Welcome Table Readings
2019 - August 11
43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same?
“Love Your Enemies,” delivered by Martin Luther King Jr. at Dexter Avenue Baptist Church, Montgomery, Alabama, 17 November 1957. Abridged version.
I want to turn your attention to this subject: "Loving Your Enemies." It’s so basic to me because it is a part of my basic philosophical and theological orientation—the whole idea of love, the whole philosophy of love.
Certainly these are great words...and many would go so far as to say that it just isn’t possible to move out into the actual practice of this glorious command. They would go on to say that this is just additional proof that Jesus was an impractical idealist who never quite came down to earth. But far from being an impractical idealist, Jesus has become the practical realist. The words of this text glitter in our eyes with a new urgency. Far from being the pious injunction of a utopian dreamer, this command is an absolute necessity for the survival of our civilization. Yes, it is love that will save our world and our civilization, love even for enemies.
Now first let us deal with this question, which is the practical question: How do you go about loving your enemies? I think the first thing is this: In order to love your enemies, you must begin by analyzing self.
Now, I’m aware of the fact that some people will not like you, not because of something you have done to them, but they just won’t like you. I’m quite aware of that. Some people aren’t going to like the way you walk; some people aren’t going to like the way you talk. Some people aren’t going to like you because you can do your job better than they can do theirs. Some people aren’t going to like you because your skin is a little brighter than theirs; and others aren’t going to like you because your skin is a little darker than theirs.
But after looking at these things and admitting these things, we must face the fact that an individual might dislike us because of something that we’ve done deep down in the past, some personality attribute that we possess, something that we’ve done deep down in the past and we’ve forgotten about it; but it was that something that aroused the hate response within the individual. That is why I say, begin with yourself. There might be something within you that arouses the tragic hate response in the other individual.
And this is what Jesus means when he said: "How is it that you can see the mote in your brother’s eye and not see the beam in your own eye?" This is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves.
A second thing that an individual must do in seeking to love his enemy is to discover the element of good in his enemy, and every time you begin to hate that person and think of hating that person, realize that there is some good there and look at those good points which will over-balance the bad points.
I’ve said to you on many occasions that each of us is something of a schizophrenic personality. We’re split up and divided against ourselves. And there is something of a civil war going on within all of our lives. There is a recalcitrant South of our soul revolting against the North of our soul. Within the best of us, there is some evil, and within the worst of us, there is some good. When we come to see this, we take a different attitude toward individuals.
Another way that you love your enemy is this: When the opportunity presents itself for you to defeat your enemy, that is the time which you must not do it. That is the meaning of love. In the final analysis, love is not this sentimental something that we talk about. It’s not merely an emotional something. Love is creative, understanding goodwill for all men. It is the refusal to defeat any individual. When you rise to the level of love, of its great beauty and power, you seek only to defeat evil systems.
Let us move from the practical how to the theoretical why. It’s not only necessary to know how to go about loving your enemies, but also to go down into the question of why we should love our enemies. I think the first reason that we should love our enemies, and I think this was at the very center of Jesus’ thinking, is this: that hate for hate only intensifies the existence of hate and evil in the universe. Somewhere somebody must have a little sense, and that’s the strong person. The strong person is the person who can cut off the chain of hate, the chain of evil. And that is the tragedy of hate, that it doesn’t cut it off. It only intensifies the existence of hate and evil in the universe.
There’s another reason why you should love your enemies, and that is because hate distorts the personality of the hater. We usually think of what hate does for the individual hated or the individuals hated or the groups hated. But it is even more tragic, it is even more ruinous and injurious to the individual who hates. For the person who hates, the true becomes false and the false becomes true. That’s what hate does. You can’t see right. The symbol of objectivity is lost. Hate destroys the very structure of the personality of the hater.
Now there is a final reason I think that Jesus says, "Love your enemies." It is this: that love has within it a redemptive power. And there is a power there that eventually transforms individuals. That’s why Jesus says, "Love your enemies." Because if you hate your enemies, you have no way to redeem and to transform your enemies. But if you love your enemies, you will discover that at the very root of love is the power of redemption. There’s something about love that builds up and is creative. There is something about hate that tears down and is destructive. So love your enemies.
And oh this morning, as I think of the fact that our world is in transition now. Our whole world is facing a revolution. Our nation is facing a revolution. One of the things that concerns me most is that in the midst of the revolution of the world and the midst of the revolution of this nation, that we will discover the meaning of Jesus’ words.
History unfortunately leaves some people oppressed and some people oppressors. And there are three ways that individuals who are oppressed can deal with their oppression. One of them is to rise up against their oppressors with physical violence and corroding hatred. Another way is to acquiesce and to give in, to resign yourself to the oppression. But there is another way. And that is to organize mass non-violent resistance based on the principle of love. It seems to me that this is the only way as our eyes look to the future. As we look out across the years and across the generations, let us develop and move right here. We must discover the power of love, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way.
So this morning, as I look into your eyes, and into the eyes of all of my brothers in Alabama and all over America and over the world, I say to you, "I love you. I would rather die than hate you." And I’m foolish enough to believe that through the power of this love somewhere, men of the most recalcitrant bent will be transformed. And then we will be in God’s kingdom. We will be able to matriculate into the university of eternal life because we had the power to love our enemies, to bless those persons that cursed us, to even decide to be good to those persons who hated us, and we even prayed for those persons who despitefully used us.
1. Let us reflect on our enemies. What words, images, actions or ideas in these passages stand out to you?
2. As MLK says, the idea of loving one’s enemies can seem like impractical idealism. Maybe we still feel that way even after reading his practical interpretation. What is actually the thing (or things) that makes this idea seem so annoyingly impossible?
3. Let’s share some stories about enemies we’ve had in our lives, and if we feel able, also share the ways that we might’ve (or still might) handle things differently.
2019 - July 28
As family is a messy and sprawling topic, let us have a messy and sprawling conversation:
I Invite My Parents to a Dinner Party by Chen Chen
In the invitation, I tell them for the seventeenth time
(the fourth in writing), that I am gay.
In the invitation, I include a picture of my boyfriend
& write, You’ve met him two times. But this time,
you will ask him things other than can you pass the
whatever. You will ask him
about him. You will enjoy dinner. You will be
enjoyable. Please RSVP.
They RSVP. They come.
They sit at the table & ask my boyfriend
the first of the conversation starters I slip them
upon arrival: How is work going?
I’m like the kid in Home Alone, orchestrating
every movement of a proper family, as if a pair
of scary yet deeply incompetent burglars
is watching from the outside.
My boyfriend responds in his chipper way.
I pass my father a bowl of fish ball soup—So comforting,
isn’t it? My mother smiles her best
Sitting with Her Son’s Boyfriend
Who Is a Boy Smile. I smile my Hurray for Doing
a Little Better Smile.
Everyone eats soup.
Then, my mother turns
to me, whispers in Mandarin, Is he coming with you
for Thanksgiving? My good friend is & she wouldn’t like
this. I’m like the kid in Home Alone, pulling
on the string that makes my cardboard mother
more motherly, except she is
not cardboard, she is
already, exceedingly my mother. Waiting
for my answer.
While my father opens up
a Boston Globe, when the invitation
clearly stated: No security
blankets. I’m like the kid
in Home Alone, except the home
is my apartment, & I’m much older, & not alone,
& not the one who needs
to learn, has to—Remind me
what’s in that recipe again, my boyfriend says
to my mother, as though they have always, easily
talked. As though no one has told him
many times, what a nonlinear slapstick meets
slasher flick meets psychological
pit he is now co-starring in.
Remind me, he says
to our family.
“The Lord, the Lord,
a God merciful and gracious,
slow to anger,
and abounding in steadfast love and faithfulness,
keeping steadfast love for the thousandth generation,
forgiving iniquity and transgression and sin,
yet by no means clearing the guilty,
but visiting the iniquity of the parents
upon the children
and the children’s children,
to the third and the fourth generation.”
Jesus said to them, “Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundredfold,[d] and will inherit eternal life. But many who are first will be last, and the last will be first.
1. What are the areas of anxiety, hurt, confusion that come up when you think about your family? If it’s helpful, focus on what you’ve been thinking about these days.
2. As we all deal with this stuff, can we share the ways we endure, survive, reach out, heal? What can we learn from one another? What can we do to support one another?
3. The bible verses demonstrate a split in the way that religion and spirituality often frame our connections to family. On one end, we have the idea that we are defined by who we come from. On the other, we have the notion that we are individuals who singularly make decisions that define us. How do you see yourself in this spectrum and how does that affect your relationship with your family?
2019 - July 14
Read the following story with the assumption that Jesus and Peter are two friends:
27 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” 28 And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” 29 He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” 30 And he sternly ordered them not to tell anyone about him.
31 Then [Jesus] began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly. And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things. 34 He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me.” — Mark 8:27-34
"To nurture a person is not to impose upon them a framework that, however healthy, is foreign to their soul. To nurture is to unleash the self for growth that is its own. Friendship nurtures when it provides a person the opportunity to experiment with the self and traces a watermark by which to measure the achievement. I become more of what I am by measuring myself against someone else….the one who nurtures me urges me on to aim for marks beyond me.” — Joan Chittister, The Friendship of Women: The Hidden Tradition of the Bible
“Each friend represents a world in us, a world possibly not born until they arrive, and it is only by this meeting that a new world is born” —Anais Nin, The Diary of Anaïs Nin, Vol. 1: 1931-1934
1, Meditation: Friendship can be described in many ways and take many forms. What sticks with you from these reflections on friendship? What in the story about Jesus and Peter surprises, challenges, or intrigues you?
2. Revelation: The word translated as rebuke in the Mark story comes from the Greek, timaó (τιμάω, tee-mah’-o), which means the act of properly assigning value, or measuring accurately. To rebuke someone literally means keeping them in check, or putting things into proper perspective. When have you rebuked (or been rebuked) by a friend? Did this encounter feel nurturing, stifling or some other way? Why?
3. Application: Friendship requires an ongoing balancing act between the needs and desires of each party. When one person’s needs are overvalued, the other’s can be lost. What (or, perhaps, who) do you need to rebuke to form stronger friendships? (It might be a fear, a misunderstanding, a bad habit, a relational pattern, etc.).
2019 - June 23
Acts 8: 26-31, 35-39
26 Now an angel of the Lord said to Philip, “Go south to the road—the desert road—that goes down from Jerusalem to Gaza.” 27 So he started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of the Kandake (which means “queen of the Ethiopians”). This man had gone to Jerusalem to worship, 28 and on his way home was sitting in his chariot reading the Book of Isaiah the prophet. 29 The Spirit told Philip, “Go to that chariot and stay near it.”
30 Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. “Do you understand what you are reading?” Philip asked.
31 “How can I,” he said, “unless someone explains it to me?” So he invited Philip to come up and sit with him. 35 Then Philip began with that very passage of Scripture and told him the good news about Jesus.
36 As they traveled along the road, they came to some water and the eunuch said, “Look, here is water. What can stand in the way of my being baptized?” 38 And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing.
Anne Lamott, Small Victories: Spotting Improbable Moments of Grace
There must have been a book— way down there in the slush pile of manuscripts—that somehow slipped out of the Bible. That would have been the chapter that dealt with how we’re supposed to recover from the criticism session in the Garden, and discover a sense that we’re still welcome on the planet….The welcome book would have taught us that power and signs of status can’t save us, that welcome—both offering and receiving— is our source of safety.
Until recently I barely even knew the signs of welcome: the way a person plopped down across from me and sighed deeply while looking at me with relief, a shy look on someone’s face that gave me time to breath and settle in. I didn’t know that wounds and scars were what we find welcoming, because they are like ours.
Trappings and charm wear off, I’ve learned. Let people see you. They see your upper arms are beautiful, soft and clean and warm, and then they will see this about their own, some of the time. It’s called having friends, choosing each other, getting found, being fished out of the rubble. It blows you away, how this wonderful event ever happened — me in your life, you in mine.
Two parts fit together. This hadn’t occurred all that often, but now that it does, it’s the wildest experience. It could almost make a believer out of you. Of course, life will randomly go to hell every so often, too. Cold winds arrive and prick you: the rain falls down your neck: darkness comes. But now there are two of you: Holy Moly.
Let’s reflect on what it means to be welcome. What words, images, actions or ideas in these passages stand out to you?
Have you ever been welcomed unexpectedly? What or who made you feel welcomed? Conversely, when have you experienced unwelcome? What was that experience like?
Welcoming others and being welcomed entails risks. Whether venturing outside one’s comfort zone, being truly seen, or purposeful patience. What risks do you need to take to be more welcoming to others? Who (or what) needs your welcoming right now?
2019 - June 9
2:1 When the day of Pentecost had come, they were all together in one place.
