My spiritual director gave me a new framework for living in Advent.
I often think about expectations during the weeks before Christmas. Instead, she invited me to focus on expectancy. The words are similar. But the experiences are miles apart.
My usual expectations during Advent are: that I will complete a checklist of benevolent holiday activities, thus earning the gratitude of my loved ones, and further being rewarded with parties, concerts, gifts and loads of candy and cookies. Pretty terrible script, isn’t it? I could use a change of heart.
What would it look like if I tried to live with expectancy instead?
Expectancy begins with nothing. Expectancy starts with an uncluttered heart and a lack of expectations. Expectancy is about waiting for hopes, dreams and desires to be fulfilled . . . not all at once, but in God’s time . . . not through our own efforts, but through the movement of God in co-creation with humanity.
Expectancy is about being open to something new. Expectancy is not about looking for something outside of us to make us complete, but about waiting for One we cannot make arrive but whom we trust will appear.
“Keep awake, therefore, for you do not know on what day your Lord is coming.” - Matthew 24:42
Expectancy is about being awake for the coming of the Lord, who will arrive at an unexpected time in an unexpected way. Advent lasts about four weeks on the calendar, but in fact Advent lasts a lifetime. It is our nature to wait in hope, at every stage in life.
Christmas is not a deadline, by which we have to complete our holiday checklist. Christmas is not the day when life suddenly becomes perfect and all our expectations are fulfilled. Christmas is the day the world will see that God is with us.
But if you live each day with expectancy, you realize that Christ could be born in every moment, in any moment. Make room.
Monday, November 29, 2010
Sunday, November 21, 2010
Coming Untrue
In Tolkien's book "Lord of the Rings," Sam discovers that his friend Gandalf is not dead, as he believed. With joy, he cries, "Is everything sad going to come untrue?"
As Christians, we view life through the lens of the Resurrection of Jesus Christ. We see life in reverse, from eternity to the present moment. When Christ rose from death, he gave us hope that everything sad will come untrue. Christ's mission was to grasp the darkness of our world and bring it into the light.
Yet this message has not reached many people in our world. The problem of evil and suffering is the most common reason people give for not believing in God. Recent surveys show that 16 percent of Americans claim no religion (eight time higher than 50 years ago). There are more people with NO faith in our country than all Presbyterians, Episcopalians, Methodists and Lutherans combined. That's a disturbing statistic. Two-thirds of people who have no religious affiliation still believe God exists, they simply question organized religion.
So we need to answer this question: Why is there pain and suffering in this world? Here is my short answer.
1. The world is good AND the world is fallen. God has given us free will, which means that we can choose what leads to life OR what leads to death. The shadow side of the gift of moral freedom is that we will sometime choose evil rather than good. Evil is a corruption of good, which violates God's moral will. Much of the Christian gospel is designed to help people choose good and stand against evil.
2. God could eliminate pain once and for all, but instead God sent Jesus to join this world of pain. Christ's life set in motion a slow, less dramatic solution to the problem of suffering . . . that crucially involves us. (See Philip Yancey's book, What Good is God?) The Apostle Paul said, "Do not be overcome by evil, but overcome evil with good." (Romans 12)
3. While every form of pain cannot be removed, it can be redeemed. God has the power to bring good out of suffering. This happens over and over again, when those who have been victimized by hardship join together to pass laws or change structures so that others will not suffer.
4. When we ask the question, "Where is God when it hurts?" we should also ask, "Where is the Church when it hurts?" We are here to care for those who suffer, to relieve the pain of those who hunger and thirst, those who are sick and imprisoned and persecuted.
5. Apart from God, what can humanity achieve on its own? If you abandon belief in God, it does not make the problem of evil easier to handle. If we reject religious values and virtues, what is our moral compass? Where do our concepts of justice, goodness, kindness, mercy, compassion and humility come from? They derive from faith.
On this Christ the King Sunday, I celebrate the good news of the resurrection. Your kingdom come, your will be done. Through the power of God, everything sad will come untrue.
As Christians, we view life through the lens of the Resurrection of Jesus Christ. We see life in reverse, from eternity to the present moment. When Christ rose from death, he gave us hope that everything sad will come untrue. Christ's mission was to grasp the darkness of our world and bring it into the light.
Yet this message has not reached many people in our world. The problem of evil and suffering is the most common reason people give for not believing in God. Recent surveys show that 16 percent of Americans claim no religion (eight time higher than 50 years ago). There are more people with NO faith in our country than all Presbyterians, Episcopalians, Methodists and Lutherans combined. That's a disturbing statistic. Two-thirds of people who have no religious affiliation still believe God exists, they simply question organized religion.
