The week ends with "The Prophetic Imagination" by Walter Brueggemann.
The cross is the ultimate metaphor of prophetic criticism because it means the end of the old consciousness that bring death to everyone... Without the cross, prophetic imagination will likely be as strident and as destructive as that which it criticizes. The cross is the assurance that effective prophetic criticism is done not by an outsider but always by one who must embrace the grief, enter into the death, and know the pain of the criticized one.
This makes me think about political elections. No matter who wins the day, the way things are run doesn't really change very much for those who do not have the kind of power that usually is in control of how the government will run. If we are to help change anything, we too must follow that way that leads to the cross. For on that life journey, we will be less likely to forgot those who have no power at all within our world - city - church. When we keep in mind all the people who make up the whole, the notion of love becomes an active style of life that will not let go of anyone. As you might expect, when do not let go of anyone, we can expect to see the cross in a very real and concrete manner.
Connection: Remember to look around the room - better yet - step outside and see who is not even allowed to be in the room. Then...then, we will have a better picture of who we are.
Gracious Lord, you set the table for all you people so that when we look down the table we experience the graciousness of your Reign simply by glancing at the those who are ready to take part in the feast you offer. We give you thanks for such a wide and all encompassing love. Amen.
Friday, May 6, 2005
Wednesday, May 4, 2005
5 May 2005
A look at the crucifixion from Walter Brueggemann in "The Prophetic Imagination."
The crucifixion...is...the full expression of dismantling that has been practiced and insisted upon in the prophetic tradition since Moses confronted Pharaoh. As with Moses, so Jesus' ministry and death opposed the politics of oppression with the politics of justice and compassion. As with Moses, so Jesus' ministry and death resisted the economics of affluence and called for the economics of shared humanity. As with Moses, so Jesus' ministry and death contradicted the religion of God's captivity with the freedom of God to bring life where he will, even in the face of death.
God brings freedom and brings it even when we would rather have things go the way they are going. Freedom, for all the many ways we say we love it, does not suit people who can only see one side of a coin or an issue or situation. To only see one side means the other side does not exist...since we can't see it. When that side does show its face, it is easy to reject it or try to put a stop to it. The Freedom that comes within the Good News of the Reign of God is much more than we ever hope to have. It is a freedom that truly sets us free from all the powers that want so much to have the world run in just one way...from one side...with one viewpoint. Sometimes, those who want to have a country or church or business run according to one side - even if it is a majority - do not realize how closely they come to being oppressive and really dismantle the whole notion of freedom.
Connection: Do not be afraid to see and hear what is on the other side of the coin. Most importantly, remember that though there will be different views and people different from us, they are still people who deserve to have a voice and be honored and not destroyed or discounted.
Liberating God, when we do not see the obvious works of oppression, we forget that oppression is most often subtle and yet very powerful in our lives. Liberate us and bring us leaders like Moses who needed as much help as you were able to give him to help lead Israel into the grand potential for life as a free people. Amen.
The crucifixion...is...the full expression of dismantling that has been practiced and insisted upon in the prophetic tradition since Moses confronted Pharaoh. As with Moses, so Jesus' ministry and death opposed the politics of oppression with the politics of justice and compassion. As with Moses, so Jesus' ministry and death resisted the economics of affluence and called for the economics of shared humanity. As with Moses, so Jesus' ministry and death contradicted the religion of God's captivity with the freedom of God to bring life where he will, even in the face of death.
God brings freedom and brings it even when we would rather have things go the way they are going. Freedom, for all the many ways we say we love it, does not suit people who can only see one side of a coin or an issue or situation. To only see one side means the other side does not exist...since we can't see it. When that side does show its face, it is easy to reject it or try to put a stop to it. The Freedom that comes within the Good News of the Reign of God is much more than we ever hope to have. It is a freedom that truly sets us free from all the powers that want so much to have the world run in just one way...from one side...with one viewpoint. Sometimes, those who want to have a country or church or business run according to one side - even if it is a majority - do not realize how closely they come to being oppressive and really dismantle the whole notion of freedom.
Connection: Do not be afraid to see and hear what is on the other side of the coin. Most importantly, remember that though there will be different views and people different from us, they are still people who deserve to have a voice and be honored and not destroyed or discounted.
Liberating God, when we do not see the obvious works of oppression, we forget that oppression is most often subtle and yet very powerful in our lives. Liberate us and bring us leaders like Moses who needed as much help as you were able to give him to help lead Israel into the grand potential for life as a free people. Amen.
