Things Fall apart

 

The Second Coming

William Butler Yeats

Turning and turning in the widening gyre

The falcon cannot hear the falconer;

Things fall apart; the centre cannot hold;

Mere anarchy is loosed upon the world,

The blood-dimmed tide is loosed, and everywhere

The ceremony of innocence is drowned;

The best lack all conviction, while the worst

Are full of passionate intensity.

Surely some revelation is at hand;

Surely the Second Coming is at hand.

The Second Coming! Hardly are those words out

When a vast image out of Spiritus Mundi

Troubles my sight: somewhere in sands of the desert

A shape with lion body and the head of a man,

A gaze blank and pitiless as the sun,

Is moving its slow thighs, while all about it

Reel shadows of the indignant desert birds.

The darkness drops again; but now I know

That twenty centuries of stony sleep

Were vexed to nightmare by a rocking cradle,

And what rough beast, its hour come round at last,

Slouches towards Bethlehem to be born?

‘Things Fall Apart’

I feel that I’ve traveled back in time to eight years ago when Donald Trump was first elected president. The president, playing the role of the agent of chaos, has created the same tension filled atmosphere as before. Each day we awake to some new and increasingly outrageous ideas flowing from the White House. We seem to be watching January 6 all over again, but this time the violence and destruction is coming from within the executive branch of our government while still being directed at our governmental institutions and at our public servants. The difference this time is that the destruction in not being carried out by the ad hoc groups of citizens who were motivated to overthrow an election. This time it is being methodically carried out by presidential appointees and their cohorts who are systematically taking control of multiple departments of our government. I suspect they would argue that the goal is for agents connected to the tech industries to ‘streamline’ government and to implement AI for the efficient running of things, thus creating a smaller, less expensive and more efficient government. 

A government driven by AI would certainly be efficient, but it is based on the false assumption that governing in a democratic republic such as ours is merely a mechanical process, a zero sum game with winners and losers. A democratic republic is about so much more than efficiency or being the winner and others the losers. To work for the greatest number of people, governing must be a give and take, a constant search for common ground, for compromise. The resulting policies, and even the process itself  keep us working together. It requires collective effort on the part of individuals who know each other, understand each other, and trust each other. This keeps participants from going to extremes at which point little positive can happen to address common concerns, and we evolve into chaos or are tempted to fall for strongman rule. A working democratic republic requires understanding, participation, and trust. This is core, the center. Without it our common cause falls apart. As Yeats put it, when things fall apart, the center cannot hold. Have we allowed ourselves to evolve into an age in which we cannot hear or see each other, trust each other? Have we descended to the point at which we don’t even desire to work for a common ground? Have we created our own kind of rough beast about which Yeats warns in his poem?

Responding to a Call to Change

Responding to a Call to Change 

Thoughts on the assigned reading, 2 Corinthians 7:2-12 (1/28/25)

When I read a text, I always struggle to apply it to myself, personally. I struggle because it is much easier to apply it to someone else. I’m guessing that has happened to others as well. I’m okay with good news in a text, but sometimes it hits a little too close to home; taking criticism is hard for me. Oh, I’m getting better at it, but if we are honest, few of us like being told that we are wrong or that we could do better. My ego gets right in there and begins to rationalize why or how I am right, that I had no other choice, so I can’t be blamed. My self image, my self importance my desire are challenged and I don’t like it.

In his first letter to the Corinthians, Paul quite pointedly addressed a variety of issues that I’m sure the people of that time didn’t really appreciate, issues that reflected how they were (or weren’t) living out their lives as people of God. In this text, Paul is addressing that ‘dressing down’ he gave them, and he commends them that they took his chastisement to heart, repented, and were transformed; but this could have gone a very different way. I am particularly struck by verse 10 in which Paul describes two reactions to being confronted with our sin. (law) 

‘…Godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death’ (10)

Godly grief: being upset by my sin, by my inability to live in God’s way of loving God and loving others.

