The Dark Side of the Prosperity Gospel

“Do not be deceived; God is not mocked, for you reap whatever you sow.” (Galatians 6:7).

It’s been a busy week since Monday night’s presidential debate. I don’t have time to say much but feel compelled to address something that struck me Monday night while it is still relatively fresh in our memories. There has been much debate about who “won” the debate and how you vote on that is pretty subjective. I think most of us heard what we expected to hear filtered through our own political lenses and that of the media analysis we choose to rely on for “expert” opinions.

What struck me most were two things. When Donald Trump said that not paying taxes makes him smart and that taking advantage of the foreclosures during the recession was “good business,” he showed again why he is the poster boy for the dark side of the prosperity Gospel and even of Capitalism itself. The prosperity Gospel is the misguided interpretation of Christian theology that emphasizes material blessings and rewards for those who proclaim their faith in Christ. It is responsible for the growth and success of many mega churches and television evangelists, but it is totally contrary to the teachings of Jesus.

There are too many examples to cite them all here but these quickly come to my mind. “No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.” (Matt. 6:24, Luke 16:13). The parable of the rich fool (Luke 12:13-21), the rich man and Lazarus (Luke 16:19-31), “Blessed are the poor in spirit” (Matt. 5:3), and numerous times where Jesus says, “leave what you have and follow me.”

Mr. Trump said earlier in the campaign that his favorite Scripture is “An eye for an eye.” When one’s only concern for how to measure one’s worth is material wealth and power, that’s a great motto to live by, but I pray that some of Mr. Trump’s Christian followers will prevail upon him to someday learn what Jesus said about that desire for revenge by reading the Gospels or even just the Sermon on the Mount.

The Gospel of Christ has been twisted into the prosperity Gospel because it sells. Promising people they will have to take up a cross to follow Jesus, or to share what they have with the least of those as judged by the world’s standards, or to love their enemies and turn the other cheek – those just are not good marketing techniques. Promising potential church members they need to sell all they have and give it to the poor doesn’t entice many recruits to sign up. Maybe that’s why Jesus only had 11 faithful ones?

The spread of the prosperity Gospel also explains the conundrum many political commentators have wrestled with this year, namely how to make sense of Trump’s popularity among some Christians. Galatians 6:7 says it so well, “we reap what we sow.” Creating a flock of materialistic, wealth-worshipping “Christians” over the last few decades has produced this strange phenomenon of those who call themselves evangelicals enthusiastically giving their support to a man who is the antithesis of the values and lifestyle Jesus Christ calls us to live.

It also explains how those who claim the name of the Prince of Peace can be devout supporters of the NRA and gun rights. Fear of losing one’s prosperity leads to taking very drastic and unChrist-like measures to protect and defend those “things that thieves can steal and rust and moth can consume.” The rest of that advice from Jesus in the Sermon on the Mount says, don’t put your faith in those perishable things, “but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.” (Matt. 6:19-21).

God is not mocked. We have planted seeds of greed and selfishness, and now we are reaping what we have sown.

Is It Well with your Soul?

“It is Well with My Soul” has long been a favorite hymn of mine, but it has taken on a new twist for me in this year of apocalyptic election scenarios. Twice in recent months I have been in worship services where that great old hymn has been part of the liturgy. All of the lyrics to that hymn are powerful statements of faith, but the verse that has caught my ear in this election year is the last verse which says:
“And Lord, haste the day when the faith shall be sight,
the clouds be rolled back as a scroll;
The trump shall resound, and the Lord shall descend,
Even so, it is well with my soul.”

In particular I’m referring to the phrase, “The trump will resound, and the Lord will come down.” Sorry, but I can’t hear the word “trump” without being reminded of the Republican Presidential candidate. And the eschatological imagery in that line reminds me that many on both extremes of the political spectrum are feeling like the world may come to end if the “other” candidate is elected. I don’t really expect the end of the world on November 9, but regardless of your feelings about Trump or Clinton, most of us would agree the outcome of this election will have serious consequences for the future of our nation and the world. As an antidote to our anxieties about that, Horatio Spafford’s great hymn repeats the refrain, “It is well with my soul.”

