POEM: Unforgettable

She was a spark
Spanning but instant generations
Clothed in stardust
Naked to that place before birth and after death
As thought of God
Less of a dream
More of a smile
Merging within that space-time continuum
On the face of awe that is
A hopeful fuel
In the tinderest of worlds
As an owed flame
Meeting for the first time
Caught up
Not in making memories
Sow much as the unforgettable

This poem is about human life lived in the presents of our mystical or divine nature which is both immediate and ceaseless.   To love another person is to see the face of God. Victor Hugo, Les Miserables quote SPIRITUAL BUTTONThe joy and assurance of ever-fresh possibilities and abiding, sublime companionship sets the bar much higher for what a full life encompasses.  A full life is leavened by unforgettable experiences more sow than a mere collection of memories.  Life is more fully characterized by lively experiences than sheer existence.  This poem seeks to present a daringly dual encounter of both first love and oldest friend, the simultaneous experience of the freshness of emerging love and the comfort of a steadfast confidant.  May your life be steeped in such marvelous moments.

Being A hopeful fuel/In the tinderest of worlds speaks to the vulnerability of unabashed hope and irrepressible joy in a world that is far too fixated on command and control, and is busied with armor more than amour.  May love overwhelm your every defense.  May your life be less about getting and more about un-forgetting.

Got Joy SPIRITUAL BUTTON

POEM: A Truth Foul

If you should believe
The hole truth
And nothing
A butt the truth
You may well be
Full if it
Perfectly primed
For letting go
Unable to be taken
Any more
By a singular won
Given
By an other

This poem, like many of my poems, can be understood (or misunderstood) many ways.  Mostly, this is a poem about both hubris and hope.  If we are so full of ourselves in our ability to ascertain the truth and we are skeptical enough to find believing nothing as a dominant mode, then we may very well dangerous to others seeking truth.  Hubris is the blinding arrogance of our own experience of truth as the dominant mode.  This is typically matched by a substantial discounting of others’ experience of truth.  Hubris is cynicism producing and the enemy of hope.  Hope is able to blossom when our perspective is genuinely open to others’ experiences and whatever current ideology we hold is alive enough to grow in the light of the living truth in other living beings.  This is typically paired with a humble attitude toward our own limited body of experiences.  I see true humility as a right-sizing of our place and role in the world (and universe).  True humility, as most commonly viewed, is not being too big or oversized.  Of course, true humility is also served by us rising up to whatever responsibility matches our particular endowment of moral agency and power.  Being too small is a vote for humiliation, not humility.  The line in the poem, “Unable to be taken,” similarly cuts both ways.  “Being taken,” as duped or cheated, is perhaps one of the most unwelcome and trust betraying realities in life.  I suspect that it is difficult to overestimate the effort we will employ to avoid such situations.  Similarly true, “being taken,” as in being taken by a lover or experience of overwhelming awe, can be profoundly life transforming in previously unimagined ways.  I think that the openness and vulnerability inherently in “being taken” inextricably links both forms/meanings.  Hardening oneself to being duped or cheated likewise hardens one’s ability and likelihood of enthrallment.  By cutting ourselves off from vulnerability and intimacy, we rob ourselves of its upsides, in essence throwing the baby out with the bathwater.  I posit that living a life that is not adept at being taken is a life that to that same degree is not fully lived.   May you find hope and enthrallment that is worth infinitely more than whatever you have been cheated out of life.

POEM: Paying In Attention – Owed To Mind Fullness

I under stand
You are on
Some kind of in
Stall meant plan
As long
As you still
Pay attention
In do time
I’ll pay for such in deference
Hopefully not the final time
Having been
Pre-disposed
In the passed
And per severe
Beyond just us
And awe claims
Sow gossamer a ledge
Holy prone
Sacred out of my wits
With that owed time religion
Bard none
U of life
Won
As in daze of your
Still
In the hear and now
As I right
A tone
Sublime volume
For all too here
It is
My willing
As well
For give
The ineffable scene
Wear knot all is destined
And only that be
Which under stood
Hear after
That awe in life
Sir passing the grave
Life meeting its maker
Coming a cross
In attention
Out pacing
Thought fullness
Fated to outstrip
Getting just desserts
And given
The wrest is history
To whatever extant
I am
Sow
Inclined
End lessly
App’ed
Too think
For what is mind
For what is yores
In-during-ly
A where-ness
Bequeathing real eyes

This poem is about mindfulness.  This poem is about acceptance, seeing things as they truly are, with a minimum of preconceived notions.  This poem is about intimacy, vulnerability, living openly and freely in a whirled that often runs one over unconsciously, even at the hands of those with good intents.  More specifically, this poem is informed and inspired by my experiences over recent months as a regular bicyclist, since I became car-less.  It has dawned on me that riding my bike amidst distracted and unaware drivers of huge masses of metal, glass, and plastic — formerly known as cars — is a powerful metaphor for my worldview.  Even if highly aware, the power differential possessed by unaware car drivers reliably results in them imposing the cost of their lack of awareness on those less powerful; in this case, a biker.  They are insulated from the feedback, the costs, of their own mindlessness.  I see such mindless, abusive power differentials wreaking havoc on our world most anywhere I look. Only Thing Necessary for Triumph of Evil is for Good Men to do Nothing -- Edmund Burke quote At best, these mindless abuses of privilege (privilege as being on the stronger side of a power differential) are maladaptive.  At worst, these mindless abuses of privilege are the foundation upon which evil can successfully manipulate the unconscious aspects of humanity to its own ends.  In regard to intimacy, I would say that in the car-bicyclist relationship the car-driver represents the antithesis of vulnerability, literally protected by a huge wall of metal, glass, and plastic.  To which the bicyclist offers their bare skin and an oft-ill-fitting plastic helmet for one’s consciousness-bearing noggin.  You can draw your own particular picture of the implications of this larger dynamic played out in our social and political life together.  In the world of urban cycling, let it suffice to say that good intent is not sufficient.  Most drivers who violate your legal right-of-way are palpably repentant after they realize what they have done.  I take great pride in offering my existence as a biker to drivers to help them learn about the existence of other people who are made vulnerable by their mindlessness.  Still, it is I who pays the greater price for this potential evolutionary relationship.  Thus, this poem.

If I am to be run over and killed by a mindless driver, please read this poem at my funeral, and offer this poem to the manslaughterer.  Similarly, I offer myself up in the path of mindless (and mindful) political forces, in hopes of expanding humanity’s potential for evolution.  If I should be run over and killed by some overtly political force, I am sure their are plenty of my other poems appropriate to be read at my memorial.  In any case, wish me luck — if you believe in such things.

I view consciousness, or mindfulness, as the primary force and indicator of human evolution.  I view most of the bad things in this world as a byproduct of a mindfulness deficiency.  Quantitatively, having no one at the wheel allows many, many bad things to happen.  Qualitatively, having people who are aware of their destructive choices and yet still choose them — one definition of sin — is a scary situation because mindfulness alone is insufficient for self-correction.  This is an active disease of the will.  Still, the passivity of the will, of active mindfulness, carries most of the day in most of our everyday lives.  I see that our lives are lived for us, as passive beings, to a larger degree than we live our lives consciously, mindfully.  The epic showdowns between conscious evil and conscious good make for great, even necessary, storytelling, but does not reflect the less sexy, more mundane bulk of our own struggles for increasing consciousness, the prerequisite for any life truly lived.

In the order of consciousness, self-awareness is a prerequisite for any fruitful other-awareness.  Without self-awareness, we will be mired in unending unconscious, biased projections of our self onto the world of other people and things that make up our shared reality.  My love of science is congruent with a desire to have an accurate understanding of our shared reality.  Still, science falls disturbingly silent in addressing one’s inner life, and the ultimate, inescapable assumptions or projections onto other people.  My working assumptions, based on my experience of my own inner life, is that people want to be accepted for who they are, positively appreciated, and want to contribute to a better world, our shared reality.  I willingly project empathy and lovingkindness into the world, in hopes of a better world for all of us.  If this is not what you want, feel free to let me know.    	 Better To be Slapped With The Truth Than Kissed With A Lie -- Russian ProverbIf I stray from these working assumptions, feel free to gently remind me of my deepest commitments.  If I stand clearly apart from these working assumptions, feel free to tell me like it is in no uncertain terms.  As the Russian proverb goes: “Better to be slapped with the truth than kissed with a lie.”

 

 

POEM: The Taoist Dowager

The Taoist dowager
Bends gently to that before her
Inclined to bless
Those below
Indivisible
To the high and mighty
Wholly touched
Braille beyond the see
Maid of tender harmonies
Composed
Of one, a chord
The maladies of life joyfully singing
Farming the music of our years
Covered by perfect lines
Of what may be
Momentarily forgotten
Only later recalled
By progeny
And prodigy
And even those
Occupying there posterity
Like some kind of bum
Or a baggy lady
Udderly fool of it
From cradle to grave
Fully pampered
Content
To cede generations
For a moment
For hour
A muse meant
This consummate ode lady
Siren from beyond hear
A thirst only quenched
By water on the rocks
Having strung out
Countless improbable moments
A mist
An impossible life
Beyond contemplation
Not getting bent
On 100% proof
With a taste that smacks of grace
A singular savor
Unpalletable to sum
Treated like a fragrant
Bye others
Having
Perfected that groovy hide
From a rash
Of uncommon sense
Fore hers
Such an inconceivable vehicle
As chary it
Like the wind borne
In quiet the mine
A sentience unabridged
Having awe ready arrived
A slow motion ninja
Only to be
In what will be
Carried away
In eternity

This poem emanated from the title phrase, Taoist dowager, that emerged from one of my many ruminations.  As is often the case, a phrase that is too good to pass up grows into a complete poem.  I am drawn to Taoist philosophy and Eastern thought in that it seems to quite reliably offer balance to Western modes of thought and being.  The dowager metaphor is apropos in that it is typically a feminine sensibility that is the antidote to afford balance to dominant and domineering Western male culture.  Plus, wisdom is often rightly associated with increasing age and experience, not the least of which is experiencing and reflecting on the vulnerability inherent in senescence.  Buddhists make a practice of meditating on their own inevitable death, not as popular a practice among the young and seemingly invulnerable.  Nonetheless, Taoism claims the ever-present and eternal as accessible in the now, a certain holy equality, a pathless path, perpetually wooing us with enlightenment experiences that cannot be grasped but hold the key to living in harmony with reality and all living beings.  The folly of every age is to try to reduce such knowledge and wisdom to some type of elixir that can be bought, or more to the point, sold.  Even after being taken countless times, the allure of the latest snake oil quite reliably rouses our more base instincts.  The basest instinct blocking our experience of the Tao, the Way, is to take, for our self to acquire something from an other.

