Wednesday, March 05, 2008

Quakers as the First Emergents

As I noted in a comment posted to my “Convergent, Emergent, Divergent” blog, I'm reading Tony Jones' The New Christians: Dispatches from the Emergent Frontier.

One line from its early section really resonated with me and my feelings about convergence/emergence and Quakers. In telling a story about Lillian Daniel (a UCC pastor friend of mine), Tony writes, "Lillian thought she was joining a movement, but she was joining a bureaucracy. And that bureaucracy tends to quash the passion of the many Christ-centered and enthusiastic persons therein."

As I read farther into the book, I saw some things that made me wonder if Quakers weren’t the original Emergents. When Tony shares some things from Brian McLaren’s A New Kind of Christian, Tony relates how the fictional Neo (a former Presbyterian pastor turned Episcopal layman) says:
  • About the Bible – “What if the real issue is not the authority of the text … but rather the authority of God.” This, of course, resonates with what Friends have long held – that we honor and cherish the written words of God in scripture, but God is our ultimate authority. As George Fox said, “’Oh! no; it is not the scriptures;’ and told them it was the Holy Spirit, by which … opinions, religions, and judgments were to be tried; for it [The Holy Spirit] led into all Truth.”

  • About Christianity as the exclusive spiritual truth, Neo says “Look, Dan, I believe Jesus is the Savior, not Christianity.” Again, to quote Fox, “O then, I heard a voice which said, ‘There is one, even Christ Jesus, that can speak to thy condition’: and when I heard it, my heart did leap for joy.”

  • And about evangelism – “Stop counting conversions… Instead count conversations, because conversation implies a real relationship, and if we make our goal to establish relationships … I know that conversions will happen.” Friend George Fox said, “Bring all into the worship of God... And this is the word of the Lord God to you all, and a charge to you all in the presence of the living God: be patterns, be examples in all countries, places, islands, nations, wherever you come, that your carriage and life may preach among all sorts of people, and to them; then you will come to walk cheerfully over the world, answering that of God in every one; whereby in them you may be a blessing, and make the witness of God in them to bless you.”

There are many connection points – robust theological thinking, a missional approach, gender equality, social action – as well. Of course, where the similarities break down are that I’m thinking of the early Quakers, not us today. Today, I’m afraid, too many of our congregations (especially the pastoral ones) are too much like one Friend described them, saying we “behave for all the world other low-temperature Protestant churches.”

Now before it begins to sound like I am an unabashed apologist for convergence or emergence, let me say I’m not. After years of being a pastor and a congregational consultant, I’m a skeptic (not that I’m not naturally. Ha) – especially when it comes to congregational programming that is the latest and greatest. “Best practices” often aren’t. What works in one congregation cannot guarantee success in other. But still, this convergence/emergence thing feels much a movement in the same way the early Friends were a movement. And I hope that perhaps it can help break us out of that “that bureaucracy [that] tends to quash the passion of the many Christ-centered and enthusiastic persons therein."

--Brent

Monday, March 03, 2008

Convergent, Emergent, or Divergent -- Where Are Quakers Going?

Nancy and I attended a meeting last evening with about 60 other Friends from three yearly meetings to discuss the desire of forming an association of progressive Friends. Reflecting on that meeting today, I came to the conclusion, based on what I heard last night, my work as a congregational consultant, and my heart, that perhaps – and it’s just my opinion – that much of what I would hope from such a group is underway in the convergent Friends movement.

The convergent Friends movement is, it seems to me, the Quaker version of the emergent church movement – a group, according to their own words, “is a growing, generative friendship among missional Christians seeking to love our world in the Spirit of Jesus Christ.” (Emergent Village). They also say that they are about


  • “Growing”: which indicates our desire to develop as the dreams of God for the healing, redemption, and reconciliation of the world develop.
  • “Generative”: which means that we expect our friendship to generate new ideas, connections, opportunities, and works of beauty.
  • “Friendship”: Because we firmly hold that living in reconciled friendship trumps traditional orthodoxies – indeed, orthodoxy requires reconciliation as a prerequisite.
  • “Missional”: Because we believe that the call of the gospel is an outward, apostolic call into the world.
Why I think the convergent Friends movement has much to offer is that it embraces the above all within the context of the rich diversity of Quaker faith and practice. I like the idea behind the word “convergent” – one definition of which is ”tending to come together from different directions.” I am concerned that there be places for theological hospitality and deep discussion about Friends testimonies and their applicability in today’s world. I don’t think that developing another group of “like-minded” Friends is going to be very helpful to us. That would seem to me to be “divergent.” I know what I cherish are rich times of worship across “lines.” What feeds my soul is when whatever dialogue growing out of that worship is done with respect and caring – me listening and learning from my Evangelical brothers and sisters, my more mystical brothers and sisters, my liberal brothers and sisters and letting Christ teach me through all of them.

I don’t think convergent Friends is the final answer for all Friends in all circumstances. But I do think it has a lot to offer to those of us inside Friends who long for places of deep spiritual engagement (and all that means) and those outside of Friends who hear about us and wonder where to connect with a people who seek to be known as the Friends of God in an open and welcoming way.

--Brent

PS Robin Mohr, a blogger at What Canst Thou Say and a Friend from San Francisco, is organizing a dinner in Indiana on April 6 for anybody interested in convergent Friends. It will be at Ploughshares Farm (Nancy’s and my home) that evening. You can read more about it and sign up to attend at http://robinmsf.blogspot.com/2008/01/convergent-friends-dinner-in-indiana.html If you're itnerested, please visit Robin's blog and sign up to attend.

Friday, February 22, 2008

Jesus Junk, Holy Hardware, and other Tacky Religious Stuff

A friend of mine just wrote and told me that she was "Googling" important words such as "Quaker," "Easter," and "Silence" and came across my blog post about "Chocolate Crosses." She revealed that she enjoyed tacky religious stuff as much as I did -- and cherished her pack of "Atone-mints."

I began thinking of other tacky religious things I liked -- and the ones which give me pause. The ones I like are the ones that are parodies -- like the "Wash Away Your Sins" personal hygiene line or "Convert to Judaism Breath Spray ("Access over 4000 years of Jewish doctrine with a single spritz of the tongue!"). I gave that last one to my little rabbi brother Aaron -- he said he'd use it when mixed faith couples came to him to be married. No messy conversion needed any more!

Still, the real stuff -- the serious Jesus junk -- is funnier and sadder at the same time. I mean, "What would Jesus do" if he walked into a store and saw this stuff? Armor of God PJs? The Jesus Pan ("Put the image of Jesus RIGHT ON FOOD!") Gone to See Dad t-shirt? Would Jesus laugh -- or cry?

But just when I think we Christians have a corner on truly tasteless religious stuff, Aaron sends me some Jewish junk. Which just makes me wonder all the more -- is religious tackiness just part of the much talked about Judeo-Christian tradition? Do Muslims have really schmaltzy stuff? Or Hindus? Or Buddhists? Or even Wiccans?

As usual, I don't have any answers. Just questions. I do have to wonder, is this -- any of this, from worship to Jesus junk -- anything remotely like He had in mind? My guess is we're sorta, kinda, maybe close on worship -- and pretty far away on the holy hardware side of things.

Well, gotta run. My "Last Supper Wall Clock" is chiming the call to dinner.

-- Brent

Any nominations for really tacky religious stuff you've seen? Post 'em please!

Friday, February 15, 2008

The Cost of War -- The Cost of Peace

Now I know I'm out of step with many folks feelings, but I do place Jesus' words "Love your enemies, do good to those who hate you" above false patriotism's words "Love your country -- right or wrong." And when I saw this brief video I was reminded both of the cost of war and the potential for good that could be accomplished were our government (of a nation that many still want to hold up as a "Christian nation") to redirect those funds towards peace. Would to God that would happen.





--Brent

Thursday, February 14, 2008

Mr. Bean and the Love of God

Having just returned from vacation, Nancy and I picked a movie about vacations to watch the other night. It starred Rowan Atchinson as the hapless Mr. Bean -- someone Nancy introduced to me after discovering his comedy whilst flying over and back across the Atlantic ten years ago on her Grecian vacation.

