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Listen! Do you hear?

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So much in the wisdom of the ages is wrapped up in the basic task of listening.

Whether stemming from the prologue to his famous Rule in which Saint Benedict writes to listen and attend with the ear of your heart, or in current media from popular spiritual leaders advising us to listen (not talk) to God in prayer — the message is clear: the skill of listening is foundational to the health and well-being of any relationship.

The spiritual basis of listening to God extends to our relationships on earth. How shall we listen to others?

In listening to others, I am challenged to try not thinking about how I would say something, only how they are saying it; I am challenged to try not thinking about what an experience would mean to me, only what that experience meant to them (Brene Brown, The Gifts of Imperfection, p.129).

How would this approach to listening affect our bible study when we are tempted to proof-text in order to argue a point? In seminary I was taught that good exegesis aims first to understand what Scripture meant to the original hearers of the text.

How would deep listening affect the way we relate to those who differ from us, politically? Would we show the courage to seek understanding of why someone may believe certain things with which we may take issue?

When we may more easily rush to condemnation and judgement, have we first truly understood from where the other comes, and why?

We would do well to listen.

Mission Audit: A CornerStore Church?

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We are familiar with financial audits – a somewhat detached assessment of ‘what is’ and ‘what has been’ regarding the use of an institution’s money over a period of time.

Large urban centers conduct periodic transportation audits to examine how traffic flows throughout a city.

Some of us in the church may also be familiar with the Green Building Audit – an examination of the stewardship of each square foot of a church building.

Despite the various applications, all audits serve a similar purpose: to plan for future directions. We take stock of the current reality in order to make good decisions about the future of the community according to its highest held values and identity.

In mainline Christianity many today express concern about institutional atrophy and limited resources.

Before tumbling headlong into some knee-jerk, expedient, compulsive and convenient plan of action, would it not be wise to examine our situation? An ancient proverb puts it well – ‘Vision without action is daydreaming: but action without vision is a nightmare’.

Would it not be wise for each congregation to take an honest, careful and thoughtful look at what we do and why? Arriving at an institutional crossroad, is it not high time for churches to conduct a mission audit?

In the first of a series prefaced by the title ‘Mission Audit’, I want to begin this conversation by using the metaphor of an independent, neighborhood corner store.

I suggest that the independently owned and operated corner store is a dominant metaphor capturing our imagination about the church. Even for those of us who belong to regional or national denominations, the corner store has pretty much defined what we really think about the institution of our local congregation. And therefore how we ought to run it down the line.

In the rural community of my first parish, on the crossroads bordering two concessions stood a hallowed institution: the local, family-run corner store. It had everything – from nails to stamps, rakes to frozen veggies, litter boxes to engine oil and Legos.

The joke conveyed some truth: If they don’t have it, you don’t need it!

I can list the stand-out characteristics of this economic metaphor: Exclusive. A one-of-a-kind, niche market. You will only find it here. A small business. An entrepreneurial prospect.

The cornerstore-mentality affects also the kind of leadership expected. The success of this enterprise hangs on the owner-operator. If they play their cards right, theirs can become a booming business, literally like no other.

Sound familiar? The more I think of it, the more I believe individual congregations regard themselves like the proverbial corner store. And worse yet, their leaders see themselves like small business owners.

It may be culturally in vogue to herald the values of small business as the building blocks of a strong economy. However, whether or not we in the church have come to confess our fascination with creating yet another small business for an elitist clientele, I believe the church is more than building ‘niche’ congregations reflecting corner store entrepreneurship.

Recently I was in Ottawa for a church-wide convention. One morning when we had some free time, a couple of us walked downtown to find a place to eat brunch.

My friend from out West who travels extensively likes to surf the Internet to research the best places to eat, wherever he goes. So we were in good company, you might say, because he was to lead us to enjoy the best brunch in Ottawa (according to Trip Advisor).

We walked for at least a couple of kilometers down Elgin Street, past many what seemed fine establishments that could have nicely met our needs, I am sure.

But my friend led us to a corner of a building where, not easily visible from the street, there was a staircase leading down to the basement level. I felt like I was entering Diagon Alley through a mysterious, invisible hole in a wall.

Notwithstanding its non-accessible, hidden entrance, the doorway was narrow and, frankly, uninviting. Once inside, however, the place was packed with energetic university students and local residents. The food was excellent, well deserving of its high rating.

Such elitist, exclusive, niche-market establishments – whether a country corner store or urban deli could be a jewel on the culinary itinerary of the fortunate and/or discriminating traveler. I can remember times in my travels I have lucked out or simply happened upon these gems.

With this approach, from the perspective of the traveller, visitor, or consumer, such a find can be an absolute delight. Or, an unmitigated disaster.

On the journey of life, there is a better way for the institutional, mainline church which has always espoused more inclusive, accessible and socially leveling, values for any community.

Not based on luck. Nor dependent on some elitist notion of ‘who you know’ or the hard work of a prospective visitor.

Enneagram Soccer

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The U12 boys soccer season came to an end yesterday. As a parent watching all four games of the concluding tournament, I couldn’t help but notice how varying personalities engaged one another on the pitch — consistently.

It wasn’t a matter of ‘one shoe size fits all’ personalities. It wasn’t even true to say that each player behaved in a variety of ways in response to changing circumstances. No.