Clearly, in the Way of things, things come our way.  However, being given, to receive something, and taking, claiming something as one’s own private possession, are opposite perspectives.  Being given, receiving, is an attitude of gratitude and selflessness.  Taking is an attitude of greed and selfishness.  Now, Taoism is lauded for its mastery of complimentariness, the understanding that opposites interpenetrate each other and are only conceivable in contrast to one another; e.g., you can’t conceive of light without dark, or tall without short.  There is little doubt that a deep appreciation for the complimentary nature of reality is a powerful tool to keep us honest and on track in perceiving and aligning our life with reality.  Still, there are clues within each opposite to their relationship to the Whole, the Tao.  Its conceivable to me that people could live in perfect harmony, without contradiction, with an attitude of gratitude. It is inconceivable to me that people can live as greedy takers without contradictory and irreconcilable selves.  In the mysterious light of the Whole, gratitude is more consonant with reality.  Further, taking, claiming something as one’s own private possession, without any claim upon it from elsewhere is simply self-assertion.

There seems to be a consensus among philosophers and theologians of all stripes and perspectives that human beings cannot be the ground of their own being.  On one end of the spectrum this was most famously articulated by John Paul Sartre in his book, nay tome, Being and Nothingness, which built the intellectual foundation of modern existentialism.  On the other end of the spectrum, most human beings throughout human history have claimed life to be a gift from God (or gods).  Sartre and some others are content to contend that human freedom is condemned to naked self-assertions, however well-clothed in rationalizations.  God-seeking humans have sought a source of life, a ground for their being, a giver who is also a subject, not a happenstance collection of stardust within a serendipitously profoundly ordered universe.  The harshest and most minimalist existentialists settle for an existence where subjects cannot truly meet, or, if taken most strictly, cannot even be confident that other subjects even exist.  Such a bizarre assertion is welcomed by God skeptics who cannot fathom a Subject, but the corollary laughable denial of other human subjects’ existence is kept conveniently and shamefully out of public consciousness.  Taoists and many philosophers of consciousness posit something akin to a Consciousness that all consciousnesses partake in, a whole in which each part is inescapably in relationship with, even if well-clothed in ignorance and plausible deniability.  Christians speak of being made in the image of God.  Taoists, perhaps the least literal in their claims, allude to a dynamic Whole that informs our being of the Way.

A beloved metaphor often employed by Taoists is water, with all of its life-giving and unusual properties yet part of daily, seemingly-mundane experience.  The one who lives fluidly like water moves easily around that which is hardened.  Yet water, given time (an equally mysterious aspect of life), wears down mountains [see patience as the mother of all virtues!].  This poem gives a tip of the hat to this water metaphor with the lines: A thirst only quenched/By water on the rocks.  Thirst cannot even be conceived without quenching — unless perhaps you have the brutally masochistic tendencies of an orthodox atheist existentialist who braves permanent and absolute alienation (from even one’s self).  The line, Siren from beyond hear, intimates the dangerous half of thirst.  The water on the rocks alludes to the sober attention needed to recognize that water and ice (on the rocks) are fundamentally the same stuff, just in a different form.  Having strung out/Countless improbable moments/A mist/An impossible life/Beyond contemplation.  When faced with conundrums and uncertainties, there is a common tendency to hear beguiling Sirens and throw ourselves against the rocks.  Sober minds recognize this as A mist/An impossible life/Beyond contemplation/Not getting bent/On 100% proof.  In embodying an attitude of gratitude and selflessness connected to the One, one can quiet the mine/A sentience unabridged/Having awe ready arrived/A slow motion ninja/Only to be/In what will be/Carried away
In eternity.  May it be so.

 

POEM: In Jesting Another Triple Crown

America’s quest for monarchy
Failed again
A triple crown thwarted
The quest for total domination
Foundering
Another cracker jack faux
A for-see-able sir prize
Californian gold transmuted
Into chrome
Bronzed
A tanned hide
Soon forgotten
A hoarse race
A poorer proxy
Of true human feat
Ruled by what is
Less swift
Needing powerful spectacles
To not see
Over and over
Hour consolation prize
Ever settling for the gaming
Of plutocracy
The royal fleecing
Of sheep
Buy domesticated wolves
For equestrian
Riding
To the end of the world
In minutes
Flat
Re-lying on vain hopes
Our ambitions
Running around in circles
An opulent haunt
Of who most dashing
How ever a ware
It is US

The 2014 odds on favorite to with horse racing’s triple crown, California Chrome, finished an unmemorable third place, leaving it’s legacy bronzed and lifeless.

It’s difficult to watch the spectacle of horse racing without at least some class consciousness.  Perhaps this is a good thing.  In this poem, I use the fodder of this most apparent “gentleman’s” sport as an opportunity to expose it’s more seedy underpinnings.  Whether horse racing or NASCAR racing, sport is big business and a necessary distraction from less sporting, and even less gentlemanly, enterprises.

Americans love a winner.  More so, Americans love domination.  For Americans, there is something that resonates with one “competitor” so dominating others that it is scarcely a competition.  This strikes me as something to do with America’s love affair with “exceptionalism,” specifically American exceptionalism.  The shock and awe of being so much superior than any and all other competitors under-girds a dark morality where might makes right and vulnerability is banished from human, or at least American, or at least elite American, experience.  And while not all of US may be playing on the super-achieving Team America, we can all at least root for the home team.  In it’s most blatant form, this is killing all of our enemies, “terrorists,” who would dare challenge, or daresay “compete,” with the American weigh of life.

Since monarchy itself is déclassé, we have to repackage it into the monarchy of plutocrats and the aristocracy of celebrity.  The plutocrats sell us celebrity, and the increasingly hollow American dream of becoming rich ourselves.  Plenty buy such pablum.  Any one of us running head to head or fighting toe to toe with the plutocrats may not even be in a horse race, but together we need not re-lie on singular saviors.

Our salvation rests in the masses standing against the few, the plutocratic oligarchs, and building communities based on egalitarianism, not exceptionalism.  We need less spectating and more participating.  We need less fans and more teammates.  We need less co-opting and more cooperation.  We need less jockeying and more mutual aid.  Let’s make it so.

POEM: Trust is the Glue

Trust is the glue
Sticking me to you
The favored few
The spoils of many
Consume mating
The fool
Faith and credit
Of US
Divining
Kindly mirror
Or unwelcome truth
A confidence game
And quiet passably
Escaped convictions
Sow what
Is the catch
Having been borne
Into a flimsy throng
With shortcomings taut
Exposed arrears
And know weigh out
From what hangs in the balance
And scaling up intimates dread
Both
Give and take
Be for you
A present
A forward looking gift
Offering as such
Promise
Seasons swimmingly
A rested development
And good grief
Those early mournings
In one’s out look
As prodigal hearts aplomb
And despite awe
One knows
Turning out
To be
Better than goaled
And silver locks fall away
Any hitch
A mere trailer of coming attractions
The untangled web weave
And too the our
Looming cleave

Trust is the real currency of human relationships and civilization.  True community can only be built upon trust.  We are born vulnerable, and vulnerability remains at the center of human intimacy throughout life.  Authentic human intimacy can only be achieved through vulnerability.  Exploring our vulnerability with others, and sharing our burdens of vulnerability with others, is a necessary process for building trust.  If we put ourselves out there and we are accepted and embraced, the space where we can truly be ourselves and truly learn about others grows wider and deeper.  This knowledge and experience of ourselves and others is essential for reaching our full human potential.  In its most simplest terms, we need others to be fully human.  Trust is an invitation to trust.  If another reciprocates that trust, then trust grows.  If another shuts us down or hurts us, then trust stagnates or recedes.  Similarly, mistrust becomes an invitation to mistrust.

We have all experienced rejection and hurt, and many have experienced outright trauma.  These facts of human existence provide the baseline for how much trust we might expect at any given time.  However, building trust or healing from mistrust can only occur by inviting others to trust, which requires a vulnerability from anyone inviting another to grow trust.  These are the true heroes of human community, not those who “make” things happen (the purview of force).

Without trust we devolve into isolation and fear.  Individualism can only be maintained by increasing control over others whom we do not trust and consider threatening.  This does not play well with the people sought to be controlled.  This is the most fundamental division in forming, maintaining, and building human community.  There may be a nominal alignment of interests within social classes to secure common goals, but these interests will remain forever in tension and at risk of erosion if the primary driver is individual security.  The perpetual warring of competing interests, and continual realigning of interest groups, is an inescapable result of an unwillingness or inability to share vulnerabilities with other people, to invite mutual trust.

Further, the drive to control others emanates directly from a subjugation of the common good to our own perceived good.  Whether conscious or unconscious, this drive is based on the calculation or assumption that, as an individual, one can fare better by competition against rather than cooperation with others.  While this may be true in limited contexts and time-frames, such competition and subjugation erodes the potential for human progress or evolution at any given moment.  There are many things that a trusting community, of two or more people, can build than an individual, no matter how much force they can apply to others to control others according to their own will.  If you have any doubt about the benefits of trust, consider the simple advantages of unlocked doors versus locked doors.  A fortress mentality, built on mistrust, is costly both physically and psychologically.  Of course, physical security for one’s person and property is perhaps the crudest manifestation of trust’s benefits.  At the heart of trusting relationships is self-discovery in the safety of accepting and loving others, and deep knowledge of others; both of which vastly improve our functioning in the human world in realistic and effective ways.

Since community builds from a growing trust in others, it is not surprising that families and close personal relationships are the building blocks of community.  Even the trust of institutions near and far is powerfully mediated by our personal experiences and from the example, character, and opinions of those whom we trust, those closest to us.  For this reason alone, building community is a bottom-up enterprise.

You can’t legislate trust.  Trust is synonymous with authority, not power to coerce but that which we believe has a legitimate claim upon us.  Institutions seem to have a life of their own, a self-replicating or self-perpetuating nature.  However, human institutions are dependent on humans.  Any authority that an institution has is derived somewhere down the line from the “street cred,” the level of trustworthiness of that humans associated with that institution.  Institutions are comprised of a set of humans associated with it, and a set of impersonal “corporate” relationships that govern its behavior.  The consent and trust of humans determines the legitimate authority of institutions (as opposed to simply force), not the other way around.

At the nexus of the personal relationships of humans and the impersonal corporate relationships of an institution, is the next level of human community where trust and mistrust manifest themselves.  Institutions guided by trust are mere tools, a technology to be used, by humans, to achieve some common good.  They act in accord with the will of the people associated with it, and demonstrate authority in as much as it behaves in ways with legitimate claims to creating common goods.   Institutions guided by mistrust are those plagued by humans who value the tool more than the people it was designed to serve.  Such human plague trusts tools, things, more than people.

