Being “Circle of Hope People” on the Apostolic Edge

Minneapolis, now a suburb of Philadelphia?

Circle of Hope has been talking about living “on the apostolic edge” for a while. A blog post from 2017 talks about it this way:

In many ways, we are on the “apostolic edge” these days. I mean we are moving with Jesus into new territory, something like Paul, the Apostle (the “sent one”) telling the Romans“I make it my ambition to proclaim the good news, not where Christ has already been named, so that I do not build on someone else’s foundation.”

The post continues:

I think Paul’s idea is this: wherever he goes, Jesus is already there. He is just working with Jesus to make him known. We “name” what people already experience as the presence of God. Sometimes we do it in words. Sometimes we do it just by showing up as individuals and as a community who can be seen, known, and loved. There are many edges of our territory (the place we know, the place we have come to so far) where we border a place where Jesus is not named, yet. That’s an “apostolic edge.” And there are no walls on our border!

Extending the Table of Our Dialogue to Unexpected Places, in Unexpected Ways

The pandemic has extended that “edge” perhaps further than anyone might have imagined. Many churches are doing as much as they can online these days because of the pandemic, and we as Circle of Hope are no different. People are finding our YouTube channel and meeting us there, sometimes for the very first time. Our Sunday Meetings are online, for now, and we offer other opportunities for worship, learning, and connection throughout the week, because “Sundays aren’t enough.” The Circle of Hope pastors have a podcast called Resist and Restore, and it usually begins with them saying that they’re “extending the table of our dialogue” all the way to wherever each of us are listening. In my case, that dialogue extends all the way to Minnesota, and through the online “dispersed” cell I lead of people all over the country, it extends further to Texas, Wisconsin, and Illinois. Here’s a picture of a map I made of where people in my cell live:

Speaking of cell groups, as Circle of Hope our primary point of connection is and always has been through our cells– our small groups of ten or so in which “Jesus is the only agenda.” Cells are not a program we offer in some kind of transactional way. We try not to be transactional, and we don’t really offer programs. As we say in our proverbs, “The church is not a ‘thing’ that does things; it is not a building. We are the church and we support one another as Jesus expresses himself through us.” So cells are something else entirely. Again, as you can read in our proverbs:

– Our cells are the basic components of our living body in Christ. In them, Jesus is our “agenda.”
– Our cells are the primary place where we help one another grow as disciples, face to face.

Our pastors have been saying that our church was made “for such a time as this.” Because of COVID, in-person gatherings remain unwise, though the vaccines give us hope that may change soon if the country can get enough people vaccinated before the virus variants take hold. This inability to gather in person is a challenge for most churches, especially those program-based churches whose life is centered on a building and what happens in it. Circle of Hope has buildings too and they offer much to the communities in which they are rooted, but they are not the center of our life together. Being a cell-based church, we could exist without buildings and would still be able to connect with one another, be who we are, and do what we have been given to do. If Jesus is the lifeblood of our church, maybe cells are the arteries that bring that life to all the parts of our body. They’re certainly the way that our body grows, and this is still happening during COVID, even though cells are for the most part meeting over Zoom or other virtual platforms. What a blessing that we aren’t having to pivot away from a program-based, transactional way of “doing church” in a building in order to try something new during the pandemic. We are trying some new things, but we already know how to be the church together in an unprogrammed way outside of a building. Thank God!

Not Just Where to Be, but Who To Be

When my wife and I rejoined Circle’s covenant from all the way in MN in the fall last year, our pastor Jonny said we were out here on Circle’s apostolic edge. Since then, we’ve been working through what that means for us. One thing it has meant is that we’ve felt a real tension between the physical space we occupy in the Upper Midwest, and the life we’re experiencing together with the rest of Circle of Hope in Philadelphia. Right now most meetings are happening online, but what will it look like when in person gatherings are possible again? So we’ve felt a real yearning to also be physically present with the rest of our Circle of Hope family in Philly, and as I wrote in my last post, we’ve been discerning what to do about that. This discernment has been about where to live, sure, but also about what kind of people we want to be, wherever we might live. I think in short that we want to be “Circle of Hope people.” We want to be Jesus-centered. We want to live into alternativity as we embrace life together, immersed in Circle’s cell-planting movement. I’ve long talked about following Jesus by resisting capitalism, violence, and individualism, and Circle has held space for that kind of life for far longer than I’ve been talking about it. It’s no wonder then that we’ve reconnected with Circle during the pandemic, and we are very, very grateful. Likewise, it’s no wonder that we feel drawn to be back in Philly again with the rest of Circle of Hope, and have been actively discerning about making such a move.

So as I mentioned, my last post dealt with this discernment process we’ve been engaged in. A move back to Philly would be our third such move as a married couple, first one as a family with kids, and fourth one for me individually. I said in that post that we were approaching this decision in very uncharacteristic fashion, that is slowly and hopefully in a more communal way, with conversation partners beyond ourselves. We know that when we do almost anything by ourselves, we often do worse than if we had acted in community. We are made for community after all. We are made for mutuality, and as Jesus-followers, for being the church together. Our lives are not our own. We belong to each other, and to Jesus. So we didn’t want our decision making process about moving back to Philly to be driven by the same old impulses, impulses rooted in trauma, individualism, scarcity, and need. Instead, if being in physical proximity to the rest of Circle of Hope in Philly again represents a move toward the community that we are made for, we wanted our steps leading up to such a move to be rooted in community too. Our conversation partners have been very helpful in this regard, and we are grateful to them. Along the way I’ve realized, with the help of the writing of Richard Rohr and others, that I was trying to get this decision “right,” in very “first half of life” fashion. So I began to wonder what a “second half of life” approach to this decision might be, and that led me to ask questions like, “Is there a gift God might have for us in this? Might moving to Philly and the physical proximity to the rest of Circle of Hope that such a move would afford be such a gift?” I realized then that holding space for these kinds of questions might be the fertile soil in which an answer might grow, if well tended, like a garden. Notice I said an answer, not the (“right”) answer.

When the Time is Ripe, We Hope We Are Too

Circle of Hope is a “good tree” determined to bear “good fruit.” We hope as we develop that we’re becoming ripe, good fruit too.

And over time, an answer has emerged. The truth is that we do feel called to be in Philly, physically close to the rest of Circle of Hope. We’ve already made covenant with Circle again. Circle of Hope is our church. They are our people, and we want to be near them. We are “Circle of Hope people” already. So the only thing questionable for us about moving to Philly is when to make our move, not if. We’ve also thought about our desire to get as “small” as we can, to live in a way that outwardly reflects our stated values of generosity, sharing, simplicity, and abundance. This was especially salient because we had an opportunity this coming summer to rent a Philadelphia house that dear friends of ours own. This possibility made abstract thoughts about making this big move very real and concrete. Our friends’ house is in a neighborhood that is much less affluent than the one we currently live in here in MN, and not coincidentally, much less “white” as well. We’ve talked for a while about wanting to be in solidarity with those that live on the underside of our privilege, and we’ve known that solidarity requires proximity. So moving not just back to Philly, but particularly to our friends’ house in Philly, presented us with a rare chance to really live like we say we mean to. We began imagining what our life would be like there, in that neighborhood. I think we hoped to occupy that “small” space in, as much as we could, a “small” way. We would want to be there hopefully just to love and be loved by those around us there as we do life together as neighbors. We would hope to be humble there, not imagining ourselves to be “white saviors,” but simply desiring to learn from our neighbors and share in their lives.

This begged some questions, though. After all, we have neighbors right here. We’ve cultivated relationship with a few of them and with one in particular it might be said that there’s an extent to which we’re “doing life” together, but there are others that, truth be told, we don’t like very much, and probably more than a few around us that if we knew them at all we might feel similarly toward. We’ve experienced some of our current neighbors to not be very welcoming to people who aren’t “white.” We’ve seen a Trump sign or two around. We might even go so far as to unintentionally categorize some of our current neighbors as “enemies.” Again, this begs questions:

  • Aren’t we supposed to love our enemies? 
  • How can we move into a poor Black neighborhood in order to love and be loved by our neighbors there- who would be different from us in many, many ways- when we can’t or won’t love our actual, mostly “white” neighbors right here and right now, simply because we might hope that we’re somehow different from them? In other words, we have to wonder how wise it would be to move into a poor Black neighborhood in Philly as what you might call “failed” Minnesota suburbanites. We regularly hear Black folks telling “white” people who want to do anti-racism work to basically get their own house in order. Learn their history. Talk to their own people. So we had to wrestle with whether or not we might be skipping out on the work we have to do right here, right now- work that generally speaking Black folks are asking “white” folks to do, because we prefer to do what might seem to be more glamorous work, but which we aren’t actually being asked to do.
  • The truth is, there’s an extent to which we may not like some of our neighbors here because they look and act like us, and we may not like ourselves here very much. Wouldn’t it be wise, then, to learn to love and accept ourselves, wherever we happen to be now, in all our belovedness, and then out of the wellspring of that love, move to where we feel called, to be close to our loved ones there?

So, then, if we want to get to Philly at some point and be loving neighbors to whoever is around us, we know we have urgent work to do in preparation for that now. Like it or not, we need to work on loving these neighbors here, especially if we don’t like some of them. If we think in a close-knit rowhouse community in Philly we might share resources and live in a genuinely neighborly way, why don’t we start practicing that now with our real neighbors here instead of holding out for our imagined ones there? So, we’ve decided to embrace the good gifts God is already giving us. Thanks to the accelerated use of video technology and other online tools brought on by this terrible pandemic, we are already living a deeply connected life as part of Circle of Hope now, right where we are in MN. We are covenant members, and are in a cell which I am grateful to lead. We share resources, even from a physical distance. There isn’t a day that goes by that I don’t feel like I’m “in” the Circle of Hope, centered on Jesus, and for this I am grateful. I and my family want to be geographically close enough to share more deeply “in real life” when the time is right, but for now we are resolved to keep learning, practicing, and preparing for that time, whenever it may be. Perhaps the time will be ripe for moving back to Philly in a couple of years, when our oldest son graduates high school. We hope that by then we will be “ripe” for such a move too, as we continue to develop and grow. For now, we are glad to be on Circle of Hope’s apostolic edge, living as Circle of Hope people right where we are. Who knows what God might do with our continued presence here and what seeds might be planted as we hold space here. Maybe something beautiful will grow. That would be pretty edgy.

Home and Homesickness

Me and my boys, experiencing delight.

It’s hard to believe we’re almost a year into pandemic living, which for my family means mask wearing, social distancing, and quarantining as we are privileged enough to be able to work and learn from home. The reality for my family is that we’ve rarely left the house for the past 11 months or so. In that time, we’ve only bought gas a handful of times. As the pandemic started, we had just bought an old secondhand car so that we’d have two again. We gave it away just before Christmas after it sat idly in our driveway for the better part of a year. Though we now have some seemingly (mostly) safe vaccines and will all get them when we can, we know it will be some time yet before we even know what a new “normal” might be, let alone have any hope of moving into it. The Biden administration may never be able to make up for the year the Trump administration squandered, and now with emerging strains threatening the efficacy of vaccines and the ability of healthcare systems to keep up with more contagious and possibly more deadly mutations of the virus, the world feels more uncertain than ever.

The one bright spot in what feels like all this darkness over the past year has been our joyfully surprising reconnection with Circle of Hope, our faith community in Philly. I’ve written a fair bit about Circle over many years but especially over the past year, and as I’ve said recently, I’m often reminded of how tied up our story as a married couple is in their story as a community of faith. Circle began in 1996, which is the year we were married. Lord willing, we’ll celebrate 25 years of marriage this August. I might be tempted at this point to recount again just why the way I experience Jesus among the Circle of Hope is so meaningful, but if you’re so inclined, you can read about that here and here, for starters. This pandemic is terrible, and I pray daily for it to end. Nothing could be worth all the suffering it has caused, including in my own life as I recently lost my brother during the pandemic. His cause of death may not list “COVID-19” and he had many other health issues, but he had been diagnosed with the virus at one point, and it would be hard to conclude it wasn’t a contributing factor, if for no other reason than because of his experience in an enormously stressed-due-to-COVID healthcare system.

My Pastor Recently Called Me a “Joiner.” See Below.

