Thursday, December 24, 2009

Taking the Revolutionary Road on Christmas Eve


My new trend on Christmas Eve is to notoriously find something incredibly depressing to do--or at least in the opinion of my family. Last Christmas Eve I finished up reading and subsequently blogged on Lord of the Flies. This year, it's Revolutionary Road.


I'll admit, I didn't like the movie, but I appreciated it. "Boy, isn't that a movie to get you into the Christmas Spirit," my Dad said. I wanted to laugh, but as I sat back and thought deeper about the movie after watching the special features, it hit me that perhaps this is an appropriate film to get me into the right Christmas spirit.


The movie depicts a couple in the 1950s who find themselves struggling to get a hold of their lives. They had met and fell in love. Two kids later and hitting the 30-year mark, they realize that life in the Suburbs (which society told them would fulfill them) turns out to be a place where they are living, but in a state of desperation. They have a chance to turn things around, if only they are willing and strong enough to push against the current. If only they are willing ot appear crazy in the eyes of the rest of their friends, family and society. There are a lot of questions as to what derails their attempts to find ways to find truth and life, but there is a theme running throughout the film that highlights that maybe they don't have the courage it takes to appear crazy. Because they don't choose to follow what appears to be crazy, they become psychologically crazy. They become even more broken then they were before.


It makes me wonder about Christmas. We do all of this push and shove to make Christmas be this perfect suburban image. We pretend that we like our neighbors, that we are happy with our lives (and we even right it all down in a Christmas card each year or memorize it for those people we haven't seen in a year). In reality, we aren't close to living that life. Christmas is about the coming of complete hope when there was no hope. How can we feel the joy if we cannot access the reality of our own hopelessness? How can we appreciate what Christ has actually come to save us for?


Now I will admit, this year has been a place of growth for me as far as learning to recognize resurrection hope, that the way things are are not the way things have to be (thank you, Chris Rice for that line). But I think the place of the resurrection is to pursue a place of radical difference in a world of conformity. In reality I don't have the courage to be different. I don't have the courage of radical discipleship, as Luke describes it to drop my nets and follow Jesus, to sell all that I have and give it to the poor--so that it won't get in my way of following Jesus. But I think the ability for that courage is not inherently in ourselves, but in the hope that comes with the incarnation, the resurrection and the advent of the Kingdom of God. But before we get there, before we can experience that joy and hope, we have to recognize the absolute state of brokenness that is before us. Christmas must also include this truth so that the grace that we claim is not cheap grace, but life-saving and life-changing grace.

Sunday, December 20, 2009

My Favorite Fair Trade Stores

1. Ten Thousand Villages
Shop items from all around the world! Their jewelry and home items top my list. So far, I think most of the items I have purchased or recieved come from India.
http://www.tenthousandvillages.com/

2. Amani Ya Juu
Support this ministry in East Africa that provides jobs for women. I first learned about this place when the gift shop used to be located in downtown, smalltown L-town. I've had the blessing of getting to hang out with these women when they came to Charlotte for a fashion show. My cousin Anna got to visit our friends there in Kenya on her way to Rwanda!
http://www.amaniafrica.org/

3. One World Market
My favorite store in Durham. Even if you don't plan on buying anything, it is so fun to stroll through this wonderfully decorated shop, especially at Christmas time.
http://www.oneworldmarket.info/

4. Uganda Crafts 2000, Ltd.
An abundance of Ugandan crafts. Their baskets are fantastic! I learned about them through #1 and 3.
http://www.ugandacrafts2000ltd.org/

5. Sari Bari
Thanks to Phileena Heurtz of Word Made Flesh, I was introduced to this site which sells authentic Indian crafts from saris. The creations are made by women as a means of offering an alternative lifestyle to prostitution and as a respite from the chaos of poverty in the Indian barrio.
www.saribari.com

Saturday, December 19, 2009

Advent: Hope, Mercy and the Rod of Jesse

It takes me so long each year to get what advent is. It's a funny little word with big meaning. And then of course, it has to compete with Christmas. This year I found it hidden in the depths of Romans.

Paul has spent quite some time outlining the basics of the Gospel message and getting into nitty gritty issues between Jews and Gentiles. In an argument about how Jews and Gentiles should treat each other, and how those who are strong (in their understanding of Christian freedom, usually Gentiles) and the weak (usually Jews/legalists)--each group has reasons why they could take pride in being "better" than the other.

Both groups are told that being Christian is about not serving yourself (Romans 15:1-3). Not only is Christ given as the model, but OT Scriptures are cited. The source for hope lies in Scripture and in the gifts of God. In light of these truths, the two are told to accept one another (Rom 15:7). Gotta love that advice when you are having the battle of the betters. The reasoning continues.

In verses 8-9 Paul goes on to say:

8For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, 9and for the Gentiles to glorify God for His mercy; as it is written,"THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES, AND I WILL SING TO YOUR NAME."

For the Jews, Christ is a servant, a fulfilmment of the promise. And for the Gentiles, Christ glorifies God through Gentile inclusion. Therefore Gentile existence is characterized as a symbol of mercy. This is what should encapsulate our being during the Christmas season, hope for the coming promises of God and celebration of the mercy we have been shown through the coming of Christ.

It is interesting that this passage is followed by passages that highlight the importance and role of the Gentiles. OT quotations that once referenced "the nations" now proudly show that inclusion is for the Gentiles. But when looking at these verses in context, it is clear that before the coming of Jesus, Gentiles did not have a favorable place within the world and the Jews were often quick to disobey God.

The hope of both nations are found in the rod of Jesse, a reference that is made clearly in Rom 15:12. The quotation comes from Isaiah after the prophet announces that God will use Assyria, the worst of the Gentiles to crush the Jews for disobedience:

1Then a shoot will spring from the stem of Jesse, And a branch from his roots will bear fruit.

2The Spirit of the LORD will rest on Him, The spirit of wisdom and understanding, The spirit of counsel and strength, The spirit of knowledge and the fear of the LORD.

3And He will delight in the fear of the LORD, And He will not judge by what His eyes see, Nor make a decision by what His ears hear;

4But with righteousness He will judge the poor, And decide with fairness for the afflicted of the earth; And He will strike the earth with the rod of His mouth, And with the breath of His lips He will slay the wicked.

5Also righteousness will be the belt about His loins, And faithfulness the belt about His waist.

6And the wolf will dwell with the lamb, And the leopard will lie down with the young goat, And the calf and the young lion and the fatling together; And a little boy will lead them.

7Also the cow and the bear will graze, Their young will lie down together, And the lion will eat straw like the ox.

8The nursing child will play by the hole of the cobra, And the weaned child will put his hand on the viper's den.

9They will not hurt or destroy in all My holy mountain, For the earth will be full of the knowledge of the LORD As the waters cover the sea.

10Then in that day The nations will resort to the root of Jesse, Who will stand as a signal for the peoples; And His resting place will be glorious.

The way of the recreation of all things is what is brought through the coming of the Messiah. Truly this is good news!

Wednesday, December 16, 2009

When I Need to Break into a Laugh...

Chicken nuggets lady can do it every time!!

http://www.youtube.com/watch?v=sZDIsCMLbPE

Ignore the racist comments added onto what is supposed to be just a vocal tape.

Thursday, December 3, 2009

A Wonderful Article on Ways to Make Room for Advent

I have worked on the issue of busyness that this Christianity Today article entailed, but the author offers some great suggestions on another area that I desperately need to improve on: materialism. Great practical advice all around!

The Obstacles of Advent: How our church combats the busyness and materialism of the season.
Skye Jethani posted 11/30/2009

Late last November my wife and I got all of our Christmas shopping done—in one day. This blitzkrieg approach has become a tradition for us. It's like pulling a tooth; better to have the whole thing out at once. In the evening we treated ourselves to a victory dinner at a restaurant. While savoring my accomplishment and my meal, I watched A Charlie Brown Christmas on the television above the bar. Ah, Christmas in America—spend all day battling the crowds at the mall and have Luke chapter 2 recited to you by a cartoon character at night.

Many have lamented the way our culture has "taken Christ out of Christmas," and in recent years we've heard conservative pundits freak out when retailers wish customers a "Happy Holiday" rather than "Merry Christmas." But even for those of us in the church, aware of the season's spiritual significance, and determined to celebrate the advent of the Messiah, this month still poses many challenges. Let's face it, focusing on God in our society is always difficult and the added stress of the holidays only makes things harder.

Four years ago we decided to shift the way our church engaged Advent. We came to see that December posed unique challenges for our people, and if these obstacles were left unchecked they would significantly interrupt our mission to be formed into the image of Christ. For this reason our church is taking some intentional steps to help people commune with God this Christmas in a counter-cultural way.