It became clear to me that each player demonstrated a consistent, dominant, style of play throughout the tournament regardless of the character of the opponent.

Below is a summary of the three main styles of personality evident in the play of these young boys. Of course, the names are fictional.

First, there is Derek. Derek has ‘presence’ on the field. His body language communicates a relaxed confidence. When you look at him, you know you behold someone who feels good in their skin. He moves well in his larger-than-life body. It doesn’t hurt that he’s rather tall.

Derek is not afraid to go places many of his team mates don’t want to go. In fact, Derek gets positioned all over the field — from defensive ‘sweeper’ to front line striker — depending on the team being played. Opposition can be intimated by Derek. That’s why we like him so much.

Derek is a true leader. His team mates admire him. And his swagger is the envy of all. His power can turn the momentum of a game around. Derek’s initiating energy can make all the difference in a close game.

Derek can take physical punishment in a game. He walks-off any injury in no time, without drawing attention to his discomfort.

In recovering from a foul he will not try to break his fall prematurely, which might lead to injury. Instead, he will allow his body to move in whatever direction the momentum of the hit takes him — sometimes doing cartwheels and stunning the spectators and parents alike with his on-field acrobatics.

Derek can dish out punishment as well. And this sometimes will get him into trouble. Always offering a hand to the immobilized opposing player lying on the field after a hit — thus revealing his soft heart — referees will often card him for unnecessary roughness.

Then there is Barry. He usually gets picked to play on the front line, at center. He wears the colorful cleats and stands out despite the uniform. In fact, some unique quality distinguishes him from the rest of the pack.

Barry is not the tallest boy on the team. But his speed is most noted. He can run very fast. Which also often gets him into trouble since he forgets the off-side rule and thereby oversteps his bounds.

He is all heart. A likeable guy, Barry often goes the distance with his team mates socially. He’s right there after the tournament in the ice cream shop, sitting at the table surrounded by all the rest of the guys. He asks his Dad if he can go and represent the team at the awards ceremony at the end of the day when everyone else has already gone home. When taking leadership, it’s the social game Barry’s really good at.

And there isn’t a game day that goes by without both teams ‘taking a knee’ for him as he writhes on the soccer pitch in pain form an injury (not usually serious) sustained in a passionate play at the top of the box. Attention, no matter how it’s won, is the name of the game.

Finally there is Kyle. He is literally light on his feet. He almost dances around and with the ball. His primary interest is in technique. And in the heat of the moment when surrounded by oncoming opponents, he can get off a good strike – fast. Threading the needle with an impossible pass is his bailiwick.

For Kyle, most of the game gets played in his head. He imagines the play unfolding and can anticipate reasonably well. When taking leadership, he directs his team mates on the field during set plays as he envisions the play unfold.

On the downside, Kyle can hesitate. When setting up a play, he sometimes waits too long to make that pass. He also avoids getting down and dirty in digging out the ball from the feet of an opposing player. Despite Kyle’s formidable mental game and technical prowess, he holds back fearfully from being assertive and even aggressive — sought after qualities from any position on the field.

Three types of players. Three centers of intelligence: body (Derek), heart (Barry) and mind (Kyle). With which one do you most naturally and easily relate?

God gave you a special gift — an indelible imprint on your life. Your unique personality is an aspect of the divine character reflected in you (Genesis 1:27). Knowing what that gift is would help a lot as you make a positive mark on the world.

Doing God Thanks

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The birds can teach us a thing or two about life. Especially those ground feeders. Have you noticed chickadees and sparrows feed? As soon as they peck downward to capture the seeds with their beaks, they immediately throw their necks upward.

Quite possibly to aid in consumption, the birds’ movement during feeding suggests to me, symbolically at least, an attitude of gratitude while receiving what is good, what is needed, for life. The bird looks to heaven in between each peck to thank the Creator for the gift of food.

It is born into the fabric of our nature to give thanks. On the one hand, we work and take responsibility to delve deeply into our lives and the world around us for what we and others need. At the same time we pay attention, mindful of the gift of life and what we receive out of the grace of God.

Not to do both would be unnatural, even unhealthy, for the creature. And this is the initial problem for the rich man in the Gospel text for today (Luke 12:13-21). His total lack of concern for any other person mirrors his total disregard for the source of his life and abundant material possessions.

He is pecking at his food, alright. And, making the most of that! But he is not at the same time looking upward. He is not mindfully paying attention, alert, for what is real, what is true, in that moment of living.

But what if we feel we don’t have enough or anything at all for which to look heavenward in thanksgiving?

A fear of scarcity may very well be what motivates the rich man to build bigger barns and plan for increasing profits in the first place. Planning for a rainy day is what it’s all about, isn’t it? And when that rainy day comes, you don’t want to be found wanting.

Whether it’s fear of having nothing, or destitution in the present circumstances of your life — these attitudes may keep us from looking upward in faith, in thanksgiving. Our hearts are cold stone towards others and God, and/or we believe it’s all up to us to make something happen. God has nothing to do with our material concerns, one way or another.

Have you heard the joke — “If you want to make God laugh, tell God your plans.” The rich man in the Gospel makes plans. But they don’t turn out exactly the way he had planned, did they? Earthly death is God’s final say. At some point on our journeys of life, we need to acknowledge that at the end of our days it’s not about us, but about God whose promises stand forever.

