Author: David Lowry

Where Security Resides

At some point in my early twenties, in college, it occurred to me that I was not simply seeking knowledge for the sake of knowledge and truth. I had told myself that that was what I was doing; it was a conscious desire. But I came to admit that there was more going on than simply a search for truth. There was a desire to secure my life with knowledge. There was the feeling that if I just knew enough, I would feel more secure in the world and perhaps feel that things were a little more under my control. I became increasingly aware of this attempt to secure my life, along with the realization that it was not working.

When it came to my relationship with God, in whom there is true security, I found that I was often attempting to think my way to God, a decidedly futile project. I despaired of it and continued a journey of surrendering my life to God.

I am seventy now and am mindful that my efforts to secure myself have never gone away, even as I have found security in God who, in the words of Karl Rahner, is Incomprehensible Mystery. My security is in the Incomprehensible! It is in the Mystery! Since my attempts at securing myself have not disappeared, I have been on a journey of relinquishing my life. My security is found in losing my life, my insecurity in trying to secure my life. (“For those who want to save their life will lose it, and those who lose their life for my sake will find it.” – Jesus)

The struggle remains. And God’s grace remains. God knows where I am in the midst of this struggle, for which I am grateful; I am thankful that God knows me and knows where I am. And God is my deliverer. The journey I am on is a journey of grace.

I share this experience, because I realize I am not alone in this, and I understand the danger of seeking knowledge and information as a way to secure ourselves. This danger is certainly found in the ways that technology can give the illusion of power and security. And the scientific method, while achieving much growth in empirical knowledge (and at the same time multiplying the questions and keeping us immersed in mystery), can, nevertheless, for some, be a means of “pinning things down” in order to gain a sense of security. When technology and science become a way of securing ourselves, our lives narrow to a very mean (as in “small”) self. On the other hand, when science is pursued for the sake of knowledge rather than security, as with all forms of knowing, it opens us up to wonder and mystery—and therefore to spirit. (Read the Journey of the Universe, by Brian Thomas Swimme and Mary Evelyn Tucker.)

But an attempt to secure ourselves by our knowledge may reach its most dangerous level in theology. The temptation to have our thoughts about God secure us is great. For many, the fall into this temptation is most obvious in fundamentalist thinking, where, for example, Bible quotes are provided as pat answers to all manner of life’s problems. However, the danger exists for any theological project. We are tempted to think our way to God, rather than reflect from our lived experience of God. The danger is that our theology becomes merely another ideology that keeps hidden the primary idols (false centers) that drive our lives and undermine our relationships. Theology replaces experience rather than reflecting it. Essentially, this is the cause of so many forms of Christianity revealing little or nothing of Christ.

Jesus speaks to this when he prays, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants.” And when he says, “Let the little children come to me…for it is to such as these that the kingdom of God belongs.” And “Unless you change and become like children, you will never enter the kingdom of heaven.”

Therefore: Leave aside all your thoughts, your intelligent and well-formulated answers. Become like an infant, not knowing, open to receive. Be silent. Be still. “Be still and know.” (Psalm 46) Wait. “Be still before the Lord, and wait patiently for him.” (Psalm 37) Release your thoughts and yield to Incomprehensible Mystery. Be open to the One you can never wrap your thoughts around. You have put your faith in your thoughts; now trust the Mystery. The One you cannot comprehend will bear you up and secure you. In silence and trust, the eyes of your heart will be opened, so that you become aware of both your great need for God and God’s gracious acceptance. In that awareness, you may find that you are discerning your next steps. Your next steps, as God gives them, are prior to and greater than your reflections. Knowing and doing God’s will are preeminent over any theology.

As a response to God, the steps you take grow your true self. This experience gives rise to reflections so that you are not merely repeating what you heard from others or read in the Bible, but rather you are witnessing from your own lived reality.

Furthermore, you find that you are not bound to any one formulation of reality, but you are free to find new ways to express your experience as you change and grow. You increasingly become open to the many ways God comes to us and the many ways others have expressed this reality. You discover that, in the words of C.S. Lewis, “God is the great iconoclast.”(A Grief Observed) God keeps breaking up our images of God (for new images) lest we make any one image that in which we place our trust, our security being in God alone.