The first obstacle we identified was busyness. Ask anyone in my church, on any day, what keeps them from communing with God and chances are they'll say busyness. But during December it really gets out of control. Beyond ordinary obligations, schedules also fill up with numerous parties, school holiday programs, shopping excursions, vacations, and family gatherings with Cousin Eddie. During a season when we are supposed to slow down and commune deeply with Christ and family, we can hardly find time to breathe.

We decided the church should combat this tendency rather than contribute to it. So, instead of adding programs and activities during December, we've actually reduced them. For example, we've stayed away from large Christmas productions for children or adults. These events, while beautiful and worshipful, often take weeks of preparation that fill up the calendar with practices which separate families. We also suspend most adult and children's classes on Sunday so families can worship together, and we provide at-home Advent family devotionals and encourage heads of households to gather their clan weekly.

In addition, beginning in late October we start encouraging everyone to complete their Christmas shopping before December 1. This frees up time during Advent to connect with others, and hours that would otherwise be spent at the mall can now be used to serve someone in the name of Christ. It seems so simple, but I can't tell you how many people have been blessed by this suggestion.

The second obstacle we identified was materialism. You know consumption is a problem in society when the first day of the Christmas shopping season is known as "Black Friday." It is so called because it's the day most retailers discover if they will make a profit for the year (be in the black). Our entire economy hinges on whether or not people celebrate Christmas by purchasing Chia Pets and little dancing Santas. But all of the focus on "stuff" distracts us from focusing on Christ.

To address this obstacle, we encourage our community to reduce their shopping expenses and match whatever they spend by giving to a compassion or missions project. This year we're highlighting two projects in particular. The first is in partnership with our missionaries in Cambodia working with AIDS patients. The other is an urban ministry in Chicago we've been connected with for years. There are other projects available, and a number involve more than giving money. Many small groups, for example, take time to engage a local service project together and children are encouraged to participate as well.

To be honest, not everyone has appreciated this approach. Some come to our church with expectations of an elaborate Christmas pageant, and others don't want to be challenged every week to shop earlier and spend less. But our desire is simple: to release time for communion with God and service to others, and to refocus our attention away from the kitsch and onto Christ.
Skye Jethani is managing editor of Leadership Journal and the author of The Divine Commodity (Zondervan). This article was first published online in Leadership's blog http://www.outofur.com/ in December 2007.

Tuesday, December 1, 2009

The Fun Toy in the Bottom of Duke's Perkins Library...



Revealing...the Spacemaker!! The Mobile Electronic Bookshelf!! At the push of a button, the stacking shelves move on a track to reveal the shelf you want to see!!! After my new $0.50 book purchases from the Thrift store, I might need one of these :)

Still can't believe it, take a closer look:

http://www.abax.com.au/pdfs/05%20Elec%20Op%20AFL%20Mobile%20P1.pdf

Jen's Treasures

So my new obsession has been dropping by Durham Rescue Mission's "Rescued Treasures" Thrift Shop. They have a-mazing hours, an up-beat and loving staff and they house AWESOME finds! I have found everything from Gap kids clothing for my the children of friends, kids books and amazing book titles for us older folk. Here is one look at my latest additions:




Born Confused by Tanuja Desai Hidier


Brick Lane by Monica Alli




How Starbucks Saved My Life by Michael Gates Gill


The Mission Song by John Le Carre'


She's Come Undone by Wally Lamb





The Red Tent by Anita Diamant




Under the Banner of Heaven by Jon Krakauer

And yes, all of the books are in PERFECT condition!

Tuesday, November 24, 2009

James Baldwin on Race

In a letter to his 14 year old nephew:


"The details and symbols of your life have been deliberately constructed to make you believe what white people say about you. Please try to remember that what they believe, as well as what they do, and cause you to endure, does not testify to your inferiority but to their inhumanity and fear...


There is no reason for you to try to become like white people and there is no basis whatever for their imperitent assumption that they must accept you. The really terrible thing, old buddy, is that you must accept them. And I mean that very seriously. For these innocent people have no other hope. They are, in effect, still trapped in a history which they do not understand; and until they understand it, they cannot be released from it. They have had to believe for many years, and for innumerable reasons, that black men are inferior to white men. Many of them, indeed, know better, but, as you will discover, people find it very difficult to act on what they know. To act is to be committed, and to be committed is to be in danger. In this case, the danger, in the minds of most white Americans, is the loss of their identity.


Try to imagine how you would feel if you woke up one morning to find the sunshining and all the stars aflame. You would be frightened because it is out of the order of nature. Any upheaval in the universe is terrifying because it so profoundly attacks one's sense of one's own reality. Well, the black man has functioned in the white man's world as a fixed star, as an immovable pillar; and as he moves out of his place, heaven and earth are shaken to their foundations...


But these men are your brothers--your lost, younger brothers. And if the word integration means anything, that is what it means: that we, with love, shall force our brothers to see themselves as they are, to cease fleeing from reality and begin to change it...We cannot be free until they are free."


--"My Dungeon Shook: Letter to My Nephew" from The Fire Next Time, copyright 1962.

14 Cows For America


Every year I pick out a book to send to a family with small children. Since distance separates us, I pick a book that centers around a big event in my life that year since I'm not always sure what the kids are into.


Once I realized that Africa was my topic, I found this amazing book with an even more amazing story called 14 Cows for America. It is the story about the binding together or America and the Kenyan Maasai warrior tribe. When a man from a Kenyan village studied abroad in America, he witnessed our nation's most devastating hour: September 11th, 2001.


A few months later when the man returned home to Kenya, he gathered the village around for story telling. When he shared what happened on that fateful day in September, he went to the village elders to ask to give his long sought after cow to the Americans as an act of solidarity and compassion. At the end of the meeting, 14 cows, the Maasai's most prized possessions, were donated to this cause.


At first I thought the story of September 11th was too sorrowful to share with children, but as I desperately tried to find something new, I found that this story was a perfect story about Africa. It is not about African poverty. It is not about African violence. It is about Africa giving and consoling. This is a story that needs to be told in light of the stories that usually make it through the American media about Africa.

Monday, November 23, 2009

For Your Entertainment

Today I heard a lot of buzz about Adam Lambert's performance of "For Your Entertainment" at the American Music Awards. So I youtubed it and I think I began to understand what all the fuss was about. It was overtly sexual, simulated all kinds of sexual acts and included Lambert forcing his backup keyboardist into a lip lock.

Most folks would say, "Yes, you are a Seminarian woman from an evangelical stream and a former teacher, of course you would disapprove of the performance." I want to push against that. Yes, I was shocked by the performance and think that it has no business being on television, but not exactly from the same angles as most people would think.

If I totally separate myself from my Christian identity, I would have to say that it fit nicely into an erotica artform. I wouldn't call it beautiful, but I can agree that it was quite artistic for that genre. Without having to separate myself from my Christian identity, I can easily admit that Lambert is correct in his complaint that he is getting a lot of huffing and puffing from folks about his performance on account of being male and expressing his sexually. He argues that female performers have gotten away with this for years and that there is a double standard. It would be idiodic not to see the truth of Lambert's claim.

So as a Christian I must argue this case. Lambert is right. There is a double standard and female performers have been allowed to express themselves through their gender and sexual identity that men do not. It raises a question of why it is acceptable for women and not for men. How much of this has to do with the role of women usually being oppressed through roles of prostitute, stripper and porn star? Rarely are men found in this role. Notice the latest indications from Playgirl that most of their consumers are not women, but gay men. It seems to me that women are able to express themselves sexually not just as a freedom of speech, but because there are still deep ties to their subjugation. Even the prominent display of lesbian relationships on television make for good ratings not so much because times are changing, but because men still find even lesbian relationships (so long as both women look and act feminine) as an attractive and desirable image.

Rather than take this to the discussion of rights, free speech and discrimination as Lambert has done, I find that his keen insights force us to ask where the line should be drawn. For me, that line does not need to be expanded, but rather needs to be pulled back. It is not right for men or women, heterosexuals or homosexuals, black or white, etc. to engage in such provacative and sexually-driven performances. I'm not going to go about saying that the sexuality that we have been exposed to is necessarily bad, but it is meant to be enjoyed in the private and not the public sphere. I speak of all of the photographs I've seen from the AMA's, I don't want to see Carrie Underwood, Adam Lambert, Jennifer Lopez OR Lady Gaga in their bedroom linginere simulating bedroom business, but I want to hear them sing.

My other complaint about why this is not ok... 1) If I had a kid who wanted to stay up late (just this one time) to see Adam Lambert as a former American Idol have his first performance outside of that show (and did not have a Tivo) I think I would allow that. 2) This show took the place of a popular family broadcast, Extreme Makeover Home Edition--if my family had our usual gathering time and the kids wanting to get their tv time in as a usual family activity on a Sunday night, I would want to allow that. Overall, I'm pretty horrified that this was what was available on television on that night.