I don’t think God actually laughs at us when we tell God our best-laid plans. But perhaps we are called upon by this Gospel to turn our hearts and minds outward, and upward, with some humility.

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This is what is left of my mother’s inheritance: One, crumbling brick. When my mother grew up in pre-Second-World-War Poland, she belonged to a large and very wealthy German family in the south-west. She lived in an estate-sized home whose family owned large tracts of land and had servants waiting on them 24-hours a day.

Then, as the Soviet army pushed westward across Europe in the mid-1940s, the Soviets expropriated any properties owned by Germans. My mother’s father was taken to far eastern Ukraine where he later died, and her mother and siblings were put out on the street. For days they lived in corn fields trying to evade marauding soldiers on the hunt. Finally they were able to find shelter with a relative where they were able to live in safety until the end of the War.

Literally, in a matter of days, from riches to rags. The American Dream, in reverse.

Decades later after the iron-curtain (the physical and symbolic wall that divided East and West) fell, my mother traveled to her home town with her brother and sisters. They visited their old property where nothing besides piles of rubble from the old homestead remain.

For my mother, this brick symbolizes why not to place eternal value in material possessions. It points to the need to view life as much more than a selfish grab of as much stuff as possible.

Moreover, it represents the basis for a life of gratitude. For, if it weren’t for the experience of doing without, she may have never come to the realization of and the attention towards a life lived for the sake of others and of God.

You might recall a Hebrew story from Scripture sounding a similar theme to our Gospel for today, when Joseph in a dream is instructed to tell Pharaoh to save food in barns for seven years of plenty in order to prepare for a subsequent seven years of famine (Genesis 41:32-36). This is a wonderful scriptural precedent for gathering in a bountiful harvest and saving it for the future.

The critical difference, of course, is that in the case of Joseph, the purpose of doing so is for the benefit of many people — indeed an entire nation.

Echoes of previous stories from the Gospel of Luke resonate. In the case of Mary and Martha — where Mary has chosen the better way — the point is not that preparing food and being busy is bad. It’s just that Martha was distracted from remaining centered on the whole point of being busy: serving with prayerful attention to the divine guest.

In the same way, there is nothing wrong with acquiring material wealth. It’s more a question of what purpose it serves and to whose benefit. The answer to that question will determine the value of the entire activity.

What is the purpose of this building in which we worship today? What will its purpose be in not only seven years from now, but twenty-five and fifty?

There’s nothing wrong with food. There’s nothing wrong with money. There’s nothing wrong with buildings and properties and abundance of material wealth. It’s being very clear and motivated by the mission, the vision, the purpose that’s at stake. Form follows function, not the other way around.

Someone in the bible study group on this text summarized the message of this text for us today, as being: “Allowing what we have now to be used for God’s purposes.” It may not be much, from our perspective. But it’s what God has given us in this time and place. How are we using it for God’s purposes? And where may the Holy Spirit be leading us?

I entitled this sermon “Doing God Thanks”. I think viewing our mission in light of God’s purposes requires of us discipline around our attitude of gratitude. And it’s not just in the feeling of thankfulness, it’s in responding, in doing, in putting muscle to the task at hand. We look up, and we look out, and actually move our bodies in that direction — and then see what God has in store.

But we start with what we know we have, for which we can offer hearts of thanksgiving.

Listen to what Richard Rohr writes about on the topic of “Day-to-Day-Gratitude” (p.285, “On the Threshold of Transformation”):

Things go right more often than they go wrong. Our legs carry us where we are going, our eyes let us see the road ahead, and our ears let us hear the world around us. Our bodies, and our lives, work pretty much as they should, which is why we become so unsettled when we confront any failure or injustice. This is not so true for people born into intense poverty or social injustice, of course. And we had best never forget that.

Nevertheless, we must stop a moment and look clearly and honestly at our life thus far. For most of us, life has been pretty good.

We shouldn’t be naive about evil, but perhaps the most appropriate attitude on a day-to-day basis should be simple and overwhelming gratitude for what has been given. From that overflowing abundance will come the energy to work for those who have a life of scarcity and sadness.

From what are you grateful, in the midst of your full and complex life?

God is the source of life and all things good. God will give us what we need to work towards God’s ends, God’s kingdom on earth. May we dig deep and never forget to look up — to see how rich God is toward us.

Thanks be to God!

Impossible demands Incredible love

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Mark Wahlberg is known for his acting prowess in films like “The Perfect Storm”, “Italian Job”, “The Fighter” and will star in next year’s “Transformers” sequel. He recently gave an interview with CNN’s Piers Morgan about the transformation in his life – from being a brawler and coke addict as a teenager to being a faithful Christian who now starts each day going into a church to pray.

Piers asks Mark Wahlberg, “What do you pray for?” He basically answers by saying he wants to be the best person he can be – responsible, a good neighbor, father, son, and servant to God.

On one level, I appreciate very much when popular, culture icons like Mark Wahlberg give public testimony to the Christian faith. His example gives a positive impression to the power of prayer, especially among younger people. “What do you pray for?” seems to strike a chord, since it is fashionable for skeptics who question God’s loving existence to point to unanswered prayer. Have they considered the very goal of prayer?