Worldly grief: being upset about being corrected, challenged, being insulted or caught in a wrong act, at being told I was wrong.

Godly grief leads to: repentance, restoration, transformation, peace.

Worldly grief leads to: anger, ill will, revenge, division, tension.

When I think about my own experiences, these patterns play out over and over. Like I said, I’m learning, but I have a long way to go. As I thought about this, though, I couldn’t help but see this in action in recent days in a very public way. Pardon me if this upsets you, but I think that it has to be said. In her recent homily at the National Cathedral, Bishop Budde very gently but pointedly alerted President Trump to the fact that people were afraid and possibly harmed by some of his proposed policies and called on him to be merciful as he designed and carried them out. Considering that loving others, being merciful are primary concerns through out scripture, this is an appropriate theme. We, as I write this, are seeing the reaction to this played out publicly; a ‘worldly grief’ as a response to this call for mercy has resulted in anger, ill will, and tension. Prophetic voices in cultures and in scripture have been rarely commended but often condemned, and that appears to be the, at least public, response in this case. But, this is a good word for all of us to hear. We are all participants in a culture that needs to be called to act in mercy. The difference is an environment of peace, being transformed to loving God and loving others, or an environment of tension doubling down on our right to be right and to protect our self image and self-interests.  

All Saints Day 2023

All saints Day

Appointed Reading:

Matthew 5: 1-9 (10-12)

Today is a good day to pause and reflect on the lives of grace lived by those we know who have departed. It’s a good day to reflect on the grace we have been given and how that impacts our day-to-day thoughts and actions. 

Jesus words here sound so comforting. We would all like to have people in our lives that treat us like this. But in reality, our human condition tends to marginalize those whose actions and beliefs are such as these. Mankind’s penchant for ‘self-reliance’ has become an excuse, a defense for lives of narrow self-interest directed towards attaining the ‘good life’. Our sense of transactional relationship is based on actions performed for self-advancement. 

Jesus turns the self-interested man towards a God-interested and other interested man. Our transactional culture would say that the people described in these verses have nothing to offer that will enhance their position. 

-the poor, the downtrodden of our culture

-the gentle

-the meek

-those who ask,’is that the right thing to do’ or ‘Can we do better’?

-those who show mercy

-the pure in heart

-the peace makers

-those who are mocked because they try to follow this existence-that of Jesus.

No, they are not rewarded by our transactional culture. These are traits of ‘losers, suckers’. These are people who get walked all over. At best, they are naive and at worst they are dangerous to our ‘way of life’. They just don’t get it!

Yet, these are those who are promised the kingdom of God, They are part of God’s community. Not one of us can live this existence completely. Not one of our ‘dearly departed’ did. But, in Christ, God has restored us to the promise again and again. As we, as they did, realize this grace in our lives, may we respond more and more with lives that are steeped in these characteristics of the community of God.  

More Than Merely Joining

 

“Our church rituals (have) become more about joining the group than changing your life”

(Richard Rohr, On The Threshold of Transformation, p.192)

I’m in the early stages of research for a presentation on the future of the church and this quote has gotten me thinking. Has participating as a member of a church simply evolved into another act of joining a group, another notch on our cultural/social belt, so to speak, similar to joining the Rotary or Lions club? Now, there is nothing wrong with joining a community group. In fact, there are all kinds of data that suggest that this is not only good for the individual, but good for collective society as well. But, I’m thinking about our penchant for joining in order to resume build or a way to meet new people. I realize that, to an extent, this kind of “joining” has always been around. However, I am wondering if after so many decades of emphasizing maximization of our self-interests for economic, and social advantage, that we haven’t marginalized the primary purpose of being part of God’s community by reducing it to a kind of social joining.  

When we are part of God’s community, we are not merely “joining” a group. We are being changed by God to be forgiven, grace filled people who think and act in love towards God, towards others, and towards God’s creation. When I join a group, I can easily rationalize coming and going, choosing the events of which I will be a part. Extending that approach to my church could change my understanding of participation in the body of Christ, and the rituals of the church, of worship become simply another act of “joining”. 

