Relating, Creating, Transforming

Posts tagged ‘Mark’

Restored to Wholeness: Full Self

Mark 1:29-34a

29 As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31 He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.

32 That evening, at sunset, they brought to him all who were sick or possessed with demons. 33 And the whole city was gathered around the door. 34 And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him.

I’m inspired periodically by those of you with the courage to be yourselves.

I mean it—most people are not themselves. In fact, we spend most of our lives trying to fit into other people’s categories or playing characters we think others have written for us to play.

Image result for be yourselfThere are lots of reasons for this—psychological, emotional, physical, and cognitive. As humans, we are constantly creating and re-creating reality as we see it and feel it and how we think about it as individuals. We are not stuck with one framework of our human existence; on the contrary, we are moving through stages and developing new frameworks. Though we often assume such things are true about human existence when we are children and youth, this re-framing of our identity and the world can and does continue throughout adulthood.

So allow me to return to what I said at the very start: I’m encouraged, inspired by people with the courage to be themselves.

The reason I say that is because there seems to be so much around us that discourages this framing and re-framing of self, and of this expressing of a self that is truer to who we are. There seem to be more boxes these days for people to try to fit into. All this does is make us feel inadequate, anxious, or sad. At our core I do think we wish to be free—free to change/adapt/evolve in our own way—to express ourselves as we are.

Perhaps part of the problem with the society that we have created is that, overall, it is a society based on specializations and not the whole self. If you are a teacher, for example, you are specialized/categorized according to the subject you teach or age group/academic level/demographic you deal with. As a “teacher” you are not a teacher of the whole; in other words, you are not expected to consider the spiritual, mental, physical, emotional, and social state of each student. You are charged with teaching a subject or a theme and hopefully you will see certain outcomes in the student’s learning. The same goes for many doctors, care practitioners, clergy, and therapists, who increasingly specialize. I am not making a judgment either way, just observing. We rarely focus on the whole person. The whole self.

There is fragmentation.

Image result for fragmentation of selfAnd I think that this fragmentation in society contributes to a fragmentation of self. In other words, if most structures and social groups around you are very specialized and categorized, you had better be specialized and categorized also, if you hope to fit in. For example, most religious communities are homogeneous—people in those communities tend to vote for the same political candidates, look similar, speak the same language, etc.

I’ll continue to speak out against this, because I think this is where churches and other religious institutions have failed. We’re not meant to create fragmented and homogeneous communities, we’re meant to embrace the differences and uniqueness of each other, wherever we are on life’s journey. That’s what makes this community special and courageous to me.

Case in point—in the faith community I work with some of them do not identify with one particular gender. Some are in transition. Others identify with various parts of the sexuality spectrum. Some people identify as Black, or as African-American, and some don’t. Among our partners and members some identify as Mexican, or Latin American or Latino or Latinx, some don’t. Some identify as Korean or Filipino or Asian-American. Some don’t. Some identify with a particular religious tradition and say I’m Muslim, or Hindu, or Jewish, or Jain, Sikh, Christian, Baha’i, or Hare Krishna. Or I’m agnostic, secular humanist, Wiccan or otherwise.

Actually, if we step back and think about it, why is this even an issue?

So what? There are some of us who don’t identify with the gender given at birth. Okay. So what? There are some of us who are attracted to males, or to females, or to both. Okay. So what? Some of us don’t’ really identify as any specific gender. All right. So what? Some of us don’t identify ourselves by skin color or nationality or religion, and some do. Okay. The only reason this IS an issue, friends, is because we’ve stopped thinking about our whole humanity and we’ve specialized and made categories that we must fit into. Without those “required” categories, we wouldn’t care how someone identified themselves or didn’t.

Image result for embrace uniqueness
And that leads me to another Gospel story where we find Jesus of Nazareth encountering someone in need of healing, in need of restoration to her true self. She was categorized, too. She is Simon’s Mother-in-law and that’s all we get. She’s a woman, and so, her name isn’t given in the story. She has a fever and is laid up in bed. Jesus goes to her, takes her by the hand and lifts her up. The fever leaves her and she begins to serve. Well, by “serve” the text means show hospitality to Jesus and those who accompanied him. It was a cultural rule to serve food and drink to those who had traveled distances to your home. At first glance, this story may seem easy pickings for those who want to preach about women being silent in churches and homemakers above all else. But a closer look at the Greek [and our own bias] may help. First, she is “healed” but the word in Greek translates to “made whole.” The woman is made whole again. She is restored to her true self. When she is made whole, she engages in showing hospitality to Jesus and his followers. Again, this is not some statement about gender and more a cultural expression of what one does when one is grateful or visited by strangers.

See, our bias wants the woman to fit neatly into a gender or cultural role. But really, none of the people Jesus heals in the Gospel stories fit neatly into our categories. So I ask, what if this woman, and all the others who were made whole, were just humans, like any of us? What if this fever-ridden woman was just a human who, when Jesus met her, was taken by the hand, lifted up, and made whole? And what if we sought to do the same with others right now? Friends, there is so much courage, beauty, and encouragement in the lives of people who are seeking to be themselves, even when it’s difficult or not accepted, or the norm. For when we accept someone on their own journey, we also start to see the possibilities we have for evolving, for changing, for being our whole selves.