This film is the usual combination of Bean -- very little dialogue on Atkinson's part ("Bean," is one of the few words he speaks, in his low, deep in his throat voice) and lots of sight gags. Poor Bean, the uptight Englishman in his brown shoes, brown pants, brown tweed jacket and white shirt, often gets into self-made messes, but just as often causes messes behind him of which he is rarely aware. It's a scream (I think) in the same way that the old-time silent comedies were.



The poor guy is so clueless and so accident prone that your heart just goes out to him. You can anticipate what's going to happen to him -- and then it does. And you shake your head and smile and keep hoping that something graceful will happen to or for him. Even though the mishaps that happen occur largely because he's trying to get away with something and doesn't want to acknowledge the consequences of his actions.

As I watched the film, from my third person omniscient point-of-view at home, I thought of God watching us, with that Divine first person omniscient view -- and it helped me see a fresh way of how God loves us. That is the loving, watchful, "oh no, what's he/she going to do now, I can't believe it, but I do believe it and..." look. There certainly has to be some kind of cosmic comedy behind some of the things we do and whilst I would not ever posit that God made us to watch us be funny, that has to be one of the side-benefits of watching over us. That's because, ultimately, for all his missteps and misfortune, Mr. Bean rarely comes to harm. Even from things he's caused. Minor scraps and scrapes to be sure, but in the end, all is well, all manner of things are well.

The same is true for us. Ultimately. Under the watchful care of God. Loving us and laughing, perhaps, at the same time. Especially at the things that we do to ourselves. There's the twinkle of Divine amusement that is buoyed by love eternal, all loves excelling.
-- Brent

Wednesday, February 13, 2008

Sacred Compass -- Early Reviews

Early reviews of Sacred Compass: The Path of Spiritual Discernment (due for April 1 release) are coming in. Noel Paul Stookey (Paul of Peter, Paul and Mary) says, "The scope of an ordinary compass is limited to 360 degrees. In his new book, Brent Bill places our heart at the center of a SACRED COMPASS; creating, in 'plainspeak' a most welcome handbook for spiritually engaged decision-making."

Nancy and I will be hosting a book release party at Ploughshares Farm on April 13 from 3-6 for folks close by. It'll be a chance to buy books at a hefty discount and visit the prairie at Ploughshares -- now in its 3rd year and about to burst with wildflower blooms and tall grass. RSVP at brentbil@sbcglobal.net Consider yourself invited.

-- Brent




Monday, February 11, 2008

Peace-Out, Dawg-Mon: Or Misspent Time in Jamaica

Nancy and I just returned from our first (and probably last!) Caribbean. I did not find shipboard life nearly as restful or romantic as I hoped -- I've been back in Indiana almost 24 hours and still don't have my landlegs. The whole world is rocking and rolling.

Which was the main part of the reason for the trip -- to be musically involved with Lyle Lovett, Emmylou Harris, the Duhks, Patty Griffin, and more. That part -- the music -- was very fun. The time asea was less so (for me).

On a day trip to Jamaica, which was very cool, I did something sort of out-of-character. I got my hair beaded. Okay, so it's more out of the realm of possibility than character -- having so little hair! But I thought it'd be fun -- plus it'd freak out my good friend Tim (who's also my boss).
Here are somethings I learned about having your hair braided.
  1. It hurts! Maybe if you have more hair, it doesn't hurt so much, but my "hairdresser" really had to yank to braid my hair together and put the beads on. So, to my sisters who wore braids in the 50s and 60s, well, Kathleen, Linda, and Julie, now I know why you look so squinty-eyed in those pictures!

  2. People on ships think it's cool. Especially women. It was fun having attractive young ladies come up to me and admire the braids and say things like "Cool," "Neat," "Rad," and "That's just adorable." Of course, that latter one made me feel like a kitten or puppy. Especially since Nancy was standing there trying not to laugh! I guess part of the adorableness was the fact that I'm old, gray, and very married. I'm "cute," I guess, in that way.

  3. People in on land don't know what to think. Nobody at the airport said anything about it. Nor at the car rental place. Nor at the eateries we visited.

  4. People in Indiana really don't know what to think. Some folks at work thought it was a hoot. Others seemed mightily embarrassed -- for me and them. Tim, my aforesaid boss, was a good sport. He welcomed me back and then almost -- emphasis on almost -- swallowed his teeth when he saw the braids, but then continued on with the welcoming. He was happy to hear they were being cut off tonight (before a book-sigining at the office tomorrow with lots of VIPs).
Wearing them reminded me that appearances really do matter -- too much so. We (and I mean "I") judge too many people -- their intellect, depth, humanity, spirituality, ability, worth -- by how they look and what they wear. I was a bit hurt by those who acted liked nothing was different about me -- when it was so obvious that there was. And was lifted by those who laughed along with the joke I was playing on myself.

Those things along were worth the price of braiding -- physically and fiscally!
--Brent
PS -- The picture above was taken at work. Mr. Old Preppy whose rep tie strips match his beads!

Friday, February 01, 2008

The Geography of Light

I'm excited. For one it's Friday and Nancy and I are about to be off spending some time with Lyle Lovett and Emmylou Harris and some other musical types in warm, sunny places. For another, Carrie Newcomer's got a great new CD coming out.

"The Geography of Light" officially releases on February 12, but you can preview the album now on carrienewcomer.com. I've been listening to a pre-release version since Carrie gave it to me last November and I think it's her strongest effort yet. Sensitive, soulful lyrics coupled with strong melodies are one draw. The great production values are another. And then there's Carrie's voice -- strong and forceful one phrase, whispering and winsome the next. It's really amazing stuff. My favorites are "Two Toasts" (co-written with Parker Palmer), the haunting "Lazarus" (Since he called my name/Nothing's the same), and "Leaves Don't Drop, They Just Let Go." Every song on the CD (including the quirky, fund "Don't Push Send" -- about the perils of email) is a jewel -- carefully crafted and lovingly presented.



(watch closely and you'll seee me in the video)

Carrie's out touring now in support of the CD. You won't want to miss her if she comes to a town near you. If you happen to see her, tell her that her old, Quaker bowlin' cousin says, "Hey!"
-- Brent

Tuesday, January 29, 2008

The B-I-B-L-E ... yes, that's the book...

In addition to the thoughts stirred up by The Year of Living Biblically, a few other things have been bubbling around based on comments I've heard and or things I've seen lately.

One was Doug Pagitt's practice at Solomon's Porch of making sure that Bible verses are read in context -- no proof-texting allowed. It's sort of like a variation on the old Lay's Potato Chip ad -- you can't read just one. Doug reads an entire section, or chapter, or book(!) to place the thoughts in proper context. Now that would cut out some of my best sermons, which are based on snippets like "Be still and know that I am God." I think A.J. Jacobs did some that same sort of selective scripture obeying when he tried to follow all the biblical laws. Yes, he often looked at the context of the surrounding scripture, but there were times verses were popped out of context and he put them into practice.

Another thing was the idea that, besides a textual context, there's a historical context as well. I know people who read 1 Corinthians 14:34 -- "As in all the churches of the saints, the women should keep silence in the churches." -- as a biblical mandate for our time. It's a commandment of scripture. But later in that same book Paul tells us, "Greet one another with a holy kiss" and they don't believe that is a biblical mandate for our time. "It's from their culture," they say. I supposed we're not supposed to expect an email from "Aq'uila and Prisca, together with the church in their house, send[ing] you hearty greetings in the Lord," either. Or are we? How do we know the context and what is for that time and what is for all time? I guess it all depends on our lens.

Then I got to thinking about who decided what was in the Bible and what was out. Marcion, in the first century, had a fairly limited list -- the Gospels and a few of Paul's epistles. By Athanasius time (4th century), most of the books we have now were in -- except for churches in Asia minor that deleted Revelation. Martin Luther wanted to drop James. And the Old Testament varies depending on whether you include the Apocryphal books or not. Very confusing.

Finally, I watched "Mr. Deity and the Book."




What would Jesus do?! I think Carrie Newcomer's right when she sings "God speaks in rhyme and paradox, this I know is true."

What I also know is true is that Scripture has been a source of solace, inspiration, confrontation, and challenge for me. That's a good thing -- and it solves the problem for me of having to (or getting to, when I feel especially self-righteous and confuse that for true righteousness) speak as God's representative to the sinners in the world and quoting Scripture to get them to shape up. Those who say, "The Bible says it, I believe, that settles it" may find it isn't quite settled yet.