2:2 And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting.
2:3 Divided tongues, as of fire, appeared among them, and a tongue rested on each of them.
2:4 All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
2:5 Now there were devout Jews from every nation under heaven living in Jerusalem.
2:6 And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each.
2:7 Amazed and astonished, they asked, "Are not all these who are speaking Galileans?
2:8 And how is it that we hear, each of us, in our own native language?
2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
2:10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes,
2:11 Cretans and Arabs--in our own languages we hear them speaking about God's deeds of power."
2:12 All were amazed and perplexed, saying to one another, "What does this mean?"
2:13 But others sneered and said, "They are filled with new wine."
The Fire Cycle
By Zachary Schomburg
There are trees and they are on fire. There are hummingbirds and they are on fire. There are graves and they are on fire and the things coming out of the graves are on fire. The house you grew up in is on fire. There is a gigantic trebuchet on fire on the edge of a crater and the crater is on fire. There is a complex system of tunnels deep underneath the surface with only one entrance and one exit and the entire system is filled with fire. There is a wooden cage we’re trapped in, too large to see, and it is on fire. There are jaguars on fire. Wolves. Spiders. Wolf-spiders on fire. If there were people. If our fathers were alive. If we had a daughter. Fire to the edges. Fire in the river beds. Fire between the mattresses of the bed you were born in. Fire in your mother’s belly. There is a little boy wearing a fire shirt holding a baby lamb. There is a little girl in a fire skirt asking if she can ride the baby lamb like a horse. There is you on top of me with thighs of fire while a hot red fog hovers in your hair. There is me on top of you wearing a fire shirt and then pulling the fire shirt over my head and tossing it like a fireball through the fog at a new kind of dinosaur. There are meteorites disintegrating in the atmosphere just a few thousand feet above us and tiny fireballs are falling down around us, pooling around us, forming a kind of fire lake which then forms a kind of fire cloud. There is this feeling I get when I am with you. There is our future house burning like a star on the hill. There is our dark flickering shadow. There is my hand on fire in your hand on fire, my body on fire above your body on fire, our tongues made of ash. We are rocks on a distant and uninhabitable planet. We have our whole life ahead of us.
Let’s reflect on the Holy Spirit. What words, images, or ideas in the readings stand out to you?
Have you ever been filled with Holy Spirit? Or had an experience where the world looked, felt, sounded, tasted different to you (for the better!)?
The challenge of having ecstatic experiences is often the feeling of impermanence. Is it a brief moment in time or a change that endures within us? How do we carry such things on? Do we need to?
2019 - May 12
The Book of Acts tells the story of the early church trying to figure out the most basic details of who they are and what they’re about. This includes the fundamental question of who belongs to this community. The Jewish identity of the founders remained an important part of the church’s self-understanding, and allowing gentiles full participation and status was a long and contentious process. This story is part of that process:
Acts 11:1-18 (NRSV)
Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him, saying, “Why did you go to uncircumcised men and eat with them?”
Then Peter began to explain it to them, step by step, saying, “I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, ‘Get up, Peter; kill and eat.’ But I replied, ‘By no means, Lord; for nothing profane or unclean has ever entered my mouth.’ But a second time the voice answered from heaven, ‘What God has made clean, you must not call profane.’ This happened three times; then everything was pulled up again to heaven. At that very moment three men, sent to me from Caesarea, arrived at the house where we were. The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man’s house. He told us how he had seen the angel standing in his house and saying, ‘Send to Joppa and bring Simon, who is called Peter; he will give you a message by which you and your entire household will be saved.’ And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. And I remembered the word of the Lord, how he had said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?”
When they heard this, they were silenced. And they praised God, saying, “Then God has given even to the Gentiles the repentance that leads to life.”
What words, images, or ideas in the readings stand out to you?
“The Spirit told me to go with them and not to make a distinction between them and us.” Other translations say things like, do not doubt them or hesitate to go with them. The more literal translation of the Greek is to not discriminate (διακρίναντα). What do all these words mean? Not just in simple definitions, but how they feel. For example, how does it feel to doubt someone? Do you have stories of hesitating, discriminating, distinct-ing in your life?
What does it mean for something to be for everyone? This may sound like a bizarre question but most of the things in our lives we keep for ourselves or a select few. What changes, what is different when a thing is not for ourselves to keep?
2019 - April 28
13 Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, “What are you discussing with each other while you walk along?” They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” 19 He asked them, “What things?” They replied, “The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.” 25 Then he said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?” 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over.” So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, “Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?” 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, “The Lord has risen indeed, and he has appeared to Simon!” 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
By Thomas Centolella
There are those who will never return to us
as we knew them. Who if they return at all
visit our sleep, or daydreams, or turn up in the features
of total strangers. Or greet us face to face
in the middle of some rush hour street,
but from a great distance—and not in the full flush
of bodies that once wanted nothing more from us
than the laying of our hands upon them,
as a healer lays hands upon the afflicted.
There are those who by their absence are an affliction.
I imagine that sometimes in your dark bed
you still want to know why. Why the man
you were just coming to love, who liked you close
as he raced through the city at night, why
he had to swerve suddenly. Why he had to end up
on an operating table, dead. Why you of all people
had to live, to repeat this unanswerable question.
I could tell you about a woman good at ritual
who, hardly believing in herself, was good
at making vows the two of us could believe.
Then one day I had to drive her to an early flight.
The dawn was blinding. She was off to look for the soul
no one else could provide. But was this the way
to do it? She didn’t know. She wanted me
to tell her. Tears down her face. And I kept driving.
I can look back and say: on that day, that’s when I died.
Since then, you and I have had a hard time believing
anything could bring us back. And yet your brown body
breathes new life into a cotton print from the fifties,
and picks parsley from the garden for spaghetti carbonara,
and cues up Mozart’s French horn solo, and fills up the kitchen
with the aroma of sourdough, and gets my body to anticipate
the taste of malt as the tops of American beer cans pop:
good rituals all, because they waited out our every loss, patient
with the slow coming back to our senses, undeterred by our neglect.
As if they knew all along how much we would need them.
Apologies for the long readings. Let’s spend some time reflecting on the themes of ritual, memory, and recognition. What words, images, or ideas in the readings stand out to you?
Let’s consider this trio of ritual, memory, and recognition more intentionally. How does the relationship between the three play out in the readings? What are examples of the ways this relationship has played out in your own life (for example, the way that certain things evoke memories of people no longer in our lives)?
It is always easier to recognize things and people retrospectively. What kinds of things can we do to try and see one another in the present? To recognize what we have before us?
2019 - April 14
Last Supper Welcome Table Liturgy - 2019
DIY DIACONATE ROLES:
2. Communion Presider (Bread & Juice)
3. Many Readers (Rotating)
Gather around the washing bowl either seated or standing. While someone reads the text below, washing each others hands by having one person dip their hands into the bowl and someone else dry them until all have washed.
Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus answered, “You do not know now what I am doing, but later you will understand.” Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” Jesus said to him, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.” For he knew who was to betray him; for this reason he said, “Not all of you are clean.” After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? You call me Teacher and Lord—and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you. Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. If you know these things, you are blessed if you do them. (John 13)
Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself and will glorify him at once. Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.” (John 13)
When the hour came, he took his place at the table, and the apostles with him.He said to them, “I have eagerly desired to eat this Passover with you before I suffer; for I tell you, I will not eat it until it is fulfilled in the kingdom of God.” Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves; for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” (Luke 22)
So today, we eat and share bread together, saying, ‘This is our body.’ Take the loaf and offer it to your neighbor saying, “This is our body,” as they tear off a piece.
PRAYER for the MEAL
ALL: Our God,
For food in a world where many walk in hunger
For faith in a nation where many walk in fear
For friends in a city where many walk alone
We give thanks,
Having said these things, Jesus was troubled in spirit and testified and said, “Amen, amen, I tell you that one of you will betray me.” The disciples looked at one another, confused as to whom he means. One of his disciples, whom Jesus loved, was reclining at table close beside Jesus. So Simon Peter nods his head at this one and says to him, “Ask who it is that he is talking about.” So that one, leaning back on Jesus’ chest, says to him, “Lord, who is it?” So Jesus answers, “It is the one for whom I shall dip a morsel of food and give it to him.” So, dipping the morsel, he gives it to Judas, son of Simon Iscariot. And then, following behind the morsel, the Accuser entered into that one. So Jesus says to him, “What you do, do quickly.” But none among those reclining at table knew why he told him this; For some thought that, inasmuch as Judas kept the purse, Jesus is telling him, “Buy what we need for the feast,” or that he should give something to the destitute. So, having received the morsel, that one immediately departed; and it was night. (John 13)
NON-commitment by Chinua Achebe
Hurrah! to them who do nothing
see nothing feel nothing whose
hearts are fitted with prudence
like a diaphragm across
womb’s beckoning doorway to bar
the scandal of seminal rage. I’m
told the owl too wears wisdom
in a ring of defense round
each vulnerable eye securing it fast
against the darts of sight. Long ago
in the Middle East Pontius Pilate
openly washed involvement off his
white hands and became famous. (Of all
the Roman officials before him and after
who else is talked about
every Sunday in the Apostles’ Creed?) And
talking of apostles that other fellow
Judas wasn’t such a fool
either; though much maligned by
succeeding generations the fact remains
he alone in that motley crowd
had sense enough to tell a doomed
movement when he saw one
and get out quick, a nice little
packet bulging his coat pocket
into the bargain—sensible fellow.
Holy Ground Rules
1. Be present as fully as possible: Bring your doubts, fears and failings as well as your convictions, joys and successes, your listening as well as your speaking.
2. Provide space for all voices to be heard.
3. Learn to respond with honest, open questions, rather than counsel or corrections.
4. Trust and learn from the silence: Pay attention to what you hear and feel, giving space for reflection.
5. Practice deep confidentiality: Safety and bravery will be built when we can trust that our words and stories will remain with the people with whom we choose to share.
If we all agree to uphold these rules, let us say Amen.
Let’s spend some time reflecting on this betrayal narrative. What words, images, or ideas in the readings or from your own experiences stand out to you?
Most of have some experience being both the betrayer and the betrayed. How does our own experience help us think about the nature of betrayal (betray from the latin tradere, which means “hand over”)? What is it, why do we do it, what does it feel like, etc.?
Right after Judas leaves, Jesus tells his friends to “love one another. Just as I have loved you, you also should love one another.” How do we do this in a world where we have been betrayed and where we will betray others?
PRAYERS of the PEOPLE
(HELP, THANKS, WOW, DAMN, SORRY)
Our Father, Our Mother
Our Farther, Our Other
who art in heaven,
hallowed be thy name
Thy kingdom come.
Thy will be done
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses
as we forgive those who trespass against us
(Recite or Sing)
Lead us not into temptation
But deliver us from evil
For thine is the freedom
The power and the glory
For ever and ever Amen
After the supper he took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you.” Take and drink in the promise of new life.
Last Supper by Elinor Wylie
Now that the shutter of the dusk
Begins to tremble in its groove,
I am constrained to strip the husk
From everything I truly love.
So short a time remains to taste
The ivory pulp, the seven pips,
My heart is happy without haste
With revelation at its lips.
So calm a beauty shapes the core,
So grave a blossom frames the stem,
In this last minute and no more
My eyes alone shall eat of them.
2019 - March 24
Now some were present at that time who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices. And in response he said to them, “Do you think that these Galileans surpassed all Galileans as sinners, because they suffered these things? No, I tell you, but unless you change your hearts you will all parish likewise. Or those eighteen upon whom the Tower of Siloam fell and killed them, do you think that they surpassed all men dwelling in Jerusalem in guilt?
No, I tell you, but unless you change your hearts you will all perish likewise.” And he spoke this parable: “A certain man had a fig tree planted in his vineyard, and came seeking fruit on it, and did not find any. And he said to the vinedresser, ‘Look, for three years I have come seeking fruit on this fig tree and find nothing; cut it down. Why does it even waste the soil?’ But in reply he says to him, ‘Leave it this year too, until I can dig around it and spread manure, and see if indeed it produce fruit in the future; but if not, you will cut it down.’” (David Bentley Hart: The New Testament)
Today’s conversation will be guided by a modified form of the spiritual practice, Lectio Divina. latin for sacred reading. Lectio Divina generally follows these steps: lectio (reading), meditatio (reflection), oratio (response).
This is a difficult passage, one that depicts a feisty sharp tongued Jesus, and raises a lot of questions about things like theodicy (the problem of evil, why does God allow bad things to happen, etc.) and what God asks of people. Reading a passage like this might elicit a lot of immediate thoughts and feelings (especially if you were taught to see it in a certain way in the past!). The practice of Lectio Divina is suppose to help us dig deeper, giving us new eyes to see and ears to hear, allowing for the possibility of a text to reveal something surprising to us.