So whether you’re in the process of transition, or you’re laid up in bed, or if you need a hand to lift you up, or if you’re feeling empty and heavy because you just don’t feel like yourself—know this—you are not made to fit into a box or a category. You are you. And that “you” will keep framing and re-framing and that’s a good thing. And those along your journey of self-discovery who laugh, cry, and celebrate with you not only help and love you, but they are positively impacted by your courage to keep journeying forward.

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Progress and Purpose

Mark 1:14-20

Free-yourselfSometimes we see ourselves as only what others tell us, or what the world tells us. Are we just our jobs? Are we just defined by appearance? Are we meant to fit into other people’s boxes?

Or, are we invited to be ourselves in a free-flowing, surprising way? Are we invited to follow the movement of a freeing, creative Spirit that moves us to love and to be loved?

At times, we can feel like we are stumbling around in the dark, and discovering ourselves is difficult. We can feel like Jean Valjean in the story of Les Miserables, asking Who am I and starting out by defining self as the numbers [24601] that society gives us, or the names we are called.

Image result for who am i jean valjean
And so, life can seem monotonous and also heavy, particularly if we feel bombarded/overwhelmed by society’s expectations for us. I think most of us want to believe that we are on a journey, but it can be hard sometimes to sense progress or even know where that journey starts. As kids, adults often tell us to “chase our dreams” and “use our imaginations” but that quickly changes in adolescence and in adulthood, sadly we are told to “stop dreaming” and to “be realistic” or to “settle down.” Fantine, another character in Les Mis, expresses this in the song “I Dreamed a Dream.”

So the idea of waking up to a new reality and way of being, at any age or season of life—can often be looked upon as silly or impossible.

But I don’t think we’re wired that way—to stay the same or to fit into categories.

I think we’re made to be in a state of constant change or evolution or transformation or whatever word you wish to use. Yes, we are made to keep changing, discovering ourselves, and even changing paths, just as the characters in Les Miserables change perspective about their identities, because eventually, Jean Valjean leaves the prisoner number behind and embraces his new identity, and in doing so, discovers light and realizes that to love another person is in fact to see the face of God.

It is this pursuit of identity and light within that identity that dominates the Gospels. In the Gospel stories about Jesus of Nazareth calling people to follow him, it isn’t as we often paint it in Western culture. It’s not like Jesus was going around converting people to a new religion or recruiting people for some type of church. Instead, Jesus was calling people to be alive, and that meant something different for each person. For those fishing in lakes and rivers and oceans for a living, controlled by a Roman tax system and seeing no other options, Jesus offered them a new perspective about life. Perhaps fishing was not all they were capable of doing. Perhaps there was more to their personal narrative and if they were willing to try a new path, rediscover themselves, well, that new existence could be filled with adventure, gratitude, and love.

See, Jesus said that the time was now, that God’s presence was near, and so people could turn their lives around, and experience good news. So what IS good news?

It’s the news that you’re not done.

Image result for im a work in progress
It’s the news that your life is a creative, changing, beautiful chaos of connections, mistakes, joys, sorrows, friendships, epiphanies, and wonder. Many, many people keep looking for their purpose in life. They look in their careers or in their families or in a religion or in other places. None of those pursuits are good or bad as long as “purpose” isn’t limited to those things. The journey and the seasons of life are meant to be fluid, creative, and unpredictable. I know some of us need some control and get anxious when things are not set. But I invite you to be open to the possibility of your life not being set in stone, that your identity can change and so can your perspectives.

You are not just what you do in a job or career. You are not just a mom or dad or a student or a grandparent or a single person. Neither are you limited to just one gender expression or identification, or type of love. You are not boxed in by religion or a church or what some weird pastor says. You’re not the mistakes you’ve made, nor any of the things that caused you pain; not the pieces of the dream left behind; you are light. You are not the color of your eyes nor your skin on the outside, not your age or your bank account. Inside you are all light.

Image result for you are light india arie

You are purposefully on a journey of self-discovery. And along the way you will be invited to turn around and experience new perspectives and new people. This is the breath of the Great Spirit, in each and every one of us, moving us and calling us to keep on beginning and failing, to keep on just doing you, going with the flow, gravitating towards love wherever we encounter it. Whatever season of life you are experiencing now, whatever people or society have told you, You are inherently gifted with uniqueness and ability to change, to evolve, to grow. It will look different for each and every one of us. Embrace that. Embrace that change in others.

How Do We Measure Success?