Thursday, November 19, 2009

Living and Learning (Fall Semester 2009)

I really enjoyed the compilation of reflections from what I had learned in my classes last semester so I'm doing it again. So here it is, reflections from Fall semester (in no particular order):

1) "Every child is my child"--A quote from Angelina Atyam that sunk into me a little deeper from Teaching Communities week. It led me to realize that I became a mother when I became a Christian. This isn't just because of the birth of Nathaniel, my best friend's baby this summer, but because I have deeply come to realize that I may not have my own biological children, but I am a mother.

2) I need the Jews. I need them for a physical reminder of the real life Jesus who was Jewish. I need them to remember that I am a Gentile, grafted in by the grace of God.

3) Although my account of reconciliation is quite orthodox and has grown tremendously over the years, I need to have a theology that can include and deal with non-Christians. If reconciliation is part of who God is, it must also encompass the rest of God's creation. I'm not there yet.

4) We are free to be bound. This is stealing from Jonathan Wilson-Hartgrove's book title, but I'm speaking of this in terms of Dr. Jennings class on Christian Identity and the Formation of the Racial World. Rather than pulling away from one another for various reasons to bring healing to problems of race, we need to be drawing closer together...becoming free to be bound to one another b/c Jesus is bound to us...even if it hurts. And yes, it will probably hurt.

5) It's ok for me to be a Southern white woman. If I try to get rid of my identity because of guilt then I let myself off the hook without dealing with real problems. Dr. King's dream was so that children of slaveholders and slaves would be able to live together. For this dream to be actualized I need to not throw away my identity and my history. By throwing away my ties to slavery, not only do I loose my heritage, but I cut off my ties to others, the continent of Africa in particular.

6) The resurrection is a sign of hope that the way things are, are not the way they have to be. This is technically a Chris Rice quotation, but I attribute fully coming to grasp with it by studying Luke and Christian Theology. Ok, forget that...all four classes are pretty pivitol for that understanding.

7) Christianity is a "remembering" religion. It is ok for us to forgive and not forget. It is ok for us to let go of the fear that others will forget our trauma and that forgiveness will make it disappear. It will never disappear. It marks our being and becomes part of our identity. But this identity is meant to be one which is redeemed and also marked by hope.

8) Forgiveness opens the way for bitterness to become compassion. Compassion for self, oppresors, and others who cause and experience hurt.

9) "God doesn't give us the friends we want, but the friends we need." --Chris Rice

Sunday, November 1, 2009

My Christmas Break Reading Selections

So it's crunch time. There is no time to read what I would like to read for me. So from my shelves of unread books, I'd like to conquer the following over Christmas Break:

1) The Giver by Lois Lowry
I just had a hunch that a Newberry winner with "give" in the title would go well for the season of giving. Aaaaaand it's short. I'll feel good about myself!

2) Nicholas and Alexandra by Robert K. Massie
Russia screams wintertime for me, so this should be a great book to cuddle up with and pretend that I have a fireplace. Although this is a tale of tragedy, it is also a story about love, family and opulence. It kind of goes with the Christmas theme--or at least the very Americanized version.

3) The Shack by William Paul Young
There has been a lot of buzz on this in the culture and in the seminaries, so I need to knock this one off my list.

4) I'd also like to cross off one of my IVP books on race. That would help me to take a book from each shelf. I'll be sure to let everyone know which one I pick.

Thursday, October 29, 2009

American Identity: Covering Our African Roots

Yesterday I had the privilege of hosting a friend from Uganda. This was my friend’s first time in America and I wanted to be sensitive to her needs as a hostess. I found myself struggling with a number of questions of how to introduce her to my people, my land and our way of life.

Given that I only had time for a day trip to show my friend around, I was limited to showing her around Durham. The historian in me craved taking her to see historic sites/museums. As I thought about what was around Durham, I thought about Stagville Plantation, the Duke Homestead, the Bennett Place (the location of a Civil War surrender), and a collection of places such as the Hayti Heritage Center, Black Wall Street and NCCU to show off Durham’s connections to the Civil Rights Movement. I was struck by the impression that these places might have on my Ugandan friend, especially as she lives under the uninmaginable personal history and experience of living with the Lord’s Resistance Army in Uganda.

How could I take a woman who has been a slave to see the heritage of her people as slaves at Stagville? How could I take her to the Homestead where most of the workers involved the history of Jim Crow and the legacy of slavery and tenant farming? (We did eventually chose this option though it focused more on the experience of whites). How could I take her to a place that describes an internal war of brother against brother, villager against villager when she has experienced war within her own country in a similar fashion? How could I take her to a place that might glamorize war and may even include re-enactments that would bring horrific images and experiences of real time warfare for my friend? Why do we as Americans like going to visit war sites? Who else in the world does this? This seems so bizarre!! How could I explain to my friend the history of the Civil Rights Movement outside of the history of slavery?

When faced with this dilemma, I called my Mom for help. “Take her shopping! She hasn’t really seen America unless she’s been to a mall!” I thought maybe I should complete her experience with a cup of coffee from Starbucks. I found that many of the ideas that I came up with outside of the real history of America that discounted the reality of slavery and replaced it with some form of consumerism.

As we passed around neighborhoods and I tried to explain homelessness, gentrification and the inequality of neighborhoods I was able to see much more in how we assimilate to cover our history with Africa. My friend and I found much to connect with over our discussion of farming the land while at the Duke homestead. She made a number of observations about American life in that time that surprised her: We had deep ties to the land, we made much of our living from farming, our homes, family life and our education was built around the land. It made me think about “becoming American” meant throwing off our ties to the land. Unlike my Grandfather, I grew up without a plow, yet I remember the labors the happened at his home over farming. Our family still gathers and eats a shared meal over the foods that came out of that garden. Why does becoming modern mean moving away from this older lifestyle that was very American.

It hit me that we have covered our ties to slavery and ultimately our ties to Africa with consumerism. We don’t want to remember our past, so we try to remove ourselves from farming and plantation life: even if we are white!! No one wants to be tied to the farm anymore, somehow being connected to the farm has been translated as ignorance.

I found that I cannot not explain my life as an American apart from slavery. My family profited from a system that affirmed and rewarded their skin color. My families Southern food, even down to the way we cook our cornbread is the way that black houseworkers made it for us. I have no way out. I must acknowledge my less than noble ties to Africa and also recognize and say no to the consumerist notions of identity that ultimately strips me of my true and real identity.

Saturday, October 24, 2009

My Jewish Need

So I'm in the middle of working away at my exegesis on Luke. After reading about 50 pages of commentary I find myself asking some pretty uncomfortable questions.

If Luke is so focused on telling "a good order of things/events" as the prologue tells us in Ch. 1, then what do I do with an historical interpretation of Jesus? What do I mean by that? In light of the Gospel story that Jesus is telling parables and encountering peoples that speak of the coming of a radical Kingdom where the poor become blessed, the lame are healed, the rich and poweful are brought low etc., I'm pretty happy with small stories that speak toward a grander narrative.

But sometimes I need historical information. Did Jesus really hang out with a guy named Zacchaeus? Did Jesus really heal the ten lepers in the way that Luke describes? There is such a focus in Luke about how intentional the author is to tell us something as Dr. Rowe paraphrases "for our catechesis/learning" and "for our faith to be grounded on something as sturdy as asphalt" that it makes me wonder what happened to the historical Jesus. Was all of this stuff in the Gospels (in this case Luke) just created and embellished at whim to make for a better overall story? Take the case of the dude who wrote that book that became an Oprah club book and it became a HUGE scandal and discredit to the man when it came out that he did the same to his memoir.

Yes, I can get some asphalt from reports about what others at the time said about Jesus' existence and the conversions of Jews to Christians. I can get some asphalt from the presence of my own faith. But what about from the text itself? I have intertextuality--not just with the other Gospels (especially the Synoptics) and the Christian New Testament, but i have the Old Testament. I also have the testimony of the Jews. Without the presence of the Jews and the foundation that was laid through God's self-revelation through a particular people in space and time I'm not sure how much asphalt I would have for the validity of Jesus, the validity of YHWH, and the validity of faith and practice.

Perhaps this is what Dr. Jennings has tried to drill into our heads while reading T.F. Torrance who seems to give this very same theological explanation (minus the wonderings and Lukan-ness). Thanks Jennings and Torrance. But I must say, thank you God for the testimony of the Jews!

Wednesday, October 14, 2009

The Canaanite Woman

I do not like this parable. I don’t like the thought of Jesus giving someone in pain the cold shoulder. I do not like the idea of Jesus calling someone a dog. I do not like the way this meshes against other stories of Jesus including Gentiles into his ministry. But maybe that’s the point.