So we need to answer this question: Why is there pain and suffering in this world? Here is my short answer.
1. The world is good AND the world is fallen. God has given us free will, which means that we can choose what leads to life OR what leads to death. The shadow side of the gift of moral freedom is that we will sometime choose evil rather than good. Evil is a corruption of good, which violates God's moral will. Much of the Christian gospel is designed to help people choose good and stand against evil.
2. God could eliminate pain once and for all, but instead God sent Jesus to join this world of pain. Christ's life set in motion a slow, less dramatic solution to the problem of suffering . . . that crucially involves us. (See Philip Yancey's book, What Good is God?) The Apostle Paul said, "Do not be overcome by evil, but overcome evil with good." (Romans 12)
3. While every form of pain cannot be removed, it can be redeemed. God has the power to bring good out of suffering. This happens over and over again, when those who have been victimized by hardship join together to pass laws or change structures so that others will not suffer.
4. When we ask the question, "Where is God when it hurts?" we should also ask, "Where is the Church when it hurts?" We are here to care for those who suffer, to relieve the pain of those who hunger and thirst, those who are sick and imprisoned and persecuted.
5. Apart from God, what can humanity achieve on its own? If you abandon belief in God, it does not make the problem of evil easier to handle. If we reject religious values and virtues, what is our moral compass? Where do our concepts of justice, goodness, kindness, mercy, compassion and humility come from? They derive from faith.
On this Christ the King Sunday, I celebrate the good news of the resurrection. Your kingdom come, your will be done. Through the power of God, everything sad will come untrue.
Friday, November 12, 2010
When Religion Becomes Evil
Death threats are now packaged in printer cartridges and sent by mail to synagogues only a few miles from this church. Even religion can become evil, when leaders corrupt the redemptive intent of their historic faith traditions. Professor Charles Kimball identified five warning signs of extremist faith in his book When Religion Becomes Evil:
1. use of absolute truth claims;
2. insistence on blind obedience;
3. establishing the “ideal” time for violent cataclysm;
4. leaders who argue that the ends justify the means;
5. the declaration of a “holy war.”
You will notice in the gospels that Jesus endorses none of these strategies. But today extremist leaders of our faith and others are endorsing indiscriminate violence against innocent people: burning holy books, bulldozing homes, and bombing houses of worship. It must stop.
This 21st century form of religious extremism is different from the Inquisition, which was planned and executed by a central authority. Today’s blasphemous religious killing campaigns are highly de-centralized, and thus even more dangerous and harder to control.
There is no battlefield in this war, and it lurks in places where we are not prepared to find it: office buildings, sanctuaries, schoolrooms, restaurants, subways and in improvised explosive devices planted along roadsides.
Warfare in previous centuries was limited to a proscribed battlefield and declared by leaders of nations or tribes. Today everyplace we go could be a potential minefield, because religious extremism runs rampant.
In response to the evil of religious extremism, terror threats and violence (by Christians, Jews and Muslims) this congregation has committed to participate in a year of interfaith dialogue. There is no roadmap for how we will learn to live together in this multicultural world with diverse faiths and shared respect. But we do have a spiritual compass: Jesus calls us in times of hardship to testify to what we believe (see Luke 21).
Our testimony is not about whether we are right and others are wrong. Our testimony is not about whether Christianity is superior to Islam or Judaism. Our testimony is simply that our relationship with Jesus Christ gives us peace . . . and that peace is not rooted in a building, or a piece of land, or one single word of the law, or even in the circumstances of our lives.
Our testimony is that Christ gives us words to speak and wisdom to sing, even in the face of suffering and death. Jesus Christ is not a battering ram, but the one sent by God so that we might have life and have it in abundance.
Rev. Leah Fowler and members of the adult education committee are building relationships with members of the Villa Park Mosque, and the next visit will take place on Dec. 5. Only through relationships like these can we transform conflict into trust, and build a world of unity that also celebrates diversity.
1. use of absolute truth claims;
2. insistence on blind obedience;
3. establishing the “ideal” time for violent cataclysm;
4. leaders who argue that the ends justify the means;
5. the declaration of a “holy war.”
You will notice in the gospels that Jesus endorses none of these strategies. But today extremist leaders of our faith and others are endorsing indiscriminate violence against innocent people: burning holy books, bulldozing homes, and bombing houses of worship. It must stop.
This 21st century form of religious extremism is different from the Inquisition, which was planned and executed by a central authority. Today’s blasphemous religious killing campaigns are highly de-centralized, and thus even more dangerous and harder to control.
