Just like any movement that institutionalizes (hello, church!), the environmental movement has been domesticated with its own day. Of course, that’s how we grant significance to things and people, by dedicating a day on the calendar.  Mothers deserve a day as do presidents, labor and those who died fighting wars for their country. We set time aside in order to pay tribute. And then it happens – what was once a movement becomes a day of observance. Like Easter or Christmas, for instance. And we can nod to it, have a march, a parade, and interviews on morning talk shows. The true believers show up at one-day events and cheer and display and rally. Then it’s over and we can get back to business as usual.

And then there is Earth Day. Again, right motives, good intentions, but a predictable outcome. Paradoxically, those who have problems with the environmental movement have plenty for which they can be thankful.  What could be safer than the partitioning of their nemesis into a day?

Perhaps the environmental movement could be most effective if its true believers vowed to provide relevant education and action on any day other than the captivity of Earth Day.

Say that I’m late to the dance. Way back in 2010 when Stephen Prothero’s book, God is Not One, soared to the top of the best sellers list I must have been out planting turnips. Well, not now.

I just finished the Boston professor’s work and understand why there was so such buzz about it. Like a Karen Armstrong or Houston Smith, Prothero is multi-lingual when it comes to the great religious traditions of the planet. And also like them he acts as a helpful docent who leads the reader through the twisting maze. If you want a one-stop tour through Islam, Christianity, Judaism, Confucianism, Buddhism, Hinduism … this is one of the great ones.

He parts company, however, with those who level out the religious playing field in the interest of finding a guiding unity between them all. Yes, of course, there are core commonalities, not only in, say, ethical instruction, but in the way movements shift and change. There are parallels, for instance, between the mysticism of many of the traditions. But Prothero flexes his intellectual muscles to resist a leveling out of the differences, which are substantial. By the time you arrive at the end you know why he stated it in the beginning.

From his introduction: “No one argues that different economic systems or political regimes are one and the same … Yet scholars continue to claim that religious rivals such as Hinduism and Islam, Judaism and Christianity are, by some miracle of the imagination, essentially the same … This is a lovely sentiment but it is dangerous, disrespectful, and untrue. For more than a generation we have followed scholars and sages down the rabbit hole into a fantasy world in which all gods are one … The world’s religious rivals do converge when it comes to ethics, but they diverge sharply on doctrine, ritual, mythology, experience, and law … It is comforting to pretend that the great religions make up one big, happy family. But this sentiment, however well-intentioned, is neither accurate nor ethically responsible.”

In short, Prothero convincingly shows how notions of God (or not God), practices, and the identification of the ultimate predicaments and solutions diverge. I believe he is right. Only the person who does not know the particularities of the various traditions will paint them all in the same colors and textures. In an amusing passage he quotes the oft cited example of many paths up the same mountain. They are actually different mountains, says Prothero, with paths to different mountain tops.

It is not, I think, that Prothero believes that there is more than one ultimate reality – part of the teasing paradox of his title. But he certainly knows that human understanding of that ultimate reality comes with staggering variety. And that, perhaps, is where I leave it. To respect the traditions and the paths they provide we must recognize their uniqueness and particularity. Apart from that they cannot be adequately understood.

I am personally left appealing to another image, that though there be many paths that lead to different ends, they do, finally, all share the same time and space. In other words, ultimate reality certainly is one and seamlessly so, however differently we understand or pursue it.

It’s a must read, God is Not One. And most who do read it will never again flippantly toss off the phrase, “Well, all the religions are basically the same.”  Well, no they’re not.

If you follow the aftermath of heinous violations of humanity, whether they be lone monsters or collective genocides, there is the aftermath. That aftertaste contains the full emotional flavor of those violated. There is the unfairness, the hatred of the perpetrators, the deep loss of something that never can be recovered. The violations are small, big, bigger and enormous. They affect our family, our personal life, our psychic well-being, the future of an entire ethnic group.

Justice and fairness may not appear in close proximity to the violation. It may never appear in our lifetime. And some people are driven to despair because the day of truth never dawns. Wrong was committed with no reckoning. It eats at folks, especially those who expect a fair world. That’s why people seek retribution – either legally or on their own. It’s not only to vent rage toward the one who took so much. It is a feeble attempt to right the scales.

Some people comfort us by appealing to Karma, consequences, the embedded cause-and-effect of actions. Cast your bread on the waters and it shall come back to you. And often it does. But sometimes it doesn’t. Sometimes, as the Psalmist reminds us, the wicked lie at ease and the righteous suffer. It’s true, it happens.

I, on the other hand, have come to a different conclusion about this. I believe that vindication comes, truth makes an appearance, because truth is irrepressible. It’s just that it is often not convenient, not showing up on cue. If you wait long enough the truth comes out, even when it is repressed and resisted. Even surrounded by lies it tends to bubble up.