Filed under: Faith, Grace, Prayer, SpiritualityTagged with: , , , , ,

The “Gospel” That Supports Trump

Pastor Robert Jeffress, an evangelical supporter of Trump, was interviewed for an opinion essay in the Washington Post. He provided us with his (and many Evangelicals) main reason for supporting Trump. He tells us “that regardless of what happens in Washington, D.C., that the general trajectory of evangelicalism is going to be downward until Christ returns.” He explains that, as he understands Scripture, things “get worse and more hostile as the culture does.” Things get less and less “evangelical-friendly or Christian-friendly.” He sees “the election of Donald Trump as maybe a respite, a pause in that. Perhaps to give Christians the ability and freedom more to share the gospel of Christ with people before the ultimate end occurs and the Lord returns.”

This is an amazing statement from someone who purports to be a Christian leader. Why is he focused on a downward trajectory for evangelicalism rather than a downward trajectory for the world (given the state of the world)? At the heart of Christian good news is that “God so loved the world that he gave his only Son.” Jesus says that he did not come into the world to condemn the world but to liberate it, and he trains his followers for the work of deliverance and healing.

And Jesus does not look for respite from the emperor or provincial leaders. When he is told that King Herod is out to kill him, he says, “Go and tell that fox for me, ‘Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.” In effect, Jesus is saying that he does not have time to pay attention to King Herod, much less cozy up to him. He has a God-given mission that concludes, as it often does for prophets, in being killed. His focus is on the world, on hurting and broken lives. He is about healing and deliverance directed outward to others. He tells his followers it has to be the same way for them: “For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the good news, will save it.”

Jesus does not entertain a “Christian-friendly” environment. Rather, Jesus tells his followers to expect persecution and that, therefore, they must “deny themselves, take up their cross (their suffering and death) and follow him daily.” They are not to seek to secure their lives (their Father in heaven will do that); they are to lose their lives for the sake of others receiving the good news. When they get anxious, they are reminded that their Father in heaven cares for them, and they are directed to seek first God’s reign and purpose and leave to God the kinds of things that they tend to get anxious about. They are set free to focus outward to the needs of others, even unto death.

Pastor Jeffress gives an alternate vision in which Christians, astonishingly, have to count on someone like Donald Trump to give them a respite, while Trump’s actions and that of our government, cause great hurt and death to others. This view eliminates the true mission and witness of Jesus’s followers. And an alternate “gospel of Christ” gets promulgated.

So, what is this alternate gospel? What kind of gospel seeks a “respite” for ourselves while putting up with degrading, demeaning language directed to others, often to the most vulnerable among us? What kind of gospel provides personal respite while allowing children to be separated from their parents at the border? What kind of gospel makes room for the consistent demeaning of people fleeing from great danger to seek asylum? What kind of gospel has nothing to say to the racist actions of a president who sets a tone for the country? What kind of gospel provides respite for white followers of Jesus while making room for demeaning, dangerous language directed to black and brown people? What kind of gospel has us so absorbed with our own condition that we minimize the impact of the rhetoric and actions of this president on others, or simply do not care enough to pay attention to the effects of his actions on others? What kind of gospel does not call us to confront the lies and deceit and injustices?

A “gospel” that puts up with so much pain and hurt at the expense of others while providing “respite” for Christians, has hidden idolatries that “accepting Christ” apparently does little to disclose. This “gospel,” rather than calling for repentance, carves out a place for the idolatry of nation and race, as well as other idols our culture worships such as our comfort, pleasure, possessions, and power. It allows for a form of “Christianity” whose message, in many aspects, is nationalist and often implicitly white nationalist. It is idolatrous. Oblivious to the idols that enslave us, we enjoy our worship and our thoughts about God’s grace toward ourselves while maintaining all manner of self-righteous and destructive attitudes toward others. We may even disregard repentance altogether. This “gospel” may leave us “unaware that the kindness of God would lead [us] to repentance.”(St. Paul) We may go around saying, “I accept Christ. I accept Christ,” as if that were the end of the matter.

