15 Then the Pharisees went and plotted to entrap him in what he said. 16 So they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference … Continue reading Reflecting God
A couple of my friends committed this week to reading the entire Bible in 90 days, and I decided to join them.
I’ll be honest … I’ve never been very great at sticking with Bible reading plans, but I do like the idea of getting through the whole expanse of the Bible in three months.
We’ll see how it goes … I’m also trying to meditate daily, do exercises daily to heal from a hip injury, and get back to my guitar. So it’s a pretty sure thing that I’ve bitten off more than I can chew. But at the moment, I’m enjoying the challenge.
I just finished Day 5, which means I’ve read all of Genesis and 15 chapters of Exodus … it’s hard to dwell deeply much on all that happens (and there are a lot of incredible stories in these first 65 chapters!!!).
But several things struck me.
— So many blessings given. I wonder what it would be like if we were more intentional about offering blessing? (One of my favorite compliments given me by a friend was that I seem like someone that would just naturally offer a blessing in the course of a hike, bike ride, etc.)
— Women don’t play a large role, but it makes it more noticeable when they DO — Zipporah saving Moses’ life. The Hebrew midwives Shiprah and Puah saving Hebrew baby boys. Hagar, long one of my favorite Biblical women. Tamar’s craftiness in finding a way to eventually bear her twins, Perez and Zerah.
— The reminder that “Israel” means “One who strives with God,” the new name given to Jacob after he spends the night wrestling with an angel (God), and also the name given the Hebrew people.
— There is a LOT of marrying going on between close relatives — cousins, aunt-nephew, half-siblings… nothing like those Biblical family values! Also, for a culture that really lifts up eldest sons, God sure seems to favor younger brothers — Abel, Jacob, Moses…
— The steady thread of being a foreigner: Abraham saying “I am a stranger and an alien residing among you” (Gen. 24:4), Moses “I have been an alien residing in a foreign land” (as he names his son “Gershon”) (Ex. 2:24), “There shall be one law for the native and for the alien who resides among you” (Ex. 12:49).
— The resilience shown in Joseph’s story — despite being sold into slavery by his brothers, apart from his family in a strange land for more than a decade (including years in prison), he says afterward to his brothers, “And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life … God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors.” (Gen. 45:5, 7)
What do you think? Wanna join us? What are you noticing?
I do “nice” really well.
I have friends who are pretty sure there’s not a mean bone in my body.
And once I dated a woman who told me she just wanted to see me finally get angry. I’m pretty sure she could tell that I bottle up my anger. But then, when I did finally dare show my anger, just a little, we ended up breaking up just days later.
So much for positive reinforcement.
I’m a hospital chaplain. I can witness anger and grief and despair and rage, and generally stay pretty calm and grounded. But I don’t have a clue what to do with my own anger … often I can’t even quite identify it, and usually it comes out in tears.
Sometimes it also comes out in cursing. Usually to myself, and to God.
And for the last couple days I’ve been thinking a lot about anger and language and expression, and how I manage the tension between not wanting to offend, wanting to keep spaces of discourse open so that as many voices can hear and be heard as possible, and yet also recognizing that sometimes the offensive language IS the language to express deep frustration, anger, despair, grief.
Far too often those of us who prefer to stay comfortable have shut down the voices of those who have needed to speak a very real, very important message of grief, injustice, righteous anger. And when I shut down that anger, it’s a way of distancing my self and “othering” someone else, keeping myself apart — insulated — from their pain and anger in a way that also can dishonor their pain.
The Lutheran Church tends to do a pretty spectacular job of this kind of nice that avoids all conflict. Even my (Catholic) hospital system has a culture of “Providence nice.” Jesus, however, didn’t operate that way.
As I write this, the second day of the season of Advent is coming to a close. This is my favorite season of the church year, the four weeks preceding Christmas, a time of preparation, of waiting, of sitting in the darkness watching for signs of hope. This is a season of trying to comprehend the insanity of God loving the world so much as to show up in our midst as a fragile infant, born to a poor, young, unmarried mom, and leaping into all the messiness and brokenness of people and politics and relationships.
This Advent, I’m following a devotion series on the theme #FuckThisShit.
You’ll find Day 2, by Alisha Gordon, here.