The difference is between humans using a tool or the tool using humans.  Of course, the tool does not have a life of its own, but its character is derived from the humans associated with it.   Used appropriately, institutions serve as a tool to magnify the common good, and they both deserve and build trust.  Used inappropriately, institutions are weaponized by some to control others, magnifying the invitation to mistrust, and degrading community.  This weaponization of institutions hinges on a mistrust that chooses valuing “things” over people, in a quest for individual security.  In essence, such institutional abuse is a form of dehumanization, reducing people (and their institutions) to things simply to be used for one’s own advantage.  This tension or outright conflict within institutions greatly magnifies the dividing line between people and things.  While institutions can leverage the common good, I suspect that the ease of hijacking institutions compared to the great effort required to build healthy institutions does not bode well for the total net benefit of large institutions in human life and community.  Large institutions with their relative ease of weaponization sets up access to perhaps the greatest area of power differentials in human society.  Perhaps the best basis for securing human equality is minimizing large institutions which can magnify power differentials between people.

I suspect that widespread trust is much more efficient and effective than the widespread large institutions, the hallmark of Western civilization, at bringing about healthy, happy, and free human communities.  The fulcrum between trust and mistrust is compassion, or love.  Without compassion toward ourselves and others regarding our vulnerabilities and imperfections, we will forever fall short of being whole human beings, who can only be made whole in community.  Compassion builds trust and can banish fear.  I am hopeful that the experience of authentic, healthy community is more powerful and attractive than fearful isolation and individualism.  May it be so…

POEM: Duckiness

Long the weigh
I miss
Took some clash
Charging another
Once an abject of my affection
Now a worthy suspect
In a lineup
Of numbered whoa’s
Among many
Seedy subjects
On the lam
Yet beyond a shadow
Of doubt
To the maxim
Looking like a duck
Walking like a duck
Quacking like a duck
Then duck!
Turning in
Turning out
To be a quack
Apprehending
I’ve been doctored
Now witnessing
Neither
A ghastly tale
To be chaste
Nor a menacing bill
To be payin’
Strangely just
A beginning
Only under standing
Won mourn
The oblige-ations
Of duckiness
A-mending

This poem is a tribute to the healing process after the break up of a romantic relationship.  This healing process is about moving beyond taking everything personally and gaining some detached perspective regarding how poorly we all often behave under stress and duress.  This process is probably best captured in dealing with the end of an intimate relationship, but it applies widely across life.  Perhaps the greatest blessing of intimate relationships is that it allows us to take things deeply personally, hopefully in a safe manner.  Unfortunately, when an intimate relationship breaks apart, this vulnerability brings great pain.  Since both people in an intimate relationship are vulnerable, with lives meshed and knowing each others buttons, a breakup can be an irresistible invitation to hurt those who have hurt us so deeply.  While this may not be a particularly enlightened or healthy way to cope with loss, hurt people hurting others is perhaps a universal human experience, from both the receiving and dishing it out ends.

In this poem, this predicament and attitude is transcended by a process of “duckiness.”  Ducky simply means likeable or agreeable.  Things aren’t always as they appear.  A generous attitude toward other may very well be the most appropriate default attitude.  Of course, sometimes what looks like a duck, walks like a duck, and quacks like a duck is, in fact, a duck.  Nonetheless, even if things are as they appear, our attitude and reaction toward any given situation molds oneself, even defines oneself.  And like they say, honey will get you farther than vinegar.  Our attitudes and behaviors are, well, ours.  What other people do is theirs.  What you do and how you do it does influence other people, but we all have our own choices to make, and can only be held responsible for our own attitudes and behavior.

Of course, the trickiness of relationships is that yours, mine, and ours is easily confused.  This is probably why love, generosity and simple kindness allow relationships to continue and grow.  We all need space to be who we are, without judgment or sanction, that is, to be accepted as the imperfect beings that we are all.  In a wonderful paradox, acceptance is often the greatest medium for bringing about change!  However, if a relationship is strained or at a breaking point, then boundary issues become more urgent, perhaps even a crisis.  People may start behaving in ways one considers unacceptable, or at least greatly dis-likable.  Accepting the other person the way they are, a pretty good working definition of love, does not demand some grand control or manipulation of their defects, but rather a healthy boundary for oneself to avoid harm from another’s toxic attitude or behavior.  No doubt, moving from a deeply personal meshing of one’s lives to a more detached way of relating can be difficult and confusing, especially if one is pondering severing a relationship completely, a relationship that may have provided many good things in each of your lives.  This can be the worst form of loss in life.  While suffering the worst losses in our lives may not bring out the best in us, this is equally true for those around experiencing great loss.  Such trying situations beg for compassion — compassion for ourselves and compassion for others.  There are few situations that kindness will make worse.  Try a little duckiness.  And if kindness doesn’t work, then it’s time to duck out…

POEM: We Won’t Be Food Again

I would rather
Be Job
Less than
Renounce
A living wager
And know place to lie
My head
My heart
Made homeless
In loo of
A fast fooled nation
For going
The beast
Wee
Can due
Hitched to number one
Number too
As on the line
For given debts
In place of
Solemn assemblies
And last riots
As wreck we him
For the masses
Left too
Starve
As a full groan man
Eschewing
A distended belly
And infantile grimace
Dis gorging
To which I object
A single finger
And vomiting
A sour second
Relative to the toil it evacuates
As vying a bowel inconsonance
And those who are but in
Fringe benefits over doo
Be rated by privilege takers
Of a hollowed hire power
Pro claim
There is no Black day for employment
The unanswered trump it
As if
Falling flat to some honky
Reveres discrimination
As dark daze per severe
The fecund material bound
Now a mushrooming clerical class
Beaten too
A bully pulp it    
Copious crumbs and the blest whines
Offering salivation
Like no me
Biblically
Throwing the book at me
Showing me the works
As if in some fooled court
Taking out
On me
Sum type
Of contract
Know labor
No food
Nor time travel to
’79 sense
For every dollared earn
Or as a payday loan
Cash here
Slipping through my fingers
Each day
For another till
My dreams standing still
Idoling money changers
On short order
Cooking the books
Serving as sum batterer
Or fry guy
Who is just
Greased
At the end of the day
Pain
You less
Than what
You learned
With respect to
Meat grate people
Seriously toying
“Be the happy meal”
As if
I whir
To halve a cow
And go to town
Drug by sum ferry tale
A bout
Worshipping some magic beings
Stalking skyward
As some giant rumble
To expose my hide
Wont to grind my bones
For their bred
My blood smelt
As iron away
From their golden cuffs
Razing my shackles once again
I will only ax once
As you know not jack
Weather the heavens fall
Either I am
Udderly fed up
Or my last words herd
Eat me
As I will only be
Food once
It’s just
Awe in a daze work

I wrote this poem today, all in a days work!  This poem was triggered by my experience last night at a community meeting, “Faith Conversations on Income Inequality.”  I was somewhat disappointed that of the two hours, less than 15 minutes was conversation.  The meeting was mostly didactic, with two detailed presentations, a short film well documenting the existence of actual poor working people in our very state of Ohio, and a short small group exercise (where some conversation occurred).

The kicker for the evening was after the meeting when conversing with a woman who I had never met proclaimed the disproportionately too-often cited and familiar, “If a person doesn’t work, then they don’t deserve to eat” (see 2 Thessalonians 3:10).  Of course, the key word and concept in this passage is an unwillingness to work.  I might add dignified and humane work.  Either way, it certainly doesn’t apply to people who can’t find work.  Further, in the previous verse, the apostles speaking about their own self-support when visiting the Thessalonians, say, “We did this, not because we do not have the right to such help, but in order to offer ourselves as a model for you to imitate.  This seems to state that they did claim a right to such help (food), but were modeling an additional value of not being a burden on others.  If the apostles accepted help, when they were able to pay their own way, and this caused a burden to another, then they shouldn’t take such a necessary resource from another.  The higher way modeled by the apostles seems more apt as a critique of people unjustly benefiting from paying poverty wages, thus causing a burden to others, than as a critique of food as a human right.  Perhaps a less sophisticated yet more easily understood response to worrying about hungry people getting too much food is Uggghhh!

I had really hoped for an opportunity to share personal experiences and perspectives on faith and poverty, or income inequality.  For better or worse, I’ve thought about such things my whole life.  Still, I am actually eager to learn more, as I continue on my journey.  The story of dealing with poverty seems to me to be full of good news-bad news.  In my case, the bad news is that technically, I have lived in poverty most of the last decade — technically, meaning that my average income has been under the federal poverty guidelines.  The good news is that I am the wealthiest person I know — of course, I don’t get out much!  Such a conundrum has provided much experience and raw material upon which to meditate regarding what is true wealth.

One main point that I believe could help bring a more balanced perspective in our dealing with poverty is this: from a spiritual perspective, we must give equal time to spiritual poverty.  This is perhaps most succinctly captured by Mother Teresa, “It is a poverty to decide that a child must die so that you may live as you wish.”  I see Jesus as quite clearly spelling out the dividing line: “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Matthew 6:24)  And, of course, serving God is inextricably linked with serving our neighbors: ” ‘The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.’  ‘What should we do then?’ the crowd asked.  John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.’ ” (Luke 3:9-11)

A corollary of this spiritual view of poverty is that we must not stigmatize the poor, or dishonor God’s special relationship with them.  I half-jokingly put this under the moniker of: “You say poverty like it’s a bad thing!”  A couple of generations ago, Latin American theologians developed the concept of God’s “preferential option for the poor.”  In part, this refers to the special relationship that the poor, disenfranchised, and marginalized have with God.  Their vulnerability manifest by oppression in the world creates an openness to God’s way.  This openness fosters a greater intimacy, deeper understanding, and easier access to living in harmony with God’s laws (ultimate reality).  Of course, harmony with God’s laws is counter-cultural to the status quo and the powers that be.  Intriguingly though, the oppressed already stare down the brutal realities of the powers that be every day; so, being counter-cultural is much less of a leap “of faith” than those who benefit from the status quo.  This is perhaps the most simple reason why top down change rarely, if ever, benefits the poor more than the rich.  Thus, the poor are already primed to adopt God’s ways, as the world’s ways sure as hell aren’t working for them.  Jesus is a striking example of acting in accordance with this reality.  Jesus spent the vast majority of his time with the dispossessed, and “regular” folks, the 99% if you will.  In a stroke of spiritual genius, Jesus planted his message among people who were both most open to God’s message and had their material interests aligned to move in a direction parallel to God’s ways, including, of course, justice.  No doubt, Jesus played a prophetic role, in directly confronting the powers that be, whether religious, political, or economic elites.  Such confrontations were likely inevitable.  Even so, Jesus brought an unwavering dignity, intimacy, and authority (street cred) to such encounters.  Jesus did not shy from his fully humanizing ways, even in the face of dehumanizing forces.  This was a palpable measure of how Jesus loved his enemies.  This is God’s ways manifest.  The poor have fewer barriers to accessing such ways. Let’s learn from the poor!