I remember after the execution of Timothy McVeigh they interviewed some of the families of the victims. The angriest had a party, got their pound of flesh. But most didn’t have the closure they thought they would. In fact, they said things like, “There’s not the relief I thought I would feel. It’s just empty.”

And that’s the way it is so often. We are glad justice is served when it is. But somehow the eventual punishment of the perpetrator doesn’t taste as sweet as it looked on the menu. And it’s not just revenge that lacks the sugar. That includes other various shades of vindication. And here is why I believe it is that way.

The violation of any, the evil intentions of any, are the premier evidence that betray the seamier side of our human nature. We are capable of such harm, demonstrated regularly by the things we think and do. And when the evil-doer falls, even justly, even with the smack of just desserts, it is a reminder, once again, of how deplorable it gets. My loss is not softened a shred. But I am reminded how miserable we can make one another. That leaves me with the endgame of sadness, the remnant, the leftover grieving that concludes with the rectification of the innocent and revealing of the malevolent. Even though the song is over, the last note is inevitably a blue one.

It has worked that way in my life. What may have begun as anger at injustice was changed, sometimes against my will and ego, into some strange compassion for the one who committed harm. And I don’t honestly know if it is forgiveness as much as giving up on the idea that I don’t commit equal harm just differently. When I get there, to the moment of seeing the plank in my own eye, I strive much less to take one out of the the eye of even the one who harmed me. Vindication or not, that is true freedom.

After I read Lauren Winner’s recent memoir, Still: Notes on a Mid-Faith Crisis, I recommended it to a friend. She wrote back with a favorite quote from the late Anne Sexton that Winner had included. It was underlined in my copy, too:

I am torn in two
but I will conquer myself.
I will dig up the pride.
I will take scissors
and cut out the beggar.
I will take a crowbar
and pry out the broken
pieces of God in me.
How many pieces?
It feels like thousands.

It was during the light banter that goes on during the meal of a service club: people were comparing notes about the issues relevant to them and their faith communities. Our catholic friend said that his parish needed to get a parish administrator so that the overburdened priest had time to do what he was called to do in the first place. Another said that his church was dealing with “entertainment culture,” the way that persons in our society expect to be entertained, even at church. I talked about the way that the measures of vitality in church life are changing; the membership model of roles and numbers don’t work anymore. And then the last table mate spoke and his story was different.

He shared how he and his wife had become part of an intimate new church start and how they knew everyone. He played basketball with the pastor once a week. And then, because of good location and doing church well, they began to grow. It was in spurts. And before you know it they were at 300, 600, 1200 …

“And we just woke up one day and said to each other that this was not what we signed on for.” They had found a real faith community that mattered to them and then it outgrew them. Somehow they didn’t make the transition from small church to large and find the places of intimacy within the whole, such as in small groups.

They left that large and growing church and found a little country church a half mile from their house. Their family made up half the children’s program. Everyone is on a first name basis. It feels right again.

In our culture today a goodly number of people want to go to spiritual communities where they can be anonymous, slide in and leave without much interaction with others. They want to be a part of the crowd and it’s just right for them. But for people who want to really feel as though they belong to a congregation, go deeper than the social level to the personal, size matters and congregations can become too big.

Some religious researchers have identified optimal size gatherings for a congregation – one that provides enough resource to do active mission and ministry and yet remain very personal and relational. It’s about 300 or so. After that they sub-divide and start new sites and gatherings never meant to exceed around 300.

The other answer is to multiply the opportunities for small group participation within large bodies. When done well the congregation enjoys the opportunities provided by larger scale while simultaneously experiencing intimacy through small groups. People who want to be anonymous can be and those who want to connect more deeply may do so.  Disciples of Jesus may be formed either way.

I have a friend who attended a mega church in St. Louis and shared his experience. He entered and exited without interaction with anyone, though he could have accessed a myriad of groups and ministries if he cared to do so. The senior pastor informed the crowd during his announcements that no, he would not remember their names, so please don’t expect it. “How else?” I asked my disappointed friend. If he wants more intimacy in religious community he’s in the wrong place.

And then there is individual personality structure. Where and how will you feel comfortable belonging? We all want to belong, but at what level and in what way?

Yes, church can outgrow you. It can get too large and we don’t know how to adapt. Or we don’t care to adapt. But one thing is for certain, if we’re growing bigger communities of faith we are going to have to find ways to connect, most usually by thinking smaller. I think Jesus’ inner circle was twelve, right?

As the surgeon attended to our loved one, she was losing the battle with her own son. After surgery she would remove her scrubs and travel to his bedside, not as a healer, but rather a grief-stricken mother.