Tuesday, May 3, 2005
4 May 2005
We begin again with a piece from Walter Brueggemann.
Jesus' sayings on the cross as preserved in the various traditions are the voice of an alternative consciousness. His initial plea for forgiveness for his enemies is an act of criticism (Luke 23:34), for it asserts the insanity of the dominant culture. On behalf of that world which has now sentenced him, he enters a pleas of temporary insanity...
Second, his cry of despair (Mark 15:34) is an announcement of abandonment. The whole network of meaning has collapsed and a new dangerous situation of faith has emerged...
Third, the ultimate criticism ends in submission (Luke 23:46), the last thing possible in a world of competence and control. Thus in that very world of control Jesus presents a new way of faithfulness that completely subverts the dominant way.
And finally, his assertion of paradise (Luke 23:43) is a speech about the delegitimization of the world that killed him.
We are given some powerful ways to look at Jesus' voice in those final moments of his life on the cross. It shows that in the middle of what appears to be a position of complete despair and death, another reality exists and cannot be eliminated. In fact, Jesus speaks up right in the face of all the powers that should have been able to silence him. But...they did not...and cannot...and will not silence that criticism of one way to move through life and his affirmation of life that is available to us as a contrary existence. This is not something for which we are to wait, it is already here in his announcement and through the power of the resurrection.
Connection: Though the voices of the powers around us can be very strong and persuasive (even when those voices come in very familiar and related sources) we are assured that Jesus provide another way and the power of God will be with us as we step out of the power those voices try to have over us. That will happen in many and various ways today. Remember to listen, because in the middle of it all, God is calling us to freedom.
Liberating Lord, by your compassion you call us forth within this day to trust in you alone. You see the suffering and trouble within this day and you remind us that you will be our rock upon which we can rest and regroup and re-engage in this world in a new way. Thanks be to you. Amen.
Jesus' sayings on the cross as preserved in the various traditions are the voice of an alternative consciousness. His initial plea for forgiveness for his enemies is an act of criticism (Luke 23:34), for it asserts the insanity of the dominant culture. On behalf of that world which has now sentenced him, he enters a pleas of temporary insanity...
Second, his cry of despair (Mark 15:34) is an announcement of abandonment. The whole network of meaning has collapsed and a new dangerous situation of faith has emerged...
Third, the ultimate criticism ends in submission (Luke 23:46), the last thing possible in a world of competence and control. Thus in that very world of control Jesus presents a new way of faithfulness that completely subverts the dominant way.
And finally, his assertion of paradise (Luke 23:43) is a speech about the delegitimization of the world that killed him.
We are given some powerful ways to look at Jesus' voice in those final moments of his life on the cross. It shows that in the middle of what appears to be a position of complete despair and death, another reality exists and cannot be eliminated. In fact, Jesus speaks up right in the face of all the powers that should have been able to silence him. But...they did not...and cannot...and will not silence that criticism of one way to move through life and his affirmation of life that is available to us as a contrary existence. This is not something for which we are to wait, it is already here in his announcement and through the power of the resurrection.
Connection: Though the voices of the powers around us can be very strong and persuasive (even when those voices come in very familiar and related sources) we are assured that Jesus provide another way and the power of God will be with us as we step out of the power those voices try to have over us. That will happen in many and various ways today. Remember to listen, because in the middle of it all, God is calling us to freedom.
Liberating Lord, by your compassion you call us forth within this day to trust in you alone. You see the suffering and trouble within this day and you remind us that you will be our rock upon which we can rest and regroup and re-engage in this world in a new way. Thanks be to you. Amen.
Monday, May 2, 2005
3 April 2005
Again from "The Prophetic Imagination" by Walter Brueggemann.
That the passion saying of Jesus constitute the ultimate criticism of the royal consciousness is evident in the reaction of the faithful: First (Mark 8:32-33) Peter, on behalf of the church, rejects the criticism as too radical and he is roundly reprimanded. Second (9:32), the disciples did not understand and are afraid to ask. Third (10:35-37), they respond, indicating they understood nothing, by fresh dispute about their own power and authority. The criticism of Jesus is too radical, not only for the imperial managers but also for his own followers. None of us is prepared for such decisive criticism.'