I have lived among affluent people of faith most of my life.  For the affluent, the vast majority of us in the so-called developed world, I am convinced that voluntary poverty and simplicity is the most powerful tool to transform our world, God’s creation, into ways friendly to abundant life.  I have drawn this conclusion from my profound failure to convince rich westerners to truly care about the world’s poorest.  I am a formidable debater, both informed and with heart.  Still, the misery of my failure to convince others with words is exceeded only, and greatly, by the misery of the world’s poorest.  I cannot escape the weight of my experience that the affluence of westerners, including myself, and the material conflicts of interest we are embedded in, is the single most important factor preventing such a conversion.  Better aligning our material interests with the poor, through voluntary poverty and simplicity, can unleash a cascading journey where the soul’s force begins to flow more freely, as water invites gravity to do its work — and the most grave law unbroken, that of love.  This poem of mine alludes to the freedom gained by simple living:

Dining with Kings and Queens
Courtly balls
Knightly duels
And priestly indulgences
You can avoid it all
If only you are happy
Eating beans

Probably the greatest illusion humans face is seeing wealth (and its companions, status and power) as an answer to all of their problems.  Surely, people have material needs, and those needs going unmet is a tragedy.  However, once one’s basic material needs are met, wealth becomes a disability to the individual and a disease to society.  There is a great body of psychological and sociological evidence that increasing wealth makes us less compassionate and less generous.  In short, wealth serves as a wedge between people and God.  Science confirms the truth of not being able to serve two masters.  People can, and do, argue about the role of material scarcity in the problems of poverty — just witness political wranglings about budget-busting social programs in the richest nation the world has ever known.  Nonetheless, there is one pervasive and undeniable fact: there is, and has been for at least centuries, enough physical resources to more than meet the material needs of every human on the planet.  In this light, spiritual poverty is exposed.  We can solve material want; we choose not.  It is not a close call!

Poverty worldwide is endemic.  Billions of people live on $2 per day or less.  Those most likely to be the poorest are women and children — so much for family values.  People of color are also at much greater risk.  Those most likely to go hungry are those who grow food, our farmers.  The only way this can happen is to literally steal food from their hands.  The rich claim a hugely disproportional share of the world’s resources, including the productive labors of billions.  All the wile, pawning sham scarcity as an excuse for their hoarding and ravenous ways.  Gandhi captured it well when asked what he thought of Western civilization.  He responded, “I think it would be a great idea.”  I concur.

With untrammeled globalization, poverty can only be adequately viewed as a global problem.  The causes of poverty cannot be isolated within one country.  We, as a world, are in the same boat — though, undoubtedly, there is an increasing chasm between the accommodations of first and third class.  Debt, just as in biblical times, is used to enslave people.  We are told that the world is in great debt, accepting it as gospel truth.  Yet, to whom exactly are we are in debt?  Pay no attention to the money changers behind the curtain.  Exploitation and robbing of natural resources unjustly enriches the wealthier.  Such profitable cleverness is called business.  Meanwhile, non-prophet organizations stand by impotent to counter this unseemly necessity.  And governments suffer from electile dysfunction. The good news is that the cancerous idol of endless economic “growth” may not destroy creation, with such abundance and ingenuity.  Praise be to God!  If only, God forbid, the dream of a worldwide “middle class” can be averted.  Work.  Buy.  Consume.  Die.

Less poetically put, the “powers that be” work on a global scale.  This juggernaut of globalization reduces humans to economic beings in a consumer culture.  People become means to ends, not being of sacred worth and inherent dignity.  To enforce this state of affairs, wars are waged as “needed.”  These wars, unsurprisingly, do not serve the interests of the dispossessed.  This global reality is rooted in a distinct worldview: poverty is not the problem; poverty is the solution.  While a tsunami of rhetoric speaks of jobs, unemployment serves to lower wages, not just of the unfortunate unskilled, but of skilled labor too.  More unemployment is good for (someone else’s) business.  And if you missed that memo, perhaps the desperation of unemployment and wage slavery has you occupied.  Such desperation can serve as a distraction and thwart a healthy, functioning civil society (see electile dysfunction).

There is an African proverb which says: where there is no wealth there is no poverty.  This ancient wisdom emanates from the experience of humans over many generations and cultures that concentrated wealth creates poverty, that is, depends on poverty. There is a powerful illusion that wealth brings wisdom, that the rich must really know something that we don’t.  Well, if they do, it’s most likely occult or a cult.  I cite the incisive lyrics of “If I were a rich man” from the play, Fiddler on the Roof:

Posing problems that would cross a rabbi’s eyes!
And it won’t make one bit of difference if I answer right or wrong.
When you’re rich, they think you really know!

The truth is much simpler, and more stark: the rich need the poor; the poor don’t need the rich.  For those who might cite the droll biblical retort, “the poor will always be with us,” have you pondered this: if you think the poor are hard to get rid of, try the rich!

The diseased worldview of consumerism and capitalism has at least on Achilles’ heel.  This rests on the utter inability to answer a fundamental question in life: how much is enough?  Capitalism thrives on convincing you that you never have enough, you are perpetually lacking something (which we happen to be selling), and by extension: you are lacking.  This turns the Gospel’s worldview upside down.  The good news is that you are enough; God made you that way.  Return to this truth, and capitalism recedes to a perfunctory process describing the nominal exchange of goods — and the goods are actually good!

The meeting on faith conversations about income inequality focused on the United States.  While poverty extends far beyond, and is rooted in, the larger world, the U.S. can serve as an enlightening case study.  The U.S. just recently observed the 50th anniversary of the “war on poverty” as declared in 1964 by President Lyndon Johnson.  [For poetic versions of lessons learned from the “war on poverty,” see my poems, Hungering for Answers, and War on Poverty]  The “war on poverty” is about the same age as me.  During my lifetime, the U.S. has grown about three times wealthier in material wealth.  Nevertheless, more Americans work, and they work longer hours.  Some gains were made in reducing poverty in the early years.  However, the overall trend since the late 1970’s has been stagnating or declining wages, especially when compared to skyrocketing worker productivity.  Income inequality is higher now in America than in the last hundred years.

For those with biblical commitments, we are long overdue for a Year of Jubilee (Leviticus 25).  The year of Jubilee is a Sabbath of Sabbaths.  It prescribed forgiveness of debt every seven years.  In the fiftieth year — after seven cycles of seven years, not only was all debt forgiven, but all slaves were freed and all land returned to its original owners land.  This is the biblical prescription for preventing large concentrations of wealth and persons from being permanently dispossessed from their land and/or forced into servitude through debt.  Let’s make it so!

POEM: Passing Through Sublime Daze

I pass through
Sublime daze
Uninterrupted by alarms
Or dread lines
Clothed in a peril so frayed
I am practically naked
To the whirled
To wit each mourn
I live in that last squeeze of toothpaste
And that first blush of nature
Calling me out
Of every manor ad mired
Lodging in my heart
I live in vast open spaces
That most rush buy
Unseen
Like the homeless
With mansions to build
I live off what others store as waist
Happiness shelved
In small bytes
And simulated living
I lay away
With every breath
The air of my weighs
I have little
And want even less
I am
Enough
As I am
Fed up with awe
Save that primordial
Uddering
Simply
Well, I declare
I live on

I love my life.  I love life.  This poem is a tribute to my relaxed lifestyle.  I relish my seasons without an alarm clock.  I delight in sojourning along the road less traveled, so I don’t have to wait in those dreaded lines chock full of people trying to get to the same place, who often are at a loss at how they got stuck in the cruel trafficking of life.  I welcome a naked vulnerability as an irrepressible weed in a human landscape with more concrete than effervescent spirits.  I am fond of my wanderings daily leading me to the savor of the world, where the mundane and the sacred meet, whether it be a revel without a cause or a long-sought vocation.  I delight in experiencing the better portion of life, not by having more, but by wanting awe.  Ideal in letting go, sow serendipity can Marvel me with super powers.  Life inspires me, and the err that is human finds a gentle hommé as the human grace lungs forward.  I am.  Enough.  Living on.  That which know name can udder.

POEM: State of the Union – Barack Obama

The State of the Union

In come in equality
Barack Hussein Obama
Raising a question
Of will he deliver
His second state
Of the union
Different than the first
Shot from Chicagoland
Now addressing
From 1600 sumpin’
Pennsylvania Avenue
A White House
Supremely courting
Separate but unequal
Early childhood education
Ivy league schooling
Whether constitutionally a lawyer
Or a product of a miscegenation
A black community organizer
A white Harvard lawyer
Finessing Goodwill industries
Racking the Gap™
Lust but always found
His customary locution assured
In custom HeartMarx suits
In trademark blue
Navy blue
Projecting power
No longer caught
In the wrong hoodie
Or his name isn’t Hussein
And what race winning
Between time and money
Soul and intellect
Vulnerability and power
Weather fair skin in the game
Or black ass on the line
Given the can
And the will
The eternal questioning
Lying in the fold
The gap
Between Barack and Obama
In-creasing
And yes
De-spite the rhetoric
We can
And we will

I heard on the news that President Barack Hussein Obama will address income inequality and early childhood education in his state of the union speech today.  Given Obama’s presidency thus far, that’s all the rhetoric I needed to launch this poem.  This poem is a play on the tensions between who we want to be, who we think we can be, how others view us, and what expectations others may have of us.  From many angles, the inescapable tension present in the body politic and the body of Barack Obama is a race question.  For a long time now, I’ve found it puzzling that a biracial person in America is quite universally identified as the minority race.  In America, if you are half black and half white, you are black.  Is being black some type of pollutant that defines someone?  Is this some type of white fear that black is actually stronger than white, posing some inherent threat?  No doubt, culturally, for bi-racial people, it makes sense to identify with one’s minority status, since this defines ones external reality quite pervasively; thus framing to a large degree one’s own experience.  Of course, this is really a cultural question because the genetic foundation for racial differences is as flimsy a foundation in science as profoundly dangerous a reality on society.  Put simply, race is a social construct.  Race is a lazy and prejudicial classification of humans feeding our own biases.  Racism distracts us from the deeper realities of our oneness as a human family.  Racism is a tool to divide and conquer others.  Racism can no more be won than war can be won — it only creates more lost human potential.  I empathize with President Obama who must daily face the many powerful contradictions or tensions in his life and America.  However, I see class trumping racial identity.  I find it a much more coherent view that Obama is a Harvard lawyer than a black community organizer.  His high social and economic class seems a much better explanation for his actions than his racial and ethnic heritage.

Fortunately, my aim in human relations is infinitely higher than merely explaining, or even predicting, human behavior.  We can, and likely will, argue about the extent of human freedom, for any particular individual or “class” of humans.  Still, we are always at least somewhat free.  And it is in this space, whether narrow or wide, that we define our humanity.  This is true for the President of the United States of America, the presumed leader of the “free” world.  This is true for me and you.

