Elvira Arellano captured our attention last week. About a year ago she was taken in Sanctuary by Alberto United Methodist Church in Chicago. Elvira and her eight year-old son, Saul, lived in the church for just over 12 months.
Elvira is an undocumented alien who was working at Chicago’s O’Hare Airport where she cleaned airplanes to support the two of them. Her son is a US citizen. The church supported her in an attempt to prevent her from being deported.
This last week, while traveling between churches in Los Angeles where she was speaking about the plight of undocumented aliens, she was arrested. She was deported to Tijuana the next day.
Our Peregrini centered upon the role of the Church (if any) in providing sanctuary for those who seek it. The conversation covered a wide range of possibilities whereby some might seek sanctuary. While no resolution was derived there was lively debate about the legitimacy of someone who has committed a crime seeking solace under the grace of the church.
The most stunning part of the evening came after the official conversation while we cleaning up. When we started the evening I apologized for not being able to remember this woman’s name. While we were cleaning up Tyler reminded me that her name is Elvira. He told me he had heard lots of conversation about this topic on talk-radio. One commentator couldn’t remember the woman’s name and he remarked, “it doesn’t really matter.” Tyler said it does matter because without a name and face we can forget that we are talking about real people with hurts and pains just like ours. Thanks for reminding me Tyler and I pray not to forget Elvira and her Saul.
Tuesday, August 28, 2007
Thursday, August 16, 2007
God? Double Dipping
The Rev. Ann Holmes Redding said in a recent Christian Century article titled "Episcopal Priest who embraced islam suspended for a year" that she is both Muslim and Christian. "I'm both an American of African descent and a woman. I'm 100 percent both. At the most basic level, I understand the two religions to be compatible. That's all I need." Redding told her story to the Seattle times in June.
Her Bishop, The Rt. Rev. Geralyn Wolf, suspended her for a year to "reflect on the doctrines of Christian faith and her vocation as a priest." Wolf states that he sees "the conflicts inherent in professing both Christianity and Islam."
Our Peregrini discussion divided the conversation into several parts.
First, no one thought any bishop would take such an action against a lay person. Some of our group doubted that some bishops would even take a similar action against some priests that they suspicion might have similar leaning, or at least embrace another religion like Buddhism.
Second, there was some serious conversation given to the idea that the priest, as an employee of the church and having taken vows of holy orders has an obligation to be one who "proclaims the gospel." However, it was pointed out that it would be hard to find any priest that weren't in violation of such canons. Who would be the keeper of the "orthodoxy?" Would we be heading to more inquistions?
Third, some made the point, "who really cares?" Until religion can get over itself and begin understanding itself as all a part of One Holy God and not holy apostolic and catholic Church, it will be at the root of conflict and even war. Because we may not be able to accommodate The Rev. Redding, we probably are driving others who are eclectic in faith, away from the church as a whole. Just another form of fundamentalism? What do you think?
Her Bishop, The Rt. Rev. Geralyn Wolf, suspended her for a year to "reflect on the doctrines of Christian faith and her vocation as a priest." Wolf states that he sees "the conflicts inherent in professing both Christianity and Islam."
Our Peregrini discussion divided the conversation into several parts.
First, no one thought any bishop would take such an action against a lay person. Some of our group doubted that some bishops would even take a similar action against some priests that they suspicion might have similar leaning, or at least embrace another religion like Buddhism.
Second, there was some serious conversation given to the idea that the priest, as an employee of the church and having taken vows of holy orders has an obligation to be one who "proclaims the gospel." However, it was pointed out that it would be hard to find any priest that weren't in violation of such canons. Who would be the keeper of the "orthodoxy?" Would we be heading to more inquistions?
Third, some made the point, "who really cares?" Until religion can get over itself and begin understanding itself as all a part of One Holy God and not holy apostolic and catholic Church, it will be at the root of conflict and even war. Because we may not be able to accommodate The Rev. Redding, we probably are driving others who are eclectic in faith, away from the church as a whole. Just another form of fundamentalism? What do you think?
Monday, August 06, 2007
Theology on Tap:Does God Happen to Everyone?
Theology on Tap - Does God Happen to Everyone?
The Rev. Kate Bradley led our pilgrims in a troubling conversation. Kate is always open and personal. She told us about her childhood experience of being encountered by a very tangible God. It was the beginning of her journey that has led her to be a priest in the Episcopal Church. But, the question was, does everyone have this kind of experience and if not, why not?
Carole offered the story of a 50 year-old friend who has lived a prayerful and disciplined life, hoping and longing for Kate’s kind of spiritual contact with God. Carole’s friend wants to feel that God loves him and knows him personally. Is that too much to ask? Her friend lives in the continued agony of aching for an experience that he has no hope will happen.
The conversation focused on the friend. Maybe he just hasn’t contexted his own experience in such a fashion that he could quantify such an existential moment? Maybe God has offered such an experience and he just hasn’t known it? Or felt it? Maybe it will happen?
We were told that in the book What Ever Happened to the Soul? by Warren Brown and Nancy Murphy that neuroscience suggests that the brain is either wired for spiritual experience or it is not. Spiritual experience, visions, can be provoked by neuro-stimulus. Maybe her friend just isn’t “properly wired.”
In all honestly that viewpoint was heartily argued against. Not necessarily from a scientific perspective but from the point of the limitations of the unseen God.
It was suggested that her friend had every right to beseech God about God’s absence. The Psalms are full of those crying out to God to be fully present to the experience of humanity.
We were told about Sister Theresa who lived her life without any ecstatic experience of God. She simply chose to live a life of daily obedience and service.
Obviously we didn’t come to any conclusions – we just shared lots of ideas and personal stories. Join in the conversation.
The Rev. Kate Bradley led our pilgrims in a troubling conversation. Kate is always open and personal. She told us about her childhood experience of being encountered by a very tangible God. It was the beginning of her journey that has led her to be a priest in the Episcopal Church. But, the question was, does everyone have this kind of experience and if not, why not?
Carole offered the story of a 50 year-old friend who has lived a prayerful and disciplined life, hoping and longing for Kate’s kind of spiritual contact with God. Carole’s friend wants to feel that God loves him and knows him personally. Is that too much to ask? Her friend lives in the continued agony of aching for an experience that he has no hope will happen.
The conversation focused on the friend. Maybe he just hasn’t contexted his own experience in such a fashion that he could quantify such an existential moment? Maybe God has offered such an experience and he just hasn’t known it? Or felt it? Maybe it will happen?
We were told that in the book What Ever Happened to the Soul? by Warren Brown and Nancy Murphy that neuroscience suggests that the brain is either wired for spiritual experience or it is not. Spiritual experience, visions, can be provoked by neuro-stimulus. Maybe her friend just isn’t “properly wired.”
In all honestly that viewpoint was heartily argued against. Not necessarily from a scientific perspective but from the point of the limitations of the unseen God.
It was suggested that her friend had every right to beseech God about God’s absence. The Psalms are full of those crying out to God to be fully present to the experience of humanity.
We were told about Sister Theresa who lived her life without any ecstatic experience of God. She simply chose to live a life of daily obedience and service.
Obviously we didn’t come to any conclusions – we just shared lots of ideas and personal stories. Join in the conversation.
Wednesday, July 18, 2007
Pilgrimage 27 days without email
Pilgrimage 27 days without email.
Just finished a 27 day pilgrimage in Ireland. I walked about 100 miles the first 10 days. The remainder of the trip was spent using various forms of transportation across Ireland. With walking always being the best way to see into the soul.
The anticipation of the experience made it difficult for me to be present here. My soul wanted to travel across the water before my body could leave Arizona. Once in Ireland the attention to intentional presence was easy to give in to.
Initially I didn’t intend to ignore my email. Figuring it would be inconvenient, I just thought I would sit down once a week and pick through the mail. Computers were available in most everyplace we stayed and every town we walked through. The first few days I was just too tired to care about it. Then the longer I didn’t check it the more intent I became on staying away from it. I never checked my email or even used a computer for 27 days. Actually I rarely used a phone. Each day I felt the better for the detachment.
At one point I entertained the thought of simply giving up my computer and email once I would return home. Obviously, I didn’t do that. But, in some sense I have made some serious decisions about my use of the internet and email.
When walking I was able to see things I could not have seen otherwise. Some because we were in the forest and walking was the only way to get where we were. Some though was simply because in walking we had the time to stop and look at new born sheep, wind toppled trees, perched hawks, long forgotten ruins and to talk to pilgrims traveling in the opposite direction. Life at three, two or one mile an hour has a much different view.
Walking pilgrimage has affected my prayer life and slowed down my work pace. Praying without ceasing seems more plausible and multi-tasking feels obscene. Taking a picture is good. Drawing pictures causes for reflection. Prose tells stories. Poetry tells the soul.
Our host and Good Samaritan in Roundwood told me that he had to scroll down to read my posts and sermons they were too long – it takes away from the walking.
Just finished a 27 day pilgrimage in Ireland. I walked about 100 miles the first 10 days. The remainder of the trip was spent using various forms of transportation across Ireland. With walking always being the best way to see into the soul.
The anticipation of the experience made it difficult for me to be present here. My soul wanted to travel across the water before my body could leave Arizona. Once in Ireland the attention to intentional presence was easy to give in to.
Initially I didn’t intend to ignore my email. Figuring it would be inconvenient, I just thought I would sit down once a week and pick through the mail. Computers were available in most everyplace we stayed and every town we walked through. The first few days I was just too tired to care about it. Then the longer I didn’t check it the more intent I became on staying away from it. I never checked my email or even used a computer for 27 days. Actually I rarely used a phone. Each day I felt the better for the detachment.