1. Have today’s reader read the text slowly. Then read the text to yourself even slower. Find a phrase or image that sticks to you. Share.
2. Read the text again to yourself. With a meditative spirit ask “what does this text say to me, today, and to my life? Consider your own feelings as if you were a participant in the text or try to understand what it would be like to be one of the people represented in the text. Are there certain memories of people, places, and events in your life that relate to the passage we are reading?” Share.
3. Read the text again to yourself. Rest in the possibility that this text might be asking something of you. “What conversion or conversation of the mind, heart, and life is being asked of me?” Share.
2019 - March 10
From Tokens of Trust by Rowan Williams
The only fully human person [Jesus] is seen as the enemy of humanity. We don’t have to look for complex and mystical theories to understand this; we have only to pause and recall the ways in which we find goodness unsettling, suspect - even the relief we feel if an exemplary person turns out not to be quite so good after all. Faced with real goodness our instinct is often to run for cover. And this becomes even more marked when we look at patterns of ‘scapegoating’ in our social life: we reinforce our sense of belonging together by the arbitrary identifying of someone as an enemy or threat. And when someone tries to bridge the gaps thus set up and to make peace, we see deeper violence being drawn out. Within fairly recent history, the struggle for civil rights in the USA produced staggering levels of murderous violence against activists for racial justice – even, and especially, activists committed to non-violent methods. The murder of Martin Luther King in 1968 brought this to a shocking climax. If anyone takes on the responsibility for making peace they take on the risk of drawing out a violent ‘no’. The more fully anyone takes this responsibility, the greater the risk.
If we speak of Jesus as a human being offering a divine gift, offering unrestricted love...to the world, we are speaking, necessarily, of someone who is going to be intensely and terribly unsafe in the world. He will be facing the weight of our inherited resistance; he will carry the cost of our ingrained revolt against who we really are. Christians talk of Jesus as ‘paying the price of sin.’ Sin, the state of revolt against truth, has consequences; it exacts a cost from us. If we live in untruth, in self-deceit, we are automatically condemned to undermining and destroying the life that is in us.
Let Him Who is Without Sin
By Mary Hoxie Jones
Give what rewards are justly due,
Let to their haven enter in
Poor foolish ones who never knew
The fellowship of sin
Trophies and honor will await
The coming of the scornful just.
I may not find the narrow gate
Trudging my way through the dust.
But I have found the way is sweet,
Knowing from all the wrong in me
Why others sin. We stop and greet
Each other joyfully.
Meditation: Let’s spend some time reflecting on the idea of sin. What words, images, or ideas in the readings or from your own experiences stand out to you?
Revelation: What is your relationship like to sin, or more specifically, to the shitty things in life? For example, are you someone who dwells on such things, prefers to focus on the positive, has a passion for writing wrongs, etc.
Application: Sin has many descriptions: alienation, separation, missing the target, etc. Williams describes it as “the state of revolt against truth.” What is a description that is most truthful to you?
2019 - February 24
The Second Sex, Simone de Beauvoir (French Feminist and Existential Philosopher)
Through sex “lovers can enjoy a common pleasure…the partners each feeling pleasure as being his or her own but as having its source in the other. The verbs to give and to receive exchange meanings; joy is gratitude, pleasure is affection…some women feel the masculine sex organ in themselves as their own body; some men think that they are the women they penetrate…this consciousness of the of the union of the bodies in their separation is what makes the sexual act moving; and it is the more overwhelming as the two beings, who together in passion deny and assert their boundaries, are similar and yet unlike…what is required for such harmony is not refinement in technique, but rather, on the foundation of the moment’s erotic charm, a mutual generosity of body and soul.
Touching Our Strength: The Erotic as Power and the Love of God, Carter Heyward (American Lesbian Feminist Theologian)
To speak of the erotic or of God is to speak of power in right relation. This…is foundational to both sexual pleasure and play and to justice making. Real lovemaking is not simply genital manipulation. Whether in the context of long-term monogamous mutual relationships or of sex play between occasional partners who are wrestling toward right relation, lovemaking is a form of justice making.
Patterns of sexual and gender injustice are linked inextricably to those of racial, economic, and other structures of wrong relation. It follows that the liberation of anyone depends on the tenacity of the connections and coalitions we are able to forge together. To do this work, we must be able to envision these connections and embody this tenacity. Just as important, we must be willing to pursue, critically and imaginatively, the truths of our own particular lives-in-relation—the difference, for example, our race-privilege (or lack) makes to how we experience the world; the part played by our class, our gender, our religion, our nation, our sexual desires and relationships.
This is so not only because, in the context of mutuality, sex is an expression of a commitment to right relation; but also because such sexual expression generates more energy for passionate involvement in movement for justice in the world. Lovemaking turns us simultaneously into ourselves and beyond ourselves. In experiencing the depths of our power in relation as pleasurable and good, we catch a glimpse of the power of right relation in larger, more complicated configurations of our life together.
John 17: 20-25 & 26 (The Bible)
“I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.
I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”
Meditation: Each of these readings describe intimacy and relationships (sexual and otherwise). What words, images, or ideas about intimate relationships stand out to you?
Revelation: Ancient greek had three words for love (eros, passionate desirous love and attraction; philia, friendship and dispassionate love; and agape, a sense of being content, holding another in high regard, and loving selflessly or unconditionally). The word agape is used in the passage from John, and appears most often in the New Testament to talk about love (God’s love and the love Christians should practice). According to some theologians, though, agape and eros can’t be neatly separated. The ultimate purpose of agape is to help create value in whatever is loved so that the lover may be able to eventually desire and enjoy what or who is loved for its own uniqueness through eros; and the purpose of eros, or desirous love, is to draw someone out of themselves and toward another so that they may love unconditionally and contently through agape. In other words, eros and agape complement one another.
How does these readings begin to break down the division between agape and eros? What effect does this have in sexual relationships as well as non-sexual relationships?
Application: What would it look like to practice “mutual generosity of body and soul” in your life? How would such a practice inform your sex life? And, as Heyward suggests, how might it transform your relations to God and to other people (especially marginalized persons) more broadly?
In Between Seasons - February 10
Well before becoming the Archbishop of Canterbury (like the Pope but British), Rowan Williams, wrote a theological manifesto about the power that sex (and, especially, queer sex) has to teach us about living a good life. Williams writes that sexual relationships (heterosexual and homosexual) matter because they create spaces where we risk being seen intimately and known deeply by others. For Williams, Christianity is first and foremost about growing into an intimate relationship with God. Our sexual relationships with other people are places where we can discover, in body and in spirit, the joy of being seen by, and seeing others. When we do, we become vulnerable in ways that are risky, yet potentially transformative. We can become more open to the love that other people, and God, offer us; and more able to share that love with others in turn. Sex is good, then, not when it simply fits inside some prescribed box (like a heterosexual marriage), but when it opens us to the risk of being deeply known and attentively held in all our complexity, so that we can have more courage and trust in our relationships.
While we are off this week, take some time to reflect on your own experiences of being seen and known by (and seeing and knowing) others. What helps you connect deeply? What holds you back? How do your experiences with, and beliefs about, your own sexuality help you relate courageously and compassionately to others? How do they get in your way?
“The life of the Christian community has as its rationale - if not invariably its practical reality - the task of teaching us this: so ordering our relations that human beings may see themselves as desired, as the occasion of joy. It is not surprising that sexual imagery is freely used, in and out of the Bible, for this newness of perception. What is less clear is why the fact of sexual desire, the concrete stories of human sexuality rather than the generalizing metaphors it produces, are so grudgingly seen as matters of grace, or only admitted as matters of grace when fenced with conditions. […]
For sexual desire to persist and have some hope of fulfillment, it must be exposed to the risks of being seen by its object…..All this means, crucially, that in sexual relation I am no longer in charge of what I am. […]
So how do we manage this risk, the entry into a collaborative way of making sense of our whole material selves? […] The discovery of sexual joy and of a pattern of living in which that joy is accessible must involve the insecurities of "exposed spontaneity”: the experience of misunderstanding or of the discovery (rapid or slow) that this relationship is not about joy - these are bearable, if at all, because at least they have changed the possibilities of our lives in a way which may still point to what joy might be […] Properly understood, sexual faithfulness is not an avoidance of risk, but the creation of a context in which grace can abound because there is a commitment not to run away from the perception of another.”
Winter 2019 - January 27
Stanford Encyclopedia of Philosophy - Desire
To desire is to be in a particular state of mind. It is a state of mind familiar to everyone who has ever wanted to drink water or desired to know what has happened to an old friend, but its familiarity does not make it easy to give a theory of desire. Controversy immediately breaks out when asking whether wanting water and desiring knowledge are, at bottom, the same state of mind as others that seem somewhat similar: wishing never to have been born, preferring mangoes to peaches, craving gin, having world conquest as one's goal, having a purpose in sneaking out to the shed, or being inclined to provoke just for the sake of provocation. These varied states of mind have all been grouped together under the heading of ‘pro attitudes’, but whether the pro attitudes are fundamentally one mental state or many is disputed.
In spite of the disputes, it is nonetheless possible to get a fix on desire itself. Desiring is a state of mind that is commonly associated with a number of different effects: a person with a desire tends to act in certain ways, feel in certain ways, and think in certain ways.
The Meaning of ‘Desire’ from “God, Sexuality, and the Self” by Sarah Coakley
Before I go any further in this account I must say something important about the very category of ‘desire’ in this book, and its relation to words more commonly utilized in contemporary debates about religion and sexual ethics: ‘sex’, ‘sexuality’, ‘gender’, and ‘orientation’. When people talk about ‘sex’ and ‘sexuality’ today, they often presume that the first and obvious point of reference is sexual intercourse or other genital acts. (This is especially true in North America, I have found, where the word ‘sexuality’ has more of these overtones of actual physical enactment than in Britain.) The presumption, then, is that physiological desires and urges are basic and fundamental in the sexual realm; and to this is often added a second presumption: that unsatisfied (physical) sexual desire is a necessarily harmful and ‘unnatural’ state...
...[But] It is not that physical ‘sex’ is basic and ‘God’ ephemeral; rather, it is God who is basic, and ‘desire’ the precious clue that ever tugs at the heart, reminding the human soul – however dimly – of its created source. Hence, desire is more fundamental than ‘sex’. It is more fundamental, ultimately, because desire is an ontological category [meaning something fundamental to the makeup of a thing] belonging primarily to God, and only secondarily to humans as a token of their createdness ‘in the image’. But in God, ‘desire’ of course signifies no lack – as it manifestly does in humans. Rather, it connotes that plenitude of longing love that God has for God’s own creation and for its full and ecstatic participation in the divine, trinitarian, life.
Desire by Samuel Taylor Coleridge
Where true Love burns Desire is Love’s pure flame;
It is the reflex of our earthly frame,
That takes its meaning from the nobler part,
And but translates the language of the heart.
1. Meditation: What parts of these readings spark your curiosity? What ideas, phrases, images jump out at you?
2. Revelation: How do you tend to think about your own desires? What feelings and ideas do you associate with them?
3. More Revelation: What do you think it means for God to have desire(s)? What might God’s desires teach us about our own?
Winter 2019 - January 13
1Moses was keeping the flock of his father‐in‐law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God. 2There the angel of the LORD appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. 3Then Moses said, “I must turn aside and look at this great sight, and see why the bush is not burned up.”
4When the LORD saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses!”
And he said, “Here I am.” 5
Then he said, “Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground.” 6He said further, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.
7 The Lord said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. 8 So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey… 10 So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.”
11 But Moses said to God, “Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?”
12 And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.”
13 Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?”
14 God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.’”
1. This is one of the Epiphanies (moments of God-appearance) in the Hebrew Bible. What do you notice about Moses’ reaction to encountering God, and to what God tells him to do? What words, phrases and images stick out to you?
2. Have you ever been afraid of something that you’ve known in your heart that you have to do? What was it, and how did you deal with the situation?
3. From where do you draw strength when you have to do scary things in life? What would help you be more courageous? How might you be that support/encouragement for others?
Winter 2018 - December 30
Burning the Old Year
By Naomi Shihab Nye
Letters swallow themselves in seconds.
Notes friends tied to the doorknob,
transparent scarlet paper,
sizzle like moth wings,
marry the air.
So much of any year is flammable,
lists of vegetables, partial poems.
Orange swirling flame of days,
so little is a stone.
Where there was something and suddenly isn’t,
an absence shouts, celebrates, leaves a space.
I begin again with the smallest numbers.
Quick dance, shuffle of losses and leaves,
only the things I didn’t do
crackle after the blazing dies.