If you follow politics at all, you cannot escape that even the most powerful person in the world, presumed to be the President of the good ole USA, is plagues by limits on his freedom, or perhaps more appropriately, his ambitions.  Personally, I revel that lowly me can do things that the President could not fathom; such as living without an alarm clock, or truly taking a week off.  Politics is said to be the art of the possible.  I’d like to think so.  However, it seems that politics is captured much more accurately as being the art of the probable.  The art of the possible is about acting out of an idealism ever-appreciating the stark reality that we can choose to act freely within reality present or looming.  Shrewdness is not well served by fixating on mere probabilities at the expense of our freedom, that defines us as human.

Of course, in this poem, I hope to raise the “race” question to a higher level, not bound by mere particularities, especially racial identity.  Ah, yes, the quest of a poet to tease out eternal themes and universal truths from our particular lives.  In this poem, this is framed as various races: between time and money, soul and intellect, and vulnerability and power.

Still, I am not, nor wish to be, immune from particularities.  I relish in the deliciously punny and serendipitous particularity that Obama wears custom Hartmarx suits.  I have taken the liberty of spelling this brand (probably trademarked!) with my own trademark style: HeartMarx.  The tensions and irony run deep as it can imply a (hidden) heart of Marx for Obama, or the pinnacle of a personal capitalistic brand perhaps too well-suited to speak authentically of income inequality.

May your state of union with reality be harmonious and joyful.

POEM: About It

About It

I am helpless
Though God
Is more eloquent
Just saying
I love you
And there is nothing
You can do
About it

This poem is a tribute to human helplessness and the redeeming love of God which we have no control over.  Being helpless is a universal human experience.  While this can be frustrating, helplessness is a vulnerability that can open us up to experiencing God.  This poem juxtaposes the typical experience of human helplessness with the simple and hopeful reality that God’s love for us has a unconditionality; we are helpless against it; we can’t do anything to change it!  The “it” in the title and at the end of the poem is another of my intentionally ambiguous pronoun which refers to both helplessness and God’s love, the mutually reinforcing core themes of this poem.  The message of hope and grace is that not everything that we are helpless over is a threat to us — quite the opposite.  Life itself was unbid by us, yet we partake of it.  We are awash in a sea of grace.  This doesn’t obviate the fact that we are also surrounded by inhumane, even hostile forces.  Nonetheless, such grace, and a disciplined awareness of such grace, can offer a powerful counterbalance to the forces of evil in the world.  Reflecting such grace into a difficult world can really mess with the minds (and hearts) of your fauxs.  So have some fun with it!

POEM: Escaping Hubris

Indigency is the quickest road
Out of hubris
Few of us can afford
Its high price

Hubris, or arrogance, is powerfully seductive in the human mind.  This excessive self-confidence seems to be an inescapable part of egocentricity.  Nonetheless, as humans feel more powerful and secure, hubris dangerously careens into indifference and disconnection from other humans and the rest of life.  Hubris short-circuits empathy and compassion.  Research shows that wealth and power lead to reduced compassion.  Recognizing our own vulnerability, our own areas of insecurity and powerlessness, reinforce empathy and compassion, better connecting us with others.  This vulnerability is a central aspect of intimacy, which is key to living into our full humanity.  If we are not able to risk and trust, then we will be disabled regarding forming deep social connections, having to settle for relative isolation.  In this short poem, I use indigency as a proxy and condition of vulnerability; thus, making it an insurance policy against hubris.  I chose indigency as the surest and quickest road out of hubris because it has the benefit of having the material conditions to support vulnerability built-in, not just an emotional or mental state to be maintained by sheer will or mental activity.  Also, I would like to redeem the state of indigency, which has a nearly universal negative connotation.  I see indigency as one of two basic realities in life.  We are dependent. We are dependent on other people and a myriad of other things that we have no control over.  The other basic reality is that we are free, we have control, at least some control, over ourselves.  I think our attitude over our “indigency,” our dependence on things outside of us, forms our most fundamental spiritual state, our attitude toward the world.  How will I relate to others and the world around me?  Will I act in ways affirming friendliness and beneficence, or cruelty and indifference?  My attitude does not definitively answer the question of whether the universe is friendly or not, but it does define the nature of my agency and how I choose to vote — by my actions. What will I contribute to the world?  Modern psychology affirms the fact that people function better with a positive outlook than a negative outlook.  People seem to be better suited to acting in accordance with being in a sea of grace than in a cold, indifferent world.  Hubris denies the former and is a vote for indifference — which rather conveniently, is a vote for oneself over all else (not exactly indifferent, just unaware of one’s bias)!  The last line of the poem, “Its high price,” is purposely vague, in that “it” can refer to the high price of hubris and the high price of indigency.  Life seems to exact a price no matter what choices we make.  Life demands effort.  There is a price to be paid.  Would you rather pay the high cost of indigency or the high cost of hubris?  By the way, hubris is the default!

SPEAKING TRUTH TO POWER: A Christian Perspective on Justice

Here is a portion of a document that I drafted a couple of years ago while I was a board member of Toledo Area Ministries (TAM).  It was never adopted in any form, but I put a lot of work into, so I wanted to make this work available to others. If you are interested in a Christian perspective on justice, try this one on for size:

Speaking Truth to Power

Power, Truth, Accountability, and Politics

What is Power?

All power and glory is God’s.  Power originates in God’s sovereignty.  From God’s sovereignty, comes TAM’s core value of the Church as “the most powerful certainty on the planet.”  God will work God’s will in God’s own way:

“My thoughts are not your thoughts, nor are your ways My ways,’ says the Lord.

‘For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” (Isaiah 55:8-9)

 We are called to exercise power responsibly, and not lord over one another:

“You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life ransom for many.” (Mark 10:42-45)

“But Gideon told them, ‘I will not rule over you, nor will my son rule over you.  The LORD will rule over you.’” (Judges 8:23)

Whatever power we possess is a gift from God.  However, with power comes the temptation to use it for our own purposes instead of God’s purposes.

Responsibility and accountability are proportional to the amount of power possessed:

“Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap.  For with the measure you use, it will be measured to you.” (Luke 6:38)

“From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” (Luke 12:48b)

Power and power differentials are an inescapable fact of human life.  Power and power differentials exist within families.  Power and power differentials exist within community and governmental organizations.  Power and power differentials exist within faith communities.  Power and power differentials exist between nations.  Power and power differentials exist between all of these.  In fact, power and power differentials exist within any form of community.

The engagement of political powers transcends individual people:

“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Ephesians 6:12, King James 21st Century Version)

God in Christ, shares power and authority with us through authentic community:

“Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven.  For where two or three gather in my name, there am I with them.” (Matthew 18:19-20)

Truth and Accountability

Injustice is rooted in evading accountability to God and one another.  “What is truth?” (John 18:38)  This rhetorical question as posed by Pilate to Jesus is the classical evasion of accountability made by the “powers that be.”  Of course, this evasiveness is not restricted to powerful political leaders.  Cain, while his brother’s blood cries to God from the ground, attempts to evade God’s accountability by saying, “I don’t know…Am I my brother’s keeper?” (Genesis 4:9-10).  Nor is evasiveness of accountability restricted to murderers.  An expert in religious law, in testing Jesus, himself confirmed that loving your neighbor as one’s self is necessary to inherit eternal life: “But he wanted to justify himself, so he asked Jesus, ‘And who is my neighbor?’ ” (Luke 10:29). Of course, this leads to the parable of the good Samaritan, where the hated enemy is judged righteous because he took effort and risk to help one in need.

“Distracting and conquering” is the conventional first line of defense in evading accountability.  What these three Biblical accounts have in common, besides a big dose of simple denial, are questions implying doubt that the truth can ascertained.  In attempts to deflect accountability, we have all encountered many versions of, “I don’t know.  Who can really say?  It’s all so complicated.” or “This is so important that we should study it (to no end).”  The key problem this raises when dealing with power differentials, is that this takes the “powers that be” off the hook, so they can maintain their power without being called into accountability, and injustice can reign.

“Distracting and conquering” results from being trapped within a misunderstanding of Truth.  As already noted, the evasive “What is truth?” question by Pilate was used to evade accountability to the Truth incarnate right in front of him.  The assumption implied in this question is rooted in the belief that ultimate truth cannot be determined by objectively studying all the facts in the world — which is a fact, though not the truth.  Believing this state of affairs to be the ultimate truth is relativism.  Unfortunately, relativism is only half of the dualistic confusion called materialism, brought about by worshipping creation rather than the Creator.  In fact, many secularists believe that you can determine ultimate truth from the many facts of the scientific world.  This form of idolatry employs the vain hope that if we only look at all the facts, Truth will be determined.  This is the conundrum of modern science without God.  In fact, secularists inevitably must vacillate between these two facets of materialism simply because each is inadequate to answer life’s deepest and most important questions.  Not surprisingly, when this confused world view can’t bring peace, violence is employed.  Ironically, this conundrum leads to both Pilate’s “tolerance” of Jesus and the brutal Pax Romana he ruled within.

The living God offers a way out of the dualistic confusion of materialism:

“For the word of God is living and active.  Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” (Hebrews 4:12)

and Jesus’ words eliciting Pilate’s evasion: “In fact, the reason I was born and came into the world is to testify to the truth.  Everyone on the side of truth listens to me.” (John 18:37)

“Make sure no one captures you. They will try to capture you by using false reasoning that has no meaning. Their ideas depend on human teachings. They also depend on the basic things the people of this world believe. They don’t depend on Christ.”  (Colossians 2:8, NIV Reader’s Version)

“Objectively” studying all the facts from all of the different views of the world cannot reveal the One Subject, the great “I am.”  There is more than Nature, the created world.  There is a Creator.  God reveals truth to us through the Holy Spirit, the person of Jesus Christ, Scripture, the traditions of the Church, and peoples’ experiences.  Reason confirms these means of grace, but cannot access life’s deepest truths alone.  Conventional wisdom is not enough:

“For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe.  Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.  For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.” (1 Corinthians 1:21-25)

The living God offers a way to out of life taking a beating with a “dead” philosophy where “the powers that be” can “manage” avoiding accountability to their unjust benefit.  The living God offers a way beyond the false neutrality of the secular world which declares God’s Lordship over all as off-limits, or irrelevant at best.

Of course, being made in God’s image (Genesis 1:27), humans have an innate conscience, inescapable sense of morality, and desire to have a relationship with God.  So, distracting and conquering will eventually reach its limits.

“Dividing and conquering” is the next line of defense in politics in evading accountability. 