At one point I entertained the thought of simply giving up my computer and email once I would return home. Obviously, I didn’t do that. But, in some sense I have made some serious decisions about my use of the internet and email.
When walking I was able to see things I could not have seen otherwise. Some because we were in the forest and walking was the only way to get where we were. Some though was simply because in walking we had the time to stop and look at new born sheep, wind toppled trees, perched hawks, long forgotten ruins and to talk to pilgrims traveling in the opposite direction. Life at three, two or one mile an hour has a much different view.
Walking pilgrimage has affected my prayer life and slowed down my work pace. Praying without ceasing seems more plausible and multi-tasking feels obscene. Taking a picture is good. Drawing pictures causes for reflection. Prose tells stories. Poetry tells the soul.
Our host and Good Samaritan in Roundwood told me that he had to scroll down to read my posts and sermons they were too long – it takes away from the walking.
Monday, May 21, 2007
Peregrini looks at the next journey
Peregrini, pilgrims on the spiritual journey, keep journals, look for signs and try to ascertain if the direction is one being of being fetched. Never wanting to plod along with our heads down, we scan the landscape, ever intentional, looking for new possibilities. Experiences that provoke the spirit.
Our intenitional Peregrini gathering has been built around the premise that the question is more important than the answer. "God?" has been the beginning or our conversation for almost three years. Our intentions are that this open ended possibility continue.
After a night of serious conversation about the next stage of journey, fellow Peregrini came to the point of looking for where that next leg might be. Without changes the strengths of Peregrini, the open ended questions, the meal, the freedom to drop in and out, we have added some sign posts for the journey.
First, we will meet every Thursday at 7:00 pm. Second, we will meet at St. Augustine's on Broadway and College. This venue affords us a more comfortable setting, easy access to the kitchen and a consistent evening of gathering. While holding to our hour and half format we intend to add some features which should make the experience even more experimental for the explorer.
We will begin our new format and location on August 2. Our last gathering at Fair Trade Cafe will be June 7. The topic will be "God? What am I looking for?"
Thanks to Fair Trade Cafe who has been a gracious host for the past three years. We appreciate your hospitality. Most of us will still drop by and visit you on a regular occasion.
Our intenitional Peregrini gathering has been built around the premise that the question is more important than the answer. "God?" has been the beginning or our conversation for almost three years. Our intentions are that this open ended possibility continue.
After a night of serious conversation about the next stage of journey, fellow Peregrini came to the point of looking for where that next leg might be. Without changes the strengths of Peregrini, the open ended questions, the meal, the freedom to drop in and out, we have added some sign posts for the journey.
First, we will meet every Thursday at 7:00 pm. Second, we will meet at St. Augustine's on Broadway and College. This venue affords us a more comfortable setting, easy access to the kitchen and a consistent evening of gathering. While holding to our hour and half format we intend to add some features which should make the experience even more experimental for the explorer.
We will begin our new format and location on August 2. Our last gathering at Fair Trade Cafe will be June 7. The topic will be "God? What am I looking for?"
Thanks to Fair Trade Cafe who has been a gracious host for the past three years. We appreciate your hospitality. Most of us will still drop by and visit you on a regular occasion.
Tuesday, March 06, 2007
St. Brigid's Community
ST BRIGID’S COMMUNITY
A NEO-MONASTIC GATHERING
St. Brigid’s Community is a gathering of people who are committed to creating a pattern for their lives. This pattern includes the many facets of the prayer and practice of our Christian walk. The pattern of this community is one that is like being on a pilgrimage. Like being on a long walk that is more about the journey than the destination.
This pilgrimage is centered on monastic prayer. Monastic prayer is rhythmic. We pray daily. The Daily Office of The Book of Common Prayer informs our daily prayer life. This rhythmic prayer forms within the individual a merciful and a peaceful life.
Those of us in St. Brigid’s Community don’t live in a monastery. We strive to create a monastic-like experience for those who live near and far from our location. Hence, the name, “neo-monastic.” “Neo” meaning that we are people who live in the world yet have a deep yearn to be in a prayerful community; this is a new way to form this prayerful community.
If you are connected to St. Brigid’s Community in any way, through our worship services, the ecmasu.org website, or Peregrini, you are probably aware of the brief history available about St. Brigid, patron saint of Ireland. There are numerous websites dedicated to providing as much information as might be available pertaining to our chosen saint.
The reasons that St. Brigid was chosen as the guide and model for our community are four fold; 1) As an ordained woman she gave leadership to her community, 2) that community was established as the first monastery for both men and women, 3) while being true to her Celtic history she embraced Christianity, and 4) she served the poor of her community.
At St. Brigid’s Community we look to her as our model. We respect and support the ordained leadership of women. Our community is both for women and men. We hold to the importance of indigenous religious faith and the inclusion of all of God’s creation into our community. And we seek to serve Christ in the poor.
We exist as a neo-monastic community. This means that though we do not have a monastery. We instead exist in the world. While we do gather regularly in services for Eucharist and prayer at St. Augustine’s Episcopal Parish in Tempe, Arizona, many of the members of St. Brigid’s Community live outside our community and are not able to attend these gatherings. (Some live in other States or are abroad.)
To be part of St. Brigid’s Community we ask that you follow these simple practices.
First, write a letter to the elected prior of the community stating your desire to join. In your letter you should tell us why you want to be a member of the community.
Second, as a part of the letter please make a statement of your commitment to these practices: 1) to be under regular spiritual direction, 2) that under the guidance of your spiritual director you will be writing your own Rule of Life following the pattern of Benedictine Spirituality, 3) you will either pray with us in person or on your own for morning prayers or evening prayers each Tuesday 4) you will join us in the daily practice of reading The Benedictine Rule written by Joan Chittister and 5) you will join us or some other community for weekly Eucharist.
We have chosen to model our rule of life after that established by St. Benedict. It is one of the oldest and most widely used rules still today. Its beauty is in its simplicity and flexibility. Reading Chittister’s interpretation of the Benedictine Rule make it applicable for lives lived in the twenty-first century.
A personal rule should reflect the desire of the heart to live a Christian life that serves Christ and the world. Each person, with the guidance of a spiritual director, develops his or her own rule.
And finally, after receiving affirmation of your intention, you will be considered an aspirant for the community of St. Brigid. For a period of at least six months we will pray with you as you seek to follow and possibly modify your own rule. Following the six-month period you will be asked to write the community a letter reviewing your progress and restating your desire to become a member of St. Brigid’s Community. Establishing yourself as a member of St. Brigid’s Community is something you will want to consider prayerfully as it will change and form for your life for years to come.
The community will review your letter and communicate with you acceptance into St. Brigid’s Community. Hopefully in person, or via the Internet you will be accepted as a member. Members are given a St. Brigid’s Community cross that they may wear.
Member’s will continue their Rule and prayer practice as well as commit to praying for the St. Brigid’s Community each day and making a contribution to the work of serving Christ in the poor. That contribution will be of your own choosing and location. You may contribute to the work at St. Brigid’s Community in Tempe but that is not required.
We will be in prayer with you as you consider becoming a member of St. Brigid’s Community and we look forward to hearing from you.
You can contact us via this blog or at gstafford3@cox.net or by writing to St. Augustine's Episcopal Parish 1735 S. College Ave. Tempe, AZ 85281 - you can check out our website at ecmasu.org or asu.azdiocese.org or staugustine.azdiocese.org
A NEO-MONASTIC GATHERING
St. Brigid’s Community is a gathering of people who are committed to creating a pattern for their lives. This pattern includes the many facets of the prayer and practice of our Christian walk. The pattern of this community is one that is like being on a pilgrimage. Like being on a long walk that is more about the journey than the destination.
This pilgrimage is centered on monastic prayer. Monastic prayer is rhythmic. We pray daily. The Daily Office of The Book of Common Prayer informs our daily prayer life. This rhythmic prayer forms within the individual a merciful and a peaceful life.
Those of us in St. Brigid’s Community don’t live in a monastery. We strive to create a monastic-like experience for those who live near and far from our location. Hence, the name, “neo-monastic.” “Neo” meaning that we are people who live in the world yet have a deep yearn to be in a prayerful community; this is a new way to form this prayerful community.
If you are connected to St. Brigid’s Community in any way, through our worship services, the ecmasu.org website, or Peregrini, you are probably aware of the brief history available about St. Brigid, patron saint of Ireland. There are numerous websites dedicated to providing as much information as might be available pertaining to our chosen saint.
The reasons that St. Brigid was chosen as the guide and model for our community are four fold; 1) As an ordained woman she gave leadership to her community, 2) that community was established as the first monastery for both men and women, 3) while being true to her Celtic history she embraced Christianity, and 4) she served the poor of her community.
At St. Brigid’s Community we look to her as our model. We respect and support the ordained leadership of women. Our community is both for women and men. We hold to the importance of indigenous religious faith and the inclusion of all of God’s creation into our community. And we seek to serve Christ in the poor.
We exist as a neo-monastic community. This means that though we do not have a monastery. We instead exist in the world. While we do gather regularly in services for Eucharist and prayer at St. Augustine’s Episcopal Parish in Tempe, Arizona, many of the members of St. Brigid’s Community live outside our community and are not able to attend these gatherings. (Some live in other States or are abroad.)
To be part of St. Brigid’s Community we ask that you follow these simple practices.
First, write a letter to the elected prior of the community stating your desire to join. In your letter you should tell us why you want to be a member of the community.
Second, as a part of the letter please make a statement of your commitment to these practices: 1) to be under regular spiritual direction, 2) that under the guidance of your spiritual director you will be writing your own Rule of Life following the pattern of Benedictine Spirituality, 3) you will either pray with us in person or on your own for morning prayers or evening prayers each Tuesday 4) you will join us in the daily practice of reading The Benedictine Rule written by Joan Chittister and 5) you will join us or some other community for weekly Eucharist.
