We non-celebrities are prone to project our personal anxieties, insecurities, and judgments onto public figures. We are also apt to project our hopes, dreams, and aspirations onto public figures who delight us. In an age of mass media when entertainers and politicians intrude upon our psyches in powerful ways, the urges in this direction are nearly irresistible. Public figures are enormously present in our private lives.
Consequently the death of a celebrity like Michael Jackson or the discovery of infidelity on the part of a politician like Sen. Ensign or Gov. Sanford draw us into a puzzling blend of public and private discourse. The boundaries between public and private worlds become fuzzy.
The spiritual danger here is that given the public roles of the persons we feel they are fair game for judgment so that we maintain the public standards of appropriate behavior. At the same time, given the way in which they have entered our private worlds, they become objects of gossip that is emotionally engaging in a way that allows us to feel morally superior.
My guess is that there is little chance that in an age of mass media that the public/private boundary will return. In the midst of these ambiguities let us reflect on the sins of celebrities not only with the public judgment that may be appropriate, but also with the knowledge that each of us has our own questionable corners and vulnerabilities to temptation. A helpful prayer I have found in Phyllis Tickle’s adaptations of The Offices of Daily Prayer:
God of justice, God of mercy, bless all those who are surprised with pain this day from suffering caused by their own weakness or that of others. Let what we suffer teach us to be merciful; let our sins teach us to forgive. This I ask through the intercession of Jesus and all who died forgiving those who oppressed them. Amen.
Friday, July 10, 2009
Thursday, May 21, 2009
Betting on Cowardice
In a nearly unanimous vote the US Senate bet that their constituents were cowards. They decided that Americans would not be brave enough to accept Guantanamo detainees to be held in US prisons. The Senate concluded that rather than uphold American values of justice and ideals of due process, their constituents would prefer to continue to operate Guantanamo and undermine our international credibility. I hope they bet wrong, but I'm not so sure.
Thursday, April 23, 2009
Torture is wrong
Torture is wrong. It's just that simple.
I am willing to believe that the motives of those who practice torture may be good. They may believe they are saving lives or protecting their country. They may believe they are following lawful orders.
But torture is still wrong.
It is important that those who torture or who oversee torture are brought to justice. There must be no hiding place for those who torture or who authorize torture.
I am willing to believe that the motives of those who practice torture may be good. They may believe they are saving lives or protecting their country. They may believe they are following lawful orders.
But torture is still wrong.
It is important that those who torture or who oversee torture are brought to justice. There must be no hiding place for those who torture or who authorize torture.
Monday, April 13, 2009
Easter Story
God put the question to the world in Christ Jesus: Will you accept and receive me? Will you embrace the love and presence and peace I have to offer?
The world answered with the crucifixion. Conversation over? No!
God’s reply is: I am going to love you anyway. I am going to transform that very act of rebellion and rejection of me into your salvation. I want to rewrite every death story into an Easter resurrection story.
Listen, God says: my story, your story, our story together, is not about retaliation, condemnation, getting ahead, or dominating others. It’s neither about getting your own way nor about shrinking back from the dreams of your true heart. It’s about living out of the real life Easter resurrection story.
Our story together is the real life story of how we embrace the abundance of God’s blessing and goodness in faith, hope, and love. It’s about how we embrace the life that Christ opens up before us. That’s what it’s about.
Together -- on the journey – that’s God’s Easter story.
The world answered with the crucifixion. Conversation over? No!
God’s reply is: I am going to love you anyway. I am going to transform that very act of rebellion and rejection of me into your salvation. I want to rewrite every death story into an Easter resurrection story.
Listen, God says: my story, your story, our story together, is not about retaliation, condemnation, getting ahead, or dominating others. It’s neither about getting your own way nor about shrinking back from the dreams of your true heart. It’s about living out of the real life Easter resurrection story.
Our story together is the real life story of how we embrace the abundance of God’s blessing and goodness in faith, hope, and love. It’s about how we embrace the life that Christ opens up before us. That’s what it’s about.
Together -- on the journey – that’s God’s Easter story.