Luke 10:1-11

Speak Peace
This story, in my opinion, is about how one defines success.My initial thoughts on the background of this Luke story: it’s originally a Mark story, but instead of Jesus sending out 12 [as in Mark], Jesus sends 70, or is that 72? Some Bible translations go with 70, while others say 72. Why? I don’t have time to go into all that, but let’s just say it’s all about one little Greek word that appears in some of the copies of Gospel manuscripts and whether or not that particular manuscript copy changes the number, but it’s not really a huge deal. In my perspective, either 70 or 72 leads us right to the Old Testament, and more specifically, to Genesis 10. Often called the table of nations, Genesis 10 reveals all of Noah’s family and offspring. That family, of course, eventually led to the story of Moses, who in Numbers 11 appoints 70 elders and then two more. That’s 72. And these people were filled with “spirit.” Seems like a pretty strong connection to Luke’s Gospel story. The number 70/72 makes Jesus’ calling and sending of disciples a universal action and not some regional movement.

Those people are sent on the “way” to be with other people. They are sent to treat all people with equal respect, to heal social divisions, and to create and participate in open tables. They are “lambs in the midst of wolves,” which reminds them of their vulnerability. If they are to do this work, they will need to be vulnerable with the people they meet and accept their hospitality.

Without community, this work will not happen.

And so, away they go, in pairs. They are to speak peace to every house, which is shalom, the wholeness. If someone reciprocates that peace, peace will rest on that person. If not, the peace comes back to them. Finally, they are to heal the weak. We’re not talking about sick people as we often assume. Healing the weak entails addressing the unjust societal structures that separate people and oppress. Healing can be physical, mental, spiritual, or societal, or all of the above.

So in short, this mission, this living out the Reign of God looks like this: eating, drinking, healing, and fellowship. Oh, and also not dwelling on those who reject the peace and the healing. Shaking the dust off of one’s sandals, in my view, is about moving on and not resenting people, even if they reject you.

In Luke, this is Jesus’ version of success. How does it compare to what churches actually do and say? Hmm…..

I think it’s obvious that most churches today are more concerned than ever before about measuring success. How many people sit in the pews or attend worship? How much money are we taking in? How many new members did we receive last month? Do people remark about our beautiful building? Are we well-respected in the community? I could go on, but you get the idea. The institutional church bases most of its measurement of success on business models or societal structures. For generations, the U.S. Christian church was a standard, old reliable institution in each town, city, and suburb. Then post-modernism came and went. People in those towns, cities, and communities began to see the church institution as no different than any other. Where was the meaning? What made the church uniquely wonderful and different? In fact, most people saw or experienced awful and hurtful things in the church. No wonder they left. No wonder the institution started to decline and continues to decline.

But the institution is not the church, and thank god.

The church is community.

As Jesus sent out people to heal and reconcile, he sent them out in community to be community. Buildings didn’t matter. Strategic financial planning or marketing didn’t matter. What mattered was community, and what that community stood for: justice and peace.

As such, any faith community is our group of 72. We are not in this alone. Faith and spirituality are communal and we make a huge mistake when we try to make it isolated, like when people say: my Bible says, or my God does or says…In our church structures, we struggle the most when our leaders and volunteers are completely autonomous. We become fragmented, burned out, and disconnected. Why? Because that’s not how it’s supposed to work. We are supposed to be a community of staff, volunteers, leaders, etc. Males and females, non-binary zes, children, teenagers, young adults, older adults, people behind the scenes and people in front, creative and visionary minds and detail-oriented and task-oriented minds. We are supposed to be radically together in community. This means that every little and big thing we do in our faith communities is for the good of the whole, for something bigger than ourselves.

How do you measure success? It matters how you answer that. People struggle their whole lives trying to achieve goals they never reach and end up feeling tired, disappointed, and out of balance. But what if this story offers us some insight? What if success is not measured by numbers, money, degrees, and prestige?

What if success is measured by community, and how people treat each other within that community?

What if success is welcoming all to the table?

Consider this from St. Teresa of Avila:
Christ has no body on earth but yours; no hands but yours; no feet but yours. Yours are the eyes through which the compassion of Christ looks out to the world.
Yours are the feet with which he is to go about doing good. Yours are the hands with which he is to bless others now.

Note: next week I’ll post something about Luke 10:25-37 and ask the question: Who Are Our Neighbors?
I’ll say right now, however, that #BlackLivesMatter!
BLM
And all who are ignored, discriminated against, treated as lesser, and all who are the targets of racism and prejudice, we won’t stand by and watch it happen; we won’t be silent. You should have the space to express your anger, frustration, and sadness. We love you. We will stand with you. Let’s put an end to this sick, institutional, societal racism. And let’s stop saying that if we support Black Lives Matter that we are “against” the police or “against” others. That is not only false, it is also harmful. We can be “for” the just treatment of Black people everywhere and also “for” those in law enforcement. We can be “for” the honesty of admitting that the U.S. has deep, racist roots within its systems and society. And at the same time, while we support Black Lives Matter, we can also support the just treatment of undocumented immigrants, transgender and non-binary folk, the poor and homeless, the abused, and all else who deserve our love and attention. Of course we can.