Still, being immersed in the Circle of Hope again, even from a geographic distance, has brought much sweetness in otherwise bitter times. In September I became a Circle of Hope cell leader again for the first time in about fifteen years, and I continue to lead that cell of folks dispersed around the country. In October we had our “birthday” in the church again as we formally rejoined Circle’s covenant at the quarterly Love Feast. Since then I’ve joined the Circle of Peacemakers compassion team, with whom I hope to learn much about how to do the work of peacemaking, wherever I happen to be. We attend Circle’s Sunday Meeting online each week; I gather for prayer with Circle folks over Zoom on Tuesday mornings; I read Circle’s Daily Prayer blog(s) each morning; I listen to the Resist and Restore and Color Correction podcasts; and the music of Circle of Hope continues to inspire and move me. In short, we are making every effort to be as immersed as possible in Circle’s cell multiplication movement, even from half a country away.

Nonetheless, we are keenly aware that this season of a big world made smaller by this terrible pandemic is just that, a season. While Circle’s Map for this year includes language about how to keep open the kind of connection that has been made possible for people geographically far away even when some kind of return to in-person gatherings has occurred, I know there’s no substitute for the embodied experience of being the church together (see what I did there?). We can still be a body together even when some of the bodies can’t be in the same physical space and are connecting through a screen, but I suppose for me it’s a little like the difference between seeing ice cream on TV and tasting it in my mouth. Something happens in my brain when I see the image of ice cream on a screen; I can imagine what it tastes like and that is an “experience” of it, in a way, but it’ll never be as sweet. Believe me; I’m not denigrating the virtual experience of community right now. It’s all we’ve got, for now, and that’s even true for the most part for everyone in Philly, but when the need for a virtual experience of the rich sweetness of our life together is over for everyone in Philly, I want it to be over for myself and my family too.

Proximity

So more often than not over the past eleven months, there has been an ongoing conversation in our household about whether we should move back to Philly. Following Jesus as a part of Circle of Hope is a way of life that embodies alternativity. It means working toward an alternative economy, for example, as we resist the evils of capitalism by annihilating debt, giving away the goods that local babies and kids need, and creating “good” businesses like Circle Thrift that use capitalism to serve people, instead of the other way around. This can also be seen in all the people among Circle that share resources by merging households or creating childcare co-ops, etc. It means resisting the violence endemic to the larger culture too, whether through the Circle of Peacemakers or the Circle Mobilizing Because Black Lives Matter compassion teams, or simply through Circle’s historic ties to and immersion in the “peace churches” of the Anabaptist movement. One thorough reading of Circle’s proverbs, the lore and wisdom collected over the years, reveals a snapshot of this alternativity I’m describing, and I say all this because this way of life is meant to be lived…together. I call my blog Proximity, after all. Being close is at the core of the unity that Jesus keeps calling us to and literally embodies in his own person.

It was with more than a little hope and wonder, then, that we learned that our friends and cell members who currently live in Philly would be moving out of state this fall. They live in a neighborhood in Philly that is nothing like our current, mostly “white,” suburban context in MN. It’s an under-resourced neighborhood that is predominantly Black. Our friends’ kids are the only “white” kids at the local elementary school they go to. I’ve talked for years about valuing diversity and about the need to get “small” so that we could begin to experience life from the “under-“side of American empire rather than from our usual position of power “over” those less privileged than we are. Yet we’ve never managed to live out these values we supposedly aspire to. We keep buying houses in the suburbs. We keep racking up debt and maintaining our wage slavery as a result. We keep handing our kids lives in which the biggest problem they face is who got more screen time. I recently said about our current neighborhood that “…this suburban context of safety and comfort is the worst kind of at-risk neighborhood. It puts us at risk of not remembering we need saving, of not being proximate enough to our suffering neighbors to see our complicity in their suffering. Here, we feel very isolated and far from the beloved community.”

We certainly don’t want to make the mistake of glamorizing poverty or really making any kind of judgment, good or bad, about the lives of folks we hardly understand because we don’t know them. Still, I’m reminded of what Dr. King said about the reason why people fear and even hate each other:

“I think that one of the tragedies of our whole struggle is that the South is still trying to live in monologue, rather than dialogue, and I am convinced that men hate each other because they fear each other. They fear each other because they don’t know each other and they don’t know each other because they don’t communicate with each other, and they don’t communicate with each other because they are separated from each other.”

Dr. Martin Luther King, Jr. in remarks delivered to Cornell College in Mt. Vernon, Iowa in 1962

We just can’t live separate any more, and so this chance to not only move to Philly and be immersed in Circle again but to live in a neighborhood and therefore in a way that much more closely aligns with the values we aspire to, seems like an opportunity not to be missed.

We keep trying to miss it, though, mostly out of fear. Moving across the country means selling our house, for starters. What if it doesn’t sell at a financially viable price, and in a timely manner? What about our jobs? We both do good, meaningful work for the most part. We both can work from home, and so we have great hope that our employers will allow us to work from home from Philly, but obviously there’s no guarantee. And of course there’s the kids and getting them set up in new schools in a new state in now much less than a year, during a pandemic. Speaking of the pandemic, what about COVID? I currently check a lot of boxes for being at high risk for a bad reaction to it, and I’ll be honest, it makes me anxious. Our oldest son, a former micro-preemie born with lung damage (who is otherwise doing great at the age of 16 now, though) may be at high risk for a bad response to COVID too. What about all the exposure risk involved in selling our house, packing, and moving across the country? Will this move have been worth it if one of us dies after we get there? Obviously, of course not.

Yet, many people have moved, even moved across the country, during this pandemic. So, apparently it can be done. Yes, we could pick up COVID as a result of the move, and it might kill us. Then again, we could pick it up right here at home with the next careless package delivery or infrequent trip out into the community. And of course there’s the simple fact that a blood clot or heart attack or drive around the block could take any of us, at any time. None of our days are guaranteed, even from one day to the next. Each one is a gift. Certainly COVID has taught us this, hasn’t it?

Fathoming Our Fallings and Failures

What to do, then? We’ve been wrestling with this decision for a while now. We’ve made plenty of big decisions before, having repeatedly moved across the country. We’ve never been terribly discerning, though. And we’re really trying to, this time. We’ve talked about this with our friends who own the home in Philly. We’ve talked about it with their (somewhat close) neighbors, who are covenant members with Circle. We’ve talked to our pastor from Circle, Jonny. We’ve broached it with our cell, and I’ve talked about it with my therapist and with my Spiritual Director. My thinking about this has even been informed by the latest book I read, Richard Rohr’s Falling Upward: A Spirituality for the Two Halves of Life. Rohr’s book is worth (maybe more than) a whole post of its own, but I found it super helpful. Basically he posits that there at least can be “two halves” of life, a first half in which we work on building our “container,” establishing our identity and the like, and a second half of life, which Rohr says most people may not get to, in which we “fill” the container, in which we really live.

Early in the book he says: “When you get your ‘Who am I?’ question right, all the ‘What should I do?’ questions tend to take care of themselves.” Interestingly, not long before reading that, I had written in my journal about our discernment about whether to move or not. I said: “As I tried to meditate this morning, I wanted clarity about what to do, but I know that misses the point. If clarity comes, it will be about who I am, not what to do.” There’s so much great insight in Rohr’s book, but what I’ll focus on now is the part about “home and homesickness.” Rohr suggests that Odyseeus can finally go home at the end of his journey because he has “come home to his true and full self.” Rohr summarizes his writing in this chapter about home and homesickness by saying:

• We are created with an inner drive and necessity that sends all of us looking for our True Self,
whether we know it or not. This journey is a spiral and never a straight line.
• We are created with an inner restlessness and call that urges us on to the risks and promises of a
second half to our life
. There is a God-size hole in all of us, waiting to be filled. God creates the very dissatisfaction that only grace and finally divine love can satisfy. • We dare not try to fill our souls and minds with numbing addictions, diversionary tactics, or mindless distractions. The shape of evil is much more superficiality and blindness than the usually listed “hot sins.” God hides, and is found, precisely in the depths of everything, even and maybe especially in the deep fathoming of our fallings and failures. Sin is to stay on the surface of even holy things, like Bible, sacrament, or church.
• If we go to the depths of anything…we will move from “belief” to an actual inner knowing…
especially… if we have ever loved deeply, accompanied someone through the mystery of dying, or
stood in genuine life-changing awe before mystery, time or beauty.

Richard Rohr, Falling Upward, pp. 94-95

I’m struck of course by the notion of our journey looking for our True Self being in the shape of a “spiral and never a straight line.” We’re discerning whether to “spiral” back to Philly to be immersed in the Circle of Hope…for the third time. A spiral, indeed. For Rohr, it seems that “home” too is less about where you are than it is about who you are. Rohr has a lot more to say that I found really helpful, but again that’s fodder for another post maybe.

God’s a Better Parent Than I Am

So my cell met last night, and we heard someone’s story. This is an important part of how any cell forms, when intentional time is spent giving each person in the group extended time to tell their story of their discernment about who they are up to that point. The storyteller last night was talking about their own struggle with making decisions throughout life. As I understood her, she was asking questions like:

  • Why do we “have” to ask God for what we need or want when God already knows?
  • What if we ask for what we really want when God knows what we really need, and they’re not the same?

This all came to a head for me in a particularly insightful counseling session this morning. I resonated with my cell member’s questions about decision-making, in part because some time ago I realized that I had to agree with Jesus in the Sermon on the Mount. Some think of the Sermon on the Mount as a “canon within the canon,” and I number myself among them. Like Shane Claiborne and so many others, I think Jesus probably meant what he said in this, his longest speech. I digress, though. For now, I want to focus on the preface to the “Golden Rule,” which, like so much else that Jesus calls us to, is found in the Sermon on the Mount. Jesus says:

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.

“Which of you, if your son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! 12 So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.

Matthew 7:7-12

After all the trauma in my own life and suffering in the history of the world, and in light of how so many would-be Christians throughout history have used their human-made doctrine of heaven and hell as a rod with which to beat anyone who didn’t tow the line of all their rules and regulations, I finally some years ago concluded that if I was to continue believing in God at all and trying to follow Jesus, I had to believe that God is a better parent than I am. Rohr actually has some great things to say about heaven and hell in Falling Upward, but again I digress. What I want to say here is that I agree with- I believe– Jesus in what he says above. If I know how to give good gifts to my kids, surely God does, and will, too. (Likewise, if I would never consciously torment my children forever because they never said the “sinner’s prayer,” then it’s inconceivable that God would.) God must be at least as good of a parent as I am, or the category of “parent,” let alone ”God,” is broken forever.

“Delight” Was a Hard Word to Say

So in my counseling session this morning we were working with my discernment about moving, and Rohr’s book, and my fellow cell member’s questions about asking God for what we want, and a few things became clear. So much of the impact of my complex childhood trauma has been about my perpetual quest to be “right” (to do no wrong, because doing wrong in my mother’s home was terribly dangerous). I realized this morning that there I was, approaching this decision about moving in the same way. I didn’t want to get it wrong. I didn’t want to let anybody down, not my current employer, not my wife or kids, not our friends in Philly whom I imagined might think we were failing to live up to our ideals if we didn’t move into their house, and least of all not myself. I was trying to get this decision “right,” in very “first half of life” fashion.

I realized then that a “second half of life” approach to this would be much less about making the “right” choice, as if that were even possible, and much more about simply wondering what I really want (even if I can’t fully know what I really need) and then wondering if I can remember that I’m a beloved child of God to whom God wants to give good gifts, if Jesus is to be believed. My therapist walked me into a very therapeutic trap when she asked me what it felt like as a father to give my kids what they ask me for. She asked me if I thought my kids deserved to be given what they need. “Of course,” was my obvious answer. She asked me if I thought my kids deserved to be given what they ask me for, and again the answer was quick and obvious, “of course.” You can probably see where this is going as well as I could by then. I am a child of God, and was a child of very flawed parents. Nevertheless, as a child of a “good, good Father” and Mother in heaven, do I deserve what I need? Does God want to give me the good gifts I might ask him for?

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.”

I said above my therapist asked me what it felt like to give my own kids the good gifts they ask me for. I struggled to say the word, but the word that came to mind was delight. I delight in my children, and delight in giving to them. Immediately Psalm 37:4 came to mind, and it struck me like a punch in the gut:

Delight yourself in the Lord,
    and he will give you the desires of your heart.