None of us is prepared for the power and expansive reality that comes into being by grace alone. That is why we all resist it. Jesus' passion takes us through all of our "stuff" and all of our ways of holding onto something and reminds us that none of it can stand through the power of death. And yet, Jesus will and did and does. By grace we are called to follow the same path but too often we dare not follow. Instead, we come up with many and various ways of saying this gracious action of Jesus is too radical of a position to be taken seriously among us. It is a story for us but not a story of us. In reality, we are invited to make it our story. One teacher of mine would say, "Jesus does not die for us, Jesus dies before us." Death is the way we will go. Will it have power over us and make us run from it or will we hear that voice of Jesus calling us beyond the reality of death into the promise of what will be and already is unfolding around us?
Connection: I know it is difficult to follow the lead of our Gracious Lord. I know it is easy to pull back, maybe just a bit, so as to keep ourselves safe and secure. Unfortunately, our idea of safe and secure is neither safe or secure.
Forgiving God, as you invited us along the way of our Lord, Jesus, remind us that we are not alone. Remind us that the Spirit of Hopefulness will be rushing in to refresh us and renew us so that we will continue to walk with you each and every day. Amen.
That the passion saying of Jesus constitute the ultimate criticism of the royal consciousness is evident in the reaction of the faithful: First (Mark 8:32-33) Peter, on behalf of the church, rejects the criticism as too radical and he is roundly reprimanded. Second (9:32), the disciples did not understand and are afraid to ask. Third (10:35-37), they respond, indicating they understood nothing, by fresh dispute about their own power and authority. The criticism of Jesus is too radical, not only for the imperial managers but also for his own followers. None of us is prepared for such decisive criticism.'
None of us is prepared for the power and expansive reality that comes into being by grace alone. That is why we all resist it. Jesus' passion takes us through all of our "stuff" and all of our ways of holding onto something and reminds us that none of it can stand through the power of death. And yet, Jesus will and did and does. By grace we are called to follow the same path but too often we dare not follow. Instead, we come up with many and various ways of saying this gracious action of Jesus is too radical of a position to be taken seriously among us. It is a story for us but not a story of us. In reality, we are invited to make it our story. One teacher of mine would say, "Jesus does not die for us, Jesus dies before us." Death is the way we will go. Will it have power over us and make us run from it or will we hear that voice of Jesus calling us beyond the reality of death into the promise of what will be and already is unfolding around us?
Connection: I know it is difficult to follow the lead of our Gracious Lord. I know it is easy to pull back, maybe just a bit, so as to keep ourselves safe and secure. Unfortunately, our idea of safe and secure is neither safe or secure.
Forgiving God, as you invited us along the way of our Lord, Jesus, remind us that we are not alone. Remind us that the Spirit of Hopefulness will be rushing in to refresh us and renew us so that we will continue to walk with you each and every day. Amen.
2 May 2005
From "The Prophetic Imagination" by Walter Wink.
It is the crucifixion of Jesus that is the decisive criticism of the royal consciousness...the ultimate act of prophetic criticism in which Jesus announces the end of a world of death and takes that death into his own person. Therefore we say that the ultimate criticism is that God himself embraces the death that his people must die. The criticism consists not it standing over against but in standing with; the ultimate criticism is not one of triumphant indignation but one of passion and compassion that completely and irresistibly undermine the world of competence and competition. --this passionate man set in the midst of numbed Jerusalem. And only the passion can finally penetrate the numbness.
Jesus does not play the game as the game has been played. This does not mean that he is not involved. Rather, it means that he is completely involved and engaged within the world around him - much more than any of the "numb" systems that will never dare to be involved with most of the people. Because of a love for all people, Jesus move toward them and is constantly aware of their pain and the threat of death that surrounds them and he makes sure that he too fall prey to such a reality. Within his journey, he never lets the "numbness" of the system stay "numb" to his presence. By his compassion he brings the world that is ignored and pushed to the side onto center stage. This is center stage of the Reign of God - a place they have inherited. This action, as we know, is repulsive to the power-that-be because now "those" people are seen and heard and cannot be silenced.
Connection: The truth of the whole reality around us must be engaged. When it is not, we become afraid of what is not like our own world. It takes deliberate action to stay connected to those who are disconnected. And at the end of the day, everyone is more honored.
We give you thanks, O Lord of New Life, as we hear again how you lead us into the passionate ways of your Reign. When we find ourselves becoming numb to our world, help us to feel again so that we may not leave behind the rest of your children who you call beloved. Amen.
