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soul - ache  - ideas, sounds and images between the already and the not-yet

on packing pasta, flour and frozen apples while not skiing (or "faith never takes a vacation")

When you regularly plan activities for youth, it's difficult to find variety, particularly when your almost 7 years into it. The requisite beach trips, laser-tag, putt-putt mini-golf, go-kart lock-ins, gym lock-ins, youth camps and ski trips are enough to make anyone die of monotony.

In the desperate search for something different I decided 2009 would be different. I had noticed at church that our folks seemed to genuinely enjoy being around one another (which is a good thing, as churches go). More specifically, they have a blast--it doesn't matter where, when or the conditions. It could be joking around while spreading mulch on a church workday or serving nachos to a kid in a Spider-Man outfit at the Halloween festival or serving dinner to the homeless at MUST Ministries --these people have fun together. 

With teenagers this happens almost immediately. Whether it's the guys racing to see who can pack food boxes the fastest, or a middle-schooler priding herself on her re-organization of shelves, they always make the best of it.

I think it's for all those reasons that I've decided that every youth activity we do this year will have some element of service attached to it. And this included our first event of 2009, the annual Youth Ski trip over New Years.

Through the wonder of Google, I was able to make contact in September with Jimm Norman, the director of Tender Mercies Ministries in Princeton, WV, where we temporarily took up residence in the Hampton Inn. By the time the Ski Trip actually rolled around, my head was spinning. I awoke the morning of Ski trip at 5 AM and suddenly realized I had signed us up for this.

All the thoughts you might think ran through my head. It was too late, I hadn't put this in the itinerary, I hadn't told the kids and parents, they would be ticked because we were cutting into time on the slopes which they had paid for with their "all-day" pass. I figured we wouldn't do it--that if Jimm called I'd just tell him we weren't going to be able to do it and we'd try to catch him next year. I felt more than a little guilty about that, but I figured I'd be over it when we were into our tenth Rook game in the Ski Lodge, or about to stab each other over a game of "Spoons".

Then the phone rang. It was Jimm and he wanted to make sure we were coming. I couldn't get past the guilt. I looked int he rear-view mirror and saw a van full of teenagers that think they can do anything. They'd get tired of skiing soon enough--we could even let the hardcore ones night-ski if they wanted to. I couldn't tell him we weren't coming. "Yeah man, we'll see you about 8 in the morning!"

We got lost at least twice trying to find it, but by the time we made it down the gravel road we saw a small steel building with a sign on it. Nobody seemed to be home, until a man walked around from the back and called us over. 

Jimm's in his thirties, a former youth minister and someone who feels passionately that taking care of people's most basic need--food--is something Jesus would want us to do. He was humble and gracious. He beamed with pride when he talked about the new insulation they'd been able to install over the "waiting area". The chaperons and I looked at each other in disbelief when he said they served 640 families out of this little steel building. He showed us the boxes vegetable pasta he found for $4 per 30 lb. box, adding that it was vegetable pasta, so it provided some much need nutrition to residents of West Virginia. He showed us the unopened 25 pound bags of biscuit mix.

               
Click here to download:
on_packing_pasta_flour_and_fro.zip (473 KB)


We packed and stuffed, each bag carefully scooped and weighed into 2 lb. portions before one of the college kids heat sealed them. (And everyone tried to refrain from pointing out the obvious resemblance between the bags of biscuit dough and blocks of cocaine.) Meanwhile, the rest of the group managed to re-organize two entire pantries of canned and dry goods. I had the broom in my hands and was sweeping up at 11 AM, thinking we had worked way ahead of schedule and done everything we could to help. I asked the question I knew I shouldn't have--"Anything else we can do?".

The answer was not what I expected. What we hadn't seen on the tour were 20 boxes of diced apples sitting in the walk-in freezer. They needed to be broken up and repackaged just like the biscuit dough and the pasta. The natives were getting a little restless by this point, but I knew it needed to be done, so I got another youth to start unloading the apples. The rest joined in when they found out the best way to break up the apples was by lifting them over their heads and smashing them down on the ground. It turns out teenage angst makes quick work of frozen apple boxes.

One hour later it was done. 800 pounds of apples, 400 pounds of biscuit mix and 800 pounds of pasta. Almost one ton of food, packed by 11 teenagers and three adults in 3.5 hours. There was a genuine sense of accomplishment when we knew that we had finished, but we didn't really understand it until I asked Jimm to say a few words before we left.

Jimm went on to say that the apples has been in the freezer for three months. He has about 40 volunteers, but they are sporadic, normally coming in groups of four or five and working 1-4 hour shifts. The pasta was ordered in September, the flour in October. In one morning, 14 people from Georgia did three months of work. They were caught up, and ready to face all those who would come through their door in 2009.