If you don’t know the story behind this hymn, it was written in 1873 by Horatio Gates Spafford, a prominent American lawyer, after he had experienced multiple tragic events, including the death of a son in the great Chicago fire, financial ruin, and a storm at sea in which four of his daughters died. (More details at https://en.wikipedia.org/wiki/It_Is_Well_with_My_Soul.) Knowing the history of Stafford’s Job-like tragedies, any one of which could undo most of us, we know lyrics like these are not merely pious platitudes.
“When peace like a river, attendeth my way,
When sorrows like sea billows roll,
Whatever my lot, thou hast taught me to say
It is well, it is well, with my soul”

At different times in my life words of faith like this speak more to me than others. This is one of those times, in part because of my grave concern over the deeply divided world we live in typified by the Presidential election rhetoric and the hate inspired violence from Syria to San Bernardino and far too many points in between. And on a more personal level I’m dealing with some chronic pain that makes it hard for me to function, including finding time and energy to write.

I was humbled and shamed about how easy I give into pain or despair over the state of the human condition the other day in physical therapy. A young woman was there who could barely walk, even with her cane. As she slowly made her way from the aquatic therapy pool through the main therapy room I noticed she is bald and wore a colorful bandana on her head. I assume she has lost her hair from chemo therapy. And beneath that colorful bandana she smiled at me, and that smile lit up the room as a powerful witness that though her body is betraying her, it is well with her soul.

This stranger’s smile and Spafford’s 143 year-old words, written out of tragedy and sorrow far greater than mine continue to comfort, challenge and inspire me. They remind me of a very helpful definition of faith I read many years ago by a Canadian theologian, Wilfred Cantwell Smith. At the risk of oversimplifying, my summary of Smith’s thought is that he delineates an important difference between belief and faith. We sometimes use those words synonymously, but they are not. Belief is an intellectual ascent to a proposition or idea, while faith is a deep trust in a power that can give us the “peace that passes understanding” (Philippians 4:7) no matter what external circumstances threaten to make us fearful and anxious, be they personal, existential or political.

One of my favorite stories that illustrate the difference between belief and faith as trust is this one by an unknown author about Charles Blondin, a famous French tightrope walker:

Blondin’s greatest fame came on September 14, 1860, when he became the first person to cross a tightrope stretched 11,000 feet (over a quarter of a mile) across the mighty Niagara Falls. People from both Canada and America came from miles away to see this great feat.
He walked across, 160 feet above the falls, several times… each time with a different daring feat – once in a sack, on stilts, on a bicycle, in the dark, and blindfolded. One time he even carried a stove and cooked an omelet in the middle of the rope!
A large crowd gathered and the buzz of excitement ran along both sides of the river bank. The crowd “Oohed and Aahed!” as Blondin carefully walked across – one dangerous step after another – pushing a wheelbarrow holding a sack of potatoes.
Then at one point, he asked for the participation of a volunteer. Upon reaching the other side, the crowd’s applause was louder than the roar of the falls!
Blondin suddenly stopped and addressed his audience: “Do you believe I can carry a person across in this wheelbarrow?”
The crowd enthusiastically yelled, “Yes! You are the greatest tightrope walker in the world. We believe!”
“Okay,” said Blondin, “Who wants to get into the wheelbarrow?”

The story says no one took Blondin up on that invitation. But when things are truly well with my soul I know it’s safe to get in God’s wheelbarrow, even if I have to muster my courage like the father whose epileptic son had just been healed by Jesus. He said, “I believe Lord, help my unbelief!” (Mark 9:24).

Which is to say that faith is a journey, not a destination. John Wesley, founder of Methodism, knew that well. He asked new clergy as United Methodist Bishops still do today at ordination, “Are you going on to perfection?” That’s a not too subtle reminder to walk humbly with God and other faith seekers who know that faith and doubt wage an eternal battle in us all. Wesley also advised preachers to “Preach faith until you have it.” I believe that’s why the word “retirement” does not appear in the Bible. We’re all still preaching and seeking that trusting faith that no matter what curve balls life throws sings out, “It is well with my soul.”

Intimacy and the Meaningful Life, Genesis 3:1-8

One childhood game that seems to have survived from one generation to the next, even in this age of multiple electronic devices, is hide and seek. All of my grandchildren have enjoyed that game at some point in their childhood, including one who cracked me up by hiding her little brother in the clothes hamper and then proudly announcing to us that she put Ryan in the hamster! The game is fun – but only up to a point. The late great preacher Fred Craddock told a story about a great hiding place he found at his grandparents’ farm. He hid under the front porch of the old farm house and proudly told himself “They’ll never find me here.” Minutes went by, which began to seem like hours. The seeker ran by the front porch several times without ever looking under it, and Craddock says he suddenly found himself saying, “They’ll never find me here!!!”