Room in the Tomb, Room in Us All

Luke 24: 1-12
Empty-tomb

I’ll admit it. During this particular Holy Week and then, on Resurrection or “Easter” Sunday, I didn’t feel so up to painting eggs, eating candy, or singing hallelujah, Christ is risen! My role here is not to be a Debbie Downer–it’s just to be honest. I’m not up to it. Because, doesn’t it just seem like yesterday that people were changing their Facebook profiles and creating Twitter hashtags like #jesuiparis [i.e. I am Paris], after terrorist attacks?

jesuisparis
And then the attacks in Brussels. And then another attack outside of Baghdad, Iraq at a soccer game; a bomb in Turkey; and then, on Good Friday, bombs in a Nigeria mosque that take the lives of worshipers. And on Easter Sunday, a bombing in a park in Pakistan where Muslims and Christians [many of them children] mingled and played and enjoyed the outdoor festivities.

pakistanLike the Paris attacks, Brussels was trending on Twitter and on the news–along with some guy named Ted Cruz, another guy with a squirrel on his head, a Spice Girls reunion, and peeps. Lots of peeps.

peepsBut Baghdad? Turkey? Nigeria? Pakistan? Not so much. Really, I’m not bringing this up to bring you down. I’m just being honest.

So before I seemingly ruin your holiday, let me explain. This is not about despair, or pointing fingers, or whatever else.

This is about being honest and being connected.

We live in a world with many people in it, who speak different languages and practice different religions [or no religion] and who eat different things and wear different clothes. It’s always been like that. This is humanity. When we get into this kind of violence and fear is when we forget our humanity.

When we think that “our” way is the best way, or even worse, the only way, we impose that way on anyone who gets in the way.

And let’s not go down this road of accusing Muslims or Arabs for being the group of people that is doing this the most. It’s not true. Anglos in America have done it [and do it], Europeans do it, too. You can blame whole religions if you wish [though it’s misguided], because people kill others because they choose to, or are moved to by charismatic, evil-crafty leaders with authority, power, and money do it. Individual people decide to commit violence, and yes, some are desperate and destitute and coerced into it. But we can make no blanket statements anymore. When we accuse a whole religion [or cultural group] of something as terrible as these violent acts, we show our ignorance and unwillingness to embrace a difficult truth: we are all connected. So if we propagate hateful and prejudice rhetoric about ANY group of people, we are contributing to this awful mess.

So don’t do it.

This is why I refuse to stand by and watch while many people [whether religious or not] give into fear. This is the last thing we should do. Fear only creates more fear, and then more misunderstanding, less connection and cooperation, and more violence. In wake of such violence and tragedy, fear should not be an option. Understanding, relationship-building, and cooperation are the options. For as much as we move from hashtag to hashtag and headline to headline, we are not governed by these things. We choose whether or not we will know our neighbors and even those outside our neighborhood and community. We choose whether or not we shrink back in fear or whether we respond with love and empathy.

In this very moment, there is a Muslim refugee family from Syria that just arrived in the Warminster, PA area. The United Church of Christ in Warminster and other congregations and non-religious folk too will be involved in helping them get settled here via co-sponsorship, housing provision, transportation, language courses, job assistance, etc. So they feel welcome.

This is a choice.

And on resurrection Sunday, there is a story that presents a choice as well. Most of you have heard or read this story in the four Gospels, so it may seem familiar. This time, we’re in Luke’s Gospel, pretty similar to the oldest Gospel, Mark, but with its own nuances. The story begins as all the resurrection accounts do–without fanfare and quite gloomy. Women go to the tomb where Jesus’ body was placed for burial [which is a cave] and they come with spices. They see, however, that the protective stone placed in front of the tomb has been rolled away. So they go in. To their surprise, the body of Jesus of Nazareth is missing. Luke offers no details here and leaves room for us to ask questions like: was the body stolen by fanatic followers of Jesus? Was the body removed by the Romans? Or the temple authorities? Was the body ever put in that cave in the first place?

As we are asking these questions, two men in shining clothes appear to the women and ask a different question: Why do you seek the living among the dead? He is not here; he has been raised. REMEMBER what he spoke to you, in Galilee? It is necessary for the son of man to be delivered into the hands of sinful human beings, and to be crucified, and on the third day to rise.

And now, Luke’s author is making us do our homework. First, the two men in shining clothes are JUST like Moses and Elijah in the story of Jesus’ transfiguration on the mountain that Luke told in chapter 9. So it’s an identity moment for Jesus. He’s on the same level now as those great prophets.

And then, the questions. The women are asked to remember. In Luke, remembering is a constant theme. Jesus asks his friends the disciples to remember, time and time again. Now, the women are asked to remember. The son of man [i.e., the son of adam, or son of humanity] is delivered into the hands of sinful people, and crucified, and then will rise on the third day.

Consider that for the entire Gospel of Luke, the sinners were always the ones who hung out with Jesus–the marginalized, the oppressed, the left out. Now, the sinners are the authorities who led to Jesus’ death.

The women choose to remember.