We have chosen to model our rule of life after that established by St. Benedict. It is one of the oldest and most widely used rules still today. Its beauty is in its simplicity and flexibility. Reading Chittister’s interpretation of the Benedictine Rule make it applicable for lives lived in the twenty-first century.
A personal rule should reflect the desire of the heart to live a Christian life that serves Christ and the world. Each person, with the guidance of a spiritual director, develops his or her own rule.
And finally, after receiving affirmation of your intention, you will be considered an aspirant for the community of St. Brigid. For a period of at least six months we will pray with you as you seek to follow and possibly modify your own rule. Following the six-month period you will be asked to write the community a letter reviewing your progress and restating your desire to become a member of St. Brigid’s Community. Establishing yourself as a member of St. Brigid’s Community is something you will want to consider prayerfully as it will change and form for your life for years to come.
The community will review your letter and communicate with you acceptance into St. Brigid’s Community. Hopefully in person, or via the Internet you will be accepted as a member. Members are given a St. Brigid’s Community cross that they may wear.
Member’s will continue their Rule and prayer practice as well as commit to praying for the St. Brigid’s Community each day and making a contribution to the work of serving Christ in the poor. That contribution will be of your own choosing and location. You may contribute to the work at St. Brigid’s Community in Tempe but that is not required.
We will be in prayer with you as you consider becoming a member of St. Brigid’s Community and we look forward to hearing from you.
You can contact us via this blog or at gstafford3@cox.net or by writing to St. Augustine's Episcopal Parish 1735 S. College Ave. Tempe, AZ 85281 - you can check out our website at ecmasu.org or asu.azdiocese.org or staugustine.azdiocese.org
Wednesday, February 21, 2007
Ash Wednesday
Ash Wednesday 2007
Got an email from someone yesterday asking me what was acceptable to “give up” for Lent? That’s the usual question isn’t it? What am I going to give up this year?
The better question may be to ask why do I want to give up whatever it is I am going to sacrifice. Well, I could give up eating dessert. Besides, by giving up dessert I could kill two birds with one stone – make a sacrifice and lose weight all at the same time. I’m going to give up eating chocolate, or stop smoking, or quit drinking. All good things to stop doing and all for good reasons.
At some point, though, it almost sounds like a New Year’s resolution. Of which, I recall, few of us ever wind up keeping.
What I pray is that the season of Lent is more meaningful than making some temporary sacrifice. My hope is that Lent can be a place where we can lay some things aside so that there might be some space in our lives for God to create formation within us. Let me offer three suggestions for creating space in our lives.
First, simplicity. The spiritual life is best lived in simplicity. But, living in our world in a simple manner is really difficult. Most of us would probably like to live simpler lives but we also have to acknowledge that that might not be possible. I don’t have any easy answers.
A few years ago, a friend suggested to me that every day I leave the house with either something to throw away or give away. It does make me mindful of the amount of just “stuff” that I have. Simplify, my friend told me.
Slowing down, taking time to breathe, taking a long slow walk, cleaning out the garage, all things that can help us simplify our lives.
Simplifying my life can create space in it for God to do God’s work of forming me and molding me into a useful vessel. A vessel that can serve others.
Second, solidarity. Besides being a time of “giving up,” Lent can also be a time of giving. Being in solidarity with someone or a cause that needs our help. It might be an organization that could use some of our time. Maybe a neighbor needs us to fix them dinner or mow their lawn. Possibly someone in our family needs our attention. By being in solidarity with someone in need, we are ministering to our Lord Jesus. Jesus tells that when we minister to least of these we are ministering to Jesus.
Finally, community. When we gather in community we strengthen and encourage one another. We all need the community to come along aside us and walk with us as we journey through the season of Lent. Walking by ourselves is lonely and we can lose our way, but by joining hands with one another we can be assured that we will make our way out of the desert of Lent.
What’s acceptable to give up for Lent? That’s a really good question that takes some time to ponder and pray over. Whatever you decide, I pray that you can create a little extra space for God to do some work. The Lord be with you and those to whom you serve and love.
Got an email from someone yesterday asking me what was acceptable to “give up” for Lent? That’s the usual question isn’t it? What am I going to give up this year?
The better question may be to ask why do I want to give up whatever it is I am going to sacrifice. Well, I could give up eating dessert. Besides, by giving up dessert I could kill two birds with one stone – make a sacrifice and lose weight all at the same time. I’m going to give up eating chocolate, or stop smoking, or quit drinking. All good things to stop doing and all for good reasons.
At some point, though, it almost sounds like a New Year’s resolution. Of which, I recall, few of us ever wind up keeping.
What I pray is that the season of Lent is more meaningful than making some temporary sacrifice. My hope is that Lent can be a place where we can lay some things aside so that there might be some space in our lives for God to create formation within us. Let me offer three suggestions for creating space in our lives.
First, simplicity. The spiritual life is best lived in simplicity. But, living in our world in a simple manner is really difficult. Most of us would probably like to live simpler lives but we also have to acknowledge that that might not be possible. I don’t have any easy answers.
A few years ago, a friend suggested to me that every day I leave the house with either something to throw away or give away. It does make me mindful of the amount of just “stuff” that I have. Simplify, my friend told me.
Slowing down, taking time to breathe, taking a long slow walk, cleaning out the garage, all things that can help us simplify our lives.
Simplifying my life can create space in it for God to do God’s work of forming me and molding me into a useful vessel. A vessel that can serve others.
Second, solidarity. Besides being a time of “giving up,” Lent can also be a time of giving. Being in solidarity with someone or a cause that needs our help. It might be an organization that could use some of our time. Maybe a neighbor needs us to fix them dinner or mow their lawn. Possibly someone in our family needs our attention. By being in solidarity with someone in need, we are ministering to our Lord Jesus. Jesus tells that when we minister to least of these we are ministering to Jesus.
Finally, community. When we gather in community we strengthen and encourage one another. We all need the community to come along aside us and walk with us as we journey through the season of Lent. Walking by ourselves is lonely and we can lose our way, but by joining hands with one another we can be assured that we will make our way out of the desert of Lent.
What’s acceptable to give up for Lent? That’s a really good question that takes some time to ponder and pray over. Whatever you decide, I pray that you can create a little extra space for God to do some work. The Lord be with you and those to whom you serve and love.
Thursday, February 01, 2007
Saint Brigid
February 1st is the celebration of the feast of St. Brigid. Second only to St. Patrick, she is one of the most venerated saints of Ireland. She lived in Kildare in the late 5th and early 6th century. Many legends and tales have emerged from this era which has little documented history. Some have suggested that much of what is known about her is the blended stories of Celtic Christianity.
As best as can be known she was someone who cared deeply for the poor. She started and led a monastery for both men and women; something obviously quite rare. She also may have the first female bishop. Though, possibly ordained as such by accident, she still managed the monastic community with the authority of a bishop.
What is important for the community around which many of us gather here in Tempe, Arizona is that we hold up St. Brigid as someone to model. A woman who led a monastic community of women and men. She provided episcopal leadership for her community that existed to serve and care for the poor of Kildare.
It is this model that reveres and respects the leadership of women in communities of women and men that we admire. Especially Christian communities that exist to serve others. We seek to emulate her Celtic understandings of prayer and practice. And we desire to call others into this experience with us.
In the next few months we will begin reaching out to create St. Brigid's Community. It will be a group of people who may meet regularly to worship, prayer and serve together - as well, it will be nourished by those who can not meet regularly with us but instead are a part of internet community.
St. Brigid's Community will be Benedictine and follow the Rule of Life. We will pattern ourselves after St. Brigid's monastery of women and men. We seek to worship, pray and serve.
If you're interested in such a community check back here and then let me know and I will send along more specific information. The Lord be with you.
Oh yes, how could I forget - St. Brigid said, or at least some believe she said, that paradise would be to find God and all the saints in a huge lake of beer. Well tonight, celebrate as a saint with Brigid and all the saints and have a cold one.
As best as can be known she was someone who cared deeply for the poor. She started and led a monastery for both men and women; something obviously quite rare. She also may have the first female bishop. Though, possibly ordained as such by accident, she still managed the monastic community with the authority of a bishop.
What is important for the community around which many of us gather here in Tempe, Arizona is that we hold up St. Brigid as someone to model. A woman who led a monastic community of women and men. She provided episcopal leadership for her community that existed to serve and care for the poor of Kildare.
It is this model that reveres and respects the leadership of women in communities of women and men that we admire. Especially Christian communities that exist to serve others. We seek to emulate her Celtic understandings of prayer and practice. And we desire to call others into this experience with us.
In the next few months we will begin reaching out to create St. Brigid's Community. It will be a group of people who may meet regularly to worship, prayer and serve together - as well, it will be nourished by those who can not meet regularly with us but instead are a part of internet community.
St. Brigid's Community will be Benedictine and follow the Rule of Life. We will pattern ourselves after St. Brigid's monastery of women and men. We seek to worship, pray and serve.
If you're interested in such a community check back here and then let me know and I will send along more specific information. The Lord be with you.
Oh yes, how could I forget - St. Brigid said, or at least some believe she said, that paradise would be to find God and all the saints in a huge lake of beer. Well tonight, celebrate as a saint with Brigid and all the saints and have a cold one.
Monday, January 08, 2007
Santa Barbara Writer's Workshop
My brain is on fire. Fueled by Nora Gallagher, Barbara Brown Taylor and the hospitality of Mt. Calvary Monastery. Six days of uninterrupted writing. Seminars conducted by two gifted women who have earned the right to critique and mentor. Daily bathed in the rhythmic prayers of the Brothers of the Mt. Calvary Monastery. If this is heaven then I’m pitching a tent.