The solution to that problem is figured out even by young children who start making subtle or not so subtle noises to reveal their presence. As adults however it is often much harder to be “found” when we are hiding from each other and even from ourselves. Why do we do that? To be able to live out the other qualities of a meaningful life we need the confidence that comes from being fully known and affirmed by one or more other people and ultimately by God. That’s intimacy.

Intimacy is a tricky word in our culture. It is laden with overtones of sexuality. We talk about undergarments as “intimate apparel.” Being intimate with another person is often code for having sex. For that reason I struggled with whether should use the Genesis 3 account of the fall for this sermon. We know the story: Adam and Eve disobey God and eat of the forbidden fruit of the tree of knowledge of good and evil. And suddenly they realize they are naked and make loin cloths for themselves. Next they hear God walking in the garden and they try to hide themselves.

This story is a way to explain why human life is full of sin and difficulties, but the reference to nakedness has confused people for centuries about “original sin. I want to suggest this story is really about a loss of intimacy. In order to understand that I invite you to make a mental leap to a deeper understanding of nakedness beyond the literal meaning. On an emotional and spiritual level nakedness is about being vulnerable and defenseless. It’s about being uncovered and unhidden in the eyes of God. Adam and Eve were playing hide and seek with God and of course they were quickly found. When it comes to God that old adage is especially true – “you can run, but you can’t hide.”

Adam and Eve are afraid and try to hide from God, but not because they have no clothes. We know that because they have already made their figgy loin cloths before this encounter with God. Their nakedness is of a much more serious variety. They are ashamed and afraid because they are naked and defenseless before God in their disobedience to a direct order. They now know the prime evil, which is not about sex, but is alienation from their creator. They are afraid and ashamed. And so they try to hide from God, which of course is foolish. We live in a cyber society where our location is tracked 24/7 by GPS and countless apps in our phones that are smarter than we are. We leave a trail of where we’ve been and what we value every time we use a credit card. But from day one there has been an even more powerful force in our lives that knows where we are and what we do all the time. It’s not GPS but G-O-D. We cannot hide our mistakes from God. Just ask Ryan Lochte how well trying to cover up a stupid mistake with a lie can turn into an international incident! We all make mistakes because we are all fallible. And yet how much time and valuable energy do we spend trying to hide who we are from God, others and even from ourselves?

My friend Mebane McMahon recommended an excellent book on intimacy to me and I highly pass that recommendation on to you. The book is “The 7 levels of Intimacy” by Matthew Kelly. Relax, I am not going to try to cover all 7 levels of intimacy today and can only begin to scratch the surface. But the fact that Kelly identifies 7 levels and has written a whole book on the topic is an indication of what a complex subject intimacy is.

We like to simplify complex topics, which is one of the reasons that it is tempting to just equate intimacy with sexuality. But being in a relationship, even a sexual one, does not guarantee the safety and security we feel in a truly intimate relationship where we feel loved and affirmed unconditionally. We can all be lonely in a huge crowd or sitting in a church service if we are hiding from God and others.

When I was much younger and even more naïve than I am now I had no idea of the difference between sex and real intimacy. I still believed the fairy tale notion of finding one true love that would meet the need I couldn’t even yet identify as intimacy. When I fell in love in college with the woman who became my first wife there was a popular song, “The Theme from a Summer Place,” that seemed to capture what we were expecting and hoping to find in our relationship. The song lyrics say this about that summer place:

“There are no gloomy skies
When seen through the eyes
Of those who are blessed with love
And the sweet secret of
A summer place

Is that it’s anywhere
When two people share
All their hopes
All their dreams
All their love.”

Isn’t that what we all hope from in our most significant relationships – whether they are sexual or not? Someone with whom we can share ALL of our hopes and dreams and love. And yet how often are we disappointed because most relationships don’t live up to that ideal? Ironically, when I recently googled the movie for which that song was written, I discovered that it is all about broken relationships and extramarital affairs, things that happen when we start looking for love in all the wrong places.

Intimacy, like all the marks of a meaningful life, requires work and a lot of it. That’s because love is not a feeling, it’s a choice. We can learn to control how we deal with feelings and impulses, but we can’t determine when they appear, often in unexpected and uncomfortable situations. Intimacy with others and with God requires conscious choices and actions. Like Michael Phelps or Simone Biles have to work hard and dedicate themselves for years to their goals for Olympic gold, intimacy is a quality of life that requires discipline and determination. Too many relationships fall short of gold medal status because we lack the discipline to work on the relationship when it gets difficult and uncomfortable.