The story of this woman comes in Matthew 15, placed in the text after an account of the Pharisees and even the Disciples getting tripped up over external appearances. The first account shows the Pharisees and scribes trying to understand Jesus’ weird ways that appears to be in opposition to Jewish traditional practices. Why is Jesus breaking the law? Jesus is quick to point out that they themselves are lawbreakers simply by what has formed in their hearts. Evil is formed on the inside of someone.

At the outset of coming across the Canaanite woman, Jesus ignores her, following the standards of Jewish existence—ignoring Israel’s enemies, ignoring and putting a boundary between what is clean and not clean. It is interesting that this woman calls Jesus “Lord.” I’m not sure if this is a widely used term in Matthew or not, but it seems to show that this woman has already seen something kingly and/or Messianic even about Jesus. Her only hope is Jesus. As Dr. Jennings has so wonderfully explained about Gentile existence, this woman is putting herself in a vulnerable spot, going to an “enemy” and asking for help. She clearly believes that there is something to the Jewish people, their God and this Jesus.

She reminds me of Rahab, the prostitute who sheltered the spies sent into Canaan by Joshua. Rahab was an unlikely “convert.” She abandoned her Canaanite people, her gods, her king and forsake them out of fear of the Lord. This woman and her family was spared when Israel came to pursue the land that was promised. Perhaps this is what is going on with Matthew’s Canaanite woman. She puts herself in a vulnerable place, forsaking all others, hoping for the in breaking of the new Promised Land. Jesus seems to tell her that the covenant relationship is not for her, yet she argues that she is still desperate for Jesus. She does not revoke his title of Lord, but rather she still begs for him.

In light of both OT and NT examples of sparing/inclusion of Gentiles, it seems clear to me that Jesus is not saying that the Gospel is never for the Gentiles, but rather that the covenant has graciously been opened for them. I’m not sure what the fine differences are in these distinctions, but I still hold tightly to Gentile inclusion yet through the sheer grace of God. After a closer look, this passage begins to sit a little better with me. It reminds me of a deep fight I had with God where I was ready to give up because following Jesus was seeming to be too hard, too costly. I remember crying out to God, screaming and in tears, angry that God wouldn’t operate on my terms and save me from hardship. “If I leave you, where else will I go?” I thought to myself. How excited I was when I realized that I was not the first to have uttered such words. In John, when Jesus asks the disciples if they too would like to withdraw from discipleship, Peter says “Lord, to whom shall we go? You have words of eternal life (Jn 6:68).”

Where else does the woman have to go if she has already identified and believed that Jesus is the one, the only one who could help her? This woman is reminder to me of what it means to have the doors of grace and mercy opened for me. My salvation is NOT about me. It is about a story that is larger than me. It is about Jesus. Not only is it about Jesus, but it runs deeper through the history of Israel. It is a reminder that humility and faith can and should co-exist. This woman knows her place, yet confidently looks to Jesus to what He alone can offer. So often I go to the Lord out of the assumption of how good and deserving I am rather than out of acknowledgement of my own wretchedness and inability to provide for myself, yet deeply in need of the Lord.

Sunday, October 11, 2009

The "Holiday" Season

Ok, seriously...I don't like having to view Halloween stuff in September and Christmas stuff in October. It's just wrong. The conglomeration of very distinct holidays into "the holiday season" is so disgusting to me I can't even begin to really explain it. Not sure how we got to this point, but I know it has something to do with commercialism. Craziness!

Tuesday, September 22, 2009

"Crowd" Discipleship

I am so blessed this semester to have Father Joseph from the Sudan in two of my classes! In Luke last week, he made an observation and a connection which I found mind-blowing. Very often in Luke's Gospel, there are references to "the crowd" that follows Jesus. Dr. Rowe has continually asked us the question, "whose voice can you trust in Luke's narrative?" The question becomes quite tricky when even the disciples often do not recognize Jesus' mission. It was at this point that Joseph mentioned that we perhaps we cannot and should not trust the crowds that follow Jesus. They may be following Jesus, but are they the ones who Jesus commends for understanding and seeking the way of the Kingdom? In his country, Fr. Joseph speaks of folks who claim allegiance to Jesus yet promote their tribal identity over others the next day. It is the crowd mentality of following Jesus that easily decieves us. They claim to follow, but the Word has not soaked deeply into their souls.

Wednesday, September 2, 2009

Augustine


"For to taste the sweetness of the Lord was too great, a thing for you; it was too high and remote, and you were too low and cast down into the depths. It was to bridge this great gulf that the mediator was sent. You, as man, could not reach God; God was made man. You cannot reach God, but you can reach man; and now you can come to God through man. Thus there was made a 'mediator between God and man, the man Christ Jesus' [1 Tim 2:5]. If he were man alone, you would be following what you are, and so you would never arrive. If he were God alone, you would fail to comprehend what you are not, and so you would never arrive. God was made man, so that by following a man, which you can do, you may arrive at God, which you could not do."
--Saint Augustine, On Psalm 135:3

Monday, August 31, 2009

The Historical Lens

I was both relieved and disheartened about the revelations about the historical lens that Dr. Jennings brought before us on Wednesday. First, on a more surface level, I was somewhat concerned about taking this class when I saw the reading material. We have lots of history books to read, lots of facts. Although I haven’t read the books from our list, my library shelves at home are stuffed with ones that could easily duplicate them. I have taken Colonial American History, African American History: 1865 to the present, World Slavery, Western Women and Imperialism, North Carolina History, and The South in Black and White. I love history, but please don’t give me another course that is a bunch of facts that do not force me to look at myself and my world differently.

According to Wednesday’s lecture, a simple black history or black church class can turn black people into a museum. I want to think that I know where Dr. Jennings is going, but I’m not totally sure, but I’ll take a stab at it. First of all, I must identify that I’m white and that it matters for me to say that I may not fully understand. But I wonder if this experience of the museum is like recent trips I’ve taken down to the Student Health Center.

On one occasion, I sat in the waiting room. I overheard two students talking about their hopes and goals as future medical professionals. “What are you interested in?” One student asked another. “Radiology,” the student answered as they began to share all of the things they found fascinating about the topic. Perhaps it was a day that I was particularly frustrated by having my day interrupted by my medical needs, but I felt a wave of anger flow over me and I deeply desired to start a confrontation with the students.

You see, radiology for me, is personal. Radiology for me means setting time aside for sitting in the MRI with a reminder that I’m getting closer to my grave each day—a reminder that comes from my body that is failing all too soon and from being in a machine the size of a coffin. Radiology for me means swallowing nuclear medicines that require you to tell children and pregnant women not get near you for a specified amount of time. Radiology for me means sitting on a table stripped of my dignity with a foot-long needle injecting dye into my hip joint using only local anesthetic. I wanted to yell and scream at the students, “Before you dare talk about how cool radiology is, you better get on the table and feel the pain first.”

I appreciate that a Doctor wants to get an overview of a patient’s general medical history, but there are days I want to just be accepted for what I arrived there for—on this day, an analysis of a mole. Before I could even begin with my most current dilemma, we spent what felt like an agonizing 30 minutes going over the same medical history that most days I’d like to just forget. And with revelation of a past ailment to the Doctor, she replied, “Oh how fascinating, tell me more about that.” The interrogation and her excitement over my pains and struggles made me a feel like a freak show.

Perhaps that is what it means to make someone a museum. Dr. Jennings said that “historians are often not sensitive to the ideological purpose of telling stories.” I whole-heartedly agree. When it came time for writing my thesis in History, I remember the pressure that was put onto me to keep myself from getting too involved with the story in which I was telling so that my views would not taint it. They would say, “we want just a story of raw facts, but don’t forget to make a persuasive argument.”

The focus on cold hard facts tends to leave folks without a conscience. I’ll never forget my World Slavery class. It was one of the most amazing classes I’ve ever taken, taught by a dynamic professor who genuinely cared about his subject matter. We had deeply explored the ruthlessness of the slave trade and finished up the semester with examples of both contemporary slavery and examples of the legacy of racism and the American slave system. About a year later, I joined with a group of students frustrated by racism that was occuring on our college campus. I saw a kid who had been in my class. I hurried to him to give him a pamphlet, assuming that his superior participation in our class would make him sympathetic to our cause. Within seconds of speaking with him, I saw this intelligent man drop the pamphlet onto the ground and walk off. He didn’t care about the real people on the ground that historical problems affected; rather he wanted the facts for a good grade.

This is a general problem I’m even finding in myself as I hear about things that I have heard time and time again. There are times when the facts stay facts and they do not penetrate my heart and my soul. It is like folks from war-torn Northern Uganda who shared their stories of abuse by the Lord’s Resistance Army. They shared how tired they were of telling their stories only to have folks walk away unchanged. Rather than change in the lives of the Africans who had suffered the abuse, they only saw foreigners turn into NGOs or journalists who told the people’s story for profit.

