind
and laugh and laugh
a sower sowed
on thorny ground
looking for salmon in a bathtub
oh my farmer friend
monkeys can type a masterpiece
you’ll get it yet - guffaw
a sower sowed
on good soil
a proven fishing ground
finally a farmer finds fruitfulness
whew, couldn’t have taken much more
poor farmer but we’re OK
sheep vs cattle
fisher vs farmer
Esau vs. Jacob
echoing
G*D vs. Adamah
Cain vs. Abel
anticipating
priest vs. prophet
nature vs. nurture
and later asea
no fish today
a rocky day
nets tore again
caught in weeds
all too empty
Hmm
condemnation
haunts our way
our laughter
comes back at us
asking for a new way
no condemnation
for fisher or farmer
trusters both
trusting
this old story
got abundance right
learning abundance
to fisherfolk
farmers are crazy
and vice versa
for fisherfolk to listen
to a farm story
chuckles begin
a sower
sowed everywhere
what a foolish farmer
a sower sowed
on a highway
expecting ocean smelt
farmers - what can be done
with such stick-in-the-muds
but be comic relief
a sower sowed
on rocky ground
hoping for trout in the sea
yes farmers cause us
to lift our face to the wind
and laugh and laugh
a sower sowed
on thorny ground
looking for salmon in a bathtub
oh my farmer friend
monkeys can type a masterpiece
you’ll get it yet - guffaw
a sower sowed
on good soil
a proven fishing ground
finally a farmer finds fruitfulness
whew, couldn’t have taken much more
poor farmer but we’re OK
sheep vs cattle
fisher vs farmer
Esau vs. Jacob
echoing
G*D vs. Adamah
Cain vs. Abel
anticipating
priest vs. prophet
nature vs. nurture
and later asea
no fish today
a rocky day
nets tore again
caught in weeds
all too empty
Hmm
condemnation
haunts our way
our laughter
comes back at us
asking for a new way
no condemnation
for fisher or farmer
trusters both
trusting
this old story
got abundance right
Thursday, July 07, 2011
Romans 8:1-11
Pentecost + 4 - Year A
Romans 8:1-11
If everything that has come into being has done so through Jesus, aka. Christ, logos, how can there be any condemnation?
A spirit of life sets us free from condemning to death or being incapacitated by condemnation.
Any number of obsessions might delay arriving at behaving as though a spirit of life were important to us. These obsessions won't condemn us, just slow us down. They show up in all manner of legalisms, of cutting one another off, of focusing on the unimportant, of pleasing self through an artificial consistency.
In a recently concluded church trial we found that those trying to condemn had to reduce a life orientation to one physical part of the body - the genitalia. This lack of life spirit does not condemn them for attempting to condemn, but does slow down a whole process of G*D re-wrapping creation about G*D. Where once G*D condemned an archetypal Adam and Eve, slowing creation down, G*D is raising all creatures and creation back to life. Some are still stuck on condemnation, G*D’s and their’s, but since Christ is in all, all will be raised.
This is a good time to do a refrigerator chart. On a simple sheet of paper draw a line down the paper to provide two columns - a condemnation column and a raising from the dead column. Periodically jot down the number of times you thought, said, or acted in a manner characterized by one of these columns since your last review. After a couple of days, see if there is a pattern. Do your bio-rhythms affect the chart, the quality of your sleep, the healthiness of your diet, the meditation discipline you follow, the people you spend time with, etc. While the goal is to join a spirit of life in raising new life, the usual pattern is to gently move in that direction, with a step backward every now and then, but generally moving forward. Don’t give up.
Romans 8:1-11
If everything that has come into being has done so through Jesus, aka. Christ, logos, how can there be any condemnation?
A spirit of life sets us free from condemning to death or being incapacitated by condemnation.
Any number of obsessions might delay arriving at behaving as though a spirit of life were important to us. These obsessions won't condemn us, just slow us down. They show up in all manner of legalisms, of cutting one another off, of focusing on the unimportant, of pleasing self through an artificial consistency.
In a recently concluded church trial we found that those trying to condemn had to reduce a life orientation to one physical part of the body - the genitalia. This lack of life spirit does not condemn them for attempting to condemn, but does slow down a whole process of G*D re-wrapping creation about G*D. Where once G*D condemned an archetypal Adam and Eve, slowing creation down, G*D is raising all creatures and creation back to life. Some are still stuck on condemnation, G*D’s and their’s, but since Christ is in all, all will be raised.
This is a good time to do a refrigerator chart. On a simple sheet of paper draw a line down the paper to provide two columns - a condemnation column and a raising from the dead column. Periodically jot down the number of times you thought, said, or acted in a manner characterized by one of these columns since your last review. After a couple of days, see if there is a pattern. Do your bio-rhythms affect the chart, the quality of your sleep, the healthiness of your diet, the meditation discipline you follow, the people you spend time with, etc. While the goal is to join a spirit of life in raising new life, the usual pattern is to gently move in that direction, with a step backward every now and then, but generally moving forward. Don’t give up.
Wednesday, July 06, 2011
Psalm 65:(1-8), 9-13
Pentecost + 4 - Year A
Psalm 65:(1-8), 9-13
Since we have a potential break after verse 8 or a start up at verse 9, we might wonder about who the “You” is at the beginning. If you start with verse 1 you might be tempted to claim it is G*D. If you were to hand this to someone starting at verse nine, they might think it was about them.
Try reading 9-13 as a reference to yourself. Here is the Common English Translation:
Have you decided something other than to provide for the earth and people?
What then might your decision point to?
How’s that going for you?
Have you recently heard a shout for joy regarding your decisions?
Psalm 65:(1-8), 9-13
Since we have a potential break after verse 8 or a start up at verse 9, we might wonder about who the “You” is at the beginning. If you start with verse 1 you might be tempted to claim it is G*D. If you were to hand this to someone starting at verse nine, they might think it was about them.
Try reading 9-13 as a reference to yourself. Here is the Common English Translation:
You visit the earth
and make it abundant,
enriching it greatly
by God’s stream, full of water.
You provide people with grain
because that is what you’ve decided.
Drenching the earth’s furrows,
leveling its ridges,
you soften it with rain showers;
you bless its growth.
You crown the year
with your goodness;
your paths overflow with rich food.
Even the desert pastures drip with it,
and the hills are dressed in pure joy.
The meadowlands are covered with flocks,
the valleys decked out in grain—
they shout for joy;
they break out in song!
Have you decided something other than to provide for the earth and people?
What then might your decision point to?
How’s that going for you?
Have you recently heard a shout for joy regarding your decisions?
Tuesday, July 05, 2011
Genesis 25:19-34
Pentecost + 4 - Year A
Genesis 25:19-34
There are folks struggling within every denominational polity. Our usual characterization of them is “left” and “right”. A church body has every right to join Rebekah in wondering how it is going to make it.
When Rebekah or the church searches for a larger perspective on what is going to come of this internal struggle, the easy and predictable response is that there is a division coming. A shift from rural to urban is anticipated. A shift from patriarch (Isaac) to matriarch (Rebekah) is already underway. What shift today do you see as building on these shifts of the past?
What do you consider your birthright to be - beloved? assured? - and what is it worth to you? Perhaps the question of Matthew about what sort of seedbed you are, may here be looked at in terms of what kind of seed you are.
At what point do you think Isaac rued having prayed for children by Rebekah? He seems to have gotten more than he expected, which may be as great a difficulty as getting less.
Genesis 25:19-34
There are folks struggling within every denominational polity. Our usual characterization of them is “left” and “right”. A church body has every right to join Rebekah in wondering how it is going to make it.
When Rebekah or the church searches for a larger perspective on what is going to come of this internal struggle, the easy and predictable response is that there is a division coming. A shift from rural to urban is anticipated. A shift from patriarch (Isaac) to matriarch (Rebekah) is already underway. What shift today do you see as building on these shifts of the past?
What do you consider your birthright to be - beloved? assured? - and what is it worth to you? Perhaps the question of Matthew about what sort of seedbed you are, may here be looked at in terms of what kind of seed you are.
At what point do you think Isaac rued having prayed for children by Rebekah? He seems to have gotten more than he expected, which may be as great a difficulty as getting less.
Monday, July 04, 2011
Matthew 13:1-9, 18-23
Pentecost + 4 - Year A
Matthew 13:1-9, 18-23
After a year and a half of significant work on the Witness Team for Rev. Amy DeLong, LoveOnTrial.org, and the relief of a restorative justice decision by the trial court, I found myself exhausted and amazed. Now it is time to see if I can get back in the swing of consistent lection comments (that they come regularly, not that they are consistent, one comment with another).
= = = = = = =
A parable explained is not a parable - it loses it parabolic arc when squoze down to an explanation and ends up a mere analogy. This is still a good, but no longer a better.
Here's another way of coming at the story, from the point of view of the storyteller. This from Provoking the Gospel of Matthew by Richard Swanson:
In that sort of incongruous setting, here is a parable of the lesbian pastor found at Crossing the Lines blog by Tyler Schwaller:
Who might the audience be? Will they laugh in solidarity, recognition, impossibility?
Matthew 13:1-9, 18-23
After a year and a half of significant work on the Witness Team for Rev. Amy DeLong, LoveOnTrial.org, and the relief of a restorative justice decision by the trial court, I found myself exhausted and amazed. Now it is time to see if I can get back in the swing of consistent lection comments (that they come regularly, not that they are consistent, one comment with another).
= = = = = = =
A parable explained is not a parable - it loses it parabolic arc when squoze down to an explanation and ends up a mere analogy. This is still a good, but no longer a better.
Here's another way of coming at the story, from the point of view of the storyteller. This from Provoking the Gospel of Matthew by Richard Swanson:
But the moment that catches my ritual eye most is the moment in the story when Jesus reports the harvest produced by the seed that falls on beautiful soil. Some seed produces a hundredfold. I imagine that the audience laughs at this point. Any farmer in the audience would have known that, if this seed is wheat, no wheat in the ancient world could produce a hundredfold. So, after the chuckle dies down, Jesus says: Well, then, how about sixtyfold? Another laugh. Sixty fold is still too high. Again the chuckle dies down. Again Jesus takes another try, and this time names a yield that would (at least nearly) lie in the realm of possibility.
. . . Now all that remains is to figure out why he's telling stories about farming when he is sitting in a boat with a shore full of fishing folk in front of him.
In that sort of incongruous setting, here is a parable of the lesbian pastor found at Crossing the Lines blog by Tyler Schwaller:
She was one of those liberated folks, one of those people who knows and trusts the love and grace God brings into her life, even in ways that others don’t expect. But this one went too far. She was nourished by love for, from, and with another woman, and this was against the rules. You know how those United Methodists are about their rules! The rule keepers asked how she could do what was not lawful and still remain in the church.
She answered, “The church was made for humankind and not humankind for the church.”
Then, as she stood within that church, two women approached her. They had been harmed by the church before, but through the grace and mercy shared by this spirit-filled pastor, healing began. Because they believed in God, they sought the blessing of the minister for their holy union.
The pastor asked those who would stifle her, “Is it lawful to do good or to do harm in the church, to save life or to kill?” Though she was grieved at the hardness of hearts in the United Methodist Church, she extended a hand of blessing.
Who might the audience be? Will they laugh in solidarity, recognition, impossibility?
Friday, July 01, 2011
Romans 7:15-25a
Pentecost + 3 - Year A
Romans 7:15-25a
So many fractures in life.
death - life
sin - good
mind - flesh
spirit - body
law within - law without
No wonder Paul finally exclaims - I'm Wretched.
I recommend a book by RW "Obie" Holmen, “A Wretched Man: A Novel of Paul the Apostle” wherein much good contemporary scholarship is conveyed in novel form. It will get your thinker going again.
Where is the going on?
From the cross Jesus cried out, “I commend my life.”
In Paul’s last days we might hear him finally say, “Catch me.”
In these two we find parentheses, fore and aft, of lives well-lived - From grace to draw near to G*D as a life’s work to finally allowing grace to simply proceed in the midst of all the contradictions and paradoxes and blockages of life. Wherever you are on that spectrum, rejoice.
Romans 7:15-25a
So many fractures in life.
death - life
sin - good
mind - flesh
spirit - body
law within - law without
No wonder Paul finally exclaims - I'm Wretched.
I recommend a book by RW "Obie" Holmen, “A Wretched Man: A Novel of Paul the Apostle” wherein much good contemporary scholarship is conveyed in novel form. It will get your thinker going again.
Where is the going on?
From the cross Jesus cried out, “I commend my life.”
In Paul’s last days we might hear him finally say, “Catch me.”
In these two we find parentheses, fore and aft, of lives well-lived - From grace to draw near to G*D as a life’s work to finally allowing grace to simply proceed in the midst of all the contradictions and paradoxes and blockages of life. Wherever you are on that spectrum, rejoice.
Monday, June 27, 2011
Matthew 11:16-19, 25-30
Pentecost + 3 - Year A
Many of us have been attending or following the Wisconsin United Methodist Church trial of Rev. Amy DeLong this last week. It is good to have that completed so wonderfully well with the trial court bringing a restorative justice decision that so minimized a so-called "penalty" that it actually became an Opportunity. Rev. Amy has been asked to lead the conference where it has not been able to go on its own - to find unity in inclusiveness.
Up to this point, the Wisconsin Conference has been very narcissistic, just like "spoiled children whining" [The Message]. Everyone has gone their own way, picking one out of many streams of tradition that suits an individual's bias, and demanding it be the only legitimate way to interpret the future. This is like trying to drive forward by only looking in the rearview mirror. There is not going to be a pretty outcome.
Captive to ideology, both left and right, it becomes impossible to recognize the release of "power" ["dynamis" - inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth]. Everyone has been captured by their own "Law". This is a continuation of Mt. 5:18, in the Common English Bible, that indicates Law functions "until everything there becomes a reality". In the meantime Law, whether yours or mine, blinds us to a reality already among us (the rapture has already happened, G*D's presence is already here - listen to Janet Wolf). When we take our eye off the miracle of reality, we are ripe for capture by one Law or another, masquerading as some end-all or be-all.
Here are two signs of health from the just concluded trial.
A trial court able to bring a restorative justice opportunity instead of a "penalty" and A T-shirt graphic by Rev. Amy that doesn't demand she be you or you be she.