The same is true of having an intimate relationship with God. Jesus’ followers are called disciples and that word comes from the same root as the word discipline. All disciples of Christ in 30 A.D. or 2016 must make a choice to follow Jesus each and every day. It’s not a one and done deal. The forces of worldly temptations for material rewards or cheap pleasures all pull us every day toward the wide and easy road that leads to destruction.
I decided to use the Genesis 3 story to talk about intimacy primarily because Kelly points out in “The 7 Levels of Intimacy” that shame is one of the greatest enemies of intimacy that must be overcome. Chapter 3 of Genesis, commonly called “The Fall,” describes what happens when Adam and Eve disobey God and get caught. Unlike a game of hide and seek, the stakes here are existentially higher. Eve and Adam make the classic mistake we often resort to when we screw up; they play the blame game. Adam blames Eve, Eve blames the serpent. Instead of simply confessing their transgressions and asking for forgiveness, they continue to try and hide, and the consequences are severe. Because of their disobedience they are evicted from paradise – where everything they needed was provided in abundance. Instead they are forced to grow their own food and survive by the sweat of their brow. The pain of childbirth is greatly increased for womankind forever and she is made subservient to the rule of her husband. And finally they are made aware of their own mortality. Ouch!

Pretty gruesome stuff if the story ended there, right? Unfortunately many of us get stuck in our spiritual development with that image of a judgmental God, and when we do we cannot ever achieve true intimacy with God because we are afraid of the consequences if we have to come before God naked and defenseless. Worse yet, the shame and guilt we all carry in some degree also gets in the way big time when it comes to human relationships. If we are using up a lot of psychic and emotional energy playing hide and seek from God, we simply to do not have enough gas left in our tanks to create and maintain an intimate relationship with other people, no matter how much we love them or they love us.

But here’s the Good News – the Judeo-Christian salvation story doesn’t end with Genesis 3. The rest of our Scriptures tell a glorious story of redemption. Like a parent ticked off with disobedient children, God puts Adam and Eve in time-out. He stations Cherubim to guard the gates of paradise so the naughty children can’t sneak back in. But like disappointed parents or partners or true friends, God can’t and doesn’t give up on the wayward ones. Genesis doesn’t say this, but I’ll bet this is the first time it was ever said, “This hurts me more than it does you.” And so the other 1986 chapters of the Bible tell the story of God’s persistent, faithful efforts to redeem and restore an intimate relationship with humankind. Why1986 chapters? Because we are slow learners. We keep trying to play hide and seek to cover our nakedness while God bails us out of one mess after another.

Intimacy is the key that unlocks the gate to paradise and salvation. Intimacy with God is the truth that sets us free to be open and vulnerable and honest with ourselves, with others and with God. This truth is described repeatedly in different ways in the Bible, but it boils down to the same basic ingredients – trust, honesty, confession, and forgiveness and grace.

Ephesians 4 puts it this way: “But speaking the truth in love, we must grow up in every way into him who is the head, into Christ.” Intimate relationships are those where we trust each other enough to speak the truth in love. That’s different than brutal honesty that flows when we allow our emotions to rule our tongues. It’s different than “telling it like it is,” without regard for the other person’s feelings or perspective. Balancing honesty with the sensitivity and compassion of love is sorely lacking in many social media postings and much of our political discourse, but it is absolutely necessary for the most important relationships we have with loved ones and with God.

That kind of openness and honesty is not a New Testament creation – even in the Hebrew Scriptures where God is often portrayed as a judge to be feared there are glimpses of grace. The prophet Isaiah in the very first chapter has God speaking to his rebellious children and says, “Come now, let us argue it out, though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool.” In other words, don’t play hide and seek – come to me, no matter what your sins and they can be forgiven. My favorite New Testament verse about the power of confession is in I John 1:9. “If we confess our sins, God who is faithful and just will forgive us our sins and cleanse us from all unrighteousness.” No sin is bigger or wider than God’s mercy; so what are we hiding from?

I wonder how different Adam and Eve’s story would have turned out if they had known that simple truth about intimacy. We’ll never know – but what we do know is the sacred truth that sets us free to live meaningful lives. That doesn’t’ mean it is simple or easy to live it. The world still is playing one giant game of hide and seek based on deceit, manipulation and false pride. But God will provide us with the faith and courage and discipline to play a different game–to stop hiding and trust God enough to confess each time we fall short of the gold medal. God will pick us up and dust us off to try again, but we have to be brave and honest enough to ask for help.