-- Brent

Saturday, January 26, 2008

Emergent, Convergent, Schmergent -- Some Thoughts After Two Days In the Car with Doug Pagitt

This whole emergent church (and Quaker's version of it called "convergent") have been on my mind lately. Mostly because I signed up to be the host staff person of a Center for Congregations' event titled "ReImaging Church" with emergent leader and Solomon's Porch pastor Doug Pagitt. That meant attending his two workshops (one in Indianapolis and one in Jeffersonville, Indiana) and hauling him up and down Interstate 65 and to assorted points in between.

Doug's a good guy to road-trip and eat out with, but that's a whole 'nother blog -- especially about the Mutt (him) and Jeff (me) size difference and the difficulty in getting a picture together and a whole bunch of really lame but funny (at least to us) jokes.

What kept buzzin' around in my head after these two days with this really smart, articulate, forceful guy, comes down to this idea of who gets to say who's in and who's out as it relates to "church." Who gets to speak for God in making these decisions of who's in and who's out? I kept thinking about Kate Young Caley's book The House Where the Hardest Things Happened -- and her family being kicked out of the church they helped found simply because her mother became a waitress at a place that served alcohol. That sounds extreme to most of us -- yet we're perfectly comfortable setting up some other criteria.

His model for Solomon's Porch seems very similar to our Friends in Fellowship Worship Group -- a place of theological hospitality where are more than merely welcome, they are part of the community. This openness seemed to worry some workshop attendees -- and lots of other folks have written about their concerns as well. If you don't stand for something, well, then, how can you be Christian?

I think their question and questioning are sincere, but probably the wrong question. Jesus' invitations (such as "Come to me, all you who are weary and burdened, and I will give you rest") seem pretty open to me -- no theological requirements, no "pre-testing," no conditions at all. Come one, come all.

While Solomon's Porch is just one expression of the emergent movement, it does offer new thinking about what it means to be "church" in the 21st century. Is it the Post-Modern Reformation? I think it's too soon to tell. Regardless, there's much that those of us who are committed to the best in our traditions -- the things that called us to them or keep us in them -- can learn. I urge you to check out Doug's Church Re-Imagined and his forth-coming A Christianity Worth Believing. Agree or not, his ideas will make you think. Which is 'zactly the point.
-- Brent

Also, for those who are Friends/Quakers, we (Nancy and I) will be hosting a "Convergent Friends" dinner here at Ploughshares Farm on the evening of April 6th following Friends World Committee for Consultation -- Section of the Americas' annual meeting. For more information, visit Robin M's blog "What Canst Thou Say."

Friday, January 25, 2008

Living Biblically

Our reading club, The GoodWords Book Club, just finished reading A.J. Jacob's The Year of Living Biblically: One Man's Humble Quest to Follow the Bible as Literally as Possible. I found it really provocative.

A.J. has an accessible writing style that is filled with irony and wry humor. And the book is wonderful spiritual diary of sorts -- even though A.J. is an agnostic. He explores what it means to take the Bible seriously -- and uncovers the absurd lengths that many of us go to make it say what we want it to say.

Certainly, as I read about how he quit cutting his beard because of a Biblical injunction against such an action and then had his closet vetted to make sure he did not have mixed fiber clothing due to another law, I wondered how many people who say things like "The Bible says it, I believe it, that settles it" choose what parts of the Bible they attach that saying to. I've heard a lot of that kind of language lately in deciding who's in and who's out of church. And to support social stands based on a verse taken out of context. And ... well, I do the same thing, I guess.

The only difference, at least I hope this is true, is that I know I'm reading the Bible through my Quaker lens. And it shows me peace, justice, kindness as the hallmarks of Christian living -- and what it means for me to live Biblically.

A year of living Biblically changed A.J. -- he lived into his Bible-based alter-ego Jacob. And at the end of his year, and after shaving his beard and cutting his hair and going back to chinos and oxford cloth shirts, some of it stuck -- his love for thanks giving and prayer. Reading it changed me, too -- it helped me rethink what I know about the Bible and what I think I know, which parts of the Bible I follow and which I don't (I'll pass on the dietary laws!), and so on. And it reminded me that I need to live Biblically, however I define that, daily -- not just for a year!

Thanks, A.J., or Jacob, or ...

--Brent

Thursday, January 10, 2008

Betty Butterfield and the Quakers

O wad some Power the giftie gie us
To see oursels as ithers see us!
from -- "To A Louse: On Seeing One On A Lady's Bonnet, At Church"
Robert Burns, 1786


I was reminded of that thought by Burns recently after receiving an email from my friend Keith. Now Keith is not his real name -- even though that's what I call him, even to his wife -- and for purposes of this post it's probably best I don't use his real name. That's because, unlike me, Keith is highly respected in the religious community of our fair city and I'd hate to do anything that might harm that reputation. But he is sort of a smart-aleck -- or oworse. And in that spirit he sent me a link to the video that follows -- the religious adventures of Betty Butterefield. Betty is on a search for the right church, and as Keith told me via the miracle of email, she visited the Quakers.

Now my faithful reader (whoever she/he is) probably knows that I'm pretty sure Quakers are the final revelation and true branch of Christianity. Well, I'm not quite that extreme, but I think we've got a good thing going -- when we get it right. And then Betty, talking about Quakers during her discourse on visiting the Unitarians, made me think. And, in spite of her satire, to see ourselves as others see us.

If you're of some other species of Christian (or other faith even) or are just ready for some craziness, you can check out more Betty on YouTube or her site at http://www.bohnsplace.com/betty_butterfield/

-- Brent



Saturday, January 05, 2008

Smoking and the Cross...

Life is strange -- and sometimes it's stranger than at others. Like this afternoon. Nancy and I drove into town to attend some friends' 60th anniversary celebration. Of course, not a card was to be found around the farm, so we had to stop and buy one. Rather, I had to stop and Nancy had to buy the card -- she doesn't trust me to always get something appropriate!

So while she went in to get the card, I sat in the car and read the mail that we'd just picked up. The usual -- credit card offers, mortgage offers, pleas for money. A beat up old Chevy pulled in next to me. The driver was smoking a bedraggled cigarette clasped in his teeth by a cigarette holder. Franklin Roosevelt-elegant he was not. After a few seconds, he yanked the smoking butt from the holder, rolled down his window, and flicked it toward our car. It rolled into a puddle and sizzled out. Then he climbed out of his car and made his way toward the drugstore.

I was peeved. I mean, I don't care if the guy smokes. That's his business. But if doesn't want to stink up his car with a smoldering butt, why's he think I'd want it in the parking lot next to mine? Littering. What a clueless bozo! Shaking my head, I watched him amble across the parking lot headed for the door. As he approached the front of the store, he paused at the back of a vacant van parked there. It's been a rainy, gloomy day here, and the back-end of the van was covered in road dirt. The man paused and drew a cross in the dirt. He admired his handiwork and headed into the store.

I was more than bemused. This doofus litters and then makes the sign of the cross on other peoples' dirty vehicles. What in Heaven's name? And then I thought -- indeed, what in Heaven's name ... does Brent do that's just as goofy and never sees himself? Too much, I'm afraid. I try not to litter and I don't make the sign of the cross or fish or anything else on other people's cars, but I'm sure my sins could find me out just easily in the eyes of people watching me.

So thanks for the lesson, Mr. Cigarette Smoking, Litterbugging, Cross-drawing Guy.

--Brent

PS If you haven't been to that amazing website http://www.brentbill.com/ in a while, you might check it out -- especially the "Other Good Books" and the "Brent's Books and More Store" pages. Both have been updated and all the books, CDs, and DVDs in the store have been hand-picked by your's truly -- no automated stuff from Amazon!

Thursday, January 03, 2008

Up, Up, and Away -- a Movie Recommendation

Did you ever just want to float away -- off into the wild blue wherever and just forget about life and it's troubles? Sure you have. And in "Danny Deckchair," the quirky Australian film, Danny Morgan does just that.