This “desire of my heart,” being fully immersed in the Circle of Hope with my wife and boys in Philly, is evidence, I hope, of my delight in Jesus, and faith tells me that God the Father/Mother delights in giving this good gift to me. My therapy session ended with some reflection on what this session felt like for me, what I might be taking away from it. I talked about this notion that God delights in me even as I delight in God. I said that the possibility that a full “homecoming” to my Circle of Hope family in Philly could be a good gift that God wants to give me felt like a little seed of hope. It felt like a seed that had been lingering on rocky ground, but which had finally found its way into fertile soil, where it was beginning to take root and grow.

Here’s to a bountiful harvest.

2020’s Top 10

I needed a picture to sum up my writing in 2020. This one, of one of the first cell groups my wife and I were ever a part of, seems to fit the bill.

I know people do this, compile a list at the end of the year of their top 10 posts from that year. Though I’ve been blogging for more than 15 years now, I don’t think I’ve ever compiled such a list, for at least a couple of related reasons. First, I still struggle with a paradoxical lack of confidence in and probably some false humility related to what I write, and second, I tend to post sporadically. So some years I seem to have a lot to say, while other years I’ve said nothing at all. Nonetheless, as we move well into the 2020’s, and I (I hope, anyway) move (“well” or not) into what Richard Rohr and others call the “second half of life,” it’s a time for new beginnings, for resolutions made, if not always kept, for hopeful starts. So you’re getting this a bit late, but here’s my “top 10” list for 2020. Please note that I didn’t write many more than 10 posts in 2020; so what I’m giving you now for what I think is my first ever top 10 list is the top 10 posts read in 2020, though not necessarily written in 2020.

Number #10 Post Read in 2020: A Chronic Would-Be Rescuer Confronts His False Self

This is some 2020 writing I did early in the pandemic, touching on one of my favorite Circle of Hope songs and how it resonated with how the Circle of Hope Daily Prayer blogs were leading us to pray at the time, and how all of that brought to mind a book I reference often, Martin Laird’s Into the Silent Land.

Number #9 Post Read in 2020: Better

This is another 2020 bit of writing I did relatively early in the pandemic, also touching on songs sung among Circle of Hope, some original to Circle of Hope, some not. In this post I say again how we were “surprised by (the) joy” that came as we reconnected with Circle during this terrible pandemic. I talk about my (still ongoing) journey doing EMDR and reflect on some writing done by Circle’s founding pastor, Rod White.

Number #8 Post Read in 2020: My Pandemic Playlist Drew Me Into the Silent Land, Where I Found My Life Again

You may begin to sense a theme from the writing I did do in 2020. This post also reflects on Circle of Hope music. It also touches on Laird’s Into the Silent Land, and it also alludes to the healing I’ve been reaching for of the trauma stored in my body, and the love I choose to believe is stored there too.

Number #7 Post Read in 2020: Capitalism Has Me Feeling Sad and Depressed Because of My Illicit Taking and Greedy Cheating

It took me a while to conclude that we could do better than capitalism, “or any -ism, for that matter,” as Ferris Bueller reminds us. Rod White and Jonathan Wilson-Hartgrove (and yes, my own guilt) helped me get there in 2017.

Number #6 Post Read in 2020: Following Signposts Pointing Into a Fog, Because the Jordan is Waiting

You get music again. I give what I have to give, I guess. Rich Mullins still inspires me, and I hope this song of his plays at my funeral.

Number #5 Post Read in 2020: It Is Enough that Jesus Is Lord

I wrote this just before Christmas of 2020, riffing off Brennan Manning, and yes, Laird’s Into the Silent Land again.

Number #4 Post Read in 2020: Why I (Still) Keep Talking About…Circle of Hope

This is another early in the pandemic post from 2020, explaining why the way I encounter Jesus among the Circle of Hope continues to inspire me and captivate my theological imagination.

Number #3 Post Read in 2020: In Memoriam

I’m not sure why people keep finding this 2020 post written on the anniversary of my dad’s death. It could be because of the pandemic and how many people are dying and seeking to remember their loved ones. I don’t know. I write about dependency, “co-” and otherwise, and rescuing and the impulse to “keep our hands clean.”

Number #2 Post Read in 2020: Why I Keep Talking About…Alternativity, the Bruderhof, and Church of All Nations

This was my #2 post read in 2020, but is far and away my most read post of all time. I wrote it in 2017 as we were trying out a local to the Twin Cities faith community, Church of All Nations (CAN). CAN has much to offer and we connected with them because so much of what they do seemed to resonate with the alternativity that Circle of Hope has been going for for so long. Still, as much as we respect CAN and have no ill feelings toward that community or any of its leaders and did not leave them, I hope and pray, in a bad way at all, there was something missing in our experience with them that has very little to do with them. I’ve written a fair bit now about being “surprised by joy” when we began to reconnect with Circle in 2020, even from a geographic distance. It surprised us, I think, because we suddenly realized that we didn’t feel much like we had it, though we hardly knew it. If I could name the source of this joy, I would have to say simply that it’s Jesus. Circle works so very hard to be Jesus-centered, not just honoring him as a respected ancestor or learning from him as a political agitator, but seeing all of that and incorporating it into loving him as Lord, the one “in whom all things hold together.” I think this is what generates the gravity that keeps connecting us in the Circle of Hope and which our dialogue protects. It is the love which is our belief. Anyway, I talk about the Bruderhof in this post, and someone made it a source on their Wikipedia entry (it wasn’t me, I promise). I’m sure this is why people keep finding this post of mine.

Number #1 Post Read in 2020: Buck Family 2020 Christmas Newsletter

I tried to write a 2020 Christmas letter for our family and instead my #5 post above came out. I tried again, and was successful, and I’m glad folks have read it. It’s a “protected” post; so if you’d like to read it, contact me for the password. Thanks for reading my writing in 2020, and here’s to 2021 being one of those years when I have more (good, helpful things) to say, not less.

Proximity Redux- Consumption or Community?

Note: I wrote this post almost four-and-a-half years ago. I was reminded of it the other day, and find that it’s as relevant as ever as Christmas in this pandemic year fast approaches. These days, I’m still choosing between consumption and community, between Mammon/Mars and Jesus. I’d like to think I’ll finally make my choice for good (no pun intended) and be done with it, but that may not be how it works. I suppose some days we’re more faithful, and some days less so. Thank God there’s very little, my own fate least of all, that’s really finally up to me. Meanwhile, beloved community beckons like a song, and a song rises in my heart in response. Together, may we join the heavenly chorus, the same chorus that greeted those shepherds so long ago to announce to the world that peace had finally come to earth. Peace be with you and yours this Christmas.

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We were out on a hike yesterday in our old N. Minneapolis neighborhood. There’s an amazing trail there through the North Mississipi Regional Park. As we entered the Webber Park portion of the trail, which is across from our old apartment building, we came across this bridge where local artists had obviously been encouraged to decorate the bridge with positive words and images. Here are some pictures of the bridge and those words/images:

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It’s a pretty cool bridge, encouraging us to “work to save planet earth” and to “imagine peace.” One panel, a larger view of which is at the top of this post, also has the words “community” and “one love.” Those who know me know that the pursuit of (meaningful and sometimes “intentional,” even occasionally “Christian”) community has been an enormous part of my adult life. I’ve written about this pursuit frequently on this blog before, but several formative experiences have served to root this ideal at the center of my yearnings for the kind of life I want to be a part of. I suppose my first experience of (something like) “real” community occurred as an undergraduate at Gordon College. This continued in a hyper intense setting during my Kingdomworks experience, and then, not much more than a year later, was cemented as I was immersed as a newlywed in the just started Circle of Hope.

It was through the teaching and more importantly, the experience of community through Circle of Hope that I first came to understand that the Christian life is a communal one, or it is no life at all. Shane Claiborne, peripherally connected to Circle of Hope in the Kensington neighborhood of Philly since its early days, would later pose the question in his seminal book, The Irresistible Revolution, “What if Jesus really meant what he said?” It’s a basic, but powerful query that distills much of what I now strive for as someone who purports to follow Jesus. At 41, I’ve come to believe that I no longer have time to “mess around.” If following Jesus won’t make much of a difference to me as I live my life, much less to anyone else, I’m not interested because it’s simply too hard. And the thing is, I want it to be hard. I wrote about this years ago in both my undergraduate and graduate thesis, but it’s hard to put the energy into doing something that isn’t perceived as being worthwhile, and part of the perception of worth is wrapped up in notions of difficulty. I would hope I’m not naive or reductive enough to think that any hard thing is a thing worth doing; obviously there’s a little more to it than that. But if Jesus “really meant what he said,” what a life we’ve been invited to participate in and help create!

Jesus inaugurated his ministry by declaring the fulfillment of the proclamation of “good news to the poor.. freedom for the prisoners and recovery of sight for the blind,” of setting “the oppressed free” and of proclaiming “the year of the Lord’s favor.” In this election year especially but in every year, who wouldn’t want good news for the poor to be a reality? Aside from the powerful corporations and politicians that benefit from the prison-industrial complex, who wouldn’t want prisoners and the oppressed in USAmerica and around the world to be set free? Who doesn’t want to see the blind recover their sight? This is a political platform and agenda for life that I can get behind. This is, of course, all about reconciliation. It’s about reconciling and pursuing right relationship not only with God but with one another and with the beautiful world God made. It’s about right relationship within our own broken hearts, with our own fractured selves. Thus, Jesus invites us to join him in his ministry of reconciliation, but this is a profoundly difficult task, and it was the experience of Christian community through Circle of Hope that taught me that in no small part because this is such a difficult task, it’s one that can only truly be undertaken together. As I came to learn, all those “you’s” in the Bible that address how we are to live as Jesus followers are largely plural; they’re addressed, to you, the community of Christ followers. If we are to have any hope of living a life devoted to delivering (tangible, practical) real good news for the poor and imprisoned and oppressed and blind in the world; if we are to have any real hope of living a reconciled life, we must attempt it together, because we need each other.

We need each other to resist the temptation to pursue the American dream. It’s an enticing dream, after all, one that has captivated the imagination of large swaths of the world. It’s tempting to think that hard work and determination can get you every(material)thing you want out of life. It’s tempting to think that material things are the best of what can be had in life, and even simply that having is what life is about. To the extent that the “American dream” (not to mention the USAmerican economy) whatever it once might have been or been about, has now been reduced to one centered on consumption and the acquisition of goods, it can rightly be said to be more of a nightmare. Don’t we all know by now that “money can’t buy you love,” after all, and isn’t love what we really want? Love requires work, though, and involves reconciliation. Thus, “stuff” can often be a tempting, if unsatisfying, substitute. The “American dream” is more of a nightmare, however, for many other reasons, including notably that it’s simply unsustainable. It’s not possible for all the world to live like middle class USAmericans, we who consume such disproportionate amounts of the world’s resources. The planet is already damaged, perhaps irreversibly so, now, in large part due to our exploitation of its resources so that we can afford our middle class lifestyle. If everyone lived as we do, there would be nothing left. I believe at some level the most powerful in our society know this, and care not a whit. So long as some can achieve this way of life, though largely as a result of the circumstances of their birth (too customarily as white USAmericans), then the allure of the “dream” can continue to be held out as a hope for all both here and abroad. Thus the system is perpetuated with a few (we white middle class USAmericans, largely) benefiting a little and fewer still (the much talked about “1%”) benefiting a lot, to the detriment of everyone else.

And yet even I find this “dream” all too captivating much of the time. Absent a community of like-minded (and “Spirited,” dare I say) Christ followers around me to help me live the life I know I’m called to- a life marked by the pursuit of good news for the poor, freedom for captives and the oppressed, in short, a reconciled life-  I fall too easily into the pursuit of that lesser “dream.” My Amazon cart is full of “saved for later” items I’m ready to purchase the moment I can, and for good measure I even have an Amazon “wish list” of (high-minded, how ironic) books I’d add to my cart and would buy if I could as well. The Ikea catalog adorns my bathroom shelf above the toilet, and I spent much of this past Sunday morning communing not with God and his church but with my own consumptive desires as I refined the list of items I want to buy when I can. This is the life the corporations that run our (consumption based) economy and largely our “democracy” want me to live. They even know I’m on to them and I suspect without a hint of irony play into this meager self-knowledge by subtitling that Ikea catalog with the words “designed for people, not consumers.” It’s only people-as-consumers that buy their products and keep them in business, however; so let’s be honest.

