This is my personal blog. The views expressed here do not necessarily represent those of the congregations or presbytery I serve.

Wednesday, April 3, 2019

The 6 E's.


In Matthew 11, some of the disciples of John the Baptizer come to Jesus to verify that he is indeed the promised Messiah.  Apparently his message and ministry are different enough from what John was expecting that they felt this question had to be asked.

In response Jesus simply has them look around at what he is actually doing.  They should then answer their question for themselves.  What Jesus says they will find is that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor receive good news.  These are the activities that Jesus and his group are doing and they validate his ministry as the Messiah.

Jesus is giving us here 6 marks of his ministry.  And his work is more than a health clinic.  Yes, people certainly are healed physically.  At the same time, these categories may be taken metaphorically for the kind of spiritual growth and wholeness that he brings into people’s lives.  

By extension, these 6 marks also summarize the healing work of the gatherings of his disciples, the church.  We need to be doing all 6 of these.  When they happen literally and physically, that is wonderful!  And it is at least as important that we focus on bringing these kinds of healing into people’s lives in still deeper and more comprehensive ways.

To help understand this, I propose 6 words that express how each mode of healing may be expanded to embrace the inner life and therefore an even more profound wholeness.  These are the 6 E’s:  

the blind see enlightening 
the lame walk empowering 
the lepers are cleansed embracing 
the deaf hear  educating
the dead are raised enlivening  
the poor receive good news enriching  

A church needs to be enlightening in the sense of opening people’s eyes so they can see the Truth.  Sometimes it involves facing harsh and difficult facts about ourselves, and therefore coming to see ourselves more clearly.  At the same time, it is revealing the Truth of God’s love for the world in Jesus Christ, and coming to see the world as a place of goodness, blessing, hope, and joy. 

A church needs to be empowering by enabling weak, disenfranchised, paralyzed, and “stuck” people to move.  This may be interpreted socially in terms of advocating for human rights for all, and also psychologically as getting people to change, move, develop, and grow in their own lives.  Here we could add a 7th E: emancipating: bringing the liberation and freedom from bondage, whether it be those in actual incarceration, or people suffering from psychological and other forms of slavery, like addiction.

A church needs to be embracing in making a point of including and welcoming people who are often otherwise excluded, rejected, barred, or isolated.  A church is a place of contact, intimacy, and embracing, where we care for each other and hold each other in love.  Indeed, a church reaches out to the outcast.

A church needs to be educating by telling the story of God’s love.  When heard, this story has the power to reshape what we hear.  Part of this is also about shutting out voices of hatred, bigotry, violence, exclusion, and falsehood.    

A church needs to be enlivening by drawing people up out of different kinds of lifelessness, despair, and fear.  In the name and by the power of our risen Lord the church is a source and agent of life.  Resurrection means uprising!  We witness to the wildness of God’s Spirit in the face of forces that would keep us docile and compliant as corpses.     

Finally, a church needs to be enriching by first of all allocating necessary resources to people who are in any kind of need.  The good news to the poor has specific content; it is not just words but also whatever they need for their physical needs, like food, shelter, health care, clean water, and other necessities, including money.

Here we have the Lord’s six marks of a faithful community living in the power of his Name.  I think all of these are expressed first of all in our worship; then the Light needs to shine forth from there into all the world, as we act by the power of God’s Spirit to bring change into people’s lives.

Paul+  

       

    



Tuesday, February 12, 2019

Dead Canaries.

We are surrounded by the unmistakable signs that we have mangled our environments — ecological, social, moral, economic, political, psychological — beyond repair.  We are unable to respond effectively to the inevitable coming catastrophes because over the last 500 years of Modernity we have systematically maimed our spiritual capacity by enslaving ourselves to ego at every turn.  We have elevated sins into “virtues” in an economic system that declares greed, lust, gluttony, envy, anger, pride, etc., along with every form of selfishness, to be good.  We have valorized wanton consumption, mindless pleasure, and irresponsible theft from both creation and the poor, marginalized, and vulnerable.  And we have deliberately mocked and thrown away every tool for real transformation and real freedom.  We will not avoid the consequences; they have already begun.