We did a lot of other things on Ski Trip. The youth had a blast, whether on the slopes or across the card table. Those memories will hang around for awhile, but they'll disappear eventually. The food will disappear too, into the stomachs of people across lower West Virginia who we'll never meet or know. They'll be hungry again and Tender Mercies will still be there to help meet those needs.

The reality is my first thought when I remembered scheduling our visit to Tender Mercies was that we should just stick with the vacation. Let the kids have fun, don't bring the realities of poverty and hunger into a "fun" trip. But that wasn't the plan, and it never should have been.

Last year when Jen and I were on a cruise we started trying to figure out how to be faithful on vacation. We tried to be kind to our taxi drivers, tour guides, host and hostesses. We tried to over-tip everywhere and not come off as stereotypically self-involved Americans. We had a blast and I'm sure we failed at points, but I realized that I can't out-run the gospel. 

It follows you wherever you go.

It has a nasty habit of asking "What's that person's story? Is this how they feed their family?"

When we left the Ski Lodge the first night I looked at the piles of trash on the tables, the drinks knocked over and the gum drops trod into the carpet. I wondered how the workers who had to clean it up that night felt about all these church youth groups (including ours) leaving this mess behind. What kind of Jesus could they make out from the aluminum foil, ketchup packets, foam trays and half-empty soft drinks?

More than anything our time at Tender Mercies reminded me (and I'd like to think the youth) that faith doesn't take a vacation. We shouldn't be able to hide our love for Jesus any more than we can hide our hair color or our freckles. 

Don't get me wrong, I'd like a vacation as much as the next guy. I'm just afraid that when I say "Lord, when did I see you hungry, or tired, or thirsty, or beat down, or oppressed and I didn't stop and help?" he might have a whole staff of people to point to. 


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Filed under  //   justice   ski trip   teenagers   tender mercies ministries  
Posted January 9, 2009
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on history and human conflict (or "israel, gaza and everywhere else")

I spent a good bit of yesterday trying to wrap my brain around the war going on between Israel and Gaza. I felt uninformed when I read most articles because I couldn't pick "a side". In most conflicts, there is a reasonably objectifiable good or bad, though media and propaganda tend to influence this more than I'd like to admit. 


I've read several articles which call for continued support of Israel, which I find a little bit difficult given the Zionist influences that ushered in U.S./Israeli relations. On the other hand, many Palestinians are forced into refugee camps that are not dissimilar from the pogroms of WWII. And this got me thinking about the underlying causes of conflict. 

We're spending some time with the youth at our church going through the "red letters" of Jesus. As I thought about speaking on peacemaking, the following came to me. I've uploaded it here and if you find it helpful, feel free to pass it on. It is simplistic and complicated, thorough and yet massively incomplete, but I throw it out there to stir the religious imagination as we try to comprehend Shalom in the midst of bombings and air raids.

a history of human conflict:

(download)

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Posted January 7, 2009
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on things seen and overheard (while walking on a sunday morning)

 

Walking On A Sunday Morning by Kyle Matthews  
(download)

On any given Sunday, churches are crowded with folks in various states of preparedness for what awaits them. It's a chore for some, a welcome relief for others. Some parents spend two hours getting the kids ready while some youth and college students roll out of bed grizzled and unwashed. 

I'm surprised anyone thinks it's different for the people who work at the church.


It's true, some Sundays are better than others. Sometimes I can't wait for church and sometimes I can dread the questions and unfulfilled obligations that await. Unfortunately, like most things, most of the time it's somewhere in the middle, verging on "auto-pilot" at this point. 

Last Sunday was different. I can't say why exactly, but there was some genuine lightness in my step, as Kyle Matthews' song articulates much more clearly than this entry. 

It was in that Sunday morning walk--here and there, between Sunday School classes and the sound booth, around corners and in the narthex, on the porch and from the pulpit--it was in those places that I was a bit more attuned to the whispers of the Spirit all around me. It turns out it's all around you, if you'll just listen for it.

It's in the presence of a teenager, come to visit and stay with her sister while her Mom undergoes cancer treatment.

It's in the brothers playing the guitar and banjo and laughing about how neither are ever in tune.

It's in watching a family shuffle by you saying "We NEVER get here in time for Sunday School!" and laughing, because you know they drove an hour and a half to be here because they can't "find a place that feels like home" in their new town.

It's in hearing Sunday School teachers--executives and elementary school teachers--acting out a play for the 4 & 5 year olds.

It's in being addressed by your church custodian eager to introduce you to a new visitor.