The Louisville Institute selected twenty writers. Each writer has published. All came with a hunger for spiritual writing. The group was ecumenical, Baptist, Catholic, Congregational, Episcopal, Methodist, Presbyterian, Reformed. The occupations varied, non-profit, consultant, professor, professional writer, and clergy. The group was eclectic. However not ethnically diverse; this is puzzling and troubling.
Nora Gallagher has authored Things Seen and Unseen and Practicing Resurrection. She has a first novel arriving in bookstores Changing Light. Barbara Brown Taylor has authored several books her latest being Leaving Church. Having read all but Nora’s new novel I find their work models of how to question the church while still loving it. Their writing inspires readers both those in and out of the church.
We were challenged to approach writing with the same reverence and discipline of a spiritual practice. The daily exercise of writing expects its own attention. Told to forget everything we learned in school about writing, we were liberated to begin to think creatively. I was surprised how exhausted I was at the end of each day.
Gallagher is edgy, direct, precise and thorough. She listens with piercing eyes. She speaks with long fingers. Her cautious smile is tempered by the turns in life’s labyrinth.
Religious clichés are screens against reality, Nora warned us. They are dangerous because of their use by the powerful to maintain the status quo. Reality, she said, lies behind the cliché. Writing must come out of an experience generated through the body. Provoked, writers must continually ask themselves, “What is this story really about.” Understanding the difference between circumstance and story will bring life to words.
Taylor’s twenty years of priestly ministry can be seen in her gaze. She laughs at herself easily. Her subtle accent softens provocative words. Her gentle southern manner lowers defenses long enough for stories to find their exact mark.
Among Barbara’s offering were four steps and four tools for the scientific act of creativity. Preparation, incubation, illumination and translation comprise the process. Some of the tools include being aware of creativity already possessed, binding the internal critic, attending to detail and releasing of the inexhaustible curiosity.
Both presenters had the focused scope of memoir. Each has experience with other genre, however, little time was set aside for those discussions.
The participants brought a 2500 word piece. Our work was shared, reviewed, and critiqued. We each had the opportunity for a private consult with our teachers. The two made themselves regularly available for questions and counsel. Their energy and love for their craft is contagious.
I left the seminar with new confidence in my writing. Gaining an understanding of my weaknesses and now feeling I have the tools to improve. I now have a colony of compadres who will encourage and question. This allows me to venture into unexplored areas of interest. Most importantly, I am in better touch with my writing. The new found relationship has released the inner self onto the page.
Humbled by the breaking of bread with the community. Nourished by sharing communion with new friends. Pushed to move outside of comfort zones. My prayer is that the fire in my brain will burn continually. Burning incense that will rise into the images of the reader.
The Louisville Institute selected twenty writers. Each writer has published. All came with a hunger for spiritual writing. The group was ecumenical, Baptist, Catholic, Congregational, Episcopal, Methodist, Presbyterian, Reformed. The occupations varied, non-profit, consultant, professor, professional writer, and clergy. The group was eclectic. However not ethnically diverse; this is puzzling and troubling.
Nora Gallagher has authored Things Seen and Unseen and Practicing Resurrection. She has a first novel arriving in bookstores Changing Light. Barbara Brown Taylor has authored several books her latest being Leaving Church. Having read all but Nora’s new novel I find their work models of how to question the church while still loving it. Their writing inspires readers both those in and out of the church.
We were challenged to approach writing with the same reverence and discipline of a spiritual practice. The daily exercise of writing expects its own attention. Told to forget everything we learned in school about writing, we were liberated to begin to think creatively. I was surprised how exhausted I was at the end of each day.
Gallagher is edgy, direct, precise and thorough. She listens with piercing eyes. She speaks with long fingers. Her cautious smile is tempered by the turns in life’s labyrinth.
Religious clichés are screens against reality, Nora warned us. They are dangerous because of their use by the powerful to maintain the status quo. Reality, she said, lies behind the cliché. Writing must come out of an experience generated through the body. Provoked, writers must continually ask themselves, “What is this story really about.” Understanding the difference between circumstance and story will bring life to words.
Taylor’s twenty years of priestly ministry can be seen in her gaze. She laughs at herself easily. Her subtle accent softens provocative words. Her gentle southern manner lowers defenses long enough for stories to find their exact mark.
Among Barbara’s offering were four steps and four tools for the scientific act of creativity. Preparation, incubation, illumination and translation comprise the process. Some of the tools include being aware of creativity already possessed, binding the internal critic, attending to detail and releasing of the inexhaustible curiosity.
Both presenters had the focused scope of memoir. Each has experience with other genre, however, little time was set aside for those discussions.
The participants brought a 2500 word piece. Our work was shared, reviewed, and critiqued. We each had the opportunity for a private consult with our teachers. The two made themselves regularly available for questions and counsel. Their energy and love for their craft is contagious.
I left the seminar with new confidence in my writing. Gaining an understanding of my weaknesses and now feeling I have the tools to improve. I now have a colony of compadres who will encourage and question. This allows me to venture into unexplored areas of interest. Most importantly, I am in better touch with my writing. The new found relationship has released the inner self onto the page.
Humbled by the breaking of bread with the community. Nourished by sharing communion with new friends. Pushed to move outside of comfort zones. My prayer is that the fire in my brain will burn continually. Burning incense that will rise into the images of the reader.
Friday, January 05, 2007
The situation and the story
I'm here at the Mt. Calvary Monastary emersed in the Writer's Workshop with Nora Gallagher and Barbara Brown Taylor. My brain is on fire. My soul is raw, exposed on the ledge. The winds are blowing intensely at the mouth of the canyon. And the Spirit is equally carving on my stone exterior to reveal the part of me that needs to escape and be known.
Nora asked us the defeaning question, "what is your story about?" The situation is the event. It's the diary I keep each day describing life's circumstances. The story however lies between the lies, sometimes more obvious than others. Her example was Moby Dick. The situation is a man on the hunt of a whale. The story is obsession.
Our exercise, simple and unassuming, was to write for five minutes about our favorite dessert. So here goes. I'll share my little story with you.
my favorite dessert
My favorite dessert is a handful of EL Fudge cookies and a glass of Jamieson. Somehow they go so well together. Particularly after a day of hospitals and existential crisis brought on by demons seen and unseen, the pleasure of chocolate icing in a vanilla cookie with aged whiskey eases the evils of the world back into a corner where the gate can be closed at least long enough to sleep for a few hours. And when the hours before cookies and milk have pushed against my anger button by some asshole of proportion only equal to their own shitness, well, biting the heads off of some unsuspecting elf downed with a straight shot kicks the ass of that fucking bastard that much the better.
Ok, there it is. Situation and story.
Barbara gave tips on how to bind the critic. Free writing, free association, writing without editing, having a dialogue with your critic, all of these techniques are intended to free the writer from their own worst enemy - the critic who lies within all writers. We need the critic; to determine if we are speaking to the audience. Most importantly writers need to be in an open relationship with their critic. Easier to write than to do. Hopefully, this week, my critic went home for awhile and left me to my own worst end and best writing.
I have, I believe done of some of my best work this week. Time will tell. More later.
Nora asked us the defeaning question, "what is your story about?" The situation is the event. It's the diary I keep each day describing life's circumstances. The story however lies between the lies, sometimes more obvious than others. Her example was Moby Dick. The situation is a man on the hunt of a whale. The story is obsession.
Our exercise, simple and unassuming, was to write for five minutes about our favorite dessert. So here goes. I'll share my little story with you.
my favorite dessert
My favorite dessert is a handful of EL Fudge cookies and a glass of Jamieson. Somehow they go so well together. Particularly after a day of hospitals and existential crisis brought on by demons seen and unseen, the pleasure of chocolate icing in a vanilla cookie with aged whiskey eases the evils of the world back into a corner where the gate can be closed at least long enough to sleep for a few hours. And when the hours before cookies and milk have pushed against my anger button by some asshole of proportion only equal to their own shitness, well, biting the heads off of some unsuspecting elf downed with a straight shot kicks the ass of that fucking bastard that much the better.
Ok, there it is. Situation and story.
Barbara gave tips on how to bind the critic. Free writing, free association, writing without editing, having a dialogue with your critic, all of these techniques are intended to free the writer from their own worst enemy - the critic who lies within all writers. We need the critic; to determine if we are speaking to the audience. Most importantly writers need to be in an open relationship with their critic. Easier to write than to do. Hopefully, this week, my critic went home for awhile and left me to my own worst end and best writing.
I have, I believe done of some of my best work this week. Time will tell. More later.
Thursday, January 04, 2007
Monastary & Writing
I'm sitting in a windowed room at Mt. Calvary Monastary in Santa Barbara, CA. It's on a hill overlooking the city and now I can see the lights not only of the city but of ships on the ocean. Santa Barbara faces the south which means you can see the sun rise and set over the ocean from this location. That is a metaphor for life at the monastary and for being at this writer's workshop.
Nora Gallagher, author of Things Seen and Unseen and Practicing Resurrection, and Barbara Brown Taylor, author of Leaving Church, are the guides for the week. Sponsored by the Louisville Institute and funded by a Lily Grant, the workshop has gathered 20 published writers for a focus on spiritual writing. I feel privileged to have been invited and humbled by my collegues.
Several of the attendees have published multiple volumes, some in their academic field, other memoirs and journalistic pieces. The intent is to provide writer's with an opportunity to enhance the depth of their writing by being able to enact in a writer's colony setting.