I will never forget it and it lives in the poem I wrote at the time:

 

You came back
with scalpel and skill
to do what you do best
a woman healing other women
with patient precision

You carried
training and experience
willingness and resolve
suspending your own life
for the sake of another

You shared
good news and reassurance
description and instruction
one of the rituals we repeat
in waiting rooms

You asked us
for prayers
when we mentioned your son
for we knew
why you had to go back

You suggested
particular words
not generic or laden with false hope
but words of mercy
that he might not suffer

You already knew
the encouraging case
unfolding on your operating table
just what to do, and when
toward the happy ending

You were helpless
before the bad news
served at your own kitchen table
where credential and vocation
stood mutely by

You took your hands
and moved them for others
a dance of hope
when you couldn’t lift a finger
for your own

Did you, as your blade carved out a future
ask why this one and not the other
or rail
against bitter ironies
under your breath?

Or did you offer
the only thing at your disposal
some sideways gratitude
for making a difference in one place
while remaining desperate in another?

When three-year-old Cooper asked about the trays with bread and juice being passed around in “big church,” his mother, Hallie Rainwater, tried to explain as much as she could in terms he might understand. She shared that we take it to remember God and Jesus and everything they’ve done for us, the love we all have.

That night at bedtime he said, “Mom, if we put our hand over our heart like this, will we remember God and Jesus?” She said she thought that was a very nice idea and that they should try that. So they put their hands over their hearts and he said, “Oh, I wish I could remember God and Jesus.” Then he said, “Maybe next time I go to big church I can eat that little white thing and drink that juice – that will help me remember them.”

When I talked to his mother later she said that it was if he was trying to remember God and Jesus as those he used to know but couldn’t any more.

“You must become like a child to enter the Kingdom of God, ” said Jesus. I know he was right. For children – close to the origins of the spirit – it is like remembering something they already know. And that, I think, is a key to spiritual formation. It is not that we, family and church, are sharing something that is foreign to our little ones. No, it is simply reacquainting them with something already there. And they can reacquaint us. The Biblical stories remind everyone, of all ages, who have open hearts.

It is silly to believe that young children can’t “get” the liturgy of the church, its storytelling, and rituals that bridge head and heart. They get them on their own level more easily and faster than we entrenched adults do. Our job as mentors and trusted guides is to keep them close to the action, engage in faithful and loving conversations, and allow the flower to bloom.

Thank you, Cooper. Next time I take communion my hand is going over my heart. I hope I can remember, too.

As I’ve shared before we have a dynamic special needs ministry for children at Broadway called All God’s Children. The program meets simultaneously during one of our worship services and employs adapted learning strategies and a very low student-teacher ratio with trained volunteers. Several of our All God’s Children participants, mostly on the autistic spectrum, made their confessions of faith during Holy Week.

One of our All God’s Children parents, Christina Crawford, told the story of her son, Gavin, on Easter. I share it with you here:

We heard Gavin stirring early on Sunday and when we finally got up, we saw him at the dining table waiting for breakfast with the iPad. He was already dressed and he looked up at me and said, “Broadway Christian Church on
Sunday.  Happy Easter, Mom!” I almost cried my eyes out.

1. He never gets dressed without prompts.
2. He knew he had to be dressed and ready to go because church was at 11am
3. He knew it was Easter and used it appropriately to greet me.
4. He added, “mom” at the end of that sentence to make it personal and
directed at me, which meant he was socially aware of someone else other
than himself.

It was by far the most memorable Easter we’ve ever had!
Hope yours was just as wonderful!

Christina

In the Gospels there’s a lot written about Jesus’ last days, his entry into Jerusalem, the Last Supper, Gethsemane, the trial, crucifixion and entombment. And of course, there is resurrection, the empty tomb, appearances, a doubting Thomas putting his finger in the marks in His side. But here we are on Saturday, the great “inbetween” day, somewhere between Good Friday and Easter.

If you said to yourself, “I don’t remember much of anything that happened on Saturday,” you would be right. After all, Jesus is in the tomb and it’s the Sabbath; no one is doing anything. Well, almost no one.

There is one and only story from the Gospels that takes place on the Saturday between tomb and rising (Matthew 27:62-66). The Chief priests and Pharisees have an audience with Pilate and ask that special security be put on Jesus’ tomb.

It’s ironic, to begin with, because they are doing this on the Sabbath, one of the criticisms they always leveled at Jesus. But other than that, why the big deal?

Some scholars have noted that the secretive removal of Jesus’ body was one of the claims made by detractors attempting to refute his resurrection; he was just moved. And so this story shows up to make the point that the tomb was carefully watched and nothing like that could have ever happened.

Perhaps that’s one of the reasons the story is included. But I think the real truth runs deeper than that.

Matthew makes it clear that Jesus has been labeled an imposter by his antagonists, a pretender messiah.  They wanted to make sure that nothing validated his claims. That would be terrible, to have him justified in death. Imagine what might happen if they couldn’t silence him, eliminate him, or erase him.