To the New Year
by W.S. Merwin
With what stillness at last
you appear in the valley
your first sunlight reaching down
to touch the tips of a few
high leaves that do not stir
as though they had not noticed
and did not know you at all
then the voice of a dove calls
from far away in itself
to the hush of the morning
so this is the sound of you
here and now whether or not
anyone hears it this is
where we have come with our age
our knowledge such as it is
and our hopes such as they are
invisible before us
untouched and still possible
As arbitrary as time might be, the ritual of a new year is an excellent moment for pause. Let’s take a moment to do some reflection on a year passed and a year to come.
1. What parts of the reading catch your attention? What words, phrases, images are you drawn to?
2. How has you inner life (religious, spiritual, and everything in-between) been changed or affected over the last year? What have you learned?
3. Share something you’d like to toss into the flames from 2018.
4. What do you hope to find, cultivate, explore in your inner life this upcoming year? Or if you’re feeling bold, how do you hope God might show up in 2019?
Fall 2018 - December 9
Poem—The Winter is Cold, Cold, Madeleine L’Engle [advent]
The winter is cold, is cold.
All’s spent in keeping warm.
Has joy been frozen, too?
I blow upon my hands
Stiff from the biting wind.
My heart beats slow, beats slow.
What has become of joy?
If joy’s gone from my heart
Then it is closed to You
Who made it, gave it life.
If I protect myself
I’m hiding, Lord, from you.
How we defend ourselves
In ancient suits of mail!
Protected from the sword,
Shrinking from the wound,
We look for happiness,
Small, safety-seeking, dulled,
Selfish, exclusive, in-turned.
Elusive, evasive, peace comes
Only when it’s not sought.
Help me forget the cold
That grips the grasping world.
Let me stretch out my hands
To purifying fire,
Clutching fingers uncurled.
Look! Here is the melting joy.
My heart beats once again.
Scripture, Matthew 2: 1-12
The Visit of the Wise Men
2 In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, 2 asking, “Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage.” 3 When King Herod heard this, he was frightened, and all Jerusalem with him; 4 and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They told him, “In Bethlehem of Judea; for so it has been written by the prophet:
‘And you, Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah;
for from you shall come a ruler
who is to shepherd my people Israel.’”
7 Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. 8 Then he sent them to Bethlehem, saying, “Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage.” 9 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. 10 When they saw that the star had stopped, they were overwhelmed with joy. 11 On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. 12 And having been warned in a dream not to return to Herod, they left for their own country by another road.
1. Meditation: This week’s Advent theme is joy. What do these readings say about joy? What ideas, feelings, and thoughts about joy do these readings evoke?
2. Revelation: The Greek word translated as “joy" in verse 10 of the Matthew text is “chara” (khar-a, χαρά), which has the same root as the Greek word for grace: charis (khar-is, χάρις). How does thinking about joy in relation to grace change our understanding of joy? How might grace be a part of joy?
3. Application: Take a few moments to reflect on your life this past year. Think about your overall mood and temperament; recall both what happened and how you reacted to things. How often did you experience joy? What opportunities for joy might you have missed? What can you do to experience more joy in the upcoming year?
Fall 2018 - November 25
Advent - Hope
Luke 1: 26-38
26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28 And he came to her and said, “Greetings, favored one! The Lord is with you.” 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34 Mary said to the angel, “How can this be, since I am a virgin?” 35 The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God.” 38 Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her.
Poem—Mosaic of the Nativity (Serbia, Winter 1993), Jane Kenyon
On the domed ceiling God
I made them my joy,
and everything else I created
I made to bless them.
But see what they do!
I know their hearts
“We’re descended from
Cain. Evil is nothing new,
so what does it matter now
if we shell the infirmary,
and the well where the fearful
and rash alike must
come for water?”
God thinks Mary into being.
Suspended at the apogee
of the golden dome,
she curls in a brown pod,
and inside her the mind
of Christ, cloaked in blood,
lodges and begins to grow.
1. Meditation— Let’s revisit Mary’s words in this story: “How can this be, since I am a virgin?,” and later, “Here am I, the servant of the Lord; let it be with me according to your word.” What stands out to you about what she says? How does the poem influence your understanding of her response? What, exactly, is Mary agreeing to do?
2. Revelation— The first Sunday in Advent is often taken as an opportunity to reflect on hope. The poem, however, speaks not of hope, but of the prevalence of skepticism, violence and resignation among human beings. What makes hope difficult? What “arguments” do you make against it? What might Mary, and her reply to Gabriel, teach us about what it is to hope?
3. Application—Gabriel tells Mary, “nothing will be impossible with God.” What do you hope for? And in what do you hope? How might your hope change if the “mind of Christ” began to grow in you?
Fall 2018 - November 11
The Gospel According to Luke
On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, “Jesus, Master, have mercy on us!” When he saw them, he said to them, “Go and show yourselves to the priests.” And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus’ feet and thanked him. And he was a Samaritan. Then Jesus asked, “Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?” Then he said to him, “Get up and go on your way; your faith has made you well.”
The First Epistle to the Thessalonians
12 But we appeal to you, brothers and sisters, to respect those who labor among you, and have charge of you in the Lord and admonish you; 13 esteem them very highly in love because of their work. Be at peace among yourselves. 14 And we urge you, beloved, to admonish the idlers, encourage the fainthearted, help the weak, be patient with all of them. 15 See that none of you repays evil for evil, but always seek to do good to one another and to all. 16 Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 Do not quench the Spirit. 20 Do not despise the words of prophets, 21 but test everything; hold fast to what is good; 22 abstain from every form of evil.
1. Meditation: Let’s reread verse 18 from Thessalonians: “Give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” Thinking through each word carefully, what catches your attention? What feelings and ideas come up?
2. Revelation: The Samaritan has a clear and obvious reason to go back and give thanks, but in the epistle, we are told to give thanks in all circumstances. What is the difference between these two types of gratitude? What might we learn about gratitude through this distinction?
3. Application: Why is it difficult for us to give thanks in all circumstances? What are the obstacles we face in having a stance of gratitude? It is possible that these answers can be both practical and/or in our heads.
Fall 2018 - October 28
In order to understand the meaning of solitude, we must first unmask the ways in which the idea of solitude has been distorted by our world. We say to each other that we need some solitude in our lives. What we are really are thinking of, however, is a time and place for ourselves in which we are not bothered by other people, can think our own thoughts, express our own complaints, and do our own thing, whatever it maybe…We also think of solitude as a station where we can recharge our batteries, or as the corner of the boxing ring where our wounds are oiled, our muscles massaged, and our courage restored by fitting slogans. In short, we think of solitude as a place where we gather new strength to continue the ongoing competition in life.
In [real] solitude I get rid of my scaffolding: no friends to talk with, no telephone calls to make, no meetings to attend, no music to entertain, no books to distract, just me—naked, vulnerable, week, sinful, deprived, broken—nothing. It is this nothingness that I have to face in my solitude, a nothingness so dreadful that everything in me wants to run to my friends, my work, and my distractions so that I can forget my nothingness and make myself believe that I am worth something. But that is not all. As soon as I decide to stay in my solitude, confusing ideas, disturbing images, wild fantasies, and weird associations jump about in my mind…Anger and greed begin to show their ugly faces…The task is to persevere in my solitude, to stay in my cell until all my seductive visitors get tired of pounding on my door and leave me alone.
Solitude is the furnace of transformation. Without solitude we remain victims of our society and continue to be entangled in the illusions of the false self. - Henry Nouwen, The Way of the Heart
And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness for forty days, being tempted by the devil. And he ate nothing during those days. And when they were ended, he was hungry. The devil said to him, “If you are the Son of God, command this stone to become bread.”And Jesus answered him, “It is written, ‘Man shall not live by bread alone.’” And the devil took him up and showed him all the kingdoms of the world in a moment of time, and said to him, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours.” And Jesus answered him, “It is written,
“‘You shall worship the Lord your God, and him only shall you serve.’”
And he took him to Jerusalem and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down from here, for it is written,
“‘He will command his angels concerning you,
to guard you,’
“‘On their hands they will bear you up, lest you strike your foot against a stone.’”
And Jesus answered him, “It is said, ‘You shall not put the Lord your God to the test.’” And when the devil had ended every temptation, he departed from him until an opportune time. - The Gospel According to Luke
[Those] who fear to be alone will never be anything but lonely, no matter how much [they] may surround [themselves] with people. But [those] who learn, in solitude and recollection, to be at peace with [their] own loneliness, and to prefer its reality to the illusion of merely natural companionship, come to know the invisible companionship of God. - Thomas Merton, No Man is an Island
1. Meditation: As we conclude our series of conversations around loneliness, we go straight to the center by examining the nature of aloneness. What do these readings say about being alone? What do we experience when we are alone?
2. Revelation: What might it mean to be at peace with our loneliness? Do you have a story where you gained something from an experience of being alone or in solitude?
3. Application: Spiritual writers of all traditions tend to arrive at the conclusion that there is no magic bullet for finding God, peace, joy, etc. There is only practice, intention, and discipline. If you have good practices, share them with the group. If you don’t, share what might be preventing you. If we’re feeling bold, can we commit to doing something together as a group?
Fall 2018 - October 14
Flood: Years of Solitude by Dionisio D. Martínez
To the one who sets a second place at the table anyway.
To the one at the back of the empty bus.
To the ones who name each piece of stained glass projected on a white wall.
To anyone convinced that a monologue is a conversation with the past.
To the one who loses with the deck he marked.
To those who are destined to inherit the meek.
From Gilead by Marilynne Robinson
They say an infant can't see when it is as young as your sister was, but she opened her eyes, and she looked at me. She was such a little bit of a thing. But while I was holding her, she opened her eyes. I know she didn't really study my face. Memory can make a thing seem to have been much more than it was. But I know she did look right into my eyes. That is something. And I'm glad I knew it at the time, because now, in my present situation, now that I am about to leave this world, I realize there's nothing more astonishing than a human face. It has something to do with incarnation. You feel your obligation to a child when you have seen it and held it. Any human face is a claim on you, because you can't help but understand the singularity of it, the courage and loneliness of it. But this is truest of the face of an infant. I consider that to be one kind a vision, as mystical as any.
A little quote from an essay on Marilynne Robinson by Jonathan McGregor
If loneliness is sacred, then so is comfort, which we can only give each other when we’re together.
1. Meditation: Let’s reflect for a moment on what loneliness means. Think less about definitions and more about experiences you’ve had. What comes up?
2. Revelation: For Marilynne Robinson, there is something sacred, God-like or God-given, in our loneliness. Martínez’s poem may point in that direction as well. How might loneliness be sacred?
3. Application: What are we to do with (about) loneliness? What do you want to do? What can we do?
Summer 2018 - September 8 & 9
What is wisdom? Let’s do some collective deconstruction of wisdom using the three biblical sections below:
5 Get wisdom; get insight: do not forget, nor turn away from the words of my mouth.
6 Do not forsake her, and she will keep you; love her, and she will guard you.
7 The beginning of wisdom is this: Get wisdom, and whatever else you get, get insight.
18 For with much wisdom comes much sorrow; the more knowledge, the more grief.
1 Corinthians 1:18-21, 25
1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
1:19 For it is written, "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart."
1:20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?
1:21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe.
1:25 For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.
1. Do these passages support or challenge your own understanding of wisdom? Do any of them speak more to you than the others? Why?
2. Consider your own instinctual idea of wisdom. Do you know people whom you just consider wise? Why do you believe they are wise? Or, have you ever had a moment of wisdom in your life? Why would you describe it as such?
3. The Corinthians passage makes the case that there is something deficient about the world’s wisdom, and that God’s wisdom is different from and better than human wisdom, which is often mere foolishness. In what ways might this be the case? How might this make us reconsider wisdom in our lives?
Summer 2018 - August 25 & 26
Song of Solomon 2:8-13
The voice of my beloved! Look, he comes, leaping upon the mountains, bounding over the hills.
My beloved is like a gazelle or a young stag. Look, there he stands behind our wall, gazing in at the windows, looking through the lattice.
My beloved speaks and says to me: "Arise, my love, my fair one, and come away;
for now the winter is past, the rain is over and gone.
The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land.
The fig tree puts forth its figs, and the vines are in blossom; they give forth fragrance. Arise, my love, my fair one, and come away.
1. One way to think about Song of Solomon is a mediation on desire, desires between humans, and/or God’s desire for us. What does it mean to desire something?
2. Think of a time where you really, really, really desired something? Share these experiences.
3. This passage is about somebody who wants their lover but needs to be convinced or enticed. What holds us back from actually going after what we desire? What convinces or entices us to pursuit what we want?
Summer 2018 - August 11 & 12
John 6:35 Jesus said to them, "I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.
BY Richard Levine
Each night, in a space he’d make
between waking and purpose,
my grandfather donned his one
suit, in our still dark house, and drove
through Brooklyn’s deserted streets
following trolley tracks to the bakery.