It's in hearing the voice of a youth you haven't seen in awhile call your name across the church parking lot.

It's when a grown man gives the Invocation and says "You are our hope, You are our love."

It's there in the notes emanating from the piano as the musician's fingers fly and "Come Thou Fount" flows from the keys.

It's in the Music Minister's insistence that the congregation belt out in their largest, "outside voices" 
 "Songs of praises, songs of praises,  
I WILL EVER GIVE TO THEE!" 
 
It's in the voice of the pastor of 14 years saying "I'm thankful for the minister this church has allowed me to be and is helping me to become". 

 I'm sure there are a hundred reasons not to go to church, or even my church. And I imagine, given the time and energy, I could come up with a pretty good list. What I can't imagine is missing all that and after all, 

that was just one morning.

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Filed under  //   church   kyle matthews   sundays  
Posted January 6, 2009
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text and context 2: lukan pairs and "good news which shall be unto ALL people"

***sorry I've been away for a bit--youth ski trip last week, but more on that later. in the meantime, here's last week's text and context. more to come tomorrow!***

       
Click here to download:
text_and_context_2_lukan_pairs.zip (1888 KB)


In the waning days of 2007 Jen and I were driving between myriad Christmas parties/obligations when we started trying to imagine what the post-Nativity days were like. The infant Jesus, crying and gurgling and laughing and doing all the other various bodily functions known to all newborns, even the God-man. It had to be pretty rough. The next time Jesus pops up in the Scripture is in the latter half of Luke 2--the presentation of the boy Jesus at the Temple and the subsequent prophecies uttered by Simeon and the proclamation of the Savior by the prophetess Anna.

As we talked about that passage, it became abundantly clear that there was plenty of material here for a sermon, or two, or two-in-one. I threw the idea out to our pastor of Jen and I co-preaching this text and he said he was game. The whole sermon follows at the end of this post for those who would like to listen in, but in the meantime I thought it was worth passing along a few more details on something I learned while doing my homework.

It turns out Simeon and Anna are neither the first nor the last of male/female dyads in Luke's gospel. While the angel visited Elizabeth, Zechariah is the one singing the song. When Jesus heals a Roman centurion's son he next visits Peter's mother-in-law. It would be tempting to read Luke's narrative intent as something akin to an egalitarian effort at affirmative action, but this betrays the heart of Luke's message. The angels appearing to the shepherds, the ones that were, as Linus says in A Charlie Brown Christmas "sore afraid", they say "Fear not, I bring you tidings of great joy, which shall be unto ALL people." 

Luke's intent is quite clear--the gospel is no respecter of persons, not merely for the rich, nor solely for the poor, not compartmentalized for the male, the aristocrat, the leper, the bourgeoisie, the harlot, the tax collector, the righteous. In a wonderful book entitled Women and Christian Origins Mary Rose D'angelo points out that these narrative pairs form an architecture of sorts--a bit of twin pillaring or, as I would prefer to think of it, a delicate arch of sorts. (see pictures 3 and 4). I can almost see it as Simeon and Anna jointly lift the infant Christ in the air, showing the one who literally and figuratively would cause the rising and falling of many in Israel, while still  being a "light unto the Gentiles".

It doesn't stop with Luke's gospel, however. Luke the Sequel, or the Book of Acts as it is more popularly known, maintains a tight narrative structure--where Luke 2 details the birth, presentation and "growth in wisdom and stature" of the Savior, Acts 2 give the birth, presentation and "growth in those added to their number" within the early Church. Perhaps we shouldn't be surprised that "men and women are being added daily", or that Lydia and her household are baptized, soon to be followed by a Philippian jailer and his household. It's narrative integrity, but it's more than that.

The bridge to the kingdom of God that is both already and not-yet is shored up by the stories of those who followed, male AND female, of every creed, ethnicity, social class and status. It is the good news to ALL people and Luke is reminding the close reader that anything less betrays the fullness of the one who came in swaddling clothes. It is the promise that bigger things, greater things--huge, MEGA-sized things, are still to come in Jerusalem, Judea, Samaria, and the uttermost ends of the earth. 

Greater Things by Jen & Trey Lyon  
(download)

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Filed under  //   gospel of luke   jen & trey   simeon & anna   text & context  
Posted January 5, 2009
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good king wenceslas says "happy boxing day!" (a web journey)

It started simply enough with a journey to the website of my favorite Irish singer/songwriter, Mr. Foy Vance touting a Christmas performance to be played on BBC's Radio Ulster this "Boxing Day night".

 

Which led me to the Radio site (which hasn't yet played the song) but also to wonder "What the heck is 'Boxing Day' anyway?"