Rev. Tuhina Rasche, one of the pastors who conceptualized this series of devotions, says this:
There is a deep need to express one’s self on a visceral level. After a tremendous experience such as the death of a loved one, an act of betrayal, an experience of righteous anger, or a sense that something is not right with the world, there are many people who yearn for a way to communicate something they feel deep within their souls. Communicating such a deep emotion cannot be accompanied by flowery and polite language; if anything, the language that accompanies such emotions communicates a rawness and a sense of being both literally and figuratively torn open. There is a desire for God to rend the heavens, to have things torn open to enter into the world. Like the heavens being torn open in Mark’s Gospel at Jesus’ baptism. Or like Christ’s flesh being torn at the crucifixion… and bearing those scars in the resurrection, giving validity to our hopes, yearnings, and anguish.
We are not using #FuckThisShit to be edgy or radical. We are not using this to be “cool.” We are using these words because they are troubling. They are unsettling. They are being used to move us from places of complacency. If anything, we are using these words to reflect the brokenness of the humanity in which we live. We are using these words to reflect a deep sense of heartbreak and yearning to be in restored relationship with one another, and to be in restored relationship with God. We are using these words to call out for Christ to come again …
To be very clear, this choice of language is not a response to the inconsequential — a scratched car, not getting concert tickets, finding sausage on your vegetarian pizza. It is a response to waking up again this morning to news of an active shooter on the Ohio State campus. To the long litany of names of African American men and women who have been killed in what should be routine traffic stops. To the reality that we have a president-elect who has said vile, offensive things to and about women, Muslims, immigrants … and if I were a Muslim immigrant woman (and I work with many of them), whether I would actually say it or not, I would want to say #FuckThisShit.
I will be forever grateful to feminist Christian ethicist Beverly Wildung Harrison for all I learned from her essay, “The Power of Anger in the Work of Love.” She writes,
“Anger is not the opposite of love. It is better understood as a feeling-signal that all is not well in our relation to other persons or groups or to the world around us. Anger is a mode of connectedness to others and it is always a vivid form of caring.” She goes on to write, “Where anger rises, there the energy to act is present.”
Yes, anger can be destructive and lead to harm. But it also can push us to work for change and justice and a more loving world where all are welcome.
And as I work as a hospital chaplain, and look around at the state of the world, I am increasingly convinced that one of the most important growing edges for us is to increase our ability to tolerate discomfort.
The more comfortable we are, the more we need to get used to discomfort, learn how we respond to it, learn how to stay grounded and loving even when we’re in the midst of chaos, pain, uncertainty.
Not long ago I sat in the family room of our Emergency Department, with a woman who had just learned her husband had died. When she found out I was a chaplain, she immediately said “I don’t want to talk religion.” We didn’t. What she did do, over the following hours, was grieve, curse, and tell stories about a man who “If he loved you, you knew it,” and who used “fuck” as both noun and verb, “as fuck” as his most common adjective, and so on. And that was time was absolutely sacred ground.
There’s no question that this series of Advent devotions won’t be for everyone. That’s fine. But as I watch it spread over Facebook and notice the responses, I’m noticing it reaching a lot of people. Many of whom are not, and will not be the churched.
The woman in the ER wanted nothing to do with religion or church. But I’d also bet she lives with an assumption that “Church” wants nothing to do with her.
And that is where my fears lie for the church … not that we’ll become a place where “fuck” and “shit” have a regular place in our litanies or preaching, but that we’ll (continue to) be a place where those who are hungry for some hope or some love in the midst of violence, poverty, abuse, despair will never feel they can bring their whole selves. A place where those who bring their whole selves, in vulnerability, rawness, brokenness, will be told they need to change to keep us comfortable, rather than be welcomed, and chance that we all may be transformed.
It is my hope that there will be more places where we can be honest about our anger, regardless of the language, and truly be heard. That change may come, along with balm for the wounded places we carry.
I expect to be uncomfortable this Advent season. Hell, I’ve been uncomfortable all year for a variety of reasons. I hope that discomfort will also push my creativity, my prayers, my writing, and whoever it is that God is currently calling forth from me. I’m grateful for this opportunity to engage the discomfort.
Meanwhile, I’m still pondering how I’ll write about and talk about this on Facebook. I’d rather have you read it than turn away because of the language. And, the language matters. For the record, there’s also a profanity-free version of the prompts titled #RendTheHeavens.
“Oh, that the Christmas miracle of God-in-a-manger wouldn’t be
just a one-time magic trick.
Because god we could use a Christmas miracle these days
because by now the ice and the snow and the darkness are
already old friends but we haven’t even
reached the darkest day yet.
And I’m scared. And I am bleeding. And I am tired.
Oh that you would rend the heavens and come down…”
You can read the rest of Micah Martin’s Advent Psalm of Lament (inspiration for the devotion series) here.
