Tag Archives: Church

Muslims and Christians Worship the Same God: the Pope Said So!

Angelico,_san_francesco_fa_la_pova_del_fuoco_davanti_al_sultano_21219 CE: St. Francis and the Sultan
This year marks an important date in interfaith history. Eight-hundred years ago, as Christians and Muslims were in the midst of fighting the fifth crusade/jihad, St. Francis of Assisi had a remarkable 
visit with Sultan al-Malik al-Kamil of Egypt. You can read more about that historic event here

What I really want to talk about is another, much more recent, historic meeting. Last month, Pope Francis visited Abu Dhabi, capital of the United Arab Emirates, and met with  Sheik Ahmad el-Tayeb, the Grand Imam of Egypt’s Al-Azhar mosque. What transpired is just as momentous as the meeting of St. Francis and the Sultan.

2019 CE: The Pope and the Imam
On February 4, Pope Francis and Sheik el-Tayeb signed a document on improving Christian-Muslim relations called “Human Fraternity for World Peace and Living Together”. Pope_Francis_and_Ahmed_el_Tayeb_grand_imam_of_al_Azhar_signed_a_joint_declaration_on_human_fraternity_during_an_interreligious_meeting_in_Abu_Dhabi_UAE_Feb_4_2019_Credit_Vatican_Media_It begins:
In the name of God who has created all human beings equal in rights, duties and dignity, and who has called them to live together as brothers and sisters, to fill the earth and make known the values of goodness, love and peace . . .
By beginning this way, the document (hopefully) puts to rest the idea that we do not worship the same Deity, whether we call that Deity God, Allah, Ground of our Being, or Nameless One. 

The really stunning part comes two-thirds of the way down. Tucked into a list of convictions essential for upholding the role of religions in the construction of world peace, is this statement:
The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings.
(I know. I have to temporarily suspend all of my convictions about exclusively male language for God. But the implications of the statement are too big to ignore.)

It’s Been Done Before
While potentially provocative, it’s not the first time the Catholic Church has made such a
declaration. In 1965, the Second Vatican Council approved Nostra Aetate: Declaration on the Relation of the Church to Non-Christian Religions. Regarding Islam, it said:
The church also regards with esteem the Muslims. They adore the one God, living and subsisting in himself, merciful and all-powerful, the Creator of heaven and earth.

16mag-16hawkins-t_CA1-mediumThreeByTwo440Remember the brouhaha at Wheaton College a few years ago when one the professors was fired for wearing a hijab in solidarity with Muslims? It was also about quoting the Pope: “As Pope Francis stated last week, we worship the same God.” Her reference was to: Meeting with the Muslim Community at the Central Mosque of Koudoukou, Bangui (Central African Republic) on November 30, 2015. 

Pushback!
There has been criticism of these pronouncements. In 2000, then-Cardinal Joseph Ratzinger issued a warning about the danger of “relativistic theories which seek to justify religious pluralism.” In 
“Dominus Iesus,” the future Pope Benedict XVI said
This truth of faith (that Christ is the salvation of all humanity) does not lessen the sincere respect which the Church has for the religions of the world, but at the same time, it rules out, in a radical way, that mentality of indifferentism
“characterized by a religious relativism which leads to the belief that ‘one religion is as good as another.

Of course, the Protestants also got into the act. Hank Hanegraaff, known as the “Bible Answer Man” on his radio show has said that “the Allah of Islam” is “definitely not the God of the Bible.” And the evangelical Christian Apologetics and Research Ministry unequivocally states that Christians and Muslims do not adore the same God, and that the Catholic Church has “a faulty understanding of the God of Islam.”

Now granted, these are positions from the Catholic Church and evangelical Christianity. I have problems with both sides on issues other than this one. But I applaud the efforts of Pope Francis to further our interfaith awareness and acceptance.

What Does Progressive Christianity Say?
As a progressive Christian, I agree with the second point of The 8 Points of Progressive Christianity:
tcpc_logo_tag.pngBy calling ourselves progressive Christians, we mean we are Christians who affirm that the teachings of Jesus provide but one of many ways to experience the Sacredness and Oneness of life, and that we can draw from diverse sources of wisdom in our spiritual journey. 