So my friends, church is not a place to play hide and seek. It’s safe to be real here without fear of judgment. So blow your friends minds – tell them next Sunday you’re going to church to be intimate with a few hundred of your friends!

A Lament for Unity

“Some take pride in chariots, and some in horses,
but our pride is in the name of the LORD our God.
They will collapse and fall,
but we shall rise and stand upright.” Psalms 20:7-8

I don’t have time to write much today but feel an urgency to respond to the disheartening news coming out of the UK this week. ISIS must be dancing in the streets. Their epidemic of fear has toppled the British Prime Minister and dealt a terrible blow to European unity. I find it very ironic and sad that it was the older population in Britain who voted in favor of leaving the EU. They should be the ones who remember how well Nationalism worked for Europe throughout history and most recently in the 20th Century.

European Nationalism engulfed the entire planet in two horrible world wars and left a trail of death and destruction throughout European history. Why would we want to try it again? Fear does terrible things to the human mind, and there is much to fear in this rapidly changing world we inhabit. But putting our trust in chariots and horses, i.e. strength and force and defensive isolation that turns its back on millions of refugees is not the answer. To resort to abandoning the most hopeful effort at unity and cooperation the world has seen in centuries because of current fear and hardship is short-sighted and tragic.

Those who put their faith in chariots and horses will collapse and fall, but those who put their pride in the peaceful, loving, cooperative ways of the Lord will rise and stand upright. It takes faith and a lot of it to believe that, but the alternative is to try and return to methods that have proven hundreds of times to fail. Come, Holy Spirit, and breathe courage and faith into every trembling heart.

Post Script: I went out to mow my grass after writing the above. I do some of my best thinking on the lawn tractor. Today I had one mowing meditation I want to add. It may be because I am neither young nor fearless, although it was a favorite of mine even when I was young and fearful, but a line from a great old hymn came to mind as I reflected more on the rise of nationalism in both Europe and here in the U.S. It was written in 1931 as nationalism was raising its ugly head in Germany. I’ve never served a church where it is a popular hymn because it is too challenging and uncomfortable, but I think it’s time we listen. The whole hymn is profound, but what echoed in my mind today is the third verse:

“O help us stand unswerving
against war’s bloody way,
where hate and lust and falsehood
hold back Christ’s holy sway;
forbid false love of country
that blinds us to his call,
who lifts above the nations
the unity of all.” “O Young and Fearless Prophet,” by S. Ralph Harlow

A Response to the Orlando Massacre

“Put your sword back into its place; for all who take the sword will perish by the sword.” Jesus

Another mass shooting, another record broken for innocent lives snuffed out, more prayers and tears and hand wringing. This one is worse because it targeted the LGBT community and people of color – an all-purpose hate crime. My heart is broken again, but I haven’t yet heard the expected hateful tweets from Trump and his ilk calling for more violence and stronger defense. Trump recently said his favorite Scripture is “An eye for an eye;” which says volumes about his lack of Christian faith. I have intentionally avoided Fox News all day, as I do most days, because I’m not sure I can take much more vitriol and fear-mongering.

I fully expect this tragedy to be used for political gain by Trump, and anticipate he will blame the work of ISIS on President Obama’s “weakness;” so I want to counter that bogus argument right now. To blame the rise of terrorism here and abroad on “weakness” and to call for more guns and more military action in response is to forget recent history and to engage in bad theology. The full context of the Scripture above is as follows:

“ While he was still speaking, Judas, one of the twelve, arrived; with him was a large crowd with swords and clubs, from the chief priests and the elders of the people. 48 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him.” 49 At once he came up to Jesus and said, “Greetings, Rabbi!” and kissed him. 50 Jesus said to him, “Friend, do what you are here to do.” Then they came and laid hands on Jesus and arrested him. 51 Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. 52 Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword.” Matthew 26:47-52

You can twist the interpretation of that text, and many do, to mean that Jesus was saying those who commit violence deserve to suffer in turn. But that is not consistent with the full life and teaching of Jesus that blesses peacemakers, advises turning the other cheek, loving one’s enemies, and praying for those who persecute you.

Human history is so full of violence against creation and humankind that I don’t know where the origin of that cycle of vengeance could ever be identified. We only get four chapters into Genesis before the first murder occurs! And in that story God marks Cain, the murderer, not to punish him but to protect him from retribution. That lesson was lost immediately.