With these we can dance together rather than demand another dance for us by shooting at their feet.
Saturday, June 11, 2011
be clear
Pentecost - Year A
be clear
your words are
revealing
a deep heart’s core
varietal
gifts and skills
ministries
each building on each
vocation
comes and goes
common good
lingers sweetly
law
gathers fear in one place
grace
sends peace forth again
clarify
dreams and prophecy
reveal
torah’s reincarnation
Friday, June 10, 2011
1 Corinthians 12:3-13
Pentecost - Year A
1 Corinthians 12:3-13
To say “Jesus is Lord” without using that phrase “for the common good” is a misuse of the affirmation.
That same process needs to be in play when it comes to claiming a vocation. If you see “Jesus is Lord” standing behind the building of community, it also stands behind an individual’s participation in that community.
For a moment consider that every vocation has aspects to it regarding: wisdom, knowledge, faith, healing, miracles, prophecy, discernment, and interpretation. Every vocation can help build the common good and some folks will even say every vocation reveals that “Jesus is Lord” when that common good is actually built.
This is built on the understanding:
1 Corinthians 12:3-13
To say “Jesus is Lord” without using that phrase “for the common good” is a misuse of the affirmation.
That same process needs to be in play when it comes to claiming a vocation. If you see “Jesus is Lord” standing behind the building of community, it also stands behind an individual’s participation in that community.
For a moment consider that every vocation has aspects to it regarding: wisdom, knowledge, faith, healing, miracles, prophecy, discernment, and interpretation. Every vocation can help build the common good and some folks will even say every vocation reveals that “Jesus is Lord” when that common good is actually built.
This is built on the understanding:
- Jesus is Lord comes from Holy Spirit.
- Common good comes from Holy Spirit.
- Activity/Vocation comes from Holy Spirit.
- This connects Jesus with communal common good and individual vocation as long as one understands and values Holy Spirit.
- Otherwise just go ahead and build the common good by attending to the virtues of your task.
Thursday, June 09, 2011
Psalm 104:24-34, 35b
Pentecost - Year A
Psalm 104:24-34, 35b
If we are going to see G*D as reliably creative, we will soon find ourselves moved aside from partnership with G*D to someone who sits up and begs (v 28). We become dependent upon G*D to the exclusion of being able to stray from the orthodox, official, tradition claimed to be the guarantor of our next handout.
Thus we don’t mention sin and wickedness in verse 35a. We need to ban even half-a-verse that takes the focus off of verse 31 - “The glory of God—let it last forever! Let God enjoy his creation!” [The Message].
Where did these consumed sinners and wicked folks come from? The same place as Cain and Seth’s wives? The image of G*D from creation?
Pentecost is not about praise, praise, praise in a secluded room. It is about face-to-face encounters with that which is different and finding a common link between. A too happy Psalm puts more focus on tongues of fire and less on tongues of reconciliation.
Psalm 104:24-34, 35b
If we are going to see G*D as reliably creative, we will soon find ourselves moved aside from partnership with G*D to someone who sits up and begs (v 28). We become dependent upon G*D to the exclusion of being able to stray from the orthodox, official, tradition claimed to be the guarantor of our next handout.
Thus we don’t mention sin and wickedness in verse 35a. We need to ban even half-a-verse that takes the focus off of verse 31 - “The glory of God—let it last forever! Let God enjoy his creation!” [The Message].
Where did these consumed sinners and wicked folks come from? The same place as Cain and Seth’s wives? The image of G*D from creation?
Pentecost is not about praise, praise, praise in a secluded room. It is about face-to-face encounters with that which is different and finding a common link between. A too happy Psalm puts more focus on tongues of fire and less on tongues of reconciliation.
Tuesday, June 07, 2011
Acts 2:1-21
Pentecost - Year A
Acts 2:1-21
Amazing how surprised we can get as we gather for one purpose and a Python comes out of the sea to collapsingly announce, “It’s” time for something completely different. Why were the disciples gathered? Not just to huddle together, but to honor the tradition of Pentecost, otherwise known as Shavu’ot (rejoicing not just in Passover/Exodus from Egypt, but the giving of Torah - not simply the narrow Books of Moses, but the entire body of Jewish teaching - that organizes a new community). Judaism 101 says: “It is noteworthy that the holiday is called the time of the giving of the Torah, rather than the time of the receiving of the Torah. The sages point out that we are constantly in the process of receiving the Torah, that we receive it every day, but it was first given at this time. Thus it is the giving, not the receiving, that makes this holiday significant.”
Gathered for honoring the giving of Torah (translating G*D-speak to human community organizing) there is a surprise that the theory of constantly receiving a given Torah involves such as ourselves. On this day of translation another giving begins to be received. A gift of languages (translating human experience to human experience) sets folks on growing another branch of a beautiful tree meant for the healing of the nations.
To hear Torah and more than Torah in one’s own language is a soul-stirring moment. It brings out the best in us to hear G*D’s mighty works of power - forgiveness, mercy, steadfast love. These contine to break new territory, to not be bound by the usual limits that separate us.
To hear Torah and more than Torah in one’s own language, can also scare the bejezus out of us and set up resistance to such weak elements when we have staked our lives on our own power, privilege, entitlement.
Between growing Torah and limiting it, we find the responses to this roomful of yeasty people who throw open closed doors to turn strangers into friends by giving themselves away - not insisting others learn their language, but starting with the language of the other.
Question: Is the given gift of Pentecost received into your life everyday? Which strange Neighbor or literal Enemy have you spoken with in their language that they may hear the power of forgiveness, mercy, steadfast love? It may draw you closer together or it may cause a greater rift. These outcomes, however, are not at issue. Our only question is whether we will receive and act on a waiting new gift or be satisfied with the old ones.
Pentecost/Shavu’ot, calls us to receive something already given - a latent translation, experience to experience, of a larger vision than simply repeating today, that everyone, everyone, will be whole and whole, again.
Acts 2:1-21
Amazing how surprised we can get as we gather for one purpose and a Python comes out of the sea to collapsingly announce, “It’s” time for something completely different. Why were the disciples gathered? Not just to huddle together, but to honor the tradition of Pentecost, otherwise known as Shavu’ot (rejoicing not just in Passover/Exodus from Egypt, but the giving of Torah - not simply the narrow Books of Moses, but the entire body of Jewish teaching - that organizes a new community). Judaism 101 says: “It is noteworthy that the holiday is called the time of the giving of the Torah, rather than the time of the receiving of the Torah. The sages point out that we are constantly in the process of receiving the Torah, that we receive it every day, but it was first given at this time. Thus it is the giving, not the receiving, that makes this holiday significant.”
Gathered for honoring the giving of Torah (translating G*D-speak to human community organizing) there is a surprise that the theory of constantly receiving a given Torah involves such as ourselves. On this day of translation another giving begins to be received. A gift of languages (translating human experience to human experience) sets folks on growing another branch of a beautiful tree meant for the healing of the nations.
To hear Torah and more than Torah in one’s own language is a soul-stirring moment. It brings out the best in us to hear G*D’s mighty works of power - forgiveness, mercy, steadfast love. These contine to break new territory, to not be bound by the usual limits that separate us.
To hear Torah and more than Torah in one’s own language, can also scare the bejezus out of us and set up resistance to such weak elements when we have staked our lives on our own power, privilege, entitlement.
Between growing Torah and limiting it, we find the responses to this roomful of yeasty people who throw open closed doors to turn strangers into friends by giving themselves away - not insisting others learn their language, but starting with the language of the other.
Question: Is the given gift of Pentecost received into your life everyday? Which strange Neighbor or literal Enemy have you spoken with in their language that they may hear the power of forgiveness, mercy, steadfast love? It may draw you closer together or it may cause a greater rift. These outcomes, however, are not at issue. Our only question is whether we will receive and act on a waiting new gift or be satisfied with the old ones.
Pentecost/Shavu’ot, calls us to receive something already given - a latent translation, experience to experience, of a larger vision than simply repeating today, that everyone, everyone, will be whole and whole, again.
Monday, June 06, 2011
John 20:19-23
Pentecost - Year A
John 20:19-23
What is recorded in the scriptures has a rhetorical purpose - to persuade you to orient your heart and life in a particular direction. It would be good to have that up front rather than at the tail end of this significant passage regarding the continuance of people’s experience of Jesus past the mystery of an empty tomb.
A key, because it is prominently mentioned twice is the issue of “Peace", “Relax”, “Settle down”, “Chill”, or whatever the latest word is to reduce tension. Tension only heightens battle lines and is not helpful in relationships unless it is used to further investigate the relationship and resolve the particular tension at hand.
Secondary is the issue of “belief”. Here it is evidence based belief that shapes a direction of action. At this remove we have turned the action into a correct answer to a confirmation regimen or assent to membership. Our divorcing of belief from action is one of the hallmarks of a hierarchical institution and/or fundamentalistic literalism.
So, hooray for Peace. Hooray for action based on experience. Use care regarding free-floating belief.
John 20:19-23
What is recorded in the scriptures has a rhetorical purpose - to persuade you to orient your heart and life in a particular direction. It would be good to have that up front rather than at the tail end of this significant passage regarding the continuance of people’s experience of Jesus past the mystery of an empty tomb.
A key, because it is prominently mentioned twice is the issue of “Peace", “Relax”, “Settle down”, “Chill”, or whatever the latest word is to reduce tension. Tension only heightens battle lines and is not helpful in relationships unless it is used to further investigate the relationship and resolve the particular tension at hand.
Secondary is the issue of “belief”. Here it is evidence based belief that shapes a direction of action. At this remove we have turned the action into a correct answer to a confirmation regimen or assent to membership. Our divorcing of belief from action is one of the hallmarks of a hierarchical institution and/or fundamentalistic literalism.
So, hooray for Peace. Hooray for action based on experience. Use care regarding free-floating belief.
Friday, June 03, 2011
ultimatization
Easter 7 - Year A
ultimatization
from my experience
to a universal theorm
enlarges perception from
real molehill to fantastic mountain
inquiring minds
are easily tempted
to find an easy way out
of this fiery ordeal or that
desire protection
call out for assurance
for power that abides now
and doesn’t fade into the distance
temptations arise
busy work even good work
distract us from fears and hurts
so rise up and settle back to reality
life goes on
avatars come and go
and go and come and go
and you and I are next in line
ultimatization
from my experience
to a universal theorm
enlarges perception from
real molehill to fantastic mountain
inquiring minds
are easily tempted
to find an easy way out
of this fiery ordeal or that
desire protection
call out for assurance
for power that abides now
and doesn’t fade into the distance
temptations arise
busy work even good work
distract us from fears and hurts
so rise up and settle back to reality
life goes on
avatars come and go
and go and come and go
and you and I are next in line
Thursday, June 02, 2011
1 Peter 4:12-14; 5:6-11
Easter 7 - Year A
1 Peter 4:12-14; 5:6-11
Anyone here surprised at the “aft agley”ness of the world? Anytime you set about trying to create something in the image of a community it seems there is going to be at least one pyschopathic personality amongst the creative “our”.
If you wish to connect whatever gets defined as a “fiery ordeal” with Christ, that certainly has the potential to sharpen one’s sense of meaning. If you find another way to look at fiery ordeals, that is also alright. One of those other ways is the simple one of “discipline yourselves”.
Keeping faith with one’s grander meaning and larger view of the world takes much joyful discipline. If it is simply discipline we find ourselves with a dour mein. If only joy, there is no connection with reality. Here it is helpful to keep this oxymoron of joyful discipline in creative presence and tension with itself.
If you need some form of restoration to justify your suffering, then eternal glory may well be a helpful way to go. Simply know it is not the only option available. Eternal crucifixion is a far side, and yet still a side, of what may eventuate. In addition there are good old “lukewarm” ways to ignore any correction needed to move beyond the current scene.
The due time for exultation is not Tomorrow or Rapture Day in a couple more months. Exultation can only be a present action. Likewise, restoration is present oriented. We don’t have to think of these as earnings based on gritted teeth, but living in the model of Jesus’ life. This is not “test”, but growth. If you are not growing as you take a test, you are just repeating the past. In some ways tests are the logical next step of becoming.
1 Peter 4:12-14; 5:6-11
Anyone here surprised at the “aft agley”ness of the world? Anytime you set about trying to create something in the image of a community it seems there is going to be at least one pyschopathic personality amongst the creative “our”.
If you wish to connect whatever gets defined as a “fiery ordeal” with Christ, that certainly has the potential to sharpen one’s sense of meaning. If you find another way to look at fiery ordeals, that is also alright. One of those other ways is the simple one of “discipline yourselves”.
Keeping faith with one’s grander meaning and larger view of the world takes much joyful discipline. If it is simply discipline we find ourselves with a dour mein. If only joy, there is no connection with reality. Here it is helpful to keep this oxymoron of joyful discipline in creative presence and tension with itself.
If you need some form of restoration to justify your suffering, then eternal glory may well be a helpful way to go. Simply know it is not the only option available. Eternal crucifixion is a far side, and yet still a side, of what may eventuate. In addition there are good old “lukewarm” ways to ignore any correction needed to move beyond the current scene.
The due time for exultation is not Tomorrow or Rapture Day in a couple more months. Exultation can only be a present action. Likewise, restoration is present oriented. We don’t have to think of these as earnings based on gritted teeth, but living in the model of Jesus’ life. This is not “test”, but growth. If you are not growing as you take a test, you are just repeating the past. In some ways tests are the logical next step of becoming.
Wednesday, June 01, 2011
Psalm 68:1-10, 32-35
Easter 7 - Year A
Psalm 68:1-10, 32-35
“O G*D, when you went out before your people, when you marched through the wilderness - the earth quaked, the heavens poured down rain....”
Images of earthquakes and rain are images of rebirth. It is through a crack in a cosmic egg that the light gets in, that new images become available. The old must be left behind. A shakenness, a chaos, predates a subsequent round of new solidity. Rain touches the seed within and we shift and blossom again.
Don’t ask when, simply now that now is an acceptable time to appreciate a quake and a flood that provide a new place to stand and bloom. [given the spate of tornadoes and the need to breach some levees to save others, this may be difficult imagery, but transformation never seems to arrive without difficulty]
Psalm 68:1-10, 32-35
“O G*D, when you went out before your people, when you marched through the wilderness - the earth quaked, the heavens poured down rain....”