So they don’t stay in the tomb, crying out of sadness. They don’t shrink away from the situation out of fear. Instead, they leave the empty tomb and tell the disciples about it. They are named: Mary Magdalene, Joanna, Mary of James, etc. These courageous women are met with not only skepticism, but are considered crazy by some of Jesus’ closest followers. In fact, the only guy who considers their story is Peter. He goes to the tomb [running] and finds linen burial clothes [but no body]. And he leaves the empty tomb wondering what actually happened.

Here’s what I take from this story, and I don’t know if what I say matters, but I do think the story can matter, that is, if it moves you to do things in your life that matter. Ultimately, how we decide to act–how we treat people, matters the most. So here goes:

Why did Jesus die? A question we have to ask if we plan on talking about resurrection. Why did he die? I’m not one who thinks that he had to die. I know that many, many people will disagree, and that’s fine. But I don’t think his dying was the whole point. I think he died because he was a threat–not as a violent revolutionary, but because Jesus of Nazareth challenged the whole societal system of violence and death. Jesus preached a different way of life that he called the reign of God. It wasn’t based on fear, death, or violence. Rather, it was based on faith, hope, and nonviolent love.[1]

Ask yourself: what do violent religious fanatics, power-wielding authorities and fear mongers have in common? They attempt to channel our fears against certain groups of people, separating us and creating more chaos and less cooperation. Rather than raising our children to be peacemakers and to have friends from a variety of cultural and religious backgrounds, we are told to be fearful and to shrink back, protect our own, and to shelter children and youth from the world. What killed Jesus was indeed fear.

But this story tells us that we are not supposed to give into that fear.

The resurrection story isn’t flashy at all. Maybe that’s why the bunnies and baskets and painted eggs and peeps need to be there. Because really–the tomb is empty and we’re left to ponder: what happened? The real symbol of Easter is the empty tomb. No pageants, no lights, no trumpets or angels. Nobody is exchanging gifts under a tree or singing old songs.

The tomb.

Is.

Empty.

We are left with emptiness.

The emptiness makes space for us in our distress and sadness about what’s happening all over the world. The emptiness leaves space for us to ponder like Peter: what happened? The emptiness leaves space for us to make decisions. How will we react? Will we respond out of fear? Or possibility, promise, new life? Will we react like Mary Magdalene, the one who kept on searching for the face of mercy and love, in spite of the uncertainty and despair all around?

Friends, there is room in the tomb for your doubts, your questions, and even your despair. But there is also room for your dreams, your joys, your whole selves. What will we choose? There is room. There is room. There is ALWAYS room for you. Love is that big, that wide, that accessible. So make room in yourselves for new life, for love, for mercy, for empathy, for light. Find yourself and embrace your uniqueness.

And always make room for others–all others. Make the choice to work for peace and cooperation, and empathy. Speak life to the death of prejudice and violence.

May every day be resurrection day.

[1] Ericksen, Adam, Jesus Was Killed For National Security Reasons: Good Friday, Fear, and Muslim Surveillance, March 25, 2016.

Rocks

Mark 13:1-8

rocks

Did you ever skip rocks as a kid?

Did you ever collect rocks on the beach or in the forest or near a stream?

Did you ever climb a tall hill or a mountain and stand in awe of it?

Have you ever been drawn to rocks?

As a kid, I loved finding strange and interesting rocks. My parents used to take us to places like Colorado where I could find all kinds of beautiful and mysterious rocks in caves and around mountains. Geodes were my favorite.

geode

Geodes are geological rock formations which occur in sedimentary and certain volcanic rocks. The exterior is generally limestone while the interior contains quartz crystals and/or chalcedony deposits.[1]

There many types of geodes. First Nation groups in Oregon called one geode type “Thunder Egg.”

thundereggFire agates come from Mexico and Arizona. Commercial deposits exist in China, Mexico, India, Madagascar, and the U.S. along the shores of Lake Superior.

The outer surface of an agate is rough, pitted and ugly. It masks the beauty of the crystal inside. However, the crust is weak and somewhat fragile and over centuries it is washed away allowing the gemstone to be discovered along rivers and streams.

Geodes look cool and they’re beautifully complex. But it’s more than just their surface appearance that attracts people.

Many, many people, across the globe, are drawn to rocks.

Psychologist Carl Jung believed that rocks were one of the primordial symbols of eternity. He wrote:

Many people cannot refrain from picking up stones of a slightly unusual color or shape and keeping them…without knowing why they do. It is as if the stone held a mystery in it that fascinates them.[2]

Jung said that each of us has inherited this ancient human tendency toward seeing–or rather, feeling–the sacredness in rocks. It is true that long ago, our ancestors around the world believed that rocks were filled with gods and spirits. It is for this reason that today we pile rocks on graves or create tombstones—because our ancestors believed that rocks could hold or release a person’s spirit.

sandlwanamassgrave

Most religions and spiritual movements of the world consider rocks in some way as symbols of faith, spirituality, energy, healing, foundation, or strength. In Buddhism, rocks are considered, in their essence, collections of vibrant energy rather than just inert lumps of matter.

Quantum physics agrees.

So what see with rocks is both modern science and ancient spiritual practices coming together. Rocks are energy; we have been and are drawn to them.

