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Hey, I’ve been thinking…

If you consider yourself a Christian and you’re reading this, welcome. I hope you continue reading.

If you are not a Christian, welcome. I really hope you keep reading too.

Image result for love is unity
The thing is, Christianity looks pretty bad right now, in many ways.

Racism, prejudice against immigrants, LGBTQIA exclusion and marginalization, belittling of women, support of [or at the very least, silence about] the killing of Palestinians, the money from the United States that funds wars, the horrific treatment of Black people on the streets, in schools, and in places of business, and the exploitation of girls and women.

Christians in churches now have earned the reputation for caring more about their “core values” that they list on their pretty webpages. Said core values quote Bible passages and mention Jesus a lot. They align well with politically conservative ideals like gun rights and capitalism and segregation. And then the core values also exclude, and persecute, and separate, and marginalize. And then those same core values don’t inspire people to care about others different than them, nor to stand up against social injustices. All of this terrible “Christianity” at large in the world is as radicalized and as well-funded as it ever has been. You do realize, right, that there are hundreds of “Islamic Watchdog” sites out there [some funded by so-called Christians] that supposedly monitor radical Muslims? So how many sites exist that are well-funded and closely monitor the radical, terrorist Christian churches and groups?

Still reading?

I say this as someone who was raised a Western Christian. I say this as someone who is imperfect and well-aware of the flaws in every religious tradition, including Christianity. I say this, because it saddens and sickens me and begs me to walk away from all of this and to disassociate myself completely from anything Jesus-related.

Until I’m reminded of something that isn’t fake news—something that’s meant for everyone.

Whether or not you or I see it in the radicalized, prejudice, and selfish Christianity of today, the crux or core value of Jesus of Nazareth and those who followed him was the very thing that bonded them together:

LOVE.

Now I don’t mean some flowery, abstract, intangible image of love. I am not referring to Jesus somehow saving you from all your sickness or helping you get that new car or making it possible to find your future spouse…

I’m talking about LOVE.

The LOVE of Jesus’ time, John’s Gospel, with a twist of Greek and Hellenistic philosophy.

You see, it’s simply put in the later communities [like those John’s Gospel was written for]:

God’s name=LOVE. We belong to God, so: we are Love’s.

We have kept Love close to us. The words of Love have been given; we know them.

We are protected in the name of Love.

And in Love, we are One.

Hey, dear readers, if you’ve made it this far, please know that I only do this because I care—about you, and the world, and all the living beings in existence. Yes, right now may seem to be a sad, heavy, and unsafe time for many of you. I don’t have all the answers. What I do know, however, I try to pass on, pay it forward, share.

So here goes:

Anyone who doesn’t know what it means to show love and compassion to another just isn’t someone to be trusted. No matter how many Bible verses they can quote, or how religious they are, or what name they claim. If they don’t love people as they are and for who they are, the god they worship has nothing to do with Jesus, or Gospel, or Yahweh or Allah or Krishna or Buddha or….

Don’t listen to them. Don’t follow them on Twitter. Don’t friend them on Facebook. It’s okay. It’s ridding yourself of toxicity that you don’t need.

Instead, let’s band together, all of us. Doesn’t matter if we are of the same tradition or don’t have a tradition. Let’s band together in love. We don’t have to agree about politics, or sports, or finances, or social issues. We just need to decide to intentionally love people as they are, where they are. That’s it. Don’t bring morals or ethics or religion into it. Just love people.

Calling all artists, nerds, musicians, queers, engineers, lawyers, teachers, doctors, nurses, accountants, activists, politicians, Muslims, Christians, Hindus, Jews, Jains, Sikhs, Buddhists, Baha’is, Wiccans, Secular Humanists, Hare Krishnas, Taoists, Agnostics, Atheists, Jedi Knights and anyone else I missed–calling all ya’ll!

We are better together.

 

 

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Love in Safe Spaces

John 15:9-15

Question of the day: Who do you feel safe with?