Lord, help me to not only hear your Word, but to feel your Word. Lord help me to not only feel, but help me to become a doer of the Word.

Saturday, August 29, 2009

Universalism vs. Exclusivism

At the outset, Daniel Boyarin’s article, “Answering the Mail: Toward a Radical Jewishness” had me quite enraged and perplexed in his assertion that Paul’s “universalism” and rabbinic Judaism’s exclusiveness represent two poles of racism. My initial reaction is created from a series of questions. How can Boyarin claim that the New and Old Testaments are vehicles of racism? How can the Apostle Paul who argues his status as a first rate Jew and who agonizes over salvation of his people in his letters possibly be labeled as a universalist? How can Jews be labeled as exclusive when it was God who did the choosing?

After my raw feelings settled, I brought the discussion into today’s racial world. After spending four years as a liason for the Black Student Association on my white-washed college campus, I found that you cannot minister to a person until you enter into all aspects of their identity. God has created us as racial people and God did not make a mistake in the uniqueness of our creation. Not only is our race part of our personal identity, but it reflects God images—images of our Creator that reflect back to God. Part of affirming others means affirming the God who purposefully created.

My previous background as a History major and as an Educator has greatly impacted the way that I see ministry. There is a saying in the Education field that “a child doesn’t care how much you know, but wants to know how much you care.” Simultaneously, my History background tells me that you can not care about someone until you know where they come from and to know their history and their social location. In hopes to put this wisdom to work, I intentionally designed my curriculum to be accessible to my non-white students.

A local Christian boarding school advertised as serving “underprivileged, inner city children,” had asked me to spend my first few weeks teaching World War II to my high school students. After a month of teaching what would easily be called “white man’s history,” I set aside a few weeks to get inside glances into the unique experiences of people of color in the U.S. and abroad. I knew I was in trouble by the middle of the day when the school’s Director asked me out for lunch to discuss some things. At lunch I was told that my insistence of teaching racial history was detrimental to the Church and the stability of raising the children because “it was divisive.” She quoted the lines that Boyarin highlighted as typifying Paul’s universalism, “that there is neither Jew nor Gentile, male or female…” Her logic denied the status that the children had within our society and that had even been given to them by God—their ethnicity. Her solution was simply to turn them into Christians and throw in some eschatological hope and more than anything, “Christian discipline.”

The issue of exclusivism is also relevant. In college I realized that my encounters in worship had been exclusive as I had only worshipped in a white setting. This exclusivism I felt separated me from the body of Christ that was multinational, multiethnic and multilingual. After spending a year in a Missionary Baptist Church as the only white face aside from politicians on the voter circuit or children who had come along with their nanny, I learned the ambiguity of cross-cultural worship. I learned so much about God from my black brothers and sisters that I would not have had access to in my typically white places of worship. Yet I longed for fellowship with someone who looked like me, someone who knew what it was like to be a white person worshipping in a black church. While in Uganda I had the chance to learn African worship songs. Although I loved these songs which reminded me that the Kingdom of God houses many tongues and nations, I preferred worshipping in my own native tongue and style. Realizing this gave new power to the story of Pentecost where all believers could hear from and communicate with God in their native tongues—perhaps this power was what I was feeling in worshipping according to my own kind and type.

I see the potential problem that Boyarin has identified. However as a Christian who believes in the authority of Scripture, I cannot throw out the Scriptures that can and have been used to create a universalist mentality. Sociologically, I see the importance of creating and experiencing culture with those who look like you. Yet I cannot reject the call to step out of my comfort zone for the sake of the Gospel.

Monday, August 24, 2009

Urbanization = Slumization

I'm currently reading "Planet of Slums" by Mike Davis for class. I must say that when I heard lectures about the coming urbanization of the world in the near future, I was somewhat excited because I LOVE city life.

But what I am learning from this book is that urbanization will not turn the planet into a world-wide connected NYC, but rather the world will look more like a shantytown. After spending time in Africa, I have seen first hand the conditions of what this impoverished, slum-like world will one day look like, and it is not beautiful. Africa is beautiful, but slums are not.

As I think about my struggle to decide between going and abroad and being an urban missionary, I'm finding that I may not necessarily have to decide between the two. In the new world in which we are entering, it will be necessary to both cross-cultural and prepared to interact with the poor.

Yet the change from the life of agriculture and industry reinvigorates and supports the notions of universal education. Getting by in the world will be competitive and the children of the two-thirds deserve to be educated when other viable and healthful options are unavailable to them.

Sunday, August 16, 2009

Limits on Trust and Judgement

We all have those people in our lives who say things that are not true about us. Some do so amongst sincere concern, but through a theological, sociological, or educational lens that betrays us. Their lens may be toxic.

Once you are able to get your bearings and realize that the lens is toxic, the question emerges if you are to go on and discount everything the person says? Perhaps the word "everything" is somewhat strong. But when someone shows the potential to hurt you and/or bring in damaging thoughts, then at what point do you give their view some validity?

It has been helpful to me over the years to remember the Scripture from the Beatitudes that commands Christians to "not give your pearls to swines." The command comes in the context of judgement, so I've found it helpful not to allow perceiving swine to judge me. But like I say, the question remains as to whether framing them as swine should always stand?

Friday, August 14, 2009

Uganda Blog

I have created a blog that parallel's much of my trip to Uganda. Some of the post I may re-post here, but I want to post the link so that those who want to follow some of what happed while we were away may do so.

http://ugandapilgrimage2009.blogspot.com/

On Forgiveness

Yesterday I found myself in an uproar. I was nervous and guilty about underperforming for a job. I was overwhelmed by financial difficulty. I felt burdened and unfit to apply for work-study positions doing menial tasks during precious study hours when I could barely even find enough time to study without that added burden last year. And then, every word of discouragement I had ever heard in the past about not being good enough came bounding back towards me.

After finding my way out of the train wreck yesterday through praying for truth and through being honest with myself and others, I have found that my experience brought up serious issues about forgiveness.

It sounds surprising that my issue over forgiveness wasn't primarily ordered toward myself, but toward those who have hurt me in the past by wounding me with the "you're not good enough" lectures and comments.

When lies come to me, when old wounds that I have forgiven return unexpectedly, I picture that I should say something like a writer once commented that she imagined Adam saying in the garden. When the serpent came up to tell him lies, he should have said--umm, why are you trying to tell me different things about God? Didn't he give me authority to name you yesterday? I feel in a similar place where I should say, "umm lie, didn't I already confess you yesterday, a few weeks/months/years ago?"

Yesterday when I felt inadequate, I found myself rehashing the words of a teacher who said I was lazy when he didn't know my full story. We reconciled and I forgave him. I replayed an older adult correcting my English. I had forgiven that person too. But they all came back.

It makes me wonder sometimes if forgiveness is similar to the soteriological model of God forgiving us. There is a justification-like immediate forgiveness based on who Christ is. But then there is a second tier like sanctificaiton where there is a process to fully reflecting the initial stage. If I have to constantly remind myself of my standing before God when I self-condemn myself or overcongratulate myself, then won't I also need to remind myself of who I have forgiven?

According to this analysis I understand a little deeper that forgiveness may look just as messy as salvation. Just as messy as the Bible's full story about debunking lies of Satan. I'm hoping that next time I hear these voices of condemnation again that it will take me a shorter amount of time to come to the truth by realizing that many of these voices simply need to flee because I've already forgiven them.

Tuesday, July 21, 2009

Musings on Power

Food for thought from Culture Making:

In the paradox of Jesus Christ--Yeshua from Nazareth, anointed One of history--the paradox of God's cultural agenda is summed up most perfectly and completely. God is for the poor--the oppressed, the widow and the orphan--and he is for humanity in our collective poverty, our ultimate powerlessness in the face of sin and death. But he makes known his redemptive purposes for us through both the powerless and the powerful, using both to accomplish his purposes. When God acts in culture, he uses both the powerful and the powerless alongside one another rather than using one against the other. To mobilize the powerless against the powerful would be revolution; to mobilize the powerful against the powerless would simply confirm "the way of the world." But to bring them into partnership is the true sign of God's paradoxical and graceful intervention into the human story.