Rocks frequently take center stage in the New Testament’s Gospel stories.

In this Mark story, Jesus’ disciples are marveling at the great temple in Jerusalem, the one built by King Herod in possibly around 19 BCE. It was marble and gold and about five football fields long. It was awesome.

HerodsTempleSo it’s no surprise that the disciples gawk at the thing:
“Dang…look at those massive stones!”

Of course, Jesus is not in awe as the disciples are. Keep in mind here that Mark’s gospel writer has the luxury of writing this story after Jesus’ death and during or shortly after this Jerusalem temple was actually torn down and destroyed. So this story is contrasting the awe of the disciples with Jesus’ disdain at the corruption and oppression that happened within the temple during King Herod’s reign.

When Mark’s Gospel was written, it was a tumultuous time. War, violence, upheaval, etc.

The story then shifts to the Mount of Olives, positioned opposite the temple for dramatic effect.

MountOlivesSome of the disciples ask Jesus what will happen and how will they know? They are worried about the future and they’re scared.

Jesus’ response is to be wary of those who provide easy answers or try to lead them astray—people who claim to be great rulers or leaders. Jesus does not ignore that there will wars and upheaval and even famines. But this is just the beginning, meaning that all this craziness and uncertainty is not the end.

Something good is actually here AND on its way.

You see, Mark’s apocalyptic/end of world sayings are meant to be good news and not depressing.

How? Because the things that societies and nations and people often exalt and glorify like empires, kingdoms, and beautiful buildings don’t last forever.

Which brings me back to rocks.

A rock can keep energy from the sun’s rays even after other things give way to the dark and cool. Pick up a rock in the sun; it’s warm. And it stays that way. Rocks, unlike kingdoms and empires and wars and upheaval—they are forever present in the world, remaining long after we are gone.

So yes, a rock can actually be a comfort. Jesus of Nazareth was called the cornerstone of a whole new world. He wasn’t a king, a religious ruler, or even a political leader. He certainly did not represent the great temple and what it stood for. Instead, he was a different kind of rock—one who encouraged those left on the outside of society to cry out, to make themselves heard. He welcomed children, widows, lepers, the poor, the marginalized. And if anyone tried to silence them, the rocks themselves in all of nature’s beauty and mystery would cry out.

The rocks themselves would cry out.

So I’m thinking that we could all use a little time with rocks.

We should be children. We should pick them up and curiously look at the strange and odd ones. We should feel them—all their smoothness and roughness. And in the midst of a chaotic and often violent world, we ought to remember what really lasts.

We shouldn’t stand in awe of great empires and governments, marveling at their reach and grand towers and temples. Instead, we should remember that they won’t last forever. Eventually, they will fall down or be torn down. And yet, in midst of all this, the rocks all around us remain constant.

They comfort; they heal; the revitalize.
This is more than just hope; rocks are tangible.

They can be a sign to remember the tangible presence of the Divine in all living things, and even the seemingly unmoving things like rocks.

God’s constant love and presence in the lives of all people everywhere.

[1] Gerard V. Middleton: Encyclopedia of Sediments and Sedimentary Rocks. Springer 2003

[2] Man and his Symbols, Carl Jung

Powerful & Prophetic Women be Heard!

Mark 12:38-44

Ruth

WomenPower

It’s important to recognize that all sacred books are grounded in a certain time and place. In the case of the Bible, it is also important to accept that the writers of the NT books and the Hebrew Scriptures were most likely all men. Women’s voices [and even their names] are not as prevalent as those of men. This is not an opinion; it is fact.

So, yes—often we have to look deeper at scripture stories to hear the voices of women and to hear the wisdom within their stories.

One rare story in the Hebrew Scriptures [OT] is that of Ruth.

RuthFieldThis story is all about a female protagonist. Sure, there are some men involved, but for the most part, as a reader, we want to know what happens to Ruth, what she’s thinking, etc.

I encourage you to read the whole story yourself. That way, you can notice certain details and let your imagination go to work. Read Ruth like you would any short story.

But for the sake of this conversation with you, we need to at least summarize the story:

Ruth, the Cliffnotes Version:
Once upon a time, there was this nice Jewish family. But they had a problem. A famine had hit their hometown. So the heads of the household, Elimelech and wife Naomi, moved east to Moab with their two sons to find something to eat. In Moab, they established roots. They ended up staying there for about ten years. A lot can happen in ten years. Their two sons met two girls from the area and they got married. Their names were Ruth and Orpah [not to be confused with Oprah]. Everybody was pretty happy in Moab. But then….

Those two now-married sons, one by one, passed away; so did Elimelech. None of them left behind good life insurance policies, so the three women were in trouble financially.

So Naomi decided that she should go back to her hometown of Bethlehem; maybe the famine would be over? Her daughters-in-law Orpah and Ruth packed up and started to go with her. But Naomi didn’t feel right about this and she asked the two women to stay in Moab. Orpah took her advice and went right on back. But Ruth stayed with Naomi. She even pledged her devotion to Naomi, deciding to leave her religion and her culture to stay connected to Naomi. What could Naomi say? She let Ruth join her.