The truly good news that Jesus proclaims is that the reign of God is near and is a gift and is available to all. Therefore, Jesus tells us to turn (repent) from our idols (our allegiances that are false to our true selves) and enter into God’s reign. Under God’s reign, we receive the freedom of the children of God—the kind of freedom we see in Jesus, the child of God. In Jesus, we see freedom from being directed by fears, including the fear of others; we see freedom to show mercy, to do justice, to love others. When we begin to experience God’s reign, we discover a very different kind of governing from that of the nations of the world, and we become witnesses in word and action to God’s ways of governing. We are witnesses by our compassion and mercy toward others, our welcome of those different from us, our work for justice, and our being instruments of God’s healing in the world.

Filed under: Grace, Justice, Love, Society, WitnessTagged with: , ,

The Coming Collapse

Hanns Lilje, a Lutheran pastor in Nazi Germany, in his book, The Valley of the Shadow (1950), shares his experience with arrest, interrogation and a trial that ended with his being sentenced to death. (Before the sentence could be carried out, however, communication broke down and the Allies gained control of Germany.) One of his observations in this book was that the Nazi regime was collapsing from within. He sees the collapse in the faces, features, and actions of guards, interrogators, and judge.

He views young men whose lives were “empty,” who “were forced to be brutal” which “caused them to crumble inwardly.” He describes the judge’s face, at his trial, in this way: It “had originally been a good one, almost noble, with clear-cut and intellectual features, but it had decayed (as it were) from within, and all his features bore signs of a terrible inner decline.”

Of tyrants, like Hitler, Lilje writes: “God allows the tyrant to follow his way blindly, to the end, until nothing remains.” Evil sown reaps the decline and fall of the evil-doer.

We are reminded of Paul’s words: “Do not be deceived; God is not mocked, for you reap whatever you sow.” (Galatians 6:7)

Evil sown carries its own demise within it. Sin is like a parasite. It eats away at truth, compassion, justice, mercy, and faithfulness until it has nothing left to feed upon. St. Augustine says, “Sin is nothing and human beings become nothing when they sin.” Sin always robs us of reality. The “nothing” that is sin produces no love; it undoes love. It shows no compassion, no mercy. Where justice is required, it is unjust. And it is untruthful: It takes away from and distorts the truth.

We experience this undoing personally, and we see it taking place all around us. None of us are without sin, and we all experience the breakdown sin causes in our lives and relationships, whether from our own sins or the sins of others against us. We see this corruption on a social and global scale. We see the loss of compassion daily in the mistreatment of human beings at our border, in our warring ways, in the gangsterism on our streets and in corporate boardrooms, in sexual assault and harassment, and in all forms of inhumanity towards others: the injustices in our criminal justice system, discrimination in housing, health care and educational resources, and in the neglect and hurt of the most vulnerable among us.

We see the disintegration of truth and compassion among those who are placed in positions of leadership. We currently have a man in the office of the presidency who has lied or made misstatements, according to fact-checking, more than 11,000 times in his presidency. Many have become numb to this situation. We have leaders who disparage and demean various ethnic groups and religions among us and leaders who show little regard for future generations as they refuse to address the issues of climate change, seeing such actions as disadvantages to their wealth and power.

But what we are seeing is not only the great hurt being perpetrated on others but the steady breakdown and destruction of the perpetrators themselves. They are unwittingly sowing the seeds of their own demise. Their corruption is eating away at branch and root. It is not surprising that our present government has had a steady flow of those who have had to leave their positions.

The New Testament book of James says, “Not many of you should become teachers…for you know that we who teach will be judged with greater strictness.” Not many should become leaders. Judgment awaits. What has been sown will be reaped. If we have sown to destruction (the destruction of compassion and justice and mercy), we will reap destruction. We will reap our own inhumanity with its consequences in the hollowing out of our lives and our eventual collapse. Yes, we will leave carnage in our wake, but we will also lose our own souls.

We see this debilitation in the leadership of our government. It is a sickness unto death. That does not mean that we can simply sit, watch and wait for it all to fall apart and then attempt to pick up the pieces. That would mean more affliction on the most vulnerable, and it would mean our own disintegration. People of faith know that they are called to be witnesses. We are to witness from the grace, compassion, and justice we have experienced. As we learn to live from the Source of love, we know that we are under a call to speak to the corruption by witnessing to God’s compassion and justice. We are to join with others to call for compassion, justice, and mercy and do so by addressing the specific injustices of our time, working to make right what is wrong. We are to do justice. We are to be channels of the kind of love that effects actual change.