I believe this pattern--God working with the poor and the rich, the powerless and the powerful--serves as a kind of template for seeking out what God might be doing in our human cultures. When elites use their privilege to create cultural goods that primarily serve other elites, that is nothing but the way of hte world, the standard operating procedure of culture. Furthermore, even when the culturally powerful deign to share their blessings with the powerless, but in ways that leave the powerless dependent and needy, this too is simply another marginally kinder version of the way of the world. Likewise, when the powerless cultivate and create culture that simply reinforces their oppression without bringing any real change in the horizons of possibility and impossibility, or when those is desperate circumstances rise up against the powerful, simply creating new structures of power in their place, we rightly recognize what is happening as business as usual. (pg. 209)

I first came to recognize many of these truths while reading Shelby Steele's The Content of Our Character: A New Vision of Race in America (1990). Steele argues that much of the problem in race relations centers around the idea of power.

Both races instinctively understand that to lose innocence is to lose power (in relation to each other). To be innocent someone must be guilty, a natural law that leads the races to forge their innocence on each other's backs. The inferiority of the black always makes the white man superior; the evil might of whites makes blacks good. This pattern means that both races have a hidden investment in racisim and racial disharmony despite their good intentions to the contrary. Power defines their relations, and power requires innocence, which, in turn, requires racism and racial division. (pg. 6)

To follow Jesus faithfully, powerful and powerless, black and white, innocent and guilty all must converge as they do on the cross. We are guilty, He is innocent. We are God's "innocent" children, beguiled by sin and Satan. Jesus is powerful, we are powerless. During the passion, it appeared that the people were powerful and Jesus powerless. But as the Messianic kingdom call goes: the lion will lay down with the lamb, children will play over an asp's habitat.

After reading Sam Wells' Power and Passion, it is clear that the cross and resurrection were all about power. If this is so, why aren't we spending more time identifying our roles of power?

Monday, July 20, 2009

The Man in the Mirror



I know, another MJ post. I'm just as annoyed with my fascination as you probably are. But as I've been revealing in my posts over the last few weeks is that there just might be a deeper reason as to why I'm so fascinated with Michael Jackson.

I youtubed "michael jackson" and "charity" and I watched this gutwrenching video of MJ spending time with little children, the sick, the elderly, and the poor. These were not just the sick of our nation of the sick of the poorest places on Earth for a good publicity photo, but these clips came from around the world. A kiss on the head to child whose burned and mutilated face was wrapped in cloth or a child with a bald chemo head. A nudging hand across the emaciated cheek of a starving child. Christmas gifts given to each child with a hug and a kiss. Michael making funny gestures to make a child laugh through their pain.

Tears began to roll down my cheek. For a few moments I didn't see the King of Pop, but the King of Kings. Surely those actions remind me of the Jesus I know, the Jesus who I want to know deeper and the Jesus I want to emulate.

As I prepare for two weeks in Uganda, I'm both haunted and encouraged by the love of these two men. Can I love like that? Can I put my own tender body into the path of the sick? Can I have the imagination and the hope to cheer up small children? Will I have the courage to touch and to kiss bodies that no longer seem to be capable of harboring human life?

This is what it looks like to follow Jesus. I'm thankful for these visual reminders of the possible so that I can drawer nearer to truthful and couragous faith.

Other noteworthy ways of seeing Jesus in MJ:
--"We Are the World" I don't think it really can be said enough, but MJ gave much of his money to charity
--Although the relationship between Jackson, Neverland and children has been tainted by scandal, I find myself in awe that the glamorous lifestyle that Jackson enjoyed was ALWAys shared with the less fortunate. I LOVE that underpriviledged kids got to experience the wonder of childhood and amusement because MJ opened his home to them.
--It may have led to his downfall, but MJ was an advocate for the sick. He was often known for footing the bill for folks who couldn't afford their expensive medical needs.
--Most common place that paparazzi would find MJ in his final years: taking his kids to the zoo or Barnes and Noble. Gotta love the quality time between parent and child.
--I think most theologians would get a kick out of his lyrics: for the sin problem all of the worlds problems start with "the man in the mirror," in "heal the world" he asks for the nations to turn their swords into plowshares, in "earth song" we see him calling for the restoration of the world that God had put man in charge of--the song and video are definately charged with biblical imagery. There are so many other songs I could mention, but I'll leave it there to encourage you to find some of these things on your own.

Thursday, July 16, 2009

Culture Worth Making and Preserving

Much of my latest posts on culture have been under the influence of a book called Culture Making: Rediscovering Our Creative Calling by Andy Crouch. The book has been quite a challenge for me.

Crouch outlines the idea that our mandate to create culture begins in Genesis and is a fundamental part of our identity as image bearers of the Creator God. A point that I have paid little attention to, until now, is the continuity of the role of cultural goods. In Revelation, there will be a new heaven and a new earth. The people of God will congregate and live in a city where God is present with us. Here is how it is described in Rev 21:22-27 and I'm highlighting a few things that I want to focus on:

I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day--and there will be no night there. People will bring into it the glory and the honor of the nations. But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life.

Crouch indicates that people and "the glory of kings and the nations" are both eternal. In the evangelical community, we are very keen on pointing folks to the eternality of people, but little thought has gone toward thinking out what the glorious goods that the nations will bring in. Crouch makes an interesting distinction between people and cultural goods. First, people come into heaven through faith and being named in the Lamb's book of life. Secondly, cultural goods will be purified as well and will also be present in the new heaven and new earth.

Given the focus on Michael Jackson in the last few weeks, I'll use him as a hypothetical example of questions that are raised for me due to Crouch's points.

So if MJ has real faith, he'll show up in heaven and be present in the Kingdom of heaven in a purified and heavenly body. But if MJ does not show up in heaven due to not having faith, then according to the presence of cultural goods, will we as Americans be moonwalking in heaven, given that the moonwalk is a quite rad, creative wonder that mimics our Creator? An even cooler thought to me (which Crouch also points out) is that if the "kings" of the Kingdom of heaven are "the least of these" then these amazing breakdancing moves (which Jackson self-admitted came from cultures of poverty and dancing he'd seen from urban children) then this amount of creativity can definately reflect the values of Our Creator. But what aspects of culture are "unclean"? Will be breakdancing like MJ minus the crotch grabbing? Or is our American culture unduly sensitive about a nature feature of the body that God gave us for procreation? What qualifies as national glory?

So many questions!! It radically messes with my head of what I think about culture. I have a love-hate affair with culture. There are things that excite me, things I don't get, things that I take for granted, etc. My eyes feel newly opened to experiencing culture that may be a part of our daily living in the kingdom. What gifts and cultural goods will we bring to honor our King at the Wedding of the Lamb? At times it is easier for me to think about this in terms of other cultures or attributes, but not physical goods, especially not American physical and cultural goods.

As confused as I feel about this, I feel that the cultural outpouring, grief and celebration we have seen honoring one of our own cultural (ugh, I can't think of another word other than icons) in the person of Michael Jackson Crouch's way of thinking about the eternality of cultural goods such as music, dance, etc., gives real meaning to what folks are feeling. "It's not so bad because he's in heaven." "But his music will live on forever." Normally I roll my eyes at such things, but perhaps I'm the one who is missing out on a piece of eternity and connection with collective admiration and cultural impact.

Wednesday, July 8, 2009

Messed-up-tid-ness

"Dang, that's messed up." That's all I could think about after staying up all night reading Michael Jackson articles, watching ALL of his music videos and his Martin Bashir interview.

Before re-watching the interview, I found that my new attitude of trying not to judge and moralize Jackson greatly enhanced my appreciation and understanding of the man. I was particuarly struck not only by his genius, but by the oppressive forces that attempted to control him and created him into both an intelligent and idyllic personality a mix of psycho-social disorders. I came to find that the disorders to be a reflection of oppression that he did not seem to bring on himself.

I can't imagine the horror of growing up with Joe Jackson as a father. He physically abused and beat his children. He provoked enough fear in Michael that he would vomit at the mere sight of him. He did not allow his children to call him "daddy." He verbally assaulted a growing adolescent enough that he "wanted to die." He stole childhood from him and forced him to work. He exploited his son's talent and made him feel shame and guilt by making him the model for his older, less talented brothers (at least in that arena of talent). He thrust his internally wounded child into the spotlight--one which he was gifted for, but definately did not ask for. Imagine having your entire life open to the public beginning at age 10--especially if you are a shy and sensitive child?

Socially, Michael was surrounded by people who might turn on him at any point. It could be his father, record labels, the press, etc. That would drive a person to question most social relationships. The disease vitiligo further affected his understanding of his appearance and created many complex questions about his race--questions that are hard enough to deal with, but to find your identity change before your eyes and have others make accusations that you are uncomfortable with your identity could only be disastrous to one's self-concept. Ironically, for one who could dance insanely sexy, he was incredibly shy and innocent of sexuality off stage. This brings many questions, but I wonder about the impact that "sleeping" in the same room where his brothers had sex on tour would only exacerbate these issues for him.