Thanks to Google I found the snopes.com page which asserts several theories of Boxing Day's origin(s). I know, you, as I, are perplexed as to why there would be a Snopes.com entry (a site known for ferreting out the truth from folk-lore, e-mail hoax-ish fiction) on Boxing Day? Ah, well, do your homework and click the link--I'll give you some hints-- one possibility includes too much egg-nog and warring family members, while other more pedestrian options are the reason your trash-man hates you.

The end of said entry on the dubious origins of Boxing Day seem to corroborate some details of the Holiday--that it was, in fact, a time for showing hospitality to the poor by bringing food, wine, supplies--all the stuff that makes the pretty paper seem a bit silly.
This is attested to on the occasion of the "feast of St.Stephen", which is heard in the first line of Good King Wenceslas. Yesterday as we left my parent's house I sang the first line of this song, mostly because I love the melody--strong, dramatic,worthy of a big horn section. But I stopped and flubbed something of a like like "I don't know the rest of it, so I'll now stop singing."

Praise be to God for the inter-web and Wikipedia. I read the lyrics. You should too.

Good King Wenceslas looked out, on the Feast of Stephen,
When the snow lay round about, deep and crisp and even;
Brightly shone the moon that night, tho' the frost was cruel,
When a poor man came in sight, gath'ring winter fuel.

"Hither, page, and stand by me, if thou know'st it, telling,
Yonder peasant, who is he? Where and what his dwelling?"
"Sire, he lives a good league hence, underneath the mountain;
Right against the forest fence, by Saint Agnes' fountain."

"Bring me flesh, and bring me wine, bring me pine logs hither:
Thou and I will see him dine, when we bear them thither."
Page and monarch, forth they went, forth they went together;
Through the rude wind's wild lament and the bitter weather.

"Sire, the night is darker now, and the wind blows stronger;
Fails my heart, I know not how; I can go no longer."
"Mark my footsteps, good my page. Tread thou in them boldly
Thou shalt find the winter's rage freeze thy blood less coldly."

In his master's steps he trod, where the snow lay dinted;
Heat was in the very sod which the saint had printed.
Therefore, Christian men, be sure, wealth or rank possessing,
Ye who now will bless the poor, shall yourselves find blessing.
 
If you're a visual/auditory learner, you might prefer this:


What Good 'ol King Wenceslas had figured out was that caring for the poor transcended the simple holiday of St. Stephen, Boxing Day, or anything else. It's something Jesus' own birth testifies to. And that's where our web journey ends. Our friend Wendy's spectacular Christmas Eve sermon. Or as the Episcopals call it, "Incarnation."

And that, dear readers, is my Christmas present to you. Go on, read it! See if you don't feel the Christ Child whispering "Ye who now will bless the poor, shall yourselves find blessing."

 

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Posted December 26, 2008
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star of wonder, star of night (guide us to thy perfect Light)

I should warn you that when you get inspired to write a blog, you had better be prepared to find more information than you ever wanted to know on the inter-web.

That being said, it all started this morning with a modest story on CNN.com (that I can no longer find to link to!) showcasing some of the top pictures of the year from the Hubble telescope. Naturally, this led me to think about the Star of Bethlehem. I wondered what it was, when/where it appeared, who saw it and what it would have looked like if the Magi had the Hubble telescope.

It turns out there's all kinds of theories about this. There's even a Star of Bethlehem documentary/movement that appears to have been started by an evangelical attorney. If you're looking for a no-frills survey of the Star situation, this BBC article gives a cross-section of opinion, ranging from the classic trinitarian convergence of Jupiter, Saturn and Uranus, to a comet or possibly a spectacular supernova. This Wikipedia entry even has an animated picture showing the convergence of Saturn and Jupiter on November 12, 7 BC. For the reader dying to get to the bottom of this thing, this site is exhaustive, literally and figuratively.

In all honesty, I'm fine with not knowing all the particulars. We now know that Herod didn't reign when Quirinius was governor of Syria, and that throws the veracity of the Gospel narratives into something of a tailspin, particularly when trying to back-date ancient lunar events with records from antiquity. What fascinates me most isn't what it was, but why anything from the heavens would ever want to leave in the first place. 

Let me take some narrative liberties for a second and assume (as the ancients did) that God/Spirit/Jesus is somewhere up there. Literally, up. In the heavens, with the super-cool stars, supernovas, crazy cosmic light displays and imploding galaxies. Why would you ever leave that? Much less leave it for  all that's down here. It's tempting to have a very nice Victorian nativity scene with a Baby Jesus in a perpetually lily-white diaper, but most of us know that wasn't the scene.