To those who continue down the road of destruction, who have committed themselves to that road, we will be viewed as subversives. To those who hold onto power for themselves (and “their people”) over against others, we will be called radicals. But then love, care for the truth, and doing justice are radical; they go to the root (radix) of being the humans God calls us to be.

Filed under: Evil, Humanity, Justice, Society, Spirituality, WitnessTagged with: , , ,

Getting Real About Racism

In response to recent racist tweets from President Trump, many of his supporters have reiterated his claim that what he was communicating was not racist. Trump tells us that there is not a “racist bone in his body.” Even though Trump’s racist expressions are blazingly obvious, he and these supporters operate in denial.

Anyone who has become increasingly aware of their own dishonesty, will not find this denial surprising. If we have become mindful of our inner life, our feelings, attitudes and motivations and have been willing to examine and confront fear, envy, jealousy, selfishness, prejudice, lust, greed, and so on, we have recognized also how hidden these things are until we are willing to be self-aware. The more we grow in mindfulness, the more we see that to which we were previously blind. We find ourselves on a journey of coming out of denial.

Racism, like any sin, hides until we are open to the Spirit of truth and willing to confront it. In the same way that no one escapes sin, no one escapes racism. Growing up in a racist society, we are all under the influence of and affected by racism. We may be affected in different ways (dependent on whether we grew up white or as a person of color), but we are all affected. Coming to recognize our own racism, or how racism has hurt and diminished us, happens as we are increasingly aware of our inner selves.

Our inner life, of course, affects our outer actions. If we do not recognize racism in ourselves, or its effects, we will still act out of that inner reality and rationalize our actions. When we do begin to see, and as our insight grows, we gain clarity with what is occurring, not only within us but, around us. We see with increasing clarity and subtlety the racism in our society. We become open to hearing from those who have been affected by racism. We seek those who give voice to their experience. We find that we need the voices of Alexandria Ocasio-Cortez, Ilhan Omar, Ayanna Pressley, and Rashida Tlaib. We need what they see from the vantage point of their experiences in the United States of America.

We need not, however, be surprised at the degree of blindness present in our society. How can we be surprised, when we ourselves have had the experience of going from blindness to sight (a journey on which we must continue). If we do not recognize that gaining insight into ourselves is a gift—a matter of grace, then we become self-righteous and judgmental, unable to reach out to others with our witness. We write them off as if they were incapable of change. (We can be grateful that God does not write us off.) If we have changed we know that change is available to others as well.

To put this in the language of recovery from addiction: If we are recovering racists, we go to other racists with something like a 12 step program which starts with coming out of denial: “We admitted we were powerless over racism—that our lives had become unmanageable” when it came to seeing the needs and hurts of others and having empathy and compassion. And we “turned our will and our lives over to God,” to the Source and Mystery of our lives, to the gracious Presence.

Paul, in Romans 8, reminds us to be mindful of the Spirit. “To set the mind on the flesh (disoriented attitudes, desires, and values) is death, but to set the mind on the Spirit is life and peace.” In the Spirit there is oneness. The dividing walls come down. We cannot simply continue to justify our divisive attitudes and rationalize our motivations of fear, resentment, and prejudice. We can no longer construct a religious facade over these elements of our inner life, nor give support to them in our social life.

The unexamined self is capable of a great deal of ignorance and hurt, and without the Spirit of truth, we operate unaware of what drives our actions. We operate blindly and full of our rationalizations (all of which appear good to us). As we read in the Gospel of John, “When the Spirit of truth comes, he will guide you into all the truth.” (John 16:13) With the Spirit, there is openness and receptivity for what is true and real. We are given eyes to see and ears to hear, which is where all change starts. The Spirit (and this openness) will lead us to be witnesses and agents of change in our society.

Filed under: Healing, Mindfulness, Racism, Spirit, WitnessTagged with: , , , ,

“Deliver Us From Evil”

In the Gospel of John, Jesus says, “The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.” Evil only produces death. God, who comes to us in Christ, gives life.