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In my heart of hearts, though, I know I don’t want to merely consume; I want to commune. I want to know and be known, to love and be loved. I want my life to matter to myself and, if it’s not too much to hope, to others, to the world. So we need each other to resist the promise of the lie that consumption brings happiness. We need each other too simply to do the work of a ministry of reconciliation. The U.S. is rife with racial strife that has bubbled to the surface of the consciousness of white America. As I understand it as a white person, for people of color, that strife has always been at the surface because they’re daily confronted with the stress of institutional racism and oppression. It is only my privilege that literally affords me the opportunity not to think about this injustice on a daily basis, if I choose (not) to. Racial reconciliation, then, and the hard work of deconstructing racism and my own white privilege, is obviously very, very hard work. As W.E.B. Dubois said at the outset of the last century, “The problem of the…century is the problem of the color-line.” It’s likely true that this is no less the case for the 21st century than it was for the 20th, despite whatever progress may have been made in the last century. Again, we need each other to do this work.

I could go on, but I think the basic point has been made. As someone who wants to follow Jesus I believe that I and that all of us were made in and for love. We were created to exist in loving, right relationship with God, with one another, and with God’s good created order, the world. We are our best selves, I believe, when we live life with and for those around us, when we choose to serve one another, to esteem the other as better than ourselves, to put “the needs of the many above the needs of the few.” My family and I have experienced this type of community (or at least the meaningful, dedicated pursuit of it) most fully when we’ve been part of a larger faith community that puts this idea of love and peace with justice at the center of its understanding of what it means to have Jesus at the center of its identity.  We hope to experience such community again soon, and will redouble our efforts to work at bringing it about.

Joy and Sorrow in the Circle of Hope

I write as Pandora’s algorithms serve up a bittersweet tune on my “Christmas Choral Classics” station. I wonder what previous likes or dislikes, my input to the algorithm, has led to this outcome. The tune is instrumental. Maybe I am too. How much of my writing on this blog, intermittent and streaky as it may be, is marked by music? If I could write music, I would. If someone would teach me to play the guitar that sits idly in my bedroom, I might never put it down. Writing is in my blood, but who’s to say what my best expression of it might be? If I live long enough, maybe I’ll discover that I’m a songwriter. Wouldn’t that be something?

Today, though, you get this writing, and so do I. Reading is to writing as hearing is to speaking, and today I finally started in earnest to read Sylvia Keesmaat and Brian Walsh’s Romans Disarmed.

The back cover says it’s about “Reading the Bible from the underside of empire.” It comes highly recommended from the venerable Byron Borger, proprietor of Hearts and Minds Books. He’s a friend of the authors, from what I can tell, and is credited with reading the entire manuscript and giving feedback on it. He wrote effusively about it in a not too long ago edition of his Booknotes newsletter, which I highly recommend you subscribe to. I asked for and received it as a gift last year, I think, but it has been among the many books I have lying about that I think will be important, but haven’t made time to read yet.

I heard somewhere once (I can’t remember where) that “deeper than the part of me that can’t, is the part of me that doesn’t want to.” Whatever the original context, I apply it to reading this book because while I may have felt too busy or undisciplined or scattered to finally give it a go, I have deep suspicion that underneath all that can’t is a won’t. I think some of my reluctance to finally pick it up and dive in comes from a judgmental place within me. I have always felt like my own worst critic, and honestly, I do not yet know if that critical self is my shadow or true self. My mother is all mixed up in this, and in me. Strange- as I write this I’m reminded that I’m just a few days removed from the 22nd anniversary of her death. If COVID doesn’t claim me before this time next year, then I will have lived half my life with, and half my life without her, and yet she’s always with me whether I want her to be or acknowledge it or not. In any case, my ongoing work to be differentiated from my mother includes sorting out just whose voice is so judgmental inside me. Is it really mine, or is it hers? Or doesn’t it really matter, if perhaps I am a proverbial chip off the old block?

Back to Romans Disarmed then, I think part of my “won’t” about reading it has been some expected self-judgment about Keesmat and Walsh’s admirable life vs. my own. They live in a solar-powered farm in Canada that is heated by a wood fire which they also cook by, if I have all that right. They also happen to be PhD’s who have long had what I would now call a proper understanding of the “empire” we live in and the Jesus-follower’s place in contradistinction to it. I don’t know if I could, or would even truly want to, live the kind of life they do, but I sure admire it and feel no small amount of guilt about how my own life stacks up to it.

All that said, I know they have something to teach me, and I’m eager to learn. Perhaps, then, if I both can and will make time to do so, I’ll do some writing as I read Romans Disarmed, which at this moment I’ve only just begun. It has ten chapters. If I really want to wrestle with what they say, maybe I’ll try to write one post per chapter over the next month or two.

Light In The Darkness

It may be fortuitous, serendipitous, even providential, dare I say, that I begin reading (and writing!) with Advent and Christmas on the horizon. Circle of Hope, my faith community mostly located in Philly, is looking forward to Advent this year as a season in which to experience lament in the midst of hope. Here is how they frame the Advent journey this year:

Advent is all about the drama of hope — light in the darkness, presence in the midst of brutality, trust in the face of fear. We are choosing to go through the suffering rather than around it. We can trust God to be with us because so many years ago God was born as a tiny baby. Can we rejoice in the Lord, Jesus, even now?

We are following this description of hope from Ugandan theologian, Emmanuel Katongole, “In the midst of suffering, hope takes the form of “arguing” and “wrestling” with God. Such  lament is not merely a cry of pain—it is a way of mourning, protesting, and appealing to God.”

“In the midst of suffering” We are, indeed, suffering. Collectively, we are suffering more consciously than we have in recent memory. There is a mutuality God desires with us. God hushes in our disconsolate ears, and we hush back in the ears of the vulnerable baby God was. We are caring for the fragile way God shows up by caring for the fragile way we are showing up right now.

“Not merely a cry of pain” Entering our pain is an invitation into something new—a call from the future—rather than only rumination on the past. 

“With God” God has been born into our lament already. The presence of the baby is already here. The STORY is already told. Advent tells our story in the light of God-with-us. This season, we will highlight the power of anticipation, and paint a picture of hope lived out in real life.

Somehow this framing of the Advent season seems especially appropriate this year. I write on the day after the U.S. earned yet another infamous record in its inexorable march toward the worst kind of exceptionalism, having passed 200,000 new coronavirus infections in a single day. Likewise, another day has passed without justice for Breonna Taylor, Sandra Bland, and so many others. Today is another day in what is hopefully the waning days of the Trump administration, but even if the government of the U.S. follows the obvious will of the voters and inaugurates Biden in January, Trumpism seems entrenched in a large minority of the populace, and it is hopefully obvious that Joe Biden will not save us from this or much of anything else. U.S. presidential administrations come and go, but the unfettered consumer capitalism and the violence with which it is inextricably linked, both hallmarks of the U.S. empire, remain.

So hope and lament seem inextricably bound too, so long as we wait for Jesus to fully and finally set all things to right. Keesmaat and Walsh seem to have something to say about this in the little I’ve read so far. They begin Romans Disarmed by setting the stage for their work of really seeking to understand the Apostle’s letter to the church in Rome in a new, but paradoxically very old, way. In saying it’s a “new” way, I reveal of course where I stand in relation to Paul’s writing. I may not understand it very well because I don’t stand under it at all. As a cisgender straight male of European descent, firmly ensconced in middle-class life in the middle of U.S. empire, my position is one of standing “over” those to whom Paul wrote, and those like them today. That Paul lived and worked in the midst of empire should be obvious. We name his sociohistorical location as such today- the Roman Empire. Of course, Rome’s ancient empire was secured and maintained by that Roman “peace” which was anything but peaceful, the Pax Romana. It may be somewhat less obvious that we live in such an empire that is secured by such a peace today. Nonetheless, that we are now in what may be the waning days of a Pax Americana should be fairly clear to the careful observer.

That context for Paul’s writing and our reading matters greatly. As Keesmaat and Walsh write:

What happens if we read Paul’s letter to the Christian house churches in Rome as something akin to a call to disarm the empire? What happens if we read this letter written to the heart of the empire from the perspective of the margins of that empire?

Circle of Hope has been wrestling with this idea for at least a while now. As Rod White, Circle’s founding pastor wrote about Paul a few years ago:

One of the first tasks in understanding him is to let go of any imperial outlook, the supposed privileges of being an American citizen, the protection of the huge military apparatus, etc., and become small enough to need a Savior, to act as a slave of Christ. Translators during the Reformation undermined our understanding when they decided that translating the common Greek word for “slave” as slave was too demeaning and tidied  things up by using the word servant  instead (which is a big difference). In Philippians 2:7, for instance, Paul describes Jesus as taking on the condition of a slave. It is much more realistic, isn’t it, to see how humankind oppresses Jesus than to see Jesus as serving up salvation to us as we decide whether we want it or not. In order to hear what Paul, the slave of Jesus, is teaching, we’ll have to get into his slavish shoes.

Those who wear “slavish shoes,” whether Paul’s and those to whom he writes on the margins of Roman empire, or their counterparts today on the margins of U.S. empire, know suffering and sorrow, and have reason to lament. Keesmaat and Walsh say:

Paul writes his epistle to the Romans from a place of “great sorrow and unceasing anguish” (9:2). We suspect that you can’t really understand what Paul is up to in this ancient letter if you don’t have access to such a place.

They add, recognizing their own privilege as highly educated Canadians, that “if we have any access to the margins” (where they argue Paul’s epistle is best understood)…”it can only be through deep listening and shared tears.” This deep listening by the powerful to the powerless and sharing that brings tears can perhaps only come through the work of solidarity, which in turn requires proximity. We who inherit unearned privilege and power must give it away as best we can and get close to those who were marginalized so that we could be centered. We may not have been born on the margins, but if we want to really understand Paul, let alone Jesus, we might need to get there. Keesmaat and Walsh again:

There is a pathos to Paul’s writing that gets lost when interpretation gets too focused on the nature of the theological argument Paul is mounting.

They add:

…the pathos that goes all the way down to the core of creation also goes all the way up the heart of God.

And:

Somehow we will have to find ourselves in the midst of this pathos, this sorrow and anguish, if we are to understand Paul’s letter to the Romans.

You Need a Great Capacity for Joy

So whether we were born on the margins or recognize our need to in some way get there so that we can better see Jesus in his slavish shoes, there is a question of how, then, to live. On the margins, resources can seem scarce. Healthcare can be hard to come by. Social distancing in the midst of a global pandemic may be impossible. There is, again, suffering and sorrow. Keesmaat and Walsh offer an answer, if not a solution:

You need a great capacity for joy if you are to sustain life in the midst of such sorrow. But any “joy” that averts its gaze from sorrow, any “joy” that will not embrace the grief and hurt at the heart of things, is cheap sentimentality at best, an emotional cover-up and lie at worst.

They add, reflecting Paul, that “We need joy…if we are to have hope.” I said above that Circle of Hope was “my faith community, mostly located in Philly.” I say “mostly,” because in the midst of the pandemic as Circle and so many other churches pivoted to offer everything they could online, my wife and I began to reconnect with them. We have deep roots among them, and I have written about those roots quite a bit on this blog. In any case, we began reconnecting with them during Lent and Easter, and it was with no great surprise that we found ourselves experiencing joy as we did so, for the first time in a long time. Since that time, that deepening connection has only grown and finally culminated in us rejoining their covenant at the recent quarterly Love Feast. Today, I even lead a Circle of Hope cell group of people dispersed all over the country.

We do not know what this means for us. Right now many Circle of Hope cell groups continue to meet online because of the pandemic. So mine is not much different. Right now Circle’s regular Sunday meeting(s) continue to happen online too. Of course, that will not always be so. So we have much discernment to engage in as we figure out what the new “normal” looks like in a world where it’s safer to meet in person again. That may mean that we need to move back to Philly again. The Circle of Hope pastors use a metaphor for their podcast that I keep coming back to. They say in the podcast that they’re “extending the table of their dialogue” through the podcast to wherever folks tune in to it. Right now that table comes all the way to Minneapolis and, through my cell, to Texas and Wisconsin and Illinois. I don’t yet know what the outcome of the dialogue will be, but I sure am glad to be part of the conversation.