No wonder Jackson sought to get away from the horror of his world through plastic surgery, Peter Pan syndrome and "love" crusades. Maybe there is an intelligence from his brokenness that reveals why he argues on the bizarre Bashir interview that "the family unit has been broken down and needs to be restored to love" and when questions are put to him about his skin color he says, "if you want to ask why I have vitiligo you better go and ask God." No wonder he had totally given up on trying to please the media anymore. His eccentricities are a result of him finally letting himself become unglued.

There is still much more I could scrutinize, but there must be more depth to this man than we would like to admit. Last night I was able to experience the beauty and pain of sitting in the confusion. The hurt and pain that Jackson experienced and the disturbing reality of his personality and behavior. The depth of that kind of messed-up-tid-ness is the kind of stuff that Christ said he came to die for--the sick who needed a physician. To Jesus he would not be Wacko Jacko, but the one that Jesus loved.

Tuesday, July 7, 2009

MJ and Cultural Redemption

I must begin with an apology that I was quite critical of Michael Jackson in my post Iconography. Although I agree with the truth of what I said, I find that as I watched the memorial service today that in these days since his passing that my theology head has impaired my heart from embracing the power and god-given mandate of culture.

Martin Luther King's two children (MLK 3 and Bernice) so beautifully remarked that Michael obeyed and delivered on God's commandment to live and work hard and well. MLK 3 quoted one his father's sayings that it didn't matter which talents God gave you, but that you used them to the best of your ability. This I can certainly agree with that yes, Michael Jackson lived the life of an entertainer quite well. He sang, danced, peformed, and created with everything that was inside of him. He selflessly devoted himself to his fans. I think it would be hard to identify another entertainer who legitimately cared so much for his fans. This is part of accepting and growing into what it means to give all yourself. Not only did MJ do all of these things, but his charity and humanitarian works touched the world and opened up realms for folks to care and truly love others.

It is not up to me to judge Michael's standing with the Lord, but many claimed that he sought to follow Jesus and that his acts of charity were inspired by his understanding of God's Word. So I can not judge, but I can hope that that is true.

So although there are pieces of me that still doesn't get it, I say "thank you" in the midst of my confusion. I need to appreciate the grand scale of the cultural mandate rather than pharisizing humanity.

Friday, July 3, 2009

An Update on East Africa



It's a sad day for me as I have been running errands to make my way to Uganda. I did some more research on the work of Invisible Children--one of the first agencies that put Uganda on my rader--and found that they have put out a relatively new documentary on rescuing and seeking justice for the children abducted by the Lord's Resistance Army. This video is violent, yet IC is very tasteful in their documentation. The video is only 36 minutes long and mixes pain and hope--the theme of my pilgrimage to Uganda. You should check it out.

http://therescue.invisiblechildren.com/en/#/watch/

After having watched this film for the first time last night, I am appalled and in mourning over the latest meeting of the African Union (AU) that has decided to not work with the ICC (International Something Court) that has put out indictments for the President of Sudan (for war crimes in Darfur). Joseph Kony, the LRA leader who is wreaking havoc in East Africa was the first to be indicted on such charges. Please pray for a solution for human rights activists to be able to work and for Africa to also feel that they are not being coerced by Western powers against their will but will step onto the side of justice.

Sunday, June 28, 2009

Iconography: Michael Jackson

The Death of the King of Pop has stunned the world. Yet it stuns me that we care so much (pardon me for my harshness).

"I just can't believe it!" "He was an icon!" "He changed the world!"

My initial response catches people off guard: "We're all gonna die." "Why are you so sucked into the celebrity?"

An article I read earlier this week compared Jackson's death to that of Princess Diana for my generation. So I'll try to get back into my old self and try to relate to the disturbing feelings that folks around the world are experiencing that come with this death.

I remember exactly where I was when Lady Di lost her life in that awful car wreck. I remember struggling with the feelings of disbelief. I remember holding a prayer vigil in my closet to a God I hardly knew. "Why can someone so good lose their life?" "Who will fill her shoes?" I thought to myself. I cried. I maintained a somber attitude. "What's wrong with the world?"

I think it brought up a number of things in me that folks are experiencing this week over Michael Jackson's death.

1) We are not invisible. Celebrity status tends to thrust folks into an all-access life-style that we assume promises you "the good life." It brings up all of these questions that really make us face our maker. If this person can die, then so can I. If there is no safety from death from this person--especially if they are branded a "good" person, then there is no get out of jail free card from death. In the theology world, it also leads us to questions of theodicy--how does a good God allow bad things to happen, especially to those we love and adore?

2) I think that part of the iconography that is associated with certain celebrities really has more to do with our own need for rest from a turbulent world. Michael's moonwalk can make even a handicapped person want to get up and scream in amazement. A good pop song makes a working class person's life a little bit easier. A cultural crossover can be respite and healing for our souls that things should be the way that we know that they ought to be: where we all get along. Part of our sense of familiarity, closeness and loss relates to our own memories of times when life was good to us.

These are what I would consider legitimate things to lament about the loss of someone such as Diana and Michael. Of course, I think much of it also has to do with the very real fact that we lament over the personal struggles that these folks faced and that they didn't have more time in life to experience the redemption that we longed for them to have. Our hearts seems to also be much more sensitive when children and other famous loved ones are involved--and are left without a goodbye.

These examples are some of the truths that come up with these deaths, but as a student of theology, I have to point out a few traps that are set before us.

1) We may see commendable acts in the lives of certain people, but that does not make them good. I particularly appreciated the response from the White House in that when pressured to make a statement on MJ's death, they gave condolences out to the family and fans and reminded us of the reality of the very real problems that Jackson faced in the latter part of his life. I'm not sure that I could show my own child footage of Michael Jackson grabbing his crotch every few minutes and calling him a "good" person or a role model. Perhaps I would show footage of a moonwalk or Jackson visiting orphanages or singing "We are the World." And certainly I hope to remind them of the role that he played in teaching us about life in "Black or White." But as Scripture tells us, there is not one of us who are good in and of ourselves.

2) Celebrating Jackson as an "icon" is dangerous. The truth is that he is an icon for folks. For some, he is their god as they spend more time thinking about him and their "love" for him to the exclusions of their own personal needs, knowledge of the true God, their children, their work, etc. Idolatry is a scary thing. I say this as a person who kissed ten life-size headshots of Leonardo DiCaprio on my way out the door each morning in the 7th grade. I watched my friend and I get sucked into the world of boy bands that misappropriated our understanding of men and our own desires. All of these things drew us away from other people, away from a world of suffering people and away from the God who truly wanted our love and adoration and the one who could return that affection.

All in all, these untruths lead us away from the true King. Who allows our bodies to sing and dance? Whose image are we made in to bring good into the world? Who has started and will continue the work of racial reconciliation? Who is worthy of our adoration? Who gives us redepmption? Who can give us hope and life beyond situational, physical and spirtual death? It is none other than God who sent us a King, who allows us to play a part in his celebrity.

Monday, June 22, 2009

The Morality Fog

I'm appalled. My sense of justice is stifled. My response is paralysis and a mild nausea.

Currently, I'm reading a rather overwhelming combination of books on Africa, India, poverty and justice. I'm slowly learning from these books that God is intolerant of injustice yet can courageously pronounce condemnation and compassion on oppressors and victims. Given that the conflict in Iran is still looming and is gaining world-wide attention and support, I said a quick prayer as I had the courage to finally open one of the links of the news stories. "God, help me to see and stomach what you see."

My response alarms me. Just as simply as I wanted to disregard the news feeds and sweep it under a rug with an "it's just Iran," "it's just the always explosive Middle East," I found myself downplaying the death of the movement's martyr Neda Soltani. "It's just death." "Murder happens everywhere." And thoughts I'm too ashamed of that result fro too much invasive CSI-like shows that explain cause of death, etc. I wanted to faint due to the sight of blood and my own faint of heart.

In a discussion in The Good News About Injustice, Gary Haugen discusses Dietrich Bonhoeffer's point that evil and injustice are allowed to parade about when there is a lack of moral clarity that throws even "religious people" like me off their foundation. Haugen argues that injustice (defined as the abuse of power) is able to produce a morality fog by faking right, faking left and then plowing through the center toward a path of evil and destruction.

This makes sense to me in my own fog about what to do with Iran and my own reaction. My American culture is too violent--through the television, computer screen and violent literature and speech. Yet my American culture is not facing the atrocities of genocide, forced labor, inaccurate and fake elections, censorship with threat of death, etc. Fake right. Fake left. Result: I see real injustice, real violence and do not know how to respond. I stand there not knowing what to do--and do nothing. Even worse, feel nothing.

My picture of Iran is a place that is too turbulent--always preparing to explode. A headline that a threat is imminent and that the country just needs to settle down and play nice. My other picture of Iran is that it is a place that is stifled by fundamentalism. Religion is forced, women are exploited, intellectuals are presecuted--the place needs to see change. Fake right. Fake left. Result: I'm left not knowing what to pray for and there is chance that I may turn my back away from them.