We are ankle deep in dead canaries and still insist on hacking away at the same shiny lode.  We are addicted to egocentricity, and we have forgotten, denied, or rejected any alternative.  We will kill the planet for the sake of our own self-gratification, which means, we know, suicide.  


Is there a better definition of nihilism?

Friday, February 1, 2019

Nostalgia vs. Relevance?



It seems to me that the church loses its direction and purpose when it becomes a church of yesterday… or of today.

If we are always trying to recover some perfect past, we are on the wrong track.  Many Christians fall into this pattern.  We lift up the ideally remembered church of some bygone decade or century and strive to reconstruct the church now on the basis of what was going on at that time.  Usually this involves a somewhat romanticized perspective on the past.  But this kind of church is all about, well, nostalgia.  If only we could get back to The Way We Were.  The Old Time Gospel.  A religious Colonial Williamsburg.

On the other hand, there is the church that wants to reject the past and retool for now.  It looks at its present context and seeks to shape its message and ministry to suit the needs, proclivities, desires, habits, and practices of people today.  Often this involves a somewhat romanticized perspective on the present, as if we are the vanguard of progress.  This kind of church is all about relevance.  It’s the Church of What’s Happenin’ Now.

The war between nostalgia and relevance has characterized the church for my whole lifetime. It was acute in the 60’s and 70’s; it spawned the “worship wars” of the 80’s and 90’s.  Indeed, this is a fault-line slicing through the church since the beginning.  Paul’s opponents in Galatia were all about nostalgia for Jewishness; his opponents in Corinth were all about relevance to their Gentile context. 

In my view, both sides of this battle are wrong.  Both the relevance and the nostalgia parties capitulate to culture.  One capitulates to the culture of today, the other to the culture of yesterday.  Often this is expressed in the way each group valorizes the media and technology of the period they want to relate to.  The media — that is to say, the worship styles, music, iconography, vestments, language, theology, moral and political views, organizational practices, missional strategies — replace the message.  They can even become the message.  There are stained glass, organ, choir robes, hymnal churches; and there are praise band, projection screen, coffee-serving, Hawaiian shirt churches. 

Both the Church of the Way We Were and the Church of What’s Happenin’ Now have in common that they let themselves be defined and governed by externals.  What rules in them is the world.  And the world, in the most negative way the term is used in the New Testament, is dominated by ego, sin, and death.  That is the world Jesus overcomes and conquers.           

But neither of those manifestations of church is really about the gospel, which is that the Kingdom of God has come near to us in the Word of God, Jesus Christ.  The Kingdom of God is always about the future and it always presents a challenge to human kingdoms, yesterday or today.  The Kingdom of God is within us, says Jesus, and to connect with it we will have to go within.  That is, instead of looking around us at the world and trying to shape ourselves, our message, our mission, our ministry according to what we imagine will appeal to or reflect the spirit of whatever age we are interested in, we will have to respond out of an awareness of who and whose we truly are in Jesus Christ.    

To go within is to connect with our deepest identity and destiny.  It is to connect with the Kingdom of God and the life of the world to come.  It is to be neither nostalgic nor relevant; it is rather to live in anticipation of the coming Reign of God, bereft of the divisions, injustices, violence, inequalities, and other products of our ego-centricity.

At their best, this is what the early church, and all reformers thereafter, sought to accomplish.  Not to recover an old thing; not to do a new thing; but to anticipate something that is coming.  Not to relate to this world, of today or yesterday, but to the world to come.  They were not always successful.  Too often they did just try to resuscitate the past or appeal to the present.  But the best reformers were not about the world of the past or the present, but the Kingdom of God.
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