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Do you have people in your life who make you feel safe? What I mean by that, in this moment is—do you have people who make you feel at ease, that you can be silly, raw, honest, ridiculous, crazy you?

These would be the people who would look at you weird when you say that you’ve always considered yourself a unicorn at heart, but then seconds later break out laughing at your stunned face thinking that your friend didn’t already know that and love that about you.

Image result for unicorn funny
This would be the people in your life who are well aware of your faults and the mistakes you’ve made, and they don’t judge you for them. These are the people who don’t like certain aspects about you or get annoyed by personality quirks you have but don’t try to change that about you, and still love and accept you. Yeah, those people are needed. And they are rare. And they encourage us to be our best.

It’s difficult to feel safe in our relationships, isn’t it? I mean, I’m guessing that most [if not all] of you have made yourself vulnerable and some point, and then you’ve been burned by someone, taken advantage of, or hurt. That sucks. So the more that happens, the less we feel comfortable being vulnerable/real/raw with others. We don’t trust that process. We wonder when the other shoe will drop. Admittedly, most of the relationships we have in this life will not feel safe a lot of the time. Especially for those of us who have experienced great trauma, or were the victims of some type of abuse, it is hard to feel safe with others.

We cannot ignore the issues that exist in our human existence: disconnection, loneliness, isolation, marginalization. We all experience some level of these feelings in our lifetime. We don’t have to look far to understand why. Unfortunately, we have created societies in which connecting to other people can be difficult; we are conditioned to believe that spending time alone is unhealthy and that we need a partner to survive; systems of society segregate people and whole communities are based on prejudicial categories like race, religion, sexuality, gender identification, and financial means; the same systems [including religious ones] push certain people to the margins, shutting them off from resources and rights that others enjoy.

This reality was true in the 1st and 2nd Century in Israel, Palestine, and the Mediterranean—places where Jesus of Nazareth taught and lived and the time period when the NT Gospels were written. John’s Gospel, I refer to as the metaphorical Gospel, is addressing a mixed community of people of different religious and cultural traditions. No doubt they were trying to make sense of the nonsensical world [like us] and also, they were wondering who this Jesus of Nazareth really was.

Because John is metaphorical, the author or authors present Jesus to the reader in a series of seven “I am” statements. Previously, “I am the good shepherd” and “I am the true vine.”

Now, still in John 15, Jesus introduces [or re-introduces, really] a command:

Love one another as I have loved you.

And then an emphatic statement: no one has greater love than this, to lay down one’s life for one’s friends.

Now the command wasn’t new to anyone listening and really shouldn’t be new to us. To the Jewish listener, this command is standard. It is the crux of Deuteronomy and the covenant Yahweh made with the Israelites. Love the Lord your God with all your heart, soul, mind, and strength and love your neighbor as you love yourself. But John’s Gospel had just introduced the vine and branches metaphor, and that gives this ancient command a new context. Love one another as I have loved you. In other words, as branches of the Jesus-vine which was planted by Yahweh, be the expression of Yahweh. With great care, compassion, and detail—love one another.

And then be connected by this love.

The second part of this, that there is no greater love than to lay down one’s life for one’s friends needs some further unpacking.

First, it is not about dying a physical death or martyrdom. I have heard this phrase misquoted and misinterpreted to explain why Christian missionaries die in other countries or why Christians in Egypt, Iraq, Kenya, or elsewhere are attacked for their faith or even why women and men of the military die at war.

I think this shows great disrespect—both to those who have died, but also to those who are living. In John, the last thing Jesus does is to ask people to die for a religion. Jesus wasn’t about creating a religion in the first place. No, let’s go to the language of John, Koine Greek, and look at the phrase lay down one’s life.