The INTRAfaith Conversation
Agreeing to this statement, though, doesn’t mean I don’t recognize the dilemma that exists within these statements, pro and con. I give Cardinal Ratzinger just a tiny bit of credit because he attempted to engage the elephant in the living room: what about Jesus?  I don’t agree where he comes down, but he did engage the question. 
Pope Francis and Sultan al-Malik al-Kami didn’t get into knotty questions, such as the divinity of Jesus or the Trinity.

They were all about peacemaking – and props to them for that!

UnknownIt is left to us to wrestle with our inherited Christologies (as well as doctrines, creeds, liuturgies, hymns, prayers, etc.) in light of our desire to live in peace and harmony with our religious neighbors. As Kristin Johnston Largen  wrote in Finding God Among Our Neighbors, . . .issues of Christology cannot be avoided in an interreligious conversation that professes to take Christian faith claims seriously.” In other words, who/what is Jesus in an interreligious context? 

Such wrestling is what I attempt to facilitate in my book, The INTRAfaith Conversation: How Do Christians Talk Among Ourselves About INTERfaith Matters?

Pope Francis and the Imam have given us a lot to think about. 

Let’s talk!

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Reclaiming Jesus?

30738727_146209712884568_1219961842403639296_nThere’s a lot of talk going on these days about what it means to be a Christian. There are lines being drawn: specifically between the Christianity of the white evangelicals who claim #45 as one of their own and continue to bless his behaviors, actions, and policies and the Christianity of those who see Jesus as the champion of those most impacted by those behaviors, actions, and policies. 

Jesus Suddenly a Hot Topic of Conversation!
I’ve been noticing Jesus popping up in unexpected places. Just this past month, I’ve noticed14716201_10209629251221386_6462186587389417945_n.jpg that on MSNBC’s The Last WordLawrence O’Donnell has been unabashedly preaching about Jesus in reference to the latest immigration nightmare (see ” These are Animals” and “From Abhorrent to Evil”. Although I am a Proud Member of the Religious Left, it was (pleasantly) startling to hear on a left-leaning network.  

And Now There Is a Movement!
The Reclaiming Jesus statement was released during Lent this year and signed by many leaders of a variety of Christian denominations. And o
n May 24, Reclaiming Jesus held a vigil and demonstration in Washington D.C. to protest #45’s “America First” policies:
 . . . we reject ‘America first’ as a theological heresy for followers of Christ. While we share a patriotic love for our country, we reject xenophobic or ethnic nationalism that places one nation over others as a political goal. We reject domination rather than stewardship of the earth’s resources, toward genuine global development that brings human flourishing for all of God’s children . . .We pray that we, as followers of Jesus, will find the depth of faith to match the danger of our political crisis. 

However . . .
I will admit to some hesitancy to endorse this statement. While I applaud the inclusion of shutterstock_692129986issues of racism, misogyny, treatment of the most vulnerable, authoritarian political leadership, and the “regular purveying of falsehoods and consistent lying by the nation’s highest leaders,” I was struck by what was not included. There was no mention of respect and support for members of the LGBTQ community. I suspect that it was a line that some signatories could not cross. I did hear that some of the speakers at the worship service before the vigil did affirm our LGBTQ neighbors and denounced homophobia from the pulpit. 
But I wonder how we can use the document without adding another “We Believe” and “Therefore We Reject” paragraph. 

Who Else Is Missing?
I’ve also learned that the probable reason for there being no Lutheran signatory to the Reclaiming Jesus statement is some theological differences. Well, I’d expect that there would be some differences, seeing the list of signatories all the from evangelicals like Tony Campolo and Jim Wallace to progressives like Walter Brueggemann and Michael Curry, Presiding Bishop of the Episcopal Church. I don’t know what Presiding ELCA Bishop Elizabeth Eaton’s theological issue was. I do know there were many ELCA members, both clergy and lay, at the demonstration. 

The Dilemma
So here’s the quesiton: can I be critical of the ELCA for not signing on because of theological differences while I myself am critical of the statement’s exclusion of  LGBTQ folks, which is probably itself a theological difference? This is where the intrafaith rubber hits the road. IF Christians of varied stripes – and it’s a big if – can come together in agreement that something has got to be done to counter a Christianity in service to empire, then we can be a powerful force for good. 