There he’d change into white
linen work clothes and cap,
and in the absence of women,
his hands were both loving, well
into dawn and throughout the day—
kneading, rolling out, shaping
each astonishing moment
of yeasty predictability
in that windowless world lit
by slightly swaying naked bulbs,
where the shadows staggered, woozy
with the aromatic warmth of the work.
Then, the suit and drive, again.
At our table, graced by a loaf
that steamed when we sliced it,
softened the butter and leavened
the very air we’d breathe,
he’d count us blessed.
1. Think of a time in your life when you were very hungry or thirsty. It could be a story of being physically hungry and thirsty or of deep longing for something in your life. Share if you feel comfortable.
2. When Jesus makes a bold claim such as “I am the bread of life,” it is easy to see him as a super god-like figure, arms outstretched in bold proclamation. The poem offers a very different perspective. It describes humble, repetitive, and purposeful work. How does the poem change or alter the meaning of Jesus’ words?
3. Back into experiences of our own hunger. What would we need in our lives to never hunger or thirst again?
Summer 2018 - July 21 & 22
The LORD is my shepherd, I shall not want.
You give me rest in green pastures; You lead me beside still waters; You restore my soul.
I am drawn towards the path of righteousness for Your most holy name.
Even though I walk through the valley of the shadow of death, I fear no evil; for you are with me; your rod and staff, your protection and guidance, they comfort me.
You prepare a table before me in the presence of my enemies; My head with blessed oil, my cup with wine, runs over day and night.
Surely goodness and mercy shall follow me all the days of my life, so I shall dwell in the house of the LORD for ever.
Translation adopted from NRSV, KJV, The Temple by George Herbert, and a hymn by Thomas Sternhold.
1. Psalm 23 is referred to as a psalm of trust. What is the nature of trust? Think about how trust functions in your own life. Who/what do you trust? Why? What makes someone/something trustworthy?
2. The psalmist proclaims that God provides some specific things. Is there anything missing for you?
3. The language and metaphors in this poem are of a different time. The main metaphor of God as shepherd may not hit home for us. What, if anything, would be an appropriate metaphor for your life?
Summer 2018 - July 7 & 8
Hymn to Time
Ursula K. Le Guin
Time says “Let there be”
every moment and instantly
there is space and the radiance
of each bright galaxy.
And eyes beholding radiance.
And the gnats’ flickering dance.
And the seas’ expanse.
And death, and chance.
Time makes room
for going and coming home
and in time’s womb
begins all ending.
Time is being and being
time, it is all one thing,
the shining, the seeing,
the dark abounding.
To every thing there is a season,
and a time to every purpose under the heaven:
A time to be born, a time to die;
a time to plant, and a time to pluck up that which is planted;
A time to kill, and a time to heal;
a time to break down, and a time to build up;
A time to weep, and a time to laugh;
a time to mourn, and a time to dance;
A time to cast away stones, and a time to gather stones together;
a time to embrace, and a time to refrain from embracing;
A time to get, and a time to lose;
a time to keep, and a time to cast away;
A time to rend, and a time to sew;
a time to keep silence, and a time to speak;
A time to love, and a time to hate;
A time of war, and a time of peace.
1. The two readings strike a different tone in exploring time and the movements of life. How would you describe their differences? Are there any similarities?
2. Think about times of change in your life, where one season has shifted into another. How do you deal with change? What does the passage of time feel like to you in these moments?
3. There is a lot of theological diversity around how people view the ways that God is involved in things. The writer of Ecclesiastes sees God as having controlled all things in such a way that we have little say. Others believe that God has a lighter touch, like a parent who wishes things for their child but ultimately cannot guarantee anything. Some would say that God isn’t involved at all. Some would say that God is involved but only in the abstract sense that all things are a part of God. And so on and so on. Ask yourself, not what you think the answer might be, but instead take a moment to let your mind settle down from its immediate reaction, and allow it to openly reflect on what you hope it might be.
Summer 2018 - June 23 & 24
From the Gospel According to Mark
4:35 On that day, when evening had come, he said to them, "Let us go across to the other side."
4:36 And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him.
4:37 A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped.
4:38 But he was in the stern, asleep on the cushion; and they woke him up and said to him, "Teacher, do you not care that we are perishing?"
4:39 He woke up and rebuked the wind, and said to the sea, "Peace! Be still!" Then the wind ceased, and there was a dead calm.
4:40 He said to them, "Why are you afraid? Have you still no faith?"
4:41 And they were filled with great awe [fear, terror] and said to one another, "Who then is this, that even the wind and the sea obey him?”
Today’s conversation will be guided by a modified form of the spiritual practice, Lectio Divina. latin for sacred reading. Lectio Divina generally follows these steps: lectio (reading), meditatio (reflection), oratio (response), and contemplatio (rest). Our passage, while brief, is a dramatic one filled with quotable quotes that demand careful attention. Keep in mind that the practice of Lectio Divina is not an intellectual one, but a spiritual one, designed to connect us with the divine presence. Pay attention to what you feel over what you think.
1. Have today’s reader read the text slowly. Then read the text to yourself even slower. Find a phrase or image that sticks to you. Share.
2. Read the text again to yourself. With a meditative spirit ask “what does this text say to me, today, and to my life? Consider your own feelings as if you were a participant in the text or try to understand what it would be like to be one of the people represented in the text. Are there certain memories of people, places, and events in your life that relate to the passage we are reading?” Share.
3. Read the text again to yourself. Rest in the possibility that this text might be asking something of you. “What conversion or conversation of the mind, heart, and life is being asked of me?” Share.
*All quotes are taken from thereligionteacher.org.
Summer 2018 - June 9 & 10
1 Kings 19:11-13 (NRSV)
Elijah Meets God at Horeb
11 He said, “Go out and stand on the mountain before the Lord, for the Lord is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; 12 and after the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of sheer silence.* 13 When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?”
*The King James Version reads “a still small voice.”
Excerpts from Making All Things New by Henri Nouwen
The spiritual life is a gift. It is the gift of the Holy Spirit, who lifts us up into the kingdom of God’s love. But to say that being lifted up into the kingdom of love is a divine gift does not mean that we wait passively until the gift is offered to us.
Jesus tells us to set our hearts on the kingdom. Setting our hearts on something involves not only serious aspiration but also strong determination. A spiritual life requires human effort. The forces that keep pulling us back into a worry-filled life are far from easy to overcome.
The Small, Gentle Voice
A spiritual life without discipline is impossible. Discipline is the other side of discipleship. The practice of a spiritual discipline makes us more sensitive to the small, gentle voice of God.
The prophet Elijah did not encounter God in the mighty wind or in the earthquake or in the fire, but in the small voice (see 1 Kings 19:9-13). Through the practice of a spiritual discipline we become attentive to that small voice and willing to respond when we hear it.
…we are usually surrounded by so much outer noise that it is hard to truly hear our God when [God] is speaking to us. We have often become deaf, unable to know when God calls us and unable to understand in which direction [God] calls us.
To bring some solitude into our lives is one of the most necessary but also most difficult disciplines. Even though we may have a deep desire for real solitude, we also experience a certain apprehension as we approach that solitary place and time. As soon as we are alone, without people to talk with, books to read, TV to watch, or phone calls to make, an inner chaos opens up in us.
This chaos can be so disturbing and so confusing that we can hardly wait to get busy again. Entering a private room and shutting the door, therefore, does not mean that we immediately shut out all our inner doubts, anxieties, fears, bad memories, unresolved conflicts, angry feelings, and impulsive desires. On the contrary, when we have removed our outer distractions, we often find that our inner distractions manifest themselves to us in full force.
We often use these outer distractions to shield ourselves from the interior noises. It is thus not surprising that we have a difficult time being alone. The confrontation with our inner conflicts can be too painful for us to endure.
This makes the discipline of solitude all the more important. Solitude is not a spontaneous response to an occupied and preoccupied life. There are too many reasons not to be alone. Therefore we must begin by carefully planning some solitude.
Write It in Black and White
Five or ten minutes a day may be all we can tolerate. Perhaps we are ready for an hour every day, an afternoon every week, a day every month, or a week every year. The amount of time will vary for each person according to temperament, age, job, lifestyle, and maturity.
But we do not take the spiritual life seriously if we do not set aside some time to be with God and listen to [God]. We may have to write it in black and white in our daily calendar so that nobody else can take away this period of time. Then we will be able to say to our friends, neighbors, students, customers, clients, or patients, “Tm sorry, but I’ve already made an appointment at that time and it can’t be changed.”
Bombarded by Thousands of Thoughts
Once we have committed ourselves to spending time in solitude, we develop an attentiveness to God’s voice in us. In the beginning, during the first days, weeks, or even months, we may have the feeling that we are simply wasting our time. Time in solitude may at first seem little more than a time in which we are bombarded by thousands of thoughts and feelings that emerge from hidden areas of our minds.
One of the early Christian writers describes the first stage of solitary prayer as the experience of a man who, after years of living with open doors, suddenly decides to shut them. The visitors who used to come and enter his home start pounding on his doors, wondering why they are not allowed to enter. Only when they realize that they are not welcome do they gradually stop coming.
This is the experience of anyone who decides to enter into solitude after a life without much spiritual discipline. At first, the many distractions keep presenting themselves. Later, as they receive less and less attention, they slowly withdraw.
Tempted to Run Away
It is clear that what matters is faithfulness to the discipline. In the beginning, solitude seems so contrary to our desires that we are constantly tempted to run away from it. One way of running away is daydreaming or simply falling asleep. But when we stick to our discipline, in the conviction that God is with us even when we do not yet hear him, we slowly discover that we do not want to miss our time alone with God. Although we do not experience much satisfaction in our solitude, we realize that a day without solitude is less “spiritual” than a day with it.
The First Sign of Prayer
Intuitively, we know that it is important to spend time in solitude. We even start looking forward to this strange period of uselessness. This desire for solitude is often the first sign of prayer, the first indication that the presence of God’s Spirit no longer remains unnoticed.
As we empty ourselves of our many worries, we come to know not only with our mind but also with our heart that we were never really alone, that God’s Spirit was with us all along. Thus we come to understand what Paul writes to the Romans, “Sufferings bring patience … and patience brings perseverance, and perseverance brings hope, and this hope is not deceptive, because the love of God has been poured into our hearts by the Holy Spirit which has been given to us” (Rom. 5:4-6, JB).
The Way to Hope
In solitude, we come to know the Spirit who has already been given to us. The pains and struggles we encounter in our solitude thus become the way to hope, because our hope is not based on something that will happen after our sufferings are over, but on the real presence of God’s healing Spirit in the midst of these sufferings.
The discipline of solitude allows us gradually to come in touch with this hopeful presence of God in our lives, and allows us also to taste even now the beginnings of the joy and peace which belong to the new heaven and the new earth.
The discipline of solitude, as I have described it here, is one of the most powerful disciplines in developing a prayerful life. It is a simple, though not easy, way to free us from the slavery of our occupations and preoccupations and to begin to hear the voice that makes all things new.
1. What things are currently filling your life and preventing you from hearing what silence has to say?
2. Solitude, according to Nouwen, creates space for God, but it also removes our protective distractions, forcing us to deal with our inner chaos. Why does this make solitude all the more important for us?
3. The thoughts that bombard us during times of solitude may be compared with visitors who we no longer feel the need to let hang around in our living room. How does Nouwen use this analogy to help us feel encouraged as we encounter distractions?
4. God could have spoken to Elijah in the violent wind, the earthquake, or the fire, but instead chose to speak through silence, or a still small voice. How has God used silence to speak to you? Or if you prefer, how has silence spoken to you?
Week 7 - May 12 & 13, 2018
Since we've been for the most part trying to connect Welcome Table readings and discussion questions to the previous week's sermon topics, I tried to find something that might relate to what I said last week about ambivalence and my announcement that I will be moving with my family to Minnesota in July. All I could come up with were beautifully ambivalent poems that are difficult to quickly digest by John Donne. (Here's one of my favorites if you're interested some time). Instead, I stumbled on a Youtube video of my favorite living writer, Marilynne Robinson, talking with theologian/former Archbishop of Canterbury Rowan Williams last month at the 2018 Wheaton Theology Conference. A few words she said were a sermon I needed to hear, and I wanted to share them in case anyone else might also. - Neil
If you read the science that pertains to these things you find out that you are infinitely complex. The complexity of any human being is so great as to guarantee that it is a unique human being.
God made one of you. And it’s up to you to find out what that creation is. What did he make? Who are you? What are you capable of?
One of the things that I like considering is that God knows our dreams. We’re asleep, we probably don’t remember them. But God knows them, right?