When the “powers that be” cannot quell or manage the moral demands made upon them, they turn to what they know best: self-interests.  Welcome to the world of “divide and conquer.”  When you can’t “distract and conquer,” pit the self-interests of individuals and groups against one another.  Again, this serves the purpose of reinforcing and maintaining the status quo and the power differentials enjoyed by the “powers that be.”

Pilate’s moral reasoning was reduced to managing self-interests [“…he went out again to the Jews gathered there and said, “I find no basis for a charge against him.  But it is your custom for me to release to you one prisoner at the time of the Passover.  Do you want me to release ‘the king of the Jews’?” (John 18:38-39)].  Pacifying constituent interests to meet one’s own interests falls far short of accountability to God and one another.  Beyond Pilate’s ill-equipped moral reasoning, Cain and the expert in religious law sought to evade accountability to “my brother” or “my neighbor” by questioning the great commandments to love God and the second, like unto the first, love your neighbor as yourself, from which all the Law and the Prophets hang (Matthew 22:37-40).  Beyond obvious self-interest which short-circuits right relationships, in the end, we can no more focus on just our neighbor — to the exclusion of God — than we can focus only on God –to the exclusion of our neighbor.  Neighbor without God results in secular interest-based politics, an endless clashing of unfulfilled interests. God without neighbor results in a vain search for piety unsullied by engagement of worldly politics and transforming “the powers that be.”  

Injustice ultimately rests on violence, the end result of worldly politics, relying on simply conquering when other more “civilized” means fail.

Eventually, God’s justice must be confronted, and violence remains the only option left to maintain or force injustice upon others. This can take brazen forms such as the Roman Empire crucifying Jesus or waging war.  Though simply conquering often takes less brutish forms such as power grabs and punishing of political enemies. 

What is Politics?

Speaking truth to power deals with politics.

The Mirriam-Webster dictionary defines “politics” as:

1) the art or science concerned with guiding or influencing governmental policy;

2) competition between competing interest groups or individuals for power and leadership; and

3) the total complex of relations between people living in society.

The first definition is “Politics with a capital P.”  The second and third definitions are “politics with a small p.”

God, as the Lord of all, is also the Lord of politics, of all varieties.  This includes legislative and policy issues.  This includes advocacy with community groups, including churches.  Ultimately, this is about how we work out our common life together as God’s children.

Our primary concern is where power differentials exist and the potential for “Lording over” one another is greatest.

Worldly Politics versus Jesus’ Politics

The “Powers that be” and Domination

The “powers that be” has been the subject of study of Walter Wink, Professor of Biblical Interpretation at Auburn Theological Seminary, and author of a seminal trilogy of books addressing the issues of power.  Dr. Wink defines the “powers” as “the impersonal spiritual realities at the center of institutional life” (Wink, p. 28), “… the ‘corporate personality’ or ethos of an institution or epoch…” (Wink, p. 27), and “… the soul of systems…” (Wink, p. 29).  As such, the powers are not necessarily evil.  This “ethos” or “soul” of an institution, system, nation or epoch can move us positively or negatively.  It can motivate us to extraordinary unselfishness and service for good or it can be manipulated in the service of evil.   The powers are at the same time good, fallen, and redeemable.  In viewing an institution only as good blinds us to injustice and we reinforce an unjust status quo.  In viewing an institution only as fallen sinks us into despair or rage where we see no hope for change.  In viewing only an institution’s redeemability we end up just tinkering around the edges.  In any institution, we need awareness of its goodness, fallenness and redeemability to discern effective steps towards change.

In working for justice, we often confront the powers as one of the many “-isms,” such as racism, sexism, materialism, consumerism, militarism, nationalism, or patriotism.  As Dr. Wink puts it, “This overarching network of Powers is what we are calling the Domination System.  It is characterized by unjust economic relations, oppressive political relations, biased race relations, patriarchal gender relations, hierarchical power relations, and the use of violence to maintain them all…from the ancient Near Eastern states to the Pax Romana to feudal Europe to communist state capitalism to modern market capitalism” (Wink, p. 39).

from When the Powers Fall: Reconciliation in the Healing of Nations by Walter Wink (Fortress Press, 1998):

Wink points out that a world-wide system of domination is the problem, not just occasional expressions of it, like Rome in Jesus’ time:

“Jesus’ message has traditionally been treated as timeless, eternal, contextless teaching proclaimed in a sociopolitical vacuum, but his teaching and deeds are directed at a specific context: the Domination System.  Jesus’ message is a context-specific remedy for the evils of domination.  God is not simply attempting to rescue individuals from their sufferings at the hands of an unjust system, but to transform the system so as to make and keep human life more human.”

Wink contrasts Godly versus worldly values:

“Jesus does not condemn ambition or aspiration; he merely changes the values to which they are attached: ‘Whoever wants to be first must be last of all and servant of all.’  He does not reject power, but only its use to dominate others. He does not reject greatness, but finds it in identification and solidarity with the needy at the bottom of society (Matt. 5:3-12/Luke 6:20-23).  He does not renounce heroism, but expresses it by repudiating the powers of death and confronting the entrenched might of the authorities, unarmed.”  Jesus’ words and deeds “repudiate the very premises on which domination is based: the right of some to lord it over others by means of power, wealth, shaming, or titles.”

Wink notes Jesus’ pivotal call to end economic exploitation and nonviolently overthrow evil:

“Economic inequalities are the basis of domination.  Domination hierarchies, ranking, and classism are all built on power provided by accumulated wealth.  Thus Jesus’ gospel is founded on economic justice.  Breaking with domination means ending the economic exploitation of the many by the few.  His followers were to begin living now ‘as if’ the new order had already come, seeking first God’s reign and God’s justice.  It is not described as coming from on high down to earth; it rises quietly and imperceptibly out of the land.  It is established, not by aristocrats and military might, but by ineluctable process of growth from below, among the common people…An egalitarian society presupposes nonviolence, for violence is the way some are able to deprive others of what is justly theirs. Inequality can only be maintained by violence. The root of violence, moreover, is domination. Turning the other cheek to a ‘superior’ who has backhanded an ‘inferior’ is an act of defiance, not submission; stripping naked when a creditor demands one’s outer garment brings down shame on the head of the creditor causing the poor debtor’s nakedness; carrying a soldier’s pack a second mile would put him in violation of military law (Matt. 5:39-41). These acts do not at all mean acquiescing passively to evil, but are studied and deliberate ways of seizing the initiative and overthrowing evil by the force of its own momentum.”

DOMINATION AND THE CHURCH. “The failure of churches to continue Jesus’ struggle to overcome domination is one of the most damning apostasies in its history. With some thrilling exceptions, the churches of the world have never yet decided that domination is wrong.  Even in countries where the churches have been deeply identified with revolution, there has been a tendency to focus on only one aspect of domination, such as political freedom, and to ignore economic injustices, authoritarianism, the immorality of war, domestic violence, gender inequality, hierarchicalism, patriarchy, and the physical and sexual abuse of children.  We have tried to take on evil piecemeal.”

SEEING A SINGLE FRONT. “While it is true that we cannot take on everything, we have not always located our struggles within Jesus’ total project: the overcoming of the Domination System itself. Jesus’ vision of a domination-free order enables us to see every struggle against injustice, illness, and greed as part of a single front, and gives us a perspective that links us to everyone engaged in similar struggles.”

A. “Follow the money” versus Biblical economics

Follow God or Money

“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Matthew 6:24)

“All the believers were one in heart and mind.  No one claimed that any of their possessions was their own, but they shared everything they had.  With great power the apostles continued to testify to the resurrection of the Lord Jesus.  And God’s grace was so powerfully at work in them all that there were no needy persons among them.” (Acts 4:32-34a)

“Our desire is not that others might be relieved while you are hard pressed, but that there might be equality.  At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. The goal is equality, as it is written: ‘The one who gathered much did not have too much, and the one who gathered little did not have too little.’ ” (2 Corinthians 8:13-15)

“Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.  Sell your possessions and give to the poor.  Provide purses for yourselves that will not wear out, a treasure in heaven that will never fail, where no thief comes near and no moth destroys.  For where your treasure is, there your heart will be also.” (Luke 18-32-34)

Surely, budgets are moral documents revealing where our treasure, and our hearts, are found.

God decreed the year of Jubilee (Leviticus 25) to prevent large concentrations of wealth and persons from being permanently dispossessed from their land and/or forced into servitude.

B. Servant Leadership versus Status

Not Lord over others

Hierarchy reinforced by “shaming” – false moralism, enslaving us to legalistic categories, using unjust social norms to reinforce an unjust status quo

“Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.” (Colossians 3:11)

C. Authority versus Control

Jesus ran no formal organization, had little money, and no great worldly titles

In the world closely related to status (which is closely related to money),

“Who is this man who speaks with such authority?  Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. (Matthew 28:18)

“The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.” (Mark 1:22)

Prophets commonly criticized kings:

In 1 and 2 Kings alone, prophets proclaimed that no less than two dozen kings “did evil in the eyes of the Lord.” (1 Kings 11:6, Solomon; 15:26, Nadab; 15:34, Baasha and Jeroboam;  16:25, Omri;  22:52, Ahaziah;  2 Kings 8:18, Jehoram; 3:2, Joram; 8:27, Ahaziah and Ahaz; 13:2, Jehoahaz; 13:11, Jehoash; 14:24, Amaziah; 15:9, Zechariah;  15:18, Menahem; 15:24, Pekahiah; 15:28, Pekah; 17:2, Hoshea; 21:2, Manasseh; 21:20, Amon; 23:32, Jehoahaz; 23:37, Jehoiakim; 24:9, Jehoichin; 24:19, Zedekiah).  Also, the Bible records judgment on the entire nations of Israel and Judah (e.g., Judges 2:11, 3:7, 3:12, 4:1, 6:1, 10:6, 13:1, 2 Chronicles 29:6, Isaiah 65:12, 66:4 and 1 Kings 14:22).

D. Obeying God’s Laws versus Human Laws

“Then they called them in again and commanded them not to speak or teach at all in the name of Jesus.  But Peter and John replied, ‘Which is right in God’s eyes: to listen to you, or to him? You be the judges!  As for us, we cannot help speaking about what we have seen and heard.’ ” (Acts 4:18-20).  And later in Acts, Peter and the other apostles replied: “We must obey God rather than human beings! (Acts 5:29)  The daughter of the Egyptian Pharaoh and the Hebrew midwives Shiphrah and Puah pointedly violated the Pharaoh’s edict to kill all male Hebrew children (Exodus 1:17). Even after he was ordered to be silent, Jeremiah continued to preach that Jerusalem was doomed unless its leaders repented and submitted to the Babylonians.  Jesus broke Sabbath laws (John 5:16-18) and carried out a public witness by cleansing the Jerusalem temple (Mark 11:15–19, Matthew 21:12, Luke 19:45-46, John 2:13–16) for which the authorities crucified him.