What do you think? Are there lines in the sand you can’t cross? Can you be part of a movement to reclaim Jesus even if you disagree with some of the other participants?  

Hmm, maybe what we need, in order for us to reclaim Jesus together, is an intrafaith conversation! It might be the most patriotic thing we can do. 

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Who WOULD Want to Be a Disciple?

6a00d8341cbf9a53ef015435d666c8970c-350wiA Sermon for the Second Sunday in Lent Mark 8:31-38

Who wants to be a millionaire? Maybe you’ve seen the game show that asks contestants that question. It’s rather a silly question; who doesn’t want to be a millionaire? Well, I guess billionaires, who don’t want to be downsized. But for most folks, it would seem to be a no-brainer. Unlike the question: who wants to be a disciple?

Maybe those of us who grew up in the church or have heard the gospel message so often have grown inured to what is really being asked of those who agree to be a follower of Jesus. “If you want to follow me, you must deny your very self, take up your cross and follow in my footsteps. If you would save your life, you’ll lose it. But if you lose your life for my sake, you’ll find it.” If that’s the job description, who would want to be a disciple?

And it is the job description. Jesus says it quite plainly: “if you want to follow me . . .”
He surely knew what the outcome would be if he kept on speaking and teaching a way of life that did not accommodate itself to the ways of the Empire. He wasn’t a zealot. He didn’t encourage violence. His way was much more subversive and much more effective. His was a way of inner transformation. And as hearts and minds were changed, people were moved to act in outer ways also, bringing about transformation of their society.

And that was as threatening to the powers that be as an armed rebellion – as Jesus well knew as he began to teach his disciples that he would suffer at the hands of the authorities. You didn’t have to be God to figure that out. It was obvious to Jesus. So he didn’t have any patience with Peter, who didn’t want to hear about suffering and death. No wonder: the Romans killed tens of thousands of people by crucifixion. Stephen Mansfield, author of the bestselling book Killing Jesus, described crucifixion as “an act of state terror.” Who wouldn’t take issue with a beloved teacher who seemed hell-bent on becoming one more of Rome’s victims, aided by the religious authorities?

This word “rebuke” is not a mere matter of a friendly discussion. It’s a severe censure of what Jesus is saying. We might imagine Peter screaming, “Shut up!” as Jesus described what he saw coming in his near future. And his language as he lashes back at Peter is just as harsh. “Get behind me, Satan.”

Angry-Jesus-crop-546x500This is the only time in Mark’s gospel that Jesus use such heated language. And how odd that the recipient of this anger is Peter: one of the first disciples, the first one to call Jesus “Messiah,” the “rock” on whom the church would be built. This clash is no mild disagreement. It’s the moment of truth for all who would be disciples of Jesus: “If you want to follow me, you have to deny your very self and take up your cross. If you would save your life, you’ll lose it. But if you lose your life for my sake, you will find it.”

If we are honest with ourselves, we’ll admit that we don’t want to hear those words any more than Peter did. If we really get the horror of crucifixion, we’ll wonder why we choose to have such an ugly thing, this instrument of torture in our churches, around our necks, in our ears. And we’ll recoil from the reminder that being a follower of Jesus is not without its risks. It’s not an easy ticket to heaven. It’s not a guarantee of prosperity. It’s not a bypass around the hardships of life. Who would want to be a disciple?

Yet here we are. Moving together a little further into Lent, toward the story of the crucifix-ion. Knowing that it’s important not to get to Easter too quickly, that we need to let these words soak into us once again because they are so counter-intuitive. Sacrifice for others? Deny myself? Take up a cross? Suffer? Who wants that?

Who wants that indeed? Yet the undeniable fact is that suffering is already part of our lives in this broken world. The last time I stood here in this space was Ash Wednesday – the day that 17 people died in a school shooting in Parkland, FL. Perhaps you saw the photo of a woman, presumably the mother of a student, waiting for news outside the school. On her forehead was the sign of a cross, marked in ashes. “Remember that you are dust and to dust you shall return.”

Since that terrible day, a lot of words have been spoken and printed, hours of discussion and commentary on news programs, extensive coverage of the movement begun by young people determined to see that it never happens again. Will this attack be the tipping point that finally brings some resolution to the problem of gun violence? We already know that these students are experiencing harassment and pushback. Standing up to the powers that be is not without its risks.