Friday, March 27, 2009
The Bigger Story
During last Sunday’s sermon we explored the notion of stories. All of our words and deeds have meaning based on the story that surrounds them. We never are just driving in a car. Instead we are going to get groceries, going on vacation, going to visit a friend, or going to work. In turn these larger activities fit into a larger story. As we consider how our activities take on their meaning from more and more comprehensive stories, as Christians we believe that those stories ultimately have their meaning in the cosmic lovescape of God’s grace. God invites each one of us to live all of our words and deeds into the eternal story of God’s redeeming love.
Monday, March 23, 2009
Glad I Didn't Do This
Filed at 3:43 p.m. ET
SHEBOYGAN FALLS, Wis. (AP) -- A pastor and parishioner have been cited by police for shooting an arrow during a church service. The pastor asked to have the arrow shot across the front of the church during a recent service at Pentecostals of Sheboygan County as a 'teaching tool.'
As the parishioner prepared to shoot the arrow with his bow, one man stood up and objected, telling the pastor it was unsafe and illegal. Parishioners said the pastor told the man to be quiet and sit down.
When the man objected a second time, the pastor asked him to leave. He did and called police.
The parishioner was cited for using a missile indoors and the pastor was cited for aiding and abetting. Both were fined $109.
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Information from: The Sheboygan Press, http://www.sheboygan-press.comWednesday, February 11, 2009
A Problem at Ithaca College
I have been spending some time following the heated controversy at Ithaca College around an article my daughter, Emily, wrote describing her experience in Hebron this past summer. You can also follow it at: http://www.ithaca.edu/icview/5148/
Monday, February 02, 2009
Many Sundays at Fairport United Methodist Church we affirm our faith together with an affirmation of faith that comes from the United Church of Canada. This past Sunday morning we reflected on the importance of a statement of faith for keeping ourselves focused on the fundamental beliefs that keep us rooted in our understanding of who God is, who we are, and how we are called to be followers of Jesus.
In times of anxiety and stress it is easy to become confused and set off-course. Our fears can warp our understanding and convince us that we are alone in an uncertain and meaningless world. Our frustrations can lead us to believe that we are not guests in God’s good world and that God has abandoned us. We can come to think that we have no calling to be evidence in this world that God is indeed with us and to celebrate that call together.
Because we can forget and lose focus, week by week we affirm:
We are not alone,
We live in God's world.
We believe in God:
Who has created and is creating,
who has come in Jesus,
the Word made flesh,
to reconcile and make new,
who works in us and others
by the Spirit.
We trust in God.
We are called to be the Church:
to celebrate God's presence,
to love and serve others,
to seek justice and resist evil,
to proclaim Jesus, crucified and risen,
our judge and our hope.
In life, in death, in life beyond death, God is with us.
We are not alone.
Thanks be to God.
In times of anxiety and stress it is easy to become confused and set off-course. Our fears can warp our understanding and convince us that we are alone in an uncertain and meaningless world. Our frustrations can lead us to believe that we are not guests in God’s good world and that God has abandoned us. We can come to think that we have no calling to be evidence in this world that God is indeed with us and to celebrate that call together.
Because we can forget and lose focus, week by week we affirm:
We are not alone,
We live in God's world.
We believe in God:
Who has created and is creating,
who has come in Jesus,
the Word made flesh,
to reconcile and make new,
who works in us and others
by the Spirit.
We trust in God.
We are called to be the Church:
to celebrate God's presence,
to love and serve others,
to seek justice and resist evil,
to proclaim Jesus, crucified and risen,
our judge and our hope.
In life, in death, in life beyond death, God is with us.
We are not alone.
Thanks be to God.
Friday, January 30, 2009
A Thoughtful Friend Writes...
How many times have you heard that word or in your case said it?
It is one that has caused me to shut down and quit listening,
didn't apply to me. The whole idea of sin + repentence has always
felt at best of secondary importance. the two great commandments
are more than enough for me. But, maybe a week or so ago the
Word/word came into my head (repent) and it's definition of
turning away from a path finally and simply seemed to say turn
away from those self destructive ways, I'm not trying to turn you
into something "holy" I just want you to be whole. Never mind
about what is seen on the outside by others it's your insides that
matter and those things that you do to find comfort are hurting
you. Give 'em up. Never mind about sin, those are just words Love
you neighbor as your SELF.
