Faith can be a hard road, sometimes. Earlier today, Richard Beck published a short piece on his blog in response to the question, “What keeps me holding on to faith?” His answer reflects the response that many of us would give, I suspect. We are drawn to Jesus. Not necessarily to theological doctrines about Jesus or official explanations about what he did and what it accomplished or will accomplish or whatever, but to the person of Jesus, to stories about how he lived and loved in and for the world.
There is much that we hope for, we who have cast our lot with Jesus of Nazareth. We hope for mercy, forgiveness, new life, eternal life. We hope for the promise of a new heart that—against all odds!—beats in sync with our Maker, as promised by the prophet Ezekiel. We hope for the relief from pain, for relational wholeness, for freedom from the burden of crippling doubts and unmanageable burdens. We hope for heaven, whatever that might mean.
The headline grabbed me right off the bat: Alberta couple blindsided after adopted girls turn out to have fetal alcohol disorder. The story was heartbreaking in the way that only stories about wounds inflicted from close proximity can be.
Most therapists will say that a key to finding any kind of viable and lasting happiness in the world requires coming to peace with who you are. Not some future self that you wish you could be, not the person that you imagine yourself to be in your best moments, not the person that you will undoubtedly be two, five, ten years from now. No, the person staring back at you in the mirror.
When I was young, faith often seemed to be about straight lines. Right/wrong. Do/don’t. Pure/impure. In/out. Faith/doubt. Virtue/sin. Blessed/cursed. Victorious/suffering. Innocent/guilty. Saved/damned. The lines were clean and true, and not to be trifled with. To suggest that the lines might not be so straight was itself evidence that you were on the wrong side of the line.
There was this radio program I was listening to recently. They were interviewing some guy who was the executive director of a Christian relief organization who had spent decades in war zones and around poverty and famine and diseases. Some guy who had traveled around the world doing good in the name of God.
Over the last few weeks, I have been mulling over an interesting passage from Marilynne Robinson’s fine novel, Lila. The Reverend John Ames, an elderly Midwestern Methodist preacher is in conversation with his much-younger new wife, Lila, who has come to find rest, shelter, and love after a brutally hard life full of abuse and neglect. The conversation is about hell and the final judgment. Lila knows little of theology and metaphysics, but she has questions. Hard questions. How, she wonders, could the many people she has known who struggled and suffered so terribly on earth be made to suffer further in eternity because they didn’t become Christians? Who could believe this?
We often like to speak, in Christian circles, about the God who descends, who comes down, who is somehow nearest to those on the bottom, those who find themselves on the wrong side of the score. The words roll off our churchy tongues almost too easily. Friend of sinners . . . Blessed are the poor, those who mourn . .
I was part of a conference call recently with a number of young-ish pastors in our denomination where we were talking about Jesus’ prayer in John 17 that the his followers would be “one.” Anyone with even the most cursory understanding of church history will know that, well, we haven’t exactly done so well with this little ideal.
Indeed, we might be forgiven for laughing out loud at the idea that there could be such a thing as a unified church.
I got a phone call and it made me angry. It was a follow-up call from a local agency that helps people in trouble in our community. I had phoned them a while back, hoping for some context, some background on a particular couple who was asking our church for material assistance. But they hadn’t had time to respond and a decision had to be made. The people I was talking to were desperate. They couldn’t wait.
Among the more delightful and rewarding tasks of managing a blog is dealing with the blight upon digital existence that is spam. My blog platform’s spam settings are usually pretty reliable, but occasionally either a legitimate comment is labeled spam or something gets through that shouldn’t.
I had a day of sifting and sorting through the pain that shoots up and out like a geyser from the cracks in the ground of our lives together. The hospital, the seniors’ home, the coffee shop, the parking lot, the playground, the living room . . . Sometimes it seems that wherever I turn, there is only pain, only confusion, only sadness, longing, anger, regret.
What would you think if you were walking or driving down the street and you saw a sign that said, “Honk Less, Love More” or “Follow Dreams, Not Crowds” or “Have a Great Day?” Would these signs make you happier, or at least more inclined to behave decently?
I was picking up a book at the library one day when I saw a rundown black car pull up. A woman began to painfully extricate herself from the drivers seat. Her clothes were shabby, hair dishevelled, posture bent. Her overall appearance gave the strong impression that the world had kicked her around a bit. She looked up and, seeing me walking toward her, began to wave at me and called out in a raspy voice, “Hey, can you come over here and help me?”
Religious fanaticism is, regrettably, front and center in our collective consciousness again in this the summer of bad news. Whether it is Iraq or Israel/Palestine or other places around the globe, many people are quick to point to the role that religion plays in stoking the flames of violence and hatred. And whenever there is violence associated with religion in the news, we can expect to see articles like “The god effect” over at Aeon magazine.
I have many conversations with people who find it difficult to believe or people who barely believe or people who want to believe but can’t or people who are embarrassed to believe or people who look down in condescension at those who believe or people who are just bewildered that anyone could believe in something like God or resurrection or hope or any kind of future that is radically dissimilar to the present. This is the shape of our life and imagination in the post-Christian West.
They’re sitting there in our church parking lot, staring out at the rain from inside their rundown green Chevy Astro van. They showed up after church. Martin was looking for conversation, for help, for gas money to Calgary for a medical procedure, the usual. He’s aboriginal, around 55, dark glasses, long black hair, cowboy boots. The conversation meanders here, there, everywhere. “Am I late for the service?” he says. “I wanted to get here for the service.” It’s 12:10 pm.
I’m tired. It’s been a long Sunday morning already, and I don’t have the energy for this.
Scripture is a gift. This has been affirmed by countless people in the Judeo-Christian tradition down through the ages. Not only affirmed, but demonstrated in the way that its words have been revered, preserved, and followed. But is is a very strange gift, full of unfamiliar modes of communication and stories that vacillate between the weird and the confusing and the often brutally violent. It is a gift that many in the 21st-century world increasingly have little interest in accepting, both inside and outside of the church.