And what should our response be as followers of Jesus? Thoughts and prayers? Well, yes. That is certainly part of who we are and what we do – we reach out in compassion to those who are suffering. However, that’s not what Jesus is suggesting here as an answer. As theologian Miroslav Volf has said, “There is something deeply hypocritical about praying for a problem you’re unwilling to resolve.”

Sad to say, the problem of school shootings is not the only intractable and divisive issue confronting us these days. Also sad to say is that we as a society have become so unable or unwilling to have civil conversations across our divides. The church is not immune to this phenomenon. I know several pastors who have been warned to “keep politics out if the pulpit” for even mentioning an issue. But I believe that the Jesus who blew up at Peter would take exception to those warnings.

Untitled-design-49In a recent article entitled “Silencing Jesus with Politics: From a Subversive to a Submis-sive Jesus,” the author suggests that the Jesus who preached and taught that the realm of God had come near and showed us how to live within that realm was transformed into Jesus meek and mild. According to Howard Thurman, African-American author, educator, philosopher, theologian, civil rights leader, and mentor to Martin Luther King, Jr., “too often the weight of the Christian movement has been on the side of the strong and powerful and against the week and oppressed – this despite the gospel.”

I’ve been disturbed lately by the attitudes and opinions expressed by some who would call themselves followers of Jesus. So-called Evangelical Christians are under heavy scrutiny these days for their unwavering support of leaders, despite disturbing revelations of abusive behavior. And like it or not, as Christians, we all get lumped into the same category by many who cannot or will not distinguish between us.

This is disturbing on many levels. One is the fact that, as we know, the Church is under-going a massive re-formation. It’s certainly shrinking. Anxiety in congregations is rising. The future is uncertain for the institution that has been the church, at least within our life-time. We can’t afford to be painted with the same brush used to condemn the actions of other Christians. We have enough troubles of our own.

For example, it’s obvious that many younger people are not interested in what we have to offer, at least not in the form that we offer it. But that doesn’t mean they don’t care deeply about things. You may know that there is a mission outreach program in San Francisco called Middle Circle that has been gathering together young people and listening to their thoughts, ideas, and needs. One thing I’ve learned in getting to know many of them is that they care about the world and they want to take action. They are keenly interested in matters of social justice and want to do something about it. Thoughts and prayers won’t cut it; action will. Just look at the students from Marjory Stoneman Douglas High School.

If the church is to be relevant and vibrant into the future – in whatever form it may take – it has to be true to the Jesus who spoke openly about what it would take to make a difference in the world. We have to be true to the message of the gospel – even when it’s hard. Mark Twain nailed it when he said, “It ain’t those parts of the Bible that I can’t understand that bother me, it’s the parts that I do understand.”

“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 gospel, will save it.” That’s definitely one of those hard parts.

So who wants to be a disciple? Who wants to be like Jesus and speak openly about the sins of our society, about the sins of our communal, national, and global world?

Who is willing to take the risk of speaking up, even when it means being in disagreement with family members, friends, neighbors? Who’s willing to call out racist speech and behavior? Homophobic, misogynistic Islamaphobic, any kind of hate language? Who is willing to take up a cross and work for a cause for justice? Don’t worry; there are plenty to choose from.

And who wants to be like Jesus and speak openly about a different way of living in God’s realm right here and right now? Who’s willing to learn how to do so without descending into bad behavior ourselves, by practicing what one activist described as “calling someone in while calling them out.” Who’s willing to learn non-violent ways of responding to violence, of how to always “go high” when others are “going low?” Who’s willing to show up at a rally or demonstration – visibly as a Christian – to show that we are on the side of love and justice?

“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 gospel, will save it.” That is what happens when we’re willing to take on the powers of the world. That’s what happens when we’re determined to show the world that God’s love is greater than any human show of might. That’s what happens when we say, “The realm of God has come near; repent, and believe in the good news” -and then live as if we believe it.

Who wants to be a disciple? Today – how do you hear Jesus’ call to pick up a cross and follow?

Amen

 

Mark 8:31-38
Then Jesus began to teach them that the Promised One had to suffer much, be rejected by the elders, chief priests, and the religious scholars, be put to death, and rise again three days later. Jesus said these things quite openly.