Images of earthquakes and rain are images of rebirth. It is through a crack in a cosmic egg that the light gets in, that new images become available. The old must be left behind. A shakenness, a chaos, predates a subsequent round of new solidity. Rain touches the seed within and we shift and blossom again.
Don’t ask when, simply now that now is an acceptable time to appreciate a quake and a flood that provide a new place to stand and bloom. [given the spate of tornadoes and the need to breach some levees to save others, this may be difficult imagery, but transformation never seems to arrive without difficulty]
Acts 1:6-14
Easter 7 - Year A
Acts 1:6-14
“When will you restore the kingdom?”
“When will I experience power?
“When will we feel protected?”
This you don’t know, won’t know.
All that is available is to be a witness of a better way. In simply following where this leads we will stumble, again and again, into protected space, with renewed time, revealing expansive resources.
Here the methodology contained “prayer” and focusing on the “all” of a community, not a privileged portion thereof. Enjoy your methodology to cast a vision beyond our current horizon and to enact some portion of such largess.
Acts 1:6-14
“When will you restore the kingdom?”
“When will I experience power?
“When will we feel protected?”
This you don’t know, won’t know.
All that is available is to be a witness of a better way. In simply following where this leads we will stumble, again and again, into protected space, with renewed time, revealing expansive resources.
Here the methodology contained “prayer” and focusing on the “all” of a community, not a privileged portion thereof. Enjoy your methodology to cast a vision beyond our current horizon and to enact some portion of such largess.
John 17:1-11
Easter 7 - Year A
John 17:1-11
A long operatic or western death scene can go on interminably. There is just that one last word or recapitulation that needs to be gone over. The past and present is never seemingly enough, there needs to be an Aesop’s moral added in.
If Jesus is going to “ask” for us, why must we ask, seek, or knock?
If we cut to the chase we might hear, “Protect them”.
If you were to trust that you are protected/assured, what might you be bold enough to try that so far you have been able to avoid? What trouble would you risk in and for life?
This begins to push at us as it has been weeks since Easter and the images are beginning to fade. Where we had initially begun to catch a picture of Jesus protected from death’s finality, we are feeling our own frailty again.
Instead of putting on armor as protection, how about the invisible cloak of glory within and all about that pulls and pushes us toward a better future. Might “glory” tie us back to the energy of an empty tomb and energize us toward a freedom to engage others “as we are” - one.
Imagine an invisible glory that, instead of allowing us to skulk among others, would better reveal ourself? Danger Will Robinson, you are closing down again, rolling a rock over emptiness rather than reveling in it, remember your cloak that isn't.
John 17:1-11
A long operatic or western death scene can go on interminably. There is just that one last word or recapitulation that needs to be gone over. The past and present is never seemingly enough, there needs to be an Aesop’s moral added in.
If Jesus is going to “ask” for us, why must we ask, seek, or knock?
If we cut to the chase we might hear, “Protect them”.
If you were to trust that you are protected/assured, what might you be bold enough to try that so far you have been able to avoid? What trouble would you risk in and for life?
This begins to push at us as it has been weeks since Easter and the images are beginning to fade. Where we had initially begun to catch a picture of Jesus protected from death’s finality, we are feeling our own frailty again.
Instead of putting on armor as protection, how about the invisible cloak of glory within and all about that pulls and pushes us toward a better future. Might “glory” tie us back to the energy of an empty tomb and energize us toward a freedom to engage others “as we are” - one.
Imagine an invisible glory that, instead of allowing us to skulk among others, would better reveal ourself? Danger Will Robinson, you are closing down again, rolling a rock over emptiness rather than reveling in it, remember your cloak that isn't.
Friday, May 27, 2011
just because
Easter 6 - Year A
love
love me
love me by
living your best
love a mystery
too easily named G*D
until such a mystery
becomes such a reality
love a self
as a neighbor
and a clanish one another
that hates to love an enemy
in such
loving and living
we invest our time
and move through space
of course
such is dangerous
for suffering does not direct
our response to deep assurance
and when in the course
of all too human events
we shift to larger loves
belovedness is revealed
living one’s best
just because
gladdens all hearts
to love expansively
love
love me
love me by
living your best
love a mystery
too easily named G*D
until such a mystery
becomes such a reality
love a self
as a neighbor
and a clanish one another
that hates to love an enemy
in such
loving and living
we invest our time
and move through space
of course
such is dangerous
for suffering does not direct
our response to deep assurance
and when in the course
of all too human events
we shift to larger loves
belovedness is revealed
living one’s best
just because
gladdens all hearts
to love expansively
1 Peter 3:13-22
Easter 6 - Year A
1 Peter 3:13-22
“Now who will harm you if you are eager to do what is good?”
Well, anyone with a me-interest larger than a your-interest.
And so the necessity of a statement that has enough experience to know how real it is that good intentions are no guarantee of security - “You are blessed whether or not you suffer as you do what is right”.
Be ready to keep on doing what your gentle and reverent hope leads you to, even as demands are made to prematurely prove or reluctantly deny your hope.
If I might argue with Peter for a moment, baptism does not save. It sets one on a course of living out an assurance of belovedness.
1 Peter 3:13-22
“Now who will harm you if you are eager to do what is good?”
Well, anyone with a me-interest larger than a your-interest.
And so the necessity of a statement that has enough experience to know how real it is that good intentions are no guarantee of security - “You are blessed whether or not you suffer as you do what is right”.
Be ready to keep on doing what your gentle and reverent hope leads you to, even as demands are made to prematurely prove or reluctantly deny your hope.
If I might argue with Peter for a moment, baptism does not save. It sets one on a course of living out an assurance of belovedness.
Wednesday, May 25, 2011
Psalms 66:8-20
Easter 6 - Year A
Psalms 66:8-20
Blessed be [G*D], because he (sic) has not rejected my [our] prayer or removed his (sic) steadfast love from me [us]. ~Psalm 66:20
Whether a personal or communal prayer, it is that word “because” that sticks in the craw. I got the “love” I bargained for for myself or ourselves, but it remains eternally suspect and fragile. It continues to need positive results. For in another moment we may be cursing G*D when we find ourselves not rescued on our terms.
Escape from Egypt and Wilderness, Wildfires in Alberta, recent record floods of the Assiniboine and Mississippi rivers, and winds throughout the American midwest all bring forth individual foxhole prayers and blessings.
How will G*D continue to prove to be a G*D worth blessing? By continuing to show how exceptional we are - we can let a roulette wheel ride on red for 47 continuous turns and we win each time. Odds be damned. Realistic projection be damned.
Is it “hooray” for thick times and “boo” for the thin? Doesn’t this make G*D captive or me entitled? Might this be the flip-side of “If you love me, says Jesus, you will keep my commands”? Now, how do we step outside this house of religion built on so many conditions? It is as though Easter has been commodified. Only six weeks out from the astounding, dumbfoundingness, of “empty” and we are trying to stuff ourselves with the empty calories of privilege.
Psalms 66:8-20
Blessed be [G*D], because he (sic) has not rejected my [our] prayer or removed his (sic) steadfast love from me [us]. ~Psalm 66:20
Whether a personal or communal prayer, it is that word “because” that sticks in the craw. I got the “love” I bargained for for myself or ourselves, but it remains eternally suspect and fragile. It continues to need positive results. For in another moment we may be cursing G*D when we find ourselves not rescued on our terms.
Escape from Egypt and Wilderness, Wildfires in Alberta, recent record floods of the Assiniboine and Mississippi rivers, and winds throughout the American midwest all bring forth individual foxhole prayers and blessings.
How will G*D continue to prove to be a G*D worth blessing? By continuing to show how exceptional we are - we can let a roulette wheel ride on red for 47 continuous turns and we win each time. Odds be damned. Realistic projection be damned.
Is it “hooray” for thick times and “boo” for the thin? Doesn’t this make G*D captive or me entitled? Might this be the flip-side of “If you love me, says Jesus, you will keep my commands”? Now, how do we step outside this house of religion built on so many conditions? It is as though Easter has been commodified. Only six weeks out from the astounding, dumbfoundingness, of “empty” and we are trying to stuff ourselves with the empty calories of privilege.
Tuesday, May 24, 2011
Acts 17:22-31
Easter 6 - Year A
Acts 17:22-31
Paul notes how religious folks are. Indeed, we don’t seem to be able to help ourselves from doing religion. It is a handy way to try to pass on to others any numinous experiences we have had.
A difficulty comes when our religious attempt to articulate a larger reality begins to take itself too seriously and restrict any further experience of a more expansive way of living. Religion starts with a helpful impetus - to share - and little-by-little puts up road-blocks to something new to share. So Paul notes the impetus and notes that the shrines established after the first experience no longer carry life forward.
The processes Paul indicates are still worthy ones. Working within space and time we are shaped into search engines for that which we may become. Searching for, groping for, finding even, even becoming what we find is identifiable with what it means to live and move and have being.
And so, identify your current shrine and begin to step outside its limits. Repent. Break the power of denial. Say No to that which claims your soul for itself. Upset the status quo.
In anticipation of another later saint: Religious people throw off your chains. All you have to lose is stale air, dirty water, and shiny objects that distract you from loving life.
Acts 17:22-31
Paul notes how religious folks are. Indeed, we don’t seem to be able to help ourselves from doing religion. It is a handy way to try to pass on to others any numinous experiences we have had.
A difficulty comes when our religious attempt to articulate a larger reality begins to take itself too seriously and restrict any further experience of a more expansive way of living. Religion starts with a helpful impetus - to share - and little-by-little puts up road-blocks to something new to share. So Paul notes the impetus and notes that the shrines established after the first experience no longer carry life forward.
The processes Paul indicates are still worthy ones. Working within space and time we are shaped into search engines for that which we may become. Searching for, groping for, finding even, even becoming what we find is identifiable with what it means to live and move and have being.
And so, identify your current shrine and begin to step outside its limits. Repent. Break the power of denial. Say No to that which claims your soul for itself. Upset the status quo.
In anticipation of another later saint: Religious people throw off your chains. All you have to lose is stale air, dirty water, and shiny objects that distract you from loving life.
Monday, May 23, 2011
John 14:15-21
Easter 6 - Year A
John 14:15-21
So what are Jesus’ “commands”?
Here are the basics and they all relate to love (G*D’s nature and name - according to Charles Wesley).
Love G*D!
Love Neighbor!
Love Self!
Love Enemies!
Love One Another!
Look at the interpenetration of these. On the day you know them, you will know you’re in the swirl of love beyond definition - I’m in G*D, I’m in you, G*D and you are in me. Those I love will be loved by others; the others I love will be loved by you.
These loves are what abide. Bless them by opening your abode to be their abiding place.
John 14:15-21
So what are Jesus’ “commands”?
Here are the basics and they all relate to love (G*D’s nature and name - according to Charles Wesley).
Love G*D!
Love Neighbor!
Love Self!
Love Enemies!
Love One Another!
Look at the interpenetration of these. On the day you know them, you will know you’re in the swirl of love beyond definition - I’m in G*D, I’m in you, G*D and you are in me. Those I love will be loved by others; the others I love will be loved by you.
These loves are what abide. Bless them by opening your abode to be their abiding place.
Saturday, May 21, 2011
today's rapture
Easter 5 - Year A
today is a day
claimed to be
first of all
end of all
will trees be planted
pruned or uprooted
will outcasts be welcomed
redeemed or executed
participatory decision-making
shapes our shape
interpreting pasts
anticipating futures
farms bring forth
seed and weed
cities bring together
saints in training
heaven to earth
G*D in all
all in G*D
today’s rapture
today is a day
claimed to be
first of all
end of all
will trees be planted
pruned or uprooted
will outcasts be welcomed
redeemed or executed
participatory decision-making
shapes our shape
interpreting pasts
anticipating futures
farms bring forth
seed and weed
cities bring together
saints in training
heaven to earth
G*D in all
all in G*D
today’s rapture
Thursday, May 19, 2011
1 Peter 2:2-10
Easter 5 - Year A
1 Peter 2:2-10
G*D, cornerstones, spiritual life, etc., etc. are all in the eye of the beholder.
Destiny? Fate? Original Sin? Circumstance? Nature? Nurture? Training? all can be attributed to actions and their short-term consequences (if any).
Of course assigning meaning is a dangerous path to travel down. It is awfully easy to assign anyone who does life differently to one scrapheap or another and claim it to be their fate. It is likewise all too easy to move from judging people to assigning a date and time for an end-time. Likewise, how hard it is to not pat ourselves on the back and claim G*D is on our side, we’ve been blessed, and so the inescapable conclusion is that we are predestined as part of an elite 144,000 out of all the people who ever lived.
Two important keys wrap around this passage:
Verse 3: “If indeed you have tasted that the Lord is good” you will be able to escape the destiny mode.
Verse 10b: ...once you had not received mercy, but now you have received mercy” and if such change can be mine, it can be anyone’s at anytime.
Remembering these bookends may help put what comes between them in a better light. Without these comforting arms we get pretty privileged and exude exceptionalism.
1 Peter 2:2-10
G*D, cornerstones, spiritual life, etc., etc. are all in the eye of the beholder.
Destiny? Fate? Original Sin? Circumstance? Nature? Nurture? Training? all can be attributed to actions and their short-term consequences (if any).
Of course assigning meaning is a dangerous path to travel down. It is awfully easy to assign anyone who does life differently to one scrapheap or another and claim it to be their fate. It is likewise all too easy to move from judging people to assigning a date and time for an end-time. Likewise, how hard it is to not pat ourselves on the back and claim G*D is on our side, we’ve been blessed, and so the inescapable conclusion is that we are predestined as part of an elite 144,000 out of all the people who ever lived.
Two important keys wrap around this passage:
Verse 3: “If indeed you have tasted that the Lord is good” you will be able to escape the destiny mode.
Verse 10b: ...once you had not received mercy, but now you have received mercy” and if such change can be mine, it can be anyone’s at anytime.
Remembering these bookends may help put what comes between them in a better light. Without these comforting arms we get pretty privileged and exude exceptionalism.
Wednesday, May 18, 2011
Psalm 31:1-5, 15-16
Easter 5 - Year A
Psalm 31:1-5, 15-16
Yes, in extremis we run to G*D, to a source of meaning, to our last best hope of refuge.