In the Gospel of John, one of the first words recorded out of the mouth of Jesus when he meets up with a couple of his disciples are: “What are you looking for?” (John 1:38). Apparently Jesus, too, recognizes the significance of, first off, identifying what it is we want, or expect, from God.

We may feel like the early disciples of Jesus did, then, when they asked Jesus: “Teach us to pray” (Luke 11:1). Jesus responds by instructing them to say what has become known as the “Our Father” or “The Lord’s Prayer” – the paramount prayer of Christianity.

So, what does Jesus tell us to ask for? In Luke’s version of the Lord’s Prayer (Luke 11:1-4), the first thing we ask for is “Thy Kingdom Come”. Perhaps this can give us a clue to the aim and nature of our Christian prayer.

In the interview, Mark Wahlberg says that he would rather give favours than receive favours. It is natural, is it not, to want to believe that our redemption and transformation will happen as a result of our good efforts? Even prayer becomes about telling God what we want and desire, about actualizing our dreams for a better world and life by our energy and efforts and eloquence.

There is much in this Gospel text to suggest that our growth and maturity rests with our initiative: “Ask, and it will be given to you; search, and you will find; knock, and the door will be opened to you. For everyone who asks receives, and for everyone who knocks, the door will be opened” (v.9-10). We resonate with those words, don’t we? They roll off our tongues easily enough! And we tell ourselves to buck up!

Yet, how many times have we given up on prayer because what we asked for so diligently hasn’t come to pass? We may have prayed and prayed and prayed for release from some kind of bondage or for someone else’s well being. And whatever it is continues to burden our lives. The issue remains unresolved.

This conundrum might be best described with forgiveness. In the Lord’s Prayer we ask God for forgiveness. But this forgiveness, it seems, is conditional upon our ability to forgive ‘everyone’ indebted to us! “Forgive us our sins as we forgive those who sin against us.”

That’s a tall order! Yikes! Have I forgiven – truly forgiven – others who have hurt me? And not only the one person that first comes to mind – but everyone who has ever hurt me? If not, will God forgive me?

Right after the Lord’s Prayer Jesus tells a rather weird story about going to a friend in the middle of the night to ask for three loaves of bread. Notwithstanding the awkward position in which you would be putting your friend in the middle of the night, why on earth wouldn’t you have something as basic as bread in your house at any given time?

Why would you be all out of bread in the first place? In a culture devoid of corner stores and open-all-night Seven-Elevens, you would think folks in Jesus’ day would plan ahead and have food stored up. Obviously a subtext of Jesus’ story here is the irresponsibility, laziness, short-sightedness, and sinfulness causing you to go to your friend in the first place.

How many times have I withheld grace or forgiveness from someone because I have felt they haven’t done their part enough to deserve my help?

On one hand I admire the person going shamelessly and boldly to the friend. It takes guts to interrupt someone, especially at night. Perhaps we can learn from this the trust and confidence you have in your friend to help you. Similar to the trust and confidence we are called upon to place in God.

Elsewhere in the New Testament the writer John expresses it this way: “I write the truth to you because you already know the truth” (1 John 2:21). We receive these words of Scripture and the word of God in Jesus Christ not because we don’t know it or don’t have it. We receive the words telling the truth of Jesus today because the truth and presence of Jesus already resides within us – at that deep level, in our hearts. The bible’s message is given to us to remind us, to help us re-member, what is already living within us.

And so with confidence, boldness, and shamelessness, we approach the “throne of grace” (Hebrews 4:13) with our pleas for help – even when those requests are misguided, selfish and born from our own weaknesses.

And this is the point, I believe, of the Gospel. Ultimately it is not about our efforts to make something of prayer and our relationship with God. Rather, it is about a God who will help us, no matter what. Jesus reminds us that God is always willing to offer us the help we need in order to live out the truth of Christ within us for the sake of the world which God so loved (John 3:16). Such is the incredible love of God even in the face of impossible demands.

While God receives all our prayers, however tainted with our ego compulsions, fears and neediness, the power of prayer resides in ‘thy kingdom come’ – which some ancient transcripts translated as “Your Holy Spirit come upon us and cleanse us.” Such a rendition is worth considering, because it is consistent with the last verse (13) of the text: “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

I wonder about the positive changes we desire for our lives. I wonder about how we shall pray for the good things we seek for ourselves, those we love, the church, and the world around us. What do you pray for? – the Holy Spirit? – the deep yearning for an experience of God’s love and grace and forgiveness? – that our lives be transformed according to love of God for us and for the world?

Will we pray for, and in, God’s will?

When we pray, “Thy kingdom come” are we willing to let ‘my kingdom’ go? (Richard Rohr).

What do you expect from God?

Good things! Good things, for the sake and love of the world, in Christ Jesus.

Food with Focus

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Very few other texts from the Bible generate such passionate discourse in my family and extended family as this one (Luke 10:38-42). So, out of awareness, love and respect for especially the women in my life, I must confess I approach this sermon with a little trepidation. Because this story about Jesus is fraught with some interpretive pitfalls.