Peter then took him aside and began to take issue with him. At this, Jesus turned around and, eying the disciples, reprimanded Peter: “Get out of my sight, you Satan! You are judging by human standards rather than by God’s.”

Jesus summoned the crowd and the disciples and said, “If you want to come after me, you must deny your very self, take up your cross and follow in my footsteps. If you would save your life, you will lose it. But if you lose your life for my sake, you will find it. What would you gain if you were to win the whole world but lose your self in the process?

What can you offer in exchange for your soul? Whoever in this faithless and corrupt generation is ashamed of me and of my words will find, in turn, that the Promised One and the holy angels will be ashamed of that person, when all stand before our God in glory.”

 

 

 

Who WOULD Want to Be a Disciple?

6a00d8341cbf9a53ef015435d666c8970c-350wiA Sermon for the Second Sunday in Lent Mark 8:31-38

Who wants to be a millionaire? Maybe you’ve seen the game show that asks contestants that question. It’s rather a silly question; who doesn’t want to be a millionaire? Well, I guess billionaires, who don’t want to be downsized. But for most folks, it would seem to be a no-brainer. Unlike the question: who wants to be a disciple?

Maybe those of us who grew up in the church or have heard the gospel message so often have grown inured to what is really being asked of those who agree to be a follower of Jesus. “If you want to follow me, you must deny your very self, take up your cross and follow in my footsteps. If you would save your life, you’ll lose it. But if you lose your life for my sake, you’ll find it.” If that’s the job description, who would want to be a disciple?

And it is the job description. Jesus says it quite plainly: “if you want to follow me . . .”
He surely knew what the outcome would be if he kept on speaking and teaching a way of life that did not accommodate itself to the ways of the Empire. He wasn’t a zealot. He didn’t encourage violence. His way was much more subversive and much more effective. His was a way of inner transformation. And as hearts and minds were changed, people were moved to act in outer ways also, bringing about transformation of their society.

And that was as threatening to the powers that be as an armed rebellion – as Jesus well knew as he began to teach his disciples that he would suffer at the hands of the authorities. You didn’t have to be God to figure that out. It was obvious to Jesus. So he didn’t have any patience with Peter, who didn’t want to hear about suffering and death. No wonder: the Romans killed tens of thousands of people by crucifixion. Stephen Mansfield, author of the bestselling book Killing Jesus, described crucifixion as “an act of state terror.” Who wouldn’t take issue with a beloved teacher who seemed hell-bent on becoming one more of Rome’s victims, aided by the religious authorities?

This word “rebuke” is not a mere matter of a friendly discussion. It’s a severe censure of what Jesus is saying. We might imagine Peter screaming, “Shut up!” as Jesus described what he saw coming in his near future. And his language as he lashes back at Peter is just as harsh. “Get behind me, Satan.”

Angry-Jesus-crop-546x500This is the only time in Mark’s gospel that Jesus use such heated language. And how odd that the recipient of this anger is Peter: one of the first disciples, the first one to call Jesus “Messiah,” the “rock” on whom the church would be built. This clash is no mild disagreement. It’s the moment of truth for all who would be disciples of Jesus: “If you want to follow me, you have to deny your very self and take up your cross. If you would save your life, you’ll lose it. But if you lose your life for my sake, you will find it.”

If we are honest with ourselves, we’ll admit that we don’t want to hear those words any more than Peter did. If we really get the horror of crucifixion, we’ll wonder why we choose to have such an ugly thing, this instrument of torture in our churches, around our necks, in our ears. And we’ll recoil from the reminder that being a follower of Jesus is not without its risks. It’s not an easy ticket to heaven. It’s not a guarantee of prosperity. It’s not a bypass around the hardships of life. Who would want to be a disciple?

Yet here we are. Moving together a little further into Lent, toward the story of the crucifix-ion. Knowing that it’s important not to get to Easter too quickly, that we need to let these words soak into us once again because they are so counter-intuitive. Sacrifice for others? Deny myself? Take up a cross? Suffer? Who wants that?

Who wants that indeed? Yet the undeniable fact is that suffering is already part of our lives in this broken world. The last time I stood here in this space was Ash Wednesday – the day that 17 people died in a school shooting in Parkland, FL. Perhaps you saw the photo of a woman, presumably the mother of a student, waiting for news outside the school. On her forehead was the sign of a cross, marked in ashes. “Remember that you are dust and to dust you shall return.”