On this Christmas Eve I find myself thankful for a God who was willing to work on our terms. Before that little kid in the feed-trough came we could say "You don't know what it's like! You don't know how hard it is! You're just up there, with your galaxies and your stars--you say a word and universes are born, but you don't know what it's like to get sick or watch your child suffer, or you mother get cancer!" In Jesus, God exchanges the paradise of limitless creativity to work with the material before him. As Kyle Matthews calls it "a blue-green tiny grain of sand, two-thirds water, one-third man."

I'm trying to think about this visually, and this is what came to mind.


What boggles my mind the most is that that Light would come down to this mess to "dwell among us." The one who was called "God with us" took on flesh and blood and came into this mess. In him was life, and that life was the light of humanity.

As we anticipate the perfect life, may we never forget the Good News.

That the Word
became flesh
and dwelt
among us.



Merry Christmas everybody. 

May the Light that the darkness could not comprehend/overpower/understand be yours this night.

                                   
Click here to download:
star_of_wonder_star_of_night_g.zip (823 KB)

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Filed under  //   advent   jesus   justice   spaces   stars  
Posted December 24, 2008
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the catholicity of christmas (atlanta, bulgaria, and the ends of the earth)

We had spent the morning throwing a back-to-school party at a preschool orphanage in the Northern city of Pleven, the seventh largest city in Bulgaria. There was a little down time in the afternoon, so the missionaries we were with took us to the Pleven "Epopee" or "Panorama " as it is more commonly known. The Panorama celebrates the victory of the joint forces of Bulgaria and Russia over the Ottoman Empire. It was the first large-scale defeat of the Turks, and the turning point in the liberation of Bulgaria from Turkish rule. It was a fascinating installation--a gigantic mixed-media mural with bodies and wagon wheels, half-real, half-painted on the wall to give depth of field and perspective. It was truly impressive, except for the fact that it reminded me so much of the Atlanta Cyclorama, a little-known installation beside Zoo Atlanta. Between school field trips and Scout trips, I've probably been to the Cyclorama at least five times. What struck me about the Pleven Panorama is how similar it was to what I grew up seeing in Atlanta--a large mural depicting men in various states of warfare and agony, wagons broken and abandoned, buildings burned, smoke rising through the painted air. (Look for yourself and tell me you don't see some similarities!)

       
Click here to download:
the_catholicity_of_christmas_a.zip (1125 KB)


There are, of course, many differences. The architecture of the building is quite different--one looks Romanesque, the other like Boba-Fett's helmet. Perhaps more importantly, the Bulgarian-Turkish battle was over the independence of a nation, the American Civil war was a conflict over states rights, specifically the shameful blight of slavery on the American historic landscape.  Weapons and uniforms differed, but not by much. I stood there in that panorama awestruck--not because I hadn't seen such a display before, but precisely because I had. It was like stepping into some parallel universe, wondering if somewhere on the streets of Pleven there was a large hairy doppelganger of myself. (Maybe he was serving a modest church in the Pleven suburbs).

My panoramic epiphany shouldn't have been so shocking. There are certain things that transcend all cultures. Things like war, politics, good people fighting for something with nothing defeating the bad guys who have everything--these things are universal. In church-y speak there's another word for these kinds of things. We say it's "catholic". This word appears at the end of the Apostles Creed and for one who is tempted to interpret it as meaning "Roman Catholic" there is much confusion when heard in, say a Presbyterian or Methodist church. Merriam-Webster says the word comes from the Greek word katholikos--a compound of the preposition kata ("by") and holos ("whole"). Literally, it means "by whole", as if to suggest something was agreed upon by everybody

It seems strange to think anything could be agreed upon by everybody--that anything could be "catholic" as such. Maybe that's why during Christmas we are surprised to hear that people all over the world are preparing as we are for the Savior to come. We don't all portray this exactly the same way. Peruvian creches feature a clay-red infant, while carved ebony from Cameroon shows a Savior dark as night. However we see him, we see the love that surrounds him, the angels that laud him, the shepherds who adore, the magi who pay tribute. We see in the Christ Child how the hopes and fears of all the years are met in thee tonight.

Last year I made a video using images from the University of Dayton's Global Nativity Collection. We played it as the choir sang the old song "Some Children See Him." It's not perfect, but I think it's true to the catholic spirit of Christmas--the one that captivates us all--the one that dares to believe that in the clamor and chaos of all the world, 
love has come, 
will come, 
is coming
anew.