The warfare in the Middle East goes back before recorded history; so it is difficult to assess blame or to solve that Gordian knot. But that is no excuse to twist more recent history to justify a dangerous political ideology. I would argue that the rise of terrorism in recent years is not because of American weakness but because of unjustified invasions of that region by former President Bush. Those of course were in response to 9/11, which was I’m sure justified in the eyes of the terrorists by US imperialism and the decadence of our society. My point is that there are always those who can find an excuse to get revenge on those we label as “enemies.” But military strength does not bring peace. We are the strongest military power in the history of humankind, and we are still not safe and secure. Violence can never bring peace. World War I sowed the seeds of WWII, which created the Cold War and the nuclear arms race. And on it goes.

And Jesus said, “Put away your sword.” Till the cycle of violence is broken, till we confess our own guilt for profiting from fear by selling more guns and security systems, and selling arms to other countries, the military-industrial complex President Eisenhower warned us about 50 years ago will continue to beget more violence. The U.S. currently gives $5 Billion dollars a year in military aid to Israel, and ¾ of that money is spent back in the US to buy weapons produced by US manufacturers; and the US Congress, which can’t agree on anything else, wants to increase that amount! What price are we paying as our infrastructure and education system collapses while we profit from bigger and better ways to kill each other?

People who are afraid have a hard time hearing Jesus’ words to be peacemakers; so I don’t expect this reminder to be popular in another moment of tragedy. But what we are doing is obviously not working and to double down on violence and power as the solution is not the answer.

Not a Spectator Sport: Matthew 7:24; James 1:22-27

One of my favorite literary characters is Zorba the Greek. Zorba is a daring, brash, risk-taking, fun-loving rascal—all things I admire but am too chicken to try. Zorba is described in the novel bearing his name by Nikos Kazantzakis. The novel is narrated by a character Zorba calls “Boss” because the boss hires Zorba, ostensibly to manage a mining operation for him. In reality, The boss hires Zorba so he can live vicariously through him for a little while.

Zorba is based on a real life Yorgis Zorba that Kazantzakis met on an actual mining venture and the boss, a writer and spiritual seeker/philosopher, is Kazantzakis himself. Zorba chides the boss for being a book worm and “quill driver” because he merely writes about life instead of living it. My love affair with Zorba and Kazantzakis’ other work began 45 years ago when I discovered them in the syllabus of a course on “Theology and the Modern Novel.” I fell for Zorba, but I identified with the boss. I’m much better at observing and reflecting on life than living it in person with gusto.

That same theme shows up in a much more controversial Kazantzakis work, “The Last Temptation of Christ.” Critics of that novel and the movie of the same name mistakenly assume it’s about Jesus being sexually tempted by Mary Magdalene, but they miss the point. Our suppressed attitudes about sex often distract us from more subtle and deeper issues. In The Last Temptation what entices Jesus to abandon his divine mission is not lust, it is the desire to live a “normal,” safe life as a husband and father. Those roles are not wrong, of course, they were just not what Jesus was called to do and be.

On a trip to Boston recently I visited the John F. Kennedy Presidential Library and Museum. As a child of the ‘60’s it was good to relive a bit of that turbulent period of history. There is the expected pro-Kennedy bias to the museum, of course. There was no mention of the young, martyred president’s human frailties or moral weaknesses. Like all mortals, especially powerful ones, he had has share. But there was also a sense of altruism and service in the Kennedy-Johnson policies so sorely lacking in today’s populist political posturing. JFK’s “ask not what your country can do for you; ask what you can do for your country” may sound like a cliché or hopelessly naïve today, but it is far nobler and more Christian than racist slogans to “make America great again.” And it has endured as one of the most famous lines in an inaugural address because Kennedy lived those words he wrote.

No one short of Jesus or Mother Theresa has totally pure motives, but with all their faults, there’s a quality of public service and commitment to justice exemplified in the Kennedys and others of wealth and privilege all the way back to Washington and Jefferson that seems lacking in today’s political atmosphere. JFK failed his physical for military service for a variety of chronic health issues that would have kept most of us on the sidelines. He didn’t have to and probably should not have gone to war. But he used his privileged status, not to avoid service, but to pull strings and join the navy in spite of his medical problems because he felt it was his duty. He’d lived in Europe as a young man in the ‘30’s and knew first-hand the evils of Nazism while most of America was still in favor of isolationism.