There’s a beauty in the stream of human thought that you collaborate in. And your culture collaborates in, and many other things. But it’s a singular beauty that you, if you wrote the best poetry in the world, could not sufficiently communicate to anyone else. It’s just between you and God. That’s a splendid privilege. If you think about it in the context of the universe it is a literally mind-boggling privilege.
So I think that a great deal of what people need to do is enjoy themselves. Enjoy being themselves. Enjoy finding out what capacities they have. What they love to look at. What they love to taste. The whole thing of being uniquely yourself and brilliantly equipped to be yourself, not in a narrow individualist sense but in the sense: God knows…I know. I know…God knows. That’s the ultimate mystical experience. It requires nothing but that you be respectfully attentive to yourself.
1. How good are you at enjoying yourself / enjoying being yourself?
2. Can you think of a time, even if you have to dig deep into the vault, when you really did?
3. Robinson is suggesting that to fail to enjoy being yourself is in a sense to insult your creator. Do you agree? What would sin in this account of things be?
Week 6 - April 21 & 22, 2018
Brené Brown on Blame and Accountability:
Blame gives us a semblance of control. Research shows that blame is simply the discharging of discomfort and pain. It has an inverse relationship with accountability. Accountability by definition is a vulnerable process. It means me calling you and saying, “My feelings were really hurt about this,” and talking, not blaming. Blaming is simply a way that we discharge anger. People who blame a lot seldom have the tenacity and grit to actually hold people accountable. And blaming’s very corrosive in relationships, and it’s one of the reasons we miss our opportunities for empathy.
Jesus talking in Matthew 7:
“Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor, ‘Let me take the speck out of your eye,’ while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
1. Think of a time you wanted to hold someone accountable but didn’t do it. What were the reasons? How did you justify not doing so? What did you do instead? Share the situation and your answers if you are comfortable.
2. Consider both individual accountability (holding yourself accountable) and communal accountability (a reciprocal accountability between two or more parties). Are they very different or similar? What do we learn about accountability from this comparison?
3. Jesus’ teaching about hypocrisy can be taken to mean that we can’t hold others accountable unless we have our own shit together. But judgement and accountability are not the same. What are the differences? How might we be a community of accountability while also being a community of people who don’t have all their shit together?
Week 5 - April 7 & 8, 2018
From Journeys by Heart: A Christology of Erotic Power by feminist theologian [and ordained minister in the Christian Church (Disciples of Christ)], Rita Nakashima Brock:
In ‘Uses of the Erotic: The Erotic as Power,’ Audre Lorde describes the erotic as the ability to feel our deepest passions in all aspects of our lives as the root of our lives’ deepest meanings. The life force behind the creative, empowering energy of our lives is the erotic. The erotic bridges the passions of our lives by a sensual span of physical, emotional, psychic, mental, and spiritual elements.
The erotic cannot be felt secondhand; it can only be felt through our own unique presence and the presence of others to us. The erotic underlies all levels of experience, openly and fearlessly, with intense joy. As we feel deeply the complex, many dimensions of ourselves, we begin to want the joy that we know emerges through the erotic. We begin to examine our lives for the excellence and fulfillment we glimpse in erotic power. We are empowered to refuse the convenient, shoddy, conventional, and safe. The erotic compels us to be hungry for justice at our very depths because we are response-able. We are able to reject what makes us numb to the suffering and self-hate of others. Acts against oppression become essential to ourselves, empowered from our energized centers. Through the erotic as power we become less willing to accept powerlessness, despair, depression, and self-denial. The erotic is what binds and gives life and hope. It is the energy of all relationship and it connects us to our embodied selves. The empathetic sharing of any pursuit with another person helps us understand what is not shared. Hence differences become less threatening as we are empowered to affirm all persons in our lives, and to see through the faint, fearful, broken heart of patriarchy.
The remembrance of Jesus’ death is a call to decision and action….The church claimed the defeat of death by placing salvation in spiritualized form and went on to reproduce unilateral forms of power in its own systems and theology, blaspheming erotic power. The death of Jesus…provides us with evidence that our reliance on unilateral powers will cause us to betray our own original grace and perpetuate suffering and destruction. No one heroic or divine deed will defeat oppressive powers and death-delivering systems. We cannot rely on one past event to save our future. No almighty power will deliver us from evil. With each minute we wait for such rescue, more die.
The power that gives and sustains life does not flow from a dead and resurrected savior to his followers. Rather, the community sustains life-giving power by its memory of its own brokenheartedness and of those who have suffered and gone before and by its members being courageously and redemptively present to all. In doing so, the community remains Christa/Community and participates in the life-giving flow of erotic power. No one person or group exclusively reveals it or incarnates it. In thinking that a single person, a savior, or even one group can save us, we mistake the crest of a wave for the vast sea churning beneath it.
Jesus is like the whitecap on a wave. The whitecap is momentarily set off from the swell that is pushing it up, making us notice it. But the visibility of the whitecap, which draws our attention, rests on the enormous pushing power of the sea—of its power to push with life-giving labor, to buoy up all lives, and to unite diverse shores with its restless energy. That sea becomes monstrous and chaotically destructive when we try to control it, and its life-giving power is denied. Jesus’ power lies with the great swells of the ocean without which the white foam is not brought to visibility. To understand the fullness of erotic power we must look to the ocean which is the whole and compassionate being, including ourselves.
1. When we hear the word “erotic” we think “sex.” Its use in this text is much broader. How is it defined and to what extent does this resonate with you?
2. Why, according to Nakashima Brock, does a certain Christian interpretation of the death and resurrection of Jesus that she claims focuses too narrowly on an individual person and event become linked with oppressive forms of power?
3. Can you think of an experience, or area of your life, where drawing on erotic power has been life-giving? Or where it could be so? How might we draw more from the power of the sacred wave whose white cap is Jesus in our daily lives and relationships?
Week 4 - March 24 & 25, 2018
Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus answered, “You do not know now what I am doing, but later you will understand.” Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” Jesus said to him, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.” For he knew who was to betray him; for this reason he said, “Not all of you are clean.”
Reading of The Last Supper by Rilke:
They are assembled, astonished and disturbed
round him, who like a sage resolved his fate,
and now leaves those to whom he most belonged,
leaving and passing by them like a stranger.
The loneliness of old comes over him
which helped mature him for his deepest acts;
now will he once again walk through the olive grove,
and those who love him still will flee before his sight.
To this last supper he has summoned them,
and (like a shot that scatters birds from trees)
their hands draw back from reaching for the loaves
upon his word: they fly across to him;
They flutter, frightened, round the supper table
searching for an escape. But he is present
everywhere like an all-pervading twilight-hour.
1. Why do you think that Peter, after resisting Jesus’ initial attempt to wash his feet, then also demands that Jesus wash his hands and head as well?
2. Rilke’s poem doesn’t describe a chill dinner party but one where the guests and the host are similarly in various states of distress. Take some time to unpack why. What words, phrases, images jump out at you from the poem?
3. As Jesus spends his last meal with his friends, he loves them though he knows of their shortcomings and Judas’ iminant betrayal. Many of us have a table we sit at, surrounded by imperfect people (or institutions, causes, hopes) we nevertheless feel called to serve and/or love deeply. Who comes to mind? Who sits at the table with you?
Week 3 - March 10 & 11, 2018
Early Church Fathers, in large part responsible for what became orthodox Christian teaching, were practically unanimous in their belief in theosis, (or deification, or diviniziation). The Eastern Orthodox Church continues to propose this as the chief purpose of human life, and the Catholic Church also affirms it. Most Protestants have tended not to emphasize divinization or to deny that it is a valid interpretation of scripture, though some recent scholarship on Luther has challenged this.
Irenaeus, bishop of Lyons (c. 130–202):
“[God has] become what we are, that He might bring us to be even what He is Himself." (1)
Athanasius, bishop of Alexandria (c. 296–373):
"The Word was made flesh in order that we might be made gods. ... Just as the Lord, putting on the body, became a man, so also we men are both deified through his flesh, and henceforth inherit everlasting life.” (2)
Augustine of Hippo (354-430):
“But he himself that justifies also deifies, for by justifying he makes sons of God. 'For he has given them power to become the sons of God' [referring to John 1:12]. If then we have been made sons of god, we have also been made gods.” (3)
C.S. Lewis (1898-1963):
The command Be ye perfect is not idealistic gas. Nor is it a command to do the impossible. He is going to make us into creatures that can obey that command. He said (in the Bible) that we were "gods" and He is going to make good His words. If we let Him—for we can prevent Him, if we choose—He will make the feeblest and filthiest of us into a god or goddess, dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly (though, of course, on a smaller scale) His own boundless power and delight and goodness. The process will be long and in parts very painful; but that is what we are in for. Nothing less. He meant what He said. (4)
It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship. (5)
Catherine Mowry Lacugna (1952-1997):
The doctrine of the Trinity is ultimately a practical doctrine with radical consequences for Christian life . . .Because of God’s outreach to the creature, God is said to be essentially relational, ecstatic, fecund, alive as passionate love. Divine life is therefore also our life. The heart of the Christian life is to be united with the God of Jesus Christ by means of communion with one another.
Kanye West (1977—):
I am a God
Even though I'm a man of God
My whole life in the hands of God
So y'all better quit playing with God
1. Imagine being told that the purpose of your life is to become a god. What is your reaction - does it rub you the wrong way or is there something attractive about this way of putting things?
2. What would the god version of you be like?
3. What would you do if you were a god?
(1) Adversus haereses, book 5, preface
(2) Athanasius, Against the Arians, 1.39, 3.34
(3) Augustine, On the Psalms, 50.2
(4) C.S. Lewis, Mere Christianity, 174—75
(5) C. S. Lewis, The Weight of Glory and Other Addresses, 18
Week 2 - February 24 & 25, 2018
Courageous Nonviolence by Richard Rohr
Love is the strongest force the world possesses and yet it is the humblest imaginable. —Mahatma Gandhi
Living a nonviolent life is no easy task; it is not simply pacifism. It requires courageous love, drawn from the very source of our being. As Mark Kurlansky explains, “Pacifism is passive; but nonviolence is active. Pacifism is harmless and therefore easier to accept than nonviolence, which is dangerous. When Jesus said that a victim should turn the other cheek, he was preaching pacifism. But when he said that an enemy should be won over through the power of love, he was preaching nonviolence.”
Thomas Merton writes, “Non-violence implies a kind of bravery far different from violence.”  Our dualistic minds see evil as black and white and that the only solution is to eliminate evil. Nonviolence, on the other hand, comes from an awareness that I am also the enemy and my response is part of the whole moral equation. I cannot destroy the other without destroying myself. I must embrace my enemy just as much as I must welcome my own shadow. Both acts take real and lasting courage.
To create peaceful change, we must begin by remembering who we are in God. Gandhi believed the core of our being is union with God. From this awareness, nonviolence must flow naturally and consistently:
Non-violence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our very being. . . . If love or non-violence be not the law of our being, the whole of my argument falls to pieces. . . . Belief in non-violence is based on the assumption that human nature in its essence is one and therefore unfailingly responds to the advances of love. . . . If one does not practice non-violence in one’s personal relations with others and hopes to use it in bigger affairs, one is vastly mistaken.
Regardless of what name we call the divine, Gandhi believed that experiencing God’s loving presence within is central to nonviolence. This was his motivation and sustenance as he fasted for peace, as he embraced the untouchables (whom he called “Children of God”), as he advocated against nuclear weapons. Gandhi writes: “We have one thousand names to denote God, and if I did not feel the presence of God within me, I see so much of misery and disappointment every day that I would be a raving maniac.” Practicing loving presence must become our entire way of life, or it seldom works as an occasional tactic.
1.A. Close your eyes.
1.B. Take a minute to imagine a non-violent world. If images of violence in the news spring to mind, try to put those aside for a moment. Focus instead on what a non-violent world might look like in your own life, what you experience every day, in your relationships. What is different in that world? Who is different in that world?
1.C. Open your eyes, come back together. Share your experience.
2. Gandhi said: Non-violence is not a garment to be put on and off at will. Its seat is in the heart. Rohr ends with: Practicing loving presence must become our entire way of life, or it seldom works as an occasional tactic. In other words, changing the world through love is a constant discipline. What are some disciplines and practices we might use to change our actions and perhaps more importantly, our reactions?
3. If love demands courage and bravery, it means that when we do not love, we are afraid. What are ways that we can be courageous for one another? What are ways that we can help each other be brave?
Week 1 - February 10 & 11, 2018
WILD GEESE by Mary Oliver
You do not have to be good.
You do not have to walk on your knees
for a hundred miles through the desert repenting.
You only have to let the soft animal of your body
love what it loves.
Tell me about despair, yours, and I will tell you mine.
Meanwhile the world goes on.