It is one that has caused me to shut down and quit listening,
didn't apply to me. The whole idea of sin + repentence has always
felt at best of secondary importance. the two great commandments
are more than enough for me. But, maybe a week or so ago the
Word/word came into my head (repent) and it's definition of
turning away from a path finally and simply seemed to say turn
away from those self destructive ways, I'm not trying to turn you
into something "holy" I just want you to be whole. Never mind
about what is seen on the outside by others it's your insides that
matter and those things that you do to find comfort are hurting
you. Give 'em up. Never mind about sin, those are just words Love
you neighbor as your SELF.
Tuesday, December 16, 2008
A Message to My Congregation As We Confront the Current Financial Situation
Over the last few months many of us have watched as reports about the economy have turned increasingly gloomy. Some of us have not only had reports via the media, but we have been personally touched by employment insecurity, diminished income or assets, or an inability to obtain credit for either ourselves or people we know.
Certainly we as a church have grappled with the fallout of this situation with respect to the 2009 budget. As you have heard, we did not receive the level of commitments that we had initially hoped for. As I write this in mid-December the Finance Team is engaged in developing strategies for increased income and limiting spending for the coming year and Church Council will take decisions on January 6.
At the same time, as the financial situation grows precarious, we need to come to grips with the more fundamental reality of the Gospel. We have lived in a very affluent time. We have lived out the myth that we could have whatever we wanted if we just worked hard enough. We lived in the assumption that there would always be more and more and we could without significant risk borrow against tomorrow to fulfill our desires of today. These engines fueled what has turned out to be an optimistic bubble.
As people begin to lose the distractions and opportunities of affluence, the Church remains a place to reorient priorities and lifestyles into conformity with the deeper human and divine realities of love and generosity.
As people begin to fear more deeply what their economic future may bring, the Church remains a community in which security is in God’s love poured out through one another in giving and receiving.
As people begin to experience increased need, the Church remains a place where the sort of miracle of provision we read about in the Bible happens in real life as the Holy Spirit energizes and empowers us to take the next step on the journey together.
These are challenging times. These are the times when the church is tested. May we with God’s help continue to faithfully proclaim God’s Word to reclaim God’s people.
Certainly we as a church have grappled with the fallout of this situation with respect to the 2009 budget. As you have heard, we did not receive the level of commitments that we had initially hoped for. As I write this in mid-December the Finance Team is engaged in developing strategies for increased income and limiting spending for the coming year and Church Council will take decisions on January 6.
At the same time, as the financial situation grows precarious, we need to come to grips with the more fundamental reality of the Gospel. We have lived in a very affluent time. We have lived out the myth that we could have whatever we wanted if we just worked hard enough. We lived in the assumption that there would always be more and more and we could without significant risk borrow against tomorrow to fulfill our desires of today. These engines fueled what has turned out to be an optimistic bubble.
As people begin to lose the distractions and opportunities of affluence, the Church remains a place to reorient priorities and lifestyles into conformity with the deeper human and divine realities of love and generosity.
As people begin to fear more deeply what their economic future may bring, the Church remains a community in which security is in God’s love poured out through one another in giving and receiving.
As people begin to experience increased need, the Church remains a place where the sort of miracle of provision we read about in the Bible happens in real life as the Holy Spirit energizes and empowers us to take the next step on the journey together.
These are challenging times. These are the times when the church is tested. May we with God’s help continue to faithfully proclaim God’s Word to reclaim God’s people.
Friday, November 21, 2008
Talking Politics in Church
Over the course of the presidential campaign, I’ve had the opportunity to think about talking about politics in the church.
I think we make a mistake if we simply say that politics does not belong in church. In some ways it does and in some ways it does not.
Politics is the way people organize themselves to take action as a group. Usually when we use the word “politics” we are talking about civil government. The problem, of course, is that many are tempted to illegitimately use their personal power to influence or coerce a group. At the same time, other human weaknesses like fear, anxiety, impatience, gullibility, greed, and so on can also interfere with a group’s capacity to make the best decisions they can.
I think the first question is, “Should the Christian faith influence how Christians speak and act in the politics of civil society?” I think the answer is certainly, “Yes.”