After the war Kennedy felt called into politics, not for what it could do for him, but for what he could do for his country. He was already a twice published author and Pulitzer Prize winner (for “Profiles in Courage”) but chose not to be a safe and comfortable spectator/quill driver and instead became an active participant in causes he believed in passionately.

Kennedy’s achievements in his 1000 day presidency are truly remarkable: avoiding nuclear disaster in Cuba, signing the first nuclear arms control agreements, launching the Peace Corps, taking on organized crime, and advancing civil rights and social justice causes than extended American ideals in very significant ways.
He made mistakes in Southeast Asia and domestically, but one does not have to agree with every action or consequence of his policies or legacy to affirm the altruistic spirit of his life. He overcame great physical pain and ultimately gave his life for the country he loved because he chose to be a “profile in courage” instead of just writing about others who did.

In another part of the JFK library is a display I didn’t expect devoted to the life and works of Ernest Hemingway. I was surprised by that until in good quill driver fashion I had time to reflect on why the two share that space. The factual/historical explanation is that Hemmingway’s tragic suicide in 1961 occurred during JFK’s presidency and Kennedy helped assure that Hemmingway’s papers and original manuscripts were collected and preserved.
With all the cold war, domestic and political turmoil on Kennedy’s plate, I asked myself, why would he take time to preserve some quill driver’s papers? My guess is because like Kennedy, Hemmingway was not just a writer; he was a larger than life Zorbatic actor in the narratives he wrote about. He was able to write about the horrors of war because he lived them as an ambulance driver for the Red Cross in WWI. Like Kennedy he foresaw the coming of WWII because he lived in Europe and described the Spanish Civil War as a precursor to another world war.

Why does all that matter to me? Other than the obvious political connections between then and now, a lot of “normal” life has been going on for me since I last wrote here. Grandchildren graduating, having birthdays, my beloved United Methodist Church going through its quadrennial soul searching and public embarrassment about social justice issues, spring time challenges of yard work and gardening chores, coping with the challenges of aging – mine and my father’s; and all the while wrestling with my own temptation to play it safe, enjoy a “well-deserved” retirement, and avoid the conflicts and confrontations of social activism.

All that is far from a new struggle. Twenty plus years ago I wrote a paper about that tension in graduate school and called it “They Shoot Prophets, Don’t They?” Fear is a great excuse for cowardice. “Normal” life concerns and creature comforts are seductive temptresses to avoid faithful living and prophetic witness. Before retirement I often thought I was compromising my values for a parsonage and a pension. Now that only one of those two remains I feel somewhat less constrained to say what I think and feel.

All of that surfaced for me as I reflected on my Boston trip and the realization that “normal” life has kept me from writing here for the last few weeks. With all the critical issues confronting our world and the church right now, that seems like a shirking of my responsibility as a citizen and disciple. Life is a balancing act of tending to both personal and communal needs, and that is very hard work, at least for me.

Part of our responsibility to the larger community is to be informed and think critically about issues that affect the common good. Far too often we have a very limited perspective and base our beliefs and values on what is best for me and those close to me. It’s much harder to think across class, race and social boundaries to ponder and act on what is the just and right thing to do for all of humankind and beyond that to all of creation. We have a tendency to stay within our different comfort zones because, well, they’re comfortable. Intentionally or unintentionally we tend to live, work, go to school and socialize with people who look and think like we do. Historically when immigrants have come to this country, and that includes all of us or our forebears unless we are Native Americans, from the first settlements in this “New World” different ethnic groups, different faith groups, different classes settled together in different locations.

The American melting pot has in reality been more of a collection of separate but unequal boroughs, ghettos, subdivisions, colonies, and territories, from our inception. Now we are engaged again in that struggle Lincoln described so well at Gettysburg to see if a nation conceived and dedicated to unity in diversity can long endure. Unity does not mean conformity. We tend to forget that when we choose up sides and turn our differences into debates instead of opportunities to learn from each other. Our win-lose culture is based on economic and political systems where in order for one side to win someone else has to lose, even though that “losing” side might be 49% of the population.

We saw this win-lose struggle again at the recent United Methodist General Conference where stalemate and status quo left no one satisfied. A truce was called by the Council of Bishops to prevent division of the church and a special commission authorized to study the issues of sexuality that have consumed far too much time and energy and prevented other critical kingdom work for more years than Moses and the Hebrews wandered in the wilderness. I hope that commission will practice what Krista Tippett calls “generous listening” in her book, “Being Wise: An Inquiry into the Mystery and Art of Living.” Her insights are so important I want to quote several passages from Chapter 2: “Words: The Poetry of Creatures.”