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(download)

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Filed under  //   advent   bulgaria   catholic   church-y language  
Posted December 23, 2008
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demythologizing "evangelical" and if I am one (thoughts on church, state and Richard Cizik)

I can remember pulling my Ford Explorer into the gravel "SUV" lot our church made to free up some visitor spaces. The Baptist Campus Ministry from the University 400 yards away was starting to gather. I watched as their fearless leader, a member of our church, unloaded boxes from his truck before moving it to another spot. I felt that I should go volunteer to help him, but I couldn't leave the car. I had stumbled into an interview on NPR's Fresh Air that had me riveted to my bucket seat. It was the voice of Richard Cizik, now former Vice President for Governmental Affairs (read as "lobbyist-in-chief") for the National Association of Evangelicals. I say former because of this very interview (which you can here in it's entirety here ). Cizik resigned almost immediately and for the fifteen other people out there who were listening when it was broadcast, you had to hear it coming.


Terry Gross' seasoned-reporter-voice kept rising in shock as Cizik implied voting for Barack Obama for President, suggested that perspectives on gay marriage were shifting, even within himself--he even moved past abortion to speak about having a consistent ethic of human life that considers poverty, global warming and creation care as *gulp* equally as important as unborn babies? Gross made him repeat more than a few responses. It reminded me of when Tony Campolo was on Politically Incorrect with Bill Maher years ago and a flustered Maher said "We have the Baptist preacher on, and all the people are clapping? What's going on here !?!?!?!" Maher's shock was echoed in Gross' voice, but mine wasn't far behind. I thought "Is anybody listening to this? He's gonna be out of a job! But how can he? He prompted Reagan to give the 'Evil Empire' Speech!" 

A reporter was speechless and I was in tears. Literally. Here was someone articulating the very things I've felt and wrestled with. That Jen and I have wrestled with. That my thirty-something generation has/is/will be wrestling with. I felt hopeful. And then they fired him. You could argue that it was coming. One person told me "He was beyond the mainstream of the NAE--it was only a matter of time." But that doesn't make me feel any better about it. Today there was this story on ABCNews to make me know that I'm not alone, but questions still linger.

Am I an evangelical? Am I a liberal? Can I be both? 
Etymologically, the word is rooted in the Greek word meaning "good news" (transliterated, the "euangellion"). Though we associate "good news" and it's cognate, the "gospel" with Jesus, the reality is the early Christians hijacked this term from the tyrannical Emperors of Rome. They were known to send out letters of their surpassing greatness and militaristic exploits to cities through the Empire, touting them as "good news." There's a sort of beautiful irony that a word once synonymous with Caesar became synonymous with Jesus Christ, a humble infant, wandering teacher and healer who "bore our sins upon his back." 

But then the word became synonymous with something else. A moral agenda, a certain way of running government, all with the sincere, resounding belief that this was what God had in mind. That's not to say there weren't others arguing for and against those issues calling themselves evangelicals. Tony Campolo, Jim Wallis and others certainly were pres(ci)ent, but they couldn't stop a hurricane.

For most of my life the word "evangelical" has been synonymous with a brand of politics that can find very little in the red letters to identify with. So whenever a well-intentioned church-goer who is trying to take the words of Jesus seriously refers a fellow church-goer to hear a Tony Campolo sermon she is dismissed. "I don't like him, he's just one of those liberal democrats." And Campolo is one person (maybe the only one) left arguing to still be known as an evangelical. Because labels de-humanize and categorize. 

I remember struggling with filling out my political views on Facebook. In resignation, I put liberal. It's not a badge of honor, but in the world of news tickers and Facebook statuses, it's the best way to pigeonhole me. But it's so much more than that. I don't mind disagreements. Honest, open political discourse, particularly between people of faith. What I don't like is what comes with it. Cizik, for all intents and purposes, isn't an evangelical anymore, or at least not as much of one as he used to be. Like a de-frocked priest he sits in the ambiguity of someone who was great once-upon-a-time because he believed something until his conscience/Spirit told him otherwise. When Campolo calls himself an evangelical, the baby-boomer heirs of the Religious Right chuckle because he's not their brand of evangelical.

Some of this conversation comes down to generational gaps. Speaking of Faith did a great panel earlier this year with Chuck Colson, Greg Boyd and Shane Claiborne called "3 Generations of Evangelical Politics". (check it out here) What's missing from that conversation is whether or not they're all evangelicals, and would call one another by those names. 

So, for the mean-time, let's eschew the whole "evangelical" label for something better, more primal. 

"Christian" perhaps. 

I am trying to orient my life around the teachings of Jesus Christ. Interpretations of these teachings clearly differ, as this is largely the result of the lens through which the reader sees the text, but for my intents and purposes, I genuinely attempt to understand and follow the words of Jesus.