The next question is, “As a church, should we help one another think, speak, and act more faithfully as Christians in the politics of civil society?” Again, I think the answer is certainly, “Yes.”
A third question is, “Will there be a specific set of policies that will be clearly “Christian policies?” Here the answer is almost certainly, “No.” This means that Christians are likely to disagree about who the better candidate is, what the better policy alternative is, and so forth.
I think the question that is being raised within our congregations concerns our ability to cope with disagreement. And THAT is a fundamental element of what we are trying to do in our congregations.
Rather than rule a discussion about social justice or politics off limits, I suggest that we find better ways of helping people talk together about what Jesus and the Bible have to say about questions of social justice. How these teachings apply to real life situations in the 21st century is probably not always going to be clear. There are always going to be trade offs.
I would say that we must discuss social justice and politics in church. At the same time, we must avoid partisan cheerleading, which is typically unthinking and divisive. Learning to distinguish between the two is important. In my view, the church needs to model how to have conversations about subjects on which people disagree. That is hard work and we will sometimes get it wrong. But then comes the next fundamental dimension of our ministry: learning about forgiveness and reconciliation.
I think we make a mistake if we simply say that politics does not belong in church. In some ways it does and in some ways it does not.
Politics is the way people organize themselves to take action as a group. Usually when we use the word “politics” we are talking about civil government. The problem, of course, is that many are tempted to illegitimately use their personal power to influence or coerce a group. At the same time, other human weaknesses like fear, anxiety, impatience, gullibility, greed, and so on can also interfere with a group’s capacity to make the best decisions they can.
I think the first question is, “Should the Christian faith influence how Christians speak and act in the politics of civil society?” I think the answer is certainly, “Yes.”
The next question is, “As a church, should we help one another think, speak, and act more faithfully as Christians in the politics of civil society?” Again, I think the answer is certainly, “Yes.”
A third question is, “Will there be a specific set of policies that will be clearly “Christian policies?” Here the answer is almost certainly, “No.” This means that Christians are likely to disagree about who the better candidate is, what the better policy alternative is, and so forth.
I think the question that is being raised within our congregations concerns our ability to cope with disagreement. And THAT is a fundamental element of what we are trying to do in our congregations.
Rather than rule a discussion about social justice or politics off limits, I suggest that we find better ways of helping people talk together about what Jesus and the Bible have to say about questions of social justice. How these teachings apply to real life situations in the 21st century is probably not always going to be clear. There are always going to be trade offs.
I would say that we must discuss social justice and politics in church. At the same time, we must avoid partisan cheerleading, which is typically unthinking and divisive. Learning to distinguish between the two is important. In my view, the church needs to model how to have conversations about subjects on which people disagree. That is hard work and we will sometimes get it wrong. But then comes the next fundamental dimension of our ministry: learning about forgiveness and reconciliation.
Wednesday, November 19, 2008
What is the Authority of Scripture?
The problem with nearly all discussions of the authority of Scripture lies in the fact that participants fail to recognize that Scripture is simply not the sort of thing that CAN be an authority. An authority must be able to render judgments. Whatever else it may be, Scripture is a linguistic artifact, and hence it is incapable of rendering any judgment.
The yearning to establish Scripture as an objective, impersonal authority betrays the enlightenment-based suspicion of personal authority. No text can function as an impersonal authority, because any text depends for its life on an interpreter. Our interpretation of any text is a dialogue with that text, which is inseparable from our experience, our reason, and our tradition. At the same time, our interpretations of our experience, reason, and tradition are also tested by our interpretation of Scripture. There is no fixed point of reference when it comes to interpretation.
I suggest that each Christian must come to answer this question: What community of faith do I accept as an authority to help me interpret Scripture? There is no doubt that different Christians accept the authority of different communities of faith in which they participate.
This state of affairs does not make me anxious.
The yearning to establish Scripture as an objective, impersonal authority betrays the enlightenment-based suspicion of personal authority. No text can function as an impersonal authority, because any text depends for its life on an interpreter. Our interpretation of any text is a dialogue with that text, which is inseparable from our experience, our reason, and our tradition. At the same time, our interpretations of our experience, reason, and tradition are also tested by our interpretation of Scripture. There is no fixed point of reference when it comes to interpretation.