“So give back to Caesar what is Caesar’s, and to God what is God’s.” (Matthew 22:21)

God commanded Israel not to treat widows, orphans, and foreigners the way the Egyptians had treated them (Ex. 22:21–24).

E. Expecting persecution

Persecution is a natural consequence of challenging the “powers that be” — in fact, it is a sign of success, a blessing!

“Blessed are you when people hate you, when they exclude you and insult youand reject your name as evil, because of the Son of Man.  Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their ancestors treated the prophets.  But woe to you who are rich, for you have already received your comfort.  Woe to you who are well fed now,  for you will go hungry.  Woe to you who laugh now, for you will mourn and weep.  Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets.” (Luke 6:22-26)

“Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death.  You will be hated by everyone because of me, but the one who stands firm to the end will be saved.” (Matthew 10:21-22)

 “If the world hates you, keep in mind that it hated me first.  If you belonged to the world, it would love you as its own.  As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you.  Remember what I told you: ‘A servant is not greater than his master.’ If they persecuted me, they will persecute you also.  If they obeyed my teaching, they will obey yours also.” (John 15:18-20)

“Was there ever a prophet your ancestors did not persecute?  They even killed those who predicted the coming of the Righteous One.  And now you have betrayed and murdered him.” (Acts 7:52)

Prophets are invariably infuriating to their own people, and God often turns to outsiders to do God’s work:

“ ‘Truly I tell you,’ he continued, ‘no prophet is accepted in his hometown.  I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land.  Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon.  And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.’  All the people in the synagogue were furious when they heard this.” (Luke 4:24-28)

 Jesus was a prophet, killed because he challenged powerful religious and political elites.  The seductive logic of the world is to save our church, our people, our nation — which means giving up Christ:

” ‘If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.’  Then one of them, named Caiaphas, who was high priest that year, spoke up, ‘You know nothing at all!  You do not realize that it is better for you that one man die for the people than that the whole nation perish.’ ” (John 11:48-50)

 Our church, our people, our nation already have a Savior who has shown us the way:

 “For whoever wants to save their life will lose it, but whoever loses their life for me will find it.  What good will it be for someone to gain the whole world, yet forfeit their soul?  Or what can anyone give in exchange for their soul?” (Matthew 16:25-26)

 In prophetic witness, we are in good company, a “great cloud of witnesses”:

 “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles.  And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith.  For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.  Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.” (Hebrews 12:1-3)

Is it any wonder that complicity with the “powers that be,” which offers rewards of money and control, greater status, and ‘security,’ is such a tempting alternative to guaranteed persecution?

The Vision/God’s Dream

The God of all, including the future, holds for us blessings greater than we dare imagine.  Nonetheless, the prophet Isaiah boldly declares this vision:

“ ‘Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; the one who dies at a hundred will be thought a mere child; the one who fails to reach a hundred will be considered accursed.  They will build houses and dwell in them; they will plant vineyards and eat their fruit.  No longer will they build houses and others live in them, or plant and others eat.  For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the work of their hands.  They will not labor in vain, nor will they bear children doomed to misfortune; for they will be a people blessed by the LORD, they and their descendants with them.  Before they call I will answer; while they are still speaking I will hear.  The wolf and the lamb will feed together, and the lion will eat straw like the ox, and dust will be the serpent’s food.  They will neither harm nor destroy on all my holy mountain,’ says the LORD.” (Isaiah 65:20-25)

God’s vision for his children is real and powerful, calling out to be manifest in the world, to transform the world.

TAM’s Mission

To help the Church meet God’s vision, TAM’s mission encompasses three broad areas: meeting human need, creating community and working for justice.

Meeting Human Need

Primary TAM Core Value: Value the Vulnerable

The greatest commandments are hinged by connecting love of neighbor as self with loving God:

” ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’  All the Law and the Prophets hang on these two commandments.” (Matthew 22:37-40)

“Whoever claims to love God yet hates a brother or sister is a liar.” (1 John 4:20)

 Meeting basic human needs is part of loving God and neighbor:

“What good is it, my brothers and sisters, if someone claims to have faith but has no deeds?  Can such faith save them?  Suppose a brother or a sister is without clothes and daily food.  If one of you says to them, ‘Go in peace; keep warm and well fed,’ but does nothing about their physical needs, what good is it?  In the same way, faith by itself, if it is not accompanied by action, is dead.” (James 2:14-17)

” ‘The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.’  ‘What should we do then?’ the crowd asked.  John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.’ ” (Luke 3:9-11)

 ” ‘For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me…Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ (Matthew 25:35-36, 40)

God’s mercy to us is the model for our behavior toward others.  Relying upon ‘deserving’ is ultimately a denial of God’s basic character, unconditional love.  “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” (Matthew 5:45b)  “All have sinned and fall short of the glory of God” (Romans 3:23), yet God is merciful.  We are on the short end of this fundamental power differential and God shows us mercy:

“I will plant her for myself in the land; I will show my love to the one I called ‘Not my loved one.’  I will say to those called ‘Not my people,’ ‘You are my people’; and they will say, ‘You are my God.’” (Hosea 2:23)

God reminds us often of where we have been and what God has already done for us, that which we could not do ourselves:

“I am the LORD, who brought you up out of Egypt” (Leviticus 11:45, 19:36, 22:33, 23:43, 25:38, 25:42, 25:55, 26;13, 26:45; Numbers 15:41; Deuteronomy 4:37, 5:6, 5:15, 6:12, 6:21, 7:8, 8:14, 13:10, 20:1: Judges 2:1, 2:12, 6:9; 1 Samuel 10:18, 12:16;  1 Kings 9:9; 2 Kings 17:36; 2 Chronicles 7:22; Nehemiah 9:18; Psalm 81:10; Jeremiah 16:14; Daniel 9:15)

Humility is the opposite of self-sufficiency.  Expecting God to provide for us and forgive us undeservedly while insisting that only ‘deserving’ neighbors have their human needs met is unjust and denies our complete dependency on God for forgiveness and ‘our daily bread’:

“Forgive as the Lord forgave you.” (Colossians 3:13b)

“If you love those who love you, what reward will you get?  Are not even the tax collectors doing that?  And if you greet only your own people, what are you doing more than others?  Do not even pagans do that?  Be perfect, therefore, as your heavenly Father is perfect.” (Matthew 5:46-48)

Creating Community

Primary TAM Core Value: Value Reconciliation

Our reconciliation with God makes us new creations, ambassadors of reconciliation to our neighbors:

“So from now on we regard no one from a worldly point of view.  Though we once regarded Christ in this way, we do so no longer.  Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!  All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them.  And he has committed to us the message of reconciliation.  We are therefore Christ’s ambassadors, as though God were making his appeal through us.” (2 Corinthians 5:16-20a)

Love leads us to live as a community of equals:

“Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.  Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive one another if any of you has a grievance against someone.  Forgive as the Lord forgave you.  And over all these virtues put on love, which binds them all together in perfect unity.” (Colossians 3:11-14)

“By this everyone will know that you are my disciples, if you love one another.” (John 13:35)

We can engage in respectful conversation with those with whom we differ.  We can humbly explore the sources of our differences.  We can honor the sacred worth of all persons.  In prayerfully seeking the mind of Christ, we can work out our life together in love.

The way of Jesus is one of radical hospitality.  Radical hospitality is a sacred process of transforming a stranger into a guest, or even family.  It witnesses to the reality that God entered the “world” to reconcile us to God and neighbor.  Jesus was the incarnation of radical hospitality: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” (Matthew 23:37 and Luke 13:34)

Where radical hospitality is practiced God’s realm flourishes.  Examples of these include:  Abraham receiving the three strangers — angels (Genesis 18), the Midian priest taking in Moses (Exodus 2), Rahab allowing Joshua’s spies to stay with her (Joshua 2), the widow at Zarephath offering Elijah her last bit of food (1 Kings 17:8-24), and the Samaritan woman inviting Jesus the stranger to stay with her community, which he does (John 4).

Where radical hospitality is not practiced, God’s judgment waits:

“If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet.  Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.” (Matthew 10:14-15)

Beyond Civility

The golden rule provides guidance in how to live in community with one another: “Do to others as you would have them do to you.” (Luke 6:31)  Nonetheless, God requires even more than human love that returns its own:

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’  But I tell you, love your enemies and pray for those who persecute you.” (Matthew 5:43-44)

“Bless those who persecute you; bless and do not curse.  Rejoice with those who rejoice; mourn with those who mourn.  Live in harmony with one another.  Do not be proud, but be willing to associate with people of low position.  Do not be conceited.  Do not repay anyone evil for evil.  Be careful to do what is right in the eyes of everyone.  If it is possible, as far as it depends on you, live at peace with everyone.  Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.  On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink.  In doing this, you will heap burning coals on his head.’  Do not be overcome by evil, but overcome evil with good.” (Romans 12:14-21)

Jesus did not avoid harsh words for those in positions of authority.  In fact, Jesus saved his harshest words for religious elites who avoided accountability to those they were to serve.  After calling the teachers of the law and Pharisees “hypocrites” (Matthew 23:23, 25, 27, 29) and “whitewashed tombs” (v. 27), Jesus says, “You snakes! You brood of vipers! How will you escape being condemned to hell?” (v. 33) (see also Luke 11:37-54)  Jesus boldly overturned tables in the temple, declaring “but you are making it ‘a den of robbers.’ ” (Matthew 21:13b) in response to an affront of the religious establishment to the Lord’s declaration that “my house will be called a house of prayer for all nations.” (Isaiah 56:7b)

True worship in authentic community produces justice.  God despises religious practices that do not produce justice:

 “I hate, I despise your religious festivals; your assemblies are a stench to me.  Even though you bring me burnt offerings and grain offerings, I will not accept them.  Though you bring choice fellowship offerings, I will have no regard for them.  Away with the noise of your songs!  I will not listen to the music of your harps.  But let justice roll on like a river, righteousness like a never-failing stream! (Amos 5:21-24)

“Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?  Is it not to share your food with the hungry and to provide the poor wanderer with shelter – when you see the naked, to clothe them, and not to turn away from your own flesh and blood?  Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the LORD will be your rear guard.  Then you will call, and the LORD will answer; you will cry for help, and he will say: Here am I.  (Isaiah 58:6-9)

Calling one another into account with God and one another, i.e., working for justice, is an essential part of creating authentic community.

Working for Justice

Primary TAM Core Values: Value leadership and creativity.

Love leading us to live as a community of equals starkly highlights the many injustices in the world.

