Here is what I do not get.
Why is the posting of a statement that supports "Black Lives Matter," and a call for eliminating racial bias on our streets, seen as an attack on the lives and safety of first responders? I do not understand the flip-side of that coin either. Why is a statement that supports first responders seen as an attack on black Americans?
I happen to support both those movements. I believe that Black Lives Matter. American culture has shamefully treated black Americans. It had been an historically broken relationship. As a friend of mine recently posted on Facebook: When one goes to a doctor for a broken ulna, it is irrelevant to that situation that all bones are important. It is the ulna that is broken. It alone requires special attention. The treatment of black Americans in our culture currently requires special attention. Black Lives Matter!
That statement does not mean that the lives and safety of first responders, police officers, paramedics, or other care-givers should be imperiled. As a society, we have got to honor those who put their lives on the line to protect us and act to save us from tragedy. Every man or woman who puts him or herself on the line for others is to be honored, respected and highly valued. As a society, we should pay them better and protect them more fully for what they do for us.
I respect and honor first responders. I believe that we can all embrace Black Lives Matter. I do not see one at the exclusion of the other. Interestingly, I think that the divisive and exclusionary emotion is fueled by media, hyperbole, destructive political and economic rhetoric, that is inteded to drive a wedge between the two communities.
Driving a wedge between those who support and protect the lives and safety of first responders and those who claim Black Lives Matter seems like an intentional act of hatred and violence. It is intentionally divisive, destructive, exclusionary and segregationist. To pit one of these statements against the other is unfair, narrow-minded and dogmatic. To pit people who makes these statements against one another is judgmental, critical and destructive.
Who is so passionate about destroying our health as a nation that they divide those who stand for the safety of first responders from those who demand that Black Lives Matter? I, for one, hold that both of those statements are worthy of our attention and dedication. One statement is not made to the exclusion of the other. Why are we being told that they do? Why can we not stand up for both the safety and respect due those who endanger themselves for our communal sake and those who have been historically victimized in our culture?
I stand for the safety and respect of our first responders. I also stand for Black Lives Matter. Do not tell me that I do not support both camps. I do. Those who engage in violence, whether in act or in rhetoric divide, destroy, segregate, and exclude. Why can we not stand for both those truths? Why can we not support both statements? What is wrong with a unified approach that fixes society's wrongs, while upholding those who work hardest to protect us?
The only solution to our societal ills is to be unified in their healing. It does not help the situation to divide ourselves into one camp or the other. In fact, division only begs the violence that further destoys us.
Stop it!
Monday, July 25, 2016
Monday, July 18, 2016
Representational Incarnation
The concept of 'representational incarnation,' as the cornerstone of progressive church theology, escapes most of us. It is a pretty fancy term, though its underlying conception is sinple. Let me see if I can't put it into more directly applicable terms.
Shiloh's theme for the season after Pentecost this cycle has been "Christian vocation is representational incarnation." Put more bluntly, we are the body of Christ. We are his physical representatives on earth, and our responsibility to him is to represent his faithful sacrifice with our own. We embody him.
The theme immediately begs two questions. Firstly, if we are the body of Christ, responsible for representing Christ in the world. who, then, is "we?"The answer is provided, as most every theological answer we face is, in the Crucifixion and Resurrection of Christ Jesus. Since Christ's sacrifice is effective and applicable for every person, then Christian vocation belongs to every person as well.Every person is part of the body of Christ, responsible for representing him on earth. Before we run too far afield, wondering if Muslims or Jews or Buddhists are included in the Christian vocation, I suppose that we need to better define that vocation. Christian vocation is to represent what Christ did in our own actions. Now, what Christ did is sacrifice himself for the benefit of every other. I firmly believe this act to be at the core of every world religion. The act of Christ unifies us all, despite the differences in words, practice and applications of our religious heritages. Therefore, the "we" of representational incarnation belongs to each of us. We are all called upon to sacrifice for the benefit of the other.
Secondly, if Christian vocation is representational incarnation, how is it that we come to represent Christ in sacrificing self for the sake of the other? Who would do that? Does not doing so fly in the face of everything that culture teaches us about individuality and personhood? Exactly the point! Working for ourselves has led to divisiveness, segregation, targeted and limited responsibility and sectarian violence, where 'we' protect what is 'ours' from 'those' and 'them,' who seek to make 'ours' theirs.' The only means of correcting the destructive paths of human culture is to embody the self-sacrificial Christ that lies at the core of everything that good spirituality, of whatever religious tradition, might call virtuous.Humanity practices that virtue in the power and presence of God's Spirit. The Spirit empowers, equips and enables us to live according to divine will. The Spirit compels us in self-sacrifice that benefits the other...all others.
Christian vocation is representational incarnation. Every person in empowered, equipped and enabled by God's Holy Spirit to reflect Christ's self-sacrifice in relationship to every other person. It is precisely in this universal vocation that we are unified. It is by it that humanity lives divine will on earth. Two things are necessary: 1. Discovering Christ and discerning opportunities for application of his ethic and, 2. Doing the work by which Christ's self-sacrifice is embodied. It does no one any good whatsoever to accomplish the first without engaging intentionally in the second. It makes as little sense to attempt the second without taking seriously the first. The two tasks must be held in balance, in a constant and continual process of learning and application.