Being a part of Circle again, even from a geographic distance, has helped me to find joy, and hope. It is, after all, a “circle of hope,” and I believe it will help me to sustain life in the midst of the sorrow of COVID, of racial oppression and economic disparity, and in the midst of endless war to maintain U.S. “homeland security.” Advent is about the drama of hope as we choose to go through suffering rather than around it. Jesus endured suffering on the cross of course, but in a larger way the promise of Christmas, of Immanuel, “God with us,” is a promise that God enters our suffering more broadly too. As Bono infamously said at that 2006 National Prayer Breakfast:

God is with the vulnerable and the poor. God is in the slums, in the cardboard boxes where the poor play house. God is in the silence of a mother who has infected her child with a virus that will end both their lives. God is in the cries heard under the rubble of war. God is in the debris of wasted opportunity and lives, and God is with us if we are with them.

I might quibble with some of what Bono said. There is an “us” and a “them” that he describes, and he could be seen as being somewhat condescending to “them.” Nonetheless, he was addressing the powerful in his speech, and I know that I occupy a place of power in this society. So I have much work to do to relinquish as much of it as I can so that I can get closer to the margins where Jesus and Paul are, in their “slavish shoes.”

All of this is why I’m so looking forward to Advent this year. I’m glad to be walking in the Circle of Hope as we recognize the suffering around us and lament it, even as our joy sustains us and moves us to hope. Likewise, I know that Keesmaat and Walsh will be wise guides as they help me to more fully get into Paul’s slavish shoes in order to understand his letter to the Romans from the underside of empire. Lord, let it be so.

A Greedy Racist Resolves Again to Follow Jesus Through the Narrow Gate

What Is Making Us Mad, and Why?

Before you read this, please watch the video above, which I hope is embedded in this post correctly, and then I’ll share a bit about my reflection on the questions my friend Julius asks us to meditate on. By the way, Julius would want me to be sure to credit the creator of the Wordplay Method, whom you can find here, and I obviously want to credit Julius for his generous gift in offering the chance for reflection above and inviting others to share it.

You’ll see that the questions he asks us to reflect on, as we mourn the murder of George Floyd and so many others, are:
What is making us mad? Why is this making us mad?
What makes us feel scared? Why do we feel scared?
How can we change this?
How can we live with dignity and preserve the dignity of others?

At first I thought this would be an opportunity for me, as a heterosexual cisgendered male of European descent, to increase my empathy. The first two questions were relatively easy to enter into. What am I mad at, and why does it make me mad? I’m angry that a police officer that looks like me assassinated George Floyd slowly, for the world to see, as George pleaded for his life and called for his mom, all about 10 miles from my home. I’m angry that I wasn’t angry enough about Philando Castile or Jamar Clark, also both murdered not far from where I am. I’m angry that nothing seems to change, because “we wrestle not against flesh and blood, but against principalities and powers.” Of course, there’s already a problem here. Do you see what I did? Julius asks what makes us mad, and why, and I took the us and made it an I. Of course I can’t really reflect on these questions much as an “us” without being part of a we, and then I have to wonder what we am I part of? By the way, this issue of individualism and singular vs. plural language is at the heart, as I’ve said before, of much of our difficulties with Scripture. Much of Scripture is written to “you,” and I’ll remind myself and all of “you” again, that the “you’s” in Scripture are often if not usually plural. Do you read it differently if you think it’s directed at a group you’re supposed to be a part of, and not just to you sitting by yourself in your house?

So, back to the matter at hand, when Julius is asking what is making us mad and why, it would be myopic evidence of my white privilege not to recognize that one obvious usBIPOC (Black, Indigenous, and People of Color)- are angry because people who look like me won’t stop killing them. Likewise, I must admit that undoubtedly there is an us of people who do look like me who are angry right now about protests and property destruction, and are more upset about this than they are about the long line of people like George Floyd being murdered. They’re more upset about protests and property destruction here in the Twin Cities of Minneapolis and St. Paul than they are about the fact that the Twin Cities rank near the top of measures for educational achievement, home ownership rate, household income, and employment rate- for “white” people, and simultaneously at or near the bottom of all those measure for BIPOC. Consequently, a recent report ranked the Twin Cities at 92nd out of 100 metros for racial equity. Hence, all the hand-wringing by local television anchors over protests and property destruction and calls for “peace” and evident delight when cops and protesters can hug it out (even though we “can’t hug our way out of this“) are just more evidence of white privilege and the desire to see white power reasserted. I pray that my “white” brothers and sisters will be “saved” from this point of view- this ideology, way of life, system, and “power-” that leads us down the wide path to destruction.

What Makes Us Feel Scared, and Why?

Then I got into the next two questions: what makes us feel scared, and why do we feel scared? And as I drummed along with Julius, it hit me, and the tears began. As much as I want to be different, better, etc., I know that I’m not. Truly critical self-reflection and awareness compels me to admit that, while I may be afraid of many things, one of them is black and brown bodies. Let’s get some semantics out of the way right here. Many terms get used in this struggle for justice for BIPOC and in the critical analysis of the power structures that got us here. They include racism, prejudice, whiteness, white privilege, white power, white supremacy, white nationalism, and more. I was ready here to relate my understanding of these terms and concepts currently, but instead I want to offer this amazing resource put out by the National Museum of African-American History and Culture. Seriously, if you’re a “white” person reading this, maybe your time is best spent not listening to anything else I have to say; rather, maybe it’s best spent simply reflecting with Julius above and then fully exploring that page I just linked to on “whiteness.” The page works through many of the terms above. There are videos to watch and great authors and leaders to learn from. It’s well, well worth your time. In fact, I would go so far as to say that if you fully explore that page and learn from it, it could save someone’s life. The page doesn’t talk about policing generally or the need to defund and abolish the police. However, maybe with a better understanding of whiteness, white privilege, white supremacy, and white nationalism, you (fellow “white” person) and I will be less likely to “other” our BIPOC neighbors by fearing them and calling the police on them, which we all should know by now can get them killed (by the way, please click that link in the words “can get them killed,” and then weep with me that the story linked is 5 years old and so many more names can be added to the list of dead). Want a list? Here’s one, courtesy of Facebook and Star Tribune photographer Aaron Lavinsky:

Black lives murdered, recorded on the streets of Minneapolis. Photo credit to Star Tribune photographer Aaron Lavinsky

So as I said above one thing that makes me feel scared is black and brown bodies. The next question is why? When I reflect on why I feel scared, I must confess that I’m certainly worried about my *life*, but obviously in a wholly irrational and inexcusable way (due to socialization into “whiteness,” no doubt) since black and brown bodies have endured 400+ years of abuse, oppression, and violence at the literal hands of people who look like me, not the other way around. Even more, though, my fear has to do with stuff- possessions and “property.” In short, there is an irrational fear rooted inside me that BIPOC will come and take “my” stuff. This is hard to admit, again, because I know better. I know that everything belongs to God, so nothing is actually mine. I have become and remain convinced that the Sermon on the Mount is the “canon within the canon.” I know how much Scripture as a whole, but especially the Sermon on the Mount and even the Lord’s Prayer, have to do with money and possessions. And I know that the witness of Scripture and the early church clearly contradicts the ideology of market economies, capitalism, and so on. It was three years ago that I expressed that “capitalism had me feeling sad and depressed because of my illicit taking and greedy cheating.” I know, in fact, how very, very rich I am. Back when globalrichlist.com was active (it appears to now be defunct; here is an updated calculator– please try it out to get a little perspective), my family’s results were:

My family’s results a few years ago at the apparently now defunct Global Rich List site. Bottom line- we’re fabulously wealthy.

Clearly, then, I am the “rich young ruler” (quite literally due to whiteness in this society) that turned away from following Jesus through the narrow door that leads to life because my wealth is so very great.

This is all the more distressing because at least for several years now I’ve known that capitalism and violence go hand-in-hand. I’ve said that you only have to pay attention and look with clear eyes, and where you see one (capitalism or violence), the other will be nearby. I can’t go much further here without again mentioning Jonathan Wilson-Hartgrove‘s seminal work God’s Economy, which I wrote quite a bit about here, and which I further reflected on here (if you only read one of these other links of mine, that last one might be the best choice). In God’s Economy, Wilson-Hartgrove says:

In both Matthew and Luke’s gospels, Jesus presents the tactic of relational generosity as part of his teaching on loving our enemies. Our problem with beggars, Jesus seems to say, is that we imagine them to be our enemies. Most of us would rather not think too deeply about people who are poor that way. We want to think that we pity them or perhaps we’d like to help them. But the last thing we want to do is consider that their poverty has anything to do with us (italics added). Those of us who have access to resources don’t like to name the poor as our enemies. But our fear of beggars and our efforts to control people who happen to be poor reveal the dividing lines that the poor already see so clearly. Through nonresistance, Jesus’ tactic of relational generosity exposes our fear of the poor. By giving to the one who asks, we don’t deny our fear. Instead, we act in faith that love can drive out fear. When it does, friendship becomes possible where there was only division before. And friendship across the dividing lines of our world may be just what we really need to really know the abundance of the life that we were made for.

Another favorite book of mine of late, Into the Silent Land by Martin Laird, has a little paragraph that touches on this in passing. It’s just one little sentence, in which Laird writes that a man’s “…face had the freshness and peace of those whose poverty had taught them they had nothing to defend.” That, right there, is why I keep seeing this connection between capitalism and violence, and now how they so completely intersect with whiteness and racism. BIPOC are far more likely than “white” people to be poor, and the opposite is true as well. Whiteness makes it so that even if I grew up in a trailer park, which I did, I am far more likely than BIPOC to have access to resources that dramatically increase my standard of living, even if much of it is debt-financed (because capitalism doesn’t want anyone, rich or poor, to be free of its grasp). So as I said above much of the reason for my irrational fear of black and brown bodies has to do with “my” wealth relative to their poverty and my desire that it be protected. Obviously, there is much heartbreaking irony and even gaslighting here, since I live on stolen Indigenous land and benefit from an economy only made possible by 400+ years of slavery and Jim Crow laws, redlining and the carceral state, etc. The case for reparations is clear and compelling. As 4th century Greek Bishop Basil the Great is reported to have once preached:

Naked did you not drop from the womb? Shall you not return again naked to the earth? Where have the things you now possess come from? If you say they just spontaneously appeared, then you are an atheist, not acknowledging the Creator, nor showing any gratitude towards the one who gave them. But if you say that they are from God, declare to us the reason why you received them. Is God unjust, who divided to us the things of this life unequally? Why are you wealthy while that other man is poor? Is it, perhaps, in order that you may receive wages for kindheartedness and faithful stewardship, and in order that he may be honored with great prizes for his endurance? But, as for you, when you hoard all these things in the insatiable bosom of greed, do you suppose you do no wrong in cheating so many people? Who is a man of greed? Someone who does not rest content with what is sufficient. Who is a cheater? Someone who takes away what belongs to others. And are you not a man of greed? are you not a cheater? taking those things which you received for the sake of stewardship, and making them your very own? Now, someone who takes a man who is clothed and renders him naked would be termed a robber; but when someone fails to clothe the naked, while he is able to do this, is such a man deserving of any other appellation? The bread which you hold back belongs to the hungry; the coat, which you guard in your locked storage-chests, belongs to the naked; the footwear mouldering in your closet belongs to those without shoes. The silver that you keep hidden in a safe place belongs to the one in need. Thus, however many are those whom you could have provided for, so many are those whom you wrong.

How Can We Change This?

All of this brings me to Julius’ next set of questions, which I think are related: How can we change this, and, how can we live with dignity and preserve the dignity of others? First, let’s just acknowledge again the “we” here. I obviously don’t think I can solve the problems of or defeat the “powers” of capitalism, violence, racism, whiteness, patriarchy, and so on. I don’t even think that we can. But I do believe again that these are “principalities and powers” that we are wrestling against. That passage from Ephesians that I just linked to gives you the King James Version language of “principalities and powers.” In the NIV, it’s translated “rulers” and “authorities” in addition to “powers,” and is again worth a quote:
For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
By the way, this passage is the famous one that talks about the “armor of God.” Sounds violent, right? It’s not. In any case, though our struggle is against the “rulers” and “authorities,” the “powers,” the truly good news is that Jesus, in whom all the fullness of God dwells, has already defeated them, as we read in Colossians 2:9-15:

For in Christ all the fullness of the Deity lives in bodily form, 10 and in Christ you have been brought to fullness. He is the head over every power and authority. 11 In him you were also circumcised with a circumcision not performed by human hands. Your whole self ruled by the flesh[b] was put off when you were circumcised by[c] Christ, 12 having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead.