Yes, we implore, we promise, we bargain, we resign ourselves in any number and combination of ploys to get what we want.
Yes, we continue to commit ourselves well past any reasonable suggestion of whatever would pass for success in this plight.
And still we need to change. We even die. Prepared or not, here comes a next test of what we believe and what we will do to confirm that belief or modify it or reject it.
So, sing your song of constancy. Parade your surety. Just know it is a moment. We can sometimes look back and be a psalmist and sometimes we look back and say, “What was I thinking?”
Wherever you find your refuge these days, may it include justice for others who are not able to have that same sense of protection from prosecution.
Psalm 31:1-5, 15-16
Yes, in extremis we run to G*D, to a source of meaning, to our last best hope of refuge.
Yes, we implore, we promise, we bargain, we resign ourselves in any number and combination of ploys to get what we want.
Yes, we continue to commit ourselves well past any reasonable suggestion of whatever would pass for success in this plight.
And still we need to change. We even die. Prepared or not, here comes a next test of what we believe and what we will do to confirm that belief or modify it or reject it.
So, sing your song of constancy. Parade your surety. Just know it is a moment. We can sometimes look back and be a psalmist and sometimes we look back and say, “What was I thinking?”
Wherever you find your refuge these days, may it include justice for others who are not able to have that same sense of protection from prosecution.
Tuesday, May 17, 2011
Acts 7:55-60
Easter 5 - Year A
Acts 7:55-60
A violent end of life is always dramatic.
And so the ministry of Jesus followers in Jerusalem begins to close. What opens is the experience Saul had of the lynching of Stephen. This experience of pre-emptive forgiveness echoes in Saul and readies him for conversion - that which he was adverse to, becomes dear. Now Saul become Paul has two dear ones - his previous Jewish family and his subsequent Gentile family. Paul moves back and forth between these loves doing his best to live as forgiven of Stephen’s death. Paul’s emphasis on Grace continues to crack the Law Code.
Acts 7:55-60
A violent end of life is always dramatic.
- I see something you don’t see.
- Look, you see it, too.
- We can’t or won’t.
- If you won’t stop poking us, we’ll stone you.
- Stoning is hard work, don’t get your robe dirty.
- I still see something you don’t.
- Perhaps one day you will join me rather than discard me.
And so the ministry of Jesus followers in Jerusalem begins to close. What opens is the experience Saul had of the lynching of Stephen. This experience of pre-emptive forgiveness echoes in Saul and readies him for conversion - that which he was adverse to, becomes dear. Now Saul become Paul has two dear ones - his previous Jewish family and his subsequent Gentile family. Paul moves back and forth between these loves doing his best to live as forgiven of Stephen’s death. Paul’s emphasis on Grace continues to crack the Law Code.
Monday, May 16, 2011
John 14:1-14
Easter 5 - Year A
John 14:1-14
Another foreground / background opportunity presents itself. It is easy to experience a foreground of Jesus. He speaks, he acts, he touches, he feeds, he probably even smells. It is less easy to get a handle on that which Jesus claims is the background against which we might receive a larger setting in which we are also a foreground of it and capable of being experienced in the same way Jesus was, or even beyond such.
What is the "Father" background that is so spoken of and so invisible to us? At base it is simply the energy source for Jesus to be able to see what is around him and to say, "Here is what you have been taught, the limitations within which you operate," and then to go on to say, "But here is a new teaching that expands your meaning by expanding your background."
We appropriately ask about the background against which we act. In doing so, however, we take our eye off the foreground of Jesus, of one another, of ourself and in losing focus on what is present. With this either/or we lose track of questions about the context of the present - "How did we arrive where we are?" and "what would be better than this and how do we take a step in that direction?"
This same dynamic needs better attention paid to it regarding politicians and stealth candidates that run one way and govern another.
A helpful tool for this is to pay attention to the polarities of life, its yin and yang, its background and foreground, its paradoxes, dilemmas, and tensions.
If you are not familiar with polarities, here is a quick overview.
In church life it would be helpful to pay attention to those arenas where we are tempted to go with foreground or background rather than saying "yes" to both. From MANAGING POLARITIES IN CONGREGATIONS: Eight Keys for Thriving Faith Communities here are some common stumbling places as emphasis is put on one side or the other, losing sight of both/and:
John 14:1-14
Another foreground / background opportunity presents itself. It is easy to experience a foreground of Jesus. He speaks, he acts, he touches, he feeds, he probably even smells. It is less easy to get a handle on that which Jesus claims is the background against which we might receive a larger setting in which we are also a foreground of it and capable of being experienced in the same way Jesus was, or even beyond such.
What is the "Father" background that is so spoken of and so invisible to us? At base it is simply the energy source for Jesus to be able to see what is around him and to say, "Here is what you have been taught, the limitations within which you operate," and then to go on to say, "But here is a new teaching that expands your meaning by expanding your background."
We appropriately ask about the background against which we act. In doing so, however, we take our eye off the foreground of Jesus, of one another, of ourself and in losing focus on what is present. With this either/or we lose track of questions about the context of the present - "How did we arrive where we are?" and "what would be better than this and how do we take a step in that direction?"
This same dynamic needs better attention paid to it regarding politicians and stealth candidates that run one way and govern another.
A helpful tool for this is to pay attention to the polarities of life, its yin and yang, its background and foreground, its paradoxes, dilemmas, and tensions.
If you are not familiar with polarities, here is a quick overview.
In church life it would be helpful to pay attention to those arenas where we are tempted to go with foreground or background rather than saying "yes" to both. From MANAGING POLARITIES IN CONGREGATIONS: Eight Keys for Thriving Faith Communities here are some common stumbling places as emphasis is put on one side or the other, losing sight of both/and:
- Tradition AND Innovation or stability AND change
- Spiritual health AND Institutional Health
- Management AND Leadership
- Strong Clergy Leadership AND Strong Lay Leadership
- Inreach AND Outreach
- Nurture AND Transformation
- Making Disciples– Easy Process AND Challenging Process
- Call AND Duty.
Friday, May 13, 2011
Abound
Easter 4 - Year A
been threatened?
looked up to find a dark valley?
suffered unjustly?
disoriented?
yearned to be a simple sheep?
looking for a bread-crumb trail?
praying for a way through no-way?
needing a sip of refreshment?
and so say we all
caught between then and now
and now and when
look again - look again
knowing release is more
than gatekeeping rules
we enter another womb
of sharpened choices
sheepfolds are not safe for the soul
a new abundance is needed
for which we do climb over walls
in every direction
plenteous tables are set
free to be shared
with enemy and friend alike
had we vision and courage
selling our birthright
visionary
claiming goodness and mercy
courageous
peace and joy abound
take plenty and
more to pass around
may it be so
been threatened?
looked up to find a dark valley?
suffered unjustly?
disoriented?
yearned to be a simple sheep?
looking for a bread-crumb trail?
praying for a way through no-way?
needing a sip of refreshment?
and so say we all
caught between then and now
and now and when
look again - look again
knowing release is more
than gatekeeping rules
we enter another womb
of sharpened choices
sheepfolds are not safe for the soul
a new abundance is needed
for which we do climb over walls
in every direction
plenteous tables are set
free to be shared
with enemy and friend alike
had we vision and courage
selling our birthright
visionary
claiming goodness and mercy
courageous
peace and joy abound
take plenty and
more to pass around
may it be so
Thursday, May 12, 2011
1 Peter 2:19-25
Easter 4 - Year A
1 Peter 2:19-25
If you endure, while loving, you will be blessed.
If you endure, while loving, it will be enough.
Adding others sins to your endurance does not enhance your suffering. Each person’s suffering is sufficient for them.
We live well, despite the risk of suffering for it. This living well is not dependent upon being freed from sins. It can go on with or without so-called sins.
We can see the modeling of Jesus in how to endure while loving. This is sufficient. Adding sin-talk to the model may catch heart-strings, but it also requires the giving up of an equivalent number of head-strings. On balance, this balancing function is unhealthy in the long-run.
1 Peter 2:19-25
If you endure, while loving, you will be blessed.
If you endure, while loving, it will be enough.
Adding others sins to your endurance does not enhance your suffering. Each person’s suffering is sufficient for them.
We live well, despite the risk of suffering for it. This living well is not dependent upon being freed from sins. It can go on with or without so-called sins.
We can see the modeling of Jesus in how to endure while loving. This is sufficient. Adding sin-talk to the model may catch heart-strings, but it also requires the giving up of an equivalent number of head-strings. On balance, this balancing function is unhealthy in the long-run.
Wednesday, May 11, 2011
Psalm 23
Easter 4 - Year A
Psalm 23
I have recently finished a new book about Jimmy Creech's journey from pastor to minister with gay and lesbian people and eventual defrocking by the United Methodist Church. It is extremely well written. So much so that it brought back those days with a touch of post traumatic stress disorder and a review of what Rev. Amy DeLong is going through with her coming church trial [go to LoveOnTrial.org]. I could only read it in small bits.
Yes, I highly recommend it to you: Adam's Gift: A Memoir of a Pastor's Calling to Defy the Church's Persecution of Lesbians and Gays.
This is all prelude to this brief moment from the book that brings additional light to the iconic 23rd Psalm:
May you move this psalm back into a real comfort to you and not just fine old words.
Finish the sentence for yourself:
The Lord is my shepherd, so . . . ________________________.
Psalm 23
I have recently finished a new book about Jimmy Creech's journey from pastor to minister with gay and lesbian people and eventual defrocking by the United Methodist Church. It is extremely well written. So much so that it brought back those days with a touch of post traumatic stress disorder and a review of what Rev. Amy DeLong is going through with her coming church trial [go to LoveOnTrial.org]. I could only read it in small bits.
Yes, I highly recommend it to you: Adam's Gift: A Memoir of a Pastor's Calling to Defy the Church's Persecution of Lesbians and Gays.
This is all prelude to this brief moment from the book that brings additional light to the iconic 23rd Psalm:
“Good morning, Jimmy, this is Bill Finlator. How are you?” Bill was calling from Raleigh early on Wednesday morning, March 11. Chris and I were in Omaha, packed and about to leave for Kearney [site of Jimmy's first trial]. The pretrial meeting was to begin at noon. Chris had answered the phone, chatted briefly with Bill, and then handed the phone to me. My mind was on the trial, and I was anxious. Bill’s familiar and cheerful voice relaxed me immediately.
“I’m okay,” I replied. “Nervous, but also calm in a strange way.”
Bill asked, “Did Mahan ever tell you his story about what he said when he was asked if had a particular Bible verse that comforted him during the controversy at Pullen?”
“No, I don’t think so,” I replied.
“Well, Mahan says he thought for a moment, then answered, ‘Well, yes, the twenty-third psalm. You know, the Lord is my shepherd, so . . . what the hell!’” Bill chuckled, and I laughed with him.
It was a welcome gift of humor and wisdom on the eve of an ominious three-day ordeal. Bill’s story helped to put my part in the trial into perspective. I knew that the trial, and the bigotry within The United Methodist Church and our society that had led to it, were much bigger and more important than I was. Whatever might happen to me was much less important than what the church decided. I wasn't really the one on trial. The United Methodist Church was.
“Don’t worry about a thing,” Bill said. “You’ve done the right thing, no matter how all this turns out.”
May you move this psalm back into a real comfort to you and not just fine old words.
Finish the sentence for yourself:
The Lord is my shepherd, so . . . ________________________.
Tuesday, May 10, 2011
Acts 2:42-47
Easter 4 - Year A
Acts 2:42-47
It is so easy to translate “the apostle’s teaching” into the “Apostles’ Creed” and avoid the life that was being taught - Jesus’ wider ministry of revealing the Presence and Freedom of G*D. To so engage the world in Jesus’ Way takes a good bit of solidarity that comes from a comradeship or fellowship or common-cause with others who will encourage us to faithful action and pick up additional actions when we falter.
The other pairing of bread and prayer can likewise be seen as fellowship (bread) and action (prayer). Should prayer ever become as language bound as creeds are, it will in that moment lose its power of transformation (Easter-ing).
Whether finding the synergy between teaching and fellowship or prayer and bread, we are at an important decision-making point of engaging and growing into G*D through the loosening of our entitlement to possession (whether of money or breath). This example of finding the Presence and Freedom of G*D to be available, as evidenced by Jesus, and for us to abundantly distribute life’s core values in the face of whatever the economic determinism of the day might be, will be long-term attractive to others and transformational for all.
In this day and age, when we can get so angst-driven about numbers and dollars, it is good to remember that significant and emblematic growth occurs through witnessing to the Presence and Freedom of G*D — by having presence and freedom to reorient from restrictive Mammon to expansive Love.
Want to see peace? Be peace!
Want to see growth? Grow!
Want to follow the Apostle’s teachings about Jesus? Fellowship!
Want to fellowship well? Act on the teachings!
Want to feast? Pray through action!
Want to know what and how to pray? Feast together!
Acts 2:42-47
It is so easy to translate “the apostle’s teaching” into the “Apostles’ Creed” and avoid the life that was being taught - Jesus’ wider ministry of revealing the Presence and Freedom of G*D. To so engage the world in Jesus’ Way takes a good bit of solidarity that comes from a comradeship or fellowship or common-cause with others who will encourage us to faithful action and pick up additional actions when we falter.
The other pairing of bread and prayer can likewise be seen as fellowship (bread) and action (prayer). Should prayer ever become as language bound as creeds are, it will in that moment lose its power of transformation (Easter-ing).
Whether finding the synergy between teaching and fellowship or prayer and bread, we are at an important decision-making point of engaging and growing into G*D through the loosening of our entitlement to possession (whether of money or breath). This example of finding the Presence and Freedom of G*D to be available, as evidenced by Jesus, and for us to abundantly distribute life’s core values in the face of whatever the economic determinism of the day might be, will be long-term attractive to others and transformational for all.
In this day and age, when we can get so angst-driven about numbers and dollars, it is good to remember that significant and emblematic growth occurs through witnessing to the Presence and Freedom of G*D — by having presence and freedom to reorient from restrictive Mammon to expansive Love.
Want to see peace? Be peace!
Want to see growth? Grow!