In fairness, "Christian" may or may not be a better term than evangelical. You could argue that it was tarnished as soon as you added any letters to "Christ". We're not perfect, we don't get to be, but some Christians have done some pretty lousy things, including me, but, by definition of the whole forgiveness thing, they get to keep their title.

It's not a Miss USA crown or something that can be revoked whenever we drop our guard, or salacious tales of past behavior make waves. It's a status of sorts. Actually, it's a bit of an anti-status.

Every day when I am tempted to think I'm better at it than you are, or you're better at it than me, there's Jesus staring up at us, washing our feet and saying "Is this what you're arguing about?" 

So farewell, Richard Cizik, apparently you're no longer Evangelical, or at least not enough of one to be Nationally Associated. I'm right there with you and though it's tempting to create another club or Facebook group to win you over to, I think I'll just try and remember the joy of hearing someone else talk about their faith as passionately as I feel about mine.

 I think I'd call that group "the Body" but someone already took it.

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Filed under  //   christian   evangelical   rich cizik   tony campolo  
Posted December 22, 2008
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text and context 1: John's birth narrative

After reading a great post by a friend yesterday I decided to try something new. For the weekends I'll make one post that tries to look at a familiar passages of Scripture in its original context. I'm shooting to put things out there that you probably didn't hear in Sunday School. I think I'll alternate between New Testament and Old Testament. I'll leave out footnotes so as not to bog it down, but if you want those kind of nerdy things, let me know and I'll send them to you! I'd love to know how to shape it better, so please feel free to give me any feedback you can.

If you've ever seen A Charlie Brown Christmas, chances are good you can recite the birth narrative from the Gospel of Luke by memory. Linus reminds us in the King James of shepherds that were "sore afraid." During the Advent season, we turn to the gospels to set our hierarchy in the nativity. Most of this information comes from the second chapters of Luke and Matthew. Mark has no birth narrative and it is widely asserted that John lacks the familiar Christmas story. 

It's true, there are no shepherds to be found, no mystical magi wandering over from the East, no tyrants ordering the slaughter of first-born males. Instead, John uses an existing philosophical construct (the Logos) to give breadth and meaning to the incarnation of Jesus. And he's making a point, literally and figuratively.

A   1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was with God in the beginning.

B 3Through him all things were made; without him nothing was made that has been made. 

C 4In him was life, and that life was the light of men. 5The light shines in the darkness, but the darkness has not understood it.

D There came a man who was sent from God; his name was John.7He came as a witness to testify concerning that light, so that through him all of humanity might believe.

C´ 8He himself was not the light; he came only as a witness to the light. 9The true light that gives light to every man was coming into the world.

  10He was in the world, and though the world was made through him, the world did not recognize him. 

11 He came to that which was his own, but his own did not receive him. 12Yet to all who received him, to those who believed in his name, he gave the right to become children of God— 13children born not of natural descent, nor of human decision or a husband's will, but born of God.

 14The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.


Remember British Literature when you learned about sonnets, iambic pentameter, ABBA patterns, all that junk? Turns out poetry has been doing that since cuneiform. There's structure to John's gospel and he's making a point. You can see it diagrammed in the passage above. 

Verses 1-2 mirror 11-12 in the origins of creation, first the Logos, then the "children of God"

Verse 3 says the world was made through him, which 10 affirms, but adds that world "did not know him."

Verses 4-5 speak to the coming of the light, while 8-9 clarify that John was not the light--that light was still to come.

And the fulcrum is verse 7--that through John's witness to the light, all humanity might believe.

The author makes no bones about showing that this is about believing that Jesus is the Logos. The incarnation of the stuff that makes universes and worlds. There are no "so-and-so begat so-and-so, who begat so-and-so, who begat Jesus."John's birth narrative isn't from the genealogy of Joseph, or anyone else born "of human decision." It's from the cosmos. It's creation language. "In the beginning was the word (Logos)"

The revolutionary thing for John's audience wasn't the concept of the Logos, but the idea that the Logos would take on flesh. For the Gnostics, the Stoics and other philosophical schools, Logos represented the eternal, the origin of the universe, the eternal soup from whence came the souls of humanity. In this view, the material world is passive and functionally useless. Put another way, the eternal soul is good, the flesh is bad.

John says the Word became flesh and made his dwelling with us.

Eugene Peterson does this justice in The Message: "The Word became flesh and blood, and moved into the neighborhood!"

It's the idea that the force that whirls galaxies into existence, that shapes the mortal soul and gives it meaning--that life-giving, meaning-making incarnational power came down at Christmas.

This isn't just some long-awaited Savior of a certain group of people--this is the Creator of all things come to make his dwelling among men.