To begin, I think it must be said that Jesus is not against being busy and active when helping others, regardless of gender. After all, in the Gospel of Luke, Jesus self-describes as a “servant” (Luke 22:26-27; 12:37). So it hardly makes sense to suggest he is admonishing Martha – one of his best friends – for being busy, serving. The first verse of the Gospel text today announces that Martha “welcomed” Jesus into her home; she “opened the door” as some translations have it, to let Jesus in.

Thank God for Martha! She initiated this encounter and made possible, by her invitation, Jesus’ presence and teaching. This story is not about either service or prayer; it’s not choosing one over the other. Both characterize the people of God; both are necessary, holy, and good.

What is more the point, here, is acknowledging and re-connecting – in all our contemplation AND action – with the centre and source of our faith: God, in Christ Jesus.

When serving others in your home, the focus, while mediated through the gift of a shared meal together, is not about the food. It’s about presence of mind and heart. What’s important is being with and connecting with your guest, not fretting and fuming over the food preparation and setting – nor your guest’s reaction to your food.

I know, for some, this might seem a no-brainer, self-evident. But especially for those who can easily get caught up in perfectionist expectations and compulsive people-pleasing ways of being – this is particularly difficult.

The most important thing is the very reason we are making the effort to prepare the food in the first place – the relationship you have and the blessing of the other’s presence with you in your home, your space. First things first.

We don’t know what happened after Jesus spoke. Again, the Gospel leaves it up to us. How did Martha react to Jesus’ admonition? Did she continue fluttering about in her anxiety, cursing under her breath? What did Mary do? For all we know, Mary could have gotten up and started helping Martha. We can only speculate, of course. But would Mary engage the act of service better grounded in purpose and aware of the presence of Jesus in all her busy-ness?

The Gospel story doesn’t tie it up neatly. We may wish the Gospel writer concluded Jesus’ teaching here with a nice, satisfying ending where both Mary and Martha are seen behaving in ways reflecting the teaching of Jesus. But it’s not so, because the transformation – the change – is meant for our lives. How do we act? How will we respond to this scenario? How does this story affect and change our lives?

First, may I suggest that we can apply Mary’s approach to our whole life – not just those prescribed ‘holy’ moments in formal worship on Sunday mornings. But more importantly – as the setting of the Gospel story implies – in our very homes and among our regular, daily relationships with those closest to us. We need to simply observe what is going on. And, in our simple and honest observation, as people of faith, we must first confess that – for one thing, we are distracted.

Some years ago now, Tom Friedman had a column in the New York Times (Nov 1, 2006) entitled “The Taxi Driver”. He told of being driven by cab from Charles de Gaulle Airport to Paris. During the one-hour trip, he and the driver had done six things: the driver had driven the cab, talked on his cell phone, and watched a video (which was a little nerve-racking!), whereas he had been riding, working on a column on his laptop, and listening to his iPod. “There was only one thing we never did: talk to each other.”

Friedman went on to quote Linda Stone, a technologist, who had written that the disease of the Internet Age is “continuous partial attention.” Perhaps it is not only the disease of the Internet age; perhaps it has always been with us, and just the causes of our inattention have altered (cited from James Wallace in Feasting on the Word, Year C, Proper 11, page 267). That is why today, one of the most confounding verses in the Bible is Paul’s instruction to “pray without ceasing” (1 Thessalonians 5:17) because how can we pray always when we are plagued with “continuous partial attention”. Antidote – we need to pray more, and focus our mind and heart.

Laurence Freeman, leader in the World Community for Christian Meditation, suggests that the problem we find today among even good Christian people is this division between heart and mind. The heart wants to do, and the mind is distracted. Once the mind is focused and aligned with the heart, a person can discover the peace of Christ. And then, all activity is done mindful of the presence of Jesus – in all situations and circumstances of life.

A posture of listening before speaking. An approach to another that communicates – “I first seek to understand you” before spouting YOUR opinion. An attitude of inner stillness that is focused and undivided on the intent and purpose of whatever it is that you do.

In many ways the history of this congregation, from the early days in the 1950s when this space we sit in today was built, through the 1990s when the addition was built and then early in the last decade the parsonage was sold – in many ways our history has revolved around bricks and mortar. Has this been the ‘food’ of our ministry?

There is little doubt in my mind now that I’ve been with you over a year that the issue of ‘building’ has been not only front and foremost in your minds in recent years. But, also, the energy for this project is gathering momentum again.

The question is – and perhaps this text can serve for us some guidance – is it going to be just about the ‘food’? Or, will the ‘food’ be guided by the ‘focus’? Will any plans to build or renovate be fueled by a mission focus? I hope so. With the understanding that first and foremost Jesus is found both in here and out there? That the Jesus in me sees the Jesus in you? That any building be grounded in purpose and function and Christian vision.

You heard the famous Japanese proverb? That vision without action is daydreaming; but action without vision is a nightmare.

How do we change the mind? “Be transformed by the renewing of your mind …” (Romans 12:2) Paul writes in his letter to the Romans. In contemplating a changed life offered by Jesus, I think we need to appreciate the very possibility and health around changing the way we think; that is, changing our attitudes, our beliefs, that underpin all that we do. Especially those beliefs and attitudes that serve only to keep us stuck in unhealthy ways of being.