Killings will continue to take place. Violence will continue to be reported. Hate will continue to spread, until we learn to live according to Christ's simple ethic, one that is reflected at the core of every religious tradition. The cure to our societal ills is simple, really, except in application. We, and that is every we, can practice the self-sacrifing vocation shown us in Christ, embodying acts that intentionally benefit every other.
Representational incarnation flies in the face of societal norms. But those norms have led to divisiveness, segregation, sectarian violence, and pocketed hatred, where we have learned to label, exclude, reject, criticize, and judge. It is time for us to embrace our vocation, repairing the damage done by embodying Christ's self-sacrifice. Two steps: 1. Discover Christ and 2. Do Christ's work.
Shiloh's theme for the season after Pentecost this cycle has been "Christian vocation is representational incarnation." Put more bluntly, we are the body of Christ. We are his physical representatives on earth, and our responsibility to him is to represent his faithful sacrifice with our own. We embody him.
The theme immediately begs two questions. Firstly, if we are the body of Christ, responsible for representing Christ in the world. who, then, is "we?"The answer is provided, as most every theological answer we face is, in the Crucifixion and Resurrection of Christ Jesus. Since Christ's sacrifice is effective and applicable for every person, then Christian vocation belongs to every person as well.Every person is part of the body of Christ, responsible for representing him on earth. Before we run too far afield, wondering if Muslims or Jews or Buddhists are included in the Christian vocation, I suppose that we need to better define that vocation. Christian vocation is to represent what Christ did in our own actions. Now, what Christ did is sacrifice himself for the benefit of every other. I firmly believe this act to be at the core of every world religion. The act of Christ unifies us all, despite the differences in words, practice and applications of our religious heritages. Therefore, the "we" of representational incarnation belongs to each of us. We are all called upon to sacrifice for the benefit of the other.
Secondly, if Christian vocation is representational incarnation, how is it that we come to represent Christ in sacrificing self for the sake of the other? Who would do that? Does not doing so fly in the face of everything that culture teaches us about individuality and personhood? Exactly the point! Working for ourselves has led to divisiveness, segregation, targeted and limited responsibility and sectarian violence, where 'we' protect what is 'ours' from 'those' and 'them,' who seek to make 'ours' theirs.' The only means of correcting the destructive paths of human culture is to embody the self-sacrificial Christ that lies at the core of everything that good spirituality, of whatever religious tradition, might call virtuous.Humanity practices that virtue in the power and presence of God's Spirit. The Spirit empowers, equips and enables us to live according to divine will. The Spirit compels us in self-sacrifice that benefits the other...all others.
Christian vocation is representational incarnation. Every person in empowered, equipped and enabled by God's Holy Spirit to reflect Christ's self-sacrifice in relationship to every other person. It is precisely in this universal vocation that we are unified. It is by it that humanity lives divine will on earth. Two things are necessary: 1. Discovering Christ and discerning opportunities for application of his ethic and, 2. Doing the work by which Christ's self-sacrifice is embodied. It does no one any good whatsoever to accomplish the first without engaging intentionally in the second. It makes as little sense to attempt the second without taking seriously the first. The two tasks must be held in balance, in a constant and continual process of learning and application.
Killings will continue to take place. Violence will continue to be reported. Hate will continue to spread, until we learn to live according to Christ's simple ethic, one that is reflected at the core of every religious tradition. The cure to our societal ills is simple, really, except in application. We, and that is every we, can practice the self-sacrifing vocation shown us in Christ, embodying acts that intentionally benefit every other.
Representational incarnation flies in the face of societal norms. But those norms have led to divisiveness, segregation, sectarian violence, and pocketed hatred, where we have learned to label, exclude, reject, criticize, and judge. It is time for us to embrace our vocation, repairing the damage done by embodying Christ's self-sacrifice. Two steps: 1. Discover Christ and 2. Do Christ's work.
Tuesday, July 12, 2016
What Can We Do?
I have been asked recently, more times than I can count, in response to police violence against black persons, the killing of police officers in Dallas and elsewhere, and the growing racial tensions in our society, "What can we do?" The answer, much to the disappointment of some of my colleagues and friends, is NOT JUST prayer.
Note, please, that I write that the answer lies NOT JUST in prayer. Prayer is important, especially if we ask in it for God's guidance and wisdom, seeking direction and purpose, and shutting up long enough to listen for a divine response. The Spirit in us will direct us, if we are willing to put it to work in accomplishing God's will. So, prayer is important. But it alone will not solve the problems of racial injustice or social discord. In order to impact those social ills, we will have to do far more than just prayer.
When I make this response to the question,"What can we do?" I see disappointment and frustration on the face and body language of those who dare to ask. The truth is that there is no magic elixir, no magical liturgy, no articulate prayer, no hymn, no incantation, no belief system that puts and end to racially motivated social injustice. The only practical response to the social problems that we face are the active practice of their opposites.