The author of the Gospel of John stands the Stoics on their head.The God of Earth and Outer Space took the form of a human, entering it like a human being, living like a human being, showing us how to do it, how to make sense of it all, that all of humanity might believe.

That's good news--for everybody.

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Filed under  //   advent   jesus   john's gospel   text & context  
Posted December 20, 2008
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a tale of three cities (Pottersville, Vegas, and Panama City Beach)

     
Click here to download:
a_tale_of_three_cities_Potters.zip (531 KB)

Okay, I get that this post may seem a stretch, but bear with me. 

Tale #1:
I just finished reading a great article by Wendell Jamieson in today's New York Times about the more "angst-istential" elements of the Holiday Classic It's a Wonderful Life. If you've got time to read it, I highly recommend it, as it will inform some of my thoughts here. For the quick-readers, he basically suggests (as others have ) that Pottersville was a much more happening place than sleepy Bedford Falls. Jamieson even does a little digging and asserts that a town like Bedford Falls would hardly be thriving in our current economic milieu/malaise. Pottersville, by contrast, would be a happening place to be--wine, women and song (and stronger versions of each if you're craving something more.)  Loosely, Pottersville is meant to look like Babylon, but it looks more like how Capra would have seen Vegas if it were in upstate New York.

Tale #2:
Printing cliches about Vegas is almost too easy. Supposedly whatever happens there stays there (except things requiring antibiotics). One recent commercial (paid for by the tourism department) actually featured two women going into a bathroom and removing their wigs, as if to shed their "Vegas" identity to return to the "real" world. I'm not meaning to wax moral here, but suffice it to say that Vegas is Pottersville if Potter were Donald Trump.

Earlier this year Jen and I went with my parents to the Fernbank Museum of Natural History in Atlanta. They have an IMAX theater there and the movie was a challenging film called Grand Canyon Adventure that focused on a rafting expedition down the Colorado River. What we didn't know is that it was narrated by Robert Redford, had an amazing soundtrack by the Dave Matthews Band, and featured information about the falling river height of the Colorado River and the ensuing environmental degradation. 

Because cities need water, so they dam up rivers and make reservoirs.

In desert climates, the water evaporates faster. Lots of it. Like 40 feet in 10 years.

But big cities need lots of water, particularly when they're man-made cities of pleasure plopped in the middle of a desert.

According to the US Geological Survey, this is a huge problem. But the average tourist in Vegas probably isn't thinking about the water.

Tale #3:
Now leave Vegas and the trickling Colorado for a second and suppose you're speaking at a youth retreat in Panama City Beach, Florida and you happen to leave your sheets, pillows and requisite miniature fan at home. You'd probably drive to the nearest Wal-Mart. But if it's the end of July, a Friday night around 8:30, you probably shouldn't go down the "Strip". Unless you forgot what kind of crowd you're going to run into. It's kind of like Bourbon Street without the beads. Trucks, Jeeps, Loud Radios. Lots of people under the age of 30 in varying levels of intoxication and stages of undress.For awhile I remember just watching it all happen, fully expecting some camera crew to be somewhere trying to turn college-age debauchery into quick and easy money.

But then I realized what was behind it all. "It was college, spring break, summer, whatever..." I was soooo drunk, I don't even remember...." And it's excused. Because you were drunk/hungover/on something/on spring break/at a club/with some friends/in PC.

Epilogue:
The reality of Pottersville, Vegas and Panama City Beach isn't the extent of their respective excess, nor is it found in moralizing about the various consequences of such behavior. The great reality is that they are places that they don't exist. They are figments of our imaginations, magical worlds where all sorts of things are possible, where hardship, fear and environmental degradation are not known. They are thriving, not because they are selling a reality but because they dare our creativity to imagine something better than what already is. So we go. We lose money and memories. We damage relationships and break sacred trusts. All for the illusion of something better.

And it never dawns on us that we don't have to live in Pottersville. 

That the water we drink in the casino is taken from the children of Mexico, for whom the Colorado is a dirty stream.

That one crazy week can haunt you the rest of your life.

The most salient point of "It's a Wonderful Life" (which is as much Kafka as it is Capra) is that it's not better out there. I have a good friend who gets irritated when people verbally express their version of the greener grass. "When I graduate, things will be so much better..." or "When I'm married, I'll...." or "If I were just in a better place..."

Discontent and selfishness can be good bedfellows. 

Shiny things look good until they turn your finger green.

And a vacation sounds nice until the wells run dry.



May we exchange the folly of what could be for the sacrament of what is.

 

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Filed under  //   changes   environment   it's a wonderful life   teenagers  
Posted December 19, 2008
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