Meanwhile the sun and the clear pebbles of the rain
are moving across the landscapes,
over the prairies and the deep trees,
the mountains and the rivers.
Meanwhile the wild geese, high in the clean blue air,
are heading home again.
Whoever you are, no matter how lonely,
the world offers itself to your imagination,
calls to you like the wild geese, harsh and exciting -
over and over announcing your place
in the family of things.
1. Why does the poet associate being good with walking through the desert on one’s knees?
2. Can you think of time in your life, or an aspect of your life now, in which you thought you had to be good ( or its cousins perfect / successful / smart / right / “together” ?
3. What does letting the “soft animal of your body love what it loves” mean? How could that be related to the world “announcing your place in the family of things” ? What is it hard for you to let yourself love?
Week 5 - December 9 & 10, 2017
Four Things Advent Asks Of Us
“And then they’ll see the Son of Man enter in grand style, his Arrival filling the sky—no one will miss it! He’ll dispatch the angels…
“But the exact day and hour? No one knows that, not even heaven’s angels, not even the Son. Only the Father… Stay awake… Keep watch.” (Mark 13)
The beginning of the good news of Jesus Christ, the Son of God.
As it is written in the prophet Isaiah,
"See, I am sending my messenger ahead of you, who will prepare your way; the voice of one crying out in the wilderness: 'Prepare the way of the Lord, make his paths straight,'"
John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. (Mark 1)
When Elizabeth was six months pregnant, God sent the angel Gabriel to Nazareth, a city in Galilee, to a virgin who was engaged to a man named Joseph, a descendant of David’s house. The virgin’s name was Mary. When the angel came to her, he said, “Rejoice, favored one! The Lord is with you!”
She was shaken by these words and wondered what kind of greeting this might be. The angel said, “Do not be afraid, Mary. God is honoring you. Look! You will conceive and give birth to a son, and you will name him Jesus…The Lord God will give him the throne of David his father. He will rule over Jacob’s house forever, and there will be no end to his kingdom.”…
Then Mary said, “I am the Lord’s servant. Let it be with me just as you have said.” Then the angel left her. (Luke 1:26-38)
In those days Mary set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary’s greeting, the child danced in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me? For as soon as I heard the sound of your greeting, the child in my womb danced for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.”
Mary’s Song of Praise
And Mary said,
“My soul magnifies the Lord,
and my spirit dances for joy in God my Savior,
for he has looked with favor on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones,
and lifted up the lowly;
he has filled the hungry with good things,
and sent the rich away empty.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants forever.”
And Mary remained with her about three months and then returned to her home.
Keep Awake: In the Bible, and in life, God seems to appear not on our terms, but in ways we cannot fully expect or know in advance. Sometimes the best we can do is wait attentively. What are you watching / waiting expectantly for?
Prepare: Taking up the mantle of the prophets before him, John the Baptist’s message to the people of his day, and to us, is to “Prepare!” And that is what we do during Advent – we are preparing ourselves, our families, our communities, for the birth of love into this world. What are you preparing for?
Do Not Be Afraid / My Soul Magnifies the Lord:
If we accept the angel’s invitation to “not be afraid” – this can put us in a posture to be more receptive to the gifts of joy, love, and connection. Mary’s response is “My soul magnifies the Lord and my spirit dances for joy in God my Savior.” This is not the response of someone trapped in fear. What do you need to stop fearing? What could you be dancing about?
Week 4 - November 26, 2017
By W. S. Merwin
with the night falling we are saying thank you
we are stopping on the bridges to bow from the railings
we are running out of the glass rooms
with our mouths full of food to look at the sky
and say thank you
we are standing by the water thanking it
standing by the windows looking out
in our directions
back from a series of hospitals back from a mugging
after funerals we are saying thank you
after the news of the dead
whether or not we knew them we are saying thank you
over telephones we are saying thank you
in doorways and in the backs of cars and in elevators
remembering wars and the police at the door
and the beatings on stairs we are saying thank you
in the banks we are saying thank you
in the faces of the officials and the rich
and of all who will never change
we go on saying thank you thank you
with the animals dying around us
taking our feelings we are saying thank you
with the forests falling faster than the minutes
of our lives we are saying thank you
with the words going out like cells of a brain
with the cities growing over us
we are saying thank you faster and faster
with nobody listening we are saying thank you
thank you we are saying and waving
dark though it is
Thank You Jesus
Teri Ellen Cross Davis
When the blue and red sirens pass you,
when the school calls because your child
beat the exam and not a classmate,
when the smart phone drops but does not crack,
the rush escaping your mouth betrays your upbringing:
thank you Jesus—a balm over the wound.
When the mammogram finds only density,
when the playground tumble results
in a bruise, not a broken bone,
like steam from a hot tea kettle
thank you Jesus—and the pent-up fear
vents upward, out. Maybe it’s a hand
over breast, supplication learned deeper
than flesh as if one could shush the soul,
the fluttering heartbeat with three words.
Maybe it’s not so dire—an almost trip on the sidewalk,
the accumulated sales total showing savings upon savings,
maybe it’s as small as an empty seat on the Metro
or maybe thank you Jesus—becomes the refrain
every time your husband pulls into the driveway,
alive and whole, and no one has mistaken him
for all the black, scary things. You mutter it,
helpless to stop yourself from the invocation
of a grandmother who gave you your first bible,
you say it because your mother, even knowing
your doubt as a vested commodity, still urges prayer.
You learned early to cast the net—thank you Jesus
and it’s a sweet needle that gathers the fraying thread,
hemming security in steady stitches. From birth
you’ve heard this language; as an adult
you’ve seen religion used nakedly as ambition yet
this sacrifice of praise, still slips past your lips,
this lyrical martyr of your dying faith.
Psalm 138 (NRSV)
Thanksgiving and Praise
I give you thanks, O Lord, with my whole heart;
before the gods I sing your praise;
I bow down toward your holy temple
and give thanks to your name for your steadfast love and your faithfulness;
for you have exalted your name and your word
On the day I called, you answered me,
you increased my strength of soul.[b]
All the kings of the earth shall praise you, O Lord,
for they have heard the words of your mouth.
They shall sing of the ways of the Lord,
for great is the glory of the Lord.
For though the Lord is high, he regards the lowly;
but the haughty he perceives from far away.
Though I walk in the midst of trouble,
you preserve me against the wrath of my enemies;
you stretch out your hand,
and your right hand delivers me.
The Lord will fulfill his purpose for me;
your steadfast love, O Lord, endures forever.
Do not forsake the work of your hands.
Week 3 - November 11 & 12, 2017
5:18 Alas for you who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, not light;
5:19 as if someone fled from a lion, and was met by a bear; or went into the house and rested a hand against the wall, and was bitten by a snake.
5:20 Is not the day of the LORD darkness, not light, and gloom with no brightness in it?
5:21 I hate, I despise your festivals, and I take no delight in your solemn assemblies.
5:22 Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offerings of well-being of your fatted animals I will not look upon.
5:23 Take away from me the noise of your songs; I will not listen to the melody of your harps.
5:24 But let justice roll down like waters, and righteousness like an everflowing stream.
Reflection by Neil Ellingson:
If you’re after chill spiritual vibes, reading the prophets will be a bummer. The Book of Amos, the oldest prophet, gets especially raw.
The “day of the LORD” was the hoped-for holy in-swooping that would bring Israel victory, safety and peace. Speaking in prophetic mode, in the voice of God, Amos flips the scripture: that “day” is going to be more like getting mauled by a grizzly bear.
God/Amos warns Israel—in particular its wealthy elite—that assuming God’s protection from harm as they chill in luxury’s lap while the vulnerable suffer makes God mad. Rather than bestowing peace, God peaces out while Israel gets invaded.
Hearing that these words were most likely written after the Assyrian Empire’s defeat of Israel, as a way of making sense of that loss (not as a magical fortune-telling prediction) might make a fundamentalist cover their ears. It’s precisely what should make us open ours. The prophets are not first and foremost moralistic blackmailers— “Shape up or else God’s gonna maul your rich do-nothing asses”—they’re people looking for meaning, figuring out how horrible events might, if responded to in the right way, make us and the world less horrible.
In the wake of the heart-numbingly frequent mass shootings we’ve had to witness, and especially after the most recent one at First Baptist Church in Texas, there’s been a backlash against “thoughts and prayers.” What we need is action—posts, protests, legislation.
Amos complicates the debate. Solemn words without good action are insults to victims and God. Silence would be better. But Amos also mocks the thought that humans can ever ensure justice on their own—it’s ultimately God who restores justice.
To our ears, the kind of good God promises—rolling down like an inevitable force of nature but in a strange eternal way (‘everflowing stream’)— sounds like a pie in the sky baked out of B.S.—a perhaps bumpier version of the chill optimism the elites felt while zoning out with the Ancient Near East version of Hulu Plus.
But here’s what the prophets are trying to snap us into: When evil strikes, whether the mass killer, narcissistic predatory employer, or the hard-to-put-your-finger-on everyday variety, there’s a paradox to grab by the horns:
(1) There is an ultimate justice and goodness, toward which all things are heading in a way we can only see through faith-made eyes; our souls can truly “chill” rather than require everflowing distractions to ward off anxiety
(2) We need to get on this Chilling-Toward-The-Impossible-Yet-Inevitable-All-Good-So-We-Can-Bravely-Face-Tragedy soul train and trust for once that our small acts are integral to letting the righteousness river roll down.
The alternative is at best a mildly miserable snakebite of a life, watching tragedy happen at a distance. Until, well, you know…
Week 2 - October 21 & 22, 2017
And the Lord God called unto Adam, and said unto him, Where art thou?
And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
Reflection by Neil Ellingson:
At Root and Branch we place a strong emphasis on crafting a community of deep hospitality. We proclaim our desire to welcome in people with a wide range of beliefs (different places on the Christian theological spectrum, including ‘confused,’ ‘unsure,’ or ‘none’) and also a wide range of identities (gender, sexuality, race, class, religious background or lack thereof). Also, if we were all still in high school, I sometimes think we would represent a coming-together that cuts across other ways of social sorting. Much like the last-day-of-school party at the end of the classic 1998 teen comedy Can’t Hardly Wait, where divisions between nerds, preps, jocks, arty weirdos, wannabe thugs, geeks, cheerleaders all fall away for one fateful night of communion and revelry. Truly a sublime vision of what Jesus called the “Kingdom of Heaven.” (And in our continued search for a gender neutral and more relatable translation, what I’ve been thinking of lately as the Direction of Heaven, which captures both a sense of a new way of ordering things—think a director of a play or film, or even of a non-profit or corporate board of directors—and also a sense of movement towards that new reality that we can be swept up into.)
But what happens once we’re welcomed into this glorious smorgasbord of unity-amidst-difference? What impels us to find joy and safety in our community but also to continue to take brave risks of welcoming other ‘others’ and challenging unwelcoming structures in ourselves and the broader culture?
What kind of community we turn out to be depends on the spiritual “core” of the relationships we make within it. Those relationships are the fibers that get woven together to make our common fabric. The biblical concept of covenant we’ve been exploring this month provides the model and spiritual fuel for these kinds of relationships. The covenant between God and Israel to “be there” with each other, and then the covenant between God and all of humanity revealed in the living, teaching, dying, and strange “re-being there” of Jesus Christ, is one of extending-toward and trust on both sides. Also, it’s one where each party takes the bold, vulnerable risk of expressing to the other when they feel hurt or abandoned, and in faith and hope calling back out, reaching back out, rather than following the path of retreat into shelled-in self-enclosure.
Questions to ponder:
1. Think for a minute about what kind of relationships you would want, you would need, to feel that people are “there” for you. What does “being there” look and feel like?
2. What gets in the way of you “being there” for others or of expressing when you need others to “be there” for you?
3. Imagine a community where those kinds of relationships abound, where they’re common and even expected.
4. What can we do, explicitly and in quiet ways, as a community to make that more of a reality? What can we do when we feel people aren’t “being there” for us? What can YOU do?
Week 1 - October 7 & 8, 2017
Reflection by Neil Ellingson:
Contrary to what the “co-” in the word would have you believe (covenant comes from Latin “coming together”), all of the covenants in the Bible are lopsided in some way. Either they are unconditional, laying out what God will do for people and not demanding anything in return (God’s covenant with Noah, the promised “New Covenant” fulfilled in Jesus Christ), or they include expectations for people but are initiated, and their terms determined, by God.
This might seems to limit the concept’s applicability to our lives and relationships. But: did you decide who your parents would be? What your children would be like? Do your friendships have meetings when you come together to negotiate the terms of your expectations of one another? Unless you’ve had a “DTR” talk, but even then, who’s to say what the exact parameters of a particular romantic relationship should involve? Beyond broad outlines, what should people who have even made an explicit covenant in marriage, really “owe” to each other to make their marriage thrive?