It is actually: lay down one’s psuche. Psuche is roughly translated into English as breath, life-being, or soul. Apply that to the phrase and here are some possibilities:

  • lay down (or set aside) your heart
  • lay down your mind
  • lay down your soul
  • lay down your being

There is influence from Eastern philosophy here. Psuche is a holistic word to represent our humanity—including our ego. Ego means “I” in Eastern philosophy. It is the named self, the self-consciousness of self-recognition, when you say: “I am.” So now these seven I am statement start to resonate more, don’t they?

From the story of the burning bush when Yahweh declared to Moses, I AM who I AM, to the seven I AM statements of Jesus, the Jewish and Christian scriptures present a God who is interested in revealing Godself in a way that humans understand and recognize.

The Israelites loved and knew a God who was love and they committed to loving God and each other right back. This was their life commandment. This bound them together. Likewise, those who followed Jesus were invited to encounter their own burning bushes that revealed an I AM of love and kindness, and they were connected to that I AM in such a way as to live out this kind of love for others.

The command to love and to lay down one’s being for one’s friends is about loving in a better way, knowing ourselves [our personal I AM], and knowing those around us. It means setting aside any prejudices that would prevent us from truly loving others as they are.

So friends, here is what love in safe space looks like: it’s healing.

It is love in community. It is loving people as they are with their wounds and flaws and gifts and beauty–not judging them or trying to mold them into our image, but loving and accepting their I AM as it is, embracing it…

 

The I AM and WE ARE of Love

John 15:1, 5; I John 4:7-8, 11-13, 18

Image result for vine and branches
Imagery of the natural world—metaphors that are living things—often speak to us in powerful ways. I think you’ll agree that being compared to a tree is much more agreeable and full of possibilities than being compared to another person or a material thing like a car. In most spiritual traditions, nature metaphors are prevalent and even essential in terms of presenting a view of the world and all of us who live in it.

The image/metaphor of the vine is a famous example. Imagine, if you will, a Creator who grows vines. This Creator plants the vines and knows where to do so—considering the type of earth, the climate, how much sun the land will get, etc. So the vine is planted with great care and with attention to the details. And so imagine that this vine planted so carefully and purposely that it does indeed grow. Branches form. The vine grows sideways and up and down, and every which way. The branches of the vine start to bear fruit. Grapes. And as long as those branches are connected to that vine, they keep bearing grapes, keep winding farther around, keep growing.

In John’s Gospel, Jesus of Nazareth is given I AM statements, seven of them–as metaphors for Jesus’ place in the world, and our place with God. In this case, obviously God is the vine grower, Jesus is the vine, and we are the branches bearing fruit.

It’s simple, but it’s also complicated.

Because this metaphor is about interconnectedness and relationship and community. And it forces us to ask the question: what is the fruit that we as branches actually bear? In some Christian circles, the fruit may be defined as moral decisions and behaviors, or sometimes even stretched to be political and social decisions and viewpoints. You see, we can even distort a beautiful image like a vine and branches just so we can make it fit into our view of the world and each other.

But it’s not meant to be that way. This vine and the branches are supposed to reflect what Jesus considered a relationship with God to be—a connected, fluid expression of love. It is for this reason that the early followers of Jesus of Nazareth equated God with the abstract concept of love, and because Jesus was intimately connected to this God, then Jesus was an expression of this love, and so the branches [you and I] are bearing the fruit of this love. In fact, this early followers of Jesus also believed the flip side of the metaphor—those who didn’t love, didn’t know God, were not connected to God, nor to Jesus. The “test” to know if God was real was love expressed by people. If people loved each other, God existed. And so, this God, this vinegrower, was the opposite of fear, the opposite of punishment. The Vinegrower is love, plants love, Jesus is connected to this love, we are connected to this love, we bear this love; we are this love.

Now let’s bring this metaphor one step further, as it can be expressed in community. I’ve mentioned communities of practice before. Allow me a moment to remind ourselves what a COP is:

A Community of Practice is a group of people that shares a Domain [shared interest], a Practice [body of knowledge, experiences, and techniques] and a Community [a select group of individuals who care enough about something to participate regularly together].[1]

So, to continue with the vine and branches metaphor, a Community of Practice that reflects the vine and branches metaphor would be people who share a passion for loving others, know how to love others and have had experience in loving others/being loved, and have formally started and continue to maintain a community that regularly gathers in order to love and be loved.