Danny's a cement worker whose aspiring, conniving live-in girlfriend Trudy has taken up a a sportscaster who "will amount to something." Which Trudy maintains Danny never will. So, in the midst of a "barbie" Danny begins tying helium filled balloons to his lawn ("deck") chair. When the local football team, um er, soccer team, scores and his buddies lose their grip on the chair, then Danny is off to see the Wizard -- he's definitely not in Kansas anymore.


Whilst not the greatest film in the world, it was a light, silly, delightful reminder of the things that matter in life -- honesty, being true to oneself and one's friends, and community. It also, because of it's being set in Australia, reminded me of how all of this world's people value those things -- no matter where we live or whether we sit in lawn chairs or deck chairs. G'day, mate.

-- Brent

Thursday, December 27, 2007

The Work of Christmas Begins

Yes, we found the child just as we had been told. I wondered then, as I do now sometimes, why this one who was to be a Savior, our Messiah, would be born in a lowly stable, laid in a feeding trough, and surrounded by animals? But as I looked at that child that night, and he looked at me, I knew in my heart the truth of the angel’s words. Truly this was Christ the Lord.

After awhile, we left them alone and made our way back to the hillside and our sheep. We all praised God for this great thing which had been made known to us, yet I found my heart strangely troubled at the same time. If indeed this was Christ the Lord, what did this mean for me? And why was I, not Herod or Caesar, called to the manger-side? What was it that I heard in my heart? What calling was there?

On the Sabbath next, I made my way to the synagogue with my family, as usual. I had told my wife and children of this miraculous event and they wondered with me of its meaning with each telling and retelling. The rabbi stood and took the scroll and read the day’s lesson, intoning the prophet Isaiah’s words slowly and solemnly, “The Lord GOD has given Me the tongue of disciples, That I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple. The Lord GOD has opened My ear; And I was not disobedient, Nor did I turn back.” Then, reverently, he recovered the scroll, placed it back on the altar and turned to the congregation. “There is one,” he said to us, “even among us now, who has been witness to great things. Who has been awakened by morning and whose ear has been opened. He has been given the tongue of disciples so that he might sustain the weary one with a word. May he not turn back.” Then he looked at me and sat down. My heart burned within me, remembering that magical night and now the words of the prophet and the rabbi.

My wife clutched my arm as we left synagogue that morning. My mind was a jumble. I was just a simple shepherd. A working man. I was not learned like the rabbi. I had not been trained as a healer or counselor. I was just a man. How could I be called to be a disciple?

I made my way back to the mountainside the next evening, tending the flock, my thoughts awhirl. One of the lambs wandered off. We all grumbled about who would have to traipse along the mountainside in the dark, seeking this one who was lost. “I’ll go,” I said, grateful for some time to be alone and think, though thinking had been all I’d been up to ever since the Angel night.

I walked along the mountain trails that night, listening both for the sound of the lost lamb and God. I heard them both, at last, about the same time. As I reached down to pick up the scratched and bleeding lamb, bleating from pain, caught in brambles, God spoke. “You have seen the angels. You have seen the babe. You have beheld the light. Your witness did not end that night. It only began. You are my disciple. You are to sustain the weary with both words and deeds. You are to seek them out, just has you have this lamb.”

“Then I will leave my flock, Lord,” I asked. “I will abandon this trade and go and study and learn so that I might speak and act with the eloquence your disciples should display.”

“No,” came the thundering silence. “No. You are a disciple. You are a shepherd. You are called to both.”

Then His voice grew silent. I was left alone with my thoughts and the pitiful bleating of the wounded sheep in my arms.

Wednesday, December 19, 2007

Joseph -- Silent and Still: An Advent Meditation

Joseph – the silent partner in the Christmas story. Baby Jesus, rightfully, gets the most press. Next come the other featured players – Mary, the Shepherds and the Magi. Even horrible old Herod gets as much mention as Joseph. He is named just 10 times in the Nativity stories (half as many times as Mary) – often as a minor character. In only one portion of Scripture is he the main character.

Imagination, that most human of traits, tries to fill in the blanks. Often it does just do just that. W.H. Auden’s does in today’s poem, where he places Joseph in contemporary society. Auden was born in York, England and educated at Oxford. T.S. Eliot helped him launch his literary career, which began in 1928, the year he graduated Oxford. As a witness to the Spanish Civil War, Auden became increasingly religious and revealed that bent in his poetry. In 1946 he published For The Time Being: A Christmas Oratorio and dedicated it to his mother. Today’s poem, The Temptation of St. Joseph, comes from that Oratorio.

Joseph:
All I ask is one
Important and elegant proof
That what my Love had done
Was really at your will
And that your will is Love.

Gabriel:
No, you must believe;
Be silent, and sit still.

When we think of how people of faith are to respond to life’s difficulties, we often think of Job, that marvelous Old Testament man. “The patience of Job” is a cliché that is common currency in our language. I suggest, for all of Job’s goodness, there is an even better model for us today and that is the one of Joseph.

What happens to Joseph is almost as calamitous as what happens to Job. His life and reputation are about to be ruined by the actions of the young maid to whom he is betrothed. Dishonor is about to come upon him. Mary is obviously pregnant. Joseph, as a righteous man, he can not in good conscience marry Mary, who was now thought to be unfaithful. Such a marriage would be an admission that he had some hand in this breaking of the law. But Joseph is as compassionate as he righteous and is unwilling to expose Mary to the disgrace of public divorce. He therefore choses a quieter way of obtaining a divorce, requesting one before two witnesses, permitted by the law. It would leave both his righteousness (his conformity to the law) and his compassion intact.

Auden’s setting his Joseph in the modern world brings home to us in a way that the Christmas card setting which we’ve made the Bible story into cannot, Joseph’s dilemma – people whispering behind his back – or to his face. We cannot know the town’s people’s reaction to all this as the Bible doesn’t say. Auden helps us paint that picture ourselves. No wonder Joseph wanted to do what he planned – to put her away quietly and let the whole thing fade away.
But before he can put his plan into action, an angel comes in a dream. We modern day skeptics (myself included) by and large disregard dreams. Many of mine need to be disregarded – what can a dream of squirrels living behind the siding of my house in Seattle or my needing to give Nancy's car battery a jump while it’s sitting in an auto repair shop have to do with anything.
But dreams as means of divine communication in the Bible are the norm. In Joseph’s case, an “angel of the Lord” reminds the reader of divine messengers of ages past and focuses on God’s gracious intervention and the messenger's private communication.

The angel's opening words, “Joseph son of David,” ties this passage to the Davidic genealogy mentioned earlier in the first chapter of Matthew, from which today’s lesson comes. To Joseph, this greeting alerts him to the significance of the role he is to play. Joseph is about to find himself drawn into the mystery of the Incarnation.

The angel tells Joseph what he really needs to know -- that all this took place to fulfill Scripture. The last clause is phrased with exquisite care, literally, “the word spoken by the Lord through the prophet.”

Auden does something else that Scripture does not. He has Joseph saying
All I ask is one
Important and elegant proof
That what my Love had done
Was really at your will
And that your will is Love.

We have all felt that way at one time or another. We want to know that the circumstances that are occurring are really God’s will and that God’s will is Love – with a capital “L.”

Now some things that happen do not seem to me to have any grounding at all in my understanding of God and God’s will. And I am not going to try to force them into that. Instead, this cry of Joseph as related by Auden reminds me of the desire of my heart, to confidently affirm deep in my soul Paul’s words that “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” Even when I can’t see it and especially when I don’t believe it.

The angel’s response, as given by Auden, is as profound.
Gabriel:
No, you must believe;
Be silent, and sit still.


“No, you must believe. Be silent … and still.” Hard words to hear; harder to obey. Yet that is the essence of faith at times – you must believe. Not acquiesce, but believe. Faith, after all, is being sure of what we hope for and certain of what we do not see, according to the writer of Hebrews. Sure of what we hope for and certain of what we do not see. Well, sometimes faith is stronger than at others. Still, if we desire to know that God’s will is Love, we must believe. We must trust – even when trust is impossible.

I would further suggest that the example of Joseph shows us that believing and being silent and still are actions of the inner life. They do not prohibit outward action. Joseph does not lock himself away in his carpenter’s shop. Instead he is a man of action – even if he is still in his soul. He marries the maid, they travel to Bethlehem, he leads Mary and Jesus to Egypt for safekeeping, and brings them home again when Herod’s threat is passed. There are no records of Joseph speaking anywhere in Scripture. He is a man of action, not words.