The monastary is Benedictine and Anglican. The monks pray the hours, Lauds, Noon Day, Vespers and Compline, inviting their guests to join them at each worship experience. They operate the monastary as a retreat house. They grow most of their own vegetables, provide a large library, sell books and coffee.
Each day we are given large blocks of time to write. We review each others work and have consultations with our two leaders. Both offer daily sessions intended to connect us with our writing. Getting lost in one's writing is easy. This is a gift. I intend to make well use of the lessons learned.
As the week proceeds I will post some of the comments and ideas that Gallagher and Brown are sharing with us.
Nora Gallagher, author of Things Seen and Unseen and Practicing Resurrection, and Barbara Brown Taylor, author of Leaving Church, are the guides for the week. Sponsored by the Louisville Institute and funded by a Lily Grant, the workshop has gathered 20 published writers for a focus on spiritual writing. I feel privileged to have been invited and humbled by my collegues.
Several of the attendees have published multiple volumes, some in their academic field, other memoirs and journalistic pieces. The intent is to provide writer's with an opportunity to enhance the depth of their writing by being able to enact in a writer's colony setting.
The monastary is Benedictine and Anglican. The monks pray the hours, Lauds, Noon Day, Vespers and Compline, inviting their guests to join them at each worship experience. They operate the monastary as a retreat house. They grow most of their own vegetables, provide a large library, sell books and coffee.
Each day we are given large blocks of time to write. We review each others work and have consultations with our two leaders. Both offer daily sessions intended to connect us with our writing. Getting lost in one's writing is easy. This is a gift. I intend to make well use of the lessons learned.
As the week proceeds I will post some of the comments and ideas that Gallagher and Brown are sharing with us.
Friday, December 08, 2006
Hope & The Dixie Chicks
The latest issue of Tikkun arrived today. I really enjoy this magazine. The cover states, "Hope is Back! Democratic victories in Congress give Spiritual Progressives a powerful opportunity to influence public discourse in the next two years." This is the title of editor Michael Lerner's lead article. It's great stuff and worth the time to read.
But, in this season of hope, the season of Advent. What really gives me hope is the Grammy nominations. Oh, you say, you must have really gone nuts. Why in the world would any of us have any interest in the Grammy's? Well, The Dixie Chicks have 4 nominations; Record of the Year, Not Ready to Make Nice, Album of the Year, Taking the Long Way, Song of the Year, Not Ready to Make Nice, and County Album, Taking the Long Way.
You remember the Chicks don't you? At the beginning of the invasion of Iraq, outspoken lead singer, Natalie Maines, made the remark at a concert in London that she was ashamed that President Bush is from her home State of Texas.
Immediately, their number one hit dropped off the charts. Country stations quit playing their music. Maines life was threatened. She received a death threat for a concert in Dallas. Police took the threat serious enough that they tried to talk her into cancelling the concert. She wouldn't do that so they at least convinced her to wear a bullet proof vest.
In a documentary film about the struggle that followed, Shut up & Sing, one man is filmed saying, "Yes, I believe in freedom of speech, but not in public."
What in the world?
A few weeks ago the Chicks came to the Phoenix area and my wife just had to go. It was awesome. There were some estimates that the arena would be half empty. Never mind that, it was nearly full. And the Chicks were just incredible. They sang full volume with deep intensity for two full hours. Everyone got their monies worth. It looked to me that they have more new fans than old country ones.
That may have to do with their new Southern country rock approach - or could have something to do with that people in America actually do believe in free speech. Whatever the case. Real hope lies in the possibility that the Chicks could win Country Album of the Year for an Album that still gets zero play from Country stations. I guess Country fans don't believe in free speech - oh yea, only if it's not in public.
I intend to watch the Grammy's with honest interest.
While I really like Michael Lerner, and I understand and mostly agree with what he writes in his article - I would suggest though that hope was never gone - we just didn't have the courage to activate it in our own lives.
Hope allows us to be prophetic, to speak our own mind and to take the risks whether intended or otherwise. Hope involves risk - not certainty - or even possibility - hope is to step into the dark and trust that maybe, change can and will happen.
Keep singing.
But, in this season of hope, the season of Advent. What really gives me hope is the Grammy nominations. Oh, you say, you must have really gone nuts. Why in the world would any of us have any interest in the Grammy's? Well, The Dixie Chicks have 4 nominations; Record of the Year, Not Ready to Make Nice, Album of the Year, Taking the Long Way, Song of the Year, Not Ready to Make Nice, and County Album, Taking the Long Way.
You remember the Chicks don't you? At the beginning of the invasion of Iraq, outspoken lead singer, Natalie Maines, made the remark at a concert in London that she was ashamed that President Bush is from her home State of Texas.
Immediately, their number one hit dropped off the charts. Country stations quit playing their music. Maines life was threatened. She received a death threat for a concert in Dallas. Police took the threat serious enough that they tried to talk her into cancelling the concert. She wouldn't do that so they at least convinced her to wear a bullet proof vest.
In a documentary film about the struggle that followed, Shut up & Sing, one man is filmed saying, "Yes, I believe in freedom of speech, but not in public."
What in the world?
A few weeks ago the Chicks came to the Phoenix area and my wife just had to go. It was awesome. There were some estimates that the arena would be half empty. Never mind that, it was nearly full. And the Chicks were just incredible. They sang full volume with deep intensity for two full hours. Everyone got their monies worth. It looked to me that they have more new fans than old country ones.
That may have to do with their new Southern country rock approach - or could have something to do with that people in America actually do believe in free speech. Whatever the case. Real hope lies in the possibility that the Chicks could win Country Album of the Year for an Album that still gets zero play from Country stations. I guess Country fans don't believe in free speech - oh yea, only if it's not in public.
I intend to watch the Grammy's with honest interest.
While I really like Michael Lerner, and I understand and mostly agree with what he writes in his article - I would suggest though that hope was never gone - we just didn't have the courage to activate it in our own lives.
Hope allows us to be prophetic, to speak our own mind and to take the risks whether intended or otherwise. Hope involves risk - not certainty - or even possibility - hope is to step into the dark and trust that maybe, change can and will happen.
Keep singing.
Friday, October 06, 2006
Does God(?) want me to be rich?
Time magazine offered an article entitled "Does God want you to be rich?"(http://www.time.com/time/magazine/article/0,9171,1533448,00.html) The article explores the prosperity theology of some prominent Evangelical pastors and their churches. This theology offers that God intends for you to be blessed, meaning, having more than all your needs being met; that can include the best job, house, car, boat, investment portfolio and on and on. From the perspective of prosperity theology, God does indeed intend for you, if living the righteous life, to have all that this world, especially in America, has to offer.
In our Peregrini discussion there was quite a bit of conversation around the "goods" and "evils" of money. How you get it and what you do with it. All of this never got at the basic question, "what does God intend for you?"
That question encompasses far more than money. It gets at the core of how can I actually know what God wants for me; if God wants me to be rich, how do I know that for sure?
The Time article pointed out that on both sides of the discussion (yes, God wants me to be rich, or no, God wants what is good for me which is a much different argument) "use" the Bible to prove their point (proof texting). How can I know God's certainty for me when it seems that with the right "slant" the Bibles writers could be interpreted as saying anything? Good question.
At the root of the question regarding whether God wants you to have wealth is the notion of transactional theology. That theology suggests that if I, as a believer, do what I am supposed to do (live the righteous life) then God will reward me with the good things of life.
The troubling part of that kind of theology is, first, it sounds a lot like American Santa Claus and second, so what about when bad things happen to good people? There is no answer to that question, but, do I really believe in a God like that? For me, no. God is much bigger than all that. God is in the mystery and the unseen.
Does God want me to be rich? I think the better question is, "Does God care given all the pain, suffering and poor in the world?" Maybe those are the things I should be focusing on as well?
In our Peregrini discussion there was quite a bit of conversation around the "goods" and "evils" of money. How you get it and what you do with it. All of this never got at the basic question, "what does God intend for you?"
That question encompasses far more than money. It gets at the core of how can I actually know what God wants for me; if God wants me to be rich, how do I know that for sure?
The Time article pointed out that on both sides of the discussion (yes, God wants me to be rich, or no, God wants what is good for me which is a much different argument) "use" the Bible to prove their point (proof texting). How can I know God's certainty for me when it seems that with the right "slant" the Bibles writers could be interpreted as saying anything? Good question.
At the root of the question regarding whether God wants you to have wealth is the notion of transactional theology. That theology suggests that if I, as a believer, do what I am supposed to do (live the righteous life) then God will reward me with the good things of life.
The troubling part of that kind of theology is, first, it sounds a lot like American Santa Claus and second, so what about when bad things happen to good people? There is no answer to that question, but, do I really believe in a God like that? For me, no. God is much bigger than all that. God is in the mystery and the unseen.
Does God want me to be rich? I think the better question is, "Does God care given all the pain, suffering and poor in the world?" Maybe those are the things I should be focusing on as well?
Friday, September 22, 2006
God? Again?
"Every (Christian) is committed and alienated; (they) are always in faith and in doubt; (they) are inside and outside the theological circle. Sometimes one side prevails, sometimes the other; and (they) are never certain which side really prevails....Whether this is true does not depend on (their) intellectual or moral or emotional state; it does not depend on the intensity and certitude of faith; it does not depend on the power of regeneration or the grade of sanctification. Rather it depends on being ultimately concerned with the Christian message even if (they) are sometimes inclined to attack and reject it." Paul Tillich
At our last Peregrini we dove head long into an intense discussion regarding God. It became a very personal exploration of the possibility of experience. Personal stories told all around of hearing in different ways the unseen God. It appeared that most of the stories were about seeing the unseen God in the people that are all around us, everyday, especially the poor and the powerless.