Michael Harvey, in his book, Unlocking the Growth; You’ll be Amazed at your Church’s Potential (Monarch Books, Grand Rapids Michigan, 2012, p.18), writes about neuroplasticity, which looks at how our brains work. Scientists have discovered the brain is ‘plastic’ and ‘malleable’. In other words, our brains are not simply ‘hard-wired’ from childhood. Life experiences beyond those critical early years can change the brain.

When they study stroke victims, they discovered that each time someone repeats a movement or action, a neuro-pathway in the brain is formed initially as a scratch. But each time it is repeated it becomes deeper and deeper until it becomes automatic, a habit. You may have heard the advice that if you want to start a new, healthy discipline – like exercise or some diet – you need to do it on each of 21 consecutive days before it’s a habit.

The concept of neuroplasticity suggests to me that should we focus our attention – our minds – on what we want to change, and then repeat it frequently enough the thought or belief will take root, and then affect our behaviour. That’s the power of the mind.

How do we change the heart? Those like Martha usually start with action. So, simply start behaving in better ways. Start acting “as if” you are healed. As if we are thriving. As if we are transformed people of God inheritors of the kingdom. As if we are children of God – loved, redeemed, forgiven, saved. Start acting it! That’s the power of the heart.

And when the mind and heart are aligned in the awareness of the steadfast, constant, unconditional presence of Jesus, peace reigns in our lives and our action and contemplation are grounded, clear, and focused.

In Saint Paul’s words, “It is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me” (Galatians 2:20).

 

Get lost!

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It’s not every day you hear a bishop tell you to ‘Get lost!’

So, we paid attention. Bishop Katharine Jefferts-Shori of the Episcopal Church in the United States quoted in her address to the Joint Assembly a retired New York bishop dismissing the people at the end of Holy Communion; instead of saying, ‘Go in peace and serve the Lord!’ he said: “Get up! Get out! Get lost!”

Get up. Get out. Get lost. … Excuse me?

Instinctively the Gospel story (Luke 10:25-37) asks us to relate to the Samaritan in each of us – the part of us that wants to care for another, to show mercy.

But we seek clarification, more specific instruction. On whom should we focus our caring? We may echo the lawyer’s question: Who is, then my neighbor?

Get up and get out, yes. But on condition: To show mercy to my loved ones. To those I choose to help, on my terms, according to my schedule and beliefs, to those who are like-minded and belong to my church?

But then aren’t we really behaving like the priest and the Levite in the story? For all we can tell, they could have been on their way to performing some great act of kindness to family members, to members of their religious community. They may have been called to a pastoral emergency. They may have just received word that a loved one was taken ill, or dying.

Whatever the case, the priest and the Levite were walking down that road between Jerusalem and Jericho – a dangerous road by all accounts – with purpose and intent. Whether they were motivated by self-preservation or a private, personal mission – they missed something.

It’s not just about showing mercy, but about showing mercy in a particular way and circumstance that pulls us beyond our selfish preoccupations.

At the Joint Assembly of the Evangelical Lutheran Church in Canada and the Anglican Church of Canada, both churches confessed that the church is facing challenging times in fulfilling its mission. How can the church not only survive, but thrive, moving forward into a very complex future and social reality?

A theologian from South India teaching now in the United States, Rev. Dr. Christopher Duraisingh, challenged the Joint Assembly to consider a reversal of thinking. He said that normally we think first of the church; that is, taking care of the church – its institution, its maintenance, its membership. And we believe that if we take care first of the church – then we will discover our mission; that is, what it is we are supposed to do.

But, Duraisingh said, it’s got to be the other way around: First, we do mission. And when we take the risk to engage God’s mission in the world, then we will find the church. Very challenging and prophetic words, I find. First, we look to what God is doing and calling us to do out there – and do it. And when we do, we will discover not only the church, but a reinvigorated, revitalized and renewed church.

Part of the difficulty of appreciating this notion of the church (i.e. being first concerned about mission to the world) is that we miss the emphasis in the Bible on social justice. You see, many of the first hearers of these stories that were later written down, were persecuted people themselves – the poor, the marginalized, the persecuted, the enslaved. They could relate in a way privileged societies couldn’t.

That’s why it’s so important for us who seek renewal, both in our personal lives but also in the church, to focus our attention ‘out there’. And befriend those who are poor. They may have something to teach us.

We ‘get up’ from our complacency and denial and avoidance of the issues facing our lives. We begin to see fresh possibilities and dream big dreams of God’s kingdom on earth.

Then, we ‘get out’ of the comfortable pew. We courageously and boldly step out of our comfort zones to go places we never thought possible to care for those who interrupt our self-preoccupied lives.

And, then, we ‘get lost’. Get lost?

In order to show mercy, we must also be willing and open to receive mercy. And that mercy, according to this most famous story of the New Testament, comes from a most unexpected person. The part of us that is the man coming down from Jerusalem – likely a Jew, then – who is attacked by robbers, stripped bear and vulnerable, and left to die by the side of the road …

From where does mercy come to him? Jews and Samaritans hated each other, embroiled in a doctrinal conflict over where to worship God; Jews upheld the Jerusalem temple, while Samaritans did not.

Mercy comes from an enemy. Mercy and grace come from the least likely person we would imagine to help us. That is why this story is so radical, so cutting edge, so uncomfortable. This is not just about being nice to people. This story is about challenging each one of us in our presuppositions about who is in and who is not.