Once in Bethlehem, things didn’t get any better. Naomi was depressed. Ruth was working a manual labor job in the barley fields for very little pay.

But as it so happens, while working out there Ruth met a famous rich guy called Boaz. Boaz thought Ruth was pretty hot [apparently] but also respected her enough to give her special privileges at the workplace. Ironically, Boaz happened to be related to Naomi’s late husband Elimelech.

Naomi figured it out. Boaz, by family law and custom, would be obligated to marry Ruth. So Naomi had a plan. She told Ruth to visit Boaz at night in secret and to lie at his feet. Yes, this is a PG-13 reference. It’s an erotic move.

Ruth did what Naomi asked and actually, Boaz was a bit surprised that Ruth had any interest in him at all. He was happy, though. He told Ruth that he would really like to marry her, but the problem was that there was another relative with even closer ties to Ruth’s in-laws. But Boaz had a plan. He would meet with this close relative to see what was up.

It’s high drama. Everyone’s holding their breath.

What Boaz found out was good news. The close relative was more interested in buying Naomi’s land than marrying her daughter-in-law. So a win-win deal was made. The closer relative renounced his obligation to marry Ruth, freeing Boaz to marry her.

So they get married.

This made Naomi really happy. Later on, Ruth and Boaz had a son and named him Obed. Obed, just for history’s sake, would eventually be the grandfather of King David. The end.

I said in the beginning that we have to keep culture, place, and history in mind when we read stories in sacred books. In 2015 you may see the story of Ruth as quite patriarchal and male-dominated. After all, Ruth [and other women] were just like property. We cannot deny that.

And yet, there are particular moments in this story that are rare examples of lifting up women as more than just wives for men who have babies and keep a house.

I’m struck by the comments said by the women in Bethlehem about Ruth. They tell Naomi that Ruth who loves her is of more worth than seven sons.

Now that’s a strong statement, for women’s worth was not a common subject. In this case, though, Ruth as a character is given her due. She’s more than just loyal, she’s full of love as a friend and committed to staying connected to that friend. She pushes aside even her religion and her homeland in order to stay connected to Naomi. She has no obligation to do this. Naomi tells her to go back. But Ruth insists on staying with her out of love. This is significant.

Ruth is a role model. Love is only mentioned once in the story, and it’s the love of Ruth for Naomi.

It’s that deep, devoted friendship that exists not out of obligation, but empathy for the other.

Thanks, Ruth!

widows-miteStory #2 I’d like to look at is in the New Testament in Mark’s gospel. It begins with Jesus of Nazareth warning anyone who will listen about pompous scribes who parade around in long robes screaming “Look at me!” and feel entitled to the best seats in synagogues and parties. They ignore the plight of widows [and even gain from their misfortune] and in the end, they say long prayers in public, for people to see and hear.

This warning is followed by another woman’s story. This time, she is not given a name. We only know that she was a widow, which also meant that she was poor.

She could have been Ruth.
Or Orpah.
Or Naomi.

Jesus sat outside the temple, staring at people putting money into the temple’s treasury. It was a charity box, supposedly. Rich people came and put large amounts in the box, for all to see. But then a widow approached the treasury and put in merely two copper coins. Barely worth anything.

After seeing this unfold, Jesus called his disciples together and made his point.

The widow, to the world, was only worth a few pennies. That’s it. But Jesus disagreed. She had actually put in more to the treasury than all of the rich people combined. She was worth so much more. She didn’t contribute out of obligation or abundance, but simply out of love. She gave all that she had—all that she was.

It’s not a stretch to see these two ladies, Ruth and the poor widow, as sister stories. Both were widows; both were poor; Ruth was also a foreigner and of another religion. Both were ignored, manipulated, forgotten. And yet, both were lifted up as prime examples of how we are supposed to live.

Both women were and are models of love and giving.

What stands out for me in both cases, what is prophetic about their stories, is that both of them overcame so much: a patriarchal system that was set up to oppress them; a lack of financial means; no significant place in society; tragedy and isolation.

In spite of all of that, they showed love. But it was real love, because they weren’t obligated to do so. They chose to love.

They chose to have empathy for the people around them.

They chose to call the other “my people” instead of other.
They truly loved.

And so I’ll stop now, and be quiet. May these women’s voices be heard! May their legacy live on in us.

Calling Out and Seeing

Mark 10:46-52

Have you ever been shushed?

You know what I mean.
Has anyone ever told you be quiet, to silence your voice, bite your tongue, or even worse—

Shut up!

shush

Sure you have.

All of us at one point or another are silenced.
Sometimes, we think it happens mostly to kids. You know, the annoying boy kicking your seat on the airplane and saying “Noooooooooooooo” like a siren to his mom.

Shut up!

Or the little girl incessantly singing the same song over and over again from Frozen.

Shut up!

Or the three-month-old baby who finds it convenient to cry loudly every night at 3am. And then again at 5am.