I suggest that each Christian must come to answer this question: What community of faith do I accept as an authority to help me interpret Scripture? There is no doubt that different Christians accept the authority of different communities of faith in which they participate.
This state of affairs does not make me anxious.
Wednesday, October 15, 2008
Worry and Trust
St. Paul writes to the church in Philippi:
Rejoice in the Lord always; again I will say, Rejoice.
Let your gentleness be known to everyone. The Lord is near.
Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. (Philippians 4:4-6)
In these days of financial turmoil, many of us are finding it difficult not to worry. Our gentleness may be fraying and our confidence in the nearness of the Lord may be waning. Yet these difficult times are exactly the times that demonstrate where our confidence is. Do we trust in God’s abundant provision and the strength of our communities of trust and cooperation? Or do we trust in wealth?
We may well experience difficult times. But our call as the Church is to experience them together trusting in God’s call upon our lives to live out God’s alternative realities of generosity, love, forgiveness, and compassion.
Rejoice in the Lord always; again I will say, Rejoice.
Let your gentleness be known to everyone. The Lord is near.
Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. (Philippians 4:4-6)
In these days of financial turmoil, many of us are finding it difficult not to worry. Our gentleness may be fraying and our confidence in the nearness of the Lord may be waning. Yet these difficult times are exactly the times that demonstrate where our confidence is. Do we trust in God’s abundant provision and the strength of our communities of trust and cooperation? Or do we trust in wealth?
We may well experience difficult times. But our call as the Church is to experience them together trusting in God’s call upon our lives to live out God’s alternative realities of generosity, love, forgiveness, and compassion.
Tuesday, October 14, 2008
Praying for Victory
This weekend a pastor gave the invocation at a McCain rally (before Senator McCain arrived) in which he prayed that God's reputation would be guarded by a McCain victory. The problem for God, according to this pastor, is that many non-Christians around the world are praying to their deities that Senator Obama will win. If Obama wins, they will think that their deities are bigger. Check it out at http://politicalticker.blogs.cnn.com/2008/10/11/speaker-at-mccain-rally-says-non-christians-want-an-obama-win/.
I suggest this pastor review the prophet Micah, who said, "[God] has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?" [Micah 6:8]
I suggest this pastor review the prophet Micah, who said, "[God] has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?" [Micah 6:8]
Wednesday, August 27, 2008
Is Jesus important because of his ideas?
A reader of my list of Jesus' five ideas responded in part,
It is certainly true that Jesus' student followers have not consistently brought to life the Kingdom of God in the world. The powers and principalities on which the kingdom of this world is based are seductive. Without a clarifying proclamation of the alternative foundations on which the Church is to be founded we will be more easily seduced.
My contention is that these five teachings distinctively mark how Christ is embodied in the Church. Jesus' teachings are important because they are critical for understanding who he was, what his life meant, and how his student followers are to continue to live God's presence in the world.
If the teachings of Jesus were all that he left, he would have long ago been absorbed into the folds of history and little known, I firmly believe. So, the question you are dealing with seems to me a diversion from the Gospel and not all that helpful.As I have tried to point out in my elaborations on these ideas, it was precisely Jesus' incarnation of this life and the legacy of a community of disciples who have -- at their best -- articulated these teachings into real life. Far from being a diversion from the Gospel, they are a description of the the good news of how the Kingdom of God is to be made real here and now.
It is certainly true that Jesus' student followers have not consistently brought to life the Kingdom of God in the world. The powers and principalities on which the kingdom of this world is based are seductive. Without a clarifying proclamation of the alternative foundations on which the Church is to be founded we will be more easily seduced.
My contention is that these five teachings distinctively mark how Christ is embodied in the Church. Jesus' teachings are important because they are critical for understanding who he was, what his life meant, and how his student followers are to continue to live God's presence in the world.
Making Christ a Reality
This brings us back to the fifth big idea of the Jesus Movement: The Kingdom of God is at hand. Trust in God.
The truth of the proclamation that the Kingdom of God is at hand comes about as Jesus' followers trust God. By giving way to the power of the Holy Spirit in the life of the community which they form around the open table of the bread and the cup, the Kingdom of God becomes real around them.