Grace and mercy is offered to us even when we have the courage to see God’s presence in the least expected places in our lives.

So, let’s “Get lost!” Get lost to our self-centered, self-righteous selves. Let’s “Get lost!” to the pretense that we are always right. Let’s let go to let God show us what God is up to and the grace and mercy God wants to show us from people we would least expect it to come from.

Get up! Get out! Get lost!

Amen.

Of marking a birthday

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I see not a step before me as I tread on another year.

But I’ve left the past in God’s keeping —

the future in His mercy shall clear;

and what looks dark in the distance may brighten as I draw near.

This poem by American writer of religious poetry, Mary Gardiner Brainard, occupies my reflection these days as I celebrate important birthdays both with families and parishioners. What I appreciate in these words is the acknowledgment of uncertainty about a ‘dark’ future. Even people of faith (can you believe it!) feel the anxiety of impending suffering and death. Especially as we age, in the latter years.

And yet, there is the hope of light beyond the dark. In southern Ontario we have recently experienced severe thunderstorms — even as I write these words! You know when a storm comes by looking at the sky and noticing the dark grey menace approach. It’s hard to believe in that moment of recognition that the sun is still shining somewhere above all that.

But what a relief and joy it is, after the storm passes, to glimpse the rays of light bursting through!

Marking a birthday is not just about a mindless party and excuse to indulge in our addictive behavior. But rather, birthdays are an opportunity to affirm faith in the future (despite the storms and uncertainties of life) and faith in the God who makes that glorious future possible.

And, to celebrate all these things with others.

The cost of invitation? Still, love.

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A preacher I heard once illustrated the Gospel text (Luke 9:51-62) by giving his farming community the analogy of tilling straight rows in a field. When Jesus says, you can’t plow a field by looking backwards, the challenge is put to keep looking forward. Good advice, especially if you are interested in making your rows straight.

But, you can’t be looking just in front of your feet, the preacher went on to say. You look at a tree or fence post at the opposite end of the field you are tilling, and aim for that. The trick is, you have to keep your eyes set on that tree in the distance — without wavering — while you make your way across. This is the best way of making sure your lines are straight. A good illustration for living the Christian life, right?

But, I’ve wondered, what happens if the fog rolls in or the heat of the late day causes the horizon to shimmer? What happens when the goal in the distance is blurred by climatic circumstances you have no control over? What to do when you can’t see or experience the ‘goal’ even though you know what that goal is supposed to be?

I’m no farmer. But I remember in my first parish in southern Ontario, I was immersed in the farming culture of working the land. Most of the farmers in the region between London and Stratford worked on large swaths of land.

The farmers in the area also worked hard to introduce me, a city-boy at heart, to their pastoral lifestyle. And they were very patient and loving about it. Once I was invited to sit for hours in an air-conditioned, hi-tech cabin of a gigantic tractor as we traversed the rolling fields tilling the land.

One aspect of following Jesus that jumps out in the Gospel text (Luke 9:51-62) is the cost of being a disciple. It’s hard, because attachments to material security are jeopardized in the mission of Jesus — “Foxes have holes and birds have nests” but Jesus has no place to call home. Jesus implies that those who would risk following him must expect and count on losing something of value to them. Are they up for it?

Last week when Michael Harvey spoke to a large group of Lutherans and Anglican in Ottawa, he put it out there that he didn’t know how Canadians — who are so concerned about offending everyone and apologize for everything — would deal with the challenge to invite people to church. He said that we’re so worried that we might lose a friend, our reputation, or upset someone.

Consequently, we lock ourselves into un-healthy and un-Gospel patterns of uninviting. And he challenged us to consider not so much our IQ (a quotient signifying intelligence) but our NQ (our ability to deal with rejection when people respond, ‘no’, to our invitation).

He also reminded us that the challenge is to invite — and not worry or be concerned about whether or not people respond positively to our invitation. That’s God’s bit, he said. It’s not about us — whether people come to Christ or the church or ‘arrive’ at their spiritual awakening. Our job is simply to invite and remember we are part of God’s larger plan that we can’t fully see right now.

The disciples want to bring the fire of God down upon the Samaritans who rejected them. Recalling the prophet Elijah’s act of vengeance when he called upon fire from the heavens to usurp his enemies (1 Kings 18:36-40) and eventually destroy them, the disciples of Jesus feel justified in their request. Good on them, right?

But Jesus turns the impulse on its head. God’s thoughts are not human thoughts; God’s ways are not our ways (Isaiah 55:8-9). This Lukan Gospel reminds us again, and again: The way for Christians to deal with detractors is not revenge and violence, but a ‘letting go’ kind of love. “Love your enemies,” Jesus says (Luke 6:27-35). This is what we’re about, as followers of Jesus. In case anyone was wondering.

Moreover, the table-turning, rug-pulling response of Jesus gives us a clue to the character of God, and God’s kingdom.

Under God’s reign, even when we don’t get it right, we need not fear the fury of God. God’s response to our misdeeds and disobedience is not punishment and vengeance. God will not send down fire to incinerate us and our evil ways.