Since that terrible day, a lot of words have been spoken and printed, hours of discussion and commentary on news programs, extensive coverage of the movement begun by young people determined to see that it never happens again. Will this attack be the tipping point that finally brings some resolution to the problem of gun violence? We already know that these students are experiencing harassment and pushback. Standing up to the powers that be is not without its risks.

And what should our response be as followers of Jesus? Thoughts and prayers? Well, yes. That is certainly part of who we are and what we do – we reach out in compassion to those who are suffering. However, that’s not what Jesus is suggesting here as an answer. As theologian Miroslav Volf has said, “There is something deeply hypocritical about praying for a problem you’re unwilling to resolve.”

Sad to say, the problem of school shootings is not the only intractable and divisive issue confronting us these days. Also sad to say is that we as a society have become so unable or unwilling to have civil conversations across our divides. The church is not immune to this phenomenon. I know several pastors who have been warned to “keep politics out if the pulpit” for even mentioning an issue. But I believe that the Jesus who blew up at Peter would take exception to those warnings.

Untitled-design-49In a recent article entitled “Silencing Jesus with Politics: From a Subversive to a Submis-sive Jesus,” the author suggests that the Jesus who preached and taught that the realm of God had come near and showed us how to live within that realm was transformed into Jesus meek and mild. According to Howard Thurman, African-American author, educator, philosopher, theologian, civil rights leader, and mentor to Martin Luther King, Jr., “too often the weight of the Christian movement has been on the side of the strong and powerful and against the week and oppressed – this despite the gospel.”

I’ve been disturbed lately by the attitudes and opinions expressed by some who would call themselves followers of Jesus. So-called Evangelical Christians are under heavy scrutiny these days for their unwavering support of leaders, despite disturbing revelations of abusive behavior. And like it or not, as Christians, we all get lumped into the same category by many who cannot or will not distinguish between us.

This is disturbing on many levels. One is the fact that, as we know, the Church is under-going a massive re-formation. It’s certainly shrinking. Anxiety in congregations is rising. The future is uncertain for the institution that has been the church, at least within our life-time. We can’t afford to be painted with the same brush used to condemn the actions of other Christians. We have enough troubles of our own.

For example, it’s obvious that many younger people are not interested in what we have to offer, at least not in the form that we offer it. But that doesn’t mean they don’t care deeply about things. You may know that there is a mission outreach program in San Francisco called Middle Circle that has been gathering together young people and listening to their thoughts, ideas, and needs. One thing I’ve learned in getting to know many of them is that they care about the world and they want to take action. They are keenly interested in matters of social justice and want to do something about it. Thoughts and prayers won’t cut it; action will. Just look at the students from Marjory Stoneman Douglas High School.

If the church is to be relevant and vibrant into the future – in whatever form it may take – it has to be true to the Jesus who spoke openly about what it would take to make a difference in the world. We have to be true to the message of the gospel – even when it’s hard. Mark Twain nailed it when he said, “It ain’t those parts of the Bible that I can’t understand that bother me, it’s the parts that I do understand.”

“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 gospel, will save it.” That’s definitely one of those hard parts.

So who wants to be a disciple? Who wants to be like Jesus and speak openly about the sins of our society, about the sins of our communal, national, and global world?

Who is willing to take the risk of speaking up, even when it means being in disagreement with family members, friends, neighbors? Who’s willing to call out racist speech and behavior? Homophobic, misogynistic Islamaphobic, any kind of hate language? Who is willing to take up a cross and work for a cause for justice? Don’t worry; there are plenty to choose from.

And who wants to be like Jesus and speak openly about a different way of living in God’s realm right here and right now? Who’s willing to learn how to do so without descending into bad behavior ourselves, by practicing what one activist described as “calling someone in while calling them out.” Who’s willing to learn non-violent ways of responding to violence, of how to always “go high” when others are “going low?” Who’s willing to show up at a rally or demonstration – visibly as a Christian – to show that we are on the side of love and justice?

“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 gospel, will save it.” That is what happens when we’re willing to take on the powers of the world. That’s what happens when we’re determined to show the world that God’s love is greater than any human show of might. That’s what happens when we say, “The realm of God has come near; repent, and believe in the good news” -and then live as if we believe it.