Christianity is not about an abstract transaction that takes place between an individual and God. It is about making the power of God a full-blooded reality here and now.
As Jesus' student followers faithfully gather together, they become the reality of Christ, alive in this world.
The truth of the proclamation that the Kingdom of God is at hand comes about as Jesus' followers trust God. By giving way to the power of the Holy Spirit in the life of the community which they form around the open table of the bread and the cup, the Kingdom of God becomes real around them.
Christianity is not about an abstract transaction that takes place between an individual and God. It is about making the power of God a full-blooded reality here and now.
As Jesus' student followers faithfully gather together, they become the reality of Christ, alive in this world.
Wednesday, August 06, 2008
More Strict than Legalism
To say that Jesus was not legalistic can be mistakenly understood to say that Jesus was more lax than the legalists. This is not true.
In two particular cases, we can readily see that Jesus' stress on purity of heart takes one into much more difficult terrain. In the case of adultery, Jesus says that even if one looks lustfully at another person's spouse, he or she is guilty of adultery. Similarly, Jesus teaches that if one says to his brother or sister, "You fool!", he or she is liable to judgment.
Jesus' warnings against legalism do not let us be careless. Instead they ought to center Jesus' followers on the cultivation of the spiritual disciplines and practices that help us to grow to maturity in love and grace.
In two particular cases, we can readily see that Jesus' stress on purity of heart takes one into much more difficult terrain. In the case of adultery, Jesus says that even if one looks lustfully at another person's spouse, he or she is guilty of adultery. Similarly, Jesus teaches that if one says to his brother or sister, "You fool!", he or she is liable to judgment.
Jesus' warnings against legalism do not let us be careless. Instead they ought to center Jesus' followers on the cultivation of the spiritual disciplines and practices that help us to grow to maturity in love and grace.
Tuesday, August 05, 2008
4. Emphasis on purity of heart as opposed to legalism.
Jesus is reported in the Gospels as violating the commandment of keeping the sabbath holy and to be careless of the cleanliness codes. With respect to each of these legal rubrics, Jesus pointed to what he took to be a more fundamental reality about the purity of one's heart.
Jesus recognized that a rote obedience to particular legal formalities could betray not an exemplary righteousness, but a prideful desire toward self-righteousness that isolated one from dependence on God. Not only might such an attitude divert one's attention from God as one's savior, but has the danger of leading one into a community-destroying judgmentalism or the arrogance of a competition to be the "most holy."
Jesus said of the cleanliness codes that what makes a difference is what is inside one, not what goes into someone from the outside. He said of the sabbath laws that it was more important to do good and heal on the sabbath than to restrict oneself arbitrarily from activities that would help one's neighbor. Jesus points beyond the laws and codes mark the boundaries of community life by regulating behavior to the point of having rules at all. That is, Jesus wants his followers to understand that rules are to help us live well together, not to be instruments of competition, judgment, or arbitrary restriction.
The rules are not sacred in and of themselves, they are means to a community of witnesses to God's enduring and gracious love. When Jesus claims that the sabbath was created for the good of persons, not persons for the good of the sabbath, he was making just this point.
Jesus recognized that a rote obedience to particular legal formalities could betray not an exemplary righteousness, but a prideful desire toward self-righteousness that isolated one from dependence on God. Not only might such an attitude divert one's attention from God as one's savior, but has the danger of leading one into a community-destroying judgmentalism or the arrogance of a competition to be the "most holy."
Jesus said of the cleanliness codes that what makes a difference is what is inside one, not what goes into someone from the outside. He said of the sabbath laws that it was more important to do good and heal on the sabbath than to restrict oneself arbitrarily from activities that would help one's neighbor. Jesus points beyond the laws and codes mark the boundaries of community life by regulating behavior to the point of having rules at all. That is, Jesus wants his followers to understand that rules are to help us live well together, not to be instruments of competition, judgment, or arbitrary restriction.
The rules are not sacred in and of themselves, they are means to a community of witnesses to God's enduring and gracious love. When Jesus claims that the sabbath was created for the good of persons, not persons for the good of the sabbath, he was making just this point.