It is, I’m sure different for everybody, but for me, the older I have gotten, the more I have been drawn to the rituals and the sacraments of the  church, the liturgy, the assigned readings for the church year, the special remembrances at services, and even the special services. (The Easter Vigil has become one of the most meaningful services of the year for me). There is a richness there that draws my attention away from myself, away from my shallow tendencies of “joining” and that points me to God’s actions in Christ to change me. 

The Preface to Holy Communion that my church has been using this Fall emphasizes God’s creative and sustaining work in our lives and in the world. If we can understand church less as an institution to join, and more as call to change our lives and a response to being changed, how might that impact the future of the church?

The Preface for Holy Communion;

O God triune, how majestic is your name in all the earth.

Over the eons your merciful might evolved our home, a fragile tree of life.

Here by your wisdom are both life and death, growth and decay,

the nest and the hunt, sunshine and storm.

Sustained by these wonders, we creatures of dust join in the ancient song: 

The earth is full of your glory: The earth is full of your glory.

O God tune, you took on our flesh in Jesus our healer.

In Christ you bring life from death;

we remember his cross, we laud his resurrection.

Broken like bread, he enlivens our body.

Outpoured like wine, he fills the earth with goodness.

Receiving this mystery, we mortals sing our song:

The earth is full of your glory: The earth is full of your glory.

We praise you for the heart of Jesus,

so filled with your love for this earth.

On the Night before he died, he took bread, and gave thanks,

broke it, and gave it to his disciples, saying:

Take and eat; this is my body, given for you.

Do this for the remembrance of me.

Again, after supper, he took the cup, gave thanks,

and gave it for all to drink, saying:

This cup is the new covenant in my blood,

shed for you and for all people for the forgiveness of sin.

Do this for the remembrance of me.

Gathered around this table, we your children unite in this song:

The earth is full of your glory: The earth is full of your glory.

O God triune, you create the worlds,

you uphold the living, you embrace the dead.

Send forth your Spirit and renew the face of the earth.

Strengthen us for our journey with this meal,

the body and blood of Christ.

Give us a future that trusts in you and cares for your earth.

Empowered by your promises,

we rise from our deaths to praise you again:

The earth is full of your glory: The earth is full of your glory.  

Amen, and amen. Amen and amen.

That is about more than joining. That’s about life changing beliefs. 

Jospeh, Guardian of Jesus

 Today, the Church remembers Joseph, Guardian of Jesus

The appointed Reading; Matt. 1:16, 18-21, 24a

In recent weeks, I’ve been preparing a study on what the Bible says about justice, so I seem to see it at some level running through many of the appointed readings, but maybe that shouldn’t be surprising. When we read about doing justice, not far removed we also tend to hear about righteousness, mercy, kindness, acts of healing, helping those in prison… Are you sensing a theme? And, so it is with the appointed reading for today. In this short account of Joseph, we come face-to-face with a man who is righteous, one who does justice. When Joseph found out Mary was pregnant., Matthew says this of him;

…being a righteous man…unwilling to expose her (Mary) to public disgrace planned to divorce her quietly. …But…he took her as his wife.

Joseph was unwilling to cause Mary embarrassment when he would have been within his rights to have publicly humiliated her. But, he went even further! He married her. When we consider our sins, it is easy to claim God’s grace for those specific acts we have done that hurt others, but how often do we also acknowledge our need for grace for failing to act justly, for failing to love, to show mercy, even if it is within our “rights” to act otherwise? Jospeh’s example shows us how life changing doing justice, loving kindness, showing mercy can be.

Gushing Like a River

 Gushing like a River!

Thoughts on one of the appointed readings for today, March 15, 2023

John 7:14-31, 37-39

I have been working on a study on justice and Micah 6:8 has been in the back of my brain, so what follows is somewhat guided by that.

He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:8)

From the reading:

(v 16-18) My teaching is not mine but his who sent me … Those who speak on their own seek their own glory.”