To be human is to find yourself in all kinds of relationships, with varying degrees of say in the matter, and most of them have terms, demands, expectations that are not explicit. What if the first step to better relationships is uncovering the covenants that undergird them? Maybe then we can go about restoring the foundations.
1 Samuel 18
1 When David had finished speaking to Saul, the soul of Jonathan was bound to the soul of David, and Jonathan loved him as his own soul. 2 Saul took him that day and would not let him return to his father’s house. 3 Then Jonathan made a covenant with David, because he loved him as his own soul. 4 Jonathan stripped himself of the robe that he was wearing, and gave it to David, and his armor, and even his sword and his bow and his belt.
31 The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. 34 No longer shall they teach one another, or say to each other, “Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.
Week 6 - August 26 & 27, 2017
Then God said, “Let us make humankind in our image, according to our likeness; and let them have authority over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.”
Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.
Is not this the τέκτων (artisan, maker, craftsman), the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him.
Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father.
And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.”
Selections from Walking on Water: Reflections on Faith and Art by Madeline L'Engle
But unless we are creators we are not fully alive. What do I mean by creators? Not only artists, whose acts of creation are the obvious ones of working with paint of clay or words. Creativity is a way of living life, no matter our vocation or how we earn our living. Creativity is not limited to the arts, or having some kind of important career.
The artist is a servant who is willing to be a birthgiver. In a very real sense the artist (male or female) should be like Mary who, when the angel told her that she was to bear the Messiah, was obedient to the command.
...I believe that each work of art, whether it is a work of great genius, or something very small, comes to the artist and says, "Here I am. Enflesh me. Give birth to me." And the artist either says, "My soul doth magnify the Lord," and willingly becomes the bearer of the work, or refuses; but the obedient response is not necessarily a conscious one, and not everyone has the humble, courageous obedience of Mary.
...As for Mary, she was little more than a child when the angel came to her; she had not lost her child's creative acceptance of the realities moving on the other side of the everyday world. We lose our ability to see angels as we grow older, and that is a tragic loss.
Our story is never written in isolation. We do not act in a one-man play. We can do nothing that does not affect other people, no matter how loudly we say, "It's my own business."
Week 5 - August 12th & 13th, 2017
From Genesis 1&2:
God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.
And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation.
Reflection by Tim Kim:
Recalibrate or reenergize?
Built into the nature of God’s creative power is sabbath, the day in which activity ceases. God rested we are told, and these days the prevalent understanding of this rest is something more akin to reenergizing. Recharge those depleted fuel cells and get back out there. In this way, rest is part of a pattern: 1234567, 1234567, 1234567, etc. 7 exists for the sake of 123456. There is something, dare we say, capitalistic about this interpretation. If we were capable, there would be no day of rest. It exists only so we can fire on all cylinders the other days. Is that why God creates such a day? Do we simply need a break from turning the wheel?
Recalibration is something different. It says that rest doesn’t exist for the sake of 1-6 but so that 1-6 become something different all together. They become possibility, freedom, creation. Recalibration is a creative venture. It makes things different. It makes things novel. It makes them new. A different mentality towards both creation and sabbath looks something more like this. We take a break not so that we can make more of the same. That is not creative. We take a break so that we can make something new. Which means that the function of taking a break is not simply passive, but contains something active as well. If God’s creativity was born of love and not mere efficiency, this is what we are called to ask: how can we rest in such a way that helps us continue creating instead of producing?
Week 4 - July 22nd & 23rd, 2017
Psalm 139:1-12, 23-24
139:1 O LORD, you have searched me and known me.
139:2 You know when I sit down and when I rise up; you discern my thoughts from far away.
139:3 You search out my path and my lying down, and are acquainted with all my ways.
139:4 Even before a word is on my tongue, O LORD, you know it completely.
139:5 You hem me in, behind and before, and lay your hand upon me.
139:6 Such knowledge is too wonderful for me; it is so high that I cannot attain it.
139:7 Where can I go from your spirit? Or where can I flee from your presence?
139:8 If I ascend to heaven, you are there; if I make my bed in Sheol, you are there.
139:9 If I take the wings of the morning and settle at the farthest limits of the sea,
139:10 even there your hand shall lead me, and your right hand shall hold me fast.
139:11 If I say, "Surely the darkness shall cover me, and the light around me become night,"
139:12 even the darkness is not dark to you; the night is as bright as the day, for darkness is as light to you.
139:23 Search me, O God, and know my heart; test me and know my thoughts.
139:24 See if there is any wicked way in me, and lead me in the way everlasting.
Reflection by Tim Kim:
We conclude our month long close examination of GOD with a description of a God who knows us and is with us at all times. There is something definitely strange about the words of the Psalmist, creepy even, if cynical minds win out. But with courage, we might see in this beautiful prayer as something closer to what St. Augustine meant when he wrote that God is “more intimate to me than I am to myself” or in another translation, “closer to us than we are to ourselves” (Confessions).
We started off this series by thinking about a God of contradictions. Think about the story where God tells Abraham to kill Isaac. Such stories of old depict a God who is compassionate and cruel, violent and peaceful, just and arbitrary, steadfast and flexible. If we know ourselves decently well, we know such contradictions reside as readily within ourselves. The picture of God can rest a little too comfortably on top of a picture of human beings. So should we be thinking about whether or not God is just like us, maybe is us, or to the logical end of that thought, nothing more than a projection of ourselves?
Yet, according to Augustine’s insight, a God who knows us better than we know ourselves means that there is stuff about ourselves we have yet to uncover. That’s where we need to go. Maybe the big secret is that God is found in the uncharted territory that lies at the end of the prayer: “Search me, O God, and know my heart.” By searching within ourselves, we invite God to do the same, and there may we meet.
Week 3 - July 8th & 9th, 2017
God saw everything that he had made, and indeed, it was very good.
1 John 4
God is love, and those who abide in love abide in God, and God abides in them. Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world. There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love. We love because he first loved us. Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also.
Reflection by Neil Ellingson:
One way of reading 1 John, with its famous phrase “God is love,” would be to say to ourselves, “Oh - whenever the Bible uses the word ‘God’ I can just substitute ‘love’—let’s evolve already and dispense with the old-timey superstitious ‘God’ stuff and focus on what’s tangible and really matters: loving other people.”
But what if what the text actually says, which is that yes God and love are so intimately related that you can’t talk about or encounter one without the other, is an attempt to acquaint us with a deeper level of love that without the God part, we risk missing entirely?
Loving God means loving what we cannot see. Seeing is also a metaphor for knowing, understanding, possessing. Christians, along with Jews and Muslims, have affirmed that God is the one who creates everything we can see and know. Who gave everything its being, and then beheld it in deep appreciation (“whoa, that is good” is not a pat on the back, but admiration at a creation that is now in some way free, released but still held and loved). It’s not just atheists who doubt God’s existence. Honest people of faith do too. But what if instead of fretting about whether God exists, we try to remember that both the creation story in Genesis and 1 John point us to a far deeper truth about God: God GIVES being and loves it. God, as love, as the one who gives, embraces and renders real things the world says aren’t: love in spite of inevitable disappointment and loss, a motivating hope for a world of peace and safety even when the evidence points the other way.
If you think love is tangible, provable, controllable, you’re in for some surprises.
God’s love is already given. That this is so is, like God, not visible. Only in trusting, in opening ourselves fully into the distance where we can’t see God, which is the same place where fear of the unknown and uncontrollable lurks, can we be facing the direction where God’s love can hit us like a soft semi truck of grace. Only when our eyes grow accustomed to looking into this certainty-defying distance, when we begin to desire with more and more of our hearts the long-distance but life-giving relationship with the one who gives life even when the world deals death, can we have the courage (strength of heart) to love other people, who, though we can perceive some of who they are with our senses, always contain more than meets the eye, and who we cease to love as soon as we try to pin down or control.
week 2 - June 24th & 25th, 2017
Matthew 10:24-39 (NRSV)
“A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household! “So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops. Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father. And even the hairs of your head are all counted. So do not be afraid; you are of more value than many sparrows. “Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; but whoever denies me before others, I also will deny before my Father in heaven. “Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and one’s foes will be members of one’s own household. Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it.”
Raise the Revelation by Rev. Neil Ellingson
Why are we “open minded” church folk so allergic to broadcasting how important church, faith, spirituality is in our lives? Many of us don’t think twice about posting or tweeting our armchair takes on politics, but wouldn’t dream of even hinting that someone else might benefit from being part of a spiritual community (let alone one of a particular tradition that tells stories about a God of a particular character).
This hesitancy is perhaps healthily related to some of the things we value most: independent thinking, suspicion of convention, curiosity about perspectives other than our own, and critical questioning of everything, even our own beliefs. These are indeed good things.
But before we start patting ourselves on the back for being such respectful, reflective citizens of the world, we need to examine the less bright sides of these values when they run wild or are not joined with other ones. We should explore the possibility that there might be more to our reluctance to talk about spiritual matters with people who may not share our point of view, whether atheists or conservative evangelicals, than a benevolent respect for difference.
How much confidence would it take to admit to ourselves that we lack confidence? Confidence that even something we’ve made a central part of our weeks is really worthy of that kind of devotion? Confidence that glimpses of truth, meaning, connection we’ve experienced are really true, meaningful, potentially helpful to others?
What if courage to proclaim revelation we’ve met, the very thing Jesus is talking about in this passage, is not so different from the courage to claim our own experience? To confidently claim our own stories, our own encounters with all that is outside us (family, friends, trauma, privilege and deprivation, books, culture, language, and God who can speak through all things) that shapes what we end up calling our inmost self?
Revelation has been cast as something coming from outside or beyond the realm of nature and reason, but if we acknowledge that what we call the self, its perceptions, thoughts, and the stories it tells, already contain what’s “beyond” and “outside,” maybe we need not look so far away. Stories about Jesus are printed on tree pulp and passed on by people who eat and pee.
Divine, fully revealed truth has something to do with what is as close and mundane as the number of hairs we have on our heads. Having and sharing what we can know of God in Jesus Christ with others is somehow linked with the ultimate source of every last thing wanting to know who we are. Revelation of God is what challenges conventional values that name welcoming the poor and disabled the work of the devil. Revelation can help us see beyond the ways of being our families taught us.
What’s that? You’ve only got a faint, whispered sense of ultimate, life-directing truth? You think you’ve had a glimpse of God’s backside, but you’re not sure it was really God? You have a desire for spiritual experiences but you’re not sure you can claim to have had them? Shout out your dim uncertainty! Expose your shaky faint memories and slow-burning desires to the light of day! Stop fretting that your grasp on the truth might be incomplete—I promise you it is. Trust for once that in revealing your all-too-human grip on the divine you’ll be joining a courageous parade of revelation that will leave nothing, no one, closed off, kept in, hidden away.
week 1 - July 10th & 11th, 2017
8:1 O LORD, our Sovereign, how majestic is your name in all the earth! You have set your glory above the heavens.
8:2 Out of the mouths of babes and infants you have founded a bulwark because of your foes, to silence the enemy and the avenger.
8:3 When I look at your heavens, the work of your fingers, the moon and the stars that you have established;
8:4 what are human beings that you are mindful of them, mortals that you care for them?
8:5 Yet you have made them a little lower than God, and crowned them with glory and honor.
8:6 You have given them dominion over the works of your hands; you have put all things under their feet,
8:7 all sheep and oxen, and also the beasts of the field,
8:8 the birds of the air, and the fish of the sea, whatever passes along the paths of the seas.
8:9 O LORD, our Sovereign, how majestic is your name in all the earth!
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. When they saw him, they worshiped him; but some doubted. And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age."
From The Meaning of Revelation by H. Richard Niebuhr:
Revelation means the moment in our history through which we know ourselves to be known from beginning to end, in which we are apprehended by the knower; it means the self-disclosing of that eternal knower. Revelation means the moment in which we are surprised by the knowledge of someone there in the darkness and the void of human life; it means the self-disclosure of light in our darkness. Revelation is the moment in which we find our judging selves to be judged not by ourselves or our neighbors but by one who knows the final secrets of the heart. Revelation means that we find ourselves to be valued rather than valuing…
Revelation means that in our common history the fate which lowers over us as persons in our communities reveals itself to be a person in community with us. What this means cannot be expressed in the impersonal ways of creeds or other propositions but only in responsive acts of a personal character. We acknowledge revelation by no third person proposition, such as that there is a God, but only in the direct confession of the heart, “Thou art my God.”
From this point forward we must listen for the remembered voice in all the sounds that assail our ears, and look for the remembered activity in all the actions of the world upon us. The God who reveals [Godself] in Jesus Christ is now trusted and known as the contemporary God, revealing [Godself] in every event...