Meanwhile, I’ll keep writing. Might tag it #FuckThisShit. Might tag it #RendTheHeavens. Maybe #FTS/#RTH. But however I tag it, may my writing be honest and vulnerable and Spirit-led.
May we be blessed with discomfort in these darkest days, and also be surprised by hope, by connection, by the unexpected.
This sermon was preached Aug. 9, 2015 at Lutheran Church of Hope in Anchorage, Alaska, based on John 6:35-51.
Yesterday I spent my morning at the Walk to Remember, an annual event for people who’ve experienced the loss of a child, to remember, to grieve, to share, and to know they aren’t alone. After being the Children’s Hospital Chaplain at Providence for 11 years, I got to reconnect with families that have been coming every year for nearly a decade, and families I’ve known for just a few months. This event, sponsored by the Children’s Hospital at Providence and Hospice of Anchorage, breaks my heart and fills my heart. We remembered Charlie. River. Isabelle. Shalom. Avery. Jude. Owen. Skylar. Samuel. Nicholas. And so many more.
And it’s because of experiences like the Walk to Remember that I love this reading from John, for it’s promises of hope, for a day when no one will be hungry or thirsty, for Jesus’ promise that “I should lose nothing of all that (God) has given me but raise it up on the last day,” that one may “eat of this (bread of life) and not die.”
And I struggle with this reading, because it’s hard to find hope and comfort in a promise that “you will not die” as I walk with grieving parents and grandparents and siblings and friends.
And I’m apparently not alone in struggling with this teaching, because immediately the people who were listening to Jesus pretty much said “Wait a minute. Isn’t this Jesus, Joseph and Mary’s kid? We know them … how can HE say ‘I’ve come down from heaven?’” And a few verses later, the disciples say “This teaching is difficult. Who can accept it?”
But first a little context. We come to this teaching after Jesus has just fed 5,000 hungry people miraculously with five loaves of bread and two fish. And for those listening to Jesus, the talk of the “bread come down from heaven” would have echoed back to the Exodus, when Moses led the Israelites out of slavery in Egypt into the wilderness. When they were starving, God “rained down bread (manna) from heaven,” and fed them. Always enough.
I appreciate this, because whether we’re talking about literal or figurative bread, literal or figurative life and death, it is clear that God DOES care about our physical needs, about the very literal feeding of the hungry.
This text also echoes for me back to a previous chapter in John’s gospel, when Jesus meets a Samaritan woman, alone at a well. They have an amazing conversation despite the potential walls of her being a single, Samaritan woman who has had five husband, and Jesus being a single Jewish teacher. And in that conversation (John 4), he tells her that “Everyone who drinks of this (well) water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.” And she goes on to tell the people of her city, people who likely had previously shunned her, to “Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?” He changes her life, and she becomes essentially the first witness to who and what Jesus is.
There’s a lot to love about these teachings. Over and over again, Jesus is clear that whoever comes to him will never be hungry, and whoever believes in him will never be thirsty. Everything that God gives me will come to me, and anyone who comes to me I will never drive away.
The bread that I will give for the life of the world – the whole cosmos – is my flesh. Whoever believes has eternal life.
And yet, for those of us living in the here and now, sometimes those promises of eternal life are not so comforting as we, with our human hearts, grieve the losses of people and things that we lose to which we have become attached. Lives, relationships, places, work.
Frankly, as I sat with this teaching this week, I felt like I had more in common with Elijah, who (1 Kings 19:4-8) went a day’s journey into the wilderness, after having his life threatened by the queen, came and sat under a solitary broom tree, and asked, “O Lord, take away my life.” Elijah didn’t see any hope or comfort, and I wasn’t sure I did either.
But then I had a powerful conversation with a friend dealing with a difficult illness, a scary illness, and we talked a lot about what it’s like to feel vulnerable and helpless, not knowing what the immediate future holds. She said “I wish someone would just say to me ‘It must be really scary being discharged home when you still feel so helpless.’ ‘It must be really scary to know that your life has been turned upside down, that you’re dependent on other people suddenly to take care of you, pack up your things, make sure you’re eating safely, take care of your child.’” My friend knows she’s improving. She knows there’s hope she’ll get better, and that this is temporary. But, as we talked, sometimes we just need some empathy.
I spent a lot of time this week with Martin Luther, and his writing “The Sacrament of the Body and Blood of Christ – Against the Fanatics,” and was struck by his reminder that
“God is the sort of person who likes to do what is foolish and useless in the eyes of the world.” In other words, God is the sort of, well, God, who meets us precisely in those weak, vulnerable, scary moments. Those death and loss times.
