Wounds

They treat the wound of my people

   as if it were nothing:

   “All is well, all is well” they insist,

   when in fact nothing is well.   – Jeremiah 6:14

One verse given today.

One verse.

Yet it speaks truth with force,

for all is not well. Humanity is wounded.

People fleeing their homes looking for hope,

people hungry, longing for food,

people sick, praying for medicine and treatment—these

are the wounded we see. But there are others.

People who close borders,

people who blame the poor,

people more concerned about dollars than neighbors—wounds

of privilege fester unseen. Heartlessness causes wounds to

stagnate and stink, like the Dead Sea.

Wounded people everywhere.

God, give us hearts that hurt for others,

heal our wound of uncaring.

Disturb us, shake us awake until we see your face

at our borders, in the clinics, on the streets,

in struggling schools, at the grocery store.

Give us eyes to see you with love, not contempt.

May we not rest until all is well

and all are well.

The Distortion of Being on Top

I’m reading a book called Celtic Christian Spirituality: Essential Writings – Annotated and Explained. Rev. Mary Earle has written the annotations. The book covers a variety of themes prevalent in Celtic Christian spirituality, and includes both poetry and prose.

Recently I read this quote from Pelagius: “No one is more ready to pity the exile or the stranger than someone who knows the effects of exile. No one offers lodging to a homeless guest so much as someone who has themselves been dependent on the generosity of others. No one is more likely to feed the hungry or to give a drink to the thirsty than someone who has themselves suffered hunger and thirst. No one is so ready to cover the naked with their own clothes than someone who knows the pain of nakedness and cold. No one is more likely to come to the aid of people who face troubles, misery, and hardship than those who have themselves experienced the misfortune of troubles, misery, and hardship.” Earle’s annotation on this passage includes this observation: “The danger of wealth is not the wealth itself, but the isolating effect it may have on the one who holds the riches. It is easy to forget what it is like to be hungry, homeless, thirsty, or naked when we never have to worry about the next meal, our child’s health, or having adequate housing.”

Most everyone I know well fits into the category of ones holding the riches, myself included. I am convicted by the remarks of Pelagius and Rev. Earle. When I read them, my first thought was of the young people at our southern border and the families that are struggling to escape the violence of gang activity, if not for themselves, at least for their children. How can I make a sweeping statement of judgment when my own children grew up in safety and security?

My viewpoint is that of one holding possessions and power. It’s a distorted view of reality, and it endangers me because the temptation is strong toward self-preservation rather than self-sacrifice. God must surely be crying—for the families who believe the risk of staying home is greater than the risk of leaving, and for those who believe the risk of compassion is greater than the risk of comfort.

I pray that I will move from the safety that endangers me to the sacrifice that leads to wholeness. Jesus said “I am the Way.” May I be part of the Way for others by following the Way down.

Adopt the attitude that was in Christ Jesus:

Though he was in the form of God,

   he did not consider being equal with God something to exploit.

But he emptied himself

   by taking the form of a slave and by becoming like human beings.

When he found himself in the form of a human,

   he humbled himself by becoming obedient to the point of death,

even death on a cross.

                                                                                (Philippians 2:5-8)

Morality As An Obstacle to Holiness

I’m reading Life and Holiness by Thomas Merton, so over the next few weeks you will likely find my blog posts exploring some of the ideas from that book.

Merton says that moral goodness is an infantile conception of holiness. He observes that we don’t appreciate the meaning and greatness of our vocation to Christian holiness because we don’t know how to value the divine redemption and infinite mercy of God, so we content ourselves with exterior signs of respectability.

An article I read recently in Weavings magazine referenced three phases of discipleship described by Father Ron Rolheiser. The most basic phase, Essential Discipleship, is defined as the struggle to get our lives together. Moral goodness would seem to fit into this lowest level of discipleship. If being good in the sight of God and others is my goal, I remain in the shallow end of the pool of discipleship.

The second and third phases of discipleship are Generative Discipleship, defined as the struggle to give our lives away and Radical Discipleship, the struggle to give our deaths away. Jesus gives us the ultimate picture of what giving one’s life and one’s death away looks like. Jesus’ path of downward mobility, giving up one’s rights and privilege for the sake of others, is the way of holiness. This is not an easy way, especially when we are the ones who have rights and privilege. Merton notes that the way of Christian holiness means embracing hardship and sacrifice for the love of Christ and in order to improve the condition of people on earth. He says, “We may not merely enjoy the good things of life ourselves, occasionally ‘purifying our intention’ to make sure that we are doing it all ‘for God.’. . . Our love of God and of man cannot be merely symbolic, it has to be completely real.”

Such a love means we cannot close our eyes to the injustice that surrounds us in our own communities and across the globe. We cannot excuse our indifference or inaction by saying someone “deserves” their lot in life, or that exploitation is okay because it’s the cultural norm or that the problem is too big for me to make a difference.

The amazing thing about the path of holiness is that in giving ourselves away we discover freedom that is not possible when we content ourselves with being morally good and respectable. When all we have is available to others, life becomes joyful.

Lukewarm or Longing?

As a deer longs for flowing streams, so my soul longs for you, O God.

My soul thirsts for God, for the living God.

                                                Psalm 42:1-2a

Have you ever been really hungry or thirsty? So hungry that all you can think about is finding something to eat? So thirsty that everything in you is focused on finding water to drink?