Want to follow the Apostle’s teachings about Jesus? Fellowship!
Want to fellowship well? Act on the teachings!
Want to feast? Pray through action!
Want to know what and how to pray? Feast together!
Monday, May 09, 2011
John 1:1-10
Easter 4 - Year A
John 1:1-10
Simple stories are usually ambivalent stories. There is much more that is needed.
If we don’t take into account more stories, this one, by itself, becomes overly exclusive. What else in John would point you in an exclusive or inclusive resolution of the kind of gatekeeper Jesus might be? That you are called to be?
One helpful image is that of Franz Kafka laughing at readings of his writings. In the introduction to the Penguin collection of Kafka’s published short fiction Metamorphosis and Other Stories translated by Michael Hoffman, Hoffman writes “When some of these stories were read aloud, people-including Kafka, reading them- fell about laughing. He is not sombre, he is not grim, but often very funny.”
Try reading this Kafka story about a gatekeeper and see what connections with the scripture you make and whether you would “fall about laughing” with Jesus or with Kafka: Before the Law.
John 1:1-10
Simple stories are usually ambivalent stories. There is much more that is needed.
If we don’t take into account more stories, this one, by itself, becomes overly exclusive. What else in John would point you in an exclusive or inclusive resolution of the kind of gatekeeper Jesus might be? That you are called to be?
One helpful image is that of Franz Kafka laughing at readings of his writings. In the introduction to the Penguin collection of Kafka’s published short fiction Metamorphosis and Other Stories translated by Michael Hoffman, Hoffman writes “When some of these stories were read aloud, people-including Kafka, reading them- fell about laughing. He is not sombre, he is not grim, but often very funny.”
Try reading this Kafka story about a gatekeeper and see what connections with the scripture you make and whether you would “fall about laughing” with Jesus or with Kafka: Before the Law.
Friday, May 06, 2011
8 Years of Blogging
8 Years of Blogging
It has only taken me a year longer than I had expected to organize 8 years of blogging on the Lectionary (2002-2010).
The first draft of postings organized by Book, Chapter, and Verses is now complete. If you are interested in seeing a number of reflections on the same scripture passage, you are welcome at wesleyspace.net. My hope is that by the end of the year, the 2011 postings will also be added in.
There will be an additional section in days to come. This will add what I call a condensation, and what others have been bold enough to call poetry, for each week of the liturgical calendar. Don't look for it before the end of the year, but it is on a list of things to do.
Thank you for your encouragement through the years to continue looking at the Christian Scriptures through an expansive lens. It has been good to grow into knowing that the Bible can take being played with - it is not fragile and such will not diminish it.
Wesley
It has only taken me a year longer than I had expected to organize 8 years of blogging on the Lectionary (2002-2010).
The first draft of postings organized by Book, Chapter, and Verses is now complete. If you are interested in seeing a number of reflections on the same scripture passage, you are welcome at wesleyspace.net. My hope is that by the end of the year, the 2011 postings will also be added in.
There will be an additional section in days to come. This will add what I call a condensation, and what others have been bold enough to call poetry, for each week of the liturgical calendar. Don't look for it before the end of the year, but it is on a list of things to do.
Thank you for your encouragement through the years to continue looking at the Christian Scriptures through an expansive lens. It has been good to grow into knowing that the Bible can take being played with - it is not fragile and such will not diminish it.
Wesley
so go on
Easter 3 - Year A
gotta love those travelers
on their way to Emmaus
so discouraged
so grief wrapt
so isolated
they knew what they knew
to the exclusion of all else
so head empty
so heart full
so dualistic
and along comes the unrecognized
a Christ in surprising guise
so expectant
so insulting
so traditional
at best they were distracted
at worst entertained
so far away
so closed
so hungry
even an eternal-oriented Christ
knocks the dust off and moves on
so much to do
so prophetic
so opportunistic
just when we want more palaver
anything to cover our loneliness
so comforting
so directive
so so-so
old prophecy no longer cuts it
new creeds are much beside the point
so feast
so bless
so go on
gotta love those travelers
on their way to Emmaus
so discouraged
so grief wrapt
so isolated
they knew what they knew
to the exclusion of all else
so head empty
so heart full
so dualistic
and along comes the unrecognized
a Christ in surprising guise
so expectant
so insulting
so traditional
at best they were distracted
at worst entertained
so far away
so closed
so hungry
even an eternal-oriented Christ
knocks the dust off and moves on
so much to do
so prophetic
so opportunistic
just when we want more palaver
anything to cover our loneliness
so comforting
so directive
so so-so
old prophecy no longer cuts it
new creeds are much beside the point
so feast
so bless
so go on
Thursday, May 05, 2011
1 Peter 1:17-23
Easter 3 - Year A
1 Peter 1:17-23
Do you think this was something that Jesus told the folks on their way to Emmaus? Would this creedal language get through to them better than Jesus’ recounting of the prophetic story from Moses onward? I doubt it.
Perhaps the antidote to creedal language is not a counter-creed, but communal experience. Might we redo verse 23 as the key to this section:
1 Peter 1:17-23
Do you think this was something that Jesus told the folks on their way to Emmaus? Would this creedal language get through to them better than Jesus’ recounting of the prophetic story from Moses onward? I doubt it.
Perhaps the antidote to creedal language is not a counter-creed, but communal experience. Might we redo verse 23 as the key to this section:
23 - “You have been born anew, not of either some difficult to define perishable or imperishable seed, but through the living and enduring presence of G*D in the mystery of a communal meal.”
Wednesday, May 04, 2011
Psalm 116:1-4, 12-19
Easter 3 - Year A
Psalm 116:1-4, 12-19
“Because!”
We are a results driven people. Something good happens and G*D did it for G*D can do no wrong. Something bad happens and we did it for we can do no right. Sometimes we claim the good that happens and blame G*D for catastrophic, “acts of god”.
In focusing on the outcome and working backward we find a multitude of ways to avoid simply being thankful for an opportunity in which to live and move and have our being. If there is not a direct tie to an outcome, our current behavior is dismissed as irrelevant.
The word “because” is still a valuable tool, but only if it works in a forward direction, not reflexively. Because I have done the best I can, I can stand whatever result comes along.
Being part of a larger system and systems within systems, there is not a single cause and effect. To denigrate what I can do based on immediate results or quarterly financial gain, is to put Ourselves and G*D and Neighbors and even Enemies in impossible situations where miracle is the only out available.
So, If we give up, we still have our supporters who can carry us onward. If all we can do is stand mute in the face of unfairness, it is a valuable revelation of the meanness of the principalities and powers. If we engage injustice with all our will and skill, the fears of a broken community can still overwhelm our witness as well as process and decision-making. If we are dependent upon the outcome, that which occurs “because” of a specific action of ours, we never get to rejoice in the relief, delight, and triumph of the mystery of adding our part to a transformation of this wobbly old world into a new paradise on earth.
May you avoid the trap of “Because!” things didn’t turn out the way I wanted, what I did was valueless.
May your use of “Because!” give you a forward leaning, powdermilk biscuit, perspective, thankful for the strength to get up and do what needs to be done, regardless of the result.
Psalm 116:1-4, 12-19
“Because!”
We are a results driven people. Something good happens and G*D did it for G*D can do no wrong. Something bad happens and we did it for we can do no right. Sometimes we claim the good that happens and blame G*D for catastrophic, “acts of god”.
In focusing on the outcome and working backward we find a multitude of ways to avoid simply being thankful for an opportunity in which to live and move and have our being. If there is not a direct tie to an outcome, our current behavior is dismissed as irrelevant.
The word “because” is still a valuable tool, but only if it works in a forward direction, not reflexively. Because I have done the best I can, I can stand whatever result comes along.
Being part of a larger system and systems within systems, there is not a single cause and effect. To denigrate what I can do based on immediate results or quarterly financial gain, is to put Ourselves and G*D and Neighbors and even Enemies in impossible situations where miracle is the only out available.
So, If we give up, we still have our supporters who can carry us onward. If all we can do is stand mute in the face of unfairness, it is a valuable revelation of the meanness of the principalities and powers. If we engage injustice with all our will and skill, the fears of a broken community can still overwhelm our witness as well as process and decision-making. If we are dependent upon the outcome, that which occurs “because” of a specific action of ours, we never get to rejoice in the relief, delight, and triumph of the mystery of adding our part to a transformation of this wobbly old world into a new paradise on earth.
May you avoid the trap of “Because!” things didn’t turn out the way I wanted, what I did was valueless.
May your use of “Because!” give you a forward leaning, powdermilk biscuit, perspective, thankful for the strength to get up and do what needs to be done, regardless of the result.
Tuesday, May 03, 2011
Acts 2:14a, 36-41
Easter 3 - Year A
Acts 2:14a, 36-41
The model used here can be expanded.
Who have you “crucified”, demoted, defamed, destroyed, made invisible?
Coming to understand our participation in the world has wounded some or someone, we can choose a three-fold journey to a new wholeness or new meaning.
Is this something you think is doable? Then test it.
Who or what group do you have the most difficulty with? Can you put them in the place of the Jesus marker in this passage and proceed to walk the steps with them. (Yes it takes two to accomplish this, but without one to begin it certainly won’t work.)
Acts 2:14a, 36-41
The model used here can be expanded.
Who have you “crucified”, demoted, defamed, destroyed, made invisible?
Coming to understand our participation in the world has wounded some or someone, we can choose a three-fold journey to a new wholeness or new meaning.
- change behavior
- enter belovedness in tandem with the crucified
- move into a new community together (community as gift)
Is this something you think is doable? Then test it.
Who or what group do you have the most difficulty with? Can you put them in the place of the Jesus marker in this passage and proceed to walk the steps with them. (Yes it takes two to accomplish this, but without one to begin it certainly won’t work.)
Monday, May 02, 2011
Luke 24:13-35
Easter 3 - Year A
Luke 24:13-35
A conversational gait is 3 miles per hour. A seven mile hike, let’s say 2 and a half hours. If they were dragging grief along, perhaps 3 hours.
It is reported that somewhere in that three hours Jesus caught up with them. Was he returning from Emmaus or catching up from Jerusalem or coming at a tangent? This could turn into one of those famous word problems, if a train left Station A at . . . .
For the moment presume that Jesus was resurrection accelerated and caught up to the grief laden from Jerusalem. With sad faces, closed ears, and teary eyes they were pretty well encapsulated. Jesus might have had to go over the heritage from Moses and other prophets several times to have gotten through to weary travellers. All in all Jesus might have had an elevator ride’s amount of total messaging time. How might you tell the story of your own prophetic journey in a convincing and condensed amount of time? What would the clincher be?
Regardless of how well-told or concise you were with those who would be sympathetic to what you had to say or how much time you had to convert an enemy, it would still probably come down to a symbol or an action that would make the difference.
In this Eastertide, may you pick up a lesson from your Lenten Discipline and put down some accumulated habit in order to find one compelling action that best reveals your G*D oriented living. Odds are that folks will better respond to that than to a 300 page memoir. What blessing might you give that would awaken folks to new life possibilities for themselves?
Don’t just wonder what Jesus would do - do what you are called to.
Luke 24:13-35
A conversational gait is 3 miles per hour. A seven mile hike, let’s say 2 and a half hours. If they were dragging grief along, perhaps 3 hours.
It is reported that somewhere in that three hours Jesus caught up with them. Was he returning from Emmaus or catching up from Jerusalem or coming at a tangent? This could turn into one of those famous word problems, if a train left Station A at . . . .
For the moment presume that Jesus was resurrection accelerated and caught up to the grief laden from Jerusalem. With sad faces, closed ears, and teary eyes they were pretty well encapsulated. Jesus might have had to go over the heritage from Moses and other prophets several times to have gotten through to weary travellers. All in all Jesus might have had an elevator ride’s amount of total messaging time. How might you tell the story of your own prophetic journey in a convincing and condensed amount of time? What would the clincher be?
Regardless of how well-told or concise you were with those who would be sympathetic to what you had to say or how much time you had to convert an enemy, it would still probably come down to a symbol or an action that would make the difference.
In this Eastertide, may you pick up a lesson from your Lenten Discipline and put down some accumulated habit in order to find one compelling action that best reveals your G*D oriented living. Odds are that folks will better respond to that than to a 300 page memoir. What blessing might you give that would awaken folks to new life possibilities for themselves?
Don’t just wonder what Jesus would do - do what you are called to.
Thursday, April 28, 2011
1 Peter 1:3-9
Easter 2 - Year A
1 Peter 1:3-9
Blessed be G*D and your Intimacy with Creation. A mercy you participate in is the hope engendered by being resurrected from a previous limitation. This connects with a larger, web, that connects us with all parts of time and space and energy. As a part of such a web and benefactor from its support, we bounce higher and see farther into an available wholeness of life.
Consciously being part of one or more interdependencies is cause for rejoicing, as well as weeping, and attests to the genuineness of relationships as basic as other physics of time, space, and energy. Test it where you will, the results continue to reveal an interpenetration of self and other. Rejoice in the connections, unseen and yet present, wherein we grin all over ourselves in the wholeness of life.
All of this is periodically focused on revealers of connections heretofore unseen. Standing at an oblique angle (you’ve heard it said . . . , - but look!) allows a deeper look and the holistic outcome of the revealers of the world beckons each of us to become a next revealer of connections and participator in healing at least our part of the larger web of life. Called by the name Buddha, Jesus, Mohammed, (your name here), or one we have yet to hear of, we look forward to seeing where a whole web of life might yet travel.
How much tinkering did you have to do to this passage to have it be something other than an external creed of long ago yearning for new life through the corrective lens of today? Or was it just fine the way it has come down to us?
1 Peter 1:3-9
Blessed be G*D and your Intimacy with Creation. A mercy you participate in is the hope engendered by being resurrected from a previous limitation. This connects with a larger, web, that connects us with all parts of time and space and energy. As a part of such a web and benefactor from its support, we bounce higher and see farther into an available wholeness of life.
Consciously being part of one or more interdependencies is cause for rejoicing, as well as weeping, and attests to the genuineness of relationships as basic as other physics of time, space, and energy. Test it where you will, the results continue to reveal an interpenetration of self and other. Rejoice in the connections, unseen and yet present, wherein we grin all over ourselves in the wholeness of life.