(v 37-38) Let anyone who is thirsty come to me and …one who believes in me drink. …’Out of the believer’s heart shall flow rivers of living water.’

When Jesus starts talking about being specifically “sent”, being one with God, he often follows that with talk of changing those who follow him.  I think it’s at this point that people sometimes get a bit hesitant. Oh, we want a God-man who is a personal savior, changing us from lost sinner to saved saint, but Jesus seems to teach about a much more thorough change, a core change. 

I think that we prefer a bit of a distance between ourselves and God, a separation of our religious and secular selves. Jesus, as man, was the ultimate in God-interest and other -interest. We are drawn to the God-man when it comes to being forgiven-being personally saved. When he says “come and drink”, he follows it up with (then)” out of the believer’s heart shall flow rivers of living water. Jesus is life changing because he is core changing (out of the believer’s heart). I think that we want to be “saved”, but God, in Jesus , wants to do more than that. God wants to change us, our entire selves.

Think of the Old Testament accounts of God providing life-giving water to Israel in the desert. There were so many people that the water would have had to “gush” out to satisfy them all. Here, John uses the word “rivers”. Strong vibrant rivers don’t tend to trickle, they gush. The living water doesn’t merely satisfy me, it changes my core being to one who can’t help but gush God’s love to others

Lent is a time especially set aside in our church during which we intentionally pause to self-acknowledge how we each have failed to gush forth rivers of living water, how we have protected our self-interest by compartmentalizing God into religious life for our personal “salvation” and secular life for our personal power, prestige, pride, protection. Lent is a time to recognize that the waters of grace in the work of Jesus not only quench our thirst for personal salvation but can drown our compartmentalizing selves so that as saved people, we can gush rivers of living waters for others. And, the beauty of this is that when we fail, and we will, the grace of God in Jesus is present to fill us again and again so we are equipped to be living water for others, doing justice, loving kindness and walking humbly with our God. It makes me think of Dr. Luther’s thoughts on daily remembering our baptism. 

(baptism) indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God…

"The 1619 Project" a Reaction

  The 1619 Project

Nikole Hannah-Jones

It has been said, “History is written by the winners”.  Having studied and taught  World and US History, Political Science, and International Affairs for longer than I care to admit, I would edit that to read, History is written, edited, taught, mythologized and internalized by the winners. It becomes our national imaginaries, how we see ourselves and, therefore, very hard to change or maybe even question. This book is evidence, however, that the losers also have a history that is carried with them, a way that they too see themselves and their country. I believe that when the winners ignore the history of others, they do so to their own detriment. For good or bad the losers’ history percolates beneath the surface. It may emerge in bits or break through in the established culture, sometimes subtly and unnoticed - sometimes aggressively challenging the status quo. 

The marginalized have always “written” their history. In the past it had been easier for the winners  to control it, either burying it or absorbing useful bits into the popular imaginary. In our technological era, though, most anyone can be heard. The history of the marginalized can be shared globally before it is buried, reworked or conveniently absorbed. It sets there for all to see as an alternative account of what has transpired, as a contrast to the history written by the winners.

What do we do with this history of the marginalized, the history that may conflict with the myth we have created? It can no longer be ignored. Do we,

-Label it a lie?

-Call it a distortion of the truth?

-Acknowledge it but suggest that it will be too problematic to teach it or create public

  policy to positively address it?

-Treat it with as much validity as the history written by the winners and attempt to deal

  positively with it?

I used to teach my students that everyone has a national imaginary about their country. It has developed from the history they were taught and experienced as they grew and gained greater experiences. It drives individuals’ attitudes and level of public participation whether that be in civic matters, ideas about culture, community involvement, global attitudes, attitudes about the natural world, or economic perspectives., possibly even in religion. It is not infrequent that we encounter others who face a dissonance between their personal imaginary, history and that created by winners. How we respond to those who have another history to tell will, I think, play a large role in how successfully we increase or decrease the well-being of ourselves, and our fellow citizens, both in our own country and in the world.