Spit It Out!

Today's readings: Psalms 46 or 97, 149; Isaiah 66:1-2, 22-23; Revelation 3:14-22; John 9:1-12, 35-38

Is mainstream Christianity too wishy-washy? Media hype about the "Culture War" between the faithful and the secular wouldn't lead us to believe so. Conservative religious voices speaking out against abortion and same sex marriage are frequent, loud and shrill. But in a time and place where Christianity is by far the dominant religion and Christian businesses from dating services to investment firms flourish, are Christians really suffering from any threats or dangers we don't fabricate ourselves? The only "persecution" we face in the USA is that people are free to speak against us if they so choose. Someone refuting our beliefs or calling us out for behavior they disagree with is in no way equivalent to oppression. Yet somehow we manage to convince ourselves we are victims, perhaps because on some level we know truly living one's faith does invite persecution, but we don't have the stomachs for the real thing.

The progressive church is not off the hook. Yes it frowns upon and occasionally speaks out against the more egregious activities of its conservative counterpart, but rarely since the civil rights movement of the 1960s does it insert itself in any meaningful way. Instead, content simply to disclaim the follies of its less sophsticated cousin, it leaves the secular culture to do the heavy lifting on progressive issues. Paralyzed by political correctness, it operates from a generic humanism wherein faith is at best charming. Church as therapy.

Neither camp, though opinionated, is bold. Mostly they preach to their respective choirs. They are the lukewarm spit out by Christ (Rev 3:15-16). Passionate Christians cling to neither of these labels (nor a moderate one) because they are too busy feeding the poor, praying for their enemies, spreading the Gospel, and visiting the sick and imprisoned to worry about any politics that don't hinder those efforts. Dedicating oneself to these works is still considered radical in all quarters because it is an implicit indictment of anyone not doing them. Christianity is the opposite of a cultural affiliation or confirmation (even its own): it is a light and fire that burns them away.

Evening readings: Psalms 27; 93 or 114

401K. IRA. WWJD?

The story of the loaves and fishes is known even to many non-Christians because it works on several levels. It foreshadows communion as an example of Jesus welcoming everyone to the table (even if the table is a grassy hill). It speaks to our basic need to be fed both physically and spiritually. It challenges our reflex to respond to the world as a place of scarcity and need. That last idea, where we wrestle with faith versus practicality, can be especially difficult for us in a culture where terms like "Christian Financial Planning" and "prosperity gospel" abound.

Whether Jesus performed a supernatural act, or the crowd was moved to share what was hidden amongst them, the point is the same: when we dedicate our resources to God's purposes, there will be more than enough. When the crowd dispersed, there were enough fragments of the original five loaves left to fill twelve baskets! When we have a fish or loaf and others don't, the gospel calls us to act in faith. Sometimes that means releasing what we have and trusting that it will serve a higher purpose. For an individual that loaf might be time, money and/or talent. For a church community the fish might be other assets; for example, if our attachment to owning and maintaining a particular piece of real estate erodes our time and ability to do mission, we need to ask whether a fear of scarcity causes us to grip that fish more tightly.

In God's economy, resources hoarded are resources wasted. As loath as we Americans are to admit it, our obsession with 401K and IRA runs counter to WWJD. It only makes sense to us to plan for our financial future, but that is never the future Jesus teaches about unless he says to stop worrying and trust nothing but God. If we are "responsible" people, that message can be a real punch to the gut, but if we are faithful people we need to hear it and wrestle with what it means for us, especially when it puts our feet to the fire. We spend our whole lives learning to loosen our grip on what we know we possess to free our hands for God.

Ineffable

Today's readings: Psalms 46 or 47; 146; 59:15b-21; Revelation 2:8-17; John 4:46-54

in-ef-fa-ble *
adjective
1. incapable of being expressed or described in words
2. not to be spoken because of its sacredness; unutterable

Applying words to God is a tricky business. Since God is infinite, any definition we construct insufficient. We write and speak about God, and around God, but the words we use are not God. Some of the most powerful writing about God is not expository but poetic. The psalmists and prophets were particularly gifted at painting their experience of God in vivid metaphors, some so strange as to be dreamlike. When discussing God as a saving force, Isaiah described a warrior with a breastplate of righteousness, a helmet of salvation, garments of vengeance and a mantle of fury (Is 59:17). God is infinitely more than a warrior, but for Isaiah this was an image that addressed the needs of the time. When we contrast that with God as portrayed as a mother hen gathering her chicks (Matt 23:37), it is apparent different metaphors for God serve different purposes.

One danger of metaphors is that we allow them to become definitions. For example, God as “Father” is one of the most common metaphors, so common that many people take is as a firm definition. Many find this image strong and comforting, but to others who have not had good paternal experience it can be jarring, even alienating. While we should welcome the potential for growth that exists in grappling with challenging notions of God, when we insist on our own image of God as the defining one, we do a disservice to the God who is present for all people in all times and places. Furthermore, we hamper our opportunity to experience God in ever richer ways.

The good news is that if no words are sufficient – all words are on the table. We may not be able to define God, but we can express our understanding of God in words and images that reflect our own experiences. We are not limited to existing, traditional terms that alienate or offend us. To some people – people who feel the need to control the uncontrollable experience that is God – this notion is dangerous and heretical. But if our goal is truly to better understand God and not just to create a God in an image that is convenient for us, the work of doing so is holy.

Evening readings: Psalms 27; 93 or 114   * ineffable. (n.d.). Dictionary.com Unabridged. Retrieved January 08, 2013, from Dictionary.com website: http://dictionary.reference.com/browse/ineffable