Wednesday, July 30, 2008
Status and Hierarchy
3. Redefinition of social status and hierarchy. “The first shall be last.”
The Gospels consistently portray Jesus as redefining status. He clearly teaches, for example, that those who serve have a higher status than those who are served. In Jesus' day (and in our own!) those who serve are social inferiors. If you doubt this is true in 21st Century US culture, think about who is addressed by Mr. or Ms. and who is called by their first name.
There is, of course, a kind of paradox in this, because ultimately I believe that the more fundamental message is that status and hierarchy in themselves, undermine the principle of mutual respect that is required for the beloved community to emerge. But because those of high social status have a more difficult time honestly and vulnerably engaging those of lower status, the teaching is directed to counter the presumption of those who are of a higher status.
Social status confers power and privilege that is easily abused by those who have it. The privileged and powerful often have difficulty listening attentively to those without power and privilege. The dangerous assumption that one's position is the result of one's virtues can foster a kind of arrogance that dismisses the claims made by those without.
Similarly, those of low status, without social power or privilege, are vulnerable to the danger of assuming that lack is attributable to their own personal failing or destiny.
Both of these dangers are addressed by Jesus' overturning of status and hierarchy. His teaching and the practice of the early Christian movement takes the view that personal worth is based on one's being a child of God. All voices and lives in the beloved community are to be recognized in our life together.
The Gospels consistently portray Jesus as redefining status. He clearly teaches, for example, that those who serve have a higher status than those who are served. In Jesus' day (and in our own!) those who serve are social inferiors. If you doubt this is true in 21st Century US culture, think about who is addressed by Mr. or Ms. and who is called by their first name.
There is, of course, a kind of paradox in this, because ultimately I believe that the more fundamental message is that status and hierarchy in themselves, undermine the principle of mutual respect that is required for the beloved community to emerge. But because those of high social status have a more difficult time honestly and vulnerably engaging those of lower status, the teaching is directed to counter the presumption of those who are of a higher status.
Social status confers power and privilege that is easily abused by those who have it. The privileged and powerful often have difficulty listening attentively to those without power and privilege. The dangerous assumption that one's position is the result of one's virtues can foster a kind of arrogance that dismisses the claims made by those without.
Similarly, those of low status, without social power or privilege, are vulnerable to the danger of assuming that lack is attributable to their own personal failing or destiny.
Both of these dangers are addressed by Jesus' overturning of status and hierarchy. His teaching and the practice of the early Christian movement takes the view that personal worth is based on one's being a child of God. All voices and lives in the beloved community are to be recognized in our life together.
Thursday, July 24, 2008
Number Two
2. Kinship, national, ethnic, and other worldly ties have only relative importance.
It is probably difficult to exaggerate the importance of kinship ties in the ancient world. In Jesus' world one was nobody without one's relationship to one's family. We of the 21st century, especially in America with our hyper-individualism, probably think that we do not need the warning against unthinking kinship allegiance that Jesus and the early Christian movement demanded.
However, there is certainly a belief in some Christian quarters that loyalty to family and to nation has a sacred status. Think of how easily the phrase "God and country" flows from our lips.
Jesus understood that our worldly loyalties could easily divert us from our calling to the new beloved community that is coming into being as we become student followers of him.
There is a kind of selfishness, of course, that might divert one from appropriate duty toward one's family or, indeed, one's country. Sometimes calls to family or national loyalty are reminders that one may well have legitimate obligations beyond oneself. But when these calls would divert one from following Jesus, they must be left behind.
It is probably difficult to exaggerate the importance of kinship ties in the ancient world. In Jesus' world one was nobody without one's relationship to one's family. We of the 21st century, especially in America with our hyper-individualism, probably think that we do not need the warning against unthinking kinship allegiance that Jesus and the early Christian movement demanded.
However, there is certainly a belief in some Christian quarters that loyalty to family and to nation has a sacred status. Think of how easily the phrase "God and country" flows from our lips.
Jesus understood that our worldly loyalties could easily divert us from our calling to the new beloved community that is coming into being as we become student followers of him.
There is a kind of selfishness, of course, that might divert one from appropriate duty toward one's family or, indeed, one's country. Sometimes calls to family or national loyalty are reminders that one may well have legitimate obligations beyond oneself. But when these calls would divert one from following Jesus, they must be left behind.
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