When I hear people urge us to war, when I hear leaders talk easily—again!—about preparing for war, I see evil at work; the thief is at work to maim, destroy and steal lives away from mothers and fathers, sisters and brothers, wives and husbands and children. When a leader provides us with his “brilliant” rationale for regime change by military action, I do not hear brilliance or reasonableness or wisdom or knowledge; I hear evil stealing away heart and mind, compassion and love. The thief is present to do the only thing evil does: steal, kill and destroy.

Evil takes possession of our minds. It has us think that we have a reasonable approach to a problem, when, in reality, we have a plan that produces maimed bodies, traumatized minds, and death. Evil has us in a cycle of sin and death. Because of war, we have seen (and are presently seeing) hundreds of thousands killed. We have seen children left without parents, hundreds of thousands flee in terror, become refugees, displaced and hungry. We have seen the growth, rather than the diminishment, of terrorist organizations. And our bombs and weaponry terrorize, leaving death and destruction.

Possessed by evil, we think war makes sense; evil even has us think that we have understood the problem for which we have decided war is the solution. Some may question my use of the word, “possessed,” here. But, the word is descriptive of our experience, as we keep doing the same massively destructive activity, thinking that we will get different results. It is apparent that we cannot free ourselves. St. Paul writes of our being “captive to the law of sin.” We suffer from a form of possession. Christians have learned to confess this captivity in the words of a prayer of confession: “Most merciful God, we confess that we are captive to sin and cannot free ourselves.”

With confession, we no longer deny our condition. We are at the starting point of change. We acknowledge our bondage (as the prayer continues) “in thought, word, and deed, by what we have done and by what we have left undone.” Our thoughts and words have entangled us in destructive, harmful ways which we have rationalized. With confession, we acknowledge that we have been unable to stop going to war and justifying our actions.

The prayer of confession continues, “We have not loved you (God) with our whole heart; we have not loved our neighbors as ourselves.” Now we get to the root of our warring ways: not loving, being alienated from the God who is love. This prayer of confession ends with these words, “Forgive us, renew us, and lead us, so that we may delight in your will and walk in your ways, to the glory of your holy name. Amen.”

This prayer moves us to return to the source of our lives where we experience mercy, renewal, guidance, and delight in God’s will for humanity. As we discover life lived from Love, we become witnesses to love and peacemakers. We become, in St. Paul’s words, “ambassadors of reconciliation,” issuing the call to others to be reconciled to God and become at peace with one another. In response to the call, others join the movement to make peace and stand against war. They unite in a movement that works for change in heart, mind, and action. By our words and deeds, we affect the nation in which we reside, so that it may not so easily go to war, but rather become a more just society that acts justly in the global community. Acting justly is conducive to peace.

Filed under: Evil, Justice, Peace, WitnessTagged with: , ,

A Memorial for Healing

Last month, my wife, her sister and I journeyed to Montgomery, Alabama, to visit the National Peace and Justice Memorial which opened last year. It is a memorial to the thousands of African American victims of racial terror lynchings between 1877 and 1950. It provides an opportunity for this nation to confront its past violence and its legacy.

We walked through an open rectangular building among columns of metal blocks hanging from the ceiling on poles. On each block of metal were engraved the names and dates of individuals who had been lynched in public gatherings, often announced and reported in local newspapers. The names were listed by county. Some counties had multiple blocks.

At first these blocks were at eye level, but as we turned the first corner, the floor moved downward and the hanging blocks moved upward. There were over 4000 names engraved on these blocks as well as a memorial to the unknown victims of this terror.

When we first entered this memorial area, there were signs indicating that this was a sacred place, and we experienced it that way. We could see that people who had come in groups often divided up as we did. It became a solitary experience as each of us meditated on what was before us.

There were also signs that indicated that this place was a healing place. Healing often starts by looking into the darkness. After all, it is the light that enables us to see into the dark places. Our problem is that we often turn away before we can be healed. As Jesus tells us, “All who do evil hate the light and do not come to the light, so that their deeds may not be exposed.” It is when the deeds are exposed that we can begin to change and be healed.

Standing before the columns of engraved names, I felt and reflected on our inhumanity toward other human beings—a condition of inhumanity we all share. It was like looking upon the cross of Christ and realizing that it was our sin that put him there. The cross and the lynching tree call for repentance and conversion into the way of life that God provides.