Joan Chittister wrote, "....Why so much attention to the human? (It) is because in the human is the only place we can really be sure that God is. It is so easy to love the God we do not see but it is so much more sanctifying to serve the God we learn to see in others....We empty ourselves out so that the presence of God can come in, tangible and present and divinely human."
The questions keep coming and the certainty is illusive. For most, certainty is not a desired goal or even a remote possibility. Certainty seems to offer only arrogance. The more solid the certainty and confidence of absolute assurance maybe the more deep seated the fear in the existence of the certain one?
The writer of the New Testament book of James offers this, "the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. And a harvest of righteousness is sown in peace for those who seek peace."
This questioning of God, for the Peregrini traveler, is something of an inner journey, one that seeks peace and gentleness. And it is a journey that we recognize we can venture alone. We need community. We must walk together. It is in each of you, sisters and brothers, that I personally see and know the unseen God. Certainty? Only in the faces of your souls.
At our last Peregrini we dove head long into an intense discussion regarding God. It became a very personal exploration of the possibility of experience. Personal stories told all around of hearing in different ways the unseen God. It appeared that most of the stories were about seeing the unseen God in the people that are all around us, everyday, especially the poor and the powerless.
Joan Chittister wrote, "....Why so much attention to the human? (It) is because in the human is the only place we can really be sure that God is. It is so easy to love the God we do not see but it is so much more sanctifying to serve the God we learn to see in others....We empty ourselves out so that the presence of God can come in, tangible and present and divinely human."
The questions keep coming and the certainty is illusive. For most, certainty is not a desired goal or even a remote possibility. Certainty seems to offer only arrogance. The more solid the certainty and confidence of absolute assurance maybe the more deep seated the fear in the existence of the certain one?
The writer of the New Testament book of James offers this, "the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. And a harvest of righteousness is sown in peace for those who seek peace."
This questioning of God, for the Peregrini traveler, is something of an inner journey, one that seeks peace and gentleness. And it is a journey that we recognize we can venture alone. We need community. We must walk together. It is in each of you, sisters and brothers, that I personally see and know the unseen God. Certainty? Only in the faces of your souls.
Saturday, September 16, 2006
God?
God? The original Peregrini question. So, we felt the need to return. Not in circular fashion, just a re-visiting; an intentional path on the pilgrimage. Like going to see an old friend.
Such a serious question drew quite a gathering. The evening was pondering and at times heavy.
Sam Harris, author of The End of Faith: Religion, Terror, and the Future of Reason, was interviewed in the most recent issue of The Sun. "Even if you had a detailed story about the essential purpose religion has served for the past fifty thousand years, even if you could prove that humanity would not have survived without believing in a creator God, that would not mean that it's a good idea to believe in a creator God now, in a twenty-first-century world that has been shattered into seperate moral communities on the basis of religious ideas....I can even be more inflammatory than that. If I could wave a magic wand and get rid of either rape or religion, I would not hesitate to get rid of religion. I think more people are dying as a result of our religious myths than as a result of any other ideology."
This quote shaped the conversation around the question, "Do you believe in a creator God?" or, "Do you need a creator God?"
Consensus was impossible nor was it necessary.
The conversation had such a wide range of approach, feel and intellectual context for us as individuals and some corporately. So much so, that we are going to attempt to approach this ground again next week - September 21 7:00 pm at Fair Trade Cafe. All are welcome.
Such a serious question drew quite a gathering. The evening was pondering and at times heavy.
Sam Harris, author of The End of Faith: Religion, Terror, and the Future of Reason, was interviewed in the most recent issue of The Sun. "Even if you had a detailed story about the essential purpose religion has served for the past fifty thousand years, even if you could prove that humanity would not have survived without believing in a creator God, that would not mean that it's a good idea to believe in a creator God now, in a twenty-first-century world that has been shattered into seperate moral communities on the basis of religious ideas....I can even be more inflammatory than that. If I could wave a magic wand and get rid of either rape or religion, I would not hesitate to get rid of religion. I think more people are dying as a result of our religious myths than as a result of any other ideology."
This quote shaped the conversation around the question, "Do you believe in a creator God?" or, "Do you need a creator God?"
Consensus was impossible nor was it necessary.
The conversation had such a wide range of approach, feel and intellectual context for us as individuals and some corporately. So much so, that we are going to attempt to approach this ground again next week - September 21 7:00 pm at Fair Trade Cafe. All are welcome.
Monday, August 28, 2006
Community of Prayer
As a community we often talk about the idea of being an open or neo-monastic community. The beginnings of these ideas are posted in a sermon at www.staugustinestempe.blogspot.com. If you have a few minutes check it out and let me know what you think about the praying community. More to come about St. Brigid's Community and it's monastic approach.
Tuesday, August 15, 2006
Sermons?
A very few of you who read my blog, actually only one of you, has asked about the sermons that I offer at St. Augustine's Tempe on Sunday mornings.
The sermons are at www.staugustinestempe.blogspot.com. Thanks for asking.
Peregrini activities and information is at www.ecmasu.org.
Our next meeting is August 17, 7:00 pm at Fair Trade Cafe in downtown Phoenix. The topic is "God? In a cease fire?" discussing the current situation is the Middle East. Hope to see you there.
The sermons are at www.staugustinestempe.blogspot.com. Thanks for asking.
Peregrini activities and information is at www.ecmasu.org.
Our next meeting is August 17, 7:00 pm at Fair Trade Cafe in downtown Phoenix. The topic is "God? In a cease fire?" discussing the current situation is the Middle East. Hope to see you there.
Monday, August 07, 2006
God? In the Middle East?
Peregrini gathered around the table for a meal. Community is so important to us and nothing brings us together like good food. We never lack for good hearted conversation with lots of stories around the table.
But, on this night, as the question was offered, a pained silence covered our souls like heavy black clouds preparing to unleash a nasty storm. "Where is God in the Middle East?" The war in Iraq, the war in Lebanon, Iran gathering nuclear strength, the entire region is in violent turmoil. Peace is no where on the horizon. Where is God in all this mess?
Gil C. had spent a college year at Jerusalem University and has a sense of the issues surrounding the conflict. Surani had just returned from Sri Lanka, though she said it was nothing like what she sees in the Middle East, it was still frightening. Most of all sitting around the table have friends who have been or are in Iraq right now. War and conflict are fresh on our minds. Where is God in the Middle East?
The question is impossibly hard. The situation in the Middle East may be as complex as any global entanglement has ever been. Religious strife, histories of violence, economies at risk, lives endangered, survival is perilous at best; there seems to be no solutions, the possibility for peace is not imaginable. Where is God in the Middle East?
For the evening, our hearts broke with compassion for those caught in the middle of massive destruction and lives ruined. The innocent are no more. Death tolls confound us and threaten to make us numb. Maybe that's where God is - keeping us from being numb so that we continue to struggle on behalf of those who apparently are just "collateral damage" in a wave of endless despair?
All the Peregrini travelers could offer was prayer.
But, on this night, as the question was offered, a pained silence covered our souls like heavy black clouds preparing to unleash a nasty storm. "Where is God in the Middle East?" The war in Iraq, the war in Lebanon, Iran gathering nuclear strength, the entire region is in violent turmoil. Peace is no where on the horizon. Where is God in all this mess?
Gil C. had spent a college year at Jerusalem University and has a sense of the issues surrounding the conflict. Surani had just returned from Sri Lanka, though she said it was nothing like what she sees in the Middle East, it was still frightening. Most of all sitting around the table have friends who have been or are in Iraq right now. War and conflict are fresh on our minds. Where is God in the Middle East?
The question is impossibly hard. The situation in the Middle East may be as complex as any global entanglement has ever been. Religious strife, histories of violence, economies at risk, lives endangered, survival is perilous at best; there seems to be no solutions, the possibility for peace is not imaginable. Where is God in the Middle East?
For the evening, our hearts broke with compassion for those caught in the middle of massive destruction and lives ruined. The innocent are no more. Death tolls confound us and threaten to make us numb. Maybe that's where God is - keeping us from being numb so that we continue to struggle on behalf of those who apparently are just "collateral damage" in a wave of endless despair?
All the Peregrini travelers could offer was prayer.
Friday, July 21, 2006
Make your own damn sandwiches
A very good friend of mine went on a holiday to another city. He stayed iin that city with a friend. His friend got up early every morning, went to the grocery and bought two loaves of bread and enough peanut butter and jelly to make sandwiches. When he had made the sandwiches he went to a nearby bridge where several homeless men where living. Every day he distributed the sandwiches and returned home.
After returning from his holiday, my friend was so moved by the sandwich maker that he sent him a check for $100 with an attached note that said, "This is to help out with your wonderful ministry of making sandwiches." A few weeks later, my friend got a letter from the sandwich maker. Enclosed in the envelope was the original check and this note attached to it, "Make your own damn sandwiches."
The lectionary texts for Sunday July 23rd are interconnected. Isaiah 57:14-21 offers peace for the near and far – only - if the Household of God has a humble and contrite heart. The writer of Ephesians states in 2:11-22 that the Household of God is to be one of unity and peace. And in the subversive gospel of Mark 6:39-44, we hear of Jesus feeding a huge crowd of no less than 5,000 with a meager lunch of five loaves of bread and few small fish. So you ask – how are these texts related?
Martin Luther King, Jr. said “All life is interrelated…tied in(to) a single garment of destiny, whatever affects me…affects all….I can never be what I ought to be - until you are what you ought to be - and you can never be what you ought to be - until I am what I ought to be.”