That is one of the lesson’s for us from the characters of Christmas – that our “yes” to God can be modeled on Joseph as well as any other Christmas character. He believes and acts, even when he’d rather have answers to his questions. He is silent and still in his soul.

May we be, at the season and through all of our lives, silent and still, even while we are busy living. May we be free to ask the questions that trouble our souls. May we be confident that God looks upon us with Love. May we be like Joseph – people of soulful action.

--Brent

Friday, December 14, 2007

Shepherds -- of Sheep and the Lamb: An Advent Meditation

“And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.” That’s a passage we know so well that we can almost see these shepherds, huddled against the night’s cold, casting watchful eyes over their sheep. We have imbued them, these shepherds, with a sort of nobility that we don’t accord those considered the true royalty of that time, save the 3 kings from the Orient. Perhaps that is because they were the first to hear the news of the baby’s birth. And not by any ordinary means – no, by a host of angels.

Poet Beth Merizon also gives us some insight into why we honor these simple shepherds. I think it has to do with what is revealed in that last section of scripture: “And when they had seen it, they made known abroad the saying which was told them concerning this child…. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.” They are the first, not just witnesses, but believers.

"Star Witness”

How could we be anything but true
believers –
We shepherds who heard the news
first-hand from heaven.

There stood that angel on the
grazing ground
Like a white fan,
Like a white blaze,
lighting the air all around;
Telling us the Promised One had come,
And where He was,
And what His destiny.

And then that great arc of angels
Singing a gloria.

We left our sheep that night
And found the Lamb.



The shepherds, by their readiness to seek out the babe in the manger and by their joy at seeing him and their faith and belief, are prototypes of all humble souls who seek the Savior.

They were unlikely heroes of faith, these shepherds. They weren’t the sort of men whom the general populace expected would receive angelic announcements. Those sorts of messages should have, by all human reckoning, gone to men like the three wise kings of the east. But no angels come to them. Instead they receive a star to guide them. God, perhaps as a way of showing that faith is best grounded in real life rather than much formal learning, sends the heavenly singers to the shepherds – men who consult no books, study the skies for nothing except clues for the weather, and have no social standing.

These men, huddled on the foresty hillsides of Palestine, warm beneath their ram skins, eyes vigilant, on guard against roaming wolves, were of low station. Shepherds of Jesus time were considered, by the general populace, generally untrustworthy (which makes Jesus’ later stories centering around the shepherd’s role in the life of faith all the more remarkable). Even worse, their work made them ceremonially unclean.

The idea of uncleanness is something we don’t know much about, but was an important part of Jewish life. The division between clean and unclean was fundamental for Israelites. They were commanded by the Law to be physically clean, ritually and ceremonially clean (having offered the right sacrifices and been through the correct ceremonies), and morally clean. When people or things became unclean, they had to be washed to be considered clean again.

The shepherds were considered unclean because they had daily contact with carcasses of animals and came into contact, however incidental, with all sorts of unclean animals. Common unclean animals included spiders, flies, bugs, rats, and mice. A dead rat was not something to be overlooked. It was carefully taken out and buried. It’s a distinction we don’t think about today, but was strongly enforced in those days and had solid medical reasoning behind it, in the days before refrigeration and Orkin pest control.

So, surprisingly, when the angelic announcement arrives, it comes first to the social outcasts of Jesus’ day. These men are unclean and there is no mention of them stopping off to become clean before they make their trek to Jerusalem to see the new born babe. Which has further significance for us today. It tells us that we are called to God, in a paraphrase of the old gospel song, just as we are. The invitation to return to God’s good graces is the invitation to a “come as you are” party.

The shepherd’s coming, in their unclean state, is also a way of showing us that the faith he calls us to is not a list of purity rules and regulations. The old passed away, a new covenant was being given. We know that in Jesus’ time, sacrifice was required for the forgiveness of sin. Clean animals were sacrificed in a proscribed manner by priests made ritually clean. Only then were a person’s sins forgiven.

Now this idea of sacrifice is something that our modern nature rebels against – the idea that animals could be an atonement for human sins. And I don’t propose to understand or explain it. I am just reporting it. Regardless of our sensibilities, this is how it was done.

Until, that is, Jesus comes to give us a new way. That’s because Jesus comes as the new sacrifice. That’s what the gospels tell us. Jesus is called the Lamb of God over and over, beginning when John the Baptist (“John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’”). This title emphasizes the redemptive character of the work of Christ. The Passover lamb represented redemption from sin. The substitutionary use of the unblemished lamb in this sacrifice foreshadows the idea of the Suffering Servant, who as a lamb dies in the place of sinners.

As Isaiah says,
But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all.
He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter…


In Jesus’ case, his sacrifice was not performed by consecrated priests in the temple, following an ordained ritual, but by Romans – Gentiles, men who were considered, at the time and by Jewish custom, to be unclean. This new sacrifice breaks all the old rules. And in doing so, brings forgiveness of sin to all people for all time.

The shepherds, who knew sheep as few other men did, left their “sheep that night and found the Lamb.” They were men who could recognize the Lamb of God as others could not.

And in their open and honest worship of the newborn king, they restored some of their social standing – earning the nobility we grace them with today. They also recover some of the honor that was King David’s – called as he was from shepherding a flock to shepherding a kingdom. And became the royal ancestor of the Messiah.

They also point the way that those of us who would follow the Lamb of God, must become like shepherds – exercising joyful caring in various ways to others.

They left their “sheep that night and found the Lamb.” May we, at this advent time, also embark on such a journey of spiritual discovery.

--Brent

Thursday, December 13, 2007

The Armed Church: A Sign of the Gospel?

I was listening to Over the Rhine's haunting version of "Little Town of Bethlehem" ("Snow Angels" CD) and was particularly struck with the verses added by Linford


The lamplit streets of Bethlehem
We walk now through the night
There is no peace in Bethlehem
There is no peace in sight


The wounds of generations
Almost too deep to heal
Scar the timeworn miracle
And make it seem surreal


The baby in the manger
Grew to a man one day
And still we try to listen now
To what he had to say


Put up your swords forever
Forgive your enemies
Love your neighbor as yourself
Let your little children come to me

Then came the announcement of the shootings in Colorado this past Sunday. Besides the obvious tragedy of the events, it seemed another tragedy nestled deep within them and went largely unnoticed. Until, that is, my friend David Lott put words to it. He has graciously given me persmission to reprint his blogged thoughts below:

By anyone's measure, this past Sunday's shootings at the Youth with a Mission training center in Arvada, Colorado, and the New Life Church in Colorado Springs were horrifying, and the five deaths--including that of the shooter, Matthew Murray--tragic. Yet throughout the prevasive media coverage of this incident, one dimension of it has gone relatively unremarked upon in both mainstream and religious circles, at least here in Washington--the presence of armed security guards at New Life Church, one of whom shot Murray three times (It was later revealed that he actually died of a self-inflicted gunshot wound). Indeed, in their race to interview the guard, Jeanne Assam, and elevate her as a hero, most reporters have treated the presence of an armed security guard as normal in Christian churches. That Pastor Brady Boyd, New Life's senior minister, has a personal bodyguard, hasn't seemed to strike anyone as unusual.

I raise this point not as a lead-up for a polemic on gun control or to make moral judgments on the security guard herself. Even a pacifist such as Dietrich Bonhoeffer would probably agree that Assam's actions were morally justified in their attempt to prevent a greater loss of life. But what would Bonhoeffer make of a church that employs its own security force, much less one that packs heat? This is not to say that churches have never had to seek special protection. Even Martin Luther had his protectors! Perhaps even the churches that Bonhoeffer knew had to be on guard against Nazi threats. I have little doubt that black churches in the South active in the civil rights movement had to take special measures to protect their congregations, as did many Islamic congregations after the 9/11 attacks.

Yet such security efforts seem historically to be attached to special circumstances where a real, often societal, danger has been identified to the church and/or its leaders. But the use of armed security personnel as a normal part of life at New Life Church and other megachurches (the 30,000-member Potter's House in Dallas reports having forty security staff) strikes me as a new, or at least unremarked-upon, phenomenon that raises significant issues for reflective people of faith. And the issues are not simply cultural, but also biblical and theological.