This is not abstract, as metaphors and even the term “love” can be. This idea of vine and branches community is intentional and practical. It is a focus. It is reflected in how we communicate with each other, how we make decisions, etc. Our conversations are restorative, meaning that when we talk to each other in meetings or gatherings, we are imagining possibilities, and are being creative and are open to learning from each other. We are less focused on solving problems but instead on growing and bearing the fruit of love as our community practice.

In doing so, we seek to invite transformative change rather than forcing it. We don’t own things but share them. Our thinking is diverse and even dissent voices are embraced. People make commitments based on passions and gifts and not pressure, obligation, or bartering. The gifts of each person, each branch, are acknowledged and valued.

Are you discovering these types of communities? Are you part of one? If so, please share a story about it in the comments section.

In the meantime, stay connected to the Love that planted us all and wishes us to bear this fruit for all.

[1] https://www.scaledagileframework.com/communities-of-practice/

Copyright © 2010-2017 Scaled Agile, Inc.

Creating Safe Spaces

Proverbs 18:10, John 10:2-4; 7-10

Define safety. What does it mean for you to feel safe?

In the Hebrew literature of the Psalms and Proverbs, Yahweh is portrayed as a physical and spiritual presence–and place of safety. A refuge. A comfort from the storms of life. Yahweh is also portrayed as a safe space for those on the margins, those who are lonely, oppressed, or afraid.

Fast forward to Jesus of Nazareth, a Jewish person, raised in this tradition. How Jesus saw Yahweh or Abba, was akin to the views of Psalms and wisdom literature. God, for Jesus, was calling people to a place of acceptance, safety, and abundant life. God would gather people to God’s self like a mother hen gathers her chicks.

Eventually, long after Jesus of Nazareth had died, those who followed him came up with metaphors for Jesus. One of the most overlooked metaphors was the the metaphor of the Good Shepherd. Surely many of you have heard of Psalm 23, i.e. the lord is my shepherd, I shall not want…

Well, the Gospel writers would have been well aware of this image. In the Gospel of John, Jesus’ identity is expressed with I AM statements, in Greek the ego eimi. In fact, John’s Jesus uses this phrase seven times. I AM…the bread of life, the light of the world, the gate, the good shepherd, the resurrection and the life, the way, the truth, and the life, and the true vine. And in John 10 Jesus also expressed what Jesus is not. Jesus is not a thief or destroyer of life, but instead a giver of life, a full life.

John’s metaphor involved sheep, a shepherd, and a gate. Jesus was portrayed as a good shepherd, one who will lay down one’s own life for the sheep and stand with them when they are in trouble.

Consider that this image of Jesus as good shepherd is a more ancient symbol for Jesus than the cross. Before Roman Christianity developed its own symbols, followers of Jesus resonated with the simple image of a shepherd who cares for sheep and knows them by name.

good-shepherd

The comparison of people to sheep is not meant as an insult, though it is oft-understood this way.  The metaphor of human beings as sheep means that human beings have a capacity, like sheep, to hear their shepherd.  It refers to that part of the human psyche which listens for a True Voice.

And yet, particular brands of Christianity [including American Christianity] have skewed Jesus’ message and even the image of the good shepherd to be about exclusion, judgement, and even violence. It is so sad to know that there are people who claim to be a follower of this Jesus and consistently mistreat people because of their cultural or linguistic heritage; their gender expression or identification; who they love; how much money they have; the color of their skin.

This is why it is essential for us to not be silent while this is going on.

We cannot hide from the wolves and thieves who seek to destroy. We must confront them, for the sake of our friends and neighbors who are being bullied, and excluded, and told that their lives do not have value. We must change the narrative and express that ALL deserve safe pastures.