And they will go to extreme measures to do just that, even going so far as to violate the Sabbath and collaborate with a pagan governor! They will do anything to make sure that the cover-up is held tightly in place. And that’s the extent to which the powers and principalities of this world will go repress the truth.

The answer, of course, is that no amount of force can ever repress the power of God. No soldiers stationed at a tomb, no gag order, no propaganda campaign, no silencing of the revolutionary voice can stop it. And that’s the terror that people carry when they have attempted to thwart God’s purposes and plans; that eventually they will be revealed as the imposters. And that happens all the time.

One of the strategies of the human evil inclination is to invert the truth; to turn a virtuous belief or action on its head and present it as sinister. Innocent people are slandered all the time. Great spiritual leaders are attacked because they threaten the status quo or challenge cherished assumptions.

We have ways of silencing their kind, of stationing soldiers at the tomb.

Nelson Mandela speaks against apartheid in South Africa and we send him off to Robben Island to rot for years. Sir Thomas More is sent to the Tower of London and his eventual death for not agreeing that King Henry is head of the church. Martin Luther King, Jr., tells the truth about race in America and we kill him for it. It’s an old, old story that repeats itself over and over. Soldiers are stationed at the tomb to silence the truth. But the truth won’t be silenced; it never is.

And that’s what we find on the Saturday between Friday and Sunday, that even after the terror of crucifixion it’s not enough and they’re not done, because they are just as fearful after he’s been killed as when he was living. What we fear most is that which is out of our control. And whenever we encounter something or someone that is out of our control we turn to force, lock down the lid on the pressure cooker, and silence all dissent. That’s what happens.

The saving grace is that people don’t get what they want. The efforts and designs of Jesus’ detractors will come to naught because you can’t repress the things of God. In the end they will triumph. And though it sometimes looks like the battle is lost, it never really is.

Later in Matthew’s story we are going to meet these soldiers that Pilate dispatched to guard the tomb again. They are the ones who, when the angel appears to roll away the stone, are so shocked and scared that they become like dead men, immobile, frozen in place. The stone is rolled away and the soldiers become like stones. Those who attempted to silence Jesus are silenced themselves. The ones who called him an imposter are shown to be imposters.

Vindication is often a long time coming. It frequently doesn’t come in our lifetime, while we’re still living to know it. But it does come in God’s time. And when it does every stone of falsehood is rolled away from the tomb of truth so that it may see the light of day, the tomb setting free its captives.

We gathered like usual on Maundy Thursday, remembering how he washed their feet, shared a supper that was infused with new meaning, and trogged out to sweat blood in a garden called Gethsemane. It’s a somber meal with words about bread and body, wine and blood. There is covenant-making in the works. And dipping bread in the same bowl as one who will betray.

Our supper had already traveled out to the city, making appearances in public places: Same supper, different contexts. And some people wondered what in the world is going on. Others knew, recognizing the familiar DaVinci pose. But now those images came crashing back home, back to the place where we always break bread. This time, though, the portable supper took on new meaning, the lines between sacred and secular air brushed away.

When you leave Maundy Thursday its only a short hop to Good Friday, the dark day, the day of trials, denial, torture, death, entombment. We want to avert our eyes. And avert eyes for more than one reason. It’s gruesome, of course. But more than that the sacred mirror has been held up before us and we don’t like what we see. It was I who crucified you, Lord. My humanity did it.

And then in a passing, fleeting moment, there out in the darkness of crosses, we see it: A young man, one of his followers, almost caught because he’s hovering near the cross, looses his clothes as he runs naked into the night. The nameless naked.

We don’t know who he is, but we can guess he is one of his now scattered followers. He’s terrified and impotent. He’s running for his life, stripped of everything he thought he had, all the protections peeled away. And of all the characters in the story maybe he is most our stand in because we find ourselves fleeing without anything, at least before all this we do.

Somewhere in the darkness where the nakedness intersects with flight, there is a veiled grace that is about to catch him, enfold him, clothe him, and bring warmth and light. But not now. Soon, but not now. Weeping tarries with the night but joy comes with the morning. And it surely does.

I remember an interview with the phenomenal jazz maven, Lena Horn, as she talked about the seasons of her life. She especially spent time talking about the long expanse of mid-life that contained a persistent state of depression. She called those years “the dead years” because that’s how she felt. She said, “I was dead for several years of my life, and then I came back to life in the second half.”

I think crucifixion, in part, is about exactly that, the dead years. And I think that resurrection, in part, is about coming back to life. There is running naked into the dark and there is awakening to the morning light. We talk about it over and over without naming that Christ’s crucifixion and resurrection is shared by us, when we share in it. It names us and gives us hope at the same time.

Behold, the old is gone and the new is come. Thanks be to God, it’s so.