It is the crucifixion of Jesus that is the decisive criticism of the royal consciousness...the ultimate act of prophetic criticism in which Jesus announces the end of a world of death and takes that death into his own person. Therefore we say that the ultimate criticism is that God himself embraces the death that his people must die. The criticism consists not it standing over against but in standing with; the ultimate criticism is not one of triumphant indignation but one of passion and compassion that completely and irresistibly undermine the world of competence and competition. --this passionate man set in the midst of numbed Jerusalem. And only the passion can finally penetrate the numbness.
Jesus does not play the game as the game has been played. This does not mean that he is not involved. Rather, it means that he is completely involved and engaged within the world around him - much more than any of the "numb" systems that will never dare to be involved with most of the people. Because of a love for all people, Jesus move toward them and is constantly aware of their pain and the threat of death that surrounds them and he makes sure that he too fall prey to such a reality. Within his journey, he never lets the "numbness" of the system stay "numb" to his presence. By his compassion he brings the world that is ignored and pushed to the side onto center stage. This is center stage of the Reign of God - a place they have inherited. This action, as we know, is repulsive to the power-that-be because now "those" people are seen and heard and cannot be silenced.
Connection: The truth of the whole reality around us must be engaged. When it is not, we become afraid of what is not like our own world. It takes deliberate action to stay connected to those who are disconnected. And at the end of the day, everyone is more honored.
We give you thanks, O Lord of New Life, as we hear again how you lead us into the passionate ways of your Reign. When we find ourselves becoming numb to our world, help us to feel again so that we may not leave behind the rest of your children who you call beloved. Amen.
Thursday, April 28, 2005
29 April 2005
From "The Prophetic Imagination"
In Luke's presentation of the story of Lazarus and the Rich man, we see the contrast of the numbness of the rich man with the pain of Lazarus.
...the narrative suggests that the rich man who is numbed by his possessions and social status has no future; there is nothing but an end for him. By contrast, the poor man Lazarus, unencumbered either by possessions or by social status, is beset by grief and pain. And, says Jesus, this it the bearer of the future. The contrast, in the context of our discussion, concerns the numbed one who knows no future except more of the present, and the suffering one who receives from the Father.
The key for me in this comment by Brueggemann is that this story is the bearer of the future. This is not to say that the you must be poor to...in the end...receive much. That would be a great opiate wouldn't it. Rather, the parable tries to pull us into the vision...the future...so that all of us - the rich and the poor - may have a new life now. This is a life that is seen as a gift with each of us having the blessed opportunity to be a part of a people who are not numb to one another so that there can easily be division and strife between "classes" of people that have no existence in the Reign of God. The door of God's Reign is always open and we are being invited to share in what is promise and not try to live on what we can grab hold of for ourselves.
Connection: When we start grabbing in order to secure our present, we let the wonder and blessedness of God's Reign out of our hands for we are too consumed by our consuming and cannot see what life God promises. Again, I think we need one another to help us to reach out and take hold of what is promised for all of us.
Lift us up and carry us into the abundance of your promises, Precious Lord. We can become so attached to what is around us and the way it all seems to be that we forget to let go and watch how your Reign will fill us just as you always promise. Set us free, O God. Amen
In Luke's presentation of the story of Lazarus and the Rich man, we see the contrast of the numbness of the rich man with the pain of Lazarus.
...the narrative suggests that the rich man who is numbed by his possessions and social status has no future; there is nothing but an end for him. By contrast, the poor man Lazarus, unencumbered either by possessions or by social status, is beset by grief and pain. And, says Jesus, this it the bearer of the future. The contrast, in the context of our discussion, concerns the numbed one who knows no future except more of the present, and the suffering one who receives from the Father.
The key for me in this comment by Brueggemann is that this story is the bearer of the future. This is not to say that the you must be poor to...in the end...receive much. That would be a great opiate wouldn't it. Rather, the parable tries to pull us into the vision...the future...so that all of us - the rich and the poor - may have a new life now. This is a life that is seen as a gift with each of us having the blessed opportunity to be a part of a people who are not numb to one another so that there can easily be division and strife between "classes" of people that have no existence in the Reign of God. The door of God's Reign is always open and we are being invited to share in what is promise and not try to live on what we can grab hold of for ourselves.
Connection: When we start grabbing in order to secure our present, we let the wonder and blessedness of God's Reign out of our hands for we are too consumed by our consuming and cannot see what life God promises. Again, I think we need one another to help us to reach out and take hold of what is promised for all of us.