Who wants to be a disciple? Today – how do you hear Jesus’ call to pick up a cross and follow?

Amen

 

Mark 8:31-38
Then Jesus began to teach them that the Promised One had to suffer much, be rejected by the elders, chief priests, and the religious scholars, be put to death, and rise again three days later. Jesus said these things quite openly.

Peter then took him aside and began to take issue with him. At this, Jesus turned around and, eying the disciples, reprimanded Peter: “Get out of my sight, you Satan! You are judging by human standards rather than by God’s.”

Jesus summoned the crowd and the disciples and said, “If you want to come after me, you must deny your very self, take up your cross and follow in my footsteps. If you would save your life, you will lose it. But if you lose your life for my sake, you will find it. What would you gain if you were to win the whole world but lose your self in the process?

What can you offer in exchange for your soul? Whoever in this faithless and corrupt generation is ashamed of me and of my words will find, in turn, that the Promised One and the holy angels will be ashamed of that person, when all stand before our God in glory.”

 

 

 

When It’s Just Too Hard to Talk to the Other Side

she likes itI know. I know I know. I’m the cheerleader for conversation among people who have differences of opinion. Mostly I talk about religion – how Christians of various stripes can come together and learn to respect one another’s differences. Lately I’ve been convinced that this is the same process that can help us bridge out political divides as well.   

But I’ll be honest. Right now it’s just too hard. These past six months have been so wearing, so discouraging, so maddening. Yes, this week I’m encouraged by the defeat of the latest version of “get rid of Obamacare.” But oh what it took to get there. Only three brave Republicans stood up for what I am sure many more knew what was right. The whining of Mitch McConnell after the vote only served to highlight the lunacy of what politics has become. No, it didn’t start with #45. But we have certainly sunk to unprecedented depths since he took office. Add to this dis-ease the ranks of evangelical Christians who have bought into this madness. 

So no, I’m not inclined to talk with “the other side.” I’m too angry. I know there are good people over there, but I’m afraid I just can’t listen to them right now with any kind of charity. This may be an indictment of my own spiritual malaise,  but I believe in full disclosure. For me, the primary goal of life right now is spiritual. 

Every day I get a thought for the Day based on my Enneagram type from the Enneagram Institute. Here’s yesterday’s:
What would happen if you expressed your Virtue of Serenity today?

How would you think, feel, and behave?

So here’s my answer:

  1. I will acknowledge my anger. Too many people have told me throughout my life, “Now, Susan, don’t be angry.” I refuse to “eat” my anger and silently accept bad behavior. It’s not good for my emotional or physical health. Having said that, I will also try not to act on that anger inappropriately. When I am with someone with whom I disagree, I will be respectful while speaking my own truth.
  2. I will cut myself some slack. If I’m not ready to dialogue, then I’m not ready. This is an important learning for me as I seek to encourage others. I remain committed to dialogue when I am ready, however I acknowledge that we all may need to take a break at one time or another.
  3. I will keep up the Resistance. This is a great channeler of righteous anger. And I’m overjoyed to hear of the impact that grassroots organizing and protesting is having.
  4. I will limit my exposure to the unending news cycle. I read and watch enough to know what’s happening from trusted sources and stay away from endless commentary. And I will look for and celebrate good news. It is out there. Good people doing good things. This makes me happy.
  5. And the most important thing of all: I will continue to maintain and nourish my spiritual practice. It may seem counter-intuitive that deep breathing and silent meditation can inform how I respond to the dysfunctionality all around me. It may seem to be an escape from it all, but it is not. It’s the ground from which my way of being in the world springs. When I realize that my anger is getting the best of me, when I’m  not able to feel charitable toward those with whom I disagree, I know it’s time to retreat for a while into sacred space. I discovered the week after the election that the peace I found in my practice was what gave me the ability to face the new reality that had been unleashed. So I must contiunue to seek the serenity that I can find there.

Now I know that I have the luxury of serving a congregation that is deep blue. I have friends and colleagues who are in what are now called “purple churches” and they have to remain in relationship with people of varying opinions and beliefs. But I think my advice would be the same. 

The time will come when we’re able to talk. If that time is not today, that’s OK, too.