All of this is periodically focused on revealers of connections heretofore unseen. Standing at an oblique angle (you’ve heard it said . . . , - but look!) allows a deeper look and the holistic outcome of the revealers of the world beckons each of us to become a next revealer of connections and participator in healing at least our part of the larger web of life. Called by the name Buddha, Jesus, Mohammed, (your name here), or one we have yet to hear of, we look forward to seeing where a whole web of life might yet travel.
How much tinkering did you have to do to this passage to have it be something other than an external creed of long ago yearning for new life through the corrective lens of today? Or was it just fine the way it has come down to us?
Wednesday, April 27, 2011
Psalm 16
Easter 2 - Year A
Psalm 16
My job is to be protected; your job is to protect.
Kudos to the protector and all those claiming to protect.
As long as I am protected I’ll think and say what will continue the protection, because I am held by that bond.
So far that is working well, pleasantly enough for me, if not for all.
Tell me what I need to do to keep your protection and that check is in the mail.
The path of life is that of protection. In your protection is my joy; in your meting out of protection I find pleasure forever more.
- - -
And protection of life is crucial to its continuance.
And protection of life constrains so its continuance lacks growth and meaning.
Blessings on telling one from the other and choosing well in this moment and the next.
Psalm 16
My job is to be protected; your job is to protect.
Kudos to the protector and all those claiming to protect.
As long as I am protected I’ll think and say what will continue the protection, because I am held by that bond.
So far that is working well, pleasantly enough for me, if not for all.
Tell me what I need to do to keep your protection and that check is in the mail.
The path of life is that of protection. In your protection is my joy; in your meting out of protection I find pleasure forever more.
- - -
And protection of life is crucial to its continuance.
And protection of life constrains so its continuance lacks growth and meaning.
Blessings on telling one from the other and choosing well in this moment and the next.
Tuesday, April 26, 2011
Acts 2:14a, 22-32
Easter 2 - Year A
Acts 2:14a, 22-32
Contrast this assurance that Jesus had no contact with Hades with the “Holy” Saturday and Creedal report of his descent to Hell. Also, Jesus had no real association with death - we move without pause from life to being killed by crucifixion to being raised.
When tracking reports, it is good to pay attention to what isn’t said as well as what is.
As a followup on Thomas’ doubts, here we have a resolution of many stories into one line focusing on the deity of Jesus. Apparently this is an easier selling point than the hard moral work of living and commending one’s life to G*D and Neighbor.
G*D’s raising power clearly outweighs Jesus’ living power. How do you weigh out such categories?
Acts 2:14a, 22-32
Contrast this assurance that Jesus had no contact with Hades with the “Holy” Saturday and Creedal report of his descent to Hell. Also, Jesus had no real association with death - we move without pause from life to being killed by crucifixion to being raised.
When tracking reports, it is good to pay attention to what isn’t said as well as what is.
As a followup on Thomas’ doubts, here we have a resolution of many stories into one line focusing on the deity of Jesus. Apparently this is an easier selling point than the hard moral work of living and commending one’s life to G*D and Neighbor.
G*D’s raising power clearly outweighs Jesus’ living power. How do you weigh out such categories?
Monday, April 25, 2011
John 20:19-31
Easter 2 - Year A
John 20:19-31
Teachings have a way of rolling on (the communication technique of “forward pacing” helps store said teachings until they are needed later). I wonder how many times Jesus had to teach and teach again a sense of peace in the midst of every occasion. Most of us can whomp up a good fear in the friendliest of situations and so the number was probably pretty high, like daily, like bread.
Notice how the passage reinforces this teaching of peace. It is said, for the aural learners. It has the picture of sending and being sent for visual learners. It was breathed on them for the kinesthetic learner. In the aftermath of a crucifixion and surprising emptiness of tomb, fear quotients were probably pretty high. This is experiential time, not doctrinal time, and, hopefully, we will return again to our experiences in spite of the accumulated doctrines.
Notice also that there is physical body stuff here and it is easy to get side-tracked on it rather than on the experience of peace.
When we are peaceful enough amid life's hurried ways, we can hear a question beyond the literal words - who would want to retain a sin if forgiveness and dismissal of sin were a real option?
Imagine what happens to the disciples during the elipsis of a week between visits of Jesus' teaching of peace. How did it go with Thomas and Mary and Peter and the rest? Did they get hung up on what they had seen of their fear of wounds? Some saw his hands, some his side, some his feet or scalp (even though not mentioned), just like the old story of blind folks describing an elephant. Thomas could bring lots of critical questions and wedge issues. Had the mood in the room changed from fear of authorities to fear of one another?
And why does Thomas get the extra opportunity to touch wounds when a week earlier they just got to see wounds? Oh, the opportunities for community breaking are numerous and constant.
So what do you think was written here that would get you to believe Jesus to be a faithful teacher of ways to G*D? Was it body imagery? Was it the reminder of peace? Was it a community brought back to focus on going forth instead of arguing among themselves? Which of these, or another, is most persuasive to you.
Whichever it might be, remember to laugh with recognition when reminded of that ancient teaching of peace. The laughter will be as important as the teaching or enactment of same.
John 20:19-31
Teachings have a way of rolling on (the communication technique of “forward pacing” helps store said teachings until they are needed later). I wonder how many times Jesus had to teach and teach again a sense of peace in the midst of every occasion. Most of us can whomp up a good fear in the friendliest of situations and so the number was probably pretty high, like daily, like bread.
Notice how the passage reinforces this teaching of peace. It is said, for the aural learners. It has the picture of sending and being sent for visual learners. It was breathed on them for the kinesthetic learner. In the aftermath of a crucifixion and surprising emptiness of tomb, fear quotients were probably pretty high. This is experiential time, not doctrinal time, and, hopefully, we will return again to our experiences in spite of the accumulated doctrines.
Notice also that there is physical body stuff here and it is easy to get side-tracked on it rather than on the experience of peace.
When we are peaceful enough amid life's hurried ways, we can hear a question beyond the literal words - who would want to retain a sin if forgiveness and dismissal of sin were a real option?
Imagine what happens to the disciples during the elipsis of a week between visits of Jesus' teaching of peace. How did it go with Thomas and Mary and Peter and the rest? Did they get hung up on what they had seen of their fear of wounds? Some saw his hands, some his side, some his feet or scalp (even though not mentioned), just like the old story of blind folks describing an elephant. Thomas could bring lots of critical questions and wedge issues. Had the mood in the room changed from fear of authorities to fear of one another?
And why does Thomas get the extra opportunity to touch wounds when a week earlier they just got to see wounds? Oh, the opportunities for community breaking are numerous and constant.
So what do you think was written here that would get you to believe Jesus to be a faithful teacher of ways to G*D? Was it body imagery? Was it the reminder of peace? Was it a community brought back to focus on going forth instead of arguing among themselves? Which of these, or another, is most persuasive to you.
Whichever it might be, remember to laugh with recognition when reminded of that ancient teaching of peace. The laughter will be as important as the teaching or enactment of same.
Saturday, April 23, 2011
1 Peter 4:1-8
Lent - Last Week - Saturday - Year A
1 Peter 4:1-8
Proclaiming “the gospel” may not be bound by time. Of course, figuring out what is meant by "gospel" in any given context is difficult. This is one of those wiggly words whose meaning seems to be in the mouth of the utterer.
Presuming that Superman can fly faster than light backward, thus reversing time, there is no reason why the dead and gone can't be posthumously enlightened. And if they can be proclaimed to, why can't they be baptized in absentia? Where is the limit of how we can use the dead for current ends?
On this silent Saturday when a creedal Jesus is off doing his workaholic thing in Sheol or Hell or Wherever, it might also be mentioned that we need to get away from a 2,000+ year-old misconception - that the end of all things is near. Such a concept keeps getting in our way of actually being relevant. You may be interested in how Kevin Kelly puts this in his hour-long conversation with Michael Dowd on a series known as The Advent of Evolutionary Christianity: Conversations at the Leading Edge of Faith (they have a special offer through April 25, 2011).
What would happen if we let the dead bury the dead and weren’t speculating quite so much about being eternally secure tomorrow? Perhaps the last line in this passage would be a bit easier to experience - “Above all, maintain constant love for one another....” Ahh, maintaining love after death and before eternity - that sounds doable.
1 Peter 4:1-8
Proclaiming “the gospel” may not be bound by time. Of course, figuring out what is meant by "gospel" in any given context is difficult. This is one of those wiggly words whose meaning seems to be in the mouth of the utterer.
Presuming that Superman can fly faster than light backward, thus reversing time, there is no reason why the dead and gone can't be posthumously enlightened. And if they can be proclaimed to, why can't they be baptized in absentia? Where is the limit of how we can use the dead for current ends?
On this silent Saturday when a creedal Jesus is off doing his workaholic thing in Sheol or Hell or Wherever, it might also be mentioned that we need to get away from a 2,000+ year-old misconception - that the end of all things is near. Such a concept keeps getting in our way of actually being relevant. You may be interested in how Kevin Kelly puts this in his hour-long conversation with Michael Dowd on a series known as The Advent of Evolutionary Christianity: Conversations at the Leading Edge of Faith (they have a special offer through April 25, 2011).
What would happen if we let the dead bury the dead and weren’t speculating quite so much about being eternally secure tomorrow? Perhaps the last line in this passage would be a bit easier to experience - “Above all, maintain constant love for one another....” Ahh, maintaining love after death and before eternity - that sounds doable.
Friday, April 22, 2011
A new dance - the liminal pivot
Easter - Year A
after sabbath
be sure to end
a sabbath
as well as begin
between dark
and dawn
a liminal earthquake
and heavenquake
a fearful time
for brave
for plodders
for the dead
for the dead
are not dead
already loosed
already ahead
ahead ahead
is a message
binding fear
to joy
ahead ahead
brings meetings
unexpected
confirmations
ahead ahead
with fear
with joy
to see again
to see again
to be seen again
ahead ahead
a pivot place awaits
ahead ahead
again again
a message
neverending
- - - - - - -
Galilee is derived from the Hebrew galil, referring to a ring, pivot, or rollers. [The New Interpreter’s Dictionary of the Bible]
after sabbath
be sure to end
a sabbath
as well as begin
between dark
and dawn
a liminal earthquake
and heavenquake
a fearful time
for brave
for plodders
for the dead
for the dead
are not dead
already loosed
already ahead
ahead ahead
is a message
binding fear
to joy
ahead ahead
brings meetings
unexpected
confirmations
ahead ahead
with fear
with joy
to see again
to see again
to be seen again
ahead ahead
a pivot place awaits
ahead ahead
again again
a message
neverending
- - - - - - -
Galilee is derived from the Hebrew galil, referring to a ring, pivot, or rollers. [The New Interpreter’s Dictionary of the Bible]
John 18:1 - 19:42
Lent - Last Week - Friday - Year A
John 18:1 - 19:42
Well, were you there?
If the Preacher of Ecclesiastes got it right that "there is nothing new under the sun," we need to say "Yes" and "No" to the question. We are not there at Jesus' crucifixion but we are witness of other "crucifixions" today. Let's look for some connections between then and now through one of the eye-witnesses—a Roman Centurion.
Perhaps we will hear the song change from "were you there" to "we are here".
Jesus' disciples stood at a distance, just watching, and that is our temptation, as well.
At bottom we are afraid to draw near Jesus' cross guarded by the status quo, a fear of being different, and a reluctance to lose any privilege or comfort we have.
Sometimes I think today's Church has lost track of following Jesus' ministries and has settled for just guarding empty crosses and being complicit in the on-going crucifixion of the least, and lost and lonely in our own families, community, state, nation, and world?
My hope is in remembering.
Remember Eden. A sad day wherein we too often focus on how bad Adam and Eve were, without remembering that G*D left Eden with them. They were never alone.
Remember Cain crucifying Abel. A sad day wherein we focus on how bad Cain was, without remembering G*D did not start capital punishment then and there.
Remember an unending series of lonely misdeeds and betrayals that continue to this day. These are ours and are not dependent upon blaming someone before us.
We have been like the Centurion who didn't plot against Jesus, or try Jesus, or put in the nails, or raise the cross – who only stood there while an unjust act was carried out, while an unfairness was allowed to move forward.
What eventually shone through to the Roman Centurion was Jesus still commending his life into G*D's hands, into a promise of more life that couldn't yet be seen. That Centurion heard enough to do an about face and to forward march into a new way of living. Jesus' life calls us, too.
Even before Easter that Centurion was transformed. Even on Good Friday we have plenty to call us to risk our life for a common good.
Remember Christmas. A good day wherein we focus on Emmanuel, G*D with us, we are still never alone.
Remember the Magi. A good day when those identified as "Strange" and "Other" are blessed for letting their gifts loose in the world.
Remember Baptism. A good day when Belovedness is set free in the life of every lost person and is a background against every temptation.
Remember those who were ministered to by Jesus, and still need ministry in our day. They were set free to be G*D's Beloved, even without baptism and well before Easter. Remember a better way than guarding and watching; a Jesus way, a compassionate way, a way to a new heaven and a new earth through better living in community and for a common good.
I can't help but reflect that in June of this year a Wisconsin United Methodist pastor is going to be tried by her church for loving people forbidden by the church to be loved — gays and lesbians. Will that trial rise and fall on the current letter of the law, like Jesus with Pilate, or the gift of new life for people for whom Jesus also lived? If you haven't heard about this coming trial, it would be good to wonder why not.
This very day in the city and county of La Crosse and across the river in La Crescent, there are people being crucified on the basis of being different, and difference happens in so many different ways. But the big crucifiers are, on one side, impotent poverty of one kind or another and, on the other side, privileged entitlement of one justification or another.
If we have seen G*D with us and Jesus' Life as the backdrop behind his Death and heard the Centurion's change of perspective, then we may be able to hear a call from the Cross coming to us again today. It is found in the fourth verse of our next hymn, When I Survey the Wondrous Cross.
Were the whole realm of nature mine,
(which it isn't - false choice)
That were a present far too small;
(too small because it isn't yours to give)
Love so amazing, so divine,
(Love of G*D, Neighbor, Self, One Another, Enemies)
Demands my soul, my life, my all.
(join the Centurion - invest your soul, life, and all)
May this Good Friday
not find you watching from a distance
not guarding people away from Jesus
not protecting an institution
but reconnected with an Expansive and Expanding Love
that energizes your soul, your life, your all.