Here is the assumption that I make. I assume that much of the violence and hatred that we are experiencing is an unconscious attempt to pull the cultural evolution that has been moving toward acceptance, tolerance, and embrace of diversity, taking place since 1968, or so, back into the prior segregationist, divisive, stratified culture of 1950's America. Fear of the other is disappearing in the developing cultural ethos. Acceptance of persons who live differently is expanding and deepening. Personal and social responsibility for a vast array of persons is becoming commonplace. We are learning to tolerate, affirm, love and accept those who are unlike whatever "us" we claim.
That challenge has proven too large for some who cling to previous models of exclusivity, on both ends of the social spetrum. For some who have been privileged, it has proven to threaten that privilege. For some who have been victimized, it has removed justification for orienting one's self as deserving special treatment or special attention. The response of those few has been hate-filled and violent. They are protecting the way of life that they have come to accept and appreciate.
Notice, please, that I did not claim that all persons of privilege feel or react with hate and violence. Notice also, please, that I did not write that all persons who are victimized have responded with hatred and violence. In both cases, it has been a relatively small population. But the hate-fueled, violent, responses have been so powerful, that they must not be ignored. They must not be justified.
The only real option is for the vast majority of persons to act in such a way that hastens the evolutionary process toward acceptance, toleration, diversity, and mutual responsibility. To put the answer to the question, "What can we do?" more succinctly, we can borrow from recent Common Lectionary scriptures to say "Love your neighbor as yourself." If the vast majority of Americans lived according to this seemingly simple ethic, then the cultural evolution toward peace, compassion, and unity would be promoted. We would hasten the evolutionary process, putting an end to the violence and hate that seek to pull American culture backward.
So, what can we do? We can act according to the core ethic of every world religion and every spiritual principle. We can go out of our way for one another, sacrifing our own claims to "us," and accepting that every person is potentially our neighbor, our brother, our sister, our friend. By doing so, we quite literally and practically change the world in which we live. We engage in transformative ministry. We change lives.
"Do that." Jesus said to the lawyer who had challenged him, "and you will really, truly, completely live."
Note, please, that I write that the answer lies NOT JUST in prayer. Prayer is important, especially if we ask in it for God's guidance and wisdom, seeking direction and purpose, and shutting up long enough to listen for a divine response. The Spirit in us will direct us, if we are willing to put it to work in accomplishing God's will. So, prayer is important. But it alone will not solve the problems of racial injustice or social discord. In order to impact those social ills, we will have to do far more than just prayer.
When I make this response to the question,"What can we do?" I see disappointment and frustration on the face and body language of those who dare to ask. The truth is that there is no magic elixir, no magical liturgy, no articulate prayer, no hymn, no incantation, no belief system that puts and end to racially motivated social injustice. The only practical response to the social problems that we face are the active practice of their opposites.
Here is the assumption that I make. I assume that much of the violence and hatred that we are experiencing is an unconscious attempt to pull the cultural evolution that has been moving toward acceptance, tolerance, and embrace of diversity, taking place since 1968, or so, back into the prior segregationist, divisive, stratified culture of 1950's America. Fear of the other is disappearing in the developing cultural ethos. Acceptance of persons who live differently is expanding and deepening. Personal and social responsibility for a vast array of persons is becoming commonplace. We are learning to tolerate, affirm, love and accept those who are unlike whatever "us" we claim.
That challenge has proven too large for some who cling to previous models of exclusivity, on both ends of the social spetrum. For some who have been privileged, it has proven to threaten that privilege. For some who have been victimized, it has removed justification for orienting one's self as deserving special treatment or special attention. The response of those few has been hate-filled and violent. They are protecting the way of life that they have come to accept and appreciate.
Notice, please, that I did not claim that all persons of privilege feel or react with hate and violence. Notice also, please, that I did not write that all persons who are victimized have responded with hatred and violence. In both cases, it has been a relatively small population. But the hate-fueled, violent, responses have been so powerful, that they must not be ignored. They must not be justified.
The only real option is for the vast majority of persons to act in such a way that hastens the evolutionary process toward acceptance, toleration, diversity, and mutual responsibility. To put the answer to the question, "What can we do?" more succinctly, we can borrow from recent Common Lectionary scriptures to say "Love your neighbor as yourself." If the vast majority of Americans lived according to this seemingly simple ethic, then the cultural evolution toward peace, compassion, and unity would be promoted. We would hasten the evolutionary process, putting an end to the violence and hate that seek to pull American culture backward.
So, what can we do? We can act according to the core ethic of every world religion and every spiritual principle. We can go out of our way for one another, sacrifing our own claims to "us," and accepting that every person is potentially our neighbor, our brother, our sister, our friend. By doing so, we quite literally and practically change the world in which we live. We engage in transformative ministry. We change lives.
"Do that." Jesus said to the lawyer who had challenged him, "and you will really, truly, completely live."
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