So I’m interested in doing that, but in community, and with intention. How, in community, can we create safe spaces for those on the margins?

I’ll be asking these questions the next few months. Please join in the conversation by posting in the comments section….THX

 

 

Communal Seeing

Luke 24:13-16; 30-35

Image result for seeingOkay, let’s be clear here. If you identify as a Western Christian, you’re just a couple of weeks removed from April Fools’ Day—I mean, Easter. The dyed eggs are old and crusty, you’ve finished all the jelly beans, and Peeps are on sale at the grocery store.

And yet, the story in the NT Gospels is stuck on that first day of the week, you know that day when Mary Magdalene and others found a cave-tomb empty and told other disciples who didn’t believe a word of it. People are still lost in the story, mourning the death of their teacher and friend, Jesus of Nazareth. Some are locked behind closed doors for fear of the Romans or the Sanhedrin. Pretty much everyone [besides the women in the story] is befuddled, sad, confused, and lost.

And why is that? Well, think about it. Imagine you have been following a teacher or a mentor for a considerable amount of time. This teacher spoke to you in a way that moved you to action, filled you with confidence and love and encouraged you to live a full life.

You were changed by this teacher.

And you had such plans. Such plans you had. You would conquer the evil and injustice, make things right, restore harmony to creation!

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And now your teacher is dead. Gone. Nowhere to be seen. Nowhere to be felt.

The dream is over.

For those who followed Jesus of Nazareth, they had found a purpose. Prior to meeting and following Jesus, they had been asking those questions that humans often ask—existential questions that are quite annoying because they never have an answer. It’s like what Peter Rollins discusses in his book The Idolatry of God. He labels these questions as existential grievances that occupy the human heart.

Question one: why does the universe exist?

Question two: what is our role within this universe?

Those who followed Jesus most certainly were asking these questions—both of themselves and of Jesus. But in following Jesus, they embarked on a journey towards Jerusalem–a purposeful one that involved justice-seeking, forgiveness, healing, and hope. This had meaning for them.

But…things went sour in Jerusalem. And once Jesus was dead, they had the same questions. Why does the universe exist? What is my role in it?

And so, it’s no surprise, is it—that in this chapter of the story, on a road to a town called Emmaus, that ex-followers of Jesus are still mourning and wondering whether there is any purpose left and if the world really should exist at all. Neither is it surprise that all of a sudden, Jesus [although the resurrected Jesus] starts walking with them and they have no clue. They are still living in their existential crises and do not recognize Jesus at all.

I would argue that it’s because they were stuck in the old paradigms. After all, those two existential questions are circular, aren’t they? I don’t know the reason the universe exists off the top of my head. And day by day I’m still trying to figure out my place in it.

Image result for existential questionsIt’s easy to get stuck in the cycle, stuck in the fixated dreams that the Emmaus walkers had for themselves and for Jesus and now it was all gone. They felt like they had nothing left; they had no purpose. So of course they wouldn’t recognize the resurrected Jesus.

And a quick word about this whole resurrected Jesus business. I’ve gone on record to say that I don’t think it’s really, really important for you to believe or not to believe that Jesus of Nazareth rose from the dead in bodily form. There’s a lot of history behind the Gospel stories about that, and certainly a LOT of interpretations over the centuries. They are all guesses.

So instead of running around in circles or taking a polarized view of resurrection, i.e. he fully resurrected or he didn’t at all—I find much more meaning in viewing the Gospels as unique stories and voices that are not necessarily trying to prove something physical or scientific. Instead, the Gospels on the whole present the resurrection of Jesus as both mystical and spiritual in nature. The focus is less on the physical body and more on what the people seeing Jesus need to see, need to touch, need to hear. But as always, don’t take it from me. Think critically and decide for yourself.