Even in the story of Jesus, we see a rejection of such defensive actions. In Matthew 26:51ff., we are told that when Jesus is arrested as he leaves the garden of Gethsemane, one of his followers "put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear." Jesus rebukes this man, saying, "Put your sword back in its place; for all who take the sword will perish the sword." Jesus' disciples at this time were people still making a transition from a way of life that demanded such defensive measures; indeed, many undoubtedly came from less-than-savory, if not criminal, backgrounds. Given this, one can't help but imagine that Jesus would be at least somewhat dismayed by the presence of armed guards in a church setting.

I believe most American churchgoers would probably share such a sense of bewilderment. For most Christians, the idea of a hiring armed guards is not only unthinkable, but also offensive to their understanding of the antiviolent nature of the gospel message. Certainly, violence at churches is not all that uncommon, but in most cases it happens at churches that would never consider hiring security forces, even if they could afford to do so. In short, it's simply difficult for many of us not to think that a congregation which must resort to such measures has misplaced some dimension of its soul, or lost some of its vision of what it means to be called together and live as the body of Christ. The questions are unavoidable: Are these churches taking sensible and pragmatic measures in response to their circumstances? Or are they simply acceding to a violent culture rather than working to transform it and stand against it?

The pragmatic response carries an undeniably strong logic. Certainly, with the size of the offerings such worship centers bring in at each service, they could easily be targets for thieves looking for readily available cash. And as reporter Karl Vick noted in a recent Washington Post article, "the institiutions exist as clearinghouses for the kinds of personal strife that can spiral into conflict." In Lexington, Kentucky, I witnessed two megachurches in close proximity to each other who must use local police to manage the traffic in and out of their worship centers in ways that do not disrupt their neighborhoods or regular traffic. Indeed, as a person in Vick's article notes, "When you are dealing with a large congregation on a Sunday morning, it is like a small city."

Yet the cultural accession argument is at least equally strong. Where do we usually encounter armed security guards in our daily lives? At places like museums and monuments, in large office buildings, and at shopping malls. And indeed, that last location is exactly the form that many megachurches have come to replicate in their creating multibuilding campuses that feature not just worship space and educational facilities, but also gyms, coffee shops, bookstores, and other indigenous businesses. They have become spiritual lifestyle centers that mirror the consumerist centers that dominate our suburbs and are reviving our city centers by meeting the needs of their constituents (read: members). When one reaches a certain critical mass of stuff and property, finding ways to protect those belongings becomes paramount. And this kind of consumption has a way of feeding fear.

Yet it is not simply a materialist/consumerist ideology that is at issue, it is even more a matter of ecclesiology. Increasingly, today's parishioners and their leaders seem to understand the nature of the church as being a need-meeting place. One of my former colleagues used to assert that if a church wasn't meeting her needs, then she wasn't going to spend much time there. Such an attitude seems to pervade much contemporary thinking about churches, and shapes much church-oriented publishing as well. The needs of multiple constituencies all make demands on the congregation's programming, and a failure to meet even one of such needs becomes an automatic black mark on that church's perceived relevance. More classic understandings of the nature of the church, shaped more by theology than by culture, have come to be regarded as outmoded. Indeed, in my experience, talking about eccesiology with many congregational experts makes them extremely uneasy! If they don't embrace the need-meeting construction of the church, a sociological/psychological motif, such as that of family systems theory, becomes their ecclesiological substitute.

This is not to condemn out of hand any members of New Life Church or any other megachurch as being spiritually shallow materialists, ecclesiologically faulty, or focused only on self-need. Undoubtedly some powerful ministry comes out of many of these churches. But it's disheartening that many of these churches and their leaders seem to defend the pragmatic, cultural answer reflexively, without giving us any evidence of deeper reflection on the theological and church-cultural implications of reaching a point of growth where such security measures would become so necessary. Some will simply respond that the growing criminal nature of our society make such measures an unfortunate must. Yet when their church membership and attendance reached the point that hiring security forces became essential, did any of these leaders ever consider that other ways of managing such growth might be more theologically palatable than hiring armed guards? Has Brady Boyd, or his predecessor, Ted Haggard, ever considered that needing a personal bodyguard sends a message counter to what we hear in Matthew?

In the wake of these shootings, undoubtedly many congregations will be pondering what, if any, security measures they need to employ to keep their churches safe. Some will react out of fear, and take advantage of local gun laws that allow people to carry personal firearms, which they will in turn carry into their local sanctuaries. Others will reassert their convictions of the church as a place of open doors, of being a house of prayer for all peoples. This Sunday, churches across America will hear Isaiah's glorious vision of the ransomed of the Lord returning to Zion. Today we must ask ourselves, When these exiled get there, will they find the land open and accessible so that may rejoice in the blooming desert, obtain joy and gladness, and experience the flight of their sorrow and sadness? Or will they be greeted with the suspicion and fear that cooperation with violence breeds?
------------------
David B. Lott is editor of New Proclamation (Fortress Press) and online host for the Web site NewProclamation.com (subscription only), which features his weekly blog View from the Hill. He lives in Washington, D.C.
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The article David refers to can be found at Washington Post http://www.washingtonpost.com/wp-dyn/content/article/2007/12/11/AR2007121100784.html

Saturday, December 08, 2007

"Holy Places" -- Brent's Newest Book

From the shameless self-promotion department -- Brent's newsest book, co-written with co-workers Nancy DeMott and Tim Shapiro, has just been released. It's title is Holy Places: Matching Sacred Space with Mission and Message. It's important topic because buildings communicate. Stained glass windows, high altars, multi-purpose worship/gymnasium spaces, Plexiglas pulpits, padded pews—these and all other architectural elements say something about a congregation’s theology and mission. They point to a faith community’s beliefs about worship, identity, purpose, and more. From the stark simplicity of a Quaker meetinghouse to the splendor of a Romanesque Revival building, sacred spaces speak loudly. What they say can either reinforce a congregation’s mission or detract from it.

Our book is designed to be used by congregations who are involved in or are contemplating work on their facilities. This could include renovation, remodeling, expansion, or building. No matter how extensive the project, approaching the work with mission at the forefront is the key to having a final result that strengthens the congregation’s ministry.

Intended for leaders in a congregation’s facility project—from expert builders to novices—this book will help you create a reflective approach to your work, enable you to learn from one another, and make space for discerning God’s direction for your congregation. Each phase of the process—discern, decide, and do—consists of a series of questions that a congregation must address and assumes no particular level of prior knowledge about building issues. This effective process lets congregations begin where they are and provides the help they need to move to the next level.

********
Praise for the Book
“Have every member of your leadership team read Holy Places; it offers a clear and compelling guide to rethinking—not just rebuilding—your sacred place.” —Ron Wolfson, Author, The Spirituality of Welcoming: How to Transform Your Congregation into a Sacred Community, President, Synagogue 3000

“The authors describe the most common mistakes made during renovation and new construction—so your congregation doesn't have to make them! The chapters outline each step of the building process, so your congregation can have confidence in the outcome—a completed project that matches your mission” —Cynthia Woolever, Sociologist, U.S. Congregational Life Project

“Holy Places coaches you in the art of good communication by enhancing your discernment and decision-making skills. This book provides you with insight to help take advantage of one of your greatest resources: opportunity.” —Keith Crouch, AIA, NCARB, Church Architecture Resources

Check it out at Alban.org

-- Brent

Friday, December 07, 2007

The End of the Beginning -- Advent Thoughts

This is a good time to be alive. This is a terrible time to be alive. I mean, commerce is good, business is booming, international trade is strong. Prices aren’t all that bad. The mail gets there pretty well on time, except of course, for the occasional lost letter or during holiday times.
That’s to be expected.

There’s lots of types of entertainment to choose from – not at all like times past when there was just one or two things to do around town. There are many choices as to where and what to eat.

Physical fitness is all the rage. Everybody is health conscious – gyms are springing up everywhere. And it seems that there’s a spa in every other back yard. Spa’s – with warm water. Why some of us here remember the old days when good plumbing in a private residence was something a lot of people didn’t have.