Lord, clear the fog. Don't let me trivualize or tidy things up with nice truisms. Give me new eyes to see. Help me to pray. What does justice look like here? Help me to stay with you, to not pass out, to regain consciousness and to follow you in the dark places--the ones the in the world and the ones in my soul.

Sunday, June 21, 2009

On Father's Day


Happy Father's Day. Today I'm celebrating by taking my Dad out to the Durham Bulls game!! This has been a wish that I've had for quite some time and one that I think and hope that he has shared. I'm also thankful that Dad isn't the only Dad I have thanks to Abba Father. The Abba is a big realization this Father's Day. But in particular this day, I'm very proud to say that I have a "First Dad" who is an amazing role model for all of us to aspire to. I'm thankful of his courage for raising a family despite the absence of his own father and the much needed call that he has expressed for our country's men to step up and take up the beautiful challenge of REAL fatherhood. I'll let him explain in his own words as printed today in Parade magazine:


As the father of two young girls who have shown such poise, humor, and patience in the unconventional life into which they have been thrust, I mark this Father’s Day—our first in the White House—with a deep sense of gratitude. One of the greatest benefits of being President is that I now live right above the office. I see my girls off to school nearly every morning and have dinner with them nearly every night. It is a welcome change after so many years out on the campaign trail and commuting between Chicago and Capitol Hill.


But I observe this Father’s Day not just as a father grateful to be present in my daughters’ lives but also as a son who grew up without a father in my own life. My father left my family when I was 2 years old, and I knew him mainly from the letters he wrote and the stories my family told. And while I was lucky to have two wonderful grandparents who poured everything they had into helping my mother raise my sister and me, I still felt the weight of his absence throughout my childhood.


As an adult, working as a community organizer and later as a legislator, I would often walk through the streets of Chicago’s South Side and see boys marked by that same absence—boys without supervision or direction or anyone to help them as they struggled to grow into men. I identified with their frustration and disengagement—with their sense of having been let down.


In many ways, I came to understand the importance of fatherhood through its absence—both in my life and in the lives of others. I came to understand that the hole a man leaves when he abandons his responsibility to his children is one that no government can fill. We can do everything possible to provide good jobs and good schools and safe streets for our kids, but it will never be enough to fully make up the difference.


That is why we need fathers to step up, to realize that their job does not end at conception; that what makes you a man is not the ability to have a child but the courage to raise one.


As fathers, we need to be involved in our children’s lives not just when it’s convenient or easy, and not just when they’re doing well—but when it’s difficult and thankless, and they’re struggling. That is when they need us most.


And it’s not enough to just be physically present. Too often, especially during tough economic times like these, we are emotionally absent: distracted, consumed by what’s happening in our own lives, worried about keeping our jobs and paying our bills, unsure if we’ll be able to give our kids the same opportunities we had.


Our children can tell. They know when we’re not fully there. And that disengagement sends a clear message—whether we mean it or not—about where among our priorities they fall.


So we need to step out of our own heads and tune in. We need to turn off the television and start talking with our kids, and listening to them, and understanding what’s going on in their lives.


We need to set limits and expectations. We need to replace that video game with a book and make sure that homework gets done. We need to say to our daughters, Don’t ever let images on TV tell you what you are worth, because I expect you to dream without limit and reach for your goals. We need to tell our sons, Those songs on the radio may glorify violence, but in our house, we find glory in achievement, self-respect, and hard work.


We need to realize that we are our children’s first and best teachers. When we are selfish or inconsiderate, when we mistreat our wives or girlfriends, when we cut corners or fail to control our tempers, our children learn from that—and it’s no surprise when we see those behaviors in our schools or on our streets.


But it also works the other way around. When we work hard, treat others with respect, spend within our means, and contribute to our communities, those are the lessons our children learn. And that is what so many fathers are doing every day—coaching soccer and Little League, going to those school assemblies and parent-teacher conferences, scrimping and saving and working that extra shift so their kids can go to college. They are fulfilling their most fundamental duty as fathers: to show their children, by example, the kind of people they want them to become.


It is rarely easy. There are plenty of days of struggle and heartache when, despite our best efforts, we fail to live up to our responsibilities. I know I have been an imperfect father. I know I have made mistakes. I have lost count of all the times, over the years, when the demands of work have taken me from the duties of fatherhood. There were many days out on the campaign trail when I felt like my family was a million miles away, and I knew I was missing moments of my daughters’ lives that I’d never get back. It is a loss I will never fully accept.


But on this Father’s Day, I think back to the day I drove Michelle and a newborn Malia home from the hospital nearly 11 years ago—crawling along, miles under the speed limit, feeling the weight of my daughter’s future resting in my hands. I think about the pledge I made to her that day: that I would give her what I never had—that if I could be anything in life, I would be a good father. I knew that day that my own life wouldn’t count for much unless she had every opportunity in hers. And I knew I had an obligation, as we all do, to help create those opportunities and leave a better world for her and all our children.


On this Father’s Day, I am recommitting myself to that work, to those duties that all parents share: to build a foundation for our children’s dreams, to give them the love and support they need to fulfill them, and to stick with them the whole way through, no matter what doubts we may feel or difficulties we may face. That is my prayer for all of us on this Father’s Day, and that is my hope for this nation in the months and years ahead.

Thursday, June 18, 2009

The Tyranny and Hope of Normalcy

My latest group therapy session was absolutely brutal. I had been asked by group members each week (over the last 6-8) to share more of myself, be less positive, etc. Meanwhile, I had been assuring them that my life was not perfect, that I would share about myself in pieces. They had been beginning me to come out of what they saw as a self-imposed shell. Over those weeks I had bared much of soul, worked hard at opening myself to others, connecting with others, asking and recieving hard questions--all of which were a tremendous amount of growth for me personally.

And then yesterday, it all came crashing down. I had an issue to pose to the group. They already knew that my biggest fear was that I would share and that they would run from me, scared of my brokenness and hide into their worlds of predictable normalcy. The conversation started out beautifully with an actively engaged audience, helpful feedback, appropriate and validating pauses of not-sure-what-to-do-ness, expressions of concern and empathy. And then all of a sudden someone blurts out that they still don't feel connected. I felt lied to, punk'd even. Some of their comments became extremely hurtful, fulfilling of my worst fears (which they were well aware of).

I deeply wanted to disengage, but then I told them how angry their comments made me. How rejected I felt after listening to what their needs were from me, going the extra mile to make those adjustments and then to be rejected after I made them. They desperately wanted to see the underside of my rock, but they really didn't want to see it at all--it was too much, too much of a burden.

I left feeling attacked, abandoned and alone. I'm still sorting through it. My insides feel a little torn out of me, but I celebrate that some finally realized that I live in a world that was different from theirs and that they cannot impose their worldviews and asumptions on me. Thankfully, I had gotten through to them. I said what I needed to say, but it came at great cost: hearing what I did not want to hear.

I found comfort today in reading Good News About Injustice: A Witness of Courage in a Hurting World by Gary Haugen, CEO of International Justice Mission and Director of the UN investigation into the Rwandan Genocide. In one particular chapter, he writes about the struggles that American suburbanites have with facing the world's brokenness that it much easier to run away from and I felt that his observations greatly meet the situation that I faced yesterday (and face to some extent on a daily basis).

"The Bible declares that the world is fallen, sinful (Subheading). Often I am ill-prepared for action in a dark world of injustice because I have gotten used to a little lie within my mind. I have gotten used to the idea that the fair garden I have worked so hard to carve out for myself and my family is normal. I have gradually adjusted to the idea that "the world" into which Christ has sent his disciples is actually a reasonably pleasant backyard patio. Certainlyit is no Garden of Eden--there are unruly shrubs, unpleasant neighbors, rainy days, tearful nights and even vandals. But in my garden the Fall is being managed. Gradually in my mind "the world" referred to in the Bible is defined more and more by the boundary hedges I share with my neighbors. Accordingly, I hone my Christian witness for the engagement in the domesticated garden. I come to see the full armor of God as battle dress for fighting weeds, backyard pests and trespassers (pg. 46)."

Our American suburbanite ideas about normalcy are a lie. They may be our reality, but in light of our world, they are rare pockets of bubbled existence. If we truly desire connection with our world, then we need to get rid of the lie. We need to get in touch with the universal normal. This does not mean that we do not fight against injustice, that we do not lament sin and brokenness, but that we learn to stand in it and if so called, to stand in the breach of the mess as prophets calling for God's justice and mercy. Hope lies here. Not in the bug zapper, not in the weed wacker, but the hope that the real Gardener is coming to redeem and create beauty once again in devastated gardens.