Oh…..just shut it!

But it doesn’t just happen to kids, now does it? Teenagers get shushed too. I remember, and I still see it. A junior high student raises her hand without being called on and asks a question about the current homework assignment, not really assigning blame to the teacher, but simply challenging its validity and whether or not it’s busy work.

shushyou

Or, the four teens who request to meet with their church’s board to remark on the drab, boring, and unwelcoming worship service, lack of service projects, and lack of young people in general?

Oh, just shut your trap!

But for adults, it applies, too. How many of you have sat in meeting with an idea or a question, only to be told to be quiet? Or maybe you were just completely ignored?

Have you wanted to say something true [but also uncomfortable], only to be silenced by your own family or friends?

And how many men and women, living on the streets of our cities and towns, have spoken or even cried out, only they are never heard? How many black voices, in our cities, towns, and suburbs, only wishing for people to acknowledge the pain and discrimination they have felt, are silenced  [BlackLivesMatter]? How many children, youth, and adult voices are silenced when war breaks out and homes are burned and families displaced? How many farmers and migrant workers, who toil in the land and pick fruits and vegetables, are silenced when they speak out against the unfair treatment they receive? How many battered women, who have been abused and trapped, when they cry out to their families, friends, colleagues, and churches—how many of them are heard?

It’s true, isn’t it?

We silence voices all the time.
And we all get shushed.

That’s why I will argue that Bartimaues’ story is worth checking out.
Bartimaues is called the son of Timaeus. Okay, time to analyze that.
At first glance, it’s easy.

Bar-Timaues.

Bar is like son in Aramaic.
It’s like the Mac in MacDonald.

And there’s the Greek Timaues, which means someone to honor.
So…son of Timaues, someone to honor, right?

But…..

Mark’s Gospel is writing to a Greek audience.
Why would he combine Aramaic with Greek, and by the way, when you do that in this case, it’s redundant.

So what if????

What if the second part of Bartimaeus is not Greek but instead derived from a Hebrew word, טמא (tame)?

Puzzled male shrugging wearing lab coatWell, then everything changes.
Tame means unclean.[1]

Aha!
So, consistent with Mark’s story, could it be that Bartimaeus is a name that means “son of the unclean?”
Why does this matter, you ask?
Because the Gospels rarely name people who are healed. And this story is not just in Mark—it’s in Matthew and Luke, too. But the blind man is not named in the other two. Mark’s Gospel, however, goes out of the way to make sure we remember and hear this name:

Bartimaues, son of the unclean.

That sticks with me—say the name.
Say out loud the names of people who are voiceless.
Don’t be silent. And stop silencing people.

Say their names.

And then notice what Bartimaeus does. He calls out to Jesus.
No one can keep him silent.
People tried to, but to no avail.
He cried out even louder: have mercy on me!

Jesus stood still. And then he called to Bartimaues.

We don’t know who it was who told Bartimaeus to shush up; but we do know that Jesus instructed people to call out to Bartimaues.

Take heart, get up, he is calling you.

Bartimaues didn’t hesitate to cry out; neither did he hesitate to spring up and throw off his cloak. Throwing off one’s cloak was a sign in the Gospels of someone deciding to follow the way of abundant life and mercy.
And contrary to an earlier story, in which a rich man came to Jesus and asked Jesus for the keys to eternal life, Jesus asked Bartimaeus:

What can I do for you?
And Bartimaues said: let me see again.
And he regained his sight and went on the way.
Seeing in the Gospels is also a sign that a person had turned things around, woken up, experienced an enlightened moment.

What a story, right?

I asked early on, have you ever been shushed?
I know that you answered in the affirmative.

So, I think the challenge is clear.
Will you cry out?

Will you cry out in honesty, say what needs to be said [no matter how difficult], will you speak the truth when it’s unpopular and when others shush you? Will you?

Secondly, will you stop silencing others? I mean it. Will you stop silencing others? Don’t try to filter people’s thoughts or responses. Look, I understand tactfulness. I get political correctness. And of course–words that are meant to hurt or disparage another human being have no point to them. I get that. But too often we are silent or we silence others, just because we think it’s the “nice” thing to do.

But really it’s the comfortable thing to do.
There’s nothing nice about it. If you have something truthful to say, say it. If someone needs to express him/herself, even when it’s difficult stuff to hear, let them say it.

Let them cry out.
And you should cry out, too.

Why?
Because the response is clear.
God is not interested in well-parsed words aimed to pacify or avoid confrontation.

God is interested in honesty.
When we call out, and when we allow others to call out, good things happen.
Healing happens.
Names of people forgotten and ignored are recognized and said out loud.

And when you cry out, you are called to.
Whatever you’re going through, you are being called to.
Your name [and life] matter.

You matter.

So don’t be silent when it matters; when justice is absent.
Don’t shush others when they have something to say or do.
Don’t be afraid to be honest.
And expect mercy; expect guidance for your path; expect wholeness; accept healing.

[1] Spiros Zodhiates (The Complete Wordstudy Dictionary).

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