Doing Justice

“And what does the Lord require of you but to do justice, to love mercy, and to walk humbly with your God?” Micah 6:8

“Follow justice and justice alone, so that you may live and possess the land the Lord your God is giving you.” (Deuteronomy 16:20)

“The righteous care about justice for the poor, but the wicked have no such concern.” (Proverbs 29:7)

“Learn to do right; seek justice.  Defend the oppressed.  Take up the cause of the fatherless; plead the case of the widow.” (Isaiah 1:17)

“Woe to him who builds his palace by unrighteousness, his upper rooms by injustice, making his own people work for nothing, not paying them for their labor.  He says, ‘I will build myself a great palace with spacious upper rooms.’  So he makes large windows in it, panels it with cedar and decorates it in red.  Does it make you a king to have more and more cedar?  Did not your father have food and drink?  He did what was right and just, so all went well with him.  He defended the cause of the poor and needy, and so all went well.  Is that not what it means to know me?  declares the LORD.” (Jeremiah 22:13-16

“Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights and withhold justice from the oppressed of my people, making widows their prey and robbing the fatherless.” (Isaiah 10:1-2)

Advocacy, prophetic witness, social witness are all related expressions dealing with working for justice

Persistence and boldness are characteristics of leadership.

Persistence:

“Then Jesus told his disciples a parable to show them that they should always pray and not give up.  He said: In a certain town there was a judge who neither feared God nor cared what people thought.  And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’  For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care what people think, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually come and attack me!’  And the Lord said, ‘Listen to what the unjust judge says.  And will not God bring about justice for his chosen ones, who cry out to him day and night?  Will he keep putting them off?  I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?’” (Luke 18:1-7)

“Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; a friend of mine on a journey has come to me, and I have no food to offer him.’  And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’  I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need.” (Luke 11:5-8)

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” (Galatians 6:9)

Boldness:

[In response to rulers conspiring against Jesus…] “Now, Lord, consider their threats and enable your servants to speak your word with great boldness.” (Acts 4: 29)

“Therefore, since we have such a hope, we are very bold.” (2 Corinthians 3:12)

“So, because you are lukewarm — neither hot nor cold — I am about to spit you out of my mouth.  You say, ‘I am rich; I have acquired wealth and do not need a thing.’  But you do not realize that you are wretched, pitiful, poor, blind and naked.” (Revelations 3:16-17)

“One night the Lord spoke to Paul in a vision: “Do not be afraid; keep on speaking, do not be silent” (Acts 18:9)

“Have I not commanded you?  Be strong and courageous.  Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.” (Joshua 1:9)

“For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.” ( 2 Tim 1:7)

“You are the light of the world. A town built on a hill cannot be hidden.  Neither do people light a lamp and put it under a bowl.  Instead they put it on its stand, and it gives light to everyone in the house.” (Matthew 5:14-15)

Leadership requires a balanced view of the “powers that be” as being at the same time good, fallen, and redeemable.  In viewing an institution only as good blinds us to injustice and we reinforce an unjust status quo.  In viewing an institution only as fallen sinks us into despair or rage where we see no hope for change.  In viewing only an institution’s redeemability we end up just tinkering around the edges.

ESTABLISHING POLICY

What are the issues?

Our Biblical values manifest themselves in the world in many ways; many of these issues are encompassed by these categories:

1.  Being stewards of the natural world that sustains life on earth.

2.  Building up families and our nurturing communities, which underlie the

potential for each to live into the fullness of their humanity.

3.  Support our social communities and human rights that affirm our equal value in God’s eyes.

4.  Upholding an economic community that benefits all people and provides our “daily bread.”

5.  Engaging the political community and government to assure a just ordering of the larger society.

6.  Recognizing the oneness of God’s world and world community and seeking our particular role in it.

Reflections on Power, Leadership, and Decision-making

The status quo is.  The Kingdom of God is at hand.

“But seek his kingdom, and these things will be given to you as well.” (Luke 12:31)

Where you stand depends on where you sit.

Money.  Status.  Control.  These are the ways of the world.  Falling back into these ways offers many temptations, for the world rewards these ways, and punishes those who challenge these ways.

God judges us as nations according to how we treat “the least of these.”

Areas of privilege:

God has given us all variety of gifts.

In what areas do I have advantage over others?

Servant leadership

Areas of vulnerability:

Intimacy

In what areas do I depend upon the mercy of God and others?

What am I afraid of losing?

compassion

From a spiritual perspective, we are all indigent.  We cannot be made whole by ourselves.  We depend upon God and others for our very life.

“But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.” (2 Corinthians 12:9)

Offering all to God:

God makes us whole.  God works through our areas of giftedness and advantage and our areas of vulnerability

Taking a stand.

Prophetic voice in tension with consensus and majority rule

Cost of Discipleship

One of the costs of discipleship is enduring this persecution.

cost high but the reward much greater than the cost

“A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another.” (John 13:34-35)

Recommended reading:

The Powers That Be: Theology for a New Millennium, by Walter Wink, Doubleday, 4/98, ISBN: 0-385-48740-1

POLICIES AND PROCEDURES

Decision-making Around Issues

What factors should be considered in addressing an issue?

How important is the issue?

How significant is the impact on human need, justice, and authentic community? (importance test)

Does the issue impact meeting human need?

Will people be deprived of meeting a human need that will directly and significantly harm individuals or families (human suffering test)

Does the issue impact creating community?

Is a partner organization or local faith community involved and/or affected? (good neighbor test).

Does an issue affect our local community (the local test)

Do many Christian faith traditions have statements supporting such advocacy and/or very few, if any, faith traditions have statements that may contradict such advocacy? (tradition test).

Does dealing positively with a controversial issue offers an opportunity to model a Biblical alternative of authentic community to worldly politics (Biblical alternative test).

Are families and/or our nurturing communities undercut in a way that threatens community members in living into the fullness of their humanity (nurturing communities test).

Is “civility’ violated and/or opponents are demonized and offering a faith-based perspective could be of substantial benefit (civility test)

Is the common good threatened or diminished, where short term gain creates long term loss (seven generations test)

Does the issue impact working for justice?

Does an issue threaten the poor and vulnerable (“least of these” test)

Does an issue weaken an economic community that benefits all people and provides our “daily bread” (shared benefits test)

Does an issue threaten human rights/civil rights that affirm our equal value in God’s eyes (children of God test)

Does an issue threaten the ability of people to engage the political community and government to assure a just ordering of the larger society (fair representation test).

Does an issue threaten public safety, peace and non-violence (non-violence test)

Are power differentials so large that it precludes a fair hearing of the issues (fair hearing test)

Does an issue threaten stewardship of God’s creation (creation stewardship test)

Does an issue deny the oneness of God’s world and world community (one world test).

Is there no other local faith body addressing an issue of Biblical justice (voice in the wilderness test)

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POEM: I Dropped My Sword and Shield

One day I dropped my sword and shield
And as it turns out, it freed more than my hands

It is not unusual for me to want to see someone hurt; this is the metaphorical sword.  It is not unusual for me to want to protect myself and limit my vulnerabilities to others; this is the metaphorical shield.  On a good day, I find freedom in heaping compassion on all living beings, and opening myself to the reality that me and the so-called other are actually one.  It has been said that resentment is like taking poison and expecting another to die.  Resentments hurt me first, and then often go on to hurt others.  It has also been said that hurt people hurt people.  However, it is possible for me to break that cycle. And when the cycle of hurt is broken, I am the first one freed.  To live this way requires a lot of vulnerability, that is, dropping my shield.  While our culture often lifts up the virtues of the warrior, I believe that a willingness to experience hurt without passing that hurt on to others takes more courage than hurting others.  Punishment as a lower form of justice.  Also, by offering a break in the cycle of hurt it serves as an invitation to others to break the cycle.  The point is not to visit the karma of violence upon another but to escape that karma.  This is a higher form of just us.

POLITICAL CARTOON: CEO Jesus – The Meek Shall Inherit the Earth

CEO Jesus Speaks: The Meek Shall Inherit the Earth!

Jesus Cartoon: CEO - Meek Shall Inherit the Earth

Welcome to CEO Jesus!  This is the second installment a new Top Pun series of comics that will run on Sundays, featuring CEO Jesus, Free Market Jesus, Country Club Jesus, General Jesus, Comedian Jesus, and who knows what other incarnations!

This week’s CEO Jesus is a close cousin to Free Market Jesus.  CEO Jesus has the same signature pile of cash vainly looking for someone to hire – ha ha ha!  CEO Jesus wears a simple black tie that makes him look eerily like a Bible salesman.  I am always creeped out by the wall of corporate logos and names that are now routinely placed behind speakers from virtually any major organization when making press statements or giving speeches.  I am sure that some truly wise public relations experts would argue that this is just taking advantage of another opportunity to brand oneself or one’s organization.  I would agree that they’re definitely taking advantage of something, but branding can really hurt! .  They would probably also point out that resistance is futile — I would rather say resistance is feudal, peasants resisting their commercial overlords.  Of course, if CEO Jesus is going to have a press release he has to literally stand behind his corporation, Jesus, Inc.  Thus, the omnipresent corporate logos.  Actually, it all makes me a little cross ( pun intended).  Now, I am not aware of Jesus ever founding a formal organization, however, some say that he founded the Church.  Even this I am not sure was Jesus’  intention.  Jesus was a Jew, and I am not convinced that he felt the need to be more than a Jew.  Certainly, Jesus was a religious reformer, and he directed his religious reform efforts at Judaism.  Also, I think that Jesus was into inclusivity and wanted to greatly expand Judaism, even to the point which it could fairly easily be argued that it was something completely new.  However, Jesus strikes me as being much more of an anarchist than a director of a nonprofit organization; especially since so many nonprofit organizations are also non-prophet organizations.

Now, back to the cartoon.  The fact that the meek shall inherit the earth is probably not the most popular concept in the Bible.  Meekness typically has a connotation of weakness rather than humility, and neither of these are particularly valued in our culture.  Weakness gets no shrift whatsoever, and this probably explains why our culture will careen practically anywhere except towards greater intimacy, which requires vulnerability and a humble acceptance of our weaknesses.  Either way, the CEOs of this world will not budge in their rejection of anything in the ballpark of meekness.  Thus, the declaration by CEO Jesus, most assuredly after consulting his team of lawyers, that while this distant and probably meaningless promise in some vague future may require some acknowledgement, there is no reason to expect any real world accountability related to this promise.  Perhaps, the leftovers or toxic waste that remains after consuming the entire planet could conceivably be included in the meek’s inheritance, but even this depends on whether or not the CEOs are in a good mood.  In the end, CEOs can be counted on only to provide that which they are obliged to provide, preferably contractually.  Even then, if not providing that which they are obliged to provide costs more in legal fees, fines, etc. then providing it, then they will just bail on their obligations and write it off as a business expense.  After all, you have to do what the market bears, right?  Or, is that what the market bulls?

So, until next Sunday, with the next edition of CEO Jesus, Free Market Jesus, etc., talk amongst yourselves or let me know what you think.