13 When you were dead in your sins and in the uncircumcision of your flesh, God made you[d] alive with Christ. He forgave us all our sins, 14 having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross. 15 And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

Obviously, we live in a world that doesn’t much look like these powers of capitalism, violence, whiteness, racism, and patriarchy are defeated; thus we still “wrestle” with them. Why? Of course I can’t say for sure, but my suspicion has to do with one potential we that could be inferred from Julius’ last set of questions. And this we is why I strive to be anti-racist and against capitalism, violence, and patriarchy. Likewise, I think this we has everything to do with changing things, living with dignity, and preserving the dignity of others.

How Can We Live With Dignity and Preserve the Dignity of Others?

First, a little more Scripture, from an often-returned-to passage, Ephesians 2:14-18:

14 For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 15 by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, 16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit.

To recap, the two groups are Jews and Gentiles, but we can insert any two groups here- Black/White, Straight/Gay, Cisgender/Transgender, etc. Remember from Galatians that in Christ “there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” Likewise from our Ephesians passage above, it is also “in Christ” that the dividing wall of hostility has forever been put to death on the cross. So, on the cross:

  • Jesus receives the violence of humanity without retaliating, thereby ending the cycle of violence forever.
  • Jesus puts to death the dividing wall of hostility separating any group of humans from any other group.
  • Jesus defeats the powers, the rulers and authorities of this “dark” world (not “world” in the sense of God’s good created order, but “world” in the sense of the Domination System that has been set up in opposition to the inbreaking rule of God’s kingdom).

It is no wonder that Paul writes in I Corinthians 2:

And so it was with me, brothers and sisters. When I came to you, I did not come with eloquence or human wisdom as I proclaimed to you the testimony about God.[a] For I resolved to know nothing while I was with you except Jesus Christ and him crucified (italics added). I came to you in weakness with great fear and trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on human wisdom, but on God’s power.

Likewise, Paul had already said in the previous chapter (I Corinthians 1:18) that “the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” This power of God, revealed on the cross and in Jesus’ resurrection, is saving us from a world of domination. It is the Domination System that makes it possible for me to live in a place like this:

…while so many live in a place like this:

These two images present a stark contrast. It’s tempting to think that the folks in the lower of the two images above need to be “saved,” and maybe I should have a part in it as I commute from my high place in the upper of the two images above. But just the opposite is true. The materially poor are often “poor” enough not to fear their neighbor. The materially poor are often “poor” enough to hold what they do have loosely enough to be generous with it. Statistics show that the materially poor are always much more generous than the materially rich, even if all the materially poor have is “a few cents.” God has a special concern for the materially poor. He draws near to them. They are blessed. It is the materially rich like me who need to be saved. The materially poor might teach me how.

This Power of God is Revealed on the Cross, but Displayed in the Church…

(…if only we’ll live like it.) This is the we that can work for dignity for all- both for ourselves and others, if we will really BE the church. We could really give this a try, couldn’t we? It was the first church, imbued with the power of the Holy Spirit given at Pentecost, that shared everything in common, sold possessions and belongings, and gave to any as they had need. And it was for that very reason that “the Lord added to their number day by day those who were being saved.” Later it was said of them in Acts 4:

32 Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. 33 And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34 There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold 35 and laid it at the apostles’ feet, and it was distributed to each as any had need.

Why were they of one heart and soul? Because on the cross the dividing wall of hostility between them had been torn down. Circle of Hope was talking about this again today on both of their Daily Prayer blogs. On the Wind blog they said:

Today’s Bible reading and an excerpt from it

Read Acts 2:42-47

They sold their property and possessions and shared the money with those in need.

More thoughts for meditation

This radical distribution the first church had a precedent. The Greek word used for “shared the money” is diamerizo, meaning “distributed among,” and it is used only one other time in Acts. In fact, the Pentecost chapter starts with it: “Then, what looked like flames or tongues of fire diamerizo (was distributed among) each of them” (2:3). In other words, the Holy Spirit modeled an economy where everyone had enough and no one was left out, which caused the disciples to act out a similar economy with their “stuff”—where no one was out to fend for themselves,  all were connected to a larger whole.

Sometimes the idea of sharing our property and possessions, taking only what we need, and trusting God to provide for our future needs can feel unrealistic or irresponsible. We may need the Holy Spirit to take the first step, again.

Similarly, the Water blog today was working with Matthew 20:1-16, an excerpt of which is:

But he answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the one who was hired last the same as I gave you. Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’

“So the last will be first, and the first will be last.”

They reflected on this by saying:

Knowing God brings about a change in the knower. It is impossible to know joy without somehow becoming more joyful. It is impossible to know generosity without becoming generous. This I suppose was the problem for the workers in the parable. To accept the meal of generosity that the owner of the vineyard was offering would have required a change of heart on their part. They would have needed to stop eating the food their ego was giving them – all the stuff about what is deserved, what is fair, and what they ought to be getting. Those little self-consolatory morsels are so sweet that real Food tastes bland in comparison at first. Those morsels have no substance though and only leave us feeling sick. God gives us His own love as food, and it has real transforming power. It not only is good, but it makes us good and helps us see a world that holds a banquet of goodness.

In the past I’ve read this parable of workers in the vineyard as being a play in the theater of the absurd. One could read it such that the topsy-turvy nature of the last being first and first being last, if carried on indefinitely, would result in perpetual reversals of hierarchy. This reading has “worked” for me in the past because I saw it as indicating that the whole system of hierarchy was itself absurd. I still find this reading helpful. Today, though, what struck me was that the first worker received a day’s wages. He received his “daily bread.” He got enough. Though this worker who came first didn’t much like it, the worker who came last received a day’s wages too, because the giver was generous. The worker who came last also got “enough.” Though their “sharing” was forced, what they had was equality. If I and people like me, who have gathered so much more than “enough,” so much more than our daily bread, would sell our ill-gotten gain (remember: stolen land and an economy in America built by slavery, Jim Crow, redlining, and the carceral state) and begin to make reparations; if we would hold possessions loosely and in common among a not just racially but socioeconomically diverse church that is really going for this; if we would get “small,” then there might be no materially poor among us either.

Meanwhile, the materially poor still have much to teach us. They can teach us, if we would join them, that we have nothing to defend and therefore no enemies to fear. If we would align ourselves with the materially poor and become materially poor ourselves, like Jesus, our proximity would enable true solidarity, as my friend Jesse Curtis wrote on Twitter yesterday. Note below that he’s talking about proximity to and solidarity with Black people, while I have just now been talking about the materially poor, but the intersectionality here, because of the powers of whiteness and racism, is by now well established. He said:

My friend Jesse Curtis‘ Twitter thread yesterday

Another old friend and pastor, and the person who actually introduced Jesse and I, talked about this too, I think in an email from many years ago. Duane Crabbs, who with his wife Lisa founded South Street Ministries in Akron, OH, wrote:

As someone who spends much time among the suffering (nursing homes, jail, inner city, hospitals, hospice) I have discovered that they are each one individually, a rich vein of incredible faith. The main people who I hear debating issues surrounding suffering and doubt tend to be well-educated, relatively young, materially comfortable people. To debate requires us to abstract principles and philosophical ideas form the particulars of actual suffering people. The suffering themselves do not seek life-meaning from philosophical debates. They want to touch and be touched, to care and matter to somebody. Instead of debating, let’s re-enact the incarnation and throw our lot in with the suffering and learn to love and be loved in the midst of our messy humanity. Now that is the good news, not just preached, but incarnated…

I keep coming back to what Duane wrote me because I know he’s right. I just spent much of today in my head, thinking and writing about all this. Fortunately the day started slightly more embodied as I meditated with Circle of Hope’s Daily Prayer offerings and then drummed along with Julius. Still, Duane’s call to throw our lot in with the suffering and Jesse’s call to not treat whiteness as some kind of incurable disease and instead, through proximity and solidarity, experience actual harms that whiteness might inflict on those that don’t go along with it, are nothing short of God’s gospel word for me. Jesus binds us and all things together and makes us, united in him, embodied good news for the poor and suffering. Kirsten and I have a renewed sense of call to do this work- to sell or give away as reparations our possessions and find Jesus again, in his church among those who suffer, so that we can “learn to love and be loved in the midst of our messy humanity.” Our salvation may depend on it.

Better

The scene from my prayer cell this morning.

“It’s Hidden in my Heart”

How can a young person stay on the path of purity?
By living according to your word.
10 I seek you with all my heart;
do not let me stray from your commands.
11 I have hidden your word in my heart
that I might not sin against you.
12 Praise be to you, Lord;
teach me your decrees.
13 With my lips I recount
all the laws that come from your mouth.
14 I rejoice in following your statutes
as one rejoices in great riches.
15 I meditate on your precepts
and consider your ways.
16 I delight in your decrees;
I will not neglect your word. Psalm 119:9-16

I offer the scripture above as some context for what will follow. Here’s a little more context, from Circle of Hope’s proverbs:

From Circle of Hope’s proverbs. We must be doers of the word, and not hearers only, but that is a group project.

Now hit the “play” button below and listen to a song Circle of Hope adapted for worship, and then I’ll talk about it below.


As you can tell, this is a recording of live worship at one of Circle of Hope’s Sunday Meetings. Here’s the lyrics:

I’m not the same

Your word has changed me

It is hidden in my heart

My life has a fresh start

 

I’m walking out freer

I’m walking out stronger

I’m walking out better

Better than when I came

 

Oh, it’s getting better

Oh, it’s getting better

Oh, it’s already better

Better than when I came

Rod White, Circle of Hope’s Development Pastor, has a great post this morning about worship and its potential to unlock deep memories and create change. I appreciated it much, and found it resonant with what’s been happening within me of late. As I’m writing here about worship through music and I used the term “resonant” just now, I was struck that this term has multiple meanings, including those scientific and musical. One of those meanings is this: “a synchronous gravitational relationship of two celestial bodies (such as moons) that orbit a third (such as a planet).” So resonance has to do with being in sync, and this is exactly what I’m talking about.

I was ready to sync up with Rod’s post this morning because I was awake into the wee hours of the morning listening to the song above and a few others that I’ve come across while exploring what Circle has shared via archive.org. Here’s one search result of all kinds of content they’ve uploaded including worship music and sermons, but I don’t think this is exhaustive and may not even include the song above. Here are a few of my favorite such songs and gifts for growing:

Some of Circle of Hope’s various musical offerings.

Rod’s post references some of the latest brain science regarding where our brains store basic memories and how we can access conscious emotions. It reminds me very much of what I’ve learned about trauma and the kind of trauma therapy that I’ve been engaged in over the past year, EMDR. My very crude understanding of EMDR- and why I’ve been undergoing it- is that traumatic memories (and, perhaps, their associated emotions) can get stuck in the “back” of the more “animal” part of our brain, where instincts like our fight or flight mechanism reside. EMDR activates both hemispheres of a person’s brain while they “reprocess” traumatic memories in the hope that those memories can “move” and no longer be stuck. I know in my case the Complex PTSD I live with as a result of my emotional abuse as a child can cause “emotional flashbacks” in which suddenly I’m feeling something that is bigger and maybe unrelated to what is actually happening in the moment. In those moments when I’ve been “triggered” by something that somehow reminded my animal brain of the trauma that I suffered, my behavior is driven not by what I want to do or who I hope to be, but by an instinct to protect myself due to an “unconscious predictive model” or “emotional schema” that my brain has created. Here’s what Rod said about it, citing the research he was learning about:

At the recent CAPS Conference, I kept hearing about a book that has people talking: Unlocking the Emotional Brain by Bruce Ecker, Laurel Hulley, and Robin Ticic.  They assert that intense emotions generate unconscious predictive models for all of us. These models tell us about how the world functions and about what caused those intense emotions. We don’t question them, just react to them as the brain uses those models to guide our present and future behavior. When we experience discordant emotions and feel stuck in irrational behaviors they are likely generated by these implicit “schemas” (models for how the world works) which we formed in response to various external challenges. These mental structures are ongoing, working descriptions both of the problems that move us and the solutions we have accepted.