I also imagine that African Americans experience another movement toward healing through this memorial as they confront a history of abuse, addressing the effects of the sins of others against them, experiencing grief and anger and release into action. There is healing in gaining historical clarity and a vision for the way forward.

The importance of memorials like this for those of us who are white is that they provide another opportunity to confront racism and its legacy. We need these confrontations for our healing. We need light in the darkness to expose our racism so that it does not remain active while hidden from us. After all, like all sin, racism hides. We would like to think it resides in ideologically white supremacist groups or overt racists. But racism is so thoroughly a part of our society, its attitudes and structures, that we are all participants.

To truly confront it, we have to come out of our comfort zones. We have to become self-aware and socially aware and historically aware. We have to be willing to explore ourselves and our society in unfamiliar ways. We have to become aware of our “whiteness”—what whiteness does for us, how it privileges us in a racist society.

It was, after all, people of European descent who came up with the notion of various human “races” as human types (rather than acknowledging gratefully a diversity of peoples and cultures) with white people as the supreme norm. An ideology of whiteness was born that would support the institution of slavery. The legacy of slavery, Jim Crow, lynchings and the present mass incarceration of people of color is the legacy of whiteness as a construct that dehumanizes others. And those of us who are white cannot simply step out of that history and socialized ideology. It is pervasive to the society of which we are a part.

For people of faith, there is the awareness that the Spirit of Truth brings to the light what is hidden in darkness. So, we can pray:

“Gracious God, give us eyes to see and ears to hear. Shine your light into the dark and hidden places of our lives. Give us willing hearts to hear the voices of those harmed by our racism. Help us to keep listening and to not excuse ourselves from the problem. Help us to fast from listening to ourselves and to other white people and instead free us to listen to the voices that our racism has dismissed. Lead us to confess our sin and deliver us from evil. Liberate us from all ways of thinking and acting that separate us from the one human race. Heal us and raise us up to do justice, love mercy and live faithfully. Amen.”

Filed under: Healing, Racism, SocietyTagged with: ,

Christmas Reflections on Incarnation

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John 1:1-3,14)

Christmas is not the celebration of baby Jesus but of the entirety of Jesus’ life and the whole of humanity. It is the celebration of incarnation, the “Word become flesh.” We are giving thanks that we become truly human by becoming divine. The Word of God, God’s self-expression, participates in our humanity. Or to say it another way, humanity participates in the divine nature through Christ who is the Participant of the divine nature. (2 Peter 1:4)

In the early centuries of the church, especially with eastern Christianity, the word “divinization” was used as a way to express the meaning of incarnation. God, who created all things through the Word or Image of God—stamping all of creation with divine reality, raises up God’s creation into union with God. God “divinizes” God’s creation. We humans are that aspect of an evolving universe that has become self-conscious and that experiences itself as open to God. We are spirit as well as matter.

What this means is that God does not come to us as an afterthought or an add-on to creation and to our humanity, but inseparable from who we are, when we are truly ourselves. We cannot be truly human without, at the same time, being divine—that is, “children of God.” We were created for union with God.

When we are alienated from God (what Christians mean by “sin”), we experience the loss of our humanity. What we have lost is our divine center. We have tried to make ourselves the center of our own universe, no longer at home with God or the universe. We construct a false self and produce broken relationships and broken societies and a broken enviornment.

We have ways of expressing this loss of humanity. We speak of our inhumanity. We speak in negative terms. We are unloving, unwilling, untruthful, ungrateful, unfaithful, impatient, unkind, unspiritual, in a state of disunity, discord, disorientation, etc. What we have lost is the fruit of the Spirit of God, “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.” (Galatians 5:22-23) When we are godless, we are inhuman.

When Jesus proclaims God’s reign and calls us to repent, he is telling us to turn back to God as the center and source of our lives. He is expressing the same call as the prophets before him: “Return to your God, hold fast to love and justice, and wait continually for your God.” (Hosea 12:6)

Jesus declares that God’s reign is near. The source and center of our lives, the fountain of life and our true humanity, is not far away. We can turn again to the divine center. “In returning and rest you shall be saved; in quietness and in trust shall be your strength.” (Isaiah 30:15) Therefore James tells us to “draw near to God, and he will draw near to you.” (James 4:8) Right now, in this moment, we can again draw near to God, knowing that God is drawing us near.