Lift us up and carry us into the abundance of your promises, Precious Lord. We can become so attached to what is around us and the way it all seems to be that we forget to let go and watch how your Reign will fill us just as you always promise. Set us free, O God. Amen
Wednesday, April 27, 2005
28 April 2005
We continue with "The Prophetic Imagination."
If the groans (of the hurting ones) become audible, if they can be heard in the streets and markets and courts, then the consciousness of domination is already jeopardized. ...Jesus had the capacity to give voice to the very hurt that had been muted and therefore newness could come. Newness comes precisely from expressed pain. Suffering made audible and visible produces hope, articulated grief is the gate of newness, and the history of Jesus is the history of entering into the pain and giving it voice.
"Entering into the pain and giving it voice." This is not voice to my pain - a in a complaint about the conditions of my life that are not as I want them to be. This pain within the history of Jesus is the pain of those who have been left out and made into "nothing at all." To give voice to this pain and this side of the reality of life is dangerous because the dominant society would rather stay numb to that part of reality. Like Jesus...like Ghandi...like Martin Luther King, Jr.,...like Bishop Oscar Romero - when people rise up to give voice to the pain that has been ignored, the powers that have tried to stay numb will do whatever is necessary to stay numb. But as we have learned, those voices that lift up the pain of the world do not die. They give life again and again and from age to age to those who are the disinherited and those who have the courage to hear those voices and stand with them. The difference between this kind of prophetic voice and that which claims to be a righteous voice in much of American Christianity today is that these "Christian" voices are merely being the voice for those who have everything and want to keep it the way they have it. There is no threat to their lives - really. It is nothing more than anxious hearts that do not want to give voice to the real pain and suffering of our world. Instead they build on sentimental views that are easy to draw in people's hearts and money with fear-filled scenarios that are all self serving.
Connection: Be patient. The voice of the Lord of Life will be heard...here and there. It will never be the dominant voice...for if it becomes that, we can be sure it is not the Lord of Life...it is the Lord of the Life that is. Be patient and listen for the voice of the compassionate Lord who longs to awaken us all.
Come among us, O Breath of Life, so that we may be drawn into fellowship with those who long for the opportunity to live without the constant terror of hunger and illness and homelessness and oppression of all kinds. Pinch us so that we will not become numb to the pains of our world. Amen
If the groans (of the hurting ones) become audible, if they can be heard in the streets and markets and courts, then the consciousness of domination is already jeopardized. ...Jesus had the capacity to give voice to the very hurt that had been muted and therefore newness could come. Newness comes precisely from expressed pain. Suffering made audible and visible produces hope, articulated grief is the gate of newness, and the history of Jesus is the history of entering into the pain and giving it voice.
"Entering into the pain and giving it voice." This is not voice to my pain - a in a complaint about the conditions of my life that are not as I want them to be. This pain within the history of Jesus is the pain of those who have been left out and made into "nothing at all." To give voice to this pain and this side of the reality of life is dangerous because the dominant society would rather stay numb to that part of reality. Like Jesus...like Ghandi...like Martin Luther King, Jr.,...like Bishop Oscar Romero - when people rise up to give voice to the pain that has been ignored, the powers that have tried to stay numb will do whatever is necessary to stay numb. But as we have learned, those voices that lift up the pain of the world do not die. They give life again and again and from age to age to those who are the disinherited and those who have the courage to hear those voices and stand with them. The difference between this kind of prophetic voice and that which claims to be a righteous voice in much of American Christianity today is that these "Christian" voices are merely being the voice for those who have everything and want to keep it the way they have it. There is no threat to their lives - really. It is nothing more than anxious hearts that do not want to give voice to the real pain and suffering of our world. Instead they build on sentimental views that are easy to draw in people's hearts and money with fear-filled scenarios that are all self serving.
Connection: Be patient. The voice of the Lord of Life will be heard...here and there. It will never be the dominant voice...for if it becomes that, we can be sure it is not the Lord of Life...it is the Lord of the Life that is. Be patient and listen for the voice of the compassionate Lord who longs to awaken us all.
Come among us, O Breath of Life, so that we may be drawn into fellowship with those who long for the opportunity to live without the constant terror of hunger and illness and homelessness and oppression of all kinds. Pinch us so that we will not become numb to the pains of our world. Amen
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