Relating, Creating, Transforming

Posts tagged ‘John’

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.

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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…

 

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The I AM and WE ARE of Love

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

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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

 

 

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.

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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.

Noticing and Being Seen

John 1:43-51

umbrellas
What things do you notice in everyday life?

Which things do you often miss, go unnoticeable?

When you notice something you didn’t before, how does that change things for you?

I think there is a difference between being noticed and being seen,
would you agree? For example, you go to a social gathering: do you sometimes wish to go unnoticed? At times, when you to the grocery store, are you in a hurry or just not wanting to interact much with people, and so, do you hope that you won’t be noticed?

Some of you reading this often don’t want to be noticed because you always are. That could be because of your appearance, your gender identification or expression, the clothes you wear, or the language you speak. So it makes sense that you sometimes just want to blend in. Being noticed isn’t always that great.

Being seen, though, as you are, and accepted, that is another story. Yes, it’s about vulnerability and that can be scary for some [particularly if you’ve been rejected or shamed]. But I’m referring to the type of seeing that people do when they truly accept you and don’t judge you.

Those moments when you cease to become a minority, a label, or a stereotype. You are known as you are.

In John’s Gospel, people are being seen and also seeing. People are finding Jesus and finding themselves. is an aha moment, unexpected, and also when you find yourself and who you are called to be.

God has chosen to be found, to be known, in the most intimate way possible. God is more than aware of our fears and doubts. In the season of aha/epiphany, Jesus is revealed as a manifestation of the Divine and yet in the most humanly way possible. This is to remind us that we are not just noticed but truly seen and accepted and loved as we are. People, in the Gospel stories, are invited to come and see. We, during this season of aha moments, are invited to see ourselves through the lens of love and fullness. There will be days when you don’t expect to feel full and whole, but then this epiphany comes. The shines on you and in you, and you see—you are loved. You are seen.

In this John story, Jesus notices and sees and calls Philip. Philip finds Nathaniel and tells him the good news, who he has found. Nathaniel, though, steeped in surface-level judgment, sees nothing in Jesus but a Nazarene. What good can come out of such a place? Sound familiar

Anyone from a so-called sh&thole country?

Nathaniel [and I wish the current WH administration] is invited to leave the shadow of the fig tree, stop judging people, and to come and see with new eyes.

Wherever you are in this moment, see people as they are. Accept them. This does not go unnoticed. Much love.

Following Light

John 8:12 [NRSV]
Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.

I John 1:5-7a
This is the message we have heard from Jesus and proclaim to you, that God is light and in God there is no darkness at all. If we say that we have fellowship with God while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as God is in the light, we have fellowship with one another.

Matthew 5:14-16a
You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others.

diwaliheld This time of year, in the fall, there are a variety of traditions that celebrate the symbolism and presence of light. One such holiday is a big one: Diwali. Also called Dipawali, Diwali is the biggest and most important holiday in India. The festival gets its name from the row of clay lamps that people light outside their homes to symbolize the inner light that protects them from spiritual darkness. To put it in context, Diwali is just as important to people from India as Christmas is to American Christians. And it is not just Hindus who celebrate Diwali. So do Jains, Buddhist, Sikhs, and many others.

And do did I. On Thursday night, I went to a friend’s place in Philly to celebrate Diwali with a group of people from various parts of India and the U.S. We ate great food [including particular sweets that are famous during Diwali] and wonderful curry with rice. After the meal, we ventured out into Center City to find an appropriate place to light up the world—with fireworks, of course. This is a common occurrence during the days of Diwali. Now because in Pennsylvania “real” fireworks are not legal, one of my friends purchased the PA-sanctioned sparklers, spinning flowers, and grand finale sparking thingys. We found a parking lot. We fired up the sparklers. We were having a great time. And then…

FireworksDiwali

A random person walking by started yelling something at us.

At first, we couldn’t make out what she was saying. She was incensed. Soon enough, we figured out that she was yelling:

“No! You can’t do that. Not here. No! This is wrong! Stop! You must stop!”

Apparently, not everyone embraces the light? So one of the people in our group approached her and explained that we were not harming anyone or anything and that it was Diwali and that these fireworks were legal and that we would clean it all up. But the lady didn’t care. She kept on ranting and threatened to call 911. Well, we didn’t stop. We kept on going. She eventually took her dog and left.

Then, on Friday, I was eating a samosa at a place near where I live, talking to the manager of the café, and she told me: “Yeah, my cousin was shooting off fireworks on his own lawn on Thursday and one of his neighbors called the cops on him.”

I couldn’t believe it. On his own lawn? Thankfully, the cops who showed up told the neighbor that everything was okay. After all, they were using PA-sanctioned fireworks on their own property, no? Makes we wonder if the 4th of July would elicit the same response. I’m guessing not.

So what does this lead me to think? Well, first of all, it makes me sad for those who cannot even for one moment embrace a holiday [even if it’s new to them] that celebrates light. But it also reminds me that not everyone is open and understanding. Not everyone wishes light for everyone, or light for the world. It’s sad but true.

Also, though, celebrating Diwali [and encountering the opposition] reminds me that if we are open to it, we realize that we are all connected. I mean, it doesn’t matter which religion you hold to or don’t. Light is a universal idea. The thought that someone could be in a really difficult time in their life and somehow light breaks through—we call can resonate with that. And I think we all want to think that light lives in each one of us, that light is in the world.

Certainly, Jesus of Nazareth thought this. Jesus taught others that light lived in them and that this light was God and that this light made them a community. Jesus also taught that each person should not keep their light to themselves. They should let their light shine. It’s the idea of God-essence being within you and me.

And while this is a beautiful idea [and one I try to embrace], we cannot ignore the other side of it. The Diwali story and the Christian story don’t just include light, but also darkness. And if you wish to locate the source of the light and the darkness, look no further than yourself. You see, the point of all this is to affirm that we should not judge others.

We are capable of light but we are just as capable of doing harmful and hurtful things.

If ever we think we have “arrived” as a kind and accepting person, we are in danger. We must always remember continually seek light, pursue it, surround ourselves with people who emit light, and in some cases, we must light it up even when others are telling us not to.

So what will that look like for you? How will you recognize the inner light you have? How will you emit light so others can see and connect with you?

 

 

Tag Cloud

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