John 18:1 - 19:42
Well, were you there?
If the Preacher of Ecclesiastes got it right that "there is nothing new under the sun," we need to say "Yes" and "No" to the question. We are not there at Jesus' crucifixion but we are witness of other "crucifixions" today. Let's look for some connections between then and now through one of the eye-witnesses—a Roman Centurion.
Perhaps we will hear the song change from "were you there" to "we are here".
Jesus' disciples stood at a distance, just watching, and that is our temptation, as well.
At bottom we are afraid to draw near Jesus' cross guarded by the status quo, a fear of being different, and a reluctance to lose any privilege or comfort we have.
Sometimes I think today's Church has lost track of following Jesus' ministries and has settled for just guarding empty crosses and being complicit in the on-going crucifixion of the least, and lost and lonely in our own families, community, state, nation, and world?
My hope is in remembering.
Remember Eden. A sad day wherein we too often focus on how bad Adam and Eve were, without remembering that G*D left Eden with them. They were never alone.
Remember Cain crucifying Abel. A sad day wherein we focus on how bad Cain was, without remembering G*D did not start capital punishment then and there.
Remember an unending series of lonely misdeeds and betrayals that continue to this day. These are ours and are not dependent upon blaming someone before us.
We have been like the Centurion who didn't plot against Jesus, or try Jesus, or put in the nails, or raise the cross – who only stood there while an unjust act was carried out, while an unfairness was allowed to move forward.
What eventually shone through to the Roman Centurion was Jesus still commending his life into G*D's hands, into a promise of more life that couldn't yet be seen. That Centurion heard enough to do an about face and to forward march into a new way of living. Jesus' life calls us, too.
Even before Easter that Centurion was transformed. Even on Good Friday we have plenty to call us to risk our life for a common good.
Remember Christmas. A good day wherein we focus on Emmanuel, G*D with us, we are still never alone.
Remember the Magi. A good day when those identified as "Strange" and "Other" are blessed for letting their gifts loose in the world.
Remember Baptism. A good day when Belovedness is set free in the life of every lost person and is a background against every temptation.
Remember those who were ministered to by Jesus, and still need ministry in our day. They were set free to be G*D's Beloved, even without baptism and well before Easter. Remember a better way than guarding and watching; a Jesus way, a compassionate way, a way to a new heaven and a new earth through better living in community and for a common good.
- Basic laborers are called as disciples
- Traditionalists are taught, "you have heard it said, but now a new learning . . . ."
- Lepers are returned to community
- Gadarene Demoniacs - the mentally ill - are freed from imprisonment
- A woman hemorrhaging for 12-years is set free from a health care system that ate up all her resources and savings
- Mute people like the young, the poor, and the immigrant receive their voice
- Hungry people are fed by those who didn't know how to admit they had more than enough
- Foreigners in the land had access to healing
- Little children, like those who are not in our church, are welcomed, nurtured in Jesus' way, and brought near
- Religious leaders are reminded that everything hangs on love – Love of G*D, Love of Neighbor as Self, Love of One Another, and Love of Enemies
- Betrayers like Judas were still given communion and was still a part of Jesus' love, whether he knew it or not
I can't help but reflect that in June of this year a Wisconsin United Methodist pastor is going to be tried by her church for loving people forbidden by the church to be loved — gays and lesbians. Will that trial rise and fall on the current letter of the law, like Jesus with Pilate, or the gift of new life for people for whom Jesus also lived? If you haven't heard about this coming trial, it would be good to wonder why not.
This very day in the city and county of La Crosse and across the river in La Crescent, there are people being crucified on the basis of being different, and difference happens in so many different ways. But the big crucifiers are, on one side, impotent poverty of one kind or another and, on the other side, privileged entitlement of one justification or another.
If we have seen G*D with us and Jesus' Life as the backdrop behind his Death and heard the Centurion's change of perspective, then we may be able to hear a call from the Cross coming to us again today. It is found in the fourth verse of our next hymn, When I Survey the Wondrous Cross.
Were the whole realm of nature mine,
(which it isn't - false choice)
That were a present far too small;
(too small because it isn't yours to give)
Love so amazing, so divine,
(Love of G*D, Neighbor, Self, One Another, Enemies)
Demands my soul, my life, my all.
(join the Centurion - invest your soul, life, and all)
May this Good Friday
not find you watching from a distance
not guarding people away from Jesus
not protecting an institution
but reconnected with an Expansive and Expanding Love
that energizes your soul, your life, your all.
Thursday, April 21, 2011
Colossians 3:1-4
Easter - Year A
Colossians 3:1-4
Do you have a vision? This is being raised to life.
Have you tested your vision? This reveals deeper glory.
There is nothing like a deeper raising to tickle one’s fancy.
Colossians 3:1-4
Do you have a vision? This is being raised to life.
Have you tested your vision? This reveals deeper glory.
There is nothing like a deeper raising to tickle one’s fancy.
John 13:1-17, 31b-35
Lent - Last Week - Thursday - Year A
John 13:1-17, 31b-35
Here is a link to a comment about a First Last Supper for you to bounce off of.
Whether looking at a farewell ritual of food or feet, we have been set an example that will open us to another level of relating — loving one another — passing back and forth what we have received.
Paul (1 Cor. 11:23-32) asks us to examine our participation in ritual. When our participation results in larger community we are keeping the ritual alive. When we forget the passing back and forth and settle for what we already have or what a group in power has developed, the ritual begins to leave those thinking they are participating in something larger while acting in smaller ways.
John 13:1-17, 31b-35
Here is a link to a comment about a First Last Supper for you to bounce off of.
Whether looking at a farewell ritual of food or feet, we have been set an example that will open us to another level of relating — loving one another — passing back and forth what we have received.
Paul (1 Cor. 11:23-32) asks us to examine our participation in ritual. When our participation results in larger community we are keeping the ritual alive. When we forget the passing back and forth and settle for what we already have or what a group in power has developed, the ritual begins to leave those thinking they are participating in something larger while acting in smaller ways.
Wednesday, April 20, 2011
Psalm 118:1-2, 14-24
Easter - Year A
Psalm 118:1-2, 14-24
I suffered greatly, yet I live.
I shall not die, but I shall live, and recount the deeds of life.
And here we find ourselves—between.
And here we find ourselves—making meaning.
And here we find ourselves. And find. And find.
This is a day of life. We rejoice and are glad. Really? Rejoicing and glad? OK, then. Let’s see your version of rejoicing, your variant on gladness. Don’t be afraid, don’t hold back, don’t fizzle out with mere muttering.
Psalm 118:1-2, 14-24
I suffered greatly, yet I live.
I shall not die, but I shall live, and recount the deeds of life.
And here we find ourselves—between.
And here we find ourselves—making meaning.
And here we find ourselves. And find. And find.
This is a day of life. We rejoice and are glad. Really? Rejoicing and glad? OK, then. Let’s see your version of rejoicing, your variant on gladness. Don’t be afraid, don’t hold back, don’t fizzle out with mere muttering.
John 13:21-32
Lent - Last Week - Wednesday - Year A
John 13:21-32
Betrayal is upsetting, no matter who is dealing with it. With a whiff of betrayal scented we are aroused to resolve it - is the betrayer you? is it me? can it be avoided?
Here it is the action of Jesus to stimulate the fears around betrayal and to initiate not only its recognition, but its engagement.
Jesus will be betrayed by the person to whom he gives the bread of sustenance. Jesus gives it to Judas. Then this interesting line, “After he (Judas) received the piece of bread, Satan entered into him. Jesus said to him (Satan?), ‘Do quickly what you are going to do.’”
Of course the disciples heard nothing (the equivalent of thunder in place of a voice announcing belovedness or glory) and made up a story of where Judas went. If they had known, they would have had to do something about it, intervened between Judas and the Pharisees.
If we extend this passage to Hebrews 12, we might also find Judas among the cloud of witnesses. We learn not only from saints, but sinners.
One of the things we learn is that Jesus enters his next round of tempations with his eyes wide open. There is no plea here to be delivered or turn back. May you enter your next time of temptation with your eyes wide open. In this way you will glimpse a glory worth following.
- - -
For a perspective that the conflictual information about Judas in the Gospels and the lack of reference in the Epistles might suggest that Judas is a fictional necessity for the Jesus story, you can check this short review.
John 13:21-32
Betrayal is upsetting, no matter who is dealing with it. With a whiff of betrayal scented we are aroused to resolve it - is the betrayer you? is it me? can it be avoided?
Here it is the action of Jesus to stimulate the fears around betrayal and to initiate not only its recognition, but its engagement.
Jesus will be betrayed by the person to whom he gives the bread of sustenance. Jesus gives it to Judas. Then this interesting line, “After he (Judas) received the piece of bread, Satan entered into him. Jesus said to him (Satan?), ‘Do quickly what you are going to do.’”
Of course the disciples heard nothing (the equivalent of thunder in place of a voice announcing belovedness or glory) and made up a story of where Judas went. If they had known, they would have had to do something about it, intervened between Judas and the Pharisees.
If we extend this passage to Hebrews 12, we might also find Judas among the cloud of witnesses. We learn not only from saints, but sinners.
One of the things we learn is that Jesus enters his next round of tempations with his eyes wide open. There is no plea here to be delivered or turn back. May you enter your next time of temptation with your eyes wide open. In this way you will glimpse a glory worth following.
- - -
For a perspective that the conflictual information about Judas in the Gospels and the lack of reference in the Epistles might suggest that Judas is a fictional necessity for the Jesus story, you can check this short review.
Tuesday, April 19, 2011
Acts 10:34-43
Easter - Year A
Acts 10:34-43
So where does the switch happen in this bait and switch passage?
Doing - anyone who does what is right is acceptable to G*D.
Doing - G*D anointed Jesus and he went about doing good and healing.
Believing - we preach that everyone who believes in Jesus is forgiven in his name.
A first response would be that the switch comes with a resurection of Jesus. Somehow this was no longer about doing what is right or good or healing. It is now about how special we preachers, we Jesus followers/believers, are. It is this privileged position of saying what G*D means that shifts the conversation from control over oneself (doing good) to power over another (what do you believe). It seems nothing, not even resurrection, can avoid the possibility of being corrupted.
When matching this passage up with yesterday’s gospel lesson of community, this is anti-community. This is fall in line. Listen again to the switch in the words of The Message, “But in three days God had him up, alive, and out where he could be seen. Not everyone saw him—he wasn’t put on public display. Witnesses had been carefully handpicked by God beforehand—us!”
So let’s play Thomas Jefferson and take a scissors to the Bible. Imagine deleting verses 41-43. This greatly strengthens the movement of the story.
(34) G*D shows no partiality, so be not partial, (35) simply do what is right. (36) To see the right remember (37) Jesus’s baptism of belovedness and (38) subsequent doing good and healing. (39) When Jesus was hidden, (40) G*D revealed him again - - - (44) The Holy Spirit visited (belovedized) all who heard this . . . .
Acts 10:34-43
So where does the switch happen in this bait and switch passage?
Doing - anyone who does what is right is acceptable to G*D.
Doing - G*D anointed Jesus and he went about doing good and healing.
Believing - we preach that everyone who believes in Jesus is forgiven in his name.
A first response would be that the switch comes with a resurection of Jesus. Somehow this was no longer about doing what is right or good or healing. It is now about how special we preachers, we Jesus followers/believers, are. It is this privileged position of saying what G*D means that shifts the conversation from control over oneself (doing good) to power over another (what do you believe). It seems nothing, not even resurrection, can avoid the possibility of being corrupted.
When matching this passage up with yesterday’s gospel lesson of community, this is anti-community. This is fall in line. Listen again to the switch in the words of The Message, “But in three days God had him up, alive, and out where he could be seen. Not everyone saw him—he wasn’t put on public display. Witnesses had been carefully handpicked by God beforehand—us!”
So let’s play Thomas Jefferson and take a scissors to the Bible. Imagine deleting verses 41-43. This greatly strengthens the movement of the story.
(34) G*D shows no partiality, so be not partial, (35) simply do what is right. (36) To see the right remember (37) Jesus’s baptism of belovedness and (38) subsequent doing good and healing. (39) When Jesus was hidden, (40) G*D revealed him again - - - (44) The Holy Spirit visited (belovedized) all who heard this . . . .
John 12:20-36
Lent - Last Week - Tuesday - Year A
John 12:20-36
Don't try to diagram this passage. Everything, plus the kitchen sink, has been tossed in.
Of all the various ways of coming at this passage begun with inquisitive Greeks/Gentiles, I'll look at the back and forth between Jesus and whatever he meant by Father.
To the disciples/crowd/Greeks/Gentiles, Jesus asks, "What should I say about this moment? Father, beam me up?"
To this Father, Jesus says, "Glorify your name."
To Jesus, this Father responds, "I have glorified it and I'll glorify it some more."
To the disciples/crowd/Greeks/Gentiles, Jesus says, "Whether you simply heard thunder or a finer Angel, glory is going to become glory squared."
Return with us now to the days of yesteryear when thunder was heard to say, "Beloved" instead of "Glory". We are moving into another time of temptation. If you are a Nikos Kazantzakis fan you will know he called it a Last Temptation. Instead of 40 days there are but 4 - Today, Wednesday, Thursday, Friday.
Hold on to your belovedness, it will be all that is left to aid you to continue sending blessings in the midst of those so sure of their ability and right to throw both a first and next stone.
John 12:20-36
Don't try to diagram this passage. Everything, plus the kitchen sink, has been tossed in.
Of all the various ways of coming at this passage begun with inquisitive Greeks/Gentiles, I'll look at the back and forth between Jesus and whatever he meant by Father.
To the disciples/crowd/Greeks/Gentiles, Jesus asks, "What should I say about this moment? Father, beam me up?"
To this Father, Jesus says, "Glorify your name."
To Jesus, this Father responds, "I have glorified it and I'll glorify it some more."
To the disciples/crowd/Greeks/Gentiles, Jesus says, "Whether you simply heard thunder or a finer Angel, glory is going to become glory squared."
Return with us now to the days of yesteryear when thunder was heard to say, "Beloved" instead of "Glory". We are moving into another time of temptation. If you are a Nikos Kazantzakis fan you will know he called it a Last Temptation. Instead of 40 days there are but 4 - Today, Wednesday, Thursday, Friday.