According to the authors, the key for updating worn-out and often-troubling schemas involves a process of memory “reconsolidation,” which can be verified by neuroscience. They claim our more conscious emotions are usually locked out of the area of the brain where more basic memories reside, like the ones that form our predictive models for the world. But once an emotional schema is activated, it is possible to simultaneously bring into awareness knowledge contradicting the active schema. When this happens, the information contained in the schema can be overwritten by the new knowledge.

What this means is that people who are trying to help troubled loved ones can help create different, healing experiences and hope people can change. If we have mismatching experiences that contradict what we have previously experienced, new models can be formed. This science validates what most Jesus followers know. We can experience transformation that goes against the fatalistic sense of indelible identity and inevitable destiny that colors so much of the popular imagination of humanity these days.

I’m no expert, but I think this “reconsolidation” has something to do with the “reprocessing” of traumatic memory that is the focus of EMDR. Anyway, Rod goes on to say:

What we need in order to reconsolidate those intractable memories are “mismatching experiences” that allow our schemas to be contradicted in a good way and reformed in line with new experiences. This is one reason God did not send a book to us, she came personally in Jesus to provide many such experiences that don’t match the experiences which subverted our memories, and that is why Jesus left the body of Christ to create an environment for an alternative process – because transformation takes place deeply in such an environment.

Rod says that worship can be just such a transforming environment, and it’s no surprise that this is included in the lore of Circle of Hope’s proverbs. Under the section titled, “We are meant to go deep with God,” they say:

◉To have a full relationship with God, one must live in an environment where worship can be learned, the spiritual disciplines gained and spiritual warfare fought.

◉ Prayer is the key to fulfilling our mission of transformation.

◉ Solitude and silence are crucial tools for experiencing God’s presence.

◉ Without worship, a person shrinks.

I’m Not the Same

Without worship, a person shrinks, indeed. I’ll be honest, I deeply miss the kind of authentic, embodied, soul-stirring worship through music such as what Circle of Hope regularly engages in. The evangelical, suburban, Assemblies of God mega-church of my youth may not have had great theology and I often criticize it from the safe distance of time and miles. BUT- they routinely created an environment in which (musical) worship at least could be learned, and I think I learned it. My childhood was terrible. I enjoyed “white” privilege in the “Bible-belt” south, of course, but it wasn’t fun. My mother abused me; my father enabled it; there were financial problems and most of my growing up was in a trailer park, and the other “Christian” kids at the “Christian” school my parents sent me to bullied me mercilessly. I developed a debilitating stutter that only made things worse. And yet, over and over again I met Jesus in worship, and it filled my heart with joy. After each such experience, I walked out “freer, better, stronger,” and “better than when I came.” I wasn’t the same. God’s word, hidden in my heart/limbic system, had changed me.

I can, of course, only speak with (meager) authority about my own experience and how God touched and moved me. But I have been touched and moved. I was the teen who went away to some youth group overnight experience at which there was musical worship when we arrived. I was standing in a row with my peers where maybe we didn’t have seats, and I got into the worship. My eyes were closed, my hands upraised, and maybe there were tears. I was communing with God. Only after the song or set ended and I opened my eyes did I realize that I was standing alone; my peers had moved off to stand at the side of the room. I don’t remember; I may have felt embarrassed, but the point is I was into it, and I think it made me better.

So I “caught” worship in that way as a kid, and I definitely experienced it in our two stints in Philadelphia as a part of Circle of Hope. Just listening to “Better” above (please do give it a listen), I’m struck by a number of things. The worship leader introduces the gathered church to the worship environment they’re creating together. In typical, blessed Circle of Hope fashion, he invites each person to connect with God personally and to recognize that as they do so they’re also connecting with one another. It’s “corporate” worship- meaning “corpus-” worship as one gathered body. He mentions that they’ll be singing in different languages and using instruments from around the world. It shouldn’t surprise you at this point that this an another expression of one of their proverbs, that “We are ‘world Christians,’ members of the transnational body of Christ; concerned with every person we can touch with truth and love.” Not only does Circle talk about being members of the “transnational body of Christ,” they also speak about the “great cloud of witnesses” and routinely remember that they are part of the “transhistorical” body of Christ. You can see that in action here. Finally, the worship leader mentions an aspirational hope that they’re going for, and they sing like it’s real, present, and happening right now. Regardless of life’s circumstances, Jesus makes things better, and you can tell just listening to that moment captured in the recording. Of course, that feeling doesn’t negate the many ways in which the world is broken and in need of healing. In fact, some say the “best thing Circle does” is take part in God’s redemption and reconciliation project through their many compassion teams:

 

My Pandemic Playlist Drew Me Into the Silent Land, Where I Found My Life Again

The Ocean of My Soul

Circle of Hope Audio Art‘s second album, Patiently Impatient, has been a gift for growing that keeps on giving. Another song from this album, “Come Rescue Me,” was featured in my last post, and I’ve called Patiently Impatient my “pandemic playlist.” I think the whole album is worth a (repeated) listen. It features a variety of musical styles and is sung in multiple languages in typical Circle of Hope fashion, since one of Circle of Hope’s proverbs is that: “We are ‘world Christians,’ members of the transnational body of Christ; concerned with every person we can touch with truth and love.” Here are the lyrics from “Ocean,” embedded above:

Jesu, guidance. Now I know what love is

Compass, Kindness, all that I need in You

 

I will sit in silence and contemplate the things I don’t know

As You swim in silence, the ocean of my soul

the ocean of my soul, the ocean of my soul

 

Jesu, lightness, now I know what life is

Center, Likeness, all that I see is You

 

I will sing in silence and contemplate the things I can’t know

As You swim in silence, the ocean of my soul

Here are the notes from Circle of Hope for this song included on the Bandcamp site for the album (linked above):

Sometimes hymns and songs can be so personal to the writer that most people singing it do not connect with the sentimentality or content. Declarative passages about what the writer felt like or what they are promising to do can be a stretch to connect with. While this piece has that personal touch and describes a journey, see if you can latch on to the imagery of learning about life and love from Jesus. What does this personal connection inspire you to consider in that prayerful space?

The imagery does indeed evoke a prayerful space. I’m reminded of the book that I also referenced in my last post, Into the Silent Land by Martin Laird. Laird suggests that it is through prayerful silence- the Christian practice of contemplation- that we truly meet God. Or, perhaps better put, silence is the space in which our unbroken connection to God is revealed as the “ground of our being.” It is through silence that we remember ourselves as a “branch on the vine, a ray of God’s own light.” Here’s that helpful page again from Laird’s book:

From Martin Laird’s classic on Christian contemplation, Into the Silent Land, page 140

Laird says that we can’t not be silent, that it “is naturally present.” As I’ve come to understand it, silence is the space in which noise appears- the noise of our thoughts, feelings, intentions, desires, and distractions. But the space, the silence, is always there.

In that Silent Land, a great vastness opens up. The Circle of Hope song above describes it as “the ocean of my soul” in which God swims. There is something primal, elemental about this space in which we are always connected to God if only we can slow down and still our minds and hearts enough to know it again. I’m reminded of Paul’s writing in Colossians 1:15-23:

15 The Son is the image of the invisible God, the firstborn over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

21 Once you were alienated from God and were enemies in your minds because of[a] your evil behavior. 22 But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation— 23 if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

My Body Keeps the Score. Spoiler Alert- Love Has An Insurmountable Lead

So it is in Jesus that all things were created and all things hold together, and in the Silent Land we re-member this as we are re-collected. I’ve talked before about how our bodies “keep the score.” Our bodies have a memory; they store trauma, trauma that our minds may not even remember. But our bodies know, and for some of us it is a lifelong journey to seek healing of this trauma in our body’s deep memory. Yet though our bodies remember pain and trauma, they also remember love and light. God declared his creation “good,” and our bodies know this too, and knew this first. So our bodies have an even deeper memory that knows, as Circle of Hope sings in “Come Rescue Me” (also from Patiently Impatient and referenced in my last post), that “you are the light, life to these bones.” In the Silent Land our minds become quiet so that our bones can tell us this.

The Circle of Hope song at the top again says that “You swim in silence, the ocean of my soul.” I suspect Jesus may have been speaking of something like this in John 14:5-21:

Thomas said to him, “Lord, we don’t know where you are going, so how can we know the way?”

Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me. If you really know me, you will know[a] my Father as well. From now on, you do know him and have seen him.”

Philip said, “Lord, show us the Father and that will be enough for us.”

Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work. 11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves. 12 Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father. 13 And I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 You may ask me for anything in my name, and I will do it.

15 “If you love me, keep my commands. 16 And I will ask the Father, and he will give you another advocate to help you and be with you forever— 17 the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be[b] in you. 18 I will not leave you as orphans; I will come to you. 19 Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. 20 On that day you will realize that I am in my Father, and you are in me, and I am in you. 21 Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them.”

In the Silent Land our bones remember that it is in Jesus that they have life, that they hold together. Likewise, just as Jesus is in the Father and the Father in him, so too through the Holy Spirit is Jesus in us, swimming in silence, in the ocean of our soul.

This ever present unity with God at the very core of who we are enlivens us to see Jesus in one another and to live like Jesus did. Again, going back to “Come Rescue Me:”

For all who cry out, “Show me the way!”

I’ve seen Your Love, mighty to save.

Jesus is the Way, and the Truth, and the Life, and the life he gives enables us not only to live like him, but to die like him, for the way of Jesus is of course a way that leads to the cross- and beyond it- to new, resurrected life.

In These Dark Times, the Fire Shut Up In My Bones…Is Love

These are dark times, or at least the darkness is a little more obvious to most of us now. I only have to look at Facebook or turn on the news to be reminded of this. Some will focus on the darkness and feel the need to tell prophetic truth to the powers-that-be, calling them to account for their sin. This is holy and often thankless work. But I, too, feel a “fire shut up in my bones” which I cannot contain. What moves me these days…is hope. In my family we talk a fair bit about following Jesus these days. I’ve said for a long while that if Jesus doesn’t absolutely change one’s life; if following him isn’t an act of devotion given to this One whose love has indeed proven mighty to save, than it’s not worth it. How could it be? Have you read the Sermon on the Mount?! Jesus calls us to be meek, merciful, and pure in heart. He calls us to love our enemies and pray for those who persecute us. He calls us to give to those who ask of us and pray for (and gather, I dare say) only enough bread for today, trusting God for what we need for tomorrow. Jesus calls us to store up treasure in heaven, not on earth, and to not be anxious about any of it. According to Jesus, this- this teaching– is the narrow gate that few can enter. And putting this teaching into practice is the house built on rock that can withstand the storms of life. In these stormy days, “look for the helpers,” as Mr. Rogers said. They are the ones living Jesus’ teaching in the Sermon on the Mount, and they give me hope.

They give me hope that the Jesus Way is possible. It’s possible when we take time to enter the Silent Land, where we remember who and whose we are. In silence, the ocean of our soul, we are in Christ and Christ is in us. In the Silent Land we can plumb the depths of God’s great love for us, and it will invariably overflow into love of neighbor and help for those who are suffering. And somehow, mysteriously, by entering the Deep Memory of the Silent Land my brokenness and trauma are healed as I participate in the healing of others. My healing is terribly important, because “hurt people, hurt people.” So I must pursue it. But how do I find it? How do I find my (healed) life? The Jesus Way provides a clue, perhaps. Jesus enters our suffering and suffers with us even to the point of death. So following Jesus means that we too are called and sent to love others in this co-suffering way. We are invited, really, to lose (give up) our life. And that’s how we find it.

A Chronic Would-Be Rescuer Confronts His False Self

Come Rescue Me

Hit “play” on the video above and listen to one of my new favorite songs, written by Rachel, one of Circle of Hope’s pastors. The song was recorded by the people of Circle of Hope and included on the Patiently Impatient album from Circle of Hope Audio Art. I’ve been aware of the album for some time but must not have really listened to this particular track before, or if I did, it didn’t hit me in the way that it has recently. Whatever the case, I encountered it again during one of the first online Sunday meetings for Circle of Hope during the pandemic. Here are the lyrics:

Come Rescue Me, be my retreat

I feel alone, darkness seems strong

I need Your touch, Your promise of peace

A Hope for my weary eyes.