And now, back to story…

Eventually the ex-followers of Jesus made it to a village where they needed to stop for the night. They invited the stranger walking with them to come and stay. Then they sat down at the table to eat and then…they finally saw Jesus’ resurrected form. After seeing, they changed direction completely [I guess Emmaus didn’t have much to offer] and headed right back to Jerusalem. The existential, circular questions were irrelevant now. They had found purpose, a reason for being.

And they found it in community.

They didn’t find the comfort and peace they were looking for by getting their existential questions answered. They didn’t get to lean on their limited and nostalgic view of Jesus; they couldn’t see the world [or themselves] in the same way. They were pushed back to Jerusalem, the place of death and betrayal and cowardice and hopelessness and injustice.

Because that’s real. That’s life.

There were no tidy answers to make them feel better or any spiritual experience that would ease their doubts. Like Thomas the twin, who doubted freely that Jesus could be alive after dying, the Emmaus road walkers were given an opportunity—to be resurrected. To start anew. And the way to do that was in community.

For when we are in authentic community, i.e. with people who accept us as we are—flaws, scars, craziness, and all—when we are with such people, our existential questions become less important and we stop running around in circles seeking meaning and purpose. In community, around a table even—our eyes open. We see new life—in ourselves, in others, in the world. We notice the possibility of change. But at the same time, we don’t ignore the pain, the suffering, injustice, the mourning, the lack of hope.

In community we hold all of those things together and embrace them all.
We become lovers of doubt and we embrace new questions.
We become students of people’s lives and explorers of new ways to show love and compassion, new paradigms with which to tackle the injustices all around.
And we do this in community.

I’m interested, friends: how has community helped you to find purpose?

A Doubting Faith

John 20:19-31

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It’s the story of Thomas. Have you head it before? Doesn’t matter if you have or haven’t. Please keep reading, because I would love to discuss with you the active and essential role of doubt in our lives [feel free to comment!]. I will present to you the thought that  doubt is not something to fear. That doubt faces death, suffering, pain, uncertainty. And honest doubt leads to curiosity and beautiful questions, and transformative discoveries. And doubt can even lead to a living faith.

When we doubt, we question things. And people. It’s not about always having a conspiracy theory for everything, though, it’s critical thinking. When we ask how did something come to be or how did I get this idea we are engaging our brains in an active dialogue that leads to growth and perspective. Doubt also helps us see the bigger picture and initiates progress, because when we doubt, we question the current state of things and wonder: can it get better than this? It’s questioning the status quo.

Let me introduce you to Peter Rollins.

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I had the opportunity to see him at World Café Live in Philly a couple of weeks ago. One of his books, Insurrection: to Believe Is Human, to Doubt Divine, takes a close look at the role of doubt in our daily lives, and how obsession with life after death causes great anxiety and much trouble in the world. Rollins presents an alternative theological vision—one that nurtures a faith that is not concerned with the question of life after death but rather the possibility of life before death.

Rollins is more concerned with how we act than how we believe. He writes about our Facebook Selves. Essentially, the selves that are based on what we believe. We often think that our beliefs are who we are, but Rollins argues that our true selves can be discovered not in what we think, but in how we act. And that this should prompt us to ask questions about ourselves, like:

  • How do I spend my time?
  • What would other people say are the most important things in my life?

Such questions, of course, can provoke some uncomfortable answers.

So let’s continue our conversation about doubt and faith with a look at the difference between anxiety and fear.

Anxiety, surely a complicated subject in psychoanalysis, is broadly connected to the idea of loss. Fear, however, is directed at some thing in the world, while anxiety expresses a feeling experienced when you lose something or fear losing it.

Doubt, then, can threaten those of us with anxiety, because doubt shows us that our present worldview doesn’t give us answers; we start to wonder if any system of belief could give us answers. What we do often then, when doubt is present, is to come up with ways to erase or at least lessen the doubt, by assigning rules to life, therefore making meaning that shields us from the destabilization.

An example: a religious person becomes obsessed with apologetics [i.e. the systematic defense of a religious doctrine like proving of the existence of God or the bodily resurrection of Jesus]. See the many, many preachers and churches that coerce you to sign “faith statements” or espouse to “core values.”