“Generous listening is powered by curiosity, a virtue we can invite and nurture in ourselves to render it instinctive. It involves a kind of vulnerability—a willingness to be surprised, to let go of assumptions and take in ambiguity.”

“Our cultural mode of debating issues by way of competing certainties comes with a drive to resolution. We want others to acknowledge that our answers are right. We call the debate or get on the same page or take a vote and move on. The alternative is a different orientation to the point of conversing in the first place: to invite searching—not on who is right and who is wrong and the arguments on every side, not on whether we can agree; but on what is at stake in human terms for us all. There is value in learning to speak together honestly and relate to each other with dignity, without rushing to common ground that would leave all the hard questions hanging.”
“But the pressure of coming to agreement works against really understanding each other. And we don’t understand each other.”

“More importantly, you have got to approach differences with this notion that there is good in the other. That’s it. And if we can’t figure out how to do that, and if there isn’t a crack in the middle where there’s some people on both sides who absolutely refuse to see the other as evil, this is going to continue. There’s a lot of pressure, and it’s much easier to preach to the choir versus listening to people who agree with you. But the choir is already there; the choir doesn’t need us. The crack in the middle where people on both sides absolutely refuse to see the other as evil—this is where I want to live and what I want to widen.”

Not bad advice for Congress and our political process either! But generous listening takes time and critical thinking skills that cannot be achieved in a 5 minute speech or a 140 character tweet. It requires a willingness to practice what we write/preach, to be in the words of Jesus and James, “doers of the word and not just hearers.” I want to simply close with those words and encourage all of us to read them with new eyes and generous ears and pray for inspiration and guidance to be both wise observers and daring actors on the stage of life.

“Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock.” Matthew 7:24

“But be doers of the word, and not merely hearers who deceive themselves. 23 For if any are hearers of the word and not doers, they are like those who look at themselves[a] in a mirror; 24 for they look at themselves and, on going away, immediately forget what they were like. 25 But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act—they will be blessed in their doing. 26 If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless.27 Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.” James 1:22-27

Introvert Musings II

Introverts
Like a good introvert I thought of some things I should have said in yesterday’s blog a few minutes after I posted it. Researchers say it takes a typical introvert about 12 seconds to think of a response to a comment. Extroverts can only stand about 3 seconds of silence before they speak again; so you can easily see why introverts don’t say much. We introverts need time to process things before we speak while extroverts do their best thinking out loud. Neither is right or wrong; it just helps communication and relationships to understand the differences.

So, I was on my lawn tractor mowing after I wrote the piece on curiosity. I do some of my best thinking in the solitude of mowing. What I realized was that, at least for me, it’s not lack of curiosity that keeps me from asking questions, it’s just that I don‘t think fast enough on my feet or seat to figure out what to ask in a timely manner. For example, I mentioned asking doctors enough good questions about treatment options, side effects, prevention of health issues, etc. I have excellent docs who take time to answer my questions when I ask them; so this isn’t about them, although I know there are some docs who are less willing or able to take much time with each patient. And even the best of them are overworked and usually behind schedule; so there isn’t much time for introvert introspection while in the exam room.

Especially in serious situations, when questions are even more important, the stress can make it even harder to think. I’ve had a couple of situations where I got unexpected bad news from doctors, and there just isn’t much time to recover, process and respond. For what it’s worth, I have found it very helpful to do several things: 1) I take a written list of questions and topics with me into doctor’s appointments; 2) if it’s a serious issue I try to take my extrovert wife with me to help ask good questions; and 3) if she can’t go with me I have her brainstorm questions with me before I go.

I don’t know what the current stats are, but a few years ago I learned that introverts were only 25% of the American population. So it can sometimes feel lonely in our culture that favors assertive go getters in most areas of life. Mutual understanding of personality traits in a non-judgmental way goes a long way to improving relationships and communication. Introverts need to understand that extroverts aren’t insensitive and aggressive; and by the same token extroverts need to not take offense when introverts need to tune out and take time to recharge our batteries with some solitude. It’s not a lack of curiosity or caring, it’s just a different way of being. And when understood, those differences can benefit any group or relationship by both kinds of personalities contributing insights and perspectives that others won’t.

Give me a few minutes and I’ll probably think of something else….