The Widening Divide Within Christianity

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If you have any doubt that Christianity is in the middle of an identity crisis, take a look at these recent articles that appeared on my Facebook feed:
‘Great spiritual awakening’: Pastors lay hands on Donald Trump in the Oval Office

Then there was Yes, I’m a Christian—But I’m Not With Them From Pastor John Pavlovitz’ blog, Stuff That Needs To Be Said.

William Barber,Sheila Jackson Lee

Then this happened . . . Rev. Barber And Other Clergy Arrested On Capitol Hill

And even the Vatican has weighed in.

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I’m all for Christian love and unity. But is it time to ask: which side are you on?

 

 

A New Schism within Christianity?

 

schismWe usually use the word “schism” when talking about the split within Christianity in the 11th century. This was the formal breaking of communion between the Roman Catholic and Eastern Orthodox churches, which continues to this day – although Pope Francis and Patriarch Kirill of the Russianimg Orthodox church did meet last year and released a joint statement addressing the problems of the world. It took almost a millennia, but things are looking much friendlier.

Of course there was also the big kerfuffle instigated by Martin Luther in the 16th century which brought about the Protestant split from Rome. We (at least in the Protestant churches) might prefer to call it Reformation and remind ourselves that Luther never wanted to found a new church, but a new church is what we got. And while the Joint Declaration on the Doctrine of Justification was signed by both  the Catholic Church’s Pontifical Council for Promoting Christian Unity and the Lutheran World Federation in 1999, there are still great differences among us. But at least we’re no longer hurling anathemas at one another.

Now we come to the state of Christianity today. There is increasing tension between churches that hold to a more traditional theology, ecclesiology, and those that are pushing the boundaries of what it means to be Christian today. When pathos.com was founded in 2008, they quickly found that having one channel called “Christianity” didn’t  work. There are now channels for both evangelicals and progressives.

Not that the lines can be so easily drawn. Some people are very progressive in their politics and pretty orthodox in their theology and practice and vice versa. What seems to be occurring is a lining up behind either Christianity as a belief system or as a practical way of life. That’s way too simplistic, I know. But I know there are those today who don’t want to be identified as Christian, but as “followers of Jesus. 

This disconnection has been brewing for a while, but it’s really come to a head since the election of He Who Shall Not Be Named. Take for instance a recent blog post by former evangelical, now progressive Christian blogger, Rachel Held Evans. You can read about it in an article entitled “Author Calls Out Evangelical Trump Supporters: “You don’t like that I’ve ‘gotten political,’ huh?”

Now I happen to know pastors who have been criticized for “bringing politics into the pulpit,” so this isn’t even just about supporters of HWSNBN. Many people go to church only to be comforted, not to be challenged. But we’re going to have to make some hard decisions about what the church is going to be. Popular author/speaker Brian McLaren recently posted on patheos.com Why Pastors and Priests Are Leaving the Church (Part 1)”

“A sense of mission often draws people to ministry, a desire to be part of God’s healing and transforming mission. But once they get inside, they see behind the curtain and discover a kind of boutique shop keeping a certain finicky clientele satisfied with a steady stream of ‘spiritual goods and services.’ 
The newly ordained often experience a keen sense of disappointment, even disillusionment, as they realize what Clarke (a correspondent with McLaren) now sees, that many of our churches have more to do with subcultural identity preservation than they do with mission. What especially grieves Clarke and many like her is the prime directive to walk on eggshells regarding issues deemed political.”

She wrote:
“As a leader in the church I feel I am expected to be silent and non-opinionated on these issues. Ironic. When I look to the life of Jesus religion seems to have been low on his list of cares other than to challenge the religious elite of the day. Jesus cared about people who were on the margins, He cared about the list of things that I feel I cannot talk about as a leader of the church. So how do I passionately follow Jesus and ignore the very work that defined his ministry?

That is indeed the question. McClaren  calls us to stop walking on eggshells and begin to upset the status quo. But he’s no fool; he recognizes the consequences we face. He advises: ” . . . moving forward will take more than raising our voices. It will also require raising some money. We need church members to approach forward-leaning leaders and say, ‘If some donors get mad and stop giving, we’ll make up the difference. What good does it do to save the church budget and lose our souls?'”

Can we avoid schism? I don’t know. But even if we can’t, maybe we can hope that in another millennia, we’ll start talking to one another again.