Hold on to your belovedness, it will be all that is left to aid you to continue sending blessings in the midst of those so sure of their ability and right to throw both a first and next stone.
Monday, April 18, 2011
Matthew 28:1-10
Easter - Year A
Matthew 28:1-10
Creation begins again and again.
Rather than a scene of mud with Adam leading to Eve via a rib . . . we find a rolled-back stone with women leading to new community via “Galilee”.
New community lies ahead of you - run.
In the running new community is found.
“Be not afraid,” said shining messengers, “Be not afraid,” said Jesus, “Be not afraid,” said the women. What say you?
Matthew 28:1-10
Creation begins again and again.
Rather than a scene of mud with Adam leading to Eve via a rib . . . we find a rolled-back stone with women leading to new community via “Galilee”.
New community lies ahead of you - run.
In the running new community is found.
“Be not afraid,” said shining messengers, “Be not afraid,” said Jesus, “Be not afraid,” said the women. What say you?
John 12:1-11
Lent - Last Week - Monday - Year A
John 12:1-11
Thieves of the common purse abound. An appeal made to care for the poor turns out to be a cover to rob them. Sound familiar?
Note that Monday is a day of Jesus' burial, this is the anointing of his dead body with lots and lots of nard.
Note that the earthy odor of nard might also be an enhancement of a woman's estrus pheromone or lover's scent (ref. Song of Songs) - and so the wrong Mary may have been speculated about regarding Jesus' and the "little death".
Note that plots were also made against Lazarus. Whether you feel youself more closely related to Jesus (beloved of G*D) or to Lazarus (given a new opportunity) — it is time to get on with being who you are - time is short and the "relief, delight, triumph" to great to miss. [Note: you may want a shirt with a reminder about this.]
John 12:1-11
Thieves of the common purse abound. An appeal made to care for the poor turns out to be a cover to rob them. Sound familiar?
Note that Monday is a day of Jesus' burial, this is the anointing of his dead body with lots and lots of nard.
Note that the earthy odor of nard might also be an enhancement of a woman's estrus pheromone or lover's scent (ref. Song of Songs) - and so the wrong Mary may have been speculated about regarding Jesus' and the "little death".
Note that plots were also made against Lazarus. Whether you feel youself more closely related to Jesus (beloved of G*D) or to Lazarus (given a new opportunity) — it is time to get on with being who you are - time is short and the "relief, delight, triumph" to great to miss. [Note: you may want a shirt with a reminder about this.]
Friday, April 15, 2011
passionate palms
Lent 6 - Year A
what is mine is yours
and vice versa
when need arises
privilege exits
the ass of me
becomes sign and symbol
of Hosanna living
donkeys appreciated
against this background
we wave our palms
and shout our hope
passionately
what is mine is mine
there will be no desertion
of individual responsibility
privilege exists
my crowing cock
reveals great bravado
for what it is
flustered and flopping
this visible detail
pains and bows
as we moan our fear
our passion
teaching and learning
backgrounds and foregrounds
confuse and reveal
passion and passionate
what is mine is yours
and vice versa
when need arises
privilege exits
the ass of me
becomes sign and symbol
of Hosanna living
donkeys appreciated
against this background
we wave our palms
and shout our hope
passionately
what is mine is mine
there will be no desertion
of individual responsibility
privilege exists
my crowing cock
reveals great bravado
for what it is
flustered and flopping
this visible detail
pains and bows
as we moan our fear
our passion
teaching and learning
backgrounds and foregrounds
confuse and reveal
passion and passionate
Thursday, April 14, 2011
Philippians 2:5-11
Lent 6 - Year A
Passion Sunday Philippians 2:5-11
Ahh, humility rewarded. Surely my humility will be likewise recognized for its quality.
Somehow we have lost track of an antecedent. To what was Jesus “obedient” and in regard to what was he “humble.”
Our tendency is to return to a system of dominion. G*D has it, Jesus didn’t, you don’t. Jesus knelt better than you do. G*D wants proof of Jesus’ submission, of your obedience. This is the test of Abraham being submissive and obedient enough to slaughter Isaac taken to the next level. Are you willing to have G*D kill you? That is what the whole bloody substitutionary and obediently humble atonement theories would have you desire.
So back to the question of antecedent. To what was Jesus obedient? What would be a sufficient call to you that would result in your obedience to it? I would hope it is more than some bowing of the neck to fate, to meanness, to our lowest common denominator, to power, . . . .
To be humble one might be expected to reject any kowtowing to the excellence of one’s humility. To do otherwise, to accept adulation as expected, is to deny the focus one had on bringing love of G*D/Creation together with love of Neighbor/Enemy. Humility here is intended to bring everything possible together and to laugh at the resulting response that the answer to life, the universe, and everything is simply 42. Humility here would get up on its high horse, in high dudgeon, to say, “Wrong, G*D, we are all exalted or none of us are!”
Passion Sunday Philippians 2:5-11
Ahh, humility rewarded. Surely my humility will be likewise recognized for its quality.
Somehow we have lost track of an antecedent. To what was Jesus “obedient” and in regard to what was he “humble.”
Our tendency is to return to a system of dominion. G*D has it, Jesus didn’t, you don’t. Jesus knelt better than you do. G*D wants proof of Jesus’ submission, of your obedience. This is the test of Abraham being submissive and obedient enough to slaughter Isaac taken to the next level. Are you willing to have G*D kill you? That is what the whole bloody substitutionary and obediently humble atonement theories would have you desire.
So back to the question of antecedent. To what was Jesus obedient? What would be a sufficient call to you that would result in your obedience to it? I would hope it is more than some bowing of the neck to fate, to meanness, to our lowest common denominator, to power, . . . .
To be humble one might be expected to reject any kowtowing to the excellence of one’s humility. To do otherwise, to accept adulation as expected, is to deny the focus one had on bringing love of G*D/Creation together with love of Neighbor/Enemy. Humility here is intended to bring everything possible together and to laugh at the resulting response that the answer to life, the universe, and everything is simply 42. Humility here would get up on its high horse, in high dudgeon, to say, “Wrong, G*D, we are all exalted or none of us are!”
Wednesday, April 13, 2011
Psalm 118:1-2, 19-29 or Psalm 31:9-16
Lent 6 - Year A
Palm Sunday Psalm 118:1-2, 19-29
Passion Sunday Psalm 31:9-16
Palms:
Hey, Hey, Hey!
Steadfast Love, Forever!
G*D Answers!
Salvation - Present!
This Is the Day for Rejoicing!
We Bless the Blessed for a House of Blessing!
Passion:
i am in distress
wasted by grief
a life of sorrow
years of sighing
misery sapped
bones rubbery
i am scorned
a horror
a dread
fled from
death's equivalent
broken
schemed against
plotted against!
can i trust
any hand
any love?
and so?
are you expecting to find what you bring to the table?
might a day of rejoicing in the midst of danger, yet be appreciated?
which is foreground, which background?
Is any predisposition driven by physiology or philosophy?
Here is a suggestion it is a result of brain structure based on this source data.
Palm Sunday Psalm 118:1-2, 19-29
Passion Sunday Psalm 31:9-16
Palms:
Hey, Hey, Hey!
Steadfast Love, Forever!
G*D Answers!
Salvation - Present!
This Is the Day for Rejoicing!
We Bless the Blessed for a House of Blessing!
Passion:
i am in distress
wasted by grief
a life of sorrow
years of sighing
misery sapped
bones rubbery
i am scorned
a horror
a dread
fled from
death's equivalent
broken
schemed against
plotted against!
can i trust
any hand
any love?
and so?
are you expecting to find what you bring to the table?
might a day of rejoicing in the midst of danger, yet be appreciated?
which is foreground, which background?
Is any predisposition driven by physiology or philosophy?
Here is a suggestion it is a result of brain structure based on this source data.
Tuesday, April 12, 2011
Isaiah 50:4-9
Lent 6 - Year A
Passion Sunday Isaiah 50:4-9
Having the tongue of a teacher does not clearly define behavior. If we use the gospel lessons, Jesus' tongue sends out instructions - go get a donkey - and Jesus’ tongue says nothing at all and cries out, "Forsaken!" and simply cries out - even dying becomes a holy word from a teacher's tongue.
The tongue of a teacher is shaped by what they are listening to. If they are not continually being filled, there is a fading - a yellowed lesson plan is a "yellow" way to teach.
So, what are you listening to these days?
If nothing comes to mind, you may want to reclaim listening with Radiolab or To the Best of Our Knowledge
Passion Sunday Isaiah 50:4-9
Having the tongue of a teacher does not clearly define behavior. If we use the gospel lessons, Jesus' tongue sends out instructions - go get a donkey - and Jesus’ tongue says nothing at all and cries out, "Forsaken!" and simply cries out - even dying becomes a holy word from a teacher's tongue.
The tongue of a teacher is shaped by what they are listening to. If they are not continually being filled, there is a fading - a yellowed lesson plan is a "yellow" way to teach.
So, what are you listening to these days?
If nothing comes to mind, you may want to reclaim listening with Radiolab or To the Best of Our Knowledge
Monday, April 11, 2011
Matthew 21:1-11 or 26:14 - 27:66
Lent 6 - Year A
Palm Sunday Matthew 21:1-11 or
Passion Sunday Matthew 26:14 - 27:66 (or 27:11-54)
Where will you focus:
Jesus riding a donkey?
Disciples acting like donkeys?
Judas braying, “Greetings, Rabbi.”?
Peter stubborn in denial?
Chief priests calling for Jesus, reprising Jesus calling for a donkey?
Jesus stubborn in silence?
Crowd stubborn for Barabbas?
Crowd stubborn for crucifixion?
Pilate stubborn in innocence?
Chief priests stubborn in mocking their scapegoat?
Perhaps we might look at release in both Palm and Passion narratives.
What do you imagine a donkey’s release to be riden might signify?
Hosannas let loose.
What do you imagine forsakeness released might reveal?
Positively:
Religious symbols remade.
Faults shifted.
Past unbound.
Perspective changed.
Witnesses blessed.
Negatively:
Rich collude with religious to put away those endangering them?
Witnesses powerless.
Plots deepened.
Palm Sunday Matthew 21:1-11 or
Passion Sunday Matthew 26:14 - 27:66 (or 27:11-54)
Where will you focus:
Jesus riding a donkey?
Disciples acting like donkeys?
Judas braying, “Greetings, Rabbi.”?
Peter stubborn in denial?
Chief priests calling for Jesus, reprising Jesus calling for a donkey?
Jesus stubborn in silence?
Crowd stubborn for Barabbas?
Crowd stubborn for crucifixion?
Pilate stubborn in innocence?
Chief priests stubborn in mocking their scapegoat?
Perhaps we might look at release in both Palm and Passion narratives.
What do you imagine a donkey’s release to be riden might signify?
Hosannas let loose.
What do you imagine forsakeness released might reveal?
Positively:
Religious symbols remade.
Faults shifted.
Past unbound.
Perspective changed.
Witnesses blessed.
Negatively:
Rich collude with religious to put away those endangering them?
Witnesses powerless.
Plots deepened.
Sunday, April 10, 2011
bumpy hope
Lent 5 - Year A
ill
lazarus
mary martha message
jesus
stayed longer
let’s go
no! stones!
light
sleep
dead
for four days
martha
unconsoled
jesus
coming
mary
goes out
weeping
jesus
come see
cave
stoned
rolled
stinking
away
thanks
thanks
thanks
thanks
thanks
come
unbind
release
hope
here
stones avoided
stone rolled
stone prepared
stone placed
stone rolled
hope
released
rolls
bumpily
along
ill
lazarus
mary martha message
jesus
stayed longer
let’s go
no! stones!
light
sleep
dead
for four days
martha
unconsoled
jesus
coming
mary
goes out
weeping
jesus
come see
cave
stoned
rolled
stinking
away
thanks
thanks
thanks
thanks
thanks
come
unbind
release
hope
here
stones avoided
stone rolled
stone prepared
stone placed
stone rolled
hope
released
rolls
bumpily
along
Thursday, April 07, 2011
Romans 8:6-11
Lent 5 - Year A
Romans 8:6-11
Peering behind the word “condemnation” is this interesting definition of its Hebrew root: "by one's good example to render another's wickedness the more evident and censurable."
This sets Jesus and like avatars as background against which we better see ourselves and open choices of how we are going to proceed. This sort of condemnation sets a more positive direction than that of a doing away with, an annihilating. This sort of condemnation helps look at an otherwise dualistic split of flesh and spirit - it keeps them related.
This sort of condemnation stops short Paul’s description of sinful dead bodies versus righteous spirit living. When we move beyond that dichotomy we find the mortal connected with the immortal and any other either/or approach to life.
There is more than one way to arrive at relational unities rather than divisive dualities. For those in the Christian tradition these days it is important to listen to the last verse. From The Message: “When [G*D] lives and breathes in you (and [G*D] does, as surely as [G*D] did in Jesus), you are delivered from that dead life. With [G*D’s] Spirit living in you, your body will be as alive as Christ’s!”
Imagine G*D in you, you in G*D. If that doesn’t enliven, I wonder what would.
Romans 8:6-11
Peering behind the word “condemnation” is this interesting definition of its Hebrew root: "by one's good example to render another's wickedness the more evident and censurable."
This sets Jesus and like avatars as background against which we better see ourselves and open choices of how we are going to proceed. This sort of condemnation sets a more positive direction than that of a doing away with, an annihilating. This sort of condemnation helps look at an otherwise dualistic split of flesh and spirit - it keeps them related.
This sort of condemnation stops short Paul’s description of sinful dead bodies versus righteous spirit living. When we move beyond that dichotomy we find the mortal connected with the immortal and any other either/or approach to life.
There is more than one way to arrive at relational unities rather than divisive dualities. For those in the Christian tradition these days it is important to listen to the last verse. From The Message: “When [G*D] lives and breathes in you (and [G*D] does, as surely as [G*D] did in Jesus), you are delivered from that dead life. With [G*D’s] Spirit living in you, your body will be as alive as Christ’s!”
Imagine G*D in you, you in G*D. If that doesn’t enliven, I wonder what would.
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