Religious freedom is the rule rather than the exception, unlike our forefathers and some governments they lived under. That alone is something to be thankful for.

But there are problems as well. Crime is up again this year and the courts are back-logged, in spite of a generally well written and widely understood system of laws. Banking today, well, I hate to even go there, what with all the changes in interest rates and regulations that seem to change everyday. Banks are being bought and sold like so many bananas in the market. The things you have to do to get a loan or open an account. Your whole life has to become like an open book.

Then there’s the tax system. Taxes just keep going higher and higher and higher. It’s bad enough that you have to be them. You’d better do it just right or you end up having a little chat with one of their representatives. One of the last things you want to have happen to you is a visit from the tax man. I mean, we’ve all been hearing about the abuses of those guys lately. But I doubt that the government will really do anything about it.

And so many of the taxes go to support the military. The people in power seem to be increasingly buying into the sentiment that the poor will always be around and so it is up to religious organization, charitable groups and families to take of people in need. Meanwhile, the military gobble us more and more of the money and taxes keep going up.

All of this while the people running the country live high on the hog, feeding at the public trough in a city far away that many of them never leave, except for political posturing. Corruption is all around that place and the high living continues as tax rates rise.

At least many of our young men won’t serve in the military. They know our tradition and its regulations about fighting.

And some of the religious people today. Don’t get me started. Those people have turned our faith into a systems of do’s and don’ts. It’s hard enough to keep young people interested in the things of God without piling rule upon rule upon rule. I mean, not looking in a mirror on the Sabbath because you might see a gray hair and pull it out – as if that would really be working. And that’s only one of the more than two thousand rules of faith today. I mean, you have to be a scholar to remember them all, let alone understand what they mean.

And there are those blankety-blank Romans everywhere. Yes, yes, I know, compared to the Babylonians, the Assyrians, the Greeks, the Persians and all the others who have ruled this country in the last several centuries, the Romans aren’t all that bad. At least, that’s what I hear, I’m not really old enough to remember all those other invaders. Yes, the Romans are generally benevolent if you mind your own business and don’t do anything they don’t like. But if you don’t, watch out. The road to Jerusalem is lined with crosses of those who crossed the Romans’ path. There they are hanging six feet off the ground, brave for an hour or so, until the pain of crucifixion begins to quickly sap the life from their pitiful, tortured bodies.

At least we don’t have to associate with them. That’s one of the few things they seem to understand. Our religious laws (thank God for that part of them) forbid us eating, playing or bowing down to their emperor with them. After some of the riots, they even know better than to carry their battle flags around, with all the pagan symbols on them.

Yes, it’s a good time to be alive. But it’s hard, too. I sure wish the rabbi was right about Jeremiah’s prophecy – the one he read in synagogue last Sabbath. “Behold, the days are coming, says the Lord, when I will fulfill the promise I made to the house of Israel and the house of Judah. In those days and at that time I will cause a righteous Branch to spring forth for David; and he shall execute justice and righteousness in the land. In those days Judah will be saved and Jerusalem will dwell securely. And this is the name by which it will be called: The Lord is our righteousness.” I for one am ready for that day to come true. I think the whole nation of Israel, indeed, the whole world is. Change has to happen – and happen soon. I hope God does come quickly.

Friday, November 30, 2007

The Deer Hunter

"He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD." -- Genesis 10:9

Yesterday morning, while getting dressed for work I looked out our bedroom window and spotted a large, brown animal about 1/3 mile away in the field next to our house. I couldn't make out what it was so called for Nancy to come. She couldn't see it clearly enough either and fetched the binoculars. Well, between our old binoculars and older eyes, we finally deduced that it was a deer that had been hit by a car or been shot and had fallen in the field. It was close to the ground, thrashing around, but clearly not standing up.

What to do? I decided to get out my rifle -- an old Marlin .22 that my dad gave me when I was 12 or so. In the 44 years since that gift, it's probably been fired 10 times (mostly at tin cans) and mostly 20+ years ago. For years it sat in the corner of our television room with an artificial flower stuck in the barrel. When we moved to the farm, I had it cleaned and put it in the corner of my closet.

Of course, a gun is no good without ammunition, so off I went to find my bullet. Yes, bullet. Singular. I only have one, making me, I guess, the Barney Fife of farmers. It was left over from the time I fired the rifle 20+ years ago and is usually in one of my dresser drawers or old cuff link boxes. As I searched for it I girded up my psychic loins so I could shoot this poor dear and put it out of its obvious misery. My physical loins had their own problems at that time -- the thought of actually killing a living being was wreaking havoc with my guts.

Thus armed -- an old man with an old gun and an old bullet (safe in my pants pocket), I set out. I asked Nancy if she wanted to go, but she hurriedly declined. I climbed in the car and started the drive out to the road closest to the downed deer. I knew I had one chance -- a shot to the head was required. Could I get close enough without it going wilder in pain and kicking me? Was it rabid? Was there even such a thing as a rabid deer?! That's when I noticed I had my work clothes on -- dress slacks, penny loafers, necktie. Quite the hunting outfit.

I pulled out on the road, found the spot where I thought the deer would be (there a slight risings and fallings that hide things even on our flat land), put on the hazards, grabbed my rifle and headed out. I couldn't see it at first. Had it moved? Was it writhing in pain? I spotted dark brown movement and went that way. After picking my way across the ditch, carefully since I was carrying a rifle (even though the bullet was safe in my pocket, I didn't want to trip and end up with the rifle barrel in my nose or something), I looked up and saw the deer. Except it wasn't. A deer, that is. It was brown and writhing. It was an extra large garbage bag. Snagged on a piece of corn stubble, it alternately filled and emptied as the wind whistled across the field, snapping it around. The piece of corn stalk was what I had mistaken through the binoculars for the deer's tail.

It being trash day, I snagged the garbage in one head, pointed my rifle downward, and headed back to the car. Back at home, I stuffed the deer/bag in with the rest of the refuse as Nancy asked, "And exactly how many shots did it take to put down the garbage bag?"

Quoth Bugs Bunny, "You poor little Nimrod."

-- Brent

Wednesday, November 21, 2007

Thanks for a Bounty of People, Redux

This is the time of year that I love living in the Midwest -- more than summer, spring or winter, which each has its own charm. But fall has a particular beauty. The landscape is alive with wonderful color, and I don’t just mean the trees in places like Brown County. I mean the fields and woods that adorn the countryside.

The sunlight is softer at this time of year, which of course brings a chill to the air most of the time. And this softer light is golden, transforming the ordinary into extraordinary, helping me see the richness of life around me.

That’s why I love driving around Indiana highways and backroads at this time of year. I drive and watch the light play across the countryside – field stubble casting shadows along the dirt, bare black tree limbs silhouetted against a royal blue sky, clouds puffy and white floating serenely along. .

I feel a sense of connectedness with the land and that sense grows stronger every year. Yes, I was born and raised in the city and I often proclaimed the wonders of that existence compared to that of my country cousins when I was a kid. But the fact is I loved visiting the farms of our rural families’. And my father was, and still, is a tramper of fields and forests. We often were out and about.

That’s one reason I am happy about our new house. Just four years ago, the home site was a tangle of briars, thorn trees, and poison ivy all tangled in old fences. My two sons-in-law, my dad, and I began clearing all that out on Thanksgiving weekend, getting ready for building. We worked in the rain and mud and cold and snow. We cut, we sawed, we pulled bushes out with the tractor. I drove the tractor -- a first since I was about twenty, although now I own one. All through that work, I smelled the scents of farm and field – clumps of mud clinging to boots, wood smoke from burning limbs.

Then, as the house was being built, I’d hike back and work, watching the seasons move through – budding spring, humid summer. After we moved in, we enjoyed watching fall ebb and being safe and warm in winter’s blast.

I love living in the country now. And more than that, this move and this time of year helps me remember that I am connected to God’s good earth all the time – from witnessing its visual beauty to partaking of its sustenance with every mouthful of food I eat.

God's faithfulness, to me, is evident in the changing seasons. Crops are planted, grown, and harvested. The soil rests over winter. Though the face of the earth changes, God does not. God watches over it all, and has for eons, and is faithful.