There is no battlefield in this war, and it lurks in places where we are not prepared to find it: office buildings, sanctuaries, schoolrooms, restaurants, subways and in improvised explosive devices planted along roadsides.
Warfare in previous centuries was limited to a proscribed battlefield and declared by leaders of nations or tribes. Today everyplace we go could be a potential minefield, because religious extremism runs rampant.
In response to the evil of religious extremism, terror threats and violence (by Christians, Jews and Muslims) this congregation has committed to participate in a year of interfaith dialogue. There is no roadmap for how we will learn to live together in this multicultural world with diverse faiths and shared respect. But we do have a spiritual compass: Jesus calls us in times of hardship to testify to what we believe (see Luke 21).
Our testimony is not about whether we are right and others are wrong. Our testimony is not about whether Christianity is superior to Islam or Judaism. Our testimony is simply that our relationship with Jesus Christ gives us peace . . . and that peace is not rooted in a building, or a piece of land, or one single word of the law, or even in the circumstances of our lives.
Our testimony is that Christ gives us words to speak and wisdom to sing, even in the face of suffering and death. Jesus Christ is not a battering ram, but the one sent by God so that we might have life and have it in abundance.
Rev. Leah Fowler and members of the adult education committee are building relationships with members of the Villa Park Mosque, and the next visit will take place on Dec. 5. Only through relationships like these can we transform conflict into trust, and build a world of unity that also celebrates diversity.
Thursday, November 11, 2010
Coming Out About Our Faith
Do you know Bob Berry? He's a new member of our church and a wonderful deacon. He also co-chaired the Human Rights Campaign Gala last Saturday, which I attended for the second year in a row. HRC is a powerful, volunteer-driven organization that advocates for LGBT equality in the worlds of politics, business and religion. Bob is a great leader and a shining star in that movement, and I was glad to see several of our church members there in support.
One award was given to the fabulous Rev. Dr. Susan Thistlethwaite, who is a UCC minister and professor at Chicago Theological Seminary. Another award for visibility went to Luke Macfarlane, an openly gay actor who stars in a TV series called "Brothers and Sisters." Luke told a story that I found to be very moving.
Luke has known he was gay since his early teens. He grew up in Canada (worshiping in the United Church of Canada), then moved to NYC for his acting career. In his mid-20s, Luke moved to LA. At a cocktail party, a casting agent greeted him and welcomed him to Hollywood, then said, "Luke, I heard a rumor that you're gay." In that moment, as a newcomer in an unfamiliar place, Luke suddenly lost his nerve. Not sure how he would be received by a potential employer, he denied his true self. "No, I'm not gay," he told the agent. And she promptly asked him out on a date.
Luke confessed to all 650 of us at the banquet that he was ashamed by his failure of nerve. Though he had come out of the closet years before, here he was, going right back into hiding. He said, "Being out is a decision we have to make again and again, every day."
The following Sunday morning, many of us gathered in the Chapel at First United for Rob's class on sharing your faith. And it occurred to me that coming out about our Christian faith is almost as difficult as coming out about our sexual orientation. You are forced to reveal something that is very personal, before you know how the person you're talking with is going to react. All of us fear judgment and rejection. All of us are afraid of getting a negative reaction.
The only way to feel safe in coming out about who we are and what we believe is to know that we are surrounded by a supportive community. I'm proud that First United is committed to being open and affirming for GLBT believers. Let's also be open and affirming about sharing our faith in Jesus Christ, in ways that are authentic and inviting. It's time for us progressive Christians to come out of the closet.
One award was given to the fabulous Rev. Dr. Susan Thistlethwaite, who is a UCC minister and professor at Chicago Theological Seminary. Another award for visibility went to Luke Macfarlane, an openly gay actor who stars in a TV series called "Brothers and Sisters." Luke told a story that I found to be very moving.
Luke has known he was gay since his early teens. He grew up in Canada (worshiping in the United Church of Canada), then moved to NYC for his acting career. In his mid-20s, Luke moved to LA. At a cocktail party, a casting agent greeted him and welcomed him to Hollywood, then said, "Luke, I heard a rumor that you're gay." In that moment, as a newcomer in an unfamiliar place, Luke suddenly lost his nerve. Not sure how he would be received by a potential employer, he denied his true self. "No, I'm not gay," he told the agent. And she promptly asked him out on a date.
Luke confessed to all 650 of us at the banquet that he was ashamed by his failure of nerve. Though he had come out of the closet years before, here he was, going right back into hiding. He said, "Being out is a decision we have to make again and again, every day."