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Listen and Testify

“For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” (John 18:37)

Jesus testifies to the truth, and those who are committed to the truth listen to what he says. But before Jesus testifies to the truth, he listens to the truth: “I do nothing on my own, but I speak these things as the Father instructed me.” (John 8:28) So Jesus listens and then speaks.

And Jesus is our example for listening and speaking. He is our model for what it means to be truly human as God created us to be. We, like Jesus, are to listen to “the Father.” We are to live from the source of our being. And then we are to testify to what we receive. In a world of lies and deceit, we are to testify to the truth.

Of course, that means that we have to turn from lies and deceit to the truth. Above all, we have to turn from the fundamental lie of our human condition, the lie that denies our creatureliness, that would have us operate as if we were the source of our existence—as if we could come up with our identity apart from God.

Jesus calls us back to reality, to the source of our true selves that is never far away. God is near and the word of truth is near. It is, as Saint Paul reminds us, on our lips and in our hearts, when lips and hearts are surrendered to God, when we worship in spirit and in truth and are open to the Spirit of truth. And “when the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.” (John 16:13) The Spirit guides us into who we are to be and what we are to do.

In a world that is deceived about our essential selves and callings, we are sent to be witnesses. We are to testify to what we hear, we who are growing into listeners of the truth. In this way, we are light in the darkness. It is a high calling, being listeners and testifiers to the truth. It is a calling we receive in Christ. As we are conformed to the one who is the Listener and Testifier, we become listeners and testifiers.

Our world, our society, needs those who receive and declare truth, the truth of being human and being community—the truth that demands the commitment of our whole selves, the commitment to love and have compassion for one another, to live as one humanity in God, sharing in all of creation’s oneness with God.

Our societies and the world need the witness of those who receive the Spirit’s guidance for the situations of our time and for the unfolding future, people who hear what the Spirit is declaring in the present. The world needs to hear something other than that which comes from the political and moral ideologies of our time or from the entrenched ways of a false humanity that operates as if it were its own source of being.

Gracious God, give us eyes to see and ears to hear. And then give us the courage to speak and to act in this time in which we live.

Filed under: Faith, Prayer, Spirit, Truth, WitnessTagged with: , ,

What To Do About the Caravan

Five to seven thousand men, women, and children, in what has been called a “caravan,” are moving slowly from Central America to the Mexican-U.S. border with hope for help and asylum. Their movement has become a political stratagem in the rhetoric of the president of the nation of which I am a citizen. As we move toward midterm elections, the idea of this caravan is used as a hook into fear. In order to enhance the fear effect, our president throws middle-easterners and gang members into the caravan fantasy he is producing. Nicholas Kristof in the New York Times reminds us that “more than 1.4 million foreigners immigrate to the United States each year. If, say, half the caravan reaches the border, and half of those people actually enter the U.S., they would represent less than one-tenth of 1 percent of this year’s immigrants.” It seems there are other much larger problems facing the American people.

In any case, I am interested in looking at this issue as a follower of Jesus. I am able to set aside the geopolitical arguments of various political persuasions because they are not mine. And Donald Trump’s hooks are not hooks for me. What I have to say concerning those who come to the border of my nation is quite simple and straightforward: Love them. Welcome them. Respond concretely to their needs. They are reaching out for help, therefore, help them. Do unto others as you would like others to do unto you. “Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.” (Jesus)

Know that when you respond to their needs, you are responding to Jesus and the One who sent him: “I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” When did we do this? “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” (Matthew 25:33-40)

Jesus told his followers to love their enemies and pray for those who persecute them. This love of enemies is the love that is from God, who while we were enemies to God, God reconciled us. (Romans 5:10) The kind of love that can love enemies is a love that changes all our relationships. It enables us to see (past our fears) the needs of others and respond. Jesus keeps it simple: Love people. But, of course, simple is not necessarily easy. This love requires action. Often, in the face of fear and hate, it demands our time, energy, and resources. Love is the hard, narrow road that leads to life. Jesus says that it requires us to deny ourselves, take up our cross, and follow him in a world that does not understand this love. This kind of love requires that it be poured into our hearts by the Spirit of God. (Romans 5:5)