God will heal us by the ‘no strings attached’ method of love. Not forced upon us nor coerced out of us by obligation, guilt, slick marketing or manipulation, Jesus’ approach is nevertheless uncompromising. Jesus ‘sets his face to Jerusalem’ amidst the conflicts of his earthly journey.

In Jerusalem awaits the Cross — the place of his self-giving, costly love for us. We need not fear God. Only an opportunity missed for extending the message and gift of hope and the experience of unconditional love. Do we bind ourselves in our sin? Do we lock ourselves into patterns of self(ish)-preservation? Or, do we freely give of ourselves in acts of hospitality and generosity towards others?

Even though southern Alberta suffered greatly in the wake of the floods there, what has astounded so many is the generosity of people there and across Canada to help. So many invitations to find shelter in other people’s homes not affected by the flood rendered some of the temporary shelters irrelevant. In the time of crisis, people just helped where they could. The gifts of hospitality were given by invitation to those who had no place to lay their heads.

What we do in worship is a sign and symbol of what we do in the world. For example, in the Christian ritual and sacrament of Holy Communion, the gifts of bread and wine are brought to the altar by the people gathered. Later, the consecrated food comes back from the altar to be served to those who first brought it forward.

Whenever we are willing to give and hand over for the sake of others, is returned to us as the gift of Jesus Christ in us. I am sure that many affected by the floods in Alberta experienced the loving presence of Jesus through the invitation of others in their act of generosity.

In the early grades especially, when my kids brought their scribbles and drawings from school, they showed and offered us parents their artwork. We put their work on the fridge door for all to see. I noticed how much pride they had, brimming with satisfaction and delight.

The gift (not perfect), when given, is returned, hundredfold; when we exercise some courage and risk-taking to share the gift of Christ with others (not alone), we will be blessed to receive Christ’s loving, forgiving, gracious presence in us — and people will notice.

I don’t know what motivated my farmer friend in southern Ontario to invite me to ride with him in his tractor. It can be a lonely job, farming, all by yourself on acres and acres of fields. He was proud to tell me the tricks of his trade, tilling the earth row upon row. It was a gracious exchange, a friendly encounter and ultimately affirming for both of us. Out of that invitation and experience together, I believe, we both were encouraged on the ways of our unique and separate lives.

Whatever challenges we face or losses we endure on the field of life and on our journeys towards the goal, when we take those risks and do it together, I believe we will experience the affirmation of our journey and be blessed by the steadfast, uncompromising love of God in Christ Jesus.

When we are healed – window panes

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People who have it all together — what does that look like? What do you see in someone who, apparently, is healthy and in the prime of their life? Nothing major is wrong. Everything seems perfect and proper and good. What do we expect to see?

I don’t think I’m the only one who as witnessed this social phenomenon of being completely surprised about people you’ve known, when their lives fall apart. These can be your neighbours, regular acquaintances at church or the soccer field, they can be family members. The shock comes when everything seemed normal, even perfect, on the surface; But then the floor falls beneath them, and suddenly they are mired in terrible circumstances. How could that happen to THEM? And we shake our heads in disbelief. And lick our wounds. And covet a life we don’t have.

We live in a culture that tends to place a heavy onus on ‘image’ and ‘making good impressions’ and ‘conformity’, according to a perceived criteria of good living — a house in the ‘burbs, two cars, a nice little family, great jobs, perfect health, financial security, etc.

But who are we, really? And do we recognize our authentic, true selves? Do we have the courage to be who we are, even if it bucks the norm? And how do we discover that ‘true self” without getting totally self-absorbed and self-centered?

The Garasene man filled with a host of demons didn’t know who he was. The word, ‘Legion’, in the Gospel text from Luke 8:26-39 suggests a multiplicity of forces pulling him away — distracting him — from his true self. This is evil. He is literally beside himself.

And people knew that, and chose to collude in separating him from the community, to live in the tombs. They saw in him the broken, dirty window pane. And what the city folk people wanted was the stained glass window (see post, “Window panes”).

This was the famous Decapolis region on the other side of Lake Galilee. Among the Gentiles, the culture here was attractive and industry was prospering. This region of a secular society looked very good, on the outside. People aspired to its economy and riches.

The people of the Decapolis rejected Jesus and his healing gifts. They were afraid, and sent him away. They, too, didn’t know who they truly were. Because when Jesus turned the tables on their lives and restored the man they once knew as the outsider, the crazy, the broken — they were scared to see what life can be about for them, should they let Jesus shine in them.

The stained glass window is not, in the end, about the beauty of the stained glass. The broken, dirty window is not, in the end, about the distractions that lead us to sin and woundedness. There’s something more, something essentially simple. Yet, seemingly so difficult.

The healed man, at the end, was tempted once more, to be something and someone he was not. He asked Jesus if he could go with him. But Jesus sends him back, to “return home”. To be who he was created to be, among his own people and in his own community. Restored human relationships is a first sign of healing.

Our restored relationship and intimate communion with our Creator God, is our ultimate healing and wholeness. This is the place of our true selves. Jesus calls the man to “Return to your home, and declare how much God has done for you.”

Are we not called, in the end, to be that clear and simple glass pane, reflecting what God has done in our lives, and for the sake of others? When the focus is neither so much on what we think is so glorious about ourselves, nor obsessively on our brokenness and wounds, but on the work and presence of God in our lives — are we not healed?