For all who cry out, “Show me the way!”

I’ve seen Your Love, mighty to save.

You are the Light, life to these bones,

I am Your child, You rescue me.

I especially appreciated the way the song was sung and interwoven with words from the community about what they were receiving from God during that online meeting, as COVID-19 began to really take hold in the U.S. You can see that below:

Beautiful, isn’t it? Since that meeting, I’ve had this song playing perpetually in the background of my imagination, a balm during these troubling times.

This morning it came to the fore of my mind as I was following along with this morning’s Circle of Hope Daily Prayer(s). I wrote in my last post about Why I (Still) Keep Talking About Circle of Hope and how the pandemic has counterintuitively lowered barriers to participating in the life of Circle of Hope, in my case from afar. Part of that participation has meant really following along with the Daily Prayer: Water blog. I try to fully immerse myself in that observance each morning, but have actually also been reading the Daily Prayer: Wind blog too. The “Water” blog is described as being “encouragement for a lifelong journey of faith” (so perhaps for folks who have been following Jesus for a while, like I have been very poorly trying to), while the “Wind” blog is described as “first steps on the journey of faith and community.” Like I said, I really try to immerse myself in the “Water,” but recognize that the journey of faith is perhaps seldom very linear, and sometimes I need a little “Wind” at my back too. One thing I like about “Wind” is the way it continually introduces readers not only to Jesus and the life of faith, but to Circle of Hope and the life of that particular community, whose “gravity” I continue to feel the pull of.

What Have I Done? My “False Self” Keeps Making a Mess of Things

So again that brings us to this morning. In today’s “Water” entry, titled “What Have I Done?”, we continue learning from a children’s story by Mercer Mayer, Herbert the Timid Dragon. Today’s part of that story helps us to see how even our best efforts to live into who we want to be can go horribly wrong when we haven’t reckoned with our “False Self,” which is described as “a way of being in the world that doesn’t match who (we) want to be.” When this “False Self” drives our behavior, we can be misunderstood and relationships can be damaged. We get scared, and we “jump right back into…old patterns” that do not reflect our “True Self.” In the “Suggestions for Action” section from this morning’s entry, it says:

To discover our true selves and to draw close to God (intertwined actions) we, too, need to learn through taking new action, meeting failure and fear, and starting to identify our patterns of living (like running to hide) that may need to change. It’s a conflict.  What have I done? is the inevitable question we all ask as we seek to know God and ourselves. On this journey within, we first discover how we are not who we think we are, and we are surprised in the process. Many spiritual seekers have called this, the discovery the False Self: the habits of thoughts, feelings, and choices we make unconsciously, trying to make ourselves safe and happy. (For more on this, see Invitation to Love by Thomas Keating).

Pause now and ask God to help you see beyond your current understanding of yourself. Let yourself remember failures you’ve known or times you have felt misunderstood by those around you. Instead of dwelling on the pain/guilt/shame of these memories, see if you can catch any patterns that those failures or conflicts might reveal about how you “do” life or how you pursue happiness. Jot down whatever floats into your awareness.

As I reflected on the times of significant failure in my life, and especially those times when I felt misunderstood and hurt, I did indeed see some patterns. It’s not like I haven’t looked for such patterns before. I’ve had years of therapy, including almost a year most recently of EMDR. I know how much my childhood trauma so often drives me into the “back of my brain” as I seek attachment and approval in inappropriate ways, which inevitably results in being misunderstood and hurt. Still, when I did this work again this morning, it struck me in a new way. I think one of the reasons is actually because of yesterday’s “Water” entry. The “Suggestions for Action” from yesterday made the following invitation:

To know God and know our true selves, we can make a good start by listening deeply to our hidden wishes. What do you wish you could be?  The stories we tell ourselves about ourselves are important. The longings we often turn away from, perhaps because they seem childish, are important.  Pause and invite your wishes for yourself to come into your mind. Maybe you’ll remember a childhood memory of what you wanted to be and do.  Don’t dismiss these. Welcome them. Look within them to see what they might tell you about yourself that you have forgotten. Write a brief summary in your journal.

As I reflected yesterday, I was reminded that when I fled Texas and the abusive upbringing of my youth and went away to Gordon College, I wanted to be….(wait for it)….President. Just what we need, right, another “white” male President? Thank God that didn’t pan out. Still, at the time, my intentions were good, I thought. I wanted to help people, and thought that position would give me the best chance to help the most people. So I enrolled as a Political Science major and completed three years of that program before “life” happened and I eventually graduated from another school with a different, more “utilitarian,” degree. I’ve told that tale elsewhere. What I wrote down from yesterday’s reflection, though, was: “Leaving the trailer park for college to be President was a continuation of the seeking attachment/approval through rescuing that I had been branded with as a child, but on a grand scale.”

I’ve written extensively again about my childhood trauma and how I was “parentified” from a very young age, particularly in regard to my mother. What I continue to learn, though, is that as emotionally infantile as my mother was and as much as that demanded that I learn how to “care” for and even parent her, my father’s role was in some ways even more complicated. As warm and loving and kind and perpetually self-sacrificial as he could be, he was very enmeshed of course in my mother’s emotional field, ever her enabler. I’ve often lamented his awareness of my mother’s abuse and the daily trauma she inflicted, really on everyone, and that his response was not to actually “rescue” me, especially as a young child, by removing me from the situation, sadly through divorce. Instead, his response was to daily “lay down his life” by trying to shield me from as much of her abuse as he could. Of course, this was not a terribly effectual strategy in terms of reducing harm.

It did, however, make him pretty saintly in my eyes as a child. He was, after all, warm and loving to me (when my mother would allow such expression), and he tried to protect me, in his own ill-advised way. It made him look like a rescuer, of course, and it constantly motivated me to in turn try to rescue him by constantly monitoring my mother’s emotional status and doing whatever I could to prevent the next angry outburst. I’ve been rescuing ever since.

How Jesus Rescues

Upon further reflection over my 4+ decades of life, it seems pretty obvious. My biggest “failures” in life (I have several in mind)- the times when I’ve felt most misunderstood- I can now see more clearly as times when I was trying to “save” somebody. Some of these efforts were more “successful” than others, but always I can see how I was trying to do what I thought was a “good” thing, but in a (very) wrong way. And this is where today’s “Wind” entry comes into play. As the post explains how Circle of Hope tries to “resist and restore with those moved by the Holy Spirit,” there is a lengthy quotation from Eugene Peterson. Peterson is talking about the temptation of Jesus in the wilderness, and he supposes that each temptation can be interpreted as a way of doing something good. The temptation to feed himself when he’s starving by turning rocks into bread is an invitation to also feed others who are hungry. The temptation to throw himself down from the temple and be rescued miraculously is an invitation to evangelize, to demonstrate the good news that Jesus embodies. The temptation to worship the devil and thereby receive the right to rule the nations is a chance to finally have the world be ruled justly (by Jesus). Thus, Peterson says:

In the three great refusals, Jesus refuses to do good things in the wrong way. Each temptation is wrapped around something good: feed a lot of people, evangelize by miracle, rule the world justly. The devil’s temptation is to depersonalize the ways of Jesus but leave the way intact. His strategy is the same with us. But a way that is depersonalized, carried out without love or intimacy or participation, is not, no matter how well we do it, no matter how much good is accomplished, the Jesus way. We cannot do the Lord’s work in the devil’s ways.

The “Suggestions for Action” from this “Wind” post are:

If the devil thought he could dominate Jesus, how much he must think he can express himself through us! We need to take a daily inventory. Am I trying to do good in an evil way? How unconsciously am I part of something that claims to be a good way but is not the Jesus way? This will take some meditation.

I’m struck by the word “participation” from the little bit of the Peterson quote that I copied above, and I’m reminded actually of another Circle of Hope’s “gifts for growing,” a recent episode of the Resist and Restore Podcast, in which part of the time is spent wrestling with the question: “How is God being with me in the midst of suffering and tragedy better than God protecting me from suffering and tragedy?” This question really gets at what I hope and pray is one of the central tenets of Christian theology, namely that if the Way of Jesus is anything, it is a way of co-suffering love. We see this most clearly in Jesus, who saves us from ourselves and from the violence and destruction of the world we’ve tried to make without God, not by scooping us out of it so that we can go to Heaven when we die, but by entering it as one of us and suffering its effects with us. In Jesus, again as Eugene Peterson put it (this time in his Message translation of the Bible), God “put on flesh and blood and moved into the neighborhood.” Fully embodied, God-in-the-flesh humbled himself and subjected himself to everything flesh experiences, “even death on a cross.” This is how Jesus, the Suffering Servant (nay, Slave) rescues us, by suffering with us. This suffering led Jesus all the way to persecution and death, and beyond it, to the resurrection life that we are invited to live into in this season after Easter.

In the Silent Land, I’m a Ray of God’s Own Light, a Branch on the Vine

“This will take some meditation,” indeed. Some initial observations are that (obviously, I know) I need to stop trying to rescue people. I know of course that I can’t even save myself (from myself, no less). I am perpetually as much in need of rescue as anybody. And Jesus is my rescuer. I’m grateful for this season of late, especially as Circle of Hope in their Daily Prayer blogs and in their online meetings has been inviting us all to keep watch throughout the day with breath prayers. I had been struggling for a while to develop a practice of meditation using a breath prayer and had been greatly helped in this by the Martin Laird book Into the Silent Land (another Circle of Hope recommendation). Here’s a page from that book that I’ve found most helpful:

From Martin Laird’s classic on Christian contemplation, Into the Silent Land, page 140

As I try to hew close to my practice of contemplation, I am reminded that I am “a branch on the vine, a ray of God’s own light.” I have already been rescued, and this rescue helps me to see that part of me which has always been rescued. On the very next page from the one copied above, Laird writes:

“That’s right,” cheered Father Alypius. “Thoughts keep coming back because that’s just what thoughts do. But if you look directly at the thought or the feeling and ask who is the chatterer, who is suffering, you won’t find anybody, you won’t find a sufferer. There will be chattering, sure. Suffering, sure. The thoughts coming and going. Don’t look at the suffering, the anguish, the fear. These are objects of awareness. I’m asking you to look into the awareness itself. Not the objects of awareness. These have dominated your attention for decades.

When, through contemplation, I can be still long enough to know that God is God, that Jesus is the vine and I am a branch that knows no distinction between branch and vine, I can see all my thoughts and feelings for what they are, weather on the mountain of my awareness. I am not the weather. I have thoughts and feelings; I am not thoughts and feelings. I am a ray of God’s own light. This awareness, which requires daily practice to cultivate, “frees me from the need to be free of what others do to me,” and it helps me to remember that I don’t need to rescue anyone in an unconscious attempt to rescue myself (or either one of my parents).

There is, of course, still suffering in this world. But the world-to-come is already here because of Jesus’ life, death, and resurrection, and as we participate with Jesus in his resurrected life, we have the sacred privilege to do good things in the right way, the Jesus Way. We can suffer with those who are suffering just like Jesus does, by being close to them. Just like Jesus interrupted the world’s cycle of violence forever on the cross by receiving the world’s violence without retaliating, we too can follow him in this way. Here’s a picture of someone teaching us what that looks like:

(AP Photo/Bill Hudson) (6305031269) Hat Tip to EJI

The Civil Rights Movement is instructive in this regard. Much ink, obviously, has been spilled regarding this from voices far more learned than mine; so suffice it for me simply to notice that while many “white” people were the perpetrators of racial oppression, injustice, and violence, there were a few who mobilized to join their black brothers and sisters who were suffering, not to rescue them (because the “domination system” was and is still very powerful), but to learn from them and suffer with them. For some, this resulted, like Jesus, in suffering to the point of death.

Such co-suffering love is the “fruit” of a good tree, a tree that has matured to the point of bearing fruit. I pray to bear such fruit some day. Meanwhile, thank God I have a rescuer. Thank God my failure and fear can show me those parts of me that still need rescuing. May I learn their lessons so that, armed with my True Self- a branch on the vine, a ray of God’s own light- I can get on with the “family business” of reconciliation and co-suffering love. It’s urgent work.