The following Sunday morning, many of us gathered in the Chapel at First United for Rob's class on sharing your faith. And it occurred to me that coming out about our Christian faith is almost as difficult as coming out about our sexual orientation. You are forced to reveal something that is very personal, before you know how the person you're talking with is going to react. All of us fear judgment and rejection. All of us are afraid of getting a negative reaction.
The only way to feel safe in coming out about who we are and what we believe is to know that we are surrounded by a supportive community. I'm proud that First United is committed to being open and affirming for GLBT believers. Let's also be open and affirming about sharing our faith in Jesus Christ, in ways that are authentic and inviting. It's time for us progressive Christians to come out of the closet.
Wednesday, November 3, 2010
A Subversive Act of Joy
Another election has come and gone, and the chief topic I heard from people was not about the political issues at stake, but the nature of the campaigns. Character attacks, mudslinging and name-calling prevailed. Evil has a way of baiting us to crawl into the cave of fear and pessimism.
Let me suggest a more radical political option. In the face of the nattering nabobs of negativity, sing a hymn. Start with this one, by Robert Lowry.
My life flows on in endless song, above earth’s lamentation.
I hear the sweet, though far off hymn that hails a new creation.
Through all the tumult and the strife, I hear the music ringing.
It finds an echo in my soul – how can I keep from singing?
Hymn singing is not an escape, it’s a subversive act of joy. Hymn singing is an affirmation of faith. Hymn singing is a form of protest against the powers of evil. Hymn singing is a declaration of resistance.
I’m preaching this Sunday on a text from the Old Testament book of Lamentations:
The thought of my affliction and my homelessness is wormwood and gall! My soul continually thinks of it and is bowed down within me. But this I call to mind, and therefore I have hope: The steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning; great is your faithfulness. (Lamentations 3:19-23)
This text inspired another great hymn/subversive act of joy, written by Thomas O. Chisholm.
Great is your faithfulness, O God, Creator, with you no shadow of turning we see.
You do not change, your compassions they fail not; all of your goodness forever will be.
Great is your faithfulness! Great is your faithfulness! Morning by morning new mercies I see.
All I have needed your hand has provided. Great is your faithfulness, God unto me!
How inspiring it was last Sunday to hear our choir and orchestra play Lauritsen’s “Eternal Light” as we grieved the death of all our saints. What a joy it was for me to take my daughter Rachel, 19, to vote in her first election yesterday. She left the polling place singing! My younger daughter Emma, 17, reminded me last night that she’ll be eligible to vote in the next election.
Turn up the volume on joy. How can we keep from singing?
P.S. "Nattering nabobs of negativism" is from a speech given by Spiro Agnew, written by William Safire. The classics never go out of style.
Let me suggest a more radical political option. In the face of the nattering nabobs of negativity, sing a hymn. Start with this one, by Robert Lowry.
My life flows on in endless song, above earth’s lamentation.
I hear the sweet, though far off hymn that hails a new creation.
Through all the tumult and the strife, I hear the music ringing.
It finds an echo in my soul – how can I keep from singing?
Hymn singing is not an escape, it’s a subversive act of joy. Hymn singing is an affirmation of faith. Hymn singing is a form of protest against the powers of evil. Hymn singing is a declaration of resistance.
I’m preaching this Sunday on a text from the Old Testament book of Lamentations:
The thought of my affliction and my homelessness is wormwood and gall! My soul continually thinks of it and is bowed down within me. But this I call to mind, and therefore I have hope: The steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning; great is your faithfulness. (Lamentations 3:19-23)
This text inspired another great hymn/subversive act of joy, written by Thomas O. Chisholm.
Great is your faithfulness, O God, Creator, with you no shadow of turning we see.
You do not change, your compassions they fail not; all of your goodness forever will be.
Great is your faithfulness! Great is your faithfulness! Morning by morning new mercies I see.
All I have needed your hand has provided. Great is your faithfulness, God unto me!
How inspiring it was last Sunday to hear our choir and orchestra play Lauritsen’s “Eternal Light” as we grieved the death of all our saints. What a joy it was for me to take my daughter Rachel, 19, to vote in her first election yesterday. She left the polling place singing! My younger daughter Emma, 17, reminded me last night that she’ll be eligible to vote in the next election.
Turn up the volume on joy. How can we keep from singing?
P.S. "Nattering nabobs of negativism" is from a speech given by Spiro Agnew, written by William Safire. The classics never go out of style.
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