A person who becomes obsessed with apologetics will rehearse arguments, gather evidence and memorize their “elevator speech” to prove their religious point. Cognitively what is happening is that this person is trying to combat the doubt they have by constructing a wall of certainty that they can build again and again when things get uncertain or anxious.

It doesn’t have to be religious. We do this in many areas of life. Have you tried recently to talk to a family member colleague, or friends about the current state of the U.S. government? Chances are, if that person voted for the administration in office today, and you didn’t–there will be a lot of back-and-forth truth claims with evidence-called-fake-news and plenty of elevator speeches thrown in for good measure. Why? Because we suck nowadays at embracing doubt. We don’t want to even consider the possibility that things are not black and white, that we don’t have all the answers, and that insistence on certainty can lead us to totalitarianism and isolation.

But what if we don’t have to combat doubt?

What if we could embrace it?

Friends, we all face personal, religious, political, and other anxieties. In other words, to doubt is human, or as Peter Rollins would say, to believe is human, to doubt, divine.

What do you think?

 

 

April Fools!

John 20:1-2; 11-18

Easter-EggsOPEN
April Fools’ Day is perfectly timed this year, don’t you think? Now look, I’ve been fooled more than enough times on April 1st—mostly by my dad, who is notorious for doing this. One year, when I was 12 years old, my dad somehow managed to put red dots all over my face with a marker while I was sleeping the night before. I woke up on April 1st, went downstairs for breakfast, and my parents said: “Gee, Josh, you look like you broke out in a rash or acne or something. You better go check by looking in the mirror.” So my 12-year-old paranoia got the best of me and I ran to the bathroom, took one look in the mirror,

AND FREAKED THE HECK OUT.

I could tell you some other stories, but that’s enough triggering for now. This is also what I like to call “low-lying-fruit-for-lazy-pastors-who-think-they’re-funny” day, because I guarantee that there are thousands of sermonizers leading with an April Fools’ prank or joke of some kind, and then the inevitable statement at the end that God played the ultimate April Fool’s joke by raising Jesus from the dead…blah, blah, blah….

Image result for jesus april fools

Image result for jesus april fools

I just couldn’t resist.

Ok, now that that’s out of the way, I’d like to talk with you about resurrection and how it pertains to your personal story being sacred in and of itself, and how we are given a chance [if we risk it] to resurrect/reinvent ourselves periodically.

But let’s back up for a moment.

I’ve been thinking a lot about how we give meaning to things.

You know what I’m getting at? Example: you slip and fall on the ice and bruise your tailbone [ouch] and miss a couple of days at work or school. You think, while your bum is healing, about what it all means. Did I fall because I was distracted? Is this supposed to teach me something? Am I supposed to slow down, work less, appreciate the small things more? Should I get different shoes?

What does this mean?

And so, you assign meaning to the fall on the ice. But really, if we’re honest here, did it mean anything? You slipped on some ice that you probably could not see and anybody walking that same patch of ground would also slip. You fell because your feet whipped out from under you, causing you to try to get back your balance, and you ended up falling on your rear end as a result of it, because your body and mind prevented you from hitting your head [which would have been much worse]. You simply slipped and fell on some ice. That’s what happened–if we don’t judge the event or try to give it meaning.

We assign meaning to things all the time, don’t we? And we certainly do it in the sacred/religious stories that we have heard for a long time, don’t we?

Case in point–I’m guessing that all of you have differing views about the stories in the NT Gospels [in this case John] about Jesus of Nazareth’s resurrection. Your meaning-making started the first time you heard this story and hasn’t ended since then. So let’s have some fun. Let’s look at John’s story like the slip and fall story on the ice, shall we? What actually happened?  Let’s address that first, and then we’ll circle back to meaning-making later.

First, Jesus died. He dead body was put inside a cave and wrapped in burial clothes.