In college, I was part of a 6-week summer study tour of Europe. Our group boarded a train for a 14 hour nonstop ride between two cities. We were unaware that the train we were on had no food service and none of us had brought anything to eat.  All we could talk about after the first five to six hours was how hungry we were. We were totally focused on our hunger to the exclusion of anything else.

When I read the verses above, I think about that train trip. I believe it gives me a glimpse into the type of longing the Psalmist describes, an all-consuming longing that becomes the sole focus of one’s attention. Contrast that intensity of desire with another degree of desire: I know your works: you are neither cold nor hot. I wish that you were either cold or hot. So, because you are lukewarm, and neither cold nor hot, I am about to spit you out of my mouth.  (Revelation 3:15-16). Being lukewarm denotes indifference, not longing. We were not lukewarm about food on that long train ride!

So which is the more accurate description of your love for God? Do you ache for deeper relationship with your Creator, or is relationship relegated to a ten minute devotional in the morning and prayer when you are in a jam?

I enjoy reading the works of some of the enduring church leaders, folks such as Augustine of Hippo, Teresa of Avila, John of the Cross and Julian of Norwich. You would be hard pressed to find any lukewarmness toward God in their writings. In fact, the way they often describe their love for God would make some modern Christians blush! They describe their love for God with all the heat and passion of an erotic novel.

Hear these words of St. Augustine: You called, you cried, you shattered my deafness. You sparkled, you blazed, you drove away my blindness. You shed your fragrance, and I drew in my breath, and I pant for you. I tasted and now I hunger and thirst. You touched me, and now I burn with longing for your peace.

Does this describe your relationship with God? I know that reading the works of many of the early church leaders challenges me to reflect on my love for God, to evaluate where I am on the scale between lukewarm and longing. I pray to have a burning love for Christ, where Christ is all in all, not a lukewarm indifference toward God that gets lost in competing priorities. 

The Demise of Humanity

Last night I was in the San Francisco International Airport, awaiting a flight back home. I witnessed something solemn and moving—a ceremony to honor a fallen Marine, whose body had been flown in on a commercial airline flight. A variety of people lined up at a window to watch as two fire trucks sprayed an arc of water over the top of the airplane as it taxied to the gate. We observed the flag-draped casket taken from the plane by a Marine Honor Guard and the family of the soldier gathered around each other and the casket. As we stood silently watching the ceremony, quiet and respectful, one woman stood by the window, also watching, but absorbed in a cell phone conversation. Her voice was the only sound in the area save the regular canned airport announcements that continued their unbroken cadence. As twenty or thirty people watched loss unfolding before them in silence, this woman continued her conversation, oblivious to the solemnity surrounding her.

Maybe I was more acutely aware of her intrusion because I had just come from Grace Cathedral, where I had walked their labyrinth and participated in a service of Evening Prayer before leaving for the airport. The experience of silence, reflection and worship was still fresh in me. What I recognized as I grieved with the soldier’s family and the larger human family that surrounded me at the window is that our efforts to multitask, our attempts to be more and more productive, rob us of our humanity. We, in our fast-paced Western society, don’t know how to stand still, shut up, take our phones out of our ears and acknowledge life and death going on right in front of us. We have become so robotic that we cannot pause to act like human beings.

At 9:00 p.m. San Francisco time, this same woman was sitting behind me at the gate talking business. I could tell she was returning from a convention, so Atlanta or somewhere in the southeast was home for her. Talking business at 9:00 p.m. is bad enough, but she was talking to someone 3 time zones later about the next day’s work.

St. Irenaeus said, “The glory of God is a human being fully alive.” It seems to me that we strive to be less and less alive and instead choose to function more like robots, devoid of compassion, unaware or uncaring of the needs of others, and focused on productivity at all costs. Glory in our culture derives from greater productivity. But what glorifies God is when we are fully alive, attentive to all of life as it unfolds around us.

Understanding and Indifference

Come, let’s go down and mix up their language there so they won’t understand each other’s language.”  Genesis 11:7

Our church is doing a summer sermon series on Genesis. This past Sunday, the message was about the building of the Tower of Babel (Genesis 11:1-10). It has been good to revisit a familiar story that I probably haven’t read closely in quite a while.

This account explains why we have different languages. Yet even when we speak the same language, we don’t understand each other. It’s more than dialectical differences that separate us. It’s the differences of culture and family history and economics (to name a few) that keep us from understanding one another. Frankly, I’m not sure that we always want to understand each other, because that puts us in the uncomfortable position of recognizing that we need to change—our beliefs, our habits, our ways of seeing others and the world.

We can choose not to change, but when we make that choice, we grow a calloused layer of indifference around our hearts. This is an evil indifference for it arises out of knowing and not caring. Once you know something, you cannot un-know it.

Understanding is risky business. It is deep and disturbing and that is why we are much happier in our ignorance. When we don’t understand, we can spew our shallow knowledge at each other, using our limited understanding as a weapon to defend our position rather than letting knowledge grow into something that draws us to those who are different from us.

In the Garden of Eden, Adam and Eve ate of the tree of the knowledge of good and evil. If knowledge is a tree, we too often choose to cut it down for spears to hurl at each other rather than nurture its growth and welcome its gift of shade for us, inviting others to join us in its shade. When I see the way we treat each other, I wonder if any of our ancestors really did eat any fruit of the tree of knowledge. Our unwillingness to understand each other seems evidence to the contrary!