To the “fanatics” who argued that it “is not fitting that Christ’s body and blood should be in the bread and wine,” Luther responds “I might say equally well that it is not reasonable that God should descend from heaven and enter into the womb.” Likewise, it makes no sense that Christ “should thus humble himself below all men and allow himself to be suspended upon the cross as a most notorious evil-doer.
Jesus himself knew death, and not just any death, but a humiliating, suffering death. And it strikes me that in asking why we die, when we’ve been promised that we will live forever, that we’re asking the wrong question.
Don’t get me wrong – it’s a very reasonable, human question. It’s the same question that a few chapters later in John 11, sisters Mary and Martha both ask Jesus – Lord, if you had been here, my brother (Lazarus) would not have died. It’s a question we’re likely to keep asking, because, how can we NOT ask?
Of course we want to keep asking this question, because death – the death of loved ones, the many losses we experience, our own mortality – death makes us vulnerable and often experience pain.
Social worker and researcher Brené Brown, in her book The Gifts of Imperfection, says “…After years of research, I’m convinced that we all numb and take the edge off. The question is, does our __________ (eating, drinking, spending, gambling, saving the world, incessant gossiping, perfectionism, 60-hour work week) get in the way of our authenticity? Does it stop us from being emotionally honest and setting boundaries and feeling like we’re enough? Does it keep us from staying out of judgment and from feeling connected? Are we using _____ to hide or escape from the reality of our lives?” (p. 72)
And I would add, does it separate us from God? Does it separate us from God’s love, God’s grace, God’s transformation in our lives?
She continues that “Understanding my behaviors and feelings through a vulnerability lens rather than strictly through an addiction lens changed my entire life. It also strengthened my commitment to sobriety, abstinence, health and spirituality. I can definitely say,
‘Hi, my name is Brene, and today I’d like to deal with vulnerability and uncertainty with an apple fritter, a beer and cigarette, and spending 7 hours on Facebook.’ That feels uncomfortably honest.”
Similarly, as Lutherans, we are called to understand our behaviors and feelings through the lens of the cross. Through the lens of that “God …who likes to do what is foolish and useless in the eyes of the world.” And that same God meets us exactly in those intensely vulnerable places.
Brown reminds us that “There is a full spectrum of human emotions, and when we numb the dark, we numb the light. … When we lose our tolerance for discomfort, we lose joy.” (p. 73)
I think we’re asking the wrong question. While we would rather find the magic key to avoid suffering and death, instead, perhaps we need to pay more attention to where God is. Perhaps God calls us to a different question — not why must we die, but how do we see God at work in our lives, lives that despite the interruption of death, are eternal. We want so much to be in control and to not feel pain, and yet we turn to God trusting that we are in the hands of a great, grace-filled mystery of love.
Luther reminds us that we may trust that “the body of Christ is present in the bread and that his blood is truly present in the wine. This does not mean that he is not present in other places also with his body and blood, for in believing hearts he is completely present with his body and blood. … For that he enters the heart through faith is a much greater miracle than that he is present in the bread.”
Luther reminds us that we find God’s presence in the Eucharistic Meal, because the living Word points us there. And that in hearing the gospel, Christ is brought into our hearts, the true Christ. “How that comes about you cannot know, but your heart truly feels his presence, and through the experience of faith you know for a certainty that he is there.”
As I think about the grieving people I walked, literally, with at the Walk to Remember, I think about the stories and messages I heard. People who said “It seems to get a little easier every day.” People who said “It feels like it’s harder every day that passes.” People trusting that they would be reunited with their beloved children one day, and couldn’t wait. Others who find comfort in knowing that through organ donation, their beloved brought life to eight others. Or that through a foundation made in a loved one’s memory, Owen’s Milk Money brings tangible support in breastfeeding to countless mothers, improving the lives of so many babies and families. And so many people told me how much it helped to realize they were not alone in their grief.
We may find Christ anywhere. And I hope we do. But we are promised to find Christ in the living Word. In the bread and wine we share. In the water with which we are baptized. And as Luther reminds us, “As (Jesus) gives himself for us with his body and blood in order to redeem us from all misery, so we too are to give ourselves with might and main for our neighbor.” May we too be signs of God’s hope, life and love to the neighbor, and indeed, find Christ there as well.
In the meantime, let us find Christ here. As the angel said to Elijah, “Get up and eat, otherwise the journey will be too much for you.”
Come and eat. Taste and see. Thanks be to God.