Do I expect my nation or the nations of the world to operate this way? Not without a great deal of repentance, that is, change. Our relationships within and outside our nation would have to become just. We would have to stop building, maintaining, and selling arms globally. The reality is that all administrations have supported war, including war to simply maintain our hegemony. Recent administrations—whatever the party—have sold arms to Saudi Arabia and supported its war in Yemen, which has brought about massive atrocities, hunger, starvation, and refugees. It is hard to imagine the change of heart and mind that would be necessary to stop killing and to truly embrace needy people at our border and within our nation. But, as Jesus says, what is impossible for human beings is possible for God.

Followers of Jesus are called to be witnesses to God’s love and God’s ways in a world hostile to those ways. I am speaking here of those who follow. There is clearly a difference between going by the name “Christian” and following the one who is being named. We are to be salt, light, and yeast in the world—change agents. I am grateful for the witness of churches offering sanctuary for undocumented persons and for the various immigration and refugee services of churches. And the witness of other peoples of faith and their communities. And people who do not see themselves as people of faith but embrace humanity. If we truly welcome our humanity and that of others, a humanity made in the image of God, we cannot be far from God.

Filed under: Fear, Justice, Love, Mercy, WitnessTagged with: , , , ,

A Drive-by Shooting and Other Senseless Acts

There was a shooting on my block this week. A drive-by shooting. Three young adults were shot. A nineteen-year-old young man died of a gunshot wound to the head, an eighteen-year-old young woman was shot in the leg and another woman of the same age received a graze wound.

It is suspected that this shooting was related to a conflict between two gangs in my neighborhood. The victims, however, had no gang affiliation; two were not from this area but were visiting the third. One of them was a student at the community college at which my son teaches. Two had been spending the afternoon doing homework at a Starbucks.

There have been other shootings on this block and in this neighborhood. And my immediate feelings, in each case, are the same: grief and helplessness. I find myself praying for the victims and their families and the perpetrator; for the young couple across the street with the small child; for my neighbors, my neighborhood, and society.

I feel the senselessness of the act. I blurted out to my wife, “What is the point?” Of course, there is no point, no purpose to evil, no reason not to love. And there is always a reason to love. There is always a purpose to love. The unconditional love of God “poured into our hearts by the Holy Spirit” gives us life and purpose and binds us together. Without love, our lives fall apart.

But “not loving” takes many forms. It is not only the act of a lost, confused youth with a gun. Not loving shows itself in:

Not listening to the cries and hurts of others.
Not turning from our prejudices, fears, and resentments to truly see the other.
Not turning from our inordinate focus on our comfort and pleasure.
Not doing justice and being merciful.
Not working for change in ourselves and our society.
Not being salt, light, and yeast in our society.

I ask myself what I am called to do. One thing, of which I am clear, is that if I work for justice, I will be addressing the issue of violence. It does not matter the focus of the justice work, for justice is simply making right what is wrong. There are numerous ways to do justice: Work for fairness in education—public schools in poor neighborhoods having the same level of resources as those in rich neighborhoods. Work for criminal justice reform, voter reform, economic justice. Address the easy flow of guns into the hands of lost youth. Reach out to these youth. All these actions address the issue of violence.

Christians, in particular, are to proclaim God’s governance, in which the first are last and the last first, and those who exalt themselves are humbled and the humble exalted. We are to call others back to God, the Source of life and love. We are to turn to the Source for ourselves.

Not loving takes many forms. Taking no action in the face of hurt and need is not loving. A phrase, in a confession of sins, used in many churches is: “I confess that I have sinned by what I have done and by what I have left undone.” It is what we do not do that most manifests our not loving. Love acts! Love acts for the sake of victim and perpetrator. Love acts to bring about change in our society toward support of families, support that encourages, educates, and provides just incomes. Love acts for the healing of mental and emotional illnesses and the uplift of the “least” among us. Love does not ignore the wounded but treats the wounds and addresses that which inflicts the wounds.

Filed under: Grief, Justice, LoveTagged with: , , ,