It was the first day of the week [could be Saturday or Sunday in our calendars], still dark before sunrise, and Mary Magdalene, one of Jesus’ followers and friends, went to the cave. She noticed that the stone that was supposed to cover the entrance to the cave had been removed. She found some other friends of Jesus like Simon Peter and told them what she saw. They immediately assumed some people who didn’t like Jesus took his body out of the cave, and now they didn’t know where to look.

Mary then went back to the tomb and started crying. Through her teary eyes she did notice that two figures dressed in white were sitting where Jesus’ body used to be. They asked her why she was crying. Mary repeated the new version of the story that the men came up with: “Some people took Jesus’ body and we don’t know where!”

Just then, a gardener showed up and also asked her why she was crying and who she was looking for. Mary assumed that this gardener might have had something to do with it and so she asked him for the location of Jesus’ body. Then the gardener spoke her name:

Mary!

And Mary realized that she was looking at Jesus of Nazareth. So she called him by his name: teacher, which was what he was to her. Jesus told her not to hold onto him [literally, let me go] but to tell her friends that Jesus was going to be with Abba God. Mary Magdalene went and told everybody that she had seen her teacher Jesus and all that he had said to her.

Now, back to meaning-making.

I will challenge you and encourage you to assign less meaning to the story, less meaning to this day called Easter, and more meaning to your everyday life.

Image result for heresy christian meme

The thing is, dear friends, when we assign great meaning to one thing or one day, other things [and people] become less meaningful.

Let me give you an example. Let’s say you go to a beautiful sanctuary or basilica or temple with the sole purpose of experiencing God. Well, if the place is awe-inspiring to you, the place will have great meaning for you. Outside of that building, though, you will assign less meaning to your daily experiences of work, school, home, etc. It applies to any and every religious ceremony or worship experience—if the music or the message or the ritual or the atmosphere make you feel the presence of God much more than other times and places, you assign great meaning to that worship service or ritual. And other times and places have less meaning.

And I will argue that this is contrary to what Jesus taught and lived and contrary to what resurrection is all about.

Consider that at the last meal Jesus had with his friends, they shared bread and wine and community, and Jesus pretty much said goodbye and now do this on your own. Love one another. Seek out those who are lost and suffering and love them too. Share your bread and wine and sit at table with them. It wasn’t about feeling some intense emotion about the ritual of Communion each time you eat crackers and drink grape juice. There was no more meaning in the ritual than brushing your teeth.

And it’s the same for resurrection.

Resurrection is meant to be a daily, ongoing activity. It’s not a one-shot deal, a one-time event. It’s not a thing reserved for religious myths and stories, Easter parades and hymns, or special prayers and ceremonies. Resurrection, this beautiful-amazing-chaotic-universal idea is in seeing yourself as new. It is about not ignoring the suffering or pain you’ve experienced or are experiencing. It is embracing all of it—all that you are and feel and experience–as holy. In this way all the places and times in your daily life are meaningful. And God is present in all of it—in the crap, in the darkness, in the pain, the doubt, the melancholy, the joy, the laughter, the tears, the coming out, the staying in, the celebrating, and the mourning.

Because notice in the story that those who followed Jesus of Nazareth “saw” the resurrected Jesus in many different ways, according to who they were and where they were. But in every case, the resurrected Jesus told them to let go of the past and to start to live their lives as resurrected people.

This is the shift in paradigm and in meaning-making. Resurrection isn’t limited to a sacred book or a story or one person or one day. Resurrection, like the Spirit, is loose in the world, and is happening in each of us.

We don’t have to be the same every day.

We don’t have to be loyal to old paradigms. We have the freedom to let our curiosity run wild, to explore and to discover more about ourselves and what living is, no matter what stage of life we are in.

So may your hours and days all have meaning. May your sacred spaces be everywhere you roam. And may you embrace the possibility of resurrection as an ongoing process, surprising you and shaping you. And may you recognize the daily lives of others as sacred and holy and meaningful—all of it.

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