We question that. Sometimes when life is good, we imagine that it is good solely from the sweat of our brow or our own efforts. I cut those trees and mowed the field for the view – not God after all – forgetting that all I have comes by the grace of God in the first place.

Sometimes we question it, out of our troubles, like Job. We wonder if it is true and try to understand the mind of God. We would do well to remember the questions of God to Job – “Where were you when I laid the earth's foundation? Tell me, if you understand. Who marked off its dimensions? Surely you know! Who stretched a measuring line across it? On what were its footings set, or who laid its cornerstone -- while the morning stars sang together and all the angels shouted for joy?”

“What is the way to the abode of light? And where does darkness reside? … Have you entered the storehouses of the snow or seen the storehouses of the hail? What is the way to the place where the lightning is dispersed, or the place where the east winds are scattered over the earth? … Who gives birth to the frost from the heavens?”

“Who endowed the heart with wisdom or gave understanding to the mind?”

God asked Job these questions because it was important for Job to remember that God was not his enemy as he was coming to believe. This encounter with the Lord was not to say why Job was suffering, but to learn, by faith, that God was his Creator, Sustainer, and Friend.
This is something we forget, but the Psalmist reminds us that the earth does not. “Let the heavens rejoice, let the earth be glad;” the psalmist sings, “let them say among the nations, ‘The LORD reigns!’ Let the sea resound, and all that is in it; let the fields be jubilant, and everything in them! Then the trees of the forest will sing, they will sing for joy before the LORD, for he comes to judge the earth. Give thanks to the LORD, for he is good; his love endures forever.”

Singing trees, jubilant fields – these things we take as poetic language. Things that don’t really happen. Or do they? Could it be that the golden light that transforms field trash into something of beauty is a way the fields are being jubilant, reflecting God’s light back to him? Could the graceful, waving naked limbs of trees be hands uplifted in praise to God? Maybe that’s all bit a mystical, yet we each could use a bit of the mystery in our lives, for true encounters with God are more than slightly mysterious.

Of course, what makes the countryside beautiful and rich are the memories it evokes. And inevitably entwined in those memories are people. The people whose woods I walked in. The families whose haylofts I played in. The folks, past and present, who molded my life. I remember Grandpa and Grandma Bill, Uncle Johnny, Uncle Burt, Aunt Orie, cousin Ernie, and on and on. A parade of Sunday school teachers, youth group leaders, and pastors also march past. As do people from the present. While not much of a farmer myself (I only raise trees and prairie grass), the seasons of my life have been blessed by a rich bounty of people, not crops. And I am richer for them all. They have been the jubilant fields and singing trees, singing “for joy before the LORD, for he comes to judge the earth. Give thanks to the LORD, for he is good; his love endures forever.” They planted the seeds of faith in my life and watered them and watched them grow. Some of them have sung the song of harvest home. Some I get to see daily. Regardless, they continue to bless me.

God’s land and God’s people are intricately interwoven. Even those of us who rarely venture outside the city limits are tied to the earth by strong bonds and a bounty of people. And this season is about giving thanks for that bounty to the gracious God who loves us more than we can imagine.

I love a Thanksgiving poem by Max Coots that says:

Let us give thanks for a bounty of people.
For children who are our second planting, and, though they grow like weeds and wind too soon blows them away, may they forgive us our cultivation and fondly remember where their roots are.
Let us give thanks; For generous friends ... with hearts ... and smiles as bright as their blossoms; For feisty friends as tart as apples;
For continuous friends, who, like scallions and cucumbers, keep reminding us that we've had them;
For crotchety friends, as sour as rhubarb and as indestructible;
For handsome friends, who are as gorgeous as eggplants and as elegant as a row of corn, and the others, as plain as potatoes and as good for you;
For funny friends, who are as silly as Brussels sprouts and as amusing as Jerusalem artichokes, and serious friends, as complex as cauliflowers and as intricate as onions;
For friends as unpretentious as cabbage, as subtle as summer squash, as persistent as parsley, as delightful as dill, as endless as zucchini, and who, like parsnips, can be counted on to see you throughout the winter;
For old friends, nodding like sunflowers in the evening-time, and young friends coming on as fast as radishes;
For loving friends, who wind around us like tendrils and hold us, despite our blights, wilts, and witherings;
And, finally, for those friends now gone, like gardens past that have been harvested, and who fed us in their times that we might have life thereafter;
For all these we give thanks.


Let us give thanks, this holiday time, for golden light, good friends, and God’s graciousness. May we open our eyes to jubilant fields and singing trees. Soaring clouds, be they white or gray with rain. Winds warm or chilled by the north. People who are made in God’s own image. Let us give thanks and “sing for joy before the LORD. Give thanks to the LORD, for he is good; his love endures forever.”

--Brent

Monday, November 19, 2007

Love Books? Then Consider Yourself Invited!

Once again I'll be participating in the Holiday Author Fair sponsored by the Indiana Historical Society.

Here's what the Historical Society says about it...

Book lovers, Hoosiers fans and holiday gift-givers come together for a one-of-a-kind annual event at the Indiana History Center , featuring more than 90 authors, photographers and illustrators . . . all with Indiana ties.

The fifth annual Holiday Author Fair, the largest gathering of its kind, features works of fiction, non-fiction, history, travel, children’s, gardening, poetry and more. Authors include inspirational authors BRENT BILL (okay I added that part of the "blurb"), Gloria Gaither and Phil Gulley, award-winning author James Alexander Thom, Hoosiers screenwriter Angelo Pizzo, local TV personality Dick Wolfsie and many more who will meet-and-greet and sign copies of their books for fans.


Click here for a complete list of authors attending this year's event.

The Indiana Historical Society is located at 450 West Ohio Street in Indianapolis.

I hope to see you there!
--Brent

Monday, November 12, 2007

Some Thoughts on Prayer

Prayer is an invitation to hear God’s voice in the still places of our lives. One of the things Quakers have long been known for is feeling that silence is good preparation for hearing God’s voice – sensing His leadings, knowing His will, and preparing to obey His call.

But our society values busy-ness, not stillness. Silence, we often think, means doing nothing. Thomas Merton challenges that thought. “The contemplative,” says Merton, “is not merely a man who likes to sit and think.” The purpose of contemplation, he continues, is “to entertain silence in my heart and listen for the voice of God.”

Prayer and listening to God’s voices have no point and no reality unless they are firmly rooted in life. Listening silences created by prayer are filled with God’s presence and wonder that lead us out into the world.

Merton reminds us, “Contemplation is … the response to a call: a call from Him Who has no voice, and yet Who speaks in everything that is, and Who, most of all, speaks in the depths of our being: for we ourselves are words of His.”

-- Brent

Wednesday, November 07, 2007

Resting In the Everlasting Arms?

“True silence is the rest of the mind; and is to the spirit, what sleep is to the body, nourishment and refreshment.” That’s what William Penn said centuries ago. Many Americans think that the picture on the Quaker Oats box is a portrait of William Penn, for whom Pennsylvania was named. Except it’s not and it wasn’t. Pennsylvania was named for William’s father and nobody know who the man on the oats box is.

William Penn was one of the first Friends. There are times that I think that he wrote the above quotation after seeing Friends snoring softly in Meeting. If, so, he’s not the only one. Benjamin Franklin (who many people think was a Quaker because he dressed funny) writes about this happening on his first visit to Philadelphia. “…[I] walked again up the street, which by this time had many clean-dressed people in it, who were all walking the same way. I joined them, and thereby was led into the great meeting-house of the Quakers near the market. I sat down among them, and, after looking round awhile and hearing nothing said, being very drowsy thro’ labor and want of rest the preceding night, I fell fast asleep, and continued so till the meeting broke up, when one was kind enough to rouse me. This was, therefore, the first house I was in, or slept in, in Philadelphia.”

In spite of that occurrence, which was not unique to Franklin, Penn probably had Jesus’ statement in mind – “Come to me, all you who are weary and burdened, and I will give you rest.” Who among us – mother, father, co-worker, boss – is not weary and burdened? Whose soul doesn’t need nourishment and refreshment? Words and phrases like burnout, chronic fatigue syndrome, stressed out, fill our conversations. Silence invites us to rest in God’s loving care, a loving care so restful that some fall asleep.

Need some rest?

-- Brent