What we have in God’s Word is a radical re-visioning of our religion. This radical vision is called the Household of God – the family of God – a family that is interconnected with the global community.
In the Household of God we are: Working for peace for the near and the far by having a humble and contrite heart. In the Household of God we are: Working with God to create a global unity. In the Household of God: We are sharing our meager lunch which makes us the bread of Jesus.
This re-visioning will bring about the end of slavery, the end of racism, the establishment of civil rights, where freedom is empowered, where compassion is implemented, justice advanced, where human rights are defended and peace made.
According to Isaiah peace will only be achieved when the people of the Household of God have a humble and contrite heart. Do we have a humble and contrite heart? Does our Church offer forgiveness before condemnation? Does the world see our nation as gracious?
In Ephesians the Household of God is part of the global community - working for the common good of all – “no longer strangers and aliens but citizens with all the saints in the household of God.” Do we act as if we are no longer strangers and aliens? Does our Church treat others as saints? Does the nation we live in act as if we are global citizens?
In the Gospel Mark a new economic order is presented; an economy which is based on the simplicity of sharing. Are we sharing? Does our Church share? Does our nation share?
The Word of God is a subversive document which presents an “alternative to the existing societal structure” – which is in stark “contrast to the current exploitative economics of our existing systems.” (quoted from Engaging the New Testament by Russell Pregeant)
What caught most of the attention from the recent Episcopal General Convention was the election of a woman as Presiding Bishop and the Episcopal Churches’ response to the World Wide Anglican Communion and the Windsor Report. However, as Presiding Bishop-elect Katherine Jefferts Schori has pointed out, the “biggest news” and the most important action of the Episcopal Church is its commitment to endorse and financially support the United Nations 8 Millennium Goals.
1. Eradicate extreme poverty and hunger.
2. Achieve universal primary education.
3. Promote gender equality and empower women.
4. Reduce child mortality.
5. Improve maternal health.
6. Combat HIV/AIDS, malaria and other diseases.
7. Ensure environmental stability.
8. Develop partnerships for development.
Michael Lerner (the editor of Tikkun) in, The Left Hand of God: Taking Back Our Country from the Religious Right, writes “(Our) spiritual consciousness….(should) be one that links us to the unity of all being and insists upon our interconnectedness with all others.” When we see ourselves connected to the entire world, then, as Christians, we will take up the vision of sharing what we have to help our fellow global saints. This is the key to the accomplishment of the Millennium Goals – we, the Christian community of the wealthiest nation in the world must share our resources in a significant and sacrificial way. And we as Christian people must lead in that example and only support those with a similar theology.
But it seems almost impossible to focus on these critical issues that encompass the survival of the entire human race when, as a “Christian nation” our minds are consumed with a war that has been created out of fear.
If the Church - the Household of God has ever had the responsibility to step up with a radical re-visioning of our Country’s engagement with the world – it is now.
Peace will never be achieved by using pre-emptive strikes or by condoning retaliatory violence.
Peace will only be achieved by seeing ourselves as global citizens of unity and by radical sharing. While it may not make sense in our world of complex social, political and religious systems – it is the Way of Jesus; to share and to turn the other cheek.
To lead in peace means to be leaders in achieving the Millennium Goals – all of which will require us to put others first – in other words, to share our resources with the world.
What if, in the first one hundred days of the Iraqi war the US, instead of delivering shock and awe, delivered $100,000 to every person living in Baghdad and asked them to overthrow Saddam and his oppressive regime? The $100.000 for every man, woman and child is the equivalent of the money spent on bombs in the first one hundred days of the war in Iraq. To use a Godly Play term – I wonder.
Now, though, when Israel retaliates with unreasonable force, all we can say is, “every nation has the right to protect her borders.” We can not lead in peace if we are the leaders in war and violence. It’s bad theology if we believe “God will bless America” with this strategy.
To quote Jim Wallis the author of God’s Politics: Why the Right gets it Wrong and the Left Doesn’t Get It, “It may be that only theology and spirituality can save the poor and the victims of war.” Jesus has that different theology to teach us. A good theology.
In the feeding of the 5,000, Jesus took a small meager lunch and turned it into a banquet feast. One person sacrificed their lunch for the common good. Jesus’ new economic model is one of sharing what we have for the common good all – that includes our enemies. I can only imagine that Jesus fed not only his friends but also those around him who were plotting to take his life.
Let me offer an example from Lerner’s book. Today, this very day, between 20,000 and 30,000 children will die of starvation and diseases related to malnutrition.
Imagine that you have a family with 5 children. One child has 40 percent of the family’s resources, a second child has 32 percent, the third child 20 percent, the fourth child is struggling with only 6 percent of the family’s resources and the fifth child is dying of starvation with 2 percent of the families resources.
Let me ask you one simple question, what would you do in this situation?
Is the reason the US doesn’t operate out of a theology of sharing is that we don’t consider the less fortunate children of the world as part of our family? Why is it so difficult to share? Why do we respond to violence with more violence? When instead, Jesus calls us to respond to violence with grace, mercy and food? What if, instead of spending money on war, we spent it on eradicating poverty? I wonder.
As followers of Jesus and the Household of God, we are called to be a people of a radical new alternative; a radical economics, a radical social structure, a radical politics and radical personal behavior.
As Christians we believe in a God who using us, the Household God, as food for the world. We believe in a God who is ever luring us and the world towards the common good. We, as Christians, are God’s loaves of bread – fed into the world to bring about peace. We believe in a God who has called his Household to be about the business of changing the souls of our human institutions: changing the souls of those institutions to care about the common good and to share our resources with the world. We believe in a God who calls each of us to be family members in the Household by promoting peace through envisioning ourselves as global citizens and by sharing our meager lunch.
Maybe we better get busy making our own damn sandwiches and start feeding them to a world hiding under a bridge?
What do you think?
After returning from his holiday, my friend was so moved by the sandwich maker that he sent him a check for $100 with an attached note that said, "This is to help out with your wonderful ministry of making sandwiches." A few weeks later, my friend got a letter from the sandwich maker. Enclosed in the envelope was the original check and this note attached to it, "Make your own damn sandwiches."
The lectionary texts for Sunday July 23rd are interconnected. Isaiah 57:14-21 offers peace for the near and far – only - if the Household of God has a humble and contrite heart. The writer of Ephesians states in 2:11-22 that the Household of God is to be one of unity and peace. And in the subversive gospel of Mark 6:39-44, we hear of Jesus feeding a huge crowd of no less than 5,000 with a meager lunch of five loaves of bread and few small fish. So you ask – how are these texts related?
Martin Luther King, Jr. said “All life is interrelated…tied in(to) a single garment of destiny, whatever affects me…affects all….I can never be what I ought to be - until you are what you ought to be - and you can never be what you ought to be - until I am what I ought to be.”
What we have in God’s Word is a radical re-visioning of our religion. This radical vision is called the Household of God – the family of God – a family that is interconnected with the global community.
In the Household of God we are: Working for peace for the near and the far by having a humble and contrite heart. In the Household of God we are: Working with God to create a global unity. In the Household of God: We are sharing our meager lunch which makes us the bread of Jesus.
This re-visioning will bring about the end of slavery, the end of racism, the establishment of civil rights, where freedom is empowered, where compassion is implemented, justice advanced, where human rights are defended and peace made.
According to Isaiah peace will only be achieved when the people of the Household of God have a humble and contrite heart. Do we have a humble and contrite heart? Does our Church offer forgiveness before condemnation? Does the world see our nation as gracious?
In Ephesians the Household of God is part of the global community - working for the common good of all – “no longer strangers and aliens but citizens with all the saints in the household of God.” Do we act as if we are no longer strangers and aliens? Does our Church treat others as saints? Does the nation we live in act as if we are global citizens?
In the Gospel Mark a new economic order is presented; an economy which is based on the simplicity of sharing. Are we sharing? Does our Church share? Does our nation share?
The Word of God is a subversive document which presents an “alternative to the existing societal structure” – which is in stark “contrast to the current exploitative economics of our existing systems.” (quoted from Engaging the New Testament by Russell Pregeant)
What caught most of the attention from the recent Episcopal General Convention was the election of a woman as Presiding Bishop and the Episcopal Churches’ response to the World Wide Anglican Communion and the Windsor Report. However, as Presiding Bishop-elect Katherine Jefferts Schori has pointed out, the “biggest news” and the most important action of the Episcopal Church is its commitment to endorse and financially support the United Nations 8 Millennium Goals.
1. Eradicate extreme poverty and hunger.
2. Achieve universal primary education.
3. Promote gender equality and empower women.
4. Reduce child mortality.
5. Improve maternal health.
6. Combat HIV/AIDS, malaria and other diseases.
7. Ensure environmental stability.
8. Develop partnerships for development.
Michael Lerner (the editor of Tikkun) in, The Left Hand of God: Taking Back Our Country from the Religious Right, writes “(Our) spiritual consciousness….(should) be one that links us to the unity of all being and insists upon our interconnectedness with all others.” When we see ourselves connected to the entire world, then, as Christians, we will take up the vision of sharing what we have to help our fellow global saints. This is the key to the accomplishment of the Millennium Goals – we, the Christian community of the wealthiest nation in the world must share our resources in a significant and sacrificial way. And we as Christian people must lead in that example and only support those with a similar theology.
But it seems almost impossible to focus on these critical issues that encompass the survival of the entire human race when, as a “Christian nation” our minds are consumed with a war that has been created out of fear.
If the Church - the Household of God has ever had the responsibility to step up with a radical re-visioning of our Country’s engagement with the world – it is now.
Peace will never be achieved by using pre-emptive strikes or by condoning retaliatory violence.
Peace will only be achieved by seeing ourselves as global citizens of unity and by radical sharing. While it may not make sense in our world of complex social, political and religious systems – it is the Way of Jesus; to share and to turn the other cheek.
To lead in peace means to be leaders in achieving the Millennium Goals – all of which will require us to put others first – in other words, to share our resources with the world.
What if, in the first one hundred days of the Iraqi war the US, instead of delivering shock and awe, delivered $100,000 to every person living in Baghdad and asked them to overthrow Saddam and his oppressive regime? The $100.000 for every man, woman and child is the equivalent of the money spent on bombs in the first one hundred days of the war in Iraq. To use a Godly Play term – I wonder.
Now, though, when Israel retaliates with unreasonable force, all we can say is, “every nation has the right to protect her borders.” We can not lead in peace if we are the leaders in war and violence. It’s bad theology if we believe “God will bless America” with this strategy.
To quote Jim Wallis the author of God’s Politics: Why the Right gets it Wrong and the Left Doesn’t Get It, “It may be that only theology and spirituality can save the poor and the victims of war.” Jesus has that different theology to teach us. A good theology.
In the feeding of the 5,000, Jesus took a small meager lunch and turned it into a banquet feast. One person sacrificed their lunch for the common good. Jesus’ new economic model is one of sharing what we have for the common good all – that includes our enemies. I can only imagine that Jesus fed not only his friends but also those around him who were plotting to take his life.
Let me offer an example from Lerner’s book. Today, this very day, between 20,000 and 30,000 children will die of starvation and diseases related to malnutrition.
Imagine that you have a family with 5 children. One child has 40 percent of the family’s resources, a second child has 32 percent, the third child 20 percent, the fourth child is struggling with only 6 percent of the family’s resources and the fifth child is dying of starvation with 2 percent of the families resources.
Let me ask you one simple question, what would you do in this situation?
Is the reason the US doesn’t operate out of a theology of sharing is that we don’t consider the less fortunate children of the world as part of our family? Why is it so difficult to share? Why do we respond to violence with more violence? When instead, Jesus calls us to respond to violence with grace, mercy and food? What if, instead of spending money on war, we spent it on eradicating poverty? I wonder.
As followers of Jesus and the Household of God, we are called to be a people of a radical new alternative; a radical economics, a radical social structure, a radical politics and radical personal behavior.
As Christians we believe in a God who using us, the Household God, as food for the world. We believe in a God who is ever luring us and the world towards the common good. We, as Christians, are God’s loaves of bread – fed into the world to bring about peace. We believe in a God who has called his Household to be about the business of changing the souls of our human institutions: changing the souls of those institutions to care about the common good and to share our resources with the world. We believe in a God who calls each of us to be family members in the Household by promoting peace through envisioning ourselves as global citizens and by sharing our meager lunch.
Maybe we better get busy making our own damn sandwiches and start feeding them to a world hiding under a bridge?
What do you think?
Friday, July 07, 2006
Hope not fear
My sister Dinah has Prader-Willi Syndrome; the deformity of chromosome-15. Prader-Willi is random, it's not passed down through the genes or caused by any known factor - it just happens. Basically, my sister is mentally and physically handicapped. She is challenged is so many different ways, yet, she has always been a beacon of light for all those she encounters. Due mainly to my parents love and diligence, Dinah is the oldest known living Prader-Willi; she is 51. The person who lived the longest was 63. Most Prader-Willi's die in their 20 or 30's due to obesity and uncontrollable anger outbursts. My parents and those who work closely with Dinah have managed her weight quite well. The anger outbursts are something that happens - but, with Dinah some medications have been effective in mitigating their frequency.
Dinah has lived at home until her mid-thirties. At that point my parents decided that for Dinah's continued growth and development that she needed to be an environment outside of home. They researched and searched out several possibilities. The first group home worked well with Dinah for a while, but as Dinah has grown older it has become apparent that the smaller the number living in the home, the better she can function.
With more research my parents found a "Christian home." First warning sign was the "Christian label." It wasn't long before Dinah had an anger outburst. The couple that managed the group home didn't handle the episode too well. My parents and I were summoned to meet with the management team.
Quickly into the meeting the Christian couple who managed the home began telling us that if we would only pray harder and with more fervency that Dinah would be healed of being Prader-Willi. Honestly, I didn't handle their presumptions too well myself. It wasn't long before my parents moved Dinah into another more suitable place where she now resides most comfortably and happily.
I don't believe in a Santa Claus God. While it would be much easier to believe in a God who went around looking for all who was naughty and all who was nice to dispense either punishment or gifts, I don't find that God in the gospel of Jesus Christ.
In the gospel of Mark (5:22-24, 35-43) Jesus tells the father of a dying girl "Do not fear, only believe." Jesus' admonition about fear speaks volumes about the very heart of God. The Presence of God brings hope. Yet, more often than not, we act out of fear.
There is a powerful tendency inside all of us towards fear. We fear sickness, injury, death, change, the enemy, and the unknown. Michael Lerner in The Left Hand of God, writes "When our consciousness moves (toward fear) we believe that the Other is a serious threat that needs to be dominated and controlled before it does likewise to us." Jesus if offering hope as an alternative to fear. Jesus is summoning us to move out of the paradigm of fear into the prospects of hope.
Jesus goes to the home of the 12 year old girl. Everyone there is grieving her death. But, Jesus says, "She's not dead, she's only sleeping." Where some see death, Jesus sees hope. Well, that brought mocking laughter from all the mourners. They feared death so much they could not see the hope of the Presence of God.
Ignoring their ridicule, Jesus took three of his young disciples into the girl's room. There Jesus spoke the powerful words of hope, "get up." Jesus saw hope in the mystery of the unseen. While no one else could see hope, Jesus offered the Presence of God for healing.
I wonder what would happen if we responded to the Other with hope instead of fear? In our country today we are operating out of fear not hope. What if we offered hope for our enemies instead of reacting out of fear? Without hope there will be no healing.
In the Episcopal Church this very minute we are living our lives in fear. The fear of change and the fear of not changing. But, what if, instead of working from a place of fear we moved to a place of the hope of healing found in the Presence of God. Would we, like Jesus, see hope instead of death?
I once asked my mother if she could change Dinah into a "normal" person, would she? First, my mom corrected me in that Dinah was probably more normal than any of the rest of us. Then she told me, no, she wouldn't. "Dinah is a gift and we see life differently through her eyes than we ever could any other way."
God isn't Santa Claus. God is the Presence of Jesus seen in each of us offering the hope of healing. Healing hunger, healing hatred, healing the fear that breeds greed, healing that crosses the divide in theology and the healing that allows us to hear the words of Jesus, "you're not dead, get up."
Dinah has lived at home until her mid-thirties. At that point my parents decided that for Dinah's continued growth and development that she needed to be an environment outside of home. They researched and searched out several possibilities. The first group home worked well with Dinah for a while, but as Dinah has grown older it has become apparent that the smaller the number living in the home, the better she can function.
With more research my parents found a "Christian home." First warning sign was the "Christian label." It wasn't long before Dinah had an anger outburst. The couple that managed the group home didn't handle the episode too well. My parents and I were summoned to meet with the management team.
Quickly into the meeting the Christian couple who managed the home began telling us that if we would only pray harder and with more fervency that Dinah would be healed of being Prader-Willi. Honestly, I didn't handle their presumptions too well myself. It wasn't long before my parents moved Dinah into another more suitable place where she now resides most comfortably and happily.
I don't believe in a Santa Claus God. While it would be much easier to believe in a God who went around looking for all who was naughty and all who was nice to dispense either punishment or gifts, I don't find that God in the gospel of Jesus Christ.
In the gospel of Mark (5:22-24, 35-43) Jesus tells the father of a dying girl "Do not fear, only believe." Jesus' admonition about fear speaks volumes about the very heart of God. The Presence of God brings hope. Yet, more often than not, we act out of fear.
There is a powerful tendency inside all of us towards fear. We fear sickness, injury, death, change, the enemy, and the unknown. Michael Lerner in The Left Hand of God, writes "When our consciousness moves (toward fear) we believe that the Other is a serious threat that needs to be dominated and controlled before it does likewise to us." Jesus if offering hope as an alternative to fear. Jesus is summoning us to move out of the paradigm of fear into the prospects of hope.
Jesus goes to the home of the 12 year old girl. Everyone there is grieving her death. But, Jesus says, "She's not dead, she's only sleeping." Where some see death, Jesus sees hope. Well, that brought mocking laughter from all the mourners. They feared death so much they could not see the hope of the Presence of God.
Ignoring their ridicule, Jesus took three of his young disciples into the girl's room. There Jesus spoke the powerful words of hope, "get up." Jesus saw hope in the mystery of the unseen. While no one else could see hope, Jesus offered the Presence of God for healing.
I wonder what would happen if we responded to the Other with hope instead of fear? In our country today we are operating out of fear not hope. What if we offered hope for our enemies instead of reacting out of fear? Without hope there will be no healing.
In the Episcopal Church this very minute we are living our lives in fear. The fear of change and the fear of not changing. But, what if, instead of working from a place of fear we moved to a place of the hope of healing found in the Presence of God. Would we, like Jesus, see hope instead of death?
I once asked my mother if she could change Dinah into a "normal" person, would she? First, my mom corrected me in that Dinah was probably more normal than any of the rest of us. Then she told me, no, she wouldn't. "Dinah is a gift and we see life differently through her eyes than we ever could any other way."
God isn't Santa Claus. God is the Presence of Jesus seen in each of us offering the hope of healing. Healing hunger, healing hatred, healing the fear that breeds greed, healing that crosses the divide in theology and the healing that allows us